A37035:608
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.
To say somewhat to this, we conceive, that the truth and reality of sincere saving Grace in its acts is otherwise to be inquired for, than in such a degree only: for, true love loveth God above all, because that is the nature of true Grace as such, to have such acts: and so it is rather a consequent following on, or a concomitant of true Grace where it is sincere, than that which constitutes the truth and sincerity thereof: although it may well (being rightly understood) evidence that: even as a Woman that loveth her Husband chastely, cannot but love him beyond any other; yet doth not that constitute the sincerity of her love; because an Adulteress may do so to an Adulterer; But especially, it is in loving him as her Husband, and according to that relation: otherwise we suppose it is not impossible for a Wife to love her Husband, beyond any other man, and yet not to do it with true conjugal love, but possibly upon some worldly (and it may be sinful) principle: which if contraried, would soon discover that love not to be sound, as not loving him as her Husband, but for some other advantage or satisfaction, as often experience doth clear: and must not that differ from the love of another, who cleaveth to the Husband out of conscience and affection, from that conjugal relation that they stand in, and because he is her Head, even when many crosses and discontentments occur to her in her adhering to him? So it may be in other cases, a Servant may fear his Master more than any man, as a Son may do his Father; yet that there is difference in that fear (although both agree in the comparative degree, and neither of them dare offend him) none will deny. This difference then, must be in the formality of it, (to speak so) as the same person is distinctly or differently considered by the one, and the other; and as they are differently swayed, and acted in the same thing, as in the instance of filial and servile fear, is ordinarily illustrated: much more may this be conceived in the acting of grace on God, there being so many relations under which we may consider Him, and act on Him. And may it not be supposed that a Woman may at first love a Man above all others, and yet not love him for himself conjugally, who afterward being Married to him, may come to love him on other principles, and from other grounds?
To say somewhat to this, we conceive, that the truth and reality of sincere saving Grace in its acts is otherwise to be inquired for, than in such a degree only: for, true love loveth God above all, because that is the nature of true Grace as such, to have such acts: and so it is rather a consequent following on, or a concomitant of true Grace where it is sincere, than that which constitutes the truth and sincerity thereof: although it may well (being rightly understood) evidence that: even as a Woman that loveth her Husband chastly, cannot but love him beyond any other; yet doth not that constitute the sinceritie of her love; because an Adulteresse may do so to an Adulterer; But especially, it is in loving him as her Husband, and according to that relation: otherwise we suppose it is not impossible for a Wife to love her Husband, beyond any other man, and yet not to do it with true conjugall love, but possibly upon some worldly (and it may be sinfull) principle: which if contraried, would soon discover that love not to be sound, as not loving him as her Husband, but for some other advantage or satisfaction, as often experience doth clear: and must not that differ from the love of another, who cleaveth to the Husband out of conscience and affection, from that conjugall relation that they stand in, and because he is her Head, even when many crosses and discontentments occur to her in her adhering to him? So it may be in other cases, a Servant may fear his Master more than any man, as a Son may do his Father; yet that there is difference in that fear (although both agree in the comparative degree, and neither of them dare offend him) none will deny. This difference then, must be in the formality of it, (to speak so) as the same person is distinctly or differently considered by the one, and the other; and as they are differently swayed, and acted in the same thing, as in the instance of filial and servil fear, is ordinarily illustrated: much more may this be conceived in the acting of grace on God, there being so many relations under which we may consider Him, and act on Him. And may it not be supposed that a Woman may at first love a Man above all others, and yet not love him for himself conjugally, who afterward being Married to him, may come to love him on other principles, and from other grounds?