A37035:598
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.
In the former respect, supposing that an act could be prevalent, to wit, in loving or fearing God more than any other thing, such acts behoved to be accounted sincere and saving without any respect to the motive, or other qualifications of them; and it supposeth that an act may have these qualifications and not be gracious: in the last respect, acts so qualified (supposing that there may be such prevailed over by the violence of other subjects) yet are to be accounted gracious, because so and so qualified, without respect to the degree of the present act; and so, that no act of an hypocrite can be so qualified. 2. The difference is in this, that this Reverend Author doth only constitute the difference in that comparative prevalent degree alone: and therefore expressly asserteth, pag. 235. that there is no more but a gradual difference betwixt the grace that is in an regenerate man and the love that he hath to God, and the common grace and love that may be in one unregenerate: which would seem to say, that the one may love God on the same consideration and account, and from the same motives that the other may, especially considering that he doth extend this mere gradual difference, both to the habits and acts: and so the question here cometh to this, if there be any other difference than a gradual difference to be inquired for? And this is that which we assert, that there is beside any gradual difference, a difference in kind (that is, in respect of the former qualifications) betwixt saving and common grace, and that in our search the one is to be inquired for with the other; so that no degree simply can quiet the mind, except it be so qualified as aforesaid. And we conceive that the instances, reasons, similitudes, and Scriptures that are adduced by that Reverend Author to illustrate and confirm his opinion, will do no more but this, to wit, show that when a gracious person is acting rationally, Gods interest will be prevalent with him in degree; and that ever it should be so, and that it is most useful for a Believers clearness that it be so in an high degree. All which are without question: but they will no ways exclude the qualifications mentioned; but rather do presuppose them, as for example, pag. 231.32. he saith, That sincere sorrow must be at such a degree that it prevail over our delight in sin and love to it, also i• cannot be saving:
In the former respect, supposing that an act could be prevalent, to wit, in loving or fearing God more than any other thing, such acts behoved to be accounted sincere and saving without any respect to the motive, or other qualifications of them; and it supposeth that an act may have these qualifications and not be gracious: in the last respect, acts so qualified (supposing that there may be such prevailed over by the violence of other subjects) yet are to be accounted gracious, because so and so qualified, without respect to the degree of the present act; and so, that no act of an hypocrite can be so qualified. 2. The difference is in this, that this Reverend Author doth only constitute the difference in that comparative prevalent degree alone: and therefore expresly asserteth, pag. 235. that there is no more but a graduall difference betwixt the grace that is in an regenerate man and the love that he hath to God, and the common grace and love that may be in one unregenerate: which would seem to say, that the one may love God on the same consideration and account, and from the same motives that the other may, especially considering that he doth extend this meer graduall difference, both to the habits and acts: and so the question here cometh to this, if there be any other difference than a graduall difference to be inquired for? And this is that which we assert, that there is beside any gradual difference, a difference in kind (that is, in respect of the former qualifications) betwixt saving and common grace, and that in our search the one is to be inquired for with the other; so that no degree simply can quiet the mind, except it be so qualified as aforesaid. And we conceive that the instances, reasons, similitudes, and Scriptures that are adduced by that Reverend Author to illustrate and confirm his opinion, will do no more but this, to wit, shew that when a gracious person is acting rationally, Gods interest will be prevalent with him in degree; and that ever it should be so, and that it is most usefull for a Believers clearnesse that it be so in an high degree. All which are without question: but they will no wayes exclude the qualifications mentioned; but rather do presuppose them, as for example, pag. 231.32. he saith, That sincere sorrow must be at such a degree that it prevail over our delight in sin and love to it, also i cannot be saving: