A37035:1101
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.
8. If these Works were the condition, and not Faith only, Then upon supposition of Faith could not the Sacrament of Baptism be administered; But it behoved to have antecedaneous to it, not only the purpose, but the actual performing of these works; because, Baptizing supposeth the accepting of the Covenant: what therefore entitleth one in profession, must, when it is really done, be the condition of the inward covenanting.
8. If these Works were the condition, and not Faith only, Then upon supposition of Faith could not the Sacrament of Baptism be administred; But it behoved to have antecedaneous to it, not only the purpose, but the actuall performing of these works; because, Baptizing supponeth the accepting of the Covenant: what therefore entitleth one in profession, must, when it is really done, be the condition of the inward covenanting.
9. If Faith be the proper condition, Then Repentance cannot be so; because Faith is not ⟨p. 256⟩a condition of the Covenant merely as it is a Grace, but as it is peculiarly qualified in its manner of acting. Now, Repentance not being qualified with that manner of acting, cannot be a part of the proper condition, 1. Because if so, then were graces of different actings admitted to concur in the same capacity and manner of acting, contrary to their natures. 2. If so, then not only Repentance but every Grace, and all good Works, might be accounted parts of the proper condition of the Covenant, as well as Repentance and Faith, if there were no peculiarnesse in Faiths acting respected in this. And though this may be counted no absurdity by some; yet to such as plead only to join Repentance with Faith, it may have weight: And to others we propose these considerations, First, That the evidence of light doth constrain the acknowledging of Faith to be eminently the condition beyond all; yea, that it may be called the only condition of the new Covenant, 1. Because it is the principal condition, and the other but less principal. 2. Because all the rest are reducible to it, as necessary antecedents or means, &c. (so Mr. Baxter, Apho. Those. 62.) and the formal and essential acts of this Faith are acknowledged to be subjection, acceptation, consent, cordial Covenanting, and self resigning. Now, if Faith be the principal condition, and that as acting so, in which respects no other Grace can act, Then certainly Faith hath a peculiar property here, and that not as a Grace simply, but in respect of the formality of its acting: which doth confirm all that is said. And thus, Faith is not the principal condition, as being only so in degree (like a chief City amongst many Cities) but in respect of a different manner of acting, and an excellency (to say so) that is in it in that respect, Such acts being peculiar and proper to it, which are the proper characters of a proper condition: and if so, seeing all other things mentioned are acknowledged as necessary antecedents or means, or implied duties, &c. why should there be a contending about words, and a new controversy stated for the nature of a condition when the Church is almost suffocated with controversies already?