A37035:1808
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.
4. Much blood and persecution followed thereupon by Constantius, Valens, and other Arian Emperors and Governors (beside what was committed by the Vandals in Afric) than which was there never persecution more cruel and barbarous.
4. Much bloud and persecution followed thereupon by Constantius, Valens, and other Arian Emperours and Governours (beside what was committed by the Vandals in Africk) than which was there never persecution more cruel and barbarous.
5. There were not only many, but exceeding eminent men, both Civil and Ecclesiastic, led away with that Error; sundry Emperors, as Constantius, Valens, before named; many Kings of the Goths and Vandals, were favourers of it; many Bishops of great r••e in the Church, did propagate it; yea, sometimes whole Synods of many hundreds, did establish it and condemn the truth, and the defenders thereof, as that Synod at Tyre, Anno 336. did condemn Athanasius under pretext of turbulency, murder and adultery. A Synod at Antioch, Anno 337. deposed Eustachius the Bishop thereof, under the like pretexts. Such was the Council of Milan, Anno 354. (at which it is written, that Constantine being now aged, was present) which did condemn many worthy men because they would not subscribe to the condemnation of Athanasius, such were Hilarius, Osius, Paulinus, &c. Another was at Syrmia, where Osius was whipped till he did subscribe. The great Council, (for number being accounted 1000. Bishops) met at Ariminum and Seleucium, did at last establish this Doctrine, and decree that the word [Greek or Hebrew] (whereby Christ is signified to be God, of the same Essence with the Father) should be laid aside, and the word [Greek or Hebrew] (whereby is signified that He is not of the same, but of the like substance or Essence) was brought in. In which two words, though there be little difference in letters, yet much in substance, concerning which there was much debate in these days. After Macedonius arose, a third word was brought in by His followers in the place of both, to wit, [Greek or Hebrew], whereby he would neither call Christ of the same substance and Essence with the Father, as the Orthodox did; nor of the like substance or Essence to the Father, as the Arians did (who did therefore in that Synod of Syrmia condemn Photinus for asserting Christ to be a mere man and not God, as they did Osius for asserting Him to be God co-essential with the Father) but simply to be like the Father, without mentioning either the unity or likeness of His Essence.