A37035:1024
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.
2. We say, if we look to such privileges of the Covenant of Grace as presuppose something beside being in Covenant to anteced, as for example, entering into life, admission unto Glory, and the like; in that respect, works, and holiness may be called the condition of Salvation, because that is not actually attained without these; even as a Wives dutifulness may be called the condition of her obtaining her Dowry, yet neither is this properly a condition of Marriage, nor the other, of Covenanting with God: but if we look to the privileges which follow the Covenant immediately and do agree to a Covenanter as such, as, to be justified, adopted, &c. in that respect, not works, but Faith is to be called the condition of the Covenant and of Justification: because, by Faith they are instated into that Covenant, and so in these privileges that agree to a Covenanter as such.
2. We say, if we look to such priviledges of the Covenant of Grace as presuppose something beside being in Covenant to anteced, as for example, entering into life, admission unto Glory, and the like; in that respect, works, and holinesse may be called the condition of Salvation, because that is not actually attained without these; even as a Wifes dutifulnesse may be called the condition of her obtaining her Dowry, yet neither is this properly a condition of Marriage, nor the other, of Covenanting with God: but if we look to the priviledges which follow the Covenant immediately and do agree to a Covenanter as such, as, to be justified, adopted, &c. in that respect, not works, but Faith is to be called the condition of the Covenant and of Justification: because, by Faith they are enstated into that Covenant, and so in these priviledges that agree to a Covenanter as such.
Hence, 3. We may see, that when we speak of the Covenant of Grace and its condition, it is not to be compared with every covenant amongst men indifferently, as suppose, to that agreement that is betwixt a Master and a Servant, and a Husband-man and his Labourer for his hire, which presupposeth working, (and so the performing thereof must go before ere the Servant or Labourer can plead any thing upon their agreement) but it is like a Marriage-covenant or free adoption, which doth indeed infer duties to follow in the respects foresaid, and doth imply an engagement to perform them, but doth not-presuppose the actual performance thereof, before any right can be pleaded by such relations, but only consenting and engaging to the same. Hence in Scripture, the Covenant of works is compared to that Covenant which is betwixt Masters and Servants, and the Husband-man and his hired Labourers, &c. and the reward is called debt, or hire, not because of any merit or condignity in the works; (which cannot be pleaded, even in Adams case) but because the performance of the duties of holiness and obedience, was necessarily presupposed to the having right to the great privileges contained in that Covenant: for, though Adam was in Covenant with God at first; yet could he not claim life by virtue thereof, till he had continued in the obedience of the Commands, and actually performed the same, as Servants must do before they can plead for their hire. Again, the Covenant of Grace is compared to free adoption, or a mans entitling of a stranger to his inheritance upon condition of his receiving that, and to Marriage betwixt Man and Wife (which is frequent in Scripture;) not because the Covenant of Grace requireth not holiness and works, but because it doth not require them actually to prede a persons title to all the privileges covenanted, and doth freely entitle him to the same, upon his entry therein, as a Wife is entitled to what is the Husbands, upon her Marriage with him, although afterward she be to perform the duties of that relation, rather as duties called-for by it, than as conditions of it. Hence we may call the Covenant of works, a servile-covenant, and the Covenant of Grace, a filial or conjugal Covenant: and therefore, although holy duties be required in both; yet there is difference, and the one is of works, and the other of Grace.