Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	holy_a	lord_n	sabbath_n	5,103	5	9.4103	5	false

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

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-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