A37035:631
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.
because so, it were man himself that did make himself to differ: there must therefore be something peculiar in the other, as a cause producing that effect; and if there be a peculiar cause, and some peculiar thing in the one which is not in the other, differing the rise of this from the rise of the other, Then this prevalent act of love which is the effect of that peculiar cause, must beside this degree differ in kind also, as being peculiarly influenced by that cause which the other is not. And seeing this peculiarnesse is presupposed to proceed the prevalence of the act, It must necessarily follow according to the same grounds, that there must be some positive qualifications concurring for the constituting of the sincerity of Grace beside the prevalent degree thereof, And that therefore sincerity doth not consist alone in it: and so, that hypocrites cannot ⟨p. 139⟩not do the same acts for kind, which the Regenerate may do, without respect to this comparative degree.
because so, it were man himself that did make himself to differ: there must therefore be somthing peculiar in the other, as a cause producing that effect; and if there be a peculiar cause, and some peculiar thing in the one which is not in the other, differing the rise of this from the rise of the other, Then this prevalent act of love which is the effect of that peculiar cause, must beside this degree differ in kind also, as being peculiarly influenced by that cause which the other is not. And seing this peculiarnesse is presupposed to proceed the prevalencie of the act, It must necessarily follow according to the same grounds, that there must be some positive qualifications concurring for the constituting of the sinceritie of Grace beside the prevalent degree thereof, And that therefore sinceritie doth not consist alone in it: and so, that hypocrites cannot ⟨p. 139⟩not do the same acts for kind, which the Regenerate may do, without respect to this comparative degree.
To conclude then, we may illustrate all, thus, Suppose a dead body were by the power of God made to move, or speak, as once Balaam's Ass did, There is motion and speech there, suppose it be to the same object, and in the same words; yet doth it differ from the motion and speech of a living man that acteth according to reason. 1. A dead man is moved only from some extrinsic power without the intervening principle of life from within: although he may be moved more speedily and swiftly toward a certain object, than one that from an inward principle of life acts himself; yet doth the motion of the living man, differ in kind (beside any comparative degree which can be in the act of moving) by a positive concurring of an inward principle of life and a locomotive faculty whereby he is immediately acted: So, natural men being dead in sins, what ever acts are produced by them, are merely produced by the common work of Gods spirit from without, without the intervening of any spiritual principle influencing these acts, whereas the acts of a renewed man are indeed performed by the power of Gods special grace; but (mediantibus habitibus) by the intervening of infused habits, whereby he not only is acted, but acts himself in the bringing forth of these. As, A tree in the Spring-time, doth send forth her buds, from the native season of the year its having influence thereupon; yet also by the quickening of that natural sap and moistness wherewith it is furnished within it self. 2. A dead man hath no end before him in his motions or actings, as a living man habitually hath concurring in his act: so an unrenewed man hath no pure spiritual end in the best acts, which the gracious man hath; the one, eating, drinking, living and bringing forth fruit to himself,