A37035:90
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 what is said, we conceive, that the different expressions among Divines in this matter, may be easily agreed; for example, some call Him, as Mediator, Objectum materiale; as God, Objectum formale: some say, as Mediator, He is Objectum quod; and, as God, Objectam quo: some say, "Persona, seu is, qui est Deus, est invocandus, quia Mediator, sed qua Deus: some again say, Christus qua Mediator, est invocandus, sed quia Deus: for when some say, qua Mediator, He is not the Object of Worship, they understand the formal Object; which is that, that is understood by others, when they say, quia Deus. Again, when others say, qua Mediator, He is to be worshipped, they understand it as He is the Object of consideration • which is expressed by others, when they say, quia Mediator, Christus Deus est invocandus; or, as such, He is Objectum materiale of our Worship.
It may then be asked, what may be thought of such a form of Prayer, O Mediator, or, O Advocate, plead for me, which some may be apt to put up as being comfortable to them? We answer, in these five Assertions.
Assert. 1. It cannot be simply condemned if well understood with these and such like qualifications, that is, 1. If the Mediator prayed unto, or He who is to plead or intercede, be not conceived to be any different Object of Worship, from God, with whom He intercedes; otherwise there is no keeping of the unity of the Object of Divine Worship; much less is He to be prayed unto as if He were inferior to God, as easier to […] dealt with, or, as if He might be spoken unto, When yet we are not praying unto the Father, and Worshipping Him, in that same act: for, as Christ-God, reconciled us to Himself, by His own satisfaction; so, is Himself prevailed with, to make the benefits purchased, forth coming to us by the virtue of His own intercession; and the Person is the same, though the consideration of Him in these, is diverse. 2. If there be a right up-taking of His intercession, that in the time while He, as God, is prayed unto, Faith be exercised on the virtue of His intercession, for attaining what is prayed for; so, that expression is but made use of for strengthening, of Faith, without any new, or different act of Faith, but such as is used with other expressions. 3. If the Object prayed unto, be distinguished from the sure or matter prayed for: for so, it is as if we prayed unto Him that is King of His Church, and hath received the government, to manage the same for His Churches behoof: because, though the thing sought, to wit, Christs intercession, be peculiar to the second Person of the Godhead, and that as Mediator; yet, He from whom it is sought, is God; and so the Object is the same. 4. It must be one in the matter, as if in different expressions by naming the Father, we should pray, O Father, make me partaker of the benefits of Christs intercession: for, if it be thought that that expression cometh more nearly to the improving of Christs intercession, (or, so to say) to the employing of Him, than any other expression doth. Then it is not to be admitted: because it placeth the improving of His intercession, rather in words, than in faith.