A37035:644
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.
To come then to say a word to the third thing proposed, to wit, that this inquiring for the truth of Grace, in its kind, and not in its degree only and simply, but at least in its degree and kind together, is no way prejudicial but helpful to the exact and safe search of our selves. This seemeth to be the reason that moveth that learned Author (who is an eminent batterer down of presumption, and a prefer of holiness) to place the sincerity of Grace in this comparative degree, that thereby presumptuous hypocrites be not strengthened in their self delusions, who may abuse this maxim, which saith, that the truth of Grace lieth in the kind and not in the degree thereof: for, readily do they think they are assured they love God, and belie•e Him truly, &c. But there is no ground for fear of that here.
To come then to say a word to the third thing proposed, to wit, that this inquiring for the truth of Grace, in its kind, and not in its degree only and simply, but at least in its degree and kind together, is no way prejudicial but helpful to the exact and safe search of our selves. This seemeth to be the reason that moveth that learned Author (who is an eminent batterer down of presumption, and a presser of holinesse) to place the sinceritie of Grace in this comparative degree, that thereby presumptuous hypocrites be not strengthened in their self delusions, who may abuse this maxime, which saith, that the truth of Grace lyeth in the kind and not in the degree thereof: for, readily do they think they are assured they love God, and belie•e Him truely, &c. But there is no ground for fear of that here.
Therefore, 1. We say, that this degree being well understood and expressed, is indeed necessarily knit with saving Grace; so that if any man deliberately and habitually prefer the interest of flesh, or any carnal respect to the interest of God and His way, or love any thing more than God, or equally with Him, that man can never warrantably conclude that he hath saving Grace, this being inconsistent with it; and also one who loveth God sincerely, cannot when he acteth deliberately, and according to the former qualifications, but love Him beyond all, because that is the nature of sincere love.