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
A15324	The doctrine of the Sabbath handled in foure seuerall bookes of treatises. The first of which intreateth of the day of rest. The second, of the duties of the day. The third, of the persons whom these duties concerne. And the fourth, the reasons vsed to perswade all persons to the practise of these duties vpon that day. Written by G.W. Master of Arts, and minister of the word of God in Portsmouth.	Widley, George, b. 1566 or 7.	1604 (1604)	STC 25610; ESTC S119957	129,925	252

this law was kept thousands of yeres before these ceremonies were added so I see no reason but that they may cōtinue thousands of yeres after they be done away § Sect. 4 In the assured ground of which truth the Apostles being well setled and grounded by the great teacher of the world retaining the rest change the time from the seuenth that the Iewes The change of the time of the Sabbath kept vnto the first day of the weeke Which change of theirs appeareth in their practise that vpon this day they did vsually assemble as wee may see first Ioh. 20. 19. that day vpon which Christ rose they were assembled together then eight daies after which was the next first day of the weeke they were againe assembled vers 26 and Acts 2. 1. when the holie Ghost descended vpon them they were again assembled vpon this day where although the first day of the week be not named yet Pentecost is which fell vpon the first day of the weeke as appeareth by that Leuit. 23. vers 15. where they were required to bring a sheafe of their first fruits the morrow after the Sabbath in the Passeouer and betwixt that and Pentecost they were to reckon fiftie daies so that the day of his resurrection falling the morrow after the Iewes Sabbath which is the first day of the week Pentecost must needs also fall the first day of the weeke And as the Apostles did practise this so did also the whole Church Act. 20. 7. Yea and the Apostle himselfe doth there celebrate this day with the administration of the word and Sacraments As also 1. Cor. 16. 1. hee doth vpon this day ordaine collections in the Church of Corinth like as hee there testifieth he had done in the Church of Galatia And last of all to giue the greater assurance of this Rom. 1. 10 the Apostle calleth it the Lords day thereby as it were vpon his new institution to grace it the more the time being changed as he did the Sacrament in the like manner by calling it the Lords Supper the signe being chaunged 1. Cor. 11. 20. § Sect. 5 Now this they did vpon these reasons First to put a difference betwixt the Iewish Sabbath The reasons of the change and the true Christian Sabbath Secondly because as God the Father did sanctifie the seuenth from the creation by his resting vpon it from the work of the creation so did God the Sonne sanctifie this seuenth from the redemption by his rising againe and resting vpon it from the worke of the redemption Thirdly because that this worke of the redemption being a greater work than that of the creation and his rest from affliction being a greater rest than that from labour it better deserued to beare the name and credit of the day than that from the creation Fourthly because Christ did vouchsafe also to honour this day aboue all the other daies of the weeke by his seuerall appearings vpon it as well as by his rising againe vpon it For vpon this day when hee rose hee appeared foure times first to Mary Magdalen in the morning Ioh. 20. 1. 14. Secondly vnto the other women as they were going to relate vnto the Apostles his resurrection which the Angels had told them of before at the sepulchre Matth. 28. 9. Thirdly to the two Disciples going to Emmaus which also was the same day for they said it was the third day since these things were done Luk. 24. 21. And lastly the same day at night hee appeared vnto his Disciples Ioh. 20. 19. but afterwards though Thomas his faith wanted confirmation in the matter of the resurrection yet hee did not againe manifest himself vntill the returne of the same day which Iohn noteth when he saith hee appeared againe eight daies after vnto them when Thomas was present Fiftly as Christ did vouchsafe to honor this day by his resurrection so also doth the holie Ghost by his descention vpon it for Whitsontide or Pentecost did fall vpon that day as before is manifest And last of all vpon this day began the creation of the world so that vpon this day wee haue to meditate both vpon our creation redemption and sanctification Now vpon all these reasons the Apostles changed the Sabbath into the first day of the weeke Now had they done it because they might do it by their authoritie Apostolique for they were lead into all truth by that spirit which could not erre or had they onely done it because it was meete to be done that the people might be kept from Iudaizing which in trueth inclined too much that way or had they done it because happely the day was ceremoniall who could haue iustly accepted against it But now being they haue done it vpon such reasons as you haue heard it were intollerable for any to call their doings againe into question especially when as yet if we should goe about to mend the choise wee should certainly marre with mending and put out a better and fitter day than wee should put in the roome thereof For if we should place in the roome thereof a shorter time men would crie out wee cannot dispatch our businesse betweene the Sabbaths if a longer then Gods busines should be too much slacked let vs therfore hold the meane which the Apostles haue kept and in truth which euer hath been kept namely one day of seuen holy § Sect. 6 Yea but will some man say all this while wee see no Apostolicall institution for this day A strange case when wee pleade the institution of the Sabbath to prooue the perpetuitie of the Sabbath then men call for the practise thereof now we vrge the practise of the Apostles for the chaunge of the day they call for the institution But as Christ answered the Pharisies when they accused him falsely of breaking the Sabbath Haue you not read what Dauid did how that when he was hungry c. thereby defending that his doing by the example of Dauid in the like case so may we answere those that accuse vs for the keeping of the Sabbath vpon this day Haue you not read what the Apostles and the Church did how they did assemble vpon this day to heare the word and receiue the Sacraments I say haue you not read it If you haue then what meane you yet to call for an institution whose practise alreadie you see and whose example being not against the word is a word Although neither yet doe I doubt but that they being lead by the spirit into all truth they had a warrant for their so doing if not then from that spirit yet from him who was Lord of the spirits and of the Sabbath too who had before his departing sufficiently instructed them what to doe Which I rather think because I see the practise of their assembling vpon that day before the holie Ghost was descended Though in very deed I take this to be very great curiousnesse to inquire for their word when we see their

which if any dare be so shamelesse as to affirme of the ceremoniall law yet they shall be vndone and proue nothing thereby against vs but all for vs namely that the Sabbath shall continue it being as they say ceremoniall But the truth is it cannot be vnderstood of any other law than of the Decalogue or tenne Commaundements as I haue alreadie shewed And yet further to shew that Christs meaning was so he presently falleth into an exposition of certaine precepts of the Decalogue wherein the Pharisies had taught amisse But now will some man say he doth not there expound the Sabbath and therefore the Sabbath is not reestablished Answ Besides that hee little considereth what I haue shewed that euery iot and title thereof is established as firme as the heauens and that he that breakes the least commaundement and teacheth men so shall bee the least in the kingdome c. Besides all this I say he may abolish by this reason the rest of the commandements that are not there expounded He must therfore know that there was another reason that caused Christ not to speake any thing of the Sabbath for it was Christs intent and purpose there to shew how they came short in the exposition of the law and made the commandements speake lesse than they did whereas they extended the Sabbath too farre as touching the outward ceremonie and made it speake more than in truth it did And therefore his intent being to shew how they came short in the exposition of the law it was not meete to bring in an instance quite besides his intention § Sect. 7 And that it was the minde of our Sauiour Christ that the Sabbath should continue as it appeareth The Sabbath continued by Christ by that which I haue alreadie alleaged so also by that Matth. 24. 20. where he wils that his children which should liue about 40. yeeres after his ascention should pray that their flight might not be vpon the Sabbath hee doth sufficiently declare that he held not this commandement in account of a ceremonie but of a morall precept For first if it had been ceremoniall they might haue fled without any care for it had bin abolished fourtie yeeres before Secondly hee should haue done ill to haue vsed this as a scar-crow or as a bugge to fray children with when there was no such thing Yea thirdly if this commandement had been ceremoniall hee should haue contradicted his owne doctrine in establishing that which himselfe did take away by his death And last of all had he held it a ceremonie hee should rather haue taught them not to haue stood vpon the keeping of it being it had been a great sinne for them to haue retained it and made an account of it it being abolished and done away before Now as for those that would qualifie Christs speech by saying that he spake not as he meant but according vnto the superstition of the Iewes that held it vnlawfull as they say to flee vpon the Sabbath and that therfore his speech was directed vnto them which held this error First this their euasion hath no ground For how will they make it appeare that the Iewes held it vnlawfull vpon the Sabbath to flee for preseruation of life being they had no ground for it in the Scriptures Secondly their owne practise was to the contrary for they fled out of Egypt vpon the Sabbath Exod. 12. And as for that in the book of Macchabees that some would not fight vpon the Sabbath besides that it is no scripture we see them in the same place condemned for it and the case generally resolued by their brethren to the contrarie as they might well doe hauing such presidents in the Scriptures for their so doing as 2. King 11. and in the destructiō of Iericho Iosh 6. and elswhere Thirdly if there had bin any infected with that error he would rather haue willed them to haue prayed for the change of their mindes than for the chaunge of their flight Fourthly be it that some held it vnlawfull to flee vpon the Sabbath yet what was that vnto his Disciples who were not possessed with that error for this was spoken vnto his disciples apart as we see vers 3. And lastly if hee had spoken to such as had held that error he would rather haue continued his forme of speech which he vsed in the former verse and as there hee saith Woe be vnto them which are with childe in these daies manifestly speaking of others so he would rather haue continued that forme of speech and haue said Woe bee vnto them that in these daies shall hold it vnlawfull to flee vpon the Sabbath for then had the speech been plaine But it is certaine that as the forme of Christs speech was altered so the words looked quite another way as namely vnto the hindrances and lets that might befall vnto them And first to the bodily lets if their flight should fall in the winter the shortnes of the day together with the foulenesse of the way might bee combersome Therfore pray saith he that your flight be not in the winter And with this it well fitted that hauing set downe their bodily lets and grieuances he should in the second place set downe the spirituall lets and grieuances which might befall them if their flight should bee vpon the Sabbath For how could this but grieue them to see not onely abomination or desolation in the Temple but abomination of desolation to be set vp in the high places euen in place and steede of Gods worship and that in the time of his worship also how could this I say be any other than grieuous vnto them and therfore exceeding grieuous because then also vpon the sight thereof they were to bee depriued both of Gods word and worship and to bee driuen out into exile Yet if troubles and afflictions must needs come a man would desire that they might not come at the worst or in the middest of his happinesse And if a man must needs die yet he would desire to end his prayers first and first to be prepared thereto In regard of which Christ willeth them to pray that their flight might not be vpon the Sabbath that is that though it were vneuitably decreed that their flight should bee yet that the extremitie of it might be something mitigated for the elects sake And this I hope that notwithstanding these wrenches it is euident that Christs meaning was that the Sabbath should continue § Sect. 8 The more iniurie therefore they offer vnto God that would nullifie this his commaundement The morall law was long before the ceremoniall and make it stand but as a Iewish ceremonie when as yet it is more anciently descended than to take his beginning with the ceremoniall law For in the writings of Israel mention is made of the keeping of the Sabbath by that patterne that cannot erre euen by God himselfe before the giuing of the ceremoniall law or before Israel