Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	creation_n	day_n	sabbath_n	8,102	5	9.9122	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37035	A commentarie upon the book of the Revelation Wherein the text is explained, the series of the several prophecies contained in that book, deduced according to their order and dependance on each other; the periods and succession of times, at, or about which, these prophecies, that are already fulfilled, began to be, and were more fully accomplished, fixed and applied according to history; and those that are yet to be fulfilled, modestly, and so far as is warrantable, enquired into. Together with some practical observations, and several digressions, necessary for vindicating, clearing, and confirming many weighty and important truths. Delivered in several lectures, by that learned, laborious, and faithfull servant of Jesus Christ, James Durham, late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole book, with a twofold index, one of the several digressions, another of the chief and principall purposes and words contained in this treatise.	Durham, James, 1622-1658.	1658 (1658)	Wing D2805; ESTC R216058	1,353,392	814

the other Now the Lords Supper is called so for three Reasons for which also we conceive this day to be called the Lords day 1. The Lords Supper because of the Lords singular instituting that Bread and Wine for a speciall and religious end distinguishing differencing and setting it apart from a common use to a more speciall use And so this day is called the Lords day because of the Lords separating and setting apart this day for His speciall Service and Worship and in that distinguishing it from other dayes as He had done that Supper from common suppers 2. The Lords Supper for its speciall signification Jesus Christ and His benefits being especially set out in it His death and sufferings pointed at and the benefits we have thereby So this day is called the Lords day because it 's of speciall signification pointing out not so much Gods ceasing from the work of Creation as our Lords ceasing from the work of Redemption as the Lords Supper is for the remembrance of His death till He come again so is this day for remembring the work of Redemption and His Resurrection till He come again 3. The Lords Supper because of its speciall end to set out the honour of the Mediator and the Worship and Ordinances brought in by Him under the New Testament so to distinguish it from the Passeover So this day is called the Lords day for the same reason to set out the honour of the Mediator and that it may be enrolled among the Ordinances of the New Testament therefore when in the New Testament ought is called the Lords it points ordinarily at Christ the Mediator and at the second Person of the God-head as 1 Cor. 8.6 One God distinguished from One Lord. We take it then for granted that it is called the Lords day for these Reasons because its a speciall day set apart for the Lords use of speciall signification and for a speciall end And Secondly That it is a speciall day known to the Church may appear for else Iohn would not have given it such a denomination and that it points at some thing of Christ and so is separated from any Jewish day and common day It is a day known singularity to relate to Christ. To clear it consider it must either be the first day of the Week or some other But none other day it is Ergo c. If any other it can be supposed onely one of these two either not any particular day of the Week but any speciall day or time of Christs appearing or manifesting Himself Or else the Jewish Sabbath day Now neither of these can be meant by the Lords day 1. Not the former for such a day of Christs speciall appearing not being named here it would leave the Church in an uncertainty to know what day was meaned yet is this day mentioned to point it out from other dayes that is the scope why it is so designed Beside if it were any such day it would point at no one day for there are many times of Christs appearing It 's not so to be understood then though even so our Lords appearing may agree to the first day of the Week whereon most frequently He appeared after His Resurrection to His Disciples as Mat. 28. Ioh. 20.26 Acts 1.2 2. Neither the latter to wit the Jewish Sabbath day 1. Because it 's ever called the Sabbath and gets the own name that it formerly had and the giving of it this name will more obscure then clear the day 2. Because the Jewish Sabbaths were then annulled as Colus 2 1● Let none judge you in meat or drink or in respect of an holy day or of the new Moon part of the Sabbath dayes Therefore then can they not be called the Lords day And Gal. 4.10 they are reproved for observing Dayes and Moneths and Times and Years where it is clear the Jewish new Moons Sabbaths and Festivities were then and before that time abolished in so far as peculiar to them though all distinction of dayes was not taken away more than all distinctions of the Elements in the Lords Supper from other Meat because distinction of meat was condemned there also But this followeth all Jewish distinction both of meat and dayes was taken away but what is still assigned by Christ that continues 3. The Lords day in the phrase of the New Testament looks to Christ as having its name some way from him which cannot be said of the Jewish Sabbath But this is called the Lords day as pointing at an Ordinance of the New Testament whereas the Jewish Sabbaths had a respect to the Old Testament Ordinances 3. It remaineth therefore it must be the first day of the Week because no other day can lay claim to it i● is that day which we call Sunday or the Christian Sabbath and was in the Primitive times called The Lords day 1. Because the Reasons why a day is called The Lords day do agree to it especially The Jewish Sabbath was called The Lords day Exod. 20 because on it He ceased from the works of Creation this day is called The Lords day because on it He ceased from the work of Redemption Mar. 16.1 2. Luk. 24.1 2. Ioh. 20.1 It 's that day whereon our Lord not only rose but severall times did meet with His Disciples and many mark severall priviledges and benefits conferred on this day as the pouring out of the holy Ghost Acts 2. And moe reasons might be given whereby this day is singularly beyond others to be called His. 2. Because this first day of the Week and no other was set apart for the Lords Worship and Service as distinguished from other dayes And Iohns end here is to fix on a particular day known to them and so esteemed of among them as such a day That it was set apart for the Lord and His Worship is clear not only from places we have named but from Act. 20.7 Vpon the first day of the Week when the Disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech untill midnight Which intimates not onely a meeting but a custom of meeting and that for Preaching Prayer and celebration of the Lords Supper So 1 Cor. 16.2 Vpon the first day of the Week let every one of you lay by him in store as God hath prospered him and in the 1. vers he tells concerning the Collection of the Saints he had given the same order to the Churches of Galatia If it be asked Why doth Paul point at the first day of the Week and bids give themselves to Charity that day here it is because that day was dedicated to Gods Service and Worship whereof Charity was a pendicle And as we hinted at this was not peculiar to one Church as Corinth but was common to all the Churches The like order was in all the Churches of Galatia and it doth not point at Paul's instituting a day but at his

Col. 2.16 where the Scripture seems to say plainly that all dayes are alike Therefore the Lords day cannot be so understood Answ. This doth indeed directly contradict the letter of the Text for either this Text pointeth at one day by another or else it doth nothing 2. The Apostles scope in the places that seem to be contrary to this is clear when he casts the Jewish Sabbath and holy dayes he casts them alike in respect of Jewish observation only or in so far as they were Jewish and Typical for Christ had taken them away in that respect even as He casteth meats also yet without prejudice of the Sacraments and this confirmeth our Argument For if Jewish Dayes and Sabbaths were taken away fourtie years and more as is clear by Paul before Iohn wrote this Revelation in as far as they were Jewish and yet Iohn speaks of a Lords day as differenced from other dayes it sayes it continued when they were abolished There is a great odds betwixt laying-aside of Jewish dayes and the Lords day and when Iohn speaks of the Lords day he speaks of it in the singular number in opposition to those many dayes the Jews had under the ceremonial Law And even that learned Doctor granteth this place to speak of the first day and the Churches practice to meet on it also and in several respects to be priviledged beyond other dayes A second exception is If this day be so counted of it will bring in the sanctifying of it in as eminent a measure as the Jews Sabbath was And is not that to judaize Answ. Distinguish betwixt things Ceremoniall or Typicall and things Morall and Perpetuall We bring back nothing that was Ceremoniall and Typicall as their Sabbaths of Weeks Sacrifices and many other things were but for Morall duties they become us as well as the Iews and bind Christians to the end of the World And this brings not back Judaisme neither leads us to Sacrifices and the like which pointed at Christ to come but contrarily this day and the duties of it hold out Christ already come which destroyeth all these Ceremonies and Sacrifices and declareth them to be gone A third exception It cannot be compared with the Lords Supper for 1. The Lords Supper is clearly instituted but this is not clear in the institution thereof 2. The Lords Supper is a Sacrament this is not and dayes may be changed as Sacraments cannot Answ. 1. To the last part It is a begging of the Question if it be the Lords day set apart for His Service all the world cannot change it except He who can change Sacraments also 2. To the first part That the institution of this day is not so clear as the institution of the Supper Answ. We do not paralel them in respect of clearnesse of institution but in respect of the ground or reason why they get this name which suppones an institution If the Sacrament of the Supper be called the Lords Supper because instituted by Him for a speciall use so must the Lords day get this name on this reason or some better or clearer reason from Scripture must be given For the second Seing it gets this name to be called the Lords day It may be questioned here concerning our manner of speaking of dayes calling the Lords day Sunday the next day after it Monday c. which hath the first rise from Superstition if not from Idolatry some of them being attributed to Planets as Sunday and Monday some of them to Idols as Thursday c. But to speak to the thing it self look to the Primitive times we will find Sunday called the Lords day and the dayes of the Week by the first second third c. But the names of dayes being like the names of places and moneths folks must speak of them as they are in use and Scripture warrands us so to do Acts 17.22 Paul is said to stand in the midst of Mars hill Acts 28.11 speaketh of a Ship whose signe was Castor and Pollux So March Ianuary Iuly and August are from the Idols Mars and Ianus or derived from men that appropriate more than ordinary to themselves And though it was ordinary to Christians in the primitive times to call this day the Lords day among themselves yet when they had dealing with the Iews they called it the Sabbath and when they had dealing with the heathen they called it the Sunday And so though it be best to speak of days as Scripture nameth them yet it is agreeable with Scripture to design or denominate them as they are in use among a people especially where no superstitions use is in naming of them For the third The Sanctification of this day It is pointed out in Iohn his saying he was in the Spirit on the Lords day to point out this that this day requireth a special Sanctification and setting apart to Worship God And there are four steps of it mentioned in the Scripture The 1. is negative abstinence not only from sin but from our civil and ordinary affairs which are lawful on other dayes but not on this day Isa. 58.13 The 2. is positive in devoting it to God and spending the whole day in duties of Worship in reading hearing praying singing breaking of bread or celebrating the Communion Acts 20.7 And that not only in private duties but in publick and in private when the publick is interrupted except in cases of necessity 3. It should be spent in the duties of charity though the sanctification of this day cannot consist with working yet it may stand well with giving of almes and seeing to the necessities of others 1 Cor. 16.1 2. A fourth step is in the Text to have a holy and sanctified frame a divine stamp a heavenly conversation more than ordinarly taken up with God and Christ and the things of another Life that day This is the main thing wherein the Sabbath is to be Sanctified and wherein it represents heaven to be abstracted from the world and to be living above in our Spirits eminently ravished in Spirit as abstracted from things we are to be taken up with on other days The frame of a Sabbath should be a kind of ravishment wherein not only we are not taken up with working our ordinary callings but we do go about Prayer and other Spiritual duties in a more heavenly way than on other dayes and that with a difference in our frame being more elevated and Spiritual we should be other men in more divine contemplation This is the main thing called for in sanctifying the Sabbath and therefore Heb. 4. heaven is set out by the Sabbath wherein there ought not only to be a ceasing from our own works but an entering into our rest Heb. 4.10 as it is Isa. 58.13 a delighting in God calling the Sabbath our delight the holy of the Lord and honourable the heart being taken up with it Remember from all that hath been said this day is the Lords day and it saith

of them and acquaintance with them in the private course of their carriage Both which will well agree to the case of the admission of Ministers as it differeth from the admission of Members LECTURE III. Vers. 14. And unto the Angel of the Church of the Laodiceans write These things saith the Amen the faithfull and true witnesse the beginning of the creation of God 15. I know thy works that thou art neither cold nor hot I would thou wert cold or hot 16. So then because thou art luke-warm and neither cold nor hot I will spew thee out of my mouth 17. Because thou sayest I am rich and increased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked 18. I counsel thee to buy of me gold tried in the fire that thou mayest be rich and white raiment that thou mayest be clothed and that the shame of thy nakednesse do not appear and anoint thine eyes with eye-salve that thou mayest see 19. As many as I love I rebuke and chasten be Zealous therefore and repent 20. Behold I stand at the door and knock if any man hear my voice and open the door I will come in to him and will sup with him and he with me 21. To him that overcometh will I grant to sit with me in my throne even as I also overcame and am set down with my Father in his throne 22. He that hath an ear let him hear what the Spirit saith unto the Churches THis is the last of the seven Epistles and is directed to the Angel of the Church of the Laodiceans It containeth the discovery of an exceeding desperate condition and a most sharp threatning for the same yet which is wonderful it hath a most excellent advice and counsel unto this luke-warm Church The Division is common with that of the rest of the Epistles The Inscription is vers 14. The Body of the Epistle is from that unto the 21. The Conclusion is vers 21 22. In the Inscription vers 14. the Lord taketh these two Titles to Himself 1. Thus saith the Amen which is expounded by the next words the faithful and true witnesse that is He who being Truth it self and cannot lie as He cannot be mistaken in taking up the condition of any although never so secret it is he that directeth this Epistle Amen being an Hebrew word is frequently used even in the New Testament as a sign or evidence of the confirmation of somewhat that hath been spoken or as a testimonie of the sincerity of the speaker in wishing seriously something which he hath been praying for therefore often it is used in the close of Prayer and is here applied to Christ to shew that in Him there is not Yea and Nay but Yea and Amen as the word is 2 Cor. 1.19 20. The second Title is the beginning of the Creation of God the word rendered beginning here is not to be taken passively as if it were to be understood thus the first thing that was created for the Greek word will not admit that but it is to be taken actively that is thus saith He who gave a being and beginning to all things that were created in which respect it is said Ioh. 1.3 All things that were made were made by Him He taketh the first stile in this place because He was to discover a hidden hypocrisie and to bear sharp testimony against this Church therefore at the entry He removeth all prejudice that might be against His Testimony He taketh the second Title to be a ground of Faith to them for expecting a recovery from their deadnesse upon the terms offered by Him seing He is omnipotent and can give a being to things that have none In the Body of the Epistle we have these four 1. Their case is proposed and aggravated vers 15. 2. They are threatned vers 16. and the reason thereof is given vers 17. 3. The cure is proposed and commended by way of counsel vers 18. And lastly The improving thereof and the practice of some other things needful to their case are pressed vers 19 20. Their case is in short Thou art neither cold nor hot but as it is vers 16. Thou art luke-warme By cold here is understood the want of all form and profession and so a being in their natural and heathenish condition without any change This is clear from the scope By hot is understood not only to have profession but to have power warmnesse and life therewith and so to have the change through The condition of this Church was neither altogether without a profession nor yet having power with a profession But having renounced grosse Idolatrie and profanity and having been kept free from corruptions in Doctrine she satisfied her self in that formal profession without singleness and zeal in the performance of these duties which she went about therefore they are called luke-warme as if some way the cold had been put off them and yet not being throughly warm and hot they continued to be luke-warme which making water most loathsome to the stomack it is here alluded unto to shew how loathsome this indifferency in the practice of Religion was to our Lord Jesus That this is their very condition is clear from the scope and from the amplification following where it appeareth they had some form and therefore thought well of themselves and yet were indeed miserable and wretched under the same Also the Lords provoking them to be zealous vers 19. sheweth that their fault did consist mainly in what was opposite to this And so their condition will be like Israels in the dayes of Elias 1 King 18.21 as halting between two opinions that is neither altogether forsaking Religion nor yet seriously following the same or ●r as it is said of Ephraim Hos. 7.8 he was as a cake unturned that is having the one side somewhat hot and baken but the other cold and raw Only this is the difference that indifferencie of theirs was in respect of Doctrine this is mainly in respect of practice The Lord aggregeth the hatefulnesse of this condition in the words following I would thou wert cold or hot that is although y● think your selves much better than others because of your formal profession yet such hypocrisie is more hateful to me than the want of the form of Religion altogether So this I would thou wert hot or cold is not to be understood of Christs will as prescribing to them a duty for so it cannot be thought that he commandeth them to be cold nor doth it implie any will or desire to be in Him of such things simply for it cannot be thought that He is so indifferent concerning these extrems but it is to be understood as His expressing of His loathing of their condition after the manner of men and doth hold out this that He doth esteem such a hypocritical profession to be indeed more dishonourable to Him than if profession

practice see forth in three expressions 1. Though these four and twenty Elders be sitting upon Thrones yet when they hear the beasts or Ministers mentioning the Holineste and Excellency of the Lord the Word hath that weight with them as to make them quit their Thrones and fall down before Him that sat on the Throne This is to shew 1. their high esteem of God before whom they cannot be too vile 2. It sheweth their humble estimation of their own grandour and their being denied to it when any thing of the honouring of God cometh in competition therewith And 3. it sheweth their acknowledging of all to be from Him and their accounting of it their greatest honour not to sit upon Thrones but to be humble before Him and to have Him high The second thing in their practice is They worship Him that liveth for ever and ever This is added 1. to shew that their falling down is out of no astonishment or confusion but out of deliberation to glorifie God 2. To shew that the more humble Saints fall before God the more fit are they to worship Him and the better progresse will they make therein 3. It is to expresse the inward adoration of their hearts as going alongst with their externall humbled condition God is expressed by this that they worship Him that liveth for ever and ever even as it was in the former Verse in the beasts their giving praise that thereby it may be seen that they worship no Idol but the living God in opposition to the heathenish and Antichristian worshippers and also to shew that they know whom they worship and are not worshipping an unknown God Further it expresseth the reverent impression which they have of Him so that they cannot men●ion on Him but with such Titles and Attributes as prefer Him beyond all others The third thing in their practice is and they cast their Crowns before the Throne this sheweth further their great zeal to the Glory of God their great sense of the hudge dis-proportionablness that is between Him and them their acknowledgment of their having their Crowns from Him and holding them of Him and their great and only design to improve that honour and dignity to which they have been advanced unto the honour of Him that sitteth upon the Throne from whom they have the same and that they account it their greatest dignity if their honour might any way be a footstool for advancing or ex●olling of His glory in the least The third and last thing in the Elders praise is their song or verball expression vers 11. when they are fallen down they say thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Wherein 1. we have their acknowledgement of Gods gloriousnesse and that praise is His due 2. The reasons whereby they demonstrate this In their acknowledgement we may consider both the matter and manner of their expression The matter is in three words 1. they acknowledge that Glory is His due this floweth from the essentiall excellencies that are in Him The 2. is Honour this respecteth the Lords Soveraignty who by His place being Head and Lord of all ought to be honoured by all The 3. thing acknowledged to be due to Him is Power which is confirmed from the exercising of His Omnipotencie in the Work of Creation as the reason following cleareth Again the manner of their acknowledgement is observable for they say not we give unto Thee glory honour c. but Thou art worthy O Lord to receive glory honour c. which is done not because of their unwillingnesse positively to ascribe the same to Him but because their hearts being warmed and affected with zeal to the thing could not come up as they desired in the expressing of the same and therefore as it were they say although we cannot give Thee glory honour c. as becometh yet Thou art worthy of the same and it is becoming that Thou should have it and we are so far convinced of the same as by this acknowledgement to put our seal to this truth that Thou art worthy to have all praise honour and glory given unto Thee And thus they rather expresse their affection to that work of praise than their satisfaction in attaining any length therein In which we have an excellent copy of a heart affected with Gods honour to wit it is alwayes desirous that He should be glorified and yet never satisfied with its own glorifying of Him They give two reasons to demonstrate the justice of this their acknowledgement that God is worthy of all praise The first is from His interest in and superiority over all things by His creating of the same for thou hast created all things and so He being the great Master and Potter of all things in Heaven and Earth there being nothing but that which hath its being from Him and there being much power wisdom goodnesse c. exercised in this Work of Creation and to be read on the creature Is it not just that all should ascribe glory and honour and power to Him and is it not most reasonable that that relation of His should be acknowledged by all Where we see that though the Work of Creation be past many thousand years since yet may it be and ought it to be a fresh ground of praise unto the end of the world Also we see that where the Work of Creation is rightly considered souls will never want ground of praise And lastly that these who are affected with the Glory of God Himself will be discerning matter of praise and admiration in all His Works and in every creature which will be again turned about to His praise The second reason of their praise is in these words and for thy pleasure they are and were created which in sum is this not only were all things created by Thee but when there was no tye upon Thee to make them Thou of Thy good pleasure thought fit to do so and when Thou might have done in this manner or in another by that same good pleasure of Thine it was concluded to be done as it hath now come to passe in which there was no other motive end or rule in proceeding but Thy own pleasure and the setting forth of Thy Glory for which end they are still sustained in the being that they have and therefore it is most just and equitable that Thou should have praise from all Thy creatures which for this very end were created This is a strong reason taken not only from Gods creating of all things but from the end which soveraignly He proposed to Himself in the same to wit that His good pleasure which had wisely moulded midses for His own Glory might be accomplished This will or pleasure of God doth not only respect the Work of Creation in generall but it holdeth forth His end in the manner of the same and in the