Selected quad for the lemma: day_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	jew_n	sabbath_n	saturday_n	4,982	5	11.8893	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04602	Our sauiours iourney to the Gadarens: or the loue of Christ vnto man. Written by I. Iones Bachelour in Diuinity, and parson of S. Nicholas Acons, London	Jones, John, 1574 or 5-1636.	1615 (1615)	STC 14720; ESTC S102837	54,929	145

on the Sabboth day and therefore in the Acts. 1 Acts. 1.12 Mount Oliuet is sayd to bee from Ierusalem a Sabboth dayes iourney which Sabboth dayes iourney contained in it as the writers do agree vpon it two miles in distance the which it was lawfull for them to walke on the Sabboth day and therefore in the place before cited in the 12. of Mathew Mat. 12.1 the Disciples were not found fault with by the Pharises for that they trauelled on the Sabboth day but for that they pluckt the eares of corne on the Sabboth day But yet it may bee demanded further for wee are fallen into a labyrinth of questions how comes this permission of a Sabboth dayes iourney seeing all iourneying in the law is expressely forbidden See Exo. 16.29 sayes Moses in Exod. 16. See sayes hee for that the Lord hath giuen you the Sabboth therefore he giueth you on the sixt day the bread of two dayes abide yee therefore euery man in his place let no no man go out of his place on the seuenth day If euery man were commanded to abide in his place on the seuenth day how then comes in this Sabboth dayes iourney Why certainly I can giue no other reason for it but what Oecumenius and Lorinus doe giue and that is that in the time of Ioshua hee commanded it to bee proclaimed that the Arke going before there should be a distance left between it the campe of two thousand cubites by measure as as it is Ios 3. Iosh 3.3 which was the iust distance of two miles whither it was lawfull for the people for to go to visite the Arke euen on the Sabboth day and so may come in our Sabboth daies iourney But yet wee are not thus quite of our question though for still it may be vrged further that this was more then a Sabboth daies iourney for it was aboue two miles that he was to trauell Mat. 4.18 Luke 5.1 Iosh 6.1 Saint Mathew calles it in his 4 chap. the sea of Galilee S. Luke in his 5. chapt the lake of Genesareth S. Iohn in his 6. chapt the sea of Tiberias a broad and large place so that howsoeuer he was still without the compasse of two thousand cubites his Sabboth dayes iourney how may this bee For this we say that our Sauiour Christ he did not iourney on the Sabboth day for the Iewes Sabboth it was our Satterday and that was the seuenth day but this was the first day afterwards changed by the Apostles in memory of our Sauiours most glorious resurrection who dyed vpon the Friday and rose againe the third day which was Sunday and therefore by Saint Iohn in his first of his Apoc. is called Dies Dominicus Apoc. 1.10 the Lords day I was saith he in the spirit on the Lords day that part then of the Commandement the Sabboth day it was but Ceremoniall not Morall for had it beene Morall it had bound vs perpetually to the obseruation of it but wee see it was altered and continues altered vnto this day and so wee haue a gesse of the time which is here set down indefinitely a certaine day though no definitue sentence to conclude it peremptory Now it came to passe on a certaine day It came to passe Heere haue our licentious Epicures and our vpstart Atheists a ground foundation as they thinke to build vp their Chance-medly doctrine in the world that things they come by chance and fortune not by the determinate and deliberate prouidence and disposing of the Almighty For what greater argument of chance can there be say they then that Christ himselfe should in his owne businesse admit of a casualty for the Text is plaine Now it came to passe or it chanced on a certaine day But their foundation it is laid but on a sandy ground for Aristotle long since though but a Heathen Phylosopher yet he could say by the twy-light of nature that ignorantia causarum the ignorance of man was that that made blind fortune a goddesse amongst men for when they saw no reason for many things that came to passe amongst them they did not conceiue that there might be a reason which they thēselues did not see but straight way they deified Fortune made her the author and bestower of thē all vpon the world her that is so brittle a goddesse quae cum spēdet frangitur which is dashed in peeces by the least accident whereas our Sauiour Christs rule is quite contrary for he teacheth vs another doctrine in the tenth of Saint Mathewes Gospell Mat. 10.29 for hee makes Prouidence reach vnto the smallest matters euen vnto the falling of a Sparrow vpon the ground Are there not saith hee two Sparrowes sold for a farthing and yet one of them shall not fall on the ground without the will of your heauenly Father Then much more the weightiest matters such as the Preaching of the Gospell is which is the saluation of the soule of man that shall not be done but by a particular prouidence indeed and that iourney resolued on with mature deliberation Fortune as the world esteemes it it is but an Idoll made for foolish man to worship and adore and he that will worship any thing euen the meanest of creatures will not neglect it wherein hee thinkes hee sees some shew but as it is indeed in it owne nature it is Ordinaria potestas Dei the ordinary prouidence and direction of Almighty God himselfe by which he brings to passe what himselfe intendeth This iourney here of our Sauiours it is vndertaken with a singular resolution to do good vnto all euen those that were most wicked and prophane So is it Gods goodnesse for to super-abound where the sinne of man seemes for to abound The heart of man for his wickednesse it is termed in Scripture Abyssus a bottomelesse pit according to that of Ezechiel in the 17. of his Prophecy Eze. 17.9 Prauum est cor hominis inscrutabile quis cognoscet The heart of man it is vnsearchable and who shall know it yet the mercy and goodnesse of God it is farre deeper then that that is so deepe as that Saint Paul in the 11. to the Romanes is faine to cry out O altitudo diuitiarum Rom. 11.33 Oh the depth of the riches both of the wisedome and knowledge of God And in regard of his mercies he is termed by the Apostle 1. Cor. 3. Pater misericor diarum 1. Cor. 3.2 the Father not of one or two but of many mercies and the God of all consolation he is called the Father of mercies to pardon all the sinnes that man shall commit against him and the Apostle in the Ephesians tels vs Ephe. 2.7 that when we shall need them he has abundantet diuitia gratia exceeding riches of his grace in store for vs if we our selues will but willingly accept what he shall kindly offer vnto vs. Hee does not take this iourney heere vpon

hath his particular branches there are foure in the first verse 1 The time 2 The meanes 3 His exhortation 4 Their obedience The time Now it came to passe on a certaine day The meanes That he went into a ship with his Disciples His exhortation And hee said vnto them Let vs go ouer vnto the other side of the lake Their obedience And they lunched forth In the second verse there are foure things also The manner of their trauell and the accidents that fell out in their iourney which be in number three The manner of their trauell they sailed But as they sailed The accidents they be three 1 He fell asleepe 2 And there came downe a storme of winde on the lake 3 And they were filled with water and were in ieopardy In the third verse there are two things the feare of the Disciples the power and authority of the Maister The feare of the Disciples 1 And they came to him and awaked him saying Maister maister wee perish The power authority of the Maister 2 Then he arose and rebuked the winds and the raging of the waters and they ceased and there was a calme Now it came to passe on a certaine day c. This word here Now it does not poynt vs out vnto any certaine time as in many other places of the Scripture it does as in Exod. 6. Nunc videbis quae facturus sum The Lord intending for to worke his wonders in the land of Egypt hee sayes to Moses Exod. 6.1 Now thou shalt see what I will do to Pharaoh So Balac the King of Moab desirous for to ridde himselfe of his dangerous neighbours the Israelites in Numb 22. hee sends for Balaam the Southsayer to come in all haste vnto him Nunc igitur veni maledic Num. 22.6 Come now therefore I pray thee come and curse me this people for they are too mighty and too strong for me So old Simeon desirous to be dissolued to be with the Lord he ioyfully sings his Nunc dimittis vnto the world Luk. 2.29 Lord now lettest thou thy seruant depart in peace c. So our Sauiour feeling of his death approching he cries vnto his Father Nunc ad to vento now I come vnto thee But heere this word Now it is not as in those places an Aduerbe of time but a Coniunction copulatiue and signifies as much as Et or autem and so the Latine Translation reades it Factum est autem in vna dierum Now it came to passe on a certaine day that is and it came to passe on a certaine day The time is set downe in the following words Now it came to passe on a certaine day there is the time set downe but what day that day was of the week perhappes might bee thought to bee both curious to enquire and ouer-difficult also to be found out he was sent forth into the world to doe his fathers businesse and so earnest was hee in this Calling of his that as the Tragedian speakes in another sence Finis vnius gradus est futurs the end of one busines was but the beginning of another and as the Mathematitian said of the practise of that Art Nulla dies sine linea no day should passe ouer his head without the drawing of a line more so wee may safely say of our Sauiour that no day passed ouer his head in which hee did not make profession of the Gospell vnto the people for hee professeth this of himselfe that in it he tooke his sole delight Ioh. 4. My meate sayes hee is to do the will of him that sent me Iohn 4.34 and to finish his worke And so hauing finished what businesse was conuenient amongst his owne people the next day after peraduenture set forward for this intended iourney of his without so much as mentioning of the day at all and so It came to passe on a certaine day To keepe a Diarie of euery dayes work of his it had bin a labour infinit so many so diuers were the miracles that were wrought by him daily that Saint Iohn testifies of him in his 21 chapter it had been endlesse For sayes hee there are many other things which Iesus did Ioh. 21.25 the which if they should be written euery one I suppose that euen the world it selfe could not containe the bookes that should be written and therefore no Register being kept of them they are poasted ouer vnto certaine dayes Now it came to passe on a certaine day Yet some probable coniecture might bee giuen of the day though no definitiue sentence to conclude it absolute The Latine and the Greeke translations they giue vs a little glimmering light of this same day for they both reade it the selfe same way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes the Greeke text and the Latine text Factum est autem in vna dierum and it came to passe in one of the dayes Now both the Greeke and the Latine tongue doe often reckon One for First as likewise many times does our English Dialect one two three that is first second third c. And the Hebrues they haue no other word to expresse their meaning in and therefore whereas we read it in our English Translation in Gen. 1. and the euening and the morning were the first day Gen. 1.5 the Hebrue Translation reades it Haggi 1.1 the euening and the morning were one day So likewise in Haggai 1. where we reade it in the first day of the moneth came the word of the Lord they say in the one day of the moneth came the word of the Lord hauing no other word to expresse their meaning And the Latine and the Greeke following of the Hebrue phrase for the First say one as in Mark 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 16.2 Vna Sabbathorum where our Translation reades it and very earely in the morning the first day of the weeke they came vnto the Sepulchre c. So here it is set downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one day which day may very well signifie the first day and that is this day But if it were this day how comes it then to passe it may well be demanded that our Sauiour is guilty of the breach of that commandement Remember that thou keepe holy the Sabboth day c. And in it thou shalt doe no manner of worke c. which was so strictly obserued amongst the Iewes as that in the 12. of Mathew the Disciples are reprehended by the Pharises for but plucking of the eares of Corne on the Sabboth day Math. 12.2 Behold thy Disciples they doe that which is not lawfull to doe on the Sabboth day If it were not lawfull for them to plucke a fewe eares of Corne on the Sabboth day then surely much lesse was it lawfull for them to take their iourney on the Sabboth day Yes verily euen on the Sabboth day it was lawfull for them to trauell though not to make any long iourney