A37035:615
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 it be said, that the loving of God so comparatively above any thing, is not to love Him above all: because that for which we love Him, is more beloved by us, even though thereupon we should be induced to give our lives for His Cause, &c. Answ. 1. It's true, this proveth it not to be sincere love, or to proceed from right principles and motives, as is said; and this is not intended: for even such a person hates God really, as was formerly asserted. Yet, secondly, it's such love as hypocrites use to have to other things, to wit, that love wherewith they love the world, their Patrons and Idols of any sort, which is certainly still from some selfish principle or motive: and therefore indeed still they love themselves best; yet are they said to have such things to be their Idols, and comparatively to love them above all other things, even above the Lord Himself, although it be such a motive as prevaileth with them for that end: and may not the same be acknowledged here, supposing that the Lord may for a time get that from a man upon carnal considerations which some Idol useth to have? Thirdly, We conceive it will be, in this case, argumentum ad hominem: for, this Reverend Author instanceth the prevalency of love to God and the Brethren, not in the motives that swayeth to love them most, but in the acts, being compared with other objects, that is, if God be loved above His temporal good things, if the Saints be loved more than our estate, place, &c. so as we can quite all these for them, as the former instances do clear. Now supposing it may be made out, that as to the effects, hypocrites may so love God and the Saints, as to abandon all their temporal satisfactions for them, and possibly even their life (which is the only thing that that Reverend Author saith was desiderated in the love of some in Queen Mary's days, pag. 237.238.239.) though still upon carnal principles and motives: Then it will follow that the assertion as formerly understood, will be sufficient to oppose that proposition, that the difference betwixt saving and common grace is only gradual, and that in respect of such a degree as is explained. Now we come to instances.
If it be said, that the loving of God so comparatively above any thing, is not to love Him above all: because that for which we love Him, is more beloved by us, even though thereupon we should be induced to give our lives for His Cause, &c. Answ. 1. It's true, this proveth it not to be sincere love, or to proceed from right principles and motives, as is said; and this is not intended: for even such a person hates God really, as was formerly asserted. Yet, secondly, it's such love as hypocrites use to have to other things, to wit, that love wherewith they love the world, their Patrons and Idols of any sort, which is certainly still from some selfish principle or motive: and therefore indeed still they love themselves best; yet are they said to have such things to be their Idols, and comparatively to love them above all other things, even above the Lord Himself, although it be such a motive as prevaileth with them for that end: and may not the same be acknowledged here, supposing that the Lord may for a time get that from a man upon carnall considerations which some Idol useth to have? Thirdly, We conceive it will be, in this case, argumentum ad hominem: for, this Reverend Author instanceth the prevalency of love to God and the Brethren, not in the motives that swayeth to love them most, but in the acts, being compared with other objects, that is, if God be loved above His temporall good things, if the Saints be loved more than our estate, place, &c. so as we can quite all these for them, as the former instances do clear. Now supposing it may be made out, that as to the effects, hypocrites may so love God and the Saints, as to abandon all their temporall satisfactions for them, and possibly even their life (which is the only thing that that Reverend Author saith was desiderated in the love of some in Queen Maries dayes, pag. 237.238.239.) though still upon carnall principles and motives: Then it will follow that the assertion as formerly understood, will be sufficient to oppose that proposition, that the difference betwixt saving and common grace is only graduall, and that in respect of such a degree as is explained. Now we come to instances.