A37035:597
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.
whereas usually it is taken in the first and strict sense, and this maketh the difference appear greater than it is: and if this distinction might reconcile these mistakes, it were desirable. 2. The supremacy, or precedency and prevalency of the interest of God in us above the interest of flesh (in which alone that Reverend Author doth place the sincerity of saving Grace, pag. 211. prop. 10.) may be considered in respect of the degree of the act it self, being compared with the objects whereupon it acts; and so comparatively, that act may be said to be prevalent, suppose of love, fear, sorrow, &c. that loves and fears God more than any other thing, and hath more sorrow for sin than delight in it, &c. or we may consider this supremacy and prevalency of Gods interest in respect of the qualifications of the act, that is, of the end, motive, &c. and thus the interest of God may be said to be prevalent, when it is respect to God Himself, and the souls esteeming of Him as He is God, that maketh it love Him and fear Him, and sorrow for dishonouring of Him, so that it's His interest, more than any other end or motive that hath influence on these acts: in this latter sense, there is also no difference from what was formerly said; and if that proposition could be so understood, there might be an accommodation: but the instances and explications added by the forenamed Author, seem to limit this prevalency of Gods interest to the act it self, as being only compared with other objects, or as acting on God, or what is approven by Him prevalently, beyond what it doth on other opposite objects. In a word, this, when the good that is in God is considered on the one hand, and the good that is in creatures on the other hand, if the soul choose God and love Him beyond any created good, That is accounted by him to be saving sincere love, and the sincerity thereof to consist in this degree alone. From this the ordinary Doctrine differeth especially in these, 1. That usually Divines consider the prevalency of Gods interest to be especially in the motive swaying to the act, and other qualifications, and the act to be sincere, suppose of love, fear, sorrow, &c. not only because it loves or fears God more than any other object; but because, single respect to God and spiritual good, maketh it love Him, fear Him, sorrow for the offending of Him, in what ever degree the act it self be.
whereas usually it is taken in the first and strict sense, and this maketh the difference appear greater than it is: and if this distinction might reconcile these mistakes, it were desireable. 2. The supremacy, or precedency and prevalency of the interest of God in us above the interest of flesh (in which alone that Reverend Author doth place the sincerity of saving Grace, pag. 211. prop. 10.) may be considered in respect of the degree of the act it self, being compared with the objects whereupon it acts; and so comparatively, that act may be said to be prevalent, suppose of love, fear, sorrow, &c. that loves and fears God more than any other thing, and hath more sorrow for sin than delight in it, &c. or we may consider this supremacy and prevalency of Gods interest in respect of the qualifications of the act, that is, of the end, motive, &c. and thus the interest of God may be said to be prevalent, when it is respect to God Himself, and the souls esteeming of Him as He is God, that maketh it love Him and fear Him, and sorrow for dishonouring of Him, so that it's His interest, more than any other end or motive that hath influence on these acts: in this latter sense, there is also no difference from what was formerly said; and if that proposition could be so understood, there might be an accomodation: but the instances and explications added by the fornamed Author, seem to limit this prevalency of Gods interest to the act it self, as being only compared with other objects, or as acting on God, or what is approven by Him prevalently, beyond what it doth on other opposite objects. In a word, this, when the good that is in God is considered on the one hand, and the good that is in creatures on the other hand, if the soul choose God and love Him beyond any created good, That is accounted by him to be saving sincere love, and the sincerity thereof to consist in this degree alone. From this the ordinary Doctrine differeth especially in these, 1. That usually Divines consider the prevalency of Gods interest to be especially in the motive swaying to the act, and other qualifications, and the act to be sincere, suppose of love, fear, sorrow, &c. not only because it loves or fears God more than any other object; but because, single respect to God and spiritual good, maketh it love Him, fear Him, sorrow for the offending of Him, in what ever degree the act it self be.