A37035:576
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 answered in these four. First, There is a different spiritual principle in the person acting, which must actually have influence upon the act, and from which the act, as gracious, proceedeth. This in Scripture is called the Spirit, Inner-man, New-creature, &c. and is different in its acting from the Old-man and Flesh; yea, and from the faculties of the soul, considered merely as natural: for, if we consider an act, suppose of love, submission under sufferings, or such like; it is the natural act of the soul as formally elicited by it: but if we consider them as gracious acts, they do proceed from the Spirit influencing them (to say so) with a suitableness to it self, by the co-operation of the Grace of God. Secondly, There is a difference in respect of the end; there is a gracious and spiritual end proposed in performing of such a lawful thing: this is implied here in this, that they had the glory of the Name of Jesus before them in their suffering and patience, as seeking to pursue that, and not to gain credit to themselves. Thirdly, There concurreth to qualify a gracious action, a spiritual motive inclining the spiritual principle to follow this end, ⟨p. 121⟩which can never be separated from the former, and here is clear in the two instances that are in the Text; where, as respect to Christs Name, is the end, so, love to Christ, and zeal to His Glory moveth them, and swayeth them to pursue this end, by such means, as Labouring, Patience, hating of the Nicolaitans, &c. and thus to have patience for Christs Names sake, is out of respect to Christs Glory, to be swayed thereunto. Fourthly, There is a difference in respect of the formality of the act, when not only the thing that is good is yielded unto, upon a good motive; but as such, it's yielded unto or acted, that is, when the object, as so considered, is acted upon: and so not only is one swayed to patience in suffering from respect to Christs Name; but upon this formal consideration, they yield themselves to it, and do it as such. So that still there is a reduplication in the act, suitable to the end and motive proposed: and as the person in the act hath another principle to act by, another end proposed to himself, and another motive persuading him to it; so hath he a different uptaking of the act or object in the act, not only as considered in it self as good;
It may be answered in these four. First, There is a different spiritual principle in the person acting, which must actually have influence upon the act, and from which the act, as gracious, proceedeth. This in Scripture is called the Spirit, Inner-man, New-creature, &c. and is different in its acting from the Old-man and Flesh; yea, and from the faculties of the soul, considered meerly as natural: for, if we consider an act, suppose of love, submission under sufferings, or such like; it is the natural act of the soul as formally elicited by it: but if we consider them as gracious acts, they do proceed from the Spirit influencing them (to say so) with a suitablenesse to it self, by the co-operation of the Grace of God. Secondly, There is a difference in respect of the end; there is a gracious and spirituall end proposed in performing of such a lawfull thing: this is implied here in this, that they had the glory of the Name of Jesus before them in their suffering and patience, as seeking to pursue that, and not to gain credit to themselves. Thirdly, There concurreth to qualifie a gracious action, a spiritual motive inclining the spirituall principle to follow this end,