A37035:629
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.
and because they are such, they are saving and sincere, that is, because acts of the New-nature. 3. Do not these habit• fit and qualify one to act ⟨p. 138⟩otherwise than one can do who hath not these habits; and that not only in respect of degree, but in respect of kind? otherwise these habits would not be a different principle from common dispositions, or, as infusing a different life, but helping one to exercise the life which he had: which were absurd. 4. Do not men who are so fitted by these habits, act accordingly in the producing of their acts otherwise than any other who is not so qualified? And so, 5. must not then the acts produced, be differenced, which are thus differently produced? And wherein can this difference consist but in the kind? For, if it be said, they differ, because these gracious habits bring forth acts in that prevalent degree, wherein the Lords interest hath the chiefest room, Then it may be enquired, 1. Is that the alone difference? or can it be said that the new life hath no influence even on the manner of acting? considering that the person is furnished with new qualifications, both in the understanding, will, and affections: and these cannot but concur in the act; and yet must concur differently in respect of what one in mere nature can do. 2. It may be enquired, could that man have brought out these acts without these habits? And if not, they must be then different in kind from what formerly he did bring forth, seeing they could not be produced without a new and different cause. 3. Neither can any acts proceeding from these habits be accounted common acts; they must then, even the least of them be saving. And, 4. if they be saving, and that as acts simply, it must be because of something that is in their kind, without respect to their degree; as the least motions and actings of corruption are sin, because they are from flesh, even when by Grace they are kept from victory: So is it, on the contrary, with the least motions of the Spirit.
and because they are such, they are saving and sincere, that is, because acts of the New-nature. 3. Do not these habit• fit and qualifie one to act ⟨p. 138⟩otherwise than one can do who hath not these habits; and that not only in respect of degree, but in respect of kind? otherwise these habits would not be a different principle from common dispositions, or, as infusing a different life, but helping one to exercise the life which he had: which were absurd. 4. Do not men who are so sitted by these habits, act accordingly in the producing of their acts otherwise than any other who is not so qualified? And so, 5. must not then the acts produced, be differenced, which are thus differently produced? And wherein can this difference consist but in the kind? For, if it be said, they differ, because these gracious habits bring forth acts in that prevalent degree, wherein the Lords interest hath the chiefest room, Then it may be enquired, 1. Is that the alone difference? or can it be said that the new life hath no influence even on the manner of acting? considering that the person is furnished with new qualifications, both in the understanding, will, and affections: and these cannot but concur in the act; and yet must concur differently in respect of what one in meer nature can do. 2. It may be enquired, could that man have brought out these acts without these habits? And if not, they must be then different in kind from what formerly he did bring forth, seing they could not be produced without a new and different cause. 3. Neither can any acts proceeding from these habits be accounted common acts; they must then, even the least of them be saving. And, 4. if they be saving, and that as acts simply, it must be because of something that is in their kind, without respect to their degree; as the least motions and actings of corruption are sin, because they are from flesh, even when by Grace they are kept from victory: So is it, on the contrarie, with the least motions of the Spirit.