A37035:637
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, The renewed man as such, is swayed by spiritual motives in these things, that are but naturally and morally good; and under a spiritual consideration He acteth on them, to wit, as they are commanded of God, tend to His honour, and are useful to help one in the worshipping of Him, and so forth: and thus He may be acted even in Eating and Drinking, and things that are spiritually good in themselves, as the loving of God, studying of holiness, &c. He acteth in them as such, that is, he loveth God, because He is an infinite spiritual good in Himself, and because he hopeth to be made blessed and happy in Him: thus, to love God, and desire union and communion with Him, that we may not simply be happy, but happy and blessed in the enjoying of Him, and in being made conform to Him, is no carnal, sinful or mercenary love: because, this the Lord Himself doth warrant: and it supposeth a spiritual principle, withdrawing one from common satisfactions and delights; and it loveth God as God, because thus God is considered as the chief good, sufficiently and only able to make happy in Himself: and therefore He is desired, because no other thing is accounted sufficient or meet for happiness, but he. And so, love to God for himself, and ⟨p. 141⟩love to Him because we expect to be happy in Him, or have already gotten spiritual good such as Regeneration, Sanctification, Repentance, &c. from Him, are no way inconsistent together: and therefore, when we speak of loving God for Himself, it is not to exclude all respect to our selves, and our own good in Him; but it excludeth all carnal respect to our selves, or respect to our selves as carnal, and delighted with things that are such; and to show that the good which we expect from God, and for which we love Him, is a spiritual and heavenly good, having the enjoying of Himself joined with it: which doth commend all other good to us; so that it is respect to God, and our enjoying of Him, that doth make these things lovely. And so we love God, because He is good, and because He heareth our Prayers, and because He furnisheth us with what is needful, and so forth: not because any fleshly lust is pleased, or temporal end is gained; but, because He confirmeth our faith or spiritual joy in Him: which many that have the same things which we have obtained from Him, and are also carnally cheerful in the use of them;
Again, The renewed man as such, is swayed by spiritual motives in these things, that are but naturally and morally good; and under a spiritual consideration He acteth on them, to wit, as they are commanded of God, tend to His honour, and are usefull to help one in the worshipping of Him, and so forth: and thus He may be acted even in Eating and Drinking, and things that are spiritually good in themselves, as the loving of God, studying of holinesse, &c. He acteth in them as such, that is, he loveth God, because He is an infinit spiritual good in Himself, and because he hopeth to be made blessed and happy in Him: thus, to love God, and desire union and communion with Him, that we may not simplie be happy, but happy and blessed in the enjoying of Him, and in being made conform to Him, is no carnal, sinful or mercenary love: because, this the Lord Himself doth warrand: and it supposeth a spiritual principle, withdrawing one from common satisfactions and delights; and it loveth God as God, because thus God is considered as the chief good, sufficiently and only able to make happy in Himself: and therefore He is desired, because no other thing is accounted sufficient or meet for happinesse, but he. And so, love to God for himself, and