Christianismus primitivus, or, The ancient Christian religion, in its nature, certainty, excellency, and beauty, (internal and external) particularly considered, asserted, and vindicated from the many abuses which have invaded that sacred profession, by humane innovation, or pretended revelation comprehending likewise the general duties of mankind, in their respective relations : and particularly the obedience of all Christians to magistrates, and the necessity of Christian-moderation about things dispensible in matters of religion : with divers cases of conscience discussed and resolved / by Thomas Grantham ...

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 gi∣ven 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 strangers among them, &c. their resting was no more a Sabbathizing, than the rest of the Cattel, and so not to be accounted a divine so∣lemnization 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 privi∣ledges, they being without God, without hope, and strangers and ali∣ens 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 kind 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 Circumci∣sion 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 Sacra∣mental 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 conve∣nient rest was denied them, and that now they should let their ser∣vants 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 Christ's 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 Seventh-days-Sabbath was Ceremonial, and particular, in respect of the per∣sons 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 un∣clean, that is to say, unsanctified.

Secondly, Neither could the Sabbath be a sign (literally, or spi∣ritually) 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 the eternal Inheritance of the Saints in Light. From these considerations it may appear, that the Sab∣bath 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 Syllo∣gism.

Those to whom the Sabbath was given, to them 'twas 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.