A37035:623
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.
but that could never be the ground upon which the sincerity of these present acts could be founded. And so as the close of all, seeing this prevalent degree may be separated from sincere acts, and may be in acts that are not sincere in the manner qualified & contrà: Therefore the formal reason of sincerity, is not to be inquired in it alone. If it be said, that even in such acts wherein corruption prevaileth in the affection or passions; yet Grace is still prevalent in the will. Answ. Then whether can it be said that there is no true Grace in the affections, or, whether the actings thereof in them be not sincere, although not prevalent? If they be gracious, even as such, Then the Argument doth still hold, that Grace may be sincere where it prevaileth not as to the effect: if it be denied that they are sincere as such, Then it will follow that true Grace is not universal as to the subject thereof; or, that it may be sincere in the will and not in the affections: which yet are acts of the same Grace and soul, in so far as renewed, striving with it self in so far as unrenewed. Beside, prevalence is but in the will as renewed, so that it is only as such induced to dissent or consent; whereas that same will, as unrenewed, yieldeth over that dissent of the renewed will: whereby it cometh to pass that acts are elicited thereby, which the renewed part did oppose; and so indeed, as to the effect, the renewed will is not prevalent: because that is not acted, which it would be at; yea, acts are elicited by the will, as is said, which, had the renewed part been prevalent, ⟨p. 136⟩had not been at all, which showeth that in such a case there is a prevalence, even in the will.
but that could never be the ground upon which the sinceritie of these present acts could be founded. And so as the close of all, seing this prevalent degree may be separated from sincere acts, and may be in acts that are not sincere in the manner qualified & contrà: Therefore the formal reason of sincerity, is not to be inquired in it alone. If it be said, that even in such acts wherein corruption prevaileth in the affection or passions; yet Grace is still prevalent in the will. Answ. Then whether can it be said that there is no true Grace in the affections, or, whether the actings thereof in them be not sincere, although not prevalent? If they be gracious, even as such, Then the Argument doth still hold, that Grace may be sincere where it prevaileth not as to the effect: if it be denied that they are sincere as such, Then it will follow that true Grace is not universal as to the subject thereof; or, that it may be sincere in the will and not in the affections: which yet are acts of the same Grace and soul, in so far as renewed, striving with it self in so far as unrenewed. Beside, prevalencie is but in the will as renewed, so that it is only as such induced to dissent or consent; whereas that same will, as unrenewed, yeeldeth over that dissent of the renewed will: whereby it cometh to passe that acts are elicited thereby, which the renewed part did oppose; and so indeed, as to the effect, the renewed will is not prevalent: because that is not acted, which it would be at; yea, acts are elicited by the will, as is said, which, had the renewed part been prevalent,