A37035:604
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.
1. That the infused habits of Grace which are called the new nature, seed of God, the unction, and spirit, &c. do differ from the habits and dispositions that are in unrenewed men and hypocrites, and that by a real and Physical difference even in kind, may thus be made out, 1. If the Flesh and Spirit, &c. be different in kind, having different originals, and different effects, &c. Then Grace, thus considered in a renewed person, must be different ⟨p. 130⟩in kind from what is, or can be in any hypocrite: because the one is Spirit, the other is still Flesh: and there is no mids between a natural and a renewed man, and what proceedeth from them as such: for, what is born of the one, is Spirit; and what is born of the other, at what ever length it be, it's Flesh: But the former is true; Flesh and Spirit are most opposite in all the former respects: this, to wit, the Spirit, is an immediate effect of a Physical operation of the Grace of God working a change upon the heart; and so must have some suitable Physical thing in the nature of it, different from any thing which is not produced by the same cause, or by the same manner of causality; such as common dispositions are: and in the effects, there is contrariety, the one lusteth against the other, for the one is contrary to the other, Gal. 5.17. and therefore there must be some real, Physical difference between these, whose causes and effects are so different. 2. If they do not differ in kind, then it is either because they are both fruits of the Spirit, and that equally, or, because neither of them is so, or, because that which is of the Spirit savingly, doth not differ from that which is not saving. Now, none of these can be affirmed. Concerning the last, this only can be said for answer, that although nature and saving Grace may differ so, yet common Grace cannot be said to make such a difference, it being also a fruit of the Spirit. And to this we reply, If these common gifts can be consistent with a dominion of sin, and complete deadness therein, and saving Grace cannot be consistent with these, Then there must be a real difference, seeing saving Grace not only importeth a relative change of a man, to wit, that he is justified, but also a real and Physical change, to wit, that he is a new, or renewed creature, which by no common Gifts or Graces can be: But the former is true. And therefore again, 3.