A37035:622
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.
On the other side, may not habits for a time be without acts, at least, without acts prevalent in respect of this degree? Now then, what shall be judged of such acts, suppose of love, fear, faith, &c. which for a time are prevailed over, and the heart is led captive by the opposites? They cannot be denied to be sincere acts of Grace; nor can it be said, that there are none such at all: for, in that one place, Rom. 7. we will find the Apostle speaking of such motions of the Spirit or Inner-man, which yet prevail not as to the effect, but the heart is led captive over them, so that what he would, that he doth not; and he is led captive to the law of sin, over the law of his mind; yet, even then doth he acknowledge these acts of the Inner-man to be sincere acts of Grace: and therefore doth comfort himself in them; and doth oppose them to the law of sin in his members, which otherwise he could not do. And this sincerity cannot flow from this degree, which then is not: it must therefore flow from the kind thereof, and so be contradistinguished in that respect from any common work of a hypocrite. If it be said here, that it is true love, faith, &c. that in its sober, composed and deliberate rational actings doth prefer God, although at fits and times it may be overpowered; and that in this respect Paul did in his deliberate actings, prevail over the Law of his members, though by its surprisals it did captivate him. Answ. Although this be granted to be truth; yet it will not infringe the Argument: because we ask not only what Paul was in respect of his state, or of his deliberate acting, but what these motions and stirrings of the Spirit in him were, that were overpowered, whether even these were gracious and sincere, or not? For, if these stirrings be acts, as is acknowledged, pag. 224. they must either be sincere, or not; it cannot be said, not, upon the grounds formerly given; they must be then sincere: and if sincere, then they must be sincere, not in respect of the prevalence of the degree; but in respect of the nature of the act it self, as is said. For although we say that such a person did in his•••ionallacting of love, &c. prefer God above all; yet that would only prove that the person were habitually gracious, and a true lover of God; or, prove that once he hath had acts truly sincere;
On the other side, may not habits for a time be without acts, at least, without acts prevalent in respect of this degree? Now then, what shall be judged of such acts, suppose of love, fear, faith, &c. which for a time are prevailed over, and the heart is led captive by the opposits? They cannot be denied to be sincere acts of Grace; nor can it be said, that there are none such at all: for, in that one place,