A37035:624
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 further, That the love wherewith natural men love God, as it is formerly described, is but still self-love: because they love not God as God; but upon some other self-account: and therefore do still love themselves more; and so do not love God above all sovereignly: because they love Him not for the goodness that is in Himself; whereas if Gods interest were main and chief in that love, it were to be accounted sincere: and this presupposing the habits to be infused, this sovereign interest of God in the act will take in the end, motive, and that which we called the reduplication of the act. Answ. If that Assertion, that sincerity doth lye in the comparative prevalent degree, be thus explained, as to take in Gods interest as sovereign in the end, motive, and formal consideration of the act, Then it cometh indeed to be one: and if so, then there were no reason to fall out with the Doctrine that ordinarily is delivered concerning this: and, for the expressions we will not contend, as we formerly said: but when we consider the explication of the Author, especially as it is opposed to the common Doctrine, it seemeth that he meaneth the sovereignty of Gods interest in respect of objects, compared together, that is, God more sovereignly loved, feared, and trusted, than any other; and doth not take in the consideration of God in the motive, end, and formal consideration of the act, which hath influence on the person for bringing forth of such an act; and so on the act it self, that is brought forth: for, the comparison runneth thus, betwixt the objects, flesh and spirit, who doth prevail most on the heart, but is not in comparing the motive and other qualifications of that act, which materially is spiritual: and therefore still in that respect, the former Argument will hold, and the ordinary expressions will suit better to the thing.
If it be said further, That the love wherewith natural men love God, as it is formerly described, is but still self-love: because they love not God as God; but upon some other self-account: and therefore do still love themselves more; and so do not love God above all soveraignly: because they love Him not for the goodnesse that is in Himself; whereas if Gods interest were main and chief in that love, it were to be accounted sincere: and this presupposing the habits to be infused, this soveraign interest of God in the act will take in the end, motive, and that which we called the reduplication of the act. Answ. If that Assertion, that sincerity doth lye in the comparative prevalent degree, be thus explained, as to take in Gods interest as soveraign in the end, motive, and formal consideration of the act, Then it cometh indeed to be one: and if so, then there were no reason to fall out with the Doctrine that ordinarily is delivered concerning this: and, for the expressions we will not contend, as we formely said: but when we consider the explication of the Author, especially as it is opposed to the common Doctrine, it seemeth that he meaneth the soveraignity of Gods interest in respect of objects, compared together, that is, God more soveraignly loved, feared, and trusted, than any other; and doth not take in the consideration of God in the motive, end, and formall consideration of the act, which hath influence on the person for bringing forth of such an act; and so on the act it self, that is brought forth: for, the comparison runneth thus, betwixt the objects, flesh and spirit, who doth preval most on the heart, but is not in comparing the motive and other qualifications of that act, which materially is spirituall: and therefore still in that respect, the former Argument will hold, and the ordinary expressions will suit better to the thing.