A37035:745
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.
To the second, to wit, wherefore Satan aimeth to seduce Christs Servants unto Error rather than others? We may answer in these reasons, 1. He doth it, because his hatred is most at such; and it's their ruin, which especially he hunteth for. 2. Because men that are in Error and profanity already, are his own; and it's no gain for him to take pains to seduce them unto such delusions, so long, at least, as they continue such. 3. He hath other more suitable baits for other men that are given to gross ills: therefore he reserveth this for others. 4. In some respect, these who have a form of Religion, or some inclination towards it (especially if weak in knowledge) are in some respect more obnoxious to this tentation than grossly profane men are: for they, like Gallio, care not what be Truth and what be Error: but one, who hath some tenderness, and withal weak, is more ready to debate, and inquire for Truth; and so not being strong enough to rid himself of difficulties, he is the more easily entangled. 5. Gross tentations to profanity, are not so taking with them: therefore the devil assayeth them by this, that under the colour of some new discovery of Truth, or some more perfect way of Christianity, or such like, he may draw them to Error: and, by this more subtle tentation, whereby he transformeth himself to an Angel of light, he doth often prevail when other tentations would not. 6. It's most advantageous to his way, to have some eminent for piety and parts engaged for it: for, by this, he gaineth credit to it, and maketh it the better digest with others, who often respect an opinion, as they respect these who own the same: thus he aimeth at this as a main engine whereby he may prevail with many; whereas the engaging of profane men bringeth no credit to such a way; neither is it his advantage to divert them from their profanity. It was a great stumbling in old, especially in the case of the Novatians, that many confessors and eminent men were drawn away with that Error: and this was often cast-up to the Orthodox, as a matter of great weight: whereupon Cyprian, in his book De unitate Ecclesiae, taketh occasion particularly to Answer this Objection, that people be not prejudged at Truth, because of some mens name; especially, considering that there were many moe more eminent of the contrary mind.
To the second, to wit, wherefore Satan aimeth to seduce Christs Servants unto Error rather than others? We may answer in these reasons, 1. He doth it, because his hatred is most at such; and it's their ruine, which especially he hunteth for. 2. Because men that are in Error and profanity already, are his own; and it's no gain for him to take pains to seduce them unto such delusions, so long, at least, as they continue such. 3. He hath other more sutable baits for other men that are given to grosse ills: therefore he reserveth this for others. 4. In some respect, these who have a form of Religion, or some inclination towards it (especially if weak in knowledge) are in some respect more obnoxious to this tentation than grosly profane men are: for they, like Gallio, care not what be Truth and what be Error: but one, who hath some tendernesse, and withall weak, is more ready to debate, and inquire for Truth; and so not being strong enough to rid himself of difficulties, he is the more easily intangled. 5. Grosse tentations to profanity, are not so taking with them: therefore the devil assayeth them by this, that under the colour of some new discoverie of Truth, or some more perfect way of Christianity, or such like, he may draw them to Error: and, by this more subtile tentation, whereby he transformeth himself to an Angel of light, he doth often prevail when other tentations would not. 6. It's most advantagious to his way, to have some eminent for piety and parts engaged for it: for, by this, he gaineth credit to it, and maketh it the better digest with others, who often respect an opinion, as they respect these who own the same: thus he aimeth at this as a main engine whereby he may prevail with many; whereas the engaging of profane men bringeth no credit to such a way; neither is it his advantage to divert them from their profanity. It was a great stumbling in old, especially in the case of the Novatians, that many confessors and eminent men were drawn away with that Error: and this was often cast-up to the Orthodox, as a matter of great weight: whereupon Cyprian, in his book De unitate Ecclesiae, taketh occasion particularly to Answer this Objection, that people be not prejudged at Truth, because of some mens name; especially, considering that there were many moe more eminent of the contrary mind.