Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	day_n	rest_n	rest_v	12,213	5	9.7997	5	true

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

of them for he made them all Dixit facta sunt saith the Psalmist he spake but the word and all things were made hee commanded and they stood all fast hee did but speake the word let the earth bring forth her increase and also the waters and presently both earth and sea they were replenished with all manner of varietie Brevis sermo sed valde vehement saith Saint Ambrose a short speech it was indeede saith hee that God spake but yet withall it was a speech that was full of power the efficacie of that speech it brought forth the greatest as well as the least creatures and in the same time too for in the same time the whole was made that hee was making of a Frogge Non laborat in maximis Deus non fastidit in minimis saith Saint Ambrose God saith hee did not labour in the making of the greatest things nor yet contemne the making of the meanest hee made all things by his power and therefore worthily is Master of all Was hee not worthy to bee Master of Man as well as of other Creatures when hee made such diuers and contrarie Elements for to meete together in one and the selfe same body and accord in one Fire and Water Aire and Earth Heate and Cold and all in one and the selfe same place and yet hath so tempered them together as that one is the defence and maintenance of the other Nay more then this saith Saint Bernard Mirabilis societas In man hee hath made a wonderfull societie for in him Heauen and Earth Maiesty and Basenesse Excellencie and Pouertie hee hath matched together What is higher then the spirit of life What is baser then the slime of the earth his soule it was infused into him the spirit of life his body it was made of the dust of the earth This was that that made Gregorie Nazianzen to break into that same exclamation of himselfe what great and wonderfull miracle was within himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I am litle and yet I am great I am humbled and yet I am exalted I am mortall and yet I am immortall I am earthly and yet I am heauenly little in body but great in soule humble as being earth but yet exalted aboue the earth mortall as he that must dye immortall as he that shall rise againe earthly as whose body was taken from the earth heauenly as whose soule was breathed feom aboue And will not all this then make him well deserue the Name and Title of Master amongst vs Yes But here hee hath a double Title Master Master What of that Why hee hath a double Mastership he was their Master Iure creationis by the right of their creation but much more Master Iure redemptionis by right and title of their redemption when man had lost himselfe and defaced that glorious image that God at the first had left within him then came our Sauiour Christ Iesus in a mercifull Redeemer and reconciled his Father and Man together againe Henceforth let vs not repine at the fall of our Grand-father for Christ our Sauiour hath made satisfaction for it Was he cast away for the price of an Apple Why yet he is redeemed for a great deale lesse he was redeemed in meere loue and pitie The sixth day of the weeke as it is thought Adam fell for it is thought that he fell the same day that hee was made the sixth day of the weeke againe Adam and his posteritie were redeemed from death The same day that he fell he was redeemed And as God in the beginning rested on the seuenth day so Christ our Sauiour saith Saint Augustine sabbatizanit in monumento kept holy the Sabboth euen in the graue to teach vs to make more account of that day then the world vsually doth in these our times For for all that belonged vnto the saluation of man he finished that vpon the crosse before his departure hence when hee cried Consummatum est all is finished Ioh. 19.30 Iohn 19. Then all was performed that was requisite for vs and hauing finished his worke he rested as securely in his graue as the most secure man of vs all doth rest in his bed And in this redemption which he so kindly performed for vs there are two things especially to bee considered of vs Modus and Fructus the manner and the fruit of our redemption The Manner it was wonderfull Exinanitio Dei saith the Apostle the emptying of God the fulnesse of all things The emptying of him I say and that in three regards First into the flesh Secondly vnto the death Thirdly lastly vnto the death of the crosse O who can worthily esteeme these three as hee ought to do his worth his humilitie his loue vnto mankinde That the God of all Maiesty should be cloathed with the garment of humane flesh That hee should consent to dye and that hee should dye so miserable and cursed a death Here speech must faile vs and our safest eloquence must bee admiration Let vs sometimes in the feare of God call our selues to account for these things and thinke what great things the Lord hath done for euery one of our soules and then let vs be ashamed at our owne vnthankfulnesse againe that he being Lord of all became obedient and seruant for the very worst of vs Of being rich in all things became poore and miserable in most that were necessary That of the word he became flesh Of the sonne of God that he should become the sonne of base and mortall man Let vs remember that though at the first we were made of nothing yet that afterwards we were not redeemed of nothing In sixe dayes at the first God made heauen and earth and all things that in them were contained but in the redemption of Man our Sauiour was three and thirty yeares and vpwards a working of it vpon the earth O how much in that time did he suffer for our sakes The necessities of the flesh the contempt and scorne of the world the temptations both of the Diuell and of mankinde Can wee thinke that pouerty in all that time did not oppresse him nor shame did not touch him nor yet the wrath and anger of his Father any whit amaze him Certainly certainly beloued the least of all these did touch him neere and the greatest that was the fury of his Father did make him make that lamentable cry vpon the Crosse the like wherof was neuer heard in Ages before nor euer shall be heard againe vnto the ending of the world My God my God why hast thou forsaken me Yet thus O Lord didst thou worke the saluation of Man and wonderfully towards him hath beene thy loue Let vs thinke of these things seriously let vs thinke of them often and then I make no question but we shall thinke we haue great reason to think him a double Master vnto vs. And they came vnto him and awaked him saying Master Master But yet the

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