A37035:636
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.
Answ. There is no such thing as the first intended: it will only say this, that as the natural man is swayed in the pursuing of moral good, as it is so considered by him; so a renewed man doth that which is spiritually good, and that as it's considered as such by him. Hence there is this difference, that a natural man in his considering any act, which in it self is spiritually good, and materially agreeable to the Law; yet in his yielding to perform it, he doth still consider it as a natural good, or moral at the best; as suppose in loving of God, he is considered by such, as good to them, on a natural, or (as to them) a sinful account, as he loveth God, because He hath gotten temporal peace, deliverance from bodily hazards, an easy or honourable life; it may be, because in providence He hath prospered him in some sinful course, this the learned forementioned Author, pag. 203. doth justly call one of the greatest of all sins, when the holy God is made a pander and servant to our flesh: and no question, many do love God upon such an account; or, if they love God for the hope they have of being brought to heaven by Him (which is one of their highest motives) it is because they hope to get heaven from Him, and access to their sinful lusts here also; thereby supposing, because of His goodness and mercy, that they may sin, and serve their lusts, and expect even heaven also afterward: or, they love Him under the hope of heaven; not because there they do expect or desire spiritual or heavenly satisfaction in Himself, in being satisfied with His likeness (which they never delight in here) But because they have a supposed opinion of a greater degree of that same happiness, which now they hunt for: and so heaven is never considered by them as a spiritual good: or, they may love God, as supposing Him to love and esteem of them, because of some loveliness and excellency that is in themselves: and upon that ground expect, even heaven from Him, and love Him, because He so esteemeth of them: and this is to think God like themselves, and not to love Him upon any spiritual account, as is said.
Answ. There is no such thing as the first intended: it will only say this, that as the natural man is swayed in the persuing of moral good, as it is so considered by him; so a renewed man doth that which is spiritually good, and that as it's considered as such by him. Hence there is this difference, that a natural man in his considering any act, which in it self is spiritually good, and materially agreeable to the Law; yet in his yeelding to perform it, he doth still consider it as a natural good, or moral at the best; as suppose in loving of God, he is considered by such, as good to them, on a natural, or (as to them) a sinful account, as he loveth God, because He hath gotten temporal peace, deliverance from bodily hazards, an easie or honourable life; it may be, because in providence He hath prospered him in some sinful course, this the learned forementioned Author, pag. 203. doth justly call one of the greatest of all sins, when the holy God is made a pander and servant to our flesh: and no question, many do love God upon such an account; or, if they love God for the hope they have of being brought to heaven by Him (which is one of their highest motives) it is because they hope to get heaven from Him, and accesse to their sinful lusts here also; thereby supposing, because of His goodnesse and mercy, that they may sin, and serve their lusts, and expect even heaven also afterward: or, they love Him under the hope of heaven; not because there they do expect or desire spiritual or heavenly satisfaction in Himself, in being satisfied with His likenesse (which they never delight in here) But because they have a supposed opinion of a greater degree of that same happinesse, which now they hunt for: and so heaven is never considered by them as a spiritual good: or, they may love God, as supposing Him to love and esteem of them, because of some lovelinesse and excellencie that is in themselves: and upon that ground expect, even heaven from Him, and love Him, because He so esteemeth of them: and this is to think God like themselves, and not to love Him upon any spirituall account, as is said.