A37035:162
A commentary upon the book of the Revelation Wherein the text is explained, the…A commentarie upon the book of the Revelation Wherein the text is explained, the…
A commentary 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 dependence 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 faithful 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 principal purposes and words contained in this treatise.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.
Edinburgh: printed by Christopher Higgins, 1658
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
because its a special day, set apart for the Lords use, of special signification, and for a special end. And Secondly, That it is a special day, known to the Church, may appear: for else, John 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 only one of these two: either, not any particular day of the Week, but any special 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 special appearing not being named here, it would leave the Church in an uncertainty to know what day was meant; yet is this day mentioned, to point it out from other days; 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. Joh. 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 days: Therefore then can they not be called the Lords day. And Gal. 4.10. they are reproved for observing Days, and Months, 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 days 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 days was taken away, but what is still assigned by Christ, that continues. 3.