A37035:1971
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, Durand. (who hath not many followers in this, and is marked to be a special opposer of Thomas his Doctrine) though he asserteth that worship is to be given to the Images; yet saith, that it is not properly given to them, but to what is represented by them, so as our adoring of the Image, is the adoring of Him brought to our memory by the Image, as if He were present. Thus he, Lib. 3. distinct. 9. Quast. 2.
Again, Durand. (who hath not many followers in this, and is marked to be a speciall opposer of Thomas his Doctrine) though he asserteth that worship is to be given to the Images; yet saith, that it is not properly given to them, but to what is represented by them, so as our adoring of the Image, is the adoring of Him brought to our memory by the Image, as if He were present. Thus he, Lib. 3. distinct. 9. Quast. 2.
3. The later Writers, who would seem more subtle, as Bellar. Gregor. de Valent. &c. look upon these former two opinions as extremes, the one giving too much, and the other too little to Images. Therefore Gregor. de Valent. in 3. disp. 6. quaest. 11. punct. 6. doth condemn Durand for this as well, though not in the same degree, as he doth the Heretics. Their judgement is (although even they differ, Gregor. de Valent. being nearer Thomas than the other, yet both account it proper worship) that the Images should be truly and properly worshipped with Religious worship (relatively, as they call it) that is, with respect to the thing represented. Thus in one act of worship, they worship both the Image and the thing signified, with a worship suitable, but not equal, and the same with that which is given to what is signified; as for instance, in worshipping the image of God, they worship God represented by the Image with the highest degree of honour; they worship the Image also properly, but not with the same honour, because they worship God for Himself, His Image for Him, and not for it self. Again, the Image of the Virgin Mary, is worshipped with true worship, but inferior to what is given to her self for the reason foresaid, and also inferior to what is given to the Image of God, but beyond what worship is given to the Image of any other Saint, because she her self is inferior to God, though superior to other Saints. This manner of worship they illustrate by an example; as suppose a great Courtier to be made Commissioner and Ambassador for his Prince, he is received and honoured with all Kingly reverence due to him, whose Person he sustains; in this, say they, that honour is principally given to the King, who is honoured in his Ambassador, as if he himself were present, yet truly and properly the Ambassador may be said to be so reverenced, and to have all that honour done to him, as he filleth that room by representing his King, and, as such, he is really and truly honoured also; even so, say they, is it here. The honour of the thing represented is principally aimed at, yet so as for that end the Image representing is really and truly honoured with that same worship which should be given to him that is represented if he were present, only it is not for its self, and so in that respect inferior. Neither do they esteem this to be Idolatry;