A37035:77
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.
From which it followeth, 1. That the mind of the worshipper is not to be distracted in seeking to comprehend, or order, in his thoughts, Three distinct Persons, as distinct Objects of Worship; but, to conceive reverently of One infinite God, who is Three Persons. 2. That whatever Person be named, he is not to think that the other is less worshipped; but that in one act he Worships that One God, and so the Father, Son and Spirit. 3. That by naming One Person after he hath named an other, (suppose he name the Father at first, and afterward the Son) he doth not vary the Object of Worship, as if he were praying to an other than formerly; but that still it is the same One God. 4. Because our imagination is ready to softer such divided conceptions, we conceive it is safest not to alter the denomination of the Persons in the same Prayer, especially, where it is in the hearing of others, who possibly may have such thoughts, though we have none: and I suppose, this way is most ordinarily taken in Scripture.
From which it followeth, 1. That the mind of the worshipper is not to be distracted in seeking to comprehend, or order, in his thoughts, Three distinct Persons, as distinct Objects of Worship; but, to conceive reverently of One infinite God, who is Three Persons. 2. That whatever Person be named, he is not to think that the other is lesse worshipped; but that in one act he Worships that One God, and so the Father, Son and Spirit. 3. That by naming One Person after he hath named an other, (suppose he name the Father at first, and afterward the Son) he doth not vary the Object of Worship, as if he were praying to an other than formerly; but that still it is the same One God. 4. Because our imagination is ready to softer such divided conceptions, we conceive it is safest not to alter the denomination of the Persons in the same Prayer, especially, where it is in the hearing of others, who possibly may have such thoughts, though we have none: and I suppose, this way is most ordinarly taken in Scripture.
For answering to the second, to wit, how the Mediator is the Object of Divine Worship: we shall first distinguish this title Object, then answer. By Divines, there is in this case a threefold Object acknowledged (all agreeing to the Mediator in some respect.) 1. There is Objectum materiale, or, quod, that is, the Object, or Person to whom Worship is given. 2. There is Objectum formale, or, quo, that is, the account upon which it is given to that Person, or Object. 3. There is Objectum considerationis, that is, the consideration that the worshipper hath of that Object in worshipping of Him; and is as a motive thereto, or is (as the learned Voetius calls it, specificatio Objecti) the specification of the Object, whereby the heart of the worshipper, by taking up the Object worshipped under such a consideration, is warmed with love and thankfulness, and strengthened in his confidence, to Worship that Object. Thus, the relations that God took on Him to be the Redeemer of His people from Egypt, and from the land of the North, did give no new Object of Worship; yet, did they give some external denominations, or specifications, of that Object God to them: the consideration whereof, in their worshipping, did much qualify the Object to them, so that with the more thankfulness and confidence, they might approach to him: and thus we distinguish between the Object worshipped, and the consideration which may be had of Him in our Worship. And this doth not make Him adorable simply and in Himself, because He was so naturally; but, it is the ground upon which He is accessible to us, who are sinners and enemies: from which, we may lay down a threefold distinction. 1. Betwixt the material and formal Object of Worship. 2. Betwixt the Object of the act of Worship, and of our consideration in worshipping. 3. Betwixt that which is the ground of Worship, suppose Prayer, Faith simply considered in it self, and that which is the ground of our access considered in our selves, to pray unto, or believe in, that Object.