A37035:677
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.
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. (