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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…

Name: A commentary upon the book of the Revelation Wherein the text is explained, the…
Author: James Durham

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.

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Concerning the influence that the devil hath on some wicked mens actions: and how he doth carry-on the same.

Concerning the influence that the devil hath on some wicked mens actions: and how he doth carrie-on the same.

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One thing may be further inquired here, to wit, concerning the devils influence on men• actions▪ for, that this effect is attributed to the devil, (the devil shall cast some of you into prison), it holdeth forth a special hand that he hath in acting men to do evil, so that their deed is his. Concerning which, we may in general say, that the devil may have and often hath great power on men▪ especially wicked men, in making them subservient to his designs. Thus, he maketh men cast some faithful Ministers in prison here: he reigneth, as having men at his command, in the next Epistle▪ and leadeth them captive at his will, 2 Tim. 2.26. he fighteth with Michael, and stirreth up Heresies as well as persecution, chap. 12. he deceiveth the Nations, chap. 20. And often his power is spoken of in this Prophecy: and it is certain that it is very great, 1. having effects upon the bodies of men, to carry them from one place to another, as he did to the body of Christ, Matth. 4. to afflict them by sickness, pain and sores as he did Jo• : and the Woman (Luke 13.16.) whom, being a daughter of Abraham, Satan hath •ound, saith Christ, lo, these eighteen years, &c. 2. Upon the external senses▪ he can delude ears, eyes, &c. either by misrepresenting external objects, or by inward disturbing of the faculties and organs, whereby men and women, may, and do often apprehend that they hear, see, &c. such and such things, which indeed they do not. 3. Inwardly he may have influence to disturb the reason, and mar the judgment, as he did in these men whom he possessed, Matth. 8. vers. 28. He hath influence on the understanding, and so he is said to blind men, 2. Corinth. 4. vers. 4. 4. He may work on the memory and affections also, as by stealing away the Word, Mat. 13. vers. 19. and also wakening hatred, lust, envy, &c. Yea, some way he may work on the will, and so he is said to put resolutions in the hear•, as it is said of Ananias and Sapphira, to li• to the holy Ghost, Acts. 5.3. and of Judas, to betray Christ, Joh. 13.27. So, 1 Chron. 21. being compared with, 2 Sam. 24.1. it is said, that he, that is, Satan, did move and provoke David to number the people. All which in the effects▪ are clear: therefore is he said both to reign in some at his pleasure, and to deceive or delude others by wiles and subtlety, 2 Corinth. 2. vers. 11. which are his devices. These are all certain:

ONe thing may be further inquired here, to wit, concerning the devils influence on men• actions▪ for, that this effect is attributed to the devil, (the devil shall cast some of you into prison), it holdeth forth a special hand that he hath in acting men to do evil, so that their deed is his. Concerning which, we may in generall say, that the devil may have and often hath great power on men▪ especially wicked men, in making them subservient to his designs. Thus, he maketh men cast some faithful Ministers in prison here: he reigneth, as having men at his command, in the next Epistle▪ and leadeth them captive at his will, 2 Tim. 2.26. he fighteth with Michael, and stirreth up Heresies as well as persecution, chap. 12. he deceiveth the Nations, chap. 20. And often his power is spoken of in this Prophesie: and it is certain that it is very great, 1. having effects upon the bodies of men, to carrie them from one place to another, as he did to the body of Christ, Matth. 4. to afflict them by sicknesse, pain and sores as he did Io• : and the Woman (Luke 13.16.) whom, being a daughter of Abraham, Satan hath •ound, saith Christ, lo, these eighteen years, &c. 2. Upon the external senses▪ he can delude ears, eyes, &c. either by misrepresenting external objects, or by inward disturbing of the faculties and organes, whereby men and women, may, and do often apprehend that they hear, see, &c. such and such things, which indeed they do not. 3. Inwardly he may have influence to disturb the reason, and mar the judgment, as he did in these men whom he possessed, Matth. 8. vers. 28. He hath influence on the understanding, and so he is said to blind men, 2. Corinth. 4. vers. 4. 4. He may work on the memory and affections also, as by stealing away the Word, Mat. 13. vers. 19. and also wakening hatred, lust, envie, &c. Yea, some way he may work on the will, and so he is said to put resolutions in the hear•, as it is said of Ana•ias and Sapphira, to li to the holy Ghost,

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Although we cannot fully show how he effectuateth them; yet, this we may say;

Although we cannot fully shew how he effectuateth them; yet, this we may say;

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First, He hath no absolute independent power to do what he will, but is limited, ordered, and bounded by the Lord. And, secondly, He hath no infallible, insuperable way of acting by himself on men; but as men through their sin yield unto him: for, he is ⟨p. 150⟩dependent, Job 1.7, 8. and can violent none to sin. Thirdly, He can have no immediate infallible acquaintance with what is in mens hearts: for, that is Gods property. Fourthly, He hath no immediate determinating influence on the will of men: so that although he may persuade violently; yet he cannot determine men to follow: that is the Lords prerogative alone, to have hearts in His hand, Prov. 21. vers. 1. to turn them whithersoever He will. And therefore, whatsoever way the devil prevaileth, it is but by a mediate way of alluring, or deceiving, by making use of means for that end. Fifthly, He can infuse no new corruption, nor can he create any inward species or representations, thereby to tempt: for, that is a work of omnipotency; but, he must work upon what is within the person that he acteth upon, for producing of these: yet, being permitted of God, he may use most powerful persuasive means, by his skill and agility to draw men (being now corrupt) insensibly to many gross sins; or, at least, to tempt them. Which temptation, meeting with corruption in us, and the Lord justly giving over some to it, Satan may prevail over them by such and such like means, as,

First, He hath no •bsolute independent power to do what he will, but is limited, ordered, and bounded by the Lord. And, secondly, He hath no infallible, insuperable way of acting by himself on men; but as men through their sin yeeld unto him: for, he is ⟨p. 150⟩

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1. He may by signs know mens particular inclinations and predominants (although he reach not to the understanding of the thoughts immediately:) and he may gather what snare may most readily prevail with men for the time, according as evidences may appear in their way, either by their not praying to God, or, by what kythes in words and other carriage, wherein certainly he goeth beyond any man, to wit, in taking up of mens inclinations. 2. He may suit and fit external temptations to their distemper, and tryst them so as there may be access to the venting of such lusts: thus, he maketh Judas his inclination to covetousness and the Pharisees envy, to tryst together; David to behold Bathsheba in such a posture, when he is somewhat secure, &c. 3. He may jumble, confound and put through other the inward frame, by working on what is natural in the humours of the body, for awakening lust, passion, revenge, suspicion, fears, &c. whereby men are some way disposed to yield to the tentation offered, which he timeth with this. 4. He may cast-in representations in the mind, of such and such things, diverting the imagination from objects which might mar his design; and so he may order what is within, as out of it, or by it, to form representations in the imagination of such and such things: whereby, proposing them (as it were) objectively to the understanding, he may mediately offer them to the will: and for that end also, for a time keep such thoughts in the mind and in the memory. Thus, often the Saints cannot be free of imaginations (by his abusing of the fantasy) which they hate, and at which they have horror: and therefore, these cannot be thought natively, and naturally to arise from themselves, which are so strange and uncouth to them. Thus, some things come unexpectedly, by Satan's furnishing the thoughts with a sinful midse for attaining of an end, that is desired; and, it may be, is desirable. Thus also he may darken Scripture, offer diverse senses to it, furnish objections against the truth of it, or against the true meaning of it, obstruct their taking up of the weight of any reason against their Errors, &c. as he is said, to blind. (2 Cor. 4. vers. 4.) the minds of them that believe not, &c. and to spew out a flood of error, Rev. 12.15. He may not only objectively thus present such a thing;

1. He may by signes know mens particular inclinations and predominants (although he reach not to the understanding of the thoughts immediatly:) and he may gather what snare may most readily prevail with men for the time, according as evidences may appear in their way, either by their not praying to God, or, by what kythes in words and other carriage, wherein certainly he goeth beyond any man, to wit, in taking up of mens inclinations. 2. He may suit and fit external temptations to their distemper, and tryste them so as there may be accesse to the venting of such lusts: thus, he maketh Iudas his inclination to covetousnesse and the Pharisees envie, to tryste together; David to behold Bathsheba in such a posture, when he is somewhat secure, &c. 3. He may jumble, confound and put through other the inward frame, by working on what is natural in the humours of the body, for awakening lust, passion, revenge, suspicion, fears, &c. whereby men are some way disposed to yeeld to the tentation offered, which he timeth with this. 4. He may cast-in representations in the mind, of such and such things, diverting the imagination from objects which might mar his design; and so he may order what is within, as out of it, or by it, to form representations in the imagination of such and such things: whereby, proposing them (as it were) objectively to the understanding, he may mediately offer them to the will: and for that end also, for a time keep such thoughts in the mind and in the memory. Thus, often the Saints cannot be free of imaginations (by his abusing of the fantasie) which they hate, and at which they have horrour: and therefore, these cannot be thought natively, and naturally to arise from themselves, which are so strange and uncouth to thm. Thus, some things come unexpectedly, by Satans furnishing the thoughts with a sinful midse for attaining of an end, that is desired; and, it may be, is desirable. Thus also he may darken Scripture, offer diverse senses to it, furnish objections against the truth of it, or against the true meaning of it, obstruct their taking up of the weight of any reason against their Errors, &c. as he is said, to blind. (

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but he may continue to bear it in, and to use motives drawn from seeming reason to engage the will to yield to it, as he did to Adam and Eve at the first: and thus, he stirreth not only natural humours of the body; but natural corruptions, engaging all the lusts, as they may have influence to prevail with the will, for yielding to these tentations; So Judas his covetousness, is engaged to deal with him to sell his Master: for, the devil though he infuse no covetous humour; yet he may act on what there is: and he stirreth the Pharisees envy to concur and make them accept of that offer. And in this doth lye a main part of the tentation, and the devils wiles and devices, whereby he deceiveth, to wit, in making seeming reasons to have weight, as if there were force in them, and true grounds to be rejected as not for such a time, &c. nor of such weight. Thus he prevailed with Eve, presenting the tentation with its plausible, (though false) reasons. And this way, though indirectly, as the Apostle saith, 2 Corinth. 11.3. he continueth to deal with Adams successors; to prevail with them as he did with Eve by his subtlety: and thus he leadeth men at his pleasure, by proposing to them what he will: otherwise he could have no such dominion over men in the world as he hath: and thus, many sins are born-in on men, without any connection with their natural complexion: and if it were not thus, one man might prevail in some respect more with another (for he can deal by reason with him) ⟨p. 151⟩than the devil could, if he had no objective influence on them: and the tentations being often unto particular designs, it showeth, that the devil •ath a moral objective way of dealing with men: otherwise it were no more to say that the devil put it in Judas heart to betray his Master, than to say he stirred him up to love money; but this showeth, that to him who loved money formerly, the devil proposeth this, as a fit mean to gain somewhat of it. Also, Acts 5. it said to Ananias, Why hath Satan filled thine heart to lie? &c. so that (as it were) when it was objected within themselves, what if it be asked whether the Lands were sold at so much? the devil furnisheth the answer: say (saith he) i• was: and he maketh it probable that none should know it, seeing both man and wife were to agree in their answers:

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and so he presenteth that to them, by which their covetous and distrustful humours prevailed with them; and they both yielded: therefore it is also said, Acts 5.4. Why hast thou conceived this thing in thine heart? And, v. 9. How is it that ye have agreed together? The seed, as it were, cometh from the devil who injected it; the conceiving is from our corruption, which entertaineth the motions stirred up by him. And how can it be otherwise said that he blindeth mens eyes that they should not understand the Gospel? for, if it were only by a natural stirring of humours, it would distemper them for every thing; but here lieth the tentation, that they are wise in all other things, but in spiritual things, the devil blindeth them, and maketh the Gospel seem foolishness to them. Thus, he •etteth on Ahab by enticing him without by his prophets, and swaying him within out of pride; and he prevailed with the false prophets, by stirring them up to lie, and that in reference to that particular design, which no mere influence on the body could have done.

and so he presenteth that to them, by which their covetous and distrustfull humours prevailed with them; and they both yeelded: therefore it is also said, Acts 5.4. Why hast thou conceived this thing in thine heart? And, v. 9. How is it that ye have agreed together? The seed, as it were, cometh from the devil who injected it; the conceiving is from our corruption, which entertaineth the motions stirred up by him. And how can it be otherwise said that he blindeth mens eyes that they should not understand the Gospel? for, if it were only by a natural stirring of humours, it would distemper them for every thing; but here lieth the tentation, that they are wise in all other things, but in spiritual things, the devil blindeth them, and maketh the Gospel seem foolishnesse to them. Thus, he •etteth on Ahab by entysing him without by his prophets, and swaying him within out of pride; and he prevailed with the false prophets, by stirring them up to lie, and that in reference to that particular design, which no mere influence on the body could have done.

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By all which we may see, that it is not without good reason said, that the devil goeth about seeking whom he may devour; he is near the heart, & is often upon folks counsel when they are not aware. And this showeth, what need there is of watchfulness, that we give not place to the devil, and that he get not occasion to tempt: for, with much subtlety can he make use of it; and act men in executing of his orders, when they know not what he is doing, as likely it was with these persecutors whom he engaged thus to persecute these Ministers: which way of his, being frequently mentioned in this Book, we have, once for all, said this of it.

By all which we may see, that it is not without good reason said, that the devil goeth about seeking whom he may devour; he is near the heart, & is often upon folks counsel when they are not aware. And this sheweth, what need there is of watchfulnesse, that we give not place to the devil, and that he get not occasion to tempt: for, with much subtilty can he make use of it; and act men in executing of his orders, when they know not what he is doing, as likely it was with these persecuters whom he engaged thus to persecute these Ministers: which way of his, being frequently mentioned in this Book, we have, once for all, said this of it.

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From this we may also gather, how little weight is to be laid upon the testimony of this devil, whose work it is to suppress the Truth of Christ, and to traduce His Servants: for which cause, our Lord and His Apostles, would not suffer him to speak, even when he pretended to confess Him; because, he was a liar from the beginning, and the father thereof. It's therefore not unworthy the observing how contrary to our Lords way the Jesuits are in this; who, to supply the defect of other testimonies for their way against the Calvinists, (as they call them) do carefully and industriously gather and heap up testimonies from the devils mouth, and insult therein as a proof incontrovertible: for this end, L•rinus, in cap. 5. act. v. 16. having cited some pretended Histories holding forth the little weight the Lutherans had with the devil, doth subjoin this as an infallible confirmation of their compliance with him, Sed & ex ore energumenae Laudunensis tota Gallia, ac toto orb Christiano celebratissima, Calvinianos daem•n irrid•ns, nihil sibi ab illis timendum cla•••bat ••nctis audientibus, Anno 1566. quoniam amisi essent, & foederati, sicut •estantur act•, Gallicè samma fide scripta, &c. It is in sum, this, That the devil out of the mouth of one that was famous for being possessed by him, did mock the Calvinists, crying out, and that openly before all, that there was nothing to be feared from them, for they were friends and confederates: and for confirmation of this, he asserteth the thing to be with great faithfulness recorded: as if the weight did only lye in the matter of fact, and that there were no cause to question his faithfulness who gave this testimony. But of this enough: we have reason to thank God, that our faith in the Truths of God, and our clearness of the Errors of their way, are built upon a more sure foundation▪ and that our controversy with them, is not at the devils decision, from whom indeed the Calvinists might expect no favourable sentence. But the Lord is judge Himself, To Him be praise for ever.

From this we may also gather, how little weight is to be laid upon the testimonie of this devil, whose work it is to suppresse the Truth of Christ, and to traduce His Servants: for which cause, our Lord and His Apostles, would not suffer him to speak, even when he pretended to confesse Him; because, he was a liar from the beginning, and the father thereof. It's therefore not unworthy the observing how contrary to our Lords way the Jesuites are in this; who, to supplie the defect of other testimonies for their way against the Calvinists, (as they call them) do carefully and industriously gather and heap up testimonies from the devils mouth, and insult therein as a proof incontrovertible: for this end, Lrinus, in cap. 5. act. v. 16. having cited some pretended Histories holding forth the little weight the Lutherans had with the devil, doth subjoyn this as an infallible confirmation of their compliance with him, Sed & ex ore energumenae Laudunensis tota Gallia, ac toto orbe Christiano celebratissima, Calvinianos daemn irridns, nihil sibi ab illis timendum clabat nctis audientibus, Anno 1566. quoniam amisi essent, & foederati, sicut estantur act, Gallicè samma fide scripta, &c. It is in sum, this, That the devil out of the mouth of one that was famous for being possessed by him, did mock the Calvinists, crying out, and that openly before all, that there was nothing to be feared from them, for they were friends and confederates: and for confirmation of this, he asserteth the thing to be with great faithfulnesse recorded: as if the weight did only lye in the matter of fact, and that there were no cause to question his faithfulnesse who gave this testimonie. But of this enough: we have reason to thank God, that our faith in the Truths of God, and our clearnesse of the Errors of their way, are built upon a more sure foundation and that our controversie with them, is not at the devils decision, from whom indeed the Calvinists might expect no favourable sentence. But the Lord is judge Himself, To Him be praise for ever.

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LECTURE V.

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Vers. 12. And to the Angel of the Church in Pergamos, write, These things saith he, which hath the sharp sword with two edges, 13. I know thy works, and where thou dwellest, even where Satan's seat is, and thou holdest fast my Name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. 14. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling block before the children of Israel, to eat things sacrificed unto Idols, and to commit fornication. 15. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. 16. Repent, or else I will come unto thee quickly, and will fight against them with the sword of my mouth. 17. He that hath an ear, let him hear what the Spirit saith unto the Churches, To him that overcometh will I give to eat of the hidden Manna, and will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it.

Vers. 12. And to the Angel of the Church in Pergamos, write, These things saith he, which hath the sharp sword with two edges, 13. I know thy works, and where thou dwellest, even where Satans seat is, and thou holdest fast my Name, and hast not denied my faith, even in those dayes wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. 14. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling block before the children of Israel, to eat things sacrificed unto Idols, and to commit fornication. 15. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. 16. Repent, or else I will come unto thee quickly, and will fight against them with the sword of my mouth. 17. He that hath an ear, let him hear what the Spirit saith unto the Churches, To him that overcometh will I give to eat of the hidden Manna, and will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it.

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Followeth now the third Epistle, directed by the Lord to the Church of Pergamos: the estate of it is implied in the Body of the Epistle to be a suffering condition: and though having much integrity, honesty, and constancy under her sufferings; yet in some things reprovable and defective; especially in her zeal against false Teachers: for which cause, the Lord doth here, though with great tenderness, reprove her.

FOlloweth now the third Epistle, directed by the Lord to the Church of Pergamos: the estate of it is implyed in the Body of the Epistle to be a suffering condition: and though having much integrity, honesty, and constancy under her sufferings; yet in some things reproveable and defective; especially in her zeal against false Teachers: for which cause, the Lord doth here, though with great tendernesse, reprove her.

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The division of the Epistle is common with all the rest. The Inscription is in the 12. vers. The Body of the Epistle, in the 13, 14, 15, 16. verses. The Conclusion in the 17. vers.

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The direction, (which is the first part of the Inscription) is, To the Angel of the Church of Pergamos, a famous City in Asia the less, sometimes the seat of Kings; and for that present time, a seat of the Roman Governors: a place full of sin, Idolatry, and cruelty; Yet hath our Lord a Church here, to which He writes, when He taketh no notice of the Governor, or of these who were most eminent: which doth show, 1. The power and efficacy of the Ordinances of Jesus Christ, in reaching whom He pleaseth, though in the most desperate condition. 2. It showeth the freeness of grace, that condescends to gather a Church here. 3. It showeth His tenderness to, and care of those whom He hath gathered to be a Church unto Himself, beyond any other in the World.

The direction, (which is the first part of the Inscription) is, To the Angel of the Church of Pergamos, a famous City in Asia the lesse, sometimes the seat of Kings; and for that present time, a seat of the Roman Governours: a place full of sin, Idolatry, and cruelty; Yet hath our Lord a Church here, to which He writes, when He taketh no notice of the Governour, or of these who were most eminent: which doth shew, 1. The power and efficacy of the Ordinances of Jesus Christ, in reaching whom He pleaseth, though in the most desperate condition. 2. It sheweth the freenesse of grace, that condescends to gather a Church here. 3. It sheweth His tendernesse to, and care of those whom He hath gathered to be a Church unto Himself, beyond any other in the World.

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The iTtle He taketh to Himself, is, He who hath the sword with the two edges: the sword with the two edges, is the word of God, Ephes. 6.17. Heb. 4.12. which we heard (Chap. 1. v. 16.) did proceed out of Christs mouth. It showeth, that Christ hath the command of the Word, to make it effectual for the good of His Elect; and for the convincing, smiting, wounding and slaying of His enemies by spiritual plagues: and it is chosen in this place, because He doth make use of this as His sovereign privilege in the threatening, for stirring up the Angel to his duty.

The iTtle He taketh to Himself, is, He who hath the sword with the two edges: the sword with the two edges, is the word of God, Ephes. 6.17. Heb. 4.12. which we heard (Chap. 1. v. 16.) did proceed out of Christs mouth. It sheweth, that Christ hath the command of the Word, to make it effectuall for the good of His Elect; and for the convincing, smitting, wounding and slaying of His enemies by spiritual plagues: and it is chosen in this place, because He doth make use of this as His soveraigne priviledge in the threatning, for stirring up the Angel to his duty.

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In the Body of the Epistle (besides the common assertion of Gods Omniscience) we have, First, the commendation of this Angel and Church, vers. 13. Secondly, the reproof, vers. 14.15. Thirdly, an exhortation to duty, with a sharp threatening added, as a motive to press the same, vers. 16.

In the Body of the Epistle (besides the common assertion of Gods Omniscience) we have, First, the commendation of this Angel and Church, vers. 13. Secondly, the reproof, vers. 14.15. Thirdly, an exhortation to duty, with a sharp threatning added, as a motive to presse the same, vers. 16.

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James Durham, A commentarie upon the book of the Revelation Wherein the text is explained, the… (Edinburgh, 1658), lect. 4, pp. 149–150. EEBO-TCP A37035.

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Title as printed: 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.
Author: James Durham 1622–1658
Place: Edinburgh
Printer: Christopher Higgins
Year: 1658
Size: [8], 787, [17] p.
Words: 683,470
Catalogue: Wing D2805 · ESTC R216058
Text: EEBO-TCP A37035

Passages: 3,503
Sections: 149

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James Durham 1622–1658

PuritansScotland

Minister in Glasgow.

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but he may continue to bear it in, and to use motives drawn from seeming reason to ingage the will to yeeld to it, as he did to Adam and Eve at the first: and thus, he stirreth not only natural humours of the body; but natural corruptions, engaging all the lusts, as they may have influence to prevail with the will, for yeelding to these tentations; So Iudas his covetousnesse, is engaged to deal with him to sell his Master: for, the devil though he infuse no covetous humour; yet he may act on what there is: and he stirreth the Pharisees envie to concur and make them accept of that offer. And in this doth lye a main part of the tentation, and the devils wiles and devices, whereby he deceiveth, to wit, in making seeming reasons to have weight, as if there were force in them, and true grounds to be rejected as not for such a time, &c. nor of such weight. Thus he prevailed with Eve, presenting the tentation with its plausible, (though false) reasons. And this way, though indirectly, as the Apostle saith, 2 Corinth. 11.3. he continueth to deal with Adams successors; to prevail with them as he did with Eve by his subtilty: and thus he leadeth men at his pleasure, by proposing to them what he will: otherwise he could have no such dominion over men in the world as he hath: and thus, many sins are born-in on men, without any connexion with their natural complexion: and if it were not thus, one man might prevail in some respect more with another (for he can deal by reason with him) ⟨p. 151⟩than the devil could, if he had no objective influence on them: and the tentations being often unto particular designs, it sheweth, that the d•vil •ath a moral objective way of dealing with men: otherwise it were no more to say that the devil put it in Iudas heart to betray his Master, than to say he stirred him up to love money; but this sheweth, that to him who loved money formerly, the devil proposeth this, as a fit mean to gain somewhat of it. Also, Acts 5. it said to Ananias, Why hath Satan filled thine heart to lie? &c. so that (as it were) when it was objected within themselves, what if it be asked whether the Lands were sold at so much? the devil furnisheth the answer: say (saith he) i• was: and he maketh it probable that none should know it, seing both man and wife were to agree in their answers:

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

Concerning the influence that the devil hath on some wicked mens actions: and how he doth carry-on the same.

Concerning the influence that the devil hath on some wicked mens actions: and how he doth carrie-on the same.

LECTURE V.