A37035:578
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.
Hence, thirdly, We gather also, That what ever act is so qualified (as in the former is expressed) it is a sincere gracious act in whatsoever degree it be, so that it be an act of Patience, Love, Hatred, &c. proceeding from an inward renewed principle, tending to a spiritual end, swayed by a supernatural motive; and upon that account acting, it cannot be but accounted an act of sincere Patience, Love, Hatred, &c. although as to the degree of it, it be but like the grain of mustard seed. For although the acts themselves, even toward such objects, may be distinguished from gracious acts; yet they cannot be conceived to be so and so qualified in any degree, but hoc ipso they must be conceived to be gracious; because in so far they are agreeable to the Law, and that not only in the matter, but in the manner of them. And this agreeableness to the Law, being a proof that one is Sanctified, without which no such act could be performed, it may be also an evidence of Justification, although it be not considered as a condition thereof, which is accepted by the Covenant of Grace. And although these acts be imperfect in respect of degree; yet they cannot be denied to be sincere, or perfect, in respect of their kind. Every act of the new nature in whatsoever degree being like it self, and conform to the principle from which it proceedeth; even as on the contrary, the least motion of the old man is sinful ⟨p. 122⟩according to the root from which it flows: for, these two cannot be separated, which the Lord hath put together; a good tree must have good fruit, and cannot bring forth evil fruit, Mat. 7.17.18. &c. Now, acts in the least degree so qualified, as before is said, are in so far, at least, fruits of a good tree; yea, of a gracious principle within: and therefore they cannot but be such also. And if it were not thus, that this Angel had patience for Christs Names sake, it could be no ground of commendation for differencing his patience, from the patience of hypocrites, if it did not sufficiently prove his carriage to be sincere. And hence,
Hence, thirdly, We gather also, That what ever act is so qualified (as in the former is expressed) it is a sincere gracious act in whatsoever degree it be, so that it be an act of Patience, Love, Hatred, &c. proceeding from an inward renewed principle, tending to a spirituall end, swayed by a supernaturall motive; and upon that account acting, it cannot be but accounted an act of sincere Patience, Love, Hatred, &c. although as to the degree of it, it be but like the grain of mustard seed. For although the acts themselves, even toward such objects, may be distinguished from gracious acts; yet they cannot be conceived to be so and so qualified in any degree, but hoc ipso they must be conceived to be gracious; because in so far they are agreeable to the Law, and that not only in the matter, but in the manner of them. And this agreeablnesse to the Law, being a proof that one is Sanctified, without which no such act could be performed, it may be also an evidence of Justification, although it be not considered as a condition thereof, which is accepted by the Covenant of Grace. And although these acts be imperfect in respect of degree; yet they cannot be denied to be sincere, or perfect, in respect of their kind. Every act of the new nature in whatsoever degree being like it self, and conform to the principle from which it proceedeth; even as on the contrary, the least motion of the old man is sinfull