A37035:595
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.
4. We will find him also come near in expressions, as pag. 226. a specific difference is acknowledged: and although he call it a moral specific difference; yet doth he express the same, thus, that is proceedeth from the agreement and conformity of our actions and dispositions to the Law (which determineth of their dueness) or their disconformity thereunto: again, pag. 229. he instances love and delight, &c. as these things wherein sincerity may be tried, (for certainly delighting in God, is a Grace and a commanded duty, as loving of Him is) compare it with pag 213. and 214. he doth assert that hypocrites may have delight in the same objects (to wit, the knowledge of God and His Works) which are objects also of the delight of the Regenerate; but (saith he) In the sinner, these delights are nearest of the same nature with the former sensual delights: for it is not the excellency or goodness of God Himself that delighteth them; but the novelty of the thing, &c. as receiving thereby some addition to its own perfection, and not as from God, &c. and though they delight in studying and knowing God, and Heaven, and Scripture; yet not in God as God or the chief good, not out of any saving love to God (this contradistinguishing of saving love, from knowing of God as God, and from hypocritical love, doth seem to place the difference in some other thing than the degree alone) but either because (as some Preachers) they make a gainful trade of it by teaching, others; or, because it is an honour to know these things, or be able to discourse of them, or at best (nota, if these be their best motives, or the highest account upon which they delight, Then they cannot delight in God as God, which sincere Believers do; nor can they do an act for kind the same: and sith there must be a difference between their delight, and the delight that is gracious in respect of the kind, because they go on different accounts, so must it be in other Graces) as I said before, they delight to know God out of a delight in the novelty, &c. and natural elevation of the understanding thereby; it is one thing to delight in knowing, another in the thing known. And afterward near the foot of that page, saith, So it is the same kind of delight that such a man (to wit a hypocrite) hath in knowing God and knowing other things:
4. We will find him also come near in expressions, as pag. 226. a specifick difference is acknowledged: and although he call it a moral specifick difference; yet doth he expresse the same, thus, that is proceedeth from the agreement and conformitie of our actions and dispositions to the Law (which determineth of their duenesse) or their disconformitie thereunto: again, pag. 229. he instances love and delight, &c. as these things wherein sincerity may be tried, (for certainly delighting in God, is a Grace and a commanded duty, as loving of Him is) compare it with pag 213. and 214. he doth assert that hypocrites may have delight in the same objects (to wit, the knowledg of God and His Works) which are objects also of the delight of the Regenerate; but (saith he) In the sinner, these delights are nearest of the same nature with the former sensual delights: for it is not the excellencie or goodnesse of God Himself that delighteth them; but the novelty of the thing, &c. as receiving thereby some addition to its own perfection, and not as from God, &c. and though they delight in studying and knowing God, and Heaven, and Scripture; yet not in God as God or the chief good, not out of any saving love to God (this contradistinguishing of saving love, from knowing of God as God, and from hypocritical love, doth seem to place the difference in some other thing than the degree alone) but either because (as some Preachers) they make a gainfull trade of it by teaching, others; or, because it is an honour to know these things, or be able to discourse of them, or at best (nota, if these be their best motives, or the highest account upon which they delight, Then they cannot delight in God as God, which sincere Believers do; nor can they do an act for kind the same: and sith there must be a difference between their delight, and the delight that is gracious in respect of the kind, because they go on different accounts, so must it be in other Graces) as I said before, they delight to know God out of a delight in the novelty, &c. and natural elevation of the understanding thereby; it is one thing to delight in knowing, another in the thing known. And afterward neer the foot of that page, saith, So it is the same kind of delight that such a man (to wit a hypocrite) hath in knowing God and knowing other things: