Selected quad for the lemma: day_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	friday_n	lord_n	thursday_n	4,699	5	13.2887	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19803	The wonderfull vvoorkmanship of the world wherin is conteined an excellent discourse of Christian naturall philosophie, concernyng the fourme, knowledge, and vse of all thinges created: specially gathered out of the fountaines of holy Scripture, by Lambertus Danæus: and now Englished, by T.T.; Physica Christiana. English	Daneau, Lambert, ca. 1530-1595?; Twyne, Thomas, 1543-1613.	1578 (1578)	STC 6231; ESTC S105155	101,325	186

vpon Mundaye and so shall you haue sixe daies after which followeth the Sabbath which is the seauenth Thus First Sunday then Munday Tuesdaye Wedensday Thurseday Fryday after which followeth the Seauenth whiche are the Sabbath dayes So that the Lorde began his woorke of creating the worlde vpon Sunday which is confirmed to bee true by a counsell holdē in Iudaea as Eus●bius writeth in the 5. booke of his historie and the 23. and 25. Chapters S. But in what Moneth seemeth it vnto you that the worlde was made M. I will vtter in this poinct that whiche seemeth vnto mee most likely and I craue pardon herein that no man thinke mee to bee curious notwithstanding I muste needes vtter my minde for that this question is demaunded by many Uerily it semeth vnto mee that the worlde was created in that moneth which is called by the Hebrues Tisri and is answereable partly vnto our moneth of August and partly to September for doubtles it began after the Autumnal or Haruast equinoctium So that I doe nothinge agree vnto those that write suppose that the world was made in the Moneth of March and in the Springe S. Can you confirme your opinion by any reason M. Yea and that by diuerse And not onely this that in the time of Autumne or Haruast the earth is most apt to receiue the seedes of good fruites as of Wheat and Barly and such like For at that time it seemeth most meete and fit to conceiue as in the Springe to bring-foorth fruite and in Summer to yelde them vp and as for winter then the earth digesteth and concocteth the seedes that are cōmitted vnto hir and embracing them in the middes of hir bosome frameth nourisheth them as a mother doeth hir young whiche notwithstanding shee bringeth foorth in the spring tune when they bee sumwhat growne and in Summer is quite del●uered of them as beeinge then ripe and perfecte Wherefore the springe and Summer doe seeme rather to bee as it were midwiues to the earth than to minister vnto it any force or vertue to bringe foorth whiche vertue notwithstandinge Autumne yeeldeth vnto the earth as beeing yet mindefull of the first creation of all thinges and of hir owne bringinge foorth of all manner commodities reteininge vnto this present the force effect and power of the auncient commaundement which the Lorde enioyned at that time So y the Hebrues will haue it that this moneth Tisri shall not be so called of must or newe wine but of iuce wherof the earth is full at that season And these bee the two reasons of mine opinion The fyrst for that as the scripture teacheth in the 28. chapter and 9. verse and so folowinge of Leuiticus this moneth hath beene alwayes since the firste age of man as farre as euer there can bee had any remembrance the beeginninge of the yeare and first moneth And therefore in contractes and bargaines in cōmon and priuate affaires and to bee briefe in supputation of the yeares and age of the worlde which was done by the yeares of Iubilee the yeare euer beegan in this moneth among the auntient Fathers in old time and among the Jewes and ended also in the same So that the yeares age of Adam and the residue of the Fathers whiche liued both beefore the floude and since are to bee reckened from this moneth The seconde reason is this For that the feast of Trumpettes which God commaunded to bee kept vpon the first daye of this moneth seemeth to haue beene specially instituted by God to the intente that the remembraunce of the first originall and creation of the worlde whiche was doone vppon that day might bee holily preserued continued in the Church Truely it was not in vaine that the Lord would haue that day kept holy so great honour reuerēce attributed vnto these trumpettes Instruments whiche wee reade at that time were so tossed blowne But by that great and pleasant sownd hee ment to admonish and put in remēbraunce men the whole world also of their first natiuitie which as by the special prouision of God it fell vpon the firste daye of this moneth so was it godlily and reuerently renued and remembred in the Church that the world might not bee ignorant of it owne byrth daye Whereby also it came to passe that God cōmaunded many feastes and holidaies to bee kept in the seauenth moneth which moneth was called also Aetanim that is to saye the Moneth of strength or strong thinges 1. Kinges the 8. chap. and 2. verse Yea some saye also that our Sauiour Christ was borne the same moneth and not without some reason S. But it is saide in the 12. Chapter and 1. verse of Exodus that Nisan was the first moneth of the yeare answering vnto our monethes of March and April and falling in the Uernall or Springe equinoctium M. You say well But therevnto I answere two waies First that Nisan or March was not alwayes the beeginning of the yeere but at length after that the children of Israell returned out of Egyt in the remēbrance of so great a benefite that is to say for the conseruation of the memorie of the newe founding restoaringe of that people Moreouer Nisan was not the beeginning of the yeere for all things that were done among the people of God but onely in respect of their holie festiuall daies and of the tabernacle For the tabernacle as it had it owne peculiare reuolution and differinge from the common so had it also a proper beginninge of the yeere not agreeing with the order of the Politike yeere to the intent that men mighte knowe that there was a difference too bee put beetweene the Politike and Ecclesiastical gouernment and that the reason of them both is diuerse and their nature separate and distinct S. How many yeeres doe you now accoumpt since the world was first made M. As some doe suppose since the tyme that the worlde was made vnto this present yeere 1578. wherin this booke was written are about 5298. yeeres S. Howe doe you beegin this number or by what meanes doe you gather it M. Euen by this short reckninge Frō the creation of the world vnto the generall diluge whiche happened in the daies of Noe are numbred in the Historie of the holy Scriptures 1656. yeeres And from the diluge vnto the promise whiche God made firste vnto Abraham and his departing vpon commaundment out of Vr a Citie of the Chaldees and Charris a citie of Mesopotamia are 427. yeeres And from that promise vnto the departure of the children of Israell out of the land of Egypt which was vnder Moses are 430. yeeres as it is written in the 12. chapter and 40. verse of Exodus And from the departure out of the land of Egypt vnto the beginning of the building of Salomons temple which was begun the fourth yeere of Salomons reigne are 480. yeeres as it appeareth the 1. Kinges and 6. chap. And from that tyme

learne the truthe more better of the Fathers and reteined the same more freshly in memorie For that Plato in Timeo was of that opinion and all the Stoikes also their owne writynges do beare witnesse yea moreouer this hath bin agreed vpon by a generall consent of the moste auncient writers that the worlde had a beginnyng whereof Linus the eldest Poete of all who liued before Orpheus writyng of the creation of the worlde beeginneth thus A tyme there was when all thynges framed were togither once as Diogenes Laertius reporteth S. There bee twoo speciall poinctes repugnant to your opinion whereof the one is alledged by the Aristotelians and the other by the Epicurians M. What bee thei S. The first is this Seeyng the worlde is rounde and of a Sphericall fourme there can neither beginnyng nor endyng bee noted therein whereby it commeth to passe that when it mooueth it mooueth circularly or rounde whiche motion also hath neither beeginnyng nor endyng but is a continuall and perpetuall motiō and is therefore eternall Now if the worldes motiō bee eternall the worlde also must needes bee eternall Thus the Peripatetikes by the figure and motion of the world doe conclude y the world it self is also eternall M. Truely this is a verie slender argumente For firste who will graunt vnto them that all the partes of the world doe mooue by that circulare and sphericall motion seeyng that as thei them selues doe write neither the fire neither the aier neither the water neither the earth dooe mooue by this motion but by a right line and a pendent to wit the fire and aire vpwarde the water and earth dounewarde Moreouer if wee deale thus liberally with them to graunte that the worlde is of a sphericall fourme and figure who is able to prooue notwithstandyng that there can bee no beeginning of motion assigned and obscrued therein Seeyng it is not mooued of it self but by an other too wit the greate God or as thei terme it by a certeine firste intelligence or Angell And whereas it is saied of a wheele of a sphere or of a circle that the beginnyng of the motion there of cannot bee assigned in this poincte of the circumference more than in another it is true onely in respecte of the thing the figure and not if you respect the hande that turneth it or the forcyng of the cause that mooueth it in respect whereof the poinct is called the beeginnyng of moouyng in the sphere or circle where hee beginneth to mooue it first that turneth the circle sphere or wheele about Wherfore although the worlde can haue no beginnyng of moouyng neither of it self neither of it owne figure notwithstandyng it hath of God who once beegan it and turned it from a certeine poincte of the circumference and a certeine place to wit from the East continually to mooue into the Weste whether it turneth now daiely beeyng by hym mooued and not of it self And although it bee vnknowne to vs nowe whiche parte of the circumference of heauen God first moued for you see how many and diuerse thynges men dooe affirme concernyng the greate yeere of the worlde whiche is that state of the worlde wherein Heauen and all thinges returne to their place where thei wer first created yet it is certein that heauen began sometyme to mooue from some one prefixed poincte and part of the circumference S. The other repugnancie is this Thei saie it is to absurde to saie that God did not create this world from eternitie and tyme euerlastyng For after so many infinite spaces of yeres paste what should moue hym at length that hee would Create the worlde Thei demaunde therefore why GOD remained so long sluggishe and idle why hee slept so long what he did then why hee ceased from dooyng somethyng so long why hee made not this noble and goodlie woorke sooner These and suche like floutes thei cast foorthe against the maiestie of God. M. You doe alleage the argument of Velleius the Epicure vnto whiche I will answere that which as S. Augustine writeth was spoken by a certein mery old man a Christian Who beeyng likewise demaunded by suche kinde of men what God did beefore hee created the worlde answered He made Hell wherein hee might tormente perpetually suche curious fellowes as doe demaunde suche questions For what wickednesse is this to go about to enter into suche secretes what impudencie to creepe so farre what blasphemie to looke that God should rendre an accoumpt to vs of his doinges and forepassed life who must bee our iudge what needed hee too haue created these thinges sooner whiche hee neither hath neede of too his existence neither thereby to liue in greater felicitie For God hath in himself and that from all eternitie a most perfect most happie and most full state of nature whiche is vnto himselfe sufficient for all thinges and he hath neede of none other thing neither of Angell nor man Psalme 16. and 2. ver Neither was GOD then idle that the Epicures maye not mock neither did hee sleepe in slouthfulnes beefore he made this world But euen then as also now he was inwardly occupied in his woorkes that is to say hee was wonderfully delighted in the contemplation of hymself hee enioyed then himself and his perfect and vnspeakeable glorie hee was busied in the most large and incomprehensible light of his substance and essence as may easily bee vnderstoode out of the Prouerbes the 8. chapter and 30. verse and Iohn the 17. chapt and 4. verse and likewise out of Irenaeus the 4. booke and 28. chapter S. This I vnderstande declare nowe what time thys worlde was created M. Doe you demaund this either of the day or of y Moneth or of the Yeere S. Mary of euery one of them seuerally M. Concerning the day mee thinkes this much may bee sayd that the beginning and first daye of the creation of the worlde was that day which wee Christians doe nowe call Sundaye and which the Jewes called the first daye of the Sabbathes and not that which wee commonly call Munday S. Howe so M. Bicause it is euidente that the Lorde wrought sixe whole dayes togither before the Sabbath seuenth daye And amonge the Hebrues in olde time that was the Sabbath and seuenth daye which wee nowe call Satterdaye whiche is the next daye beefore Sundaye and next after Fridaye For Christians to the entente that they woulde not retaine the auncient ceremoneis of the Jewes but deuoutly to honour the resurrection of our Lorde Jesus Christ wherby ther began a new state of the Church in stead of the Sabbath they chose the next daye following to rest on as it appeareth in the 20. Chapter of the Actes the 1. to the Corinthians the 16. chapter and the first Chapter of the Reuclation and also it is extant in the Ecclesiasticall historie which day they called the Lords day or Sundaye But if you woulde number sixe dayes beefore the Sabbath daye you muste begin vpon Sundaye not