A37035:1339
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 absurdity, is, that this seemeth to imply a contradiction, to wit, that the Reprobate, whom God hath passed-by, are redeemed by Christs death; yea, that the unredeemed are redeemed: For, if the redeemed be distinguished from others in this place, Then these to whom they are opposed must be unredeemed. Neither can it be said, that the opposition is not ad idem, because the one are absolutely redeemed, and the other conditionally; for, upon the matter, the denying of an absolute and effectual Redemption, is the denying of any Redemption at all. Again, as to the first part, if any say, that though Christ died for all men, yet did He die for no Reprobate as a Rep•bate: which some of late (even walking under the name of Orthodox) do assert, because it is absurd to say, that Christ died for any Reprobate. We Answer, In Christs Redemption, the Elect are considered as Elect; for, them He redeemeth absolutely: Therefore, on the contrary, He must consider others as Reprobates, or at least as not Elected; And can any be considered as not Elected, but he must also be considered as a Reprobate, seeing there is not a mids? Therefore, either Christ must be said to redeem all men, without respect either to Election or Reprobation, which is false, because the Elect are in all the business of Redemption considered as such; or, He must be said to die for the Reprobates as Reprobates, which is the absurdity they would shift: or, it must be said, that in the laying down of His life, He had no respect to them under any consideration: which is the truth. For, the decree of Reprobation, being in order of nature, and according to our conception, prior to the decree and Covenant of Redemption, as was said, such as are contained therein, cannot but be looked upon under that consideration. And, by the way, it would not seem inconsiderable as to our purpose, to think, that before this transaction of Redemption were concluded (to speak according to our uptaking of first and last in Gods purposes) He should determine concerning the ultimate estate of all men by His decrees of Election and Reprobation, and when marches are rid, and bounds (never to be changed) set, then to come to the transaction of Redemption.
A second absurdity, is, that this seemeth to imply a contradiction, to wit, that the Reprobate, whom God hath passed-by, are redeemed by Christs death; yea, that the unredeemed are redeemed: For, if the redeemed be distinguished from others in this place, Then these to whom they are opposed must be unredeemed. Neither can it be said, that the opposition is not ad idem, because the one are absolutely redeemed, and the other conditionally; for, upon the matter, the denying of an absolute and effectual Redemption, is the denying of any Redemption at all. Again, as to the first part, if any say, that though Christ died for all men, yet did He die for no Reprobate as a Repbate: which some of late (even walking under the name of Orthodox) do assert, because it is absurd to say, that Christ died for any Reprobate. We Answer, In Christs Redemption, the Elect are considered as Elect; for, them He redeemeth absolutely: Therefore, on the contrary, He must consider others as Reprobates, or at least as not Elected; And can any be considered as not Elected, but he must also be considered as a Reprobate, seing there is not a mids? Therefore, either Christ must be said to redeem all men, without respect either to Election or Reprobation, which is false, because the Elect are in all the businesse of Redemption considered as such; or, He must be said to die for the Reprobates as Reprobates, which is the absurdity they would shift: or, it must be said, that in the laying down of His life, He had no respect to them under any consideration: which is the truth. For, the decree of Reprobation, being in order of nature, and according to our conception, prior to the decree and Covenant of Redemption, as was said, such as are contained therein, cannot but be looked upon under that consideration. And, by the way, it would not seem inconsiderable as to our purpose, to think, that before this transaction of Redemption were concluded (to speak according to our uptaking of first and last in Gods purposes) He should determine concerning the ultimat estate of all men by His decrees of Election and Reprobation, and when marches are rid, and bounds (never to be changed) set, then to come to the transaction of Redemption.