A37035:1084
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
AN EXPOSITION Of the BOOK of the REVELATION. › Lecture 3 › Concerning Repentance.
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.
2. We say, Repentance hath no moving efficacy in it, so as to be an external impulsive cause, or, ratio movens, why God should forgive sins, as Repentance, and resenting of wrongs committed, have influence to move provoked men to forgive, and pity those that have offended them. This seemeth plausible-like to men, who cast the way of grace in a mould of humane and natural reason; and inadvertingly in practice may be fallen into by many, who, though they disclaim a meritoriousness in their Repentance, yet are ready to conclude some prevailing persuasive efficacy to be in it: which appeareth by this, that when they are satisfied with their own Repentance, they more confidently expect pardon; and when their sensibleness in Repentance drieth up, they are ready to question it, as if there were some weight in their Repentance of it self to prevail with God, and persuade him (as it were) to pity. This, I say, is not to be admitted: because Gods will, being absolutely pure, simple and sovereign, is not capable of any motus from any cause without it self: and forgiveness being an act simply of Grace, and ordered alone in all its manner of proceeding by His sovereignty, there can no reason moving Him thereto be imagined, although He want not reason in His acting, as they say, Datur ratio voluntatis divina, sed non ejusdem movens. This also would propose the most high and holy One, as some way having passions to be wrought upon, like unto us; and would obscure exceedingly the freedom and sovereignty of Grace, which hath always its rise in his own bosom: Therefore it is assered by Divines in this case, that properly it is not our Repentance that maketh our sins, either actually to be remitted, or yet to be remissible, but God: Grace alone: for if Grace had not ordered the connection between Repentance and Remission, upon grounds laid down by it self, no sinners could have expected pardon, not would their sins have been remissible even upon supposition of their Repentance, more than if there had not been Repentance, if such a supposition may be made.
2. We say, Repentance hath no moving efficacy in it, so as to be an externall impulsive cause, or, ratio movens, why God should forgive sins, as Repentance, and resenting of wrongs committed, have influence to move provoked men to forgive, and pity those that have offended them. This seemeth plausible-like to men, who cast the way of grace in a mould of humane and naturall reason; and inadvertingly in practice may be fallen into by many, who, though they disclaim a meritoriousnesse in their Repentance, yet are ready to conclude some prevailing perswasive efficacy to be in it: which appeareth by this, that when they are satisfied with their own Repentance, they more confidently expect pardon; and when their sensiblnesse in Repentance drieth up, they are ready to question it, as if there were some weight in their Repentance of it self to prevail with God, and perswade him (as it were) to pity. This, I say, is not to be admitted: because Gods will, being absolutely pure, simple and soveraign, is not capable of any motus from any cause without it self: and forgivnesse being an act simplie of Grace, and ordered alone in all its manner of proceeding by His soveraignty, there can no reason moving Him thereto be imagined, although He want not reason in His acting, as they say, Datur ratio voluntatis divina, sed non ejusdem movens. This also would propose the most high and holy One, as some way having passions to be wrought upon, like unto us; and would obscure exceedingly the freedome and soveraignity of Grace, which hath alwayes its rise in his own bosome: Therefore it is assered by Divines in this case, that properly it is not our Repentance that maketh our sins, either actually to be remitted, or yet to be remissible, but God: Grace alone: for if Grace had not ordered the connexion between Repentance and Remission, upon grounds laid down by it self, no sinners could have expected pardon, not would their sins have been remissible even upon supposition of their Repentance, more than if there had not been Repentance, if such a supposition may be made.