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
A17243	The scepter of Iudah: or, what maner of government it was, that unto the common-wealth or Church of Israel was by the law of God appointed. By Edm. Bunny	Bunny, Edmund, 1540-1619.	1584 (1584)	STC 4094; ESTC S107057	113,741	234

6 17 18 More specially of som Iericho was after this maner by Iosuah abandoned Those that do appertain more specially to som by reason of their special profession are especially but of two sorts such as appertained to the preests and such as appertained to the Nazarites The preests were such as God had chosen from among the rest of the people neerer unto him and to have much dealing with him on the peoples behalfe Vnto them therfore he praescribeth certain rules of special sanctification somwhat more streightly than unto others As namely first generally to al that they should r Le. 10 8-11 not drink wine or any strong drink when it was their course to be about the office of their administration to the end that they might the better be able to judge betwixt the holie and unholie between the clean and unclean and better teach the children of Israel as they ought And that ſ Lev. 21 16-24 none of them of the seed of Aaron having a blemish in any part of their bodie might execute the preests office and yet might live with them and take their part of the holie offerings as much as others Two other laws there were appointed to the preests but not unto everie of them alike the one of marrieng the other of moorning and other duties to frinds departed Concerning marrieng the law that was given was to restrain the abuse of unseemly marrieng of themselves The t Lev. 21 13-15 high preest mght not marrie any that had plaid the harlot or been divorced or was a widow but only a maid The u Lev. 21 7 8. inferior preests might marrie widows but not such as had been polluted or defamed or before divorced from any other Concerning moorning and such other funeral duties the high preest might x Lev. 21 10-12 not moorn for any or do such things at funerals as others commonly were woont and might The inferior preests had som more libertie but y Lev. 21 1-6 yet restrained to certain persons that were neer unto them as father mother son daughter brother and unmarried sister otherwise they might not have ought to do with the funerals of any no not of the magistrate As also not only Aaron the high preest z Lev. 10 6 7. but Eleazar and Ithamar likewise being under preests though heer they have libertie to moorn for their brethren yet there they were forbid to moorn for those two of their brethren that were then suddēly destroied with fire for their sin belike bicause they were taken away in Gods displeasure and they could not wel moorn for them but that they must seem somwhat to repine against the severitie of Gods judgements The Nazarites were such as tooke upon them a special vow of holines not cōstrained but as it were of their own accord Seeing therof that needs they would be Nazarites that is separate from the common sort and drawing neerer for the time unto the Lord he gave unto them also certain outward observations of special holines that so in that voluntarie separation of theirs they might not so easily take in vain the name of God but do indeed as they did praetend and tooke upon them to observe And the law that was given to the a Nu. 6 1-21 Nazarite was no more but to teach how or in what maner to b Vers 1-5 consecrate himselfe how in the time of his separation he might c Vers 6-9 be defiled how that pollution was to be d Vers 9-12 clensed again and how he had to e Vers 13-21 finish his vow of separation But the soldier also hath a special charge f De. 23 9-11 if he know himselfe to be unclean to avoid himselfe out of the camp for the time 24 The other point of this their dutie And that they must be zealous withal that was to be directed to the person of God is that they should be zealous towards God or earnestly bent to the way of godlines and religion so to cal them from the common corruption of the world in being so carelesse of religion or so faint in the worship of God or any good work and yet marvelous earnestly bent on the vain and corruptible things of this praesent world The things that do appertain heerunto are three First the requiring of the seventh dais rest then the commending of the scriptures unto them last of al the allowing of vowes Concerning the seventh dais rest it was ordeined First in the sabbaoth that a Ex. 20 8-11 23 12.31 13-17 34 21.35 1-3 Lev. 19 3 30.26 2. Deu. 5 12-15 everie seventh day should be a sabbaoth that is a day of rest the meaning wherof was that the people themselves withal their families their cattel also and that al such strangers as dwelt among them with their families and cattel should that day cease from al maner of their usual labors and keep it an holie rest unto the Lord. To the end they might the better observe it he doth both give them to understand that as he doth therby b Lev. 19 2 3. require holines of them so doth he himselfe c Exo. 20 11. 31 13. sanctifie those that truly observe it and so performeth in them his own request and although he do so praecisely require it that he alloweth not so much as the d Exo. 35 3. kindeling of a fire on that day no not e Exo. 34 21. in seed time nor in harvest yet maketh he the f Exo. 31 14 15. 35 2. breach therof to be death As also he sheweth them another commoditie that hangeth theron which himselfe to their own use requireth that is that he wil have that a rest-day g Exo. 20 10. 23 12. that themselves their servants and cattel may rest theron from their woonted labors which must needs make them a great deal more fresh to continu their labor Then in the studie of the scriptures The scriptures were commended unto them that they should have a special regard of them and be very studious both to know to do the law of the Lord. To this they were lead three maner of wais The first was that they should have the words of the law written and that verie plainly k Deut. 27 2 3 4 8. first upon certain great stones set up and plastered for the same purpose at the entrance of the land so soone as they shal com thither then l Deu. 6 5-9 in their own houses upon the gates and posts therof yea and to have the same m Deut. 11 18-21 bound to their hands and as a frontlet between their eies to put them in better remembrance therof The next was that they were commanded to have n Num. 15 37-41 Deu. 22 12. fringes and ribbands of blew silk upon their garments to put them in remembrance of the law of the Lord to do after it

that they might more effectually do t Deut. 26 12-15 he taught them that everie third yeer they should make a solemn protestation unto the Lord that they had truly paid al their tithes that to their knowledge they had not with-held any part therof either to supply their own necessitie or to do any good work which was otherwise to be done of their own charges as to burie the dead or such like and that wittingly they had not suffered any part of it to perish by their negligence And bicause this was ordeined to be every third yeer after the seventh yeers rest to the land it was a time of al most fit to amend such things as a man had omitted before for that this yeer was farthest of al on both sides remooved from the seventh yeer wherin the land was to lie common So that as this law was ordeined to teach them sinceritie in paieng of their tithes so was this protestation appointed then to be made when they might most easily do it What things we omit by the reason of som urgent necessitie that at som special time doth much annoy us if we have any grace we make up again so soone as God doth send us plentie Other things besides those there are that preached the soveraigntie that God had over his people But these are the cheefest in my judgement these might wel suffice to teach them that he was The Lord their God that they must abandon al others wholy betake themselves unto him to live and die at his pleasure 22 Next heerunto it is of them required that having alreadie in such sort betaken themselves to him alone They must do unto God nothing els but as he appointeth as to their onlie tru and living Lord they should do unto him not as themselves or others think good but onlie as himselfe praescribeth unto them Vnto which place especially doth appertain the whole form of religion that was given unto them But bicause it is a thing of special importance in divers respects therfore I thought good to speak of it apart by it selfe and in this place to speak but of such other duties of this kind as did not concern the form of their publik religion but were to be observed of them al at hom at al times and in al places as occasion served Of this sort were these First of al a Lev. 18 1-5 20 23. De. 12 29-31 Deut. 18 9. that they should in no wise behave them selves before him either after the doings of the land of Aegypt wherin they dwelt or after the doings of the land of Canaan whither now he was about to bring them but ever frame themselves to do b Lev. 20 22 Deu. 4 2. 5 32 33. 12 32. after his ordinances judgements and statutes in whatsoever they tooke in hand turning aside from them neither to the right hand nor to the left Insomuch that although he allow them to make vowes that is even of their accord to do som work unto him that otherwise he doth not urge them unto which is the thing that of al others is left most free unto them yet even in that also doth he not leave them to their own wils but directeth them how to proceed and how to behave themselves therin And first as touching the persons that may vow c Nu. 30 1-17 he alloweth but such as are at their own libertie to make any vow As for yoong women that are in their fathers house and married wives he alloweth none of their vowes to stand unles the father of the one and husband of the other do hear the same and either give his consent unto it or at least do not gain-say it Then concerning the things vowed if afterward they were not disposed to give the very thing that they vowed or could not conveniently bring it thither where it should be delivered or if it were such as was not to be offered he teacheth them how to redeem whatsoever they vowed being of that nature that it could not bein the very kind it selfe performed For otherwise if a man did vow d Le. 27 9 10. any such thing that was not to be redeemed by monie but to be paid as we say in kind insomuch that if any should put to by a better to give a woorse he should then give both As also on the other side som things were so detestable as the price of whoordom or advantage gotten by bauderie and som things so vile and of so smal account as the price or valu of a dog and som things so fully the Lords already as the first-born that e Deu. 23 18. Lev. 27 26. no vow to the Lord might be made of them But the things that once being vowed might be by the parties again redeemed were such as might not be offered in sacrifice and yet might be given unto the Lord to som other good purpose As namely mankind the common sort of unclean beasts houses and land Of which only mankind had the price set the rest were to be taxed by the preest The price or rate of the redemption of man was according to his sex and yeers and that after this maner f Le. 27 3-7 A man-child vowed being betwixt a moneth and five yeers old was priced at five shekels from five to twentie at twentie shekels from twentie yeers old to three score to fiftie from three score upward to fifteen A woman-child of the first compas of age to three shekels of the second to ten of the third to thirtie and of the fourth to ten g Lev. 27 8. Saving only that a proviso is had for such as were not able to pay after this rate that the preest might at his discretion take it down to their abilitie As for the h Lev. 27 11-25 other three the preest had to set the rate according to his discretion But in these things this was to be observed that although any others might bie them at the price that the preest did set i Lev. 27 13 15 19 27. yet might not the owner himselfe so redeem them but by adding a fift part more And this is the effect of the law of vowes so much as appertaineth to this praesent purpose Wherby we may see that although God would take at their hands a work of their own yet that it might not be any other but such as was subject to the direction that God appointed So far is it from him to accept any thing in good part that is not his And to the end that they might not fear to be driven to any lak being so absolutely put by al others and so praecisely kept only to the bek of God it is farther to their comfort declared first that those k Deut. 4 6-8 6 23. statutes and ordinances are of marvelous aequitie and wisdom then that a sufficient prophet shal be sent unto them both l Exod. 23 20-23 to