A37035:67
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.
thereby teaching men to conceive of God, according as He hath revealed Himself in His Word, in the plain and comprehensive Attributes that describe His Nature, wherein Gods goodness is sufficiently holden forth to sinners, which ought to be a sufficient manifestation of God to them here, without diving immediately into His Essence, which could no otherways be manifested to Moses than by that proclamation. 2. We would beware of forming Idea's, representations, or shapes of that One God and Three Persons in the heart, or in the head: these cannot but be derogatory to Him, being a likeness to Him of our own up-setting in our hearts: and cannot but diminish that Authority, which the true God should have in our hearts. We would remember therefore that He is purely Spiritual, whom no eye hath seen, nor can see: and therefore all such imaginations, are to be abandoned and abhorred. 3. We would beware of dividing the Object of Worship, or separating the Three blessed Persons in our worshipping of them, even in our imagination; as if when One is named, we were not praying unto, and worshipping both the other; and as if the Son were an other God than the Father or Spirit, &c. But still this would be remembered, that what ever Person be named, He is God, and that same One God with the other Two: and therefore the Object of Worship, is ever the same One God, Father, Son, and Spirit, that are but One God. We Worship the Father, the Son, and the Spirit; but we do not Worship the Father, or the Son, or the Spirit, as if He who is not named, were less worshipped than He who is named: and seeing the Son and holy Ghost, are the same God with the Father (the former ground being laid) it's all one thing what ever Person be named, though in Scripture sometimes respect is had to their order of subsisting and operating; and so the Father is only named sometimes to be the ground upon, and by which, we have access to God; and so, the Son, only is named.
thereby teaching men to conceive of God, according as He hath revealed Himself in His Word, in the plain and comprehensive Attributes that describe His Nature, wherein Gods goodnesse is sufficiently holden forth to sinners, which ought to be a sufficient manifestation of God to them here, without diving immediatly into His Essence, which could no otherways be manifested to Moses than by that proclamation. 2. We would beware of forming Idea's, representations, or shapes of that One God and Three Persons in the heart, or in the head: these cannot but be derogatorie to Him, being a liknesse to Him of our own up-setting in our hearts: and cannot but diminish that Authority, which the true God should have in our hearts. We would remember therefore that He is purely Spirituall, whom no eye hath seen, nor can see: and therefore all such imaginations, are to be abandoned and abhorred. 3. We would beware of dividing the Object of Worship, or separating the Three blessed Persons in our worshipping of them, even in our imagination; as if when One is named, we were not praying unto, and worshipping both the other; and as if the Son were an other God than the Father or Spirit, &c. But still this would be remembered, that what ever Person be named, He is God, and that same One God with the other Two: and therefore the Object of Worship, is ever the same One God, Father, Son, and Spirit, that are but One God. We Worship the Father, the Son, and the Spirit; but we do not Worship the Father, or the Son, or the Spirit, as if He who is not named, were lesse worshipped than He who is named: and seing the Son and holy Ghost, are the same God with the Father (the former ground being laid) it's all one thing what ever Person be named, though in Scripture sometimes respect is had to their order of subsisting and operating; and so the Father is only named sometimes to be the ground upon, and by which, we have accesse to God; and so, the Son, only is named.