A37035:169
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.
There are some exceptions, made by some worthy men, which we shall speak a word to, As 1. If it be so, it will follow that all days are not alike, contrary to Rom. 14.14. Gal. 4.10. Col. 2.16. where the Scripture seems to say plainly, that all days 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 days, 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 Days and Sabbaths, were taken away forty years and more, as is clear by Paul, before John wrote this Revelation, in as far as they were Jewish, and yet John speaks of a Lords day, as differenced from other days, it says it continued when they were abolished. There is a great odds betwixt laying aside of Jewish days, and the Lords day: and when John speaks of the Lords day, he speaks of it in the singular number, in opposition to those many days, 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 privileged beyond other days.
There are some exceptions, made by some worthy men, which we shall speak a word to, As 1. If it be so, it will follow that all dayes are not alike, contrary to Rom. 14.14. Gal. 4.10. 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 layingaside 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.