A37035:83
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.
4. Yet, this Divine Worship is given to Him, as He is God, and because He is God; and so Christ-God is the Objectum formale, or, quo of this Divine Worship, because it is the Godhead that is the alone formal Object of Divine Worship, as is said; and Christ only, as God, hath these essential Attributes of Omniscience, Supreme Majesty, Adorability, &c. which are requisite for the Object of Divine Worship. And therefore in this place, although He be set out in what is peculiar to Him as Mediator; yet, His being reckoned with the other Two blessed Persons, doth prove that notwithstanding thereof He is considered in His Person as God. It is then thus, as we say, Christ-God died, yet as Man; so the Man Christ, is worshipped, yet as God: for, though He be one Person, yet the properties of the two Natures are distinct. Hence, as the Fathers did prove Christs Godhead against the Arians, from this, that He was worshipped with Divine Worship; and account them Idolaters for worshipping Him thus, whom they did not esteem to be God; so do the latter Divines in reference to the Socinians.
4. Yet, this Divine Worship is given to Him, as He is God, and because He is God; and so Christ-God is the Objectum formale, or, quo of this Divine Worship, because it is the Godhead that is the alone formal Object of Divine Worship, as is said; and Christ only, as God, hath these essential Attributes of Omniscience, Supream Majestie, Adorabilitie, &c. which are requisite for the Object of Divine Worship. And therefore in this place, although He be set out in what is peculiar to Him as Mediator; yet, His being reckoned with the other Two blessed Persons, doth prove that notwithstanding thereof He is considered in His Person as God. It is then thus, as we say, Christ-God died, yet as Man; so the Man Christ, is worshipped, yet as God: for, though He be one Person, yet the properties of the two Natures are distinct. Hence, as the Fathers did prove Christs Godhead against the Arrians, from this, that He was worshipped with Divine Worship; and account them Idolaters for worshipping Him thus, whom they did not esteem to be God; so do the latter Divines in reference to the Socinians.
5. Therefore this Worship that is given to Christ, the Mediator, is of the same kind that is given to God, to wit, Supreme, Divine Worship: for, there are not two sorts of Divine Worship. And to give the Mediator, who is God, an inferior kind of Worship, would, 1. wrong Him who is God: for, by taking to Himself that external relation, He hath not diminished His essential Glory and Majesty. 2. It suppones two objects of Worship, and two kinds of Divine Worship; which is false. Therefore Divines have ever censured that assertion in the Remonstrants Confession, anent giving a peculiar and middle-kind of Worship to Christ the Mediator, as of it self unsafe and as making way for the Socinian subterfuge, which is to allow a Worship to the Mediator, as Mediator, inferior to that which is given to God; and so, that it should not follow from this, that Christ is worshipped. Therefore, He is God equal with the Father. Now, the Scripture giveth Him that same Worship, and not any other, even when it is denied to all creatures; yea, when He is worshipped in the days of His flesh. He is considered as the only begotten of the Father, as Lord and Almighty, having all creatures as servants under Him, &c. and yet He is styled the Son of David, He that was to come, &c, even at that time; to show, that both considerations have place in worshipping of the same Person, who is God, and also Mediator; and not to bring in a new Worship; for, none can be more glorious, than what is due to God; but to lay a new ground of having access to give Him the Worship which is due, and by a new relation to give a kindly qualification of the Object, whereby the heart may be provoked lovingly and thankfully to give the same.