A37035:605
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.
If saving Grace be somewhat Physical, (to speak so) and constituteth a Physical difference between a man that hath it and others; yea, between a man and that which formerly he himself was; and if common Grace cannot do that, but the man that hath it and no more, is the old man still, and in nature, Then there must be a Physical difference between them: But the former is true. Ergo. For, this is ever certain, a man is either renewed or unrenewed and in nature, there is no mids: Now if there be any difference that is Physical between these two (which must be, as there is between a good tree and an evil, a new creature and an old, and not as between a little creature, and one that is more big: for, new and old respect the kind) Then habitual Grace must differ from all other common works Physically: because it is that which constituteth this difference. Add, 4. These common dispositions may evanish or never be so through, but the person which hath had them may perish: which cannot be said of saving Grace, called the Seed of God, immortal, and incorruptible, that remaineth in them that once had it, &c. especially, considering that it is called immortal, in respect of the nature of it: and that, that continuance is one of the properties thereof. For although nothing of it self be eternal, and immortal but God; yet it cannot be denied but what the Lord mindeth to make immortal, He doth otherwise fit and qualify it for that end than other things, as we see in the difference that is between Angels and other creatures, and the souls and bodies of men, and of that glorious conformity that shall be put on the glorified Members of Christ unto their head. And though (as he saith) that all, both Philosophers and Divines do say more; yet this is enough: which also the forementioned Author acknowledgeth in the Appendix to his Aphorisms, pag. 240. And saving Grace being of the same nature with Glory, it were hard to say, that a man in nature, did for kind partake of the Divine nature, and of the first fruits of the Spirit and Glory, who, yet may be tormented in hell for ever. Lastly, The multiplying of these common gifts, could never alter the tree and make it good; so as if it were possible that they might grow to the greatest height and bigness, they would be still but common gifts, seeing they grow from that root:
If saving Grace be somewhat Physical, (to speak so) and constituteth a Physical difference between a man that hath it and others; yea, between a man and that which formerly he himself was; and if common Grace cannot do that, but the man that hath it and no more, is the old man still, and in nature, Then there must be a Physical difference between them: But the former is true. Ergo. For, this is ever certain, a man is either renewed or unrenewed and in nature, there is no mids: Now if there be any difference that is Physical between these two (which must be, as there is between a good tree and an evil, a new creature and an old, and not as between a little creature, and one that is more big: for, new and old respect the kind) Then habituall Grace must differ from all other common works Physically: because it is that which constituteth this difference. Adde, 4. These common dispositions may evanish or never be so through, but the person which hath had them may perish: which cannot be said of saving Grace, called the Seed of God, immortal, and inccorruptible, that remaineth in them that once had it, &c. especially, considering that it is called immortal, in respect of the nature of it: and that, that continuance is one of the properties thereof. For although nothing of it self be eternal, and immortal but God; yet it cannot be denied but what the Lord mindeth to make immortal, He doth otherwise fit and qualifie it for that end than other things, as we see in the difference that is between Angels and other creatures, and the souls and bodies of men, and of that glorious conformity that shall be put on the glorified Members of Christ unto their head. And though (as he saith) that all, both Philosophers and Divines do say more; yet this is enough: which also the forementioned Author acknowledgeth in the Appendix to his Aphorisms, pag. 240. And saving Grace being of the same nature with Glory, it were hard to say, that a man in nature, did for kind partake of the Divine nature, and of the first fruits of the Spirit and Glory, who, yet may be tormented in hell for ever. Lastly, The multiplying of these common gifts, could never alter the tree and make it good; so as if it were possible that they might grow to the greatest hight and bignesse, they would be still but common gifts, seing they grow from that root: