A37035:76
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.
3. Although there be Three Persons of the glorious Godhead, and all are to be worshipped; yet, there are not three Objects of Worship, but one; nor three kinds of Worship: Not three Objects, because these Three Persons are the same One infinite God, who is the Object of Worship. For, first, Though the Three Persons, be really distinct each from other; yet, none of them is really distinct from the essence of the Godhead: Therefore, the Father, is that same Object of Worship with the Son, because that same God. And, secondly, Though the Father be infinite, and the Son infinite, &c. yet, there are not two infinitenesses, but the same infiniteness and immenseness, that which is the Fathers is the Sons also; because these are essential properties, and so common to all the Persons: and therefore, though their personal properties be distinct; yet, their essential Attributes being common, they are not distinct Objects, but the same one Object; seeing, still, in Worship, respect must be had to their essential Attributes; and so to the Godhead, which ⟨p. 12⟩is common to All: and therefore consequently to Them, as They are one Object, it being the Deity (which is One) that is the formal Object of Worship: And, though sometimes these Three Persons be named together, as here; yet, that is not to propose them as distinct Objects, but to show, who this one Object God is, to wit, the Father, Son and Spirit, Three Persons of the same One indivisible Godhead. Hence, the unity of the Godhead, is inculcated, for this end; The Lord thy God, O Israel, is One Lord.
3. Although there be Three Persons of the glorious Godhead, and all are to be worshipped; yet, there are not three Objects of Worship, but one; nor three kinds of Worship: Not three Objects, because these Three Persons are the same One infinite God, who is the Object of Worship. For, first, Though the Three Persons, be really distinct each from other; yet, none of them is really distinct from the essence of the Godhead: Therefore, the Father, is that same Object of Worship with the Son, because that same God. And, secondly, Though the Father be infinite, and the Son infinite, &c. yet, there are not two infinitnesses, but the same infinitness and immensness, that which is the Fathers is the Sons also; because these are essential properties, and so common to all the Persons: and therefore, though their personal properties be distinct; yet, their essential Attributes being common, they are not distinct Objects, but the same one Object; seing, still, in Worship, respect must be had to their essential Attributes; and so to the Godhead, which