A37035:625
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.
It may be further argued against the placing of the nature of sincerity in the prevalent degree alone, Thus, if the acts of saving grace be sincere, before they be in this degree prevalent, Then this prevalency of the degree, cannot be the thing that constitutes the sincerity thereof, much less alone be it; But the former is truth, That act of love, faith, &c. is saving, which is wrestling against its opposites, so as to win the heart to love God more than all other objects, even before it attain it: For, we are to suppose this method, 1. Gracious habits are supposed as infused, whereby the tree is made good. Then 2. That these habits have their inclinations and acts, that lust against the flesh, and fight with the flesh for winning of the heart to the following of its motions: and as fighting goeth before the Victory; so in this spiritual combat, do these lustings and actings go before the prevalent degree, and by these the heart is engaged to love God above all; whereupon followeth that prevalency as a degree of Victory. And yet we suppose, that were the least sparkle of grace kindled in the heart, so that it were but smoking in desires of love to God and faith in Him, it cannot be denied to be sincere; although it hath not broken out in a flame. For, if this prevalent degree be in some respect an effect of these stirrings, these stirrings must be sincere before they come this length, as to prevail: for, they were acts before, and if not gracious acts, then how could acts that are of themselves unsound, produce an effect that is sincere, seeing the cause must be of the same nature, and as noble as the effect? And so consequently its sincerity doth not flow from this degree; but on the contrary rather, this degree is attained by these stirrings, because such stirrings, are acts of sincere love and grace: whereas they are extinguished in another, and come not up that length (at least in the former respects) because these stirrings were for their kind unsound: and so natively the actings and stirrings of grace of any kind, must go before, either the prevalency or repulse thereof. For, supposing creatures once to have the heart of man, there is first an assaying (as it were) by some inward motions to gain the heart from these, before actually it be gained.
It may be further argued against the placing of the nature of sincerity in the prevalent degree alone, Thus, if the acts of saving grace be sincere, before they be in this degree prevalent, Then this prevalency of the degree, cannot be the thing that constitutes the sincerity thereof, much lesse alone be it; But the former is truth, That act of love, faith, &c. is saving, which is wrestling against its opposits, so as to win the heart to love God more than all other objects, even before it attain it: For, we are to suppose this method, 1. Gracious habites are supposed as infused, whereby the tree is made good. Then 2. That these habites have their inclinations and acts, that lust against the flesh, and fight with the flesh for winning of the heart to the following of its motions: and as fighting goeth before the Victory; so in this spirituall combate, do these lustings and actings go before the prevalent degree, and by these the heart is engaged to love God above all; whereupon followeth that prevalency as a degree of Victory. And yet we suppose, that were the least sparkle of grace kindled in the heart, so that it were but smoaking in desires of love to God and faith in Him, it cannot be denied to be sincere; although it hath not broken out in a flame. For, if this prevalent degree be in some respect an effect of these stirrings, these stirrings must be sincere before they come this length, as to prevail: for, they were acts before, and if not gracious acts, then how could acts that are of themselves unsound, produce an effect that is sincere, seing the cause must be of the same nature, and as noble as the effect? And so consequently its sincerity doth not flow from this degree; but on the contrary rather, this degree is attained by these stirrings, because such stirrings, are acts of sincere love and grace: whereas they are extinguished in another, and come not up that length (at least in the former respects) because these stirrings were for their kind unsound: and so natively the actings and stirrings of grace of any kind, must go before, either the prevalency or repulse thereof. For, supposing creatures once to have the heart of man, there is first an eslaying (as it were) by some inward motions to gain the heart from these, before actually it be gaied.