A37035:609
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.
and though there be no difference in the comparative degree, and the first possibly seemed to be most vehement; yet is there a difference really betwixt what it was, and what it is. And if this may be in moral and natural acts, may it not be much more in spiritual saving acts, when compared with those that are not so? It's upon this ground that the acute Divine Cameron doth expressly assert, that the love whereby a Wife loveth her Husband, doth differ specie from that whereby she may warrantably love another, so that if she loved any other in the least degree with that kind of love wherewith she loveth her Husband, she were really an Adulteress. And this is when he is speaking of that question, Num Christus Mediator sit adorandus? intending thereby to show, that that kind of love, adoration, &c. which is due to God, can be given to none other in any degree, without manifest impiety. And will it look well▪ to say that warrantably we may give love and fear, &c. of the same kind to men and creatures, which we are called to give to God? and that only the degree to Him, is comparatively to be supreme; yet upon the former assertion, this will necessarily follow: for, if a Believers love, fear, &c. ⟨p. 132⟩differ no otherwise from the love, fear, &c. of hypocrites, Then that act of love which he hath to God, must be of the same kind with what he hath to Wife, Children, &c. except in the degree: yet I suppose he would be mightily affected within himself, to approve himself to do so in the least degree. We say then, that the sincerity of Grace is not to be inquired alanerly in this prevalent and predominant comparative degree thereof; but there must be some other things concurring, at least, that constitute the difference betwixt saving acts of spiritual Grace, and these common acts which may be in hypocrites. For, if these two may be separated, that is, if there may be this comparative degree, in the common gifts or graces which an hypocrite may have, Then that which constitutes the difference of the sincerity of Grace, cannot consist in that only: for, that must be proper to saving Grace quarto modo, which doth difference it from all other things: but we may see in instances, that if we consider this degree without respect to any other thing, it may be found where saving Grace or sincerity is not;
and though there be no difference in the comparative degree, and the first possibly seemed to be most vehement; yet is there a difference really betwixt what it was, and what it is. And if this may be in moral and naturall acts, may it not be much more in spirituall saving acts, when compared with those that are not so? It's upon this ground that the acute Divine Cameron doth expresly assert, that the love whereby a Wife loveth her Husband, doth differ specie from that whereby she may warrantably love another, so that if she loved any other in the least degree with that kind of love wherewith she loveth her Husband, she were really an Adulteresse. And this is when he is speaking of that question, Num Christus Mediator sit adorandus? intending thereby to shew, that that kind of love, adoration, &c. which is due to God, can be given to none other in any degree, without manifest impiety. And will it look well to say that warrantably we may give love and fear, &c. of the same kind to men and creatures, which we are called to give to God? and that only the degree to Him, is comparatively to be supream; yet upon the former assertion, this will necessarily follow: for, if a Believers love, fear, &c.