Selected quad for the lemma: rest_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	day_n	jew_n	sabbath_n	8,114	5	9.9807	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41789	The seventh day-Sabbath ceased as ceremonial and yet the morality of the fourth command remaineth, or, Seven reasons tending to prove that the fourth command in the Decalogue is of a different nature from the other nine ... also certain answers to some of the said reasons proved insufficient : whereunto is added a postscript, shewing the judgement of the Jews and antient Christians, touching the Sabbath-day / by Tho. Grantham.	Grantham, Thomas, 1634-1692.	1667 (1667)	Wing G1547; ESTC R18492	18,115	24

in its observation as it hath been frequently dispensed with in very low cases of Necessity insomuch that the saving the life of a beast is preferred before its observation as to the point of time the seaventh-day and then much more in cases of necessity which concern the life of a man insomuch that I conceive there was never yet a Sabbath-day but it was broken and that by lawful cases of necessity I say Lawful cases considering the cases still by the Moral Law notwithstanding the Law of the Sabbath in the ceremony thereof to the contrary No man that reads the Scriptures can lightly be ignorant how much our Saviour insisteth upon cases of Necessity as sufficient Answers to those whoever carped at his doings on the Sabbath-day whose conclusion was that he was not of God because he kept not the Sabbath And certainly if we consider the fourth Precept according to the letter of that Law our Saviour both did and commanded to be done some things utterly inconsistent with the sabbathical observation of the seaventh-day as appears by comparing Jer. 17. 22. with John 5. 8. 9 10 11 12. John 9. 14. Hence it is plain that our Saviour went further then cases of necessity in the non-observation of the Sabbath sith there was no necessity for the Lame to carry his bed on the sabbath-day nor yet for our Saviour to make Clay on the Sabbath sith he frequently wrought Cures by the words of his lips and could have done it on the Sabbath as well as at other times I conceive therfore it was his pleasure to do thus on the Sabbath-days that he might hereby give some intimation of the abrogation of the Sabbath as he did the like concerning other ceremonial observations for Example his eating with Publicans and sinners as also his taking persons off from their esteem of the sanctity of one place above another thereby fore-shewing that he would take John 4. away that sanctity which had been ascribed to the Jewish Nation above the Gentiles and to Jorusalem above Samaria and then why not the same kind of sanctity ascribed to one day above another I say the same kind of sanctity for certainly the seaventh-day hath no real sanctity in it above any other day no more than the Jewish Nation had above any other Nations or the City Jerusalem above Samaria the holinesse in all these being only Ceremonial Of this Reason S. J. takes no notice therefore I proceed to the next The fourth Reason Thus saith the Lord to the Christian Church Let no man judge you in meat or in drink or in respect of an holy-day or the new Col. 2. 16. Moons or of the Sabbath-dayes which are a shadow of good things to come but the body is of Christ From these words it appears that not only the holy dayes yeatly to be observed by the Jews which are confest on all hands to be Ceremonial but also the Sabbath dayes * It is a poor shift to except against the supplement days in Col. 2. 16. Sith in other Texts the like supplements are allowed but if the supplement were omitted yet the word Sabbath is comprehensive enough themselves were with the rest to pass away as a shadow when Christ the Body was come which will yet more fully appear by Hebr. 4. from the 3d. verse to the 12. where it is evident that the seaventh-day-seaventh-day-sabbath is reckoned among other legal Types for here Israels Rest in Canaan and the seaventh-dayes Rest are both made Typical of our entring into rest by faith in Christ wherefore let all that are entred into rest by faith in him take heed how they stand upon this sabbathical shadow least they know not how to avoid other things which though Legal shadows will claim a place with it The substance of S. J. his Answer to this Reason is this If the Seaventh-day which is the pillar of the fourth Precept be one of these shadows mentioned Col. 2. 16. how can the fourth Command be Moral as is granted by the Author of the Reasons I Reply First it is worth observing how the circumstance of time is made the Pillar of the Precept which may so many ways be dispensed with as hath been shewed But must wee think the pillar of a Moral Precept must give place to the the preservation of an Oxe or an Asse Not so for I shewed before that other moral Laws admit not of such Dispensations in nocase of Necessity for a mans own preservation And how this Precept may be held meral notwithstanding the abrogation of the Circumstance of time I have already shewed Nor is this the only precept which may thus be distinguished upon for certainly it is Moral duty to relieve the poor and the stranger yet this may be done without letting the corners of our fields be unmown our Grapes ungleaned or the paying of Tythes all which was once assigned by the Law of God as the portion of the poor and stranger Add hereunto as before observed the maintenance of such as minister the Word which is moral duty yet the set portion of Tythes or the tenth part of every mans increase once due by the law of God are not necessarily to be paid for which I am of opinion as much may be said as for the observation of the Seventh-day for the tenth part of our Substance seems to be as equal a proportion as the seventh part of our time the ends for both are equally remaining the law for both equally obliging but I will not insist further being well satisfied Christians are made free from these impositions and yet stand engaged to do their duties both towards God the Poor and his Ministers The fifth Reason The Seventh-day-Sabbath was a sign of their Sanctification to whom it was given therefore of a Ceremonial nature and not given to all men Exod. 31. 13. Ezek. 20. 12. Thus saith the Lord speak thou also to the Children of Israel saying verily my Sabbaths ye shall keep for it is a sign between me and you throughout your generations that you may know that I am the Lord that do sanctifie you Hence it appears that as other holy or if I may so speak Sacramental constitutions are peculiar to the Church and not delivered to all men even so the Sabbath was peculiar to the Church of the Jews as for the stranger among them c. their resting was no more a Sabbathizing than the resting of the Cattle and so not to be accounted a divine solemnization of the Sabbath for how could it be a sign that the Lord did sanctifie the world in general who had no part in such priviledges they being without God without hope and strangers and aliens from the Covenants of Promises Ephes 2. 12. Again from this form of speech It shall be a sign or it is a sign It appears that the Sabbath is Ceremonial because such Laws as are Moral and imprinted in the heart of man are no where called signs

that I know of but this kinde of speech when used with respect to Laws is appropriate to such as were temporary and ordained upon some special occasion for the Church as such and hence Circumcision is called a sign or token of the Covenant Rom. 4. Gen. 17. Now let us consider wherein the Sabbath was a sign that so we may the better perceive to whom it was given First then it was a sign of Israels cleansing from sin to which Exod. 31. 13. Ezek. 20. 12. do well agree shewing that the Sabbath was a sign that Israel might know that the Lord did sanctifie them here it is plainly of a Sacramental use and appropriate to the Church it is a sign between me and you i. e. between me as your God and you as my Church Secondly The Sabbath was a sign of remembrance that Israel should remember they were once bondmen in Aegypt where convenient rest was denied them and that now they should let their servants rest as well as themselves Deut. 5. 15. Thirdly It was a sign that the true sabbathizing is to take up our Rest by faith in Christ Heb. 4. As for the thousand years Rest at Christs second coming and eternal Rest in Heaven of which some would have the Sabbath to be a sign or Type I will not insist upon them because I have not yet met with clear Texts to satisfie me therein But admit the Sabbath for a sign in all these respects yet will it not prejudice but rather strengthen us in saying the Seaventh-days-sabbath was Ceremonial and particular in respect of the persons to whom it was given For first The Sabbath could not be a sign to all men or the World universally that They were sanctified because in the time of the Law the whole World except the Jewish Nation was counted unclean that is to say unsanctified Secondly Neither could the Sabbath be a sign literally or spiritually to the whole World of their deliverance out of Aegyptian bondage for literally the whole World was never in Aegypt and spiritually they are not yet delivered from the bondage thereof 1 John 5. 19. Thirdly The Sabbath could not be a sign to the whole World of their entring into rest by Faith in Christ because as such they are and ever were in unbelief Fourthly Neither could the Sabbath be a sign to the whole World in either of the two last respects sith as such they have no part in the first resurrection nor yet in that eternal Inheritance of the Saints in Light From these Considerations it may appear that the Sabbath was never given as a sign to all men and thence I conclude it was never given to all men For the more ready discerning the meaning of this Ground or Reason I will digest it into this Syllogism Those to whom the Sabbath was given to them 't was a sign of their present sanctification But it was no sign of the present sanctification of the whole World Therefore it was never given to the whole World therefore of no moral consideration therefore Ceremonial The sixth Reason The Festivals of the Iews was Cerimonial and therefore the seventh-day-Seventh-day-Sabbath was Ceremonial Thus saith the Lord The Feasts of the Lord which ye shall proclaim to be holy convocations even these are my feasts Six daies shall work be done but the seventh day is the Sabbath of rest an holy convocation ye shall do no work therein it is the Sabbath of the Lord in all your dwellings The fourteenth day of the first month is the Lords Passeover and on the fifteenth day of the same month is the feast of unleavened-bread in the first day ye shall have an holy convocation c. We learn from these Scriptures that as the Passeover so the seventh-day-Seventh-day-Sabbath was a feast unto the Jews and equally called the feast of the Lord and therefore reasonably to be concluded to be one and the same Ceremonial consideration and by consequence to vanish or terminate with them If this be denied let us see what will follow we must then hold that some of the Jewish feasts were Moral and perpetual and so obligatory to such as had not the Law as well as to those that had it Or else that the Sabbath was delivered as a feast to the Jews but not so to the rest of mankinde but the first of th●se can never be proved as I conceive and if the latter be accepted it must be proved which I take to be a very difficult undertaking and if it could be proved it will confirm what we have said at least in part because it will evince the Seventh-day-Sabbath to be Ceremonial to that part of Mankinde to whom it was delivered as a Feast And here it may well be enquired from what ground men do now pretend to keep the Seventh-day-Sabbath according to the Law of Moses and yet keep it not as a Feast of the Lord in all their dwellings And because we see here the Seventh-day-Sabbath reckoned with the Ceremonial Feasts of the Jews it will not be impertinent here to add a parralel between the Seventh-day-Sabbath and the yearly Sabbath as also the Sabbath of years that so we may the better discern it to be of a Ceremonial consideration To begin with the Institution Most certain it is that no mention is made in the book of God of the observation of any of these Sabbaths neither weekly nor annual c. until the seed of Abraham became a Nation to whom the Law of all the Sabbaths was given by Moses neither is the Seventh-day-Sabbath the first in observation for the Passeover in which were Sabbaths of rest was in use before it and the rest followed * As for that passage Gen. 2. which some conceive to enforce the institution of the seventh-day-Seventh-day-Sabbath from the beginning and others conceive it to speak of the Sabbath only by a prolepsis or anticipation I shall omit at this time being satisfied first that if it were even then instituted which I do not grant yet would it not necessarily binde all the world to the perpetual solemnity of the seventh day of every week nor in the least infer the time to be of a Moral consideration seeing the Almighty was at liberty to give either a positive or Ceremonial Law at that time which yet might not equally extend to all persons in all times and places as indeed he seems to have done in the Law concerning the forbidden fruit But secondly I am satisfied that those who take that mention of the Sabbath Gen. 2. by a prolepsis are not without considerable grounds for so doing the Scriptures in many other cases necessarily requiring as might be shewed were it my business to prosecute the argument it The second Parallel is in the time of the continuance of these Sabbaths the Seventh-day-Sabbath having nothing in that respect above the rest as will be seen by the scriptures following For the continuance of the weekly Sabbath see Exod. 31. 16. For

set apart to serve and worship the Lord his Creatour and for the repose of his Servants and Cattle The Answer will be according to the Letter of the fourth Precept only the Seventh day of every week but in the Moral consideration it will be so much time as is sufficient to answer these ends which as things may often do fall out may require more than seven daies time toge●her notwithstanding the Letter of the fourth Precept which saith six daies shalt thou labour or six daies may work be done And this is the sense wherein I take the fourth Command in the Decalogue to be Moral and under this consideration I say it obligeth universally I mean it bindeth all men in all times and places to set sufficient time apart to worship their Creatour and to give their Servants and Cattle convenient rest and this the light of Reason or Law of Nature doth clearly teach and hence our Apostle might well say the Gentiles having not the Law do by nature the things contained in the Law sith all Nations so far as I ever yet Rom. 2. heard do reserve a competent time for his Worship whom they acknowledge for their God But whereas the fourth Command doth precisely limit a certain point of time viz. the seventh day of every week not requiring more or less In this respect I say the fourth Command in the Decalogue is Ceremonial and done away by Christ Done away I say as it was part of the yoke of bondage as also other things of like nature were for example the place of worship which in many respects was only the Temple at Jerusalem neither of which are so done away as to destroy either time or place for serving the Lord but rather so as that all times and all places are so far sanctified unto us by Christ as that we may in every place and at all times serve him with as great acceptation as if we were in the Temple of Jerusalem on the SABBATH DAY Be it farther considered that the relief of the poor and the maintenance of such as are Ministers of Gods Word do appertain to Moral duty being grounded upon the Law of right reason Do to others as you would be done to Thou shalt not muzzle Mat. 7. 12. 1 Cor. 9. 9 10 the mouth of the Oxe which treadeth out the Corn c. Now saith Paul for our sakes no doubt this is written that is for the sake or in the behalf of the Ministers of Christ But now if the Question be What is the portion of the poor and such as Minister the Word The Answer will be according to Moses's Law The tenth part of the increase of thy Land must be set apart for that purpose yea before Moses it is evident that Tythes were paid but before Moses no man can be assigned that ever kept the Sabbath But in Moral consideration the Answer to the Question will be this So much as is necessary ought to be set apart for the poor and for such as Minister the Word So then it is clear that some part of our time some part of our substance and some place must be set apart for the Worship of God c. And what part that must be either Christ and right reason or the Law of Moses must inform us If Moses's Law then the Seventh day of every week the Temple at Jerusalem and Tythes must be assigned But if Christ and right reason then the time is whensoever you can the place is wheresoever you can and for substance what you can or what is necessary The two last I suppose will not be denyed and for the first it m●y thus appear The Lords Supper is ordained as a standing Ordinance in the Church of Christ as the Passeover was in the Church under Moses but yet there is no set time assigned by Christ for its Celebration as we know there was for the Celebration of the Passeover Again the Church under Moses were commanded to offer many Sacrifices to the Lord and had their their respective times limited wherein to do it Christians are bound to offer to the Lord spiritual Sacrifices even the fruits of Heb. their lips giving thanks to his name but this without the limitation of time having rather this general rule in that case namely to do it continually that is as often as we can Furthermore the work of exhortation is a standing Ordinance in Christs Church but not limited to any set time but rather to be performed daily that it to say as frequently as we can And hence we may perceive a very great difference as to the liberty of time He● in things pertaining to God between the Law of bondage and the Gospel of Christ for certainly the work of Christian exhortation praising the Lord and the celebration of his divine Supper doth as it were comprize the whole body of Christian Worship as it consists in Practicals and answers to that which comprized the body of Legal worship but with this remarkable difference the one is left free as to the circumstance of time while the other was tyed to their strict points of time under which consideration we have cause to say as the Apostle said of some who went from Christ to Moses yee observe dayes and moneths and times and yeares I am afraid of you c. Among which days I have no doubt the Jews Sabbath-day was included and that because it was of a ceremonial consideration and so done away by Christ and that it was of such a consideration I shall endeavour to demonstrate by the grounds which here ensueth The first Reason Because nothing which is really moral is impossible but upon due consideration it will be found impossible for the whole Universe i e. all mankind with their Cattel to observe one certain point of time to rest from labour c. because the bounds of their habitations hath made the time so far various as the time of mid-night is the time of mid-day in their respective Regions where they live so that unavoidably one part of the world will be found in the dead of the night asleep on their beds when the other in the heat of the day are in devotion to the Lord. But that which makes this matter the more considerable is the great diversity of time which happens to those who live in the * I speak not here of the utmost South and North but the most remote habitable parts of the World far Southern and Northern parts of the world a day in these places being as long as many of ours so that to enjoin a Sabbath-so emnity in those places would prove a strange undert●king and would not answer the Morality of the fourth Comm●nd which undoubredly requires a sufficient time of rest for man and beast and that his Name may be sanctisied by all men in the celebration of his Ordinances The substance of S. J. his Answer to this Reason is this If