Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	apostle_n	church_n	true_a	1,505	5	5.2874	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12801	Propositions, tending to proove the necessarie vse of the Christian Sabbaoth or Lords day; and that it is com... vs in Gods [wo]rd. VVherevnto is added the practice of that sacred day, framed after the rules of the same word. By Iohn Sprint, an unvvorthie minister of the Gospell of Iesus Christ, at Thornebery in Gloucester shire.	Sprint, John, d. 1623.	1607 (1607)	STC 23109; ESTC S103198	48,175	72

93 Baronius Tom. 1 in anno 53. 97. In the former yeare they say the 1. Epistle to the Corinths was written in the later the Apocalyps the distance of which time is aboue 40. yeares learned iudge to Iohn the inspired Penner of the Reuelation his Testimony and mention of that day 6. Then down into the Ocean of the Fathers and Councels witnessing thereof in their seuerall succeeding ages Greekes and Latines Ignatius Iustinus Martyr Irenaeus Origen Tertullian Basil Athanasius Chrysostome Hierome Ambrose Augustine and the rest before cyted Thesis 15. Togither with the Papists testimonies for their times vnto the practise of the times wherein vve liue From vvhence I argue thus That custome tending to Gods publicke worship hauing ground and warrant of Scripture which was begun ordeined and practised at the first by Christs inspired Apostles and was neuer interrupted or intentionally profaned to this howre by any orthodoxal Church or person but alway confirmed and established by Christian Magistrates and practised by all true Churches and Christians in all ages from the Apostles times to ours the obseruation therof must needes tie the conscience for vvith what conscience may any Church or person break it and the questioning or breaking of it now must needs proue a strange vnheard nouelty head-strong singularity proceeding from a priuate spirit But the former is true of the Christian Sabbaoth Thereforce the later also must needs be true 62 The ninth argument is drawen from the circumstance and vniuersality of place and custome of the true Churches of Christ in all places It being practised at first at Ierusalem and Troas 2. Then at Corinth and Galathia 3. Then in Pathmos and al Asia the lesse as is most probable 4. Then in the Grecian Churches as appeareth by the Greek Fathers 5. Then in the Latine Churches as appeareth by the Latine Fathers 6. And last of all in all reformed later Churches both of Lutherane and Orthodoxall iudgement And no true Christian Church can be named that euer brake off the custome of this day receaued at the first from the Apostles The force of this argument stands in this The Vnity of custome grounded on Gods word obserued by Apostolicall primitiue orthodoxall reformed later Churches in matter tending to Gods publicke seruice doth tye the conscience The sanctifying of the first day of the weeke is confirmed by such vnity of custome Therfore the sanctifying of the 1. day of the week doth ty the cōscience The Maior or former proposition is proued 1. Cor. 1● 16. and 14. 33. The Minor or assumption is already proued Neither let any man obiect these reasons to be Popish which are drawen from custome cōtinuance of time vniuersality of place For such reasons are most forcible that haue ground of Scripture which the Papists haue not as neither haue they cōtinuance of time or vniuersality of place if ye take away their cracking facing out the matter And the Fathers rightly thus fight against the sundrie Haeritiques of their times vvith these verie arguments 63 The tenth Argument is grounded on 2. Tim. 4. 2. Where Timothy is commanded to preach the word in season and out of season the which praecept is perpetuall and appliable to all ministers of the new Testament to the end of the world as that is Matt. 28. 19. 20. And that Minister that so teacheth not in and out of season directly sinneth as breaking that commandement of Christ and this of the Apostle and incurreth that woe which the same Apostle denounceth on himselfe if hee neglecteth this duty 1. Cor. 9. 16. Now what is meant in this for the Minister or publicke person to teach in season but only to teach in the season appointed by Christ and his Apostles namely on the publicke day of the Churches and Apostles practise and customable meeting which being prooued to haue been vsuall on that day as also the auncient Syriacke translation doth plainly confirm by adding these words vnto the narration of their commō publicke meeting for receiung of the Lords Supper 1. Cor. 11. 20. When ye therefore are gathered together in die Domini nostri On our Lords day It followeth of necessity the Minister by teaching must keepe the Lords day holy and so by consequence the people also by publicke and solemne hearing For there is no publicke teaching can be presupposed without publicke hearing no more then obedience is presupposed without commaund 64 The eleuenth Reason is concluded from the words of Matth. 24. 20. The which I can by no meanes ouerslip For that I cannot be perswaded that Iesus Christ our blessed Sauiour and the wisedome of the Father did speake in iest when as he expresly seriously commanded his hearers disciples the Iews and those the ●lect and sanctified for they only haue the gift of inuocatiō to pray That their flight might not be on the Sabbaoth day Speaking of the time of sacking and euersion of Hierusalem Now if it had bin Ceremoniall and abolished they needed not haue prayed but haue taken flight on that day aswel as any other without any scruple of conscience at all Yea it had beene a sinne for godly Christian Iewes to haue made a needlesle conscience of a ceremony fortie yeares after the abolishing especially the Apostles doctrine of auoyding the obseruation of Iewish daies comming betweene Gal. 4. 10. 11. Coloss 2. 16. 17. And last of al it might seem vain in Iesus Christ and a mockery of his elect which were a blasphemy to say to command them to pray against the breaking of a Sabbaoth day if it were abrogated long before both quo ad genus speciem that is both in respect of the speciall day the which the Iewes obserued and also in respect of the morall of the fourth Commandement that is an holy obseruation of a seauenth day vnto God Now the speciall day which the Iewe obserued was ceremoniall and doubtlesse abrogated Col. 2. 16. 17. But the genus or morall of the fourth Commaundement vndoubtedly was not abolished For Iohn the writer of the Reuelation euen after the sacking ouerthrow of Hierusalem brings in the solemn mention of the Christian Sabbaoth vnder the title of the Lords day as a commō name receiued generally so tearmed by the Church by a note of excellence as peculiarly dedicated to the honour and seruice of God in Christ 65 The twelfth Reason Is drawne from the effectes of the wisedome of the flesh and spirit and thus is framed 1. That ordinance tending to Gods publike worship and glory and mans instruction and building vp in godlinesse and knowledge The which is groūded on Gods holy word and practise of the holy and inspired Apostles The vvhich is liked of approued of and gladly practised with great spirituall comfort and profit by the most godly vertuous zealous and sincere godly learned writers Teachers and Professors of Gods truth must needes be according to the vvill and ordinaunce of God Such is the