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	lord_n	sabbath_n	2,255	5	9.8890	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81722	Sacred chronologie, drawn by scripture evidence al-along that vast body of time, (containing the space of almost four thousand years) from the creation of the world, to the passion of our blessed Saviour. By the help of which alone, sundry difficult places of Scripture are unfolded: and the meanest capacity may improve that holy record with abundance of delight and profit: being enabled thereby to refer each several historie and material passage therein contained to its proper time and date. / By R. D. M.D.	R. D. (Roger Drake), 1608-1669.	1648 (1648)	Wing D2131; Thomason E524_2; ESTC R206239	74,869	176

contra because the greatest part of it falls on the first day of the week Thirdly we deny the Minor if affirmed de praesente as the termes carry it in their sence We deny not but before Christs Resurrection the day began in the Evening about Sun-set but our Saviour after his Resurrection altered the houre of the day as well as the day of the week as hath beene proved Nor do I conceive it such an inconvenience to affirme that the six or nine houres from the end of the Jewish to the beginning of the first Christian Sabbath were suffered to lapse and be vacant upon so extraordinary an occasion and every Lords Day afterwards to begin at midnight or the morning watch and upon this ground Paul might preach till Midnight though he discoursed afterwards till break of Day Acts 20. Nor need it seeme more strange that Christ should change the houre of the day than the day of the weeke If the beginning of the yeere was changed upon a farre lesse occasion Exodus 12.2 why may not the beginning of the day bee changed upon a farre greater occasion That Christ might change it no man doubts that he did change it we have proved by Scripture evidence drawne from two pregnant examples Only I leave it in medio to every indifferent mans judgement and conscience whether the Lords day begin at Sun set or midnight or at the precise minute of our Saviours Resurrection which is uncertain onely with this proviso that at what houre soever we begin it it must last the space of twenty foure houres namely a naturall day as well as any other day In this as well as other cases where we want cleare Scripture evidence we must suffer every man to enjoy his owne judgement and conscience so he be not a Stickler to make a Party and cause Divisions in the Church What a madnesse were it for me because I judge the Lords day begins in the Evening or midnight to separate from those who differ from me in opinion and make a Church onely of such as are of my judgement I wish this were not too frequent in these times amongst Gods owne People Otherwise how comes it to passe that one Church cannot hold us because we differ in judgement about Church Government especially when no subscription is urged nor approbation of the Presbyterial Government and upon the like conditions wee would not sticke to joyne with them were their way stablished by Authority as ours is The bare setling under a Government is no approbation of it so we subscribe not to it nor be forced under it to practise any thing contrary to our consciences But I must crave pardon for this digression which I ventured upon the rather to perswade some erring Brother into the way and that if possibly we might all unite in one heart and one way though haply we cannot in one judgement nor one principle and I must confesse this whole section doth not so properly belong to a discourse of Chronology yet it may give further occasion to the godly learned to seeke out the truth in this as well as in other particulars which the Lord give us all grace to doe in love gentlenesse and humility Since I have transgressed thus farre I thinke my selfe bound to adde this caution least weake or ill affected persons should hence take occasion to curtalize the Lords day and sacrilegiously to robbe him of his due beginning the Lords day haply at Sun-rising and ending it at Sun-set I wish too many did not worse spending the day it selfe in sinne and vanity as if that of all dayes in the week were a time of licentiousnesse The Jewes formerly had a saying Let my Soule be in their case who begin the Sabbath with them of the VALLEY and end it with them in the MOUNTAINE intimating thereby that they thought them in the best condition who begin the Sabbath soonest and end it latest When-ever the Lords Day begins certainly an antecedent preparation is necessary and they doe much wrong their owne souls who by busying themselves in worldly imployments late over night do indispose themselves for the Lords Day following and are sitter to sleep then to attend upon Gods service Yet if I might presume to guesse I should be apt to thinke that either at mid-night or about three of the clock in the morning the Lords day begins The First of these I ground upon Pauls preaching till midnight Acts 20.7 probably because the Lords Day lasted so long which seemes the more likely because in the same verse he sayes he was to depart on the morrow which morrow in verse 11. is interpreted to be breake of day and this all know is before Sunne-rising where then I pray should that morrow begin unlesse it were immediately after midnight or about three in the morning And at this time we reckon the day to begin at midnight as is apparent by the houres of the day for with us the twelfth houre of the day is at noone but with the Jews it was at Sun-set If we say the Lords day begins about three in the morning it may well agree with the time of our Saviours Resurrection who is expressely said to rise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the fourth and last watch of the night as is evident by Mark 16.9 compared with Mark 13.35 for the night was divided into twelve lesser houres and foure watches each containing three houres a piece In like sort the day had twelve lesser and foure greater houres Thus our Saviour is said to be crucified about the sixth houre Luke 23.44 but about the third houre Mark 15.25 that is about twelve of the clocke which ended the sixth lesser houre and began the third greater houre so that between three and six in the morning our Saviour rose and therefore some make this time of his Resurrection to be the beginning of the Lords day as well as his Resurrection to be the ground or occasion of the Lords Day But these differences may easily be reconciled by charity If thou have faith have it to thy self Rom. 14.22 Errata In the DIFFICVLTIES Controverted c. Pag. 6. line 28. read for it which l. ult r. that is the four hundred p. 8. l. ●2 r. the fifty eight Iubilee p. 9. l. 18. r. Athnac for a Colon. p. 10. l. 6. r. Chronologie l. 22. r. to the 10th year p. 21. l. 21. r. neither place nor time In the Chronological Tables p. col ult l. 13. r. 12. Jub fol. 26. p 2. l. 18. r. Embolimaeus fol. 36. in the columne of the Promise r. Gen. 12.4 Sacred CHRONOLOGIE Adam S. W. 1 1   2 3 4 5 6 7 8 2 10 9 10 11 12 13 14 15 3 20 16 17 18 19 20 21 22 4   23 24 25 26 7 28 29 5 30 30 31 32 33 34 35 36 6 40 37 38 39 40 41 42 43 7   44 45 46 47 48 49 50 1 Jubi 50 51 8 52

East or West the beginning of the Lords day varies one minute Next that neither the Lords day nor Jewish Sabbath namely the first and last day of the week fall precisely upon the same point of time they did in the creation is as evident as the former because the Sunnes standing still in the time of Joshua and going back ten degrees in the dayes of Hezekiah have made a manifest alteration and in probability at least of twenty foure houres or thereabouts For though the Sun and Moon stood yet time stayed not and though afterwards the Sunne went backwards yet still time went forwards fourteen houres probably in Joshuahs time supposing the Sunne stood an artificiall day which with them in Summer was about fourteen houres and ten houres in Hezekiahs dayes so as that day being fourteen houres longer then any former day made all the following Sabbaths till Hezekiahs time to fall fourteen houres later then any former Sabbath and after Hezekiahs recovery the Jewish Sabbath fell ten houres later than all the Sabbaths from Joshuahs time and twenty foure houres later than all the Sabbaths from the beginning of the world till the dayes of Joshuah that is just an whole naturall day later than before So as in truth after Hezekiahs recovery the Jewish Sabbath fell punctually upon the first day of the week and our Christian Sabbath by proportion falls on the second day of the week by reason of those twenty foure houres extraordinary inserted in the dayes of Joshua and Hezekiah But when then must the Christian Sabbath or our Lords day begin Answ To me it seems farre more easie to speak to the Negative than the affirmative and to tell when it begins not than when it begins Certainly a seventh part of time is to be kept and that seventh part must be the first of the week on which our Saviour rose and which upon the former grounds seems to be in precisenesse of time rather the second then first day of the weeke But at what houre this day ought to begin is the great question I have been apt to think and easily should be perswaded with divers eminent for Piety and Learning that it ought to begin at Sunne set were I not staggered with that text Iohn 20.19 being compared with Luke 24.13.29.36 From which places being compared I clearly draw these conclusions First that it was the first day of the week when our Saviour appeared to the ten Apostles for Thomas was not with them till the Lords day following John 20.26 Secondly that on that very day he appeared to the two disciples going to Emam and supped with them it being so late before Supper as they would not suffer our Saviour to go any further that night Luke 24.29 Thirdly That these things fell out at the Equinoctiall when the Sunne alwayes sets at six in the Evening and so probably it was toward Sunne-set when they went to Supper at which time it was dangerous to travell not onely for robbers but also for wilde beasts Psalme 104.19.22 which I suppose was the ground why they constrained our Saviour to abide with them Fourthly that after Supper the two Disciples returned again to JERUSALEM being distant from EMAUS seven miles and an half every mile containing eight furlongs Luke 24.13.33 Now suppose they had supped by Sunset and withall that they footed it after the rate of foure mile an houre for no doubt they went to JERUSALEM with a good will to carry the newes of our Saviours resurrection they came thither toward eight at night and as they were relating the good tidings to the tenne Apostles our Saviour himselfe appeared amongst them Luke 24.36 Suppose then it were but eight at night when Christ appeared its apparent that it was two houres after Sun-set though others thinke it was farre later and so could be no part of the first day of the week if the first day of the weeke end at Sun-set But Iohn sayes expressely that the Evening of the first day of the weeke Christ appeared Iohn 20.19 whereas the first day of the weeke was past two houres before with them who begin the first day at Sun-set Nor can this argument be solidly evaded by those who say that here John reckoned the day after the Roman account from mid-night to mid-night For first granting the Romanes reckoned so it will be a very hard taske for them to prove that John intended here to follow their acount and we can as easily deny it as they affirm it Secondly as feare scattered the Apostles at our Saviours death so probably conscience of the Lords Day made them keepe so late together otherwise they had been safer from the Jewes danger being asunder than together which was the ground they now shut the doores upon themselves John 20.19 This is further confirmed by their meeting again the Lords Day following verse 26. as also by Pauls preaching on the first day of the weeke till midnight Acts 20.7 And though his Sermon might be longer then ordinary because he was to leave the Disciples of TROAS yet the ground of his preaching that evening was the conscience of the Lords Day nor did hee probably begin his Sermon till after the celebration of the Lords Supper which in those times was at night 1 Cor. 11.20 21. and after Supper in imitation of our Saviour though this custome hath ceased with us for the most part as well as dipping in Baptisme because of the inconveniency of meeting so late especially in many places where the people live further off from the place of Assembly And I think either place or time doth binde unlesse there be an expresse command for it Otherwise we should be bound to receive the Lords Supper in an upper roome as well as after Supper By all hath beene said appears very probably that the latter as well as the former Evening is part of the Christian Sabbath Let who will interpret John to speak after the Roman account I must crave liberty to adhere to that rather then the Jewish account especially since Paul himself hath confirmed this interpretation by his own practice Act. 20.7 And why the time of the day may not be altered as well as the day it self and that by the same authority I see no cleare evidence to the contrary Nor see I any convincing strength in that maine argument so much insisted upon The first day of the weeke is the Christian Sabbath Evening and morning are the first day of the week Ergo Evening and morning are the Christian Sabbath For first grant the whole Syllogisme it makes not against us For since the Evening is put for night and the morning for day our Christian Sabbath still begins at Evening if it begin at midnight and so still Evening and morning are the Christian Sabbath Secondly to the Major we answer that the denomination is taken a Majors parte and therefore the Christian Sabbath is truly said to be the first day of the weeke and