A37035:1037
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.
The other thing peculiarly attributed to Faith, is, that it is the condition of the Covenant of Grace, properly: which can be said of no other grace or work. This is to be understood as is above expressed, to wit, that Faith is that which on our side is called-for, for constituting of us Covenanters, and giving us right to the great comprehensive promise thereof, that God may be our God: and upon the performing of which, that which God hath promised in it, may be expected, as is before said.
That Faith is thus the condition peculiarly, and not Works, nor any other grace, (beside what is said afterward upon Repentance) may thus appear, 1. Because Faith only hath that peculiar aptitude of receiving Gods offer and returning of our engagement; and so, for making the bargain mutually to be closed: and Faith cannot be conceived to be exercised; but the bargain must be conceived to be closed, and that person to be in Covenant: therefore, the exercising thereof, must be peculiarly the condition. 2. If Faith be that which peculiarly riddeth marches, between the Covenant of Grace and the Covenant of Works and curse; and a Believer so ipso be freed from the curse, because he is a Believer and doth rest on Christ, Then Faith must be peculiarly the condition of the Covenant of Grace; But the former cannot be denied, and is clear, Joh. 3 18, 36. 3. If Works concur in the same causality with Faith, Then it must either be Works before one be in Covenant, or Works thereafter; But it can be neither: not before one be in Covenant, because such Works cannot be accepted: nor secondly after, because then they could not be the condition upon which we are admitted: for so, we would be accepted before the condition be performed. If it be said, that the same reasoning will seclude Faith, because if Faith be the condition, Then it must either be Faith before we be in Covenant, or after, &c. Answ. It followeth not: because its Faith neither before nor after our entry, but that which enters us, that is the condition: and it cannot be conceived before nor after, being an instantaneous act, as solemn consenting in Marriage is not before nor after, as it constituteth Marriage, but instantly. Here, still observe, that when we speak of a condition, we speak of that condition whereby one is admitted within the Covenant, and not of any thing that may be implied to be performed by one admitted already to Covenant: because that must be the condition of the Covenant properly that entitleth one to the privileges covenanted; But what entereth one into this Covenant, doth entitle him to the privileges covenanted: Therefore it must properly be the condition; and Faith being that, is therefore alone so to be esteemed. Which we may further urge, thus, either being admitted to the Covenant, one is freed from the curse, and instated in all the privileges of the Covenant or not;