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
A49907	A supplement to Dr. Hammond's paraphrase and annotations on the New Testament in which his interpretation of many important passages is freely and impartially examin'd, and confirm'd or refuted : and the sacred text further explain'd by new remarks upon every chapter / by Monsieur Le Clerc ; English'd by W. P. ; to which is prefix'd a letter from the author to a friend in England, occasion'd by this translation.	Le Clerc, Jean, 1657-1736.; Hammond, Henry, 1605-1660. Paraphrase and annotations upon all the books of the New Testament.	1699 (1699)	Wing L826; ESTC R811	714,047	712

understood that the Reader or Hearer may comprehend what we say without any pain and the second to omit nothing but what any one may easily supply Nobis say the Masters of that Faculty prima sit virtus perspicuitas rectus ordo non in longum dilata conclusio nihil neque desit neque superstuat Ita sermo doctis probabilis planus imperitis erit They are the words of Quintilian Instit Orat. Lib. viii Cap. 2. But the stile of the Jewish Midraschim is nothing less than Rhetorical and them the Writer of this Epistle follows and not without great reason because he spake to a Nation accustomed to such a stile This by the way which it may suffice to have said once tho we must carry it in our eye throughout this whole Epistle Vers 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This inference manifestly shews that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another day spoken of in the foregoing Verse must be understood of a day wherein unless we obey the Voice of God we shall fall short of a Rest which he has promised and therefore that this must necessarily be supplied Otherwise there would be more as the Logicians speak in the Conclusion than in the Premises which it would be a crime to suppose of the Sacred Writer Vers 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Here the Author of this Epistle renders a reason why he called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a name taken from the Sabbath viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely as the day in which God ceased to create or as Moses speaks rested from his Works was called the Sabbath so the time wherein we shall rest from all those Labours and Troubles we are forced to undergo in this Life may be called a Sabbatism What our Author here says in his Paraphrase of a rest from Persecutions and a liberty to worship God is violent Vers 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What is said here by Interpreters about the Word of God is harsh to which what the Author of this Epistle affirms concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be applied without violence Can any Man think this to be a tolerable way of speaking the Gospel is living and powerful and more piercing than any two edged Sword reaching even to the dividing of Soul and Spirit and of the Joints and Marrow and is a discerner of the Thoughts and Intents of the Heart nor is there any Creature that is not manifest in his sight Yet I can hardly perswade my self the Discourse is about the Divine Reason which is so much spoken of by Philo. But I am apt to think this Phrase is taken from the Custom of the Jews of that Age who for God and any of the divine Attributes used to say the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which Custom there are still frequent instances in Chaldee Paraphrases of the Old Testament wherein many places we find the Word of God set for God not for the Messias as some think This conjecture is confirmed by vers 13. where all things are said to be naked and opened unto his Eyes which cannot be said of the Gospel but only of God See about this matter a Dissertation de Verbo vel Sermone Dei cujus creberrima fit mentio apud Paraphrastas Chaldaeos printed at Irenopolis Ann. M.DC.XLVI So that the meaning of the Sacred Writer is this that God who is displeased with Apostates cannot be deceived for God is living c. Vers 13. Note c. I do not indeed doubt but the Metaphor which the Author of this Epistle here uses is taken from the cutting of the Sacrifices But 1 st it is a mistake that this was the business of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who among the Jews searched only for outward blemishes such as we find mention'd in Levit. xx 22 seqq not for inward defects which were unknown to those who deliver'd the Sacrifice to the Priests 2 dly It is as untrue which our Author says that the Sacrifice after its being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was laid upon the Altar to be searched into for the Altar of Sacrifices had a continual Fire kept in it nor was any thing laid upon it but only the pieces appointed by the Law CHAP. V. Vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not to be thought with Dr. Hammond that the Apostolical Writer of this Epistle speaks here so as if no Sacrifices at all were admitted but for Sins that proceeded from mere Ignorance for there were also other Sins committed against Light and Knowledg that were expiated and are mentioned by Moses in Levit. Chap. vi 1 to the 7 th where see my Notes But the Sacred Writer speaks in this manner because the greatest part of those Sinners for which Sacrifices were offer'd up were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 7. Note b. I. Our Author tells us in the beginning of this Note that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timuit is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Exod. iii. 6 but it is the Root it self which is used in that place It is strange our learned Author should sometimes cite places of Scripture upon trust II. The words of Isaiah are in Chap. viii 12 13. not in vers 16. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies there that which fears to wit the People of the Jews who are there spoken of and not the terrible thing as will appear to any that look into the place I will not say that in the places of Deuteronomy the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was ill translated by the Septuagint because they erroneously derived it from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raah he saw which was to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jare he feared For those places in the Septuagint are nothing at all to the purpose and it is true that fear may be taken for the cause of Fear Vers 9. Note c. It is true what our Author here says about the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he might have said before on Chap. ii 10 where see my Note But I think he had better have omitted the Dream of Menander which has no agreement with the thing here spoken of but only in the likeness of some words Vers 14. Note d. Solid Food compared with Milk and fitter for grown Men than Babes in that figurative sense which it is here taken in may be understood two ways It may signify either something more excellent that is more useful than first Elements or simply Doctrins hard to be understood and such as cannot be digested but by skilful and judicious Persons In the first sense it cannot here probably be taken for tho all that is here said be useful yet the Doctrins proposed as Principles and Foundations in the beginning of Chap. vi are much more useful than the Allegories we find in Chap. vii seqq For