Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	day_n	keep_v	sabbath_n	1,466	5	10.2700	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09383	A commentarie or exposition, vpon the fiue first chapters of the Epistle to the Galatians: penned by the godly, learned, and iudiciall diuine, Mr. W. Perkins. Now published for the benefit of the Church, and continued with a supplement vpon the sixt chapter, by Rafe Cudworth Bachelour of Diuinitie	Perkins, William, 1558-1602.; Cudworth, Ralph, 1617-1688.	1604 (1604)	STC 19680; ESTC S114465	595,047	756

on the Lords day But this doctrine seemes not to stand with the fourth commandement It seemes to be a truth more probable that euery seauenth day in the weeke must be set a part in holy rest vnto God for this is the substance of the fourth commandement And it is also very probable that the Sabbath of the new Testament is limited and determined by our Sauiour Christ to the Lords day For Paul and the rest of the Apostles obserued the first day of the weeke for a Sabbath day Act. 20. 7. and he saith Whatsoeuer ye haue heard and what ye haue seene in me that doe Phil. 4. 9. Againe it was the decree or constitution of Paul that the collection for the poore should be the first day of the weeke at Corinth now this collection in the Primitiue Church followed preaching praier sacraments and it was the conclusion of all other exercises in the assemblie 1. Cor. 16. 2. And this first day of the weeke is called the Lords day Apoc. 1. 11. and it is so called because it was dedicated and consecrated to the honour of Christ our Lord. And who is the author of this Dedication but Christ himselfe the Lord of the Sabboth It is alleadged that the Sabbath and the commandement touching the Sabbath is Ceremoniall and vpon this ground they take libertie keep no Sabbath at all But the truth is that the commandement touching the Sabbath is not wholly Ceremoniall It may be the first words Remember the Sabbath day to sanctifie it and the words In it thou shalt doe no manner of worke c. are spoken of the Iewes Sabbath but the wordes Sixe daies shalt thou labour and the seuenth day is the Sabbath of the Lord thy God are morall and containe a perpetuall truth Therefore the words of Paul must be conceiued with an exception of the Sabbath day which is the seuenth day in euery weeke which day Christ hath limited by his Apostles to the Lords day The vse This text of Paul discouers vnto vs a great part of the superstition of the Popish Church in the obseruation of holy daies First beside the Lords day they appoint many other sabbaths whereas it is the priuiledge of God to appoint an ordinarie day of rest and to sanctifie it to his owne honour Secondly they bind mens consciences to the obseruation of their holy daies which Paul here forbids and Col. 2. 16. Thirdly they place the worship of God in the obseruation of their holy daies but God is worshipped in vaine by mens precepts Matth. 15. Fourthly they place a great holines in their festiuall daies more then in other daies Fiftly they dedicate many of their holy daies to the honour of Saints and Angels whereas the dedication of ordinarie and set daies is a part of diuine or religious worship Lastly their holy daies for number are more then the festiuall daies of the Iewes and thus they bring people into their old bondage nay to a greater bondage then euer the Iewes indured in respect of daies and times It may be said that the Church of the Protestants obserue holy daies Ans. Some Churches doe not because the Church in the Apostles daies had no holy day beside the Lords day and the 4. commandement inioynes the labour of sixe daies Indeede the Churches of England obserueth holy daies but the Popish superstition is cut off For we are not bound in conscience to the obseruation of these daies neither doe we place holines or the worship of God in them but we keepe them onely for orders sake that men may come to the Church to heare Gods word And though we retaine the names of Saints daies yet we giue no worship to saints but to God alone And such daies as contained nothing in them but superstition as the conception and assumption of the virgin Marie we haue cut off Thus doth the Church with vs obserue holy daies and no otherwise Indeede the ignorant multitude among vs faile greatly in the obseruing of daies For they greatly solemnise the time of the birth of Christ and then they keepe few or no markets but the Lords day is not accordingly respected and men will not be disswaded from following of faires on that day Againe to obserue daies of good bad successe according to the constellations of the heauens is an heathenish fashion to be auoided For it is here condemned in the Galatians Here therefore we must be put in minde not to obserue the planetarie houres for men suppose that the houres of the daie are ruled by the planets and hereupon that some houres are good and luckie as they say and some vnluckie that men are taken with planets and borne vnder vnluckie planets But these are heathenish conceits Neither must we respect our Horoscope or the time of our birth and the constellation of the heauens thē as though we could hereby know what should befall vs to the end of our daies And we must not put difference of daies as though some were luckie vnto vs and some vnluckie according to the course of the starres The like I saie of the Criticall daies that is the 7. and the 14. daie after that a man beginnes to be sicke For they are groūded vpon the aspects of the moone which are not to be regarded And the Climactericall years are not to be obserued as dangerous and dismall The obseruatiō of the signes is of the same nature For the 12. signes are nothing els but 12. parts of the first mooueable which is but a supposed heauen Therefore there is no danger in the thing but in our conceit We are to feare God and not to feare the starres neither are we to make differences of daies in respect of them as though the affaires we take in hand should prosper the better or the worse in respect of their different operation Gods commandement is Feare not the signes of heauen Ierem. 10. 2. And good reason For no man can by learning knowe the operation of the starrs because their lights and operations are all mixed togither in all places vpon earth and therefore no obseruation can be made of this or that starre more then of this or that hearbe when all hearbes are mixed and compounded togither Againe the operation of the starres is by their light and light hath no operation but in heat or cold moisture or drinesse In this respect though we may well obserue the full and the change of the moone it is foolishnesse to ascribe the regiment of our affaires to the starres they beeing matters contingent which depend on the will and pleasure of man Lastly it is a great ouersight to hold sundrie of the starres to be malignant and infortunate in respect of vs whereas they are the creatures of God and their light serues for the good of man In a word we are not to make difference of daies neither in respect of holines nor in respect of good or badde successe V. 11. I am afraid

at Athens and they giue this reason of it because after the sending of Timothie to Thessalonica Paul and he meete not at Athens againe but at Corinth And Baronius affirmeth that it seemes to haue beene written presently after that Sylas and Timotheus came to him to Corinth out of Macedonia by comparing Act. 18. 5. with 1. Thess. 3. 6. Annal. tom 1. pag. 457. l. 1. And Emman●●i Sa doth censure the Syriacke postscript which saith it was sent from Athens by Timothie seeing that Timothie was then absent The like they affirme in the argument of the second Epistle for albeit the Greeke postscript hath it that it was written from Athens yet they rather thinke it was written from Corinth where Paul aboad a yeare and sixe moneths Act. 18. 11. because the title is like vnto the first Epistle Paul and Sylvanus and Timotheus c. And Baronius saith that it should be written from Athens impossibile est affirmare because it was written soone after the former as may appeare by the inscription Paul and Sylvanus and Timotheus they continuing together but the former was written from Corinth as hath bin prooued and therefore the latter specially considering that Paul went thence from Athens and aboad at Corinth a yeare and a halfe and returned not backe againe to Athens but went to Ephesus Annal. tom 1. pag. 457. l. 2● Adde hereunto that whereas the postscript of the 1. to Timothie saith it was written from L●odicea the chiefe Citie of Phrigia Pacaciana the Rhemists notwithstanding in the argumen● affirme that it is vncerten where it was written though it be commonly said to haue beene written at L●odicca yet it seemeth to be otherwise because it is like he was neuer there as may be gathered by the Epistle to the Colossians which was written at Rome in his last trouble a little before his death for Coloss. 2. 1. Paul seemes to insinuate that he was neuer at that Laodicea of Phrigia neare to Colossos and Hierapolis and that they neuer saw his person Besides neither Pl●nie who writ after Paul nor any other ancient classique author doth make mention of Phrigia Pacaciana so that it seemeth to haue beene so called long after Pauls discease the first mention that is made of it as some haue obserued beeing in the acts of the 5. Synode of Constantinop Baronius is of opinion that it was written from Macedonia Tom. 1. pag. 564. grounding his coniecture vpon 1. Tim. 1. 3. as I besought thee to abide at Ephesus when I went into Macedonia so doe The same doth Athanasius affirme in his Synopsis and Theodoret in his preface vpon that Epistle Againe the subscription of the 2. to Timothie that it was written from Rome vnto Timothie the first Bishop elected of the church of Ephesus cannot well stand as some thinke with that of S. Paul 2. Timothie 4. 5. Doe the worke of an Euang●list seeing that Euangelists were not tied to personall residencie to abide in one place as Bishops and pasters are but were to goe from place to place to confirme the Churches planted by the Apostles But the discussing of this argument whether Timothie were an Euangelist properly so called and whether the same man could not be an Euangelist and a bishop requireth a longer discourse then can be affoarded to this short treatise Lastly the postscript of the Epistle to T●tus saith it was written from Nicopolis of Macedonia the deuisers of which assertion ground their opinion vpon Titus 3. 12. where Paul saith be●iligent to come to me to Nicopolis for I haue determined there to winter mistaking the text for he saith not be diligent to come to me to Nicopolis for I haue determined here to winter as beeing there alreadie but I haue determined there to winter By which it is plaine that when Paul wrote to Titus he was not at Nicopolis as the postscript affirmeth and so we see the text which they alleadge for them maketh most against them And this is the iudgement reason of Baronius Annal. tom 1. pag. 575. l. 33. Antuerp howsoeuer Claudius Espencaus shifts his fingers of it and passes it ouer in silence Thus much concerning Subscriptions a word or two touching Inscriptions or titles prefixed before Epistles That these be no part of scripture written by the Apostles but added to the Epistles by some others it may appeare by these reasons First generally if titles were canonicall as well as the epistles themselues the Fathers would neuer haue doubted as they did whether Paul were the author of the epistle to the Ebrewes or not seeing in all copies saue one as Beza hath obserued it beareth his name but some of them ascribe it to Barnabas as Tertullian others to Luke as Jerome witnesseth others to Clement Oecumenius infitleth it only thus The epistle to the Ebrewes without adding the name of Paul or any other as the penner of it and so Hentenius a papist doth translate it out of Occumenius Secondly some epistles as those seuen written by Iames Peter Iohn Iude haue vnfit titles prefixed before them in that they are called sometime Canonicall specially of the Latine church and sometime Catholick chiefly of the Greek church neither of which were euer giuen them by any Apostle or Apostolique writer For first touching the title Canonicall it may seeme strange that this inscription should euer haue been appropriated vnto them which is common with them to the whole word of God as though in them were contained a more perfect and absolute rule of doctrine and manners of things to be beleeued and practised then in the other bookes of holy writ considering that sundrie Diuines albeit erroniously I confesse haue beene so farre from giuing vnto them this preheminence aboue the rest of the bookes of Scripture that they haue altogether reiected them as no part of Canonicall Scripture by name the epistle of Iames the 2. of Peter the 2. and 3. of Iohn and that of Iude of all which it was doubted in auncient time as we see in Eusebius and the Syrian church receiueth them not to this day as beeing not in the Syriacke translation and Caietan a popish writer and the Lutherans at this present reiect them as may appeare by their writings Secondly that this inscription was added to these Epistles without sufficient ground and warrant of reason may appeare in that no reason can be giuen why these seuen should be called Canonicall rather then the Epistles of S. Paul or that to the Ebrewes whosoeuer was the penner thereof For whereas the ordinarie Glosse saith they are called Canonicall because they were receiued into the Canon with the other epistles by that reason they should be no more Canonicall then the rest nay not of that authenticall at least of that vndoubted authoritie the rest are of seeing they hardly obtained to be registred in the Canon with the rest as Canonicall Lastly this title was neuer giuen to these Epistles by the Greek church which was more auncient