A37035:581
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.
Again, if one might hate sin as sin, one might love grace as grace, it being equally approvable by God to hate sin as sin, and to love good as good. Now, this being disproved in the former instance, must also fall in this. Lastly, The hating of sin as sin, must suppose a different principle, whence that act doth proceed, beside what is in it self sinful: for, it cannot be conceived that a sinful principle, as such, can hate it self: and in Scripture, lusting against the flesh, or fighting against the law in our members, which must be a warring against sin as sin, and as proceeding from such a root as the flesh or the old man, is ever attributed to the Spirit, Gal. 5.17. or the inner man, and law of the mind, Rom. 7. which doth necessarily infer a change of the root in these who do hate sin as sin: and therefore this can be within the compass of no hypocrite. Neither will it infringe this, that by experience we find drunkards, swearers, and other unrenewed persons, hating not only these acts in themselves; but even in their children; or, that we may find it to have been in our selves before regeneration: This indeed will prove that a natural man, may hate that which is sin; but will not prove that he hates it as sin, but as that which is hurtful or shameful to him, or proves disquieting to the peace of his natural conscience, as from the same experience may be gathered; for, these sins in others will never affect them; and there will still be many delightsome sins continued in, which, it may be, they will know to be sins, and yet carry no such hatred to them. And though natural men in their judgement may be convinced that sin as sin is hateful, and evil in it self; yet it will not follow that they will actually hate it as such upon that consideration: because there is no particular sin, that from the Word may be gathered to be sin, but a natural mans judgement may be convinced, that as such it is evil; and yet oftentimes do they continue drunk with the love of many of them'r because men do not consider and hate ill simply as ill, but as evil to them; even as they desire not that which is good simply, but that which they conceive good to them: and experience daily will make this appear, that the heart loveth not, or hateth not things as they appear simply in themselves, but as it conceives them to be in reference to its present condition.
Again, if one might hate sin as sin, one might love grace as grace, it being equally approveable by God to hate sin as sin, and to love good as good. Now, this being disproved in the former instance, must also fall in this. Lastly, The hating of sin as sin, must suppose a different principle, whence that act doth proceed, beside what is in it self sinfull: for, it cannot be conceived that a sinfull principle, as such, can hate it self: and in Scripture, lusting against the flesh, or fighting against the law in our members, which must be a warring against sin as sin, and as proceeding from such a root as the flesh or the old man, is ever attributed to the Spirit,