A37035:612
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.
First, That when we say, there may be in an hypocrite such a degree of love, fear, &c. that may be comparatively prevalent, that is not to be understood, as if there were love, fear, &c. in sincerity in the least degree in any hypocrite; but only this, that seeing it's certain (and this Learned Author asserteth it) that hypocrites upon carnal considerations may love and fear God in some respects, which yet is out of no true respect to God: so it may be supposed, that upon the same considerations they may come to love Him, or fear Him above any other object comparatively. Certainly upon this supposition, that it were at that degree upon these carnal considerations, it would still be but of the same kind of which it was, to wit, carnal, and hypocritical love, and servile fear. Neither can this supposition be thought strange, Seeing. 1. No hypocrite can fear God sincerely more than love Him; yet that such an one may, upon apprehensions of Gods terror, fear His wrath more than all the world beside, cannot be denied. 2. Seeing also it's but some carnal motive that leadeth natural men to love any thing most, why should it be thought impossible, that upon such motives and considerations, they may be swayed to love God most? Especially considering what flashes of joy may be in temporary Believers (although they continue not) and what may be supposed to have been in Nebuchadnezzar, Dan. 4. and Darius, cap. 6. and possibly in many hypocrites amongst the Jews and others, upon some signal manifestations of Gods goodness to them; yet, even the supposition of the being of such a thing, although it actually had never been, Even that were enough for confirming of what we say. 3. It cannot be denied but hypocrites may have a zeal of God, which may bear great sway with them and more than any mere temporal thing, as in the instance of the Jews, Rom. 10. Yet there cannot be zeal of any kind without love of that same kind; yea, zeal presupposeth love, and that in an high and intense degree. But we shall offer some instances afterward.
First, That when we say, there may be in an hypocrite such a degree of love, fear, &c. that may be comparatively prevalent, that is not to be understood, as if there were love, fear, &c. in sincerity in the least degree in any hypocrite; but only this, that seing it's certain (and this Learned Author asserteth it) that hypocrites upon carnall considerations may love and fear God in some respects, which yet is out of no true respect to God: so it may be supposed, that upon the same considerations they may come to love Him, or fear Him above any other object comparatively. Certainly upon this supposition, that it were at that degree upon these carnall considerations, it would still be but of the same kind of which it was, to wit, carnall, and hypocriticall love, and servile fear. Neither can this supposition be thought strange, Seing. 1. No hypocrite can fear God sincerely more than love Him; yet that such an one may, upon apprehensions of Gods terrour, fear His wrath more than all the world beside, cannot be denied. 2. Seing also it's but some carnal motive that leadeth natural men to love any thing most, why should it be thought impossible, that upon such motives and considerations, they may be swayed to love God most? Especially considering what flashes of joy may be in temporary Believers (although they continue not) and what may be supposed to have been in Nebuchadnezar,