A37035:579
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.
Fourthly, Ariseth also this, that no natural man or hypocrite, though coming the greatest length in the state of hypocrisy, can in the least degree perform an act so and so qualified, as is before said, more than they can act from a principle which they have not: for, if they might in any measure have patience for Christs Names sake, in respect of the end, motive, and account upon which the heart yieldeth to suffering, it could be no ground of a peculiar commendation to this Angel, which is yet contrary to the scope. And if the former be true, that every act so and so qualified, is a sincere act, this must necessarily then follow thereupon. And so more particularly we say, that no hypocrite can thus formally do any thing that is good, as, to give instances, 1. In the duty of love to God; an hypocrite cannot love God as God, and to suffer for Christs Names sake, as is formerly expressed. Because, 1. That is given here as the evidence of this Angel's gracious practice, that it was so qualified; and the promises that are annexed to this of suffering for his Names sake (whereat formerly we hinted) do confirm it. 2. This being true of all natural men, that they are real haters of God; and it being true also, that natural men and hypocrites may go a great length in loving God, and in expressing the evidences thereof in some respect; It must either be said then, that they hate God in respect of the materiality of their actions, or in respect of the want of the qualifications formerly mentioned, that is, because they love not him, and what he loves as such, and upon such an account: now, it cannot be said that they love not God in the former respect; Nay, not only in respect of their being defective alanerly in the degree or intenseness of the act, as may be showed afterward. It must be true therefore in the last respect. And so it will follow, that no man in nature can be said to love God, or perform any act in things materially good, according as it is formerly qualified. 3. This may be added, that if respect to good, could sway the natural man so as to make him act according to the former qualifications in any one act, then might he perform all other acts upon that same account also: for, à qua•enus ad omno, vales cons•quentia.
Fourthly, Ariseth also this, that no naturall man or hypocrite, though coming the greatest length in the state of hypocrisie, can in the least degree perform an act so and so qualified, as is before said, more than they can act from a principle which they have not: for, if they might in any measure have patience for Christs Names sake, in respect of the end, motive, and account upon which the heart yeeldeth to suffering, it could be no ground of a peculiar commendation to this Angel, which is yet contrary to the scope. And if the former be true, that every act so and so qualified, is a sincere act, this must necessarily then follow thereupon. And so more particularily we say, that no hypocrite can thus formally do any thing that is good, as, to give instances, 1. In the duty of love to God; an hypocrite cannot love God as God, and to suffer for Christs Names sake, as is formerly expressed. Because, 1. That is given here as the evidence of this Angel's gracious practice, that it was so qualified; and the promises that are annexed to this of suffering for his Names sake (whereat formerly we hinted) do confirm it. 2. This being true of all naturall men, that they are reall haters of God; and it being true also, that naturall men and hypocrites may go a great length in loving God, and in expressing the evidences thereof in some respect; It must either be said then, that they hate God in respect of the materiality of their actions, or in respect of the want of the qualifications formerly mentioned, that is, because they love not him, and what he loves as such, and upon such an account: now, it cannot be said that they love not God in the former respect; Nay, not only in respect of their being defective alanerly in the degree or intensnesse of the act, as may be shewed afterward. It must be true therefore in the last respect. And so it will follow, that no man in nature can be said to love God, or perform any act in things materially good, according as it is formerly qualified. 3. This may be added, that if respect to good, could sway the naturall man so as to make him act according to the former qualifications in any one act, then might he perform all other acts upon that same account also: for, à quaenus ad omno, vales consquentia.