A37035:1294
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.
A second way, by which we may conceive the force of the former Argument, is this, (which also is a new Argument of it self) That which would weaken the redeemeds consolation and enervate the grounds of their praise, contrary to the strain and scope of this Song, ought not to be admitted in the Doctrine of Redemption; But to say, that all are redeemed by Christs death, yet so, that the greater part of them shall never be justified, nor partake of life through Him, &c. doth exceedingly weaken the redeemeds consolation, and enervate the grounds of their praise, contrary to the scope of this Song: Therefore, that Doctrine of universal Redemption, is not to be admitted, as being derogatory to the solid consolation of the redeemed, what ever be pretended. That it derogateth to their consolation, appeareth thus, If the Justification, Salvation, &c. of the redeemed be not necessarily and peremptorily knit unto Christs laying down of His life for them, Then were even their Justification and Salvation uncertain, and so none of them could heartily praise for the same, or comfort themselves therein; much less could all do this: both which, are expressly contrary to the words and scope of this Song. Again, if no redeemed Person, Believer, or Child of God, can so comfort themselves by drawing conclusions from this Doctrine, Christ hath died for all, yet, all shall not be saved, as they may be comforted and have their hearts cheered to praise from this, That Christ hath not redeemed all, nor hath died for them, yet all for whom He died, and whom He redeemed, shall be justified and saved, Then must the former Doctrine be exceedingly derogatory to the people of God their consolation; But the former is true: Therefore, &c. That this Doctrine of such an universal Redemption, doth not yield such comfortable conclusions to the Believer, as the other, will appear by comparing them together: for, the great consolation of the Believer, is, upon solid grounds, to conclude an unchangeable interest in God; But the latter, and not the former, will yield this. For, this is solid and comfortable reasoning, These that are redeemed, are made Kings and Priests to God, and shall reign with Him, &c. because, there is an indissoluble and peremptory connection between these; But, may one assume, I am redeemed, Therefore, &c.
A second way, by which we may conceive the force of the former Argument, is this, (which also is a new Argument of it self) That which would weaken the redeemeds consolation and enervat the grounds of their praise, contrary to the strain and scope of this Song, ought not to be admitted in the Doctrine of Redemption; But to say, that all are redeemed by Christs death, yet so, that the greater part of them shall never be justified, nor partake of life through Him, &c. doth exceedingly weaken the redeemeds consolation, and enervat the grounds of their praise, contrary to the scope of this Song: Therfore, that Doctrine of universal Redemption, is not to be admitted, as being derogatory to the solide consolation of the redeemed, what ever be pretended. That it derogateth to their consolation, appeareth thus, If the Justification, Salvation, &c. of the redeemed be not necessarily and peremptorily knit unto Christs laying down of His life for them, Then were even their Justification and Salvation uncertain, and so none of them could heartily praise for the same, or comfort themselves therein; much lesse could all do this: both which, are expresly contrary to the words and scope of this Song. Again, if no redeemed Person, Believer, or Child of God, can so comfort themselves by drawing conclusions from this Doctrine, Christ hath died for all, yet, all shall not be saved, as they may be comforted and have their hearts cheered to praise from this, That Christ hath not redeemed all, nor hath died for them, yet all for whom He died, and whom He redeemed, shall be justified and saved, Then must the former Doctrine be exceedingly derogatory to the people of God their consolation; But the former is true: Therefore, &c. That this Doctrine of such an universall Redemption, doth not yeeld such comfortable conclusions to the Believer, as the other, will appear by comparing them together: for, the great consolation of the Believer, is, upon solide grounds, to conclude an unchangeable interest in God; But the latter, and not the former, will yeeld this. For, this is solide and comfortable reasoning, These that are redeemed, are made Kings and Priests to God, and shall reign with Him, &c. because, there is an indissoluble and peremptory connexion between these; But, may one assume, I am redeemed, Therefore, &c.