A37035:89
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.
as it is since to be done, with respect to His incarnation and suffering (for He was Mediator and stood in that relation before ⟨p. 15⟩He was Man) yet, it cannot be said, that He was then, as such, considered as the formal Object of their Worship (even when they did explicitly consider Him with respect to His Mediation) because He did not then actually exist in two Natures: and therefore, behoved to be the formal Object of Worship, in respect of that Nature, which alone did then exist. Fifthly, As any of the Persons may be named in Prayer; so, for strengthening of our Faith, may the Mediator be named and prayed unto under such titles and relations as agree only to Him, and not to any other Person; Yet, then we would beware, 1. Of conceiving that we are praying to a different Object, or that the Mediator is less glorious, just, holy, &c. unto whom we pray, than when God is expressly named. We would also beware of conceiving that by so doing, Christ is any way more engaged to, or employed by, any, than when any other Person of the Godhead is named; or, when other expressions are used, though we our selves may be more strengthened by such considerations. 2. When there is an alteration of the expression, we would beware of conceiving that we alter the Object; but, would mind that it is the continued worshipping of the same Object GOD, however he be designed: or, what ever be the expressions or different helps, which we seek to strengthen out Faith by. 3. We conceive, that in public, especially, that change should be warily used, left it breed, or be apt to breed any such thoughts in others, the generality of people, being prone to imagine different Objects of Worship in such cases.
as it is since to be done, with respect to His incarnation and suffering (for He was Mediator and stood in that relation before ⟨p. 15⟩He was Man) yet, it cannot be said, that He was then, as such, considered as the formal Object of their Worship (even when they did explicitly consider Him with respect to His Mediation) because He did not then actually exist in two Natures: and therefore, behoved to be the formal Object of Worship, in respect of that Nature, which alone did then exist. Fifthly, As any of the Persons may be named in Prayer; so, for strengthening of our Faith, may the Mediator be named and prayed unto under such titles and relations as agree only to Him, and not to any other Person; Yet, then we would beware, 1. Of conceiving that we are praying to a different Object, or that the Mediator is lesse glorious, just, holy, &c. unto whom we pray, than when God is expresly named. We would also beware of conceiving that by so doing, Christ is any way more ingaged to, or imployed by, any, than when any other Person of the Godhead is named; or, when other expressions are used, though we our selves may be more strengthened by such considerations. 2. When there is an alteration of the expression, we would beware of conceiving that we alter the Object; but, would mind that it is the continued worshipping of the same Object GOD, however he be designed: or, what ever be the expressions or different helps, which we seek to strengthen out Faith by. 3. We conceive, that in publick, especially, that change should be warily used, left it breed, or be apt to breed any such thoughts in others, the generality of people, being prone to imagine different Objects of Worship in such cases.