A37035:95
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.
Assert. 4. We say further, that it may be abused, and, we are afraid, often is; and that it hath some aptness to softer mistakes concerning the Object of Worship, or our act in it, as, 1. That the Mediator is one Object, and the Father an other, as if we might pray to the Mediator before we pray to God, and not be in that same act worshipping the Father; or, as if the Mediator that intercedes, were an Object different from God, with whom He is to intercede. If it be said, that He is an other thing than God. Ans. Formally considered, (as is said) He is another thing than the second Person of the Godhead; but He is not any other Person, nor any other God; and so not an other Object of Worship. 2. It tendeth to propose Christ as more easy to be dealt with than God; and God, (to wit, the Father) as more rigid, and severe than the Mediator, whereas the divine Attributes are the same in both: for, if Christ-God be considered without respect to His own Mediation, there is no access to Him more than to the Father: and if respect be had thereto, there is no equal access to the Father, there being the same Covenant and Promises. And it is certain, some will think they may pray to Christ, when they dare not pray to the Father. 3. It obscures the way of the use-making of Christs intercession, which is a most sublime thing; and being the same with praying in His Name, and in Faith, must be conceived to be done Spiritually by Faith, whereas thus Christ is represented as a Mediator amongst men; to whom first address is made, and then by Him to the Principal Party; and so it constitutes two addresses, which brangles the unity of the Object of Worship. 4. It some way lessens the Glory of the Mediator, at least in appearance, as if He, even the Person, were not Supreme, but had an other to plead with. It is true, it is so, as He is Mediator; but still it would be adverted that He is also God; and so He may, and can confer what His Mediation procures: and expressions in Prayer, would befit that, and would not be as if He were not God as to His Person, since His Incarnation? 5. It seemeth, if not to represent two Objects of Worship, yet two kinds of Worship, to wit, one to the Mediator, or to Christ, as Mediator; and an other as to God:
Assert. 4. We say further, that it may be abused, and, we are afraid, often is; and that it hath some aptnesse to softer mistakes concerning the Object of Worship, or our act in it, as, 1. That the Mediator is one Object, and the Father an other, as if we might pray to the Mediator before we pray to God, and not be in that same act worshipping the Father; or, as if the Mediator that interceeds, were an Object different from God, with whom He is to interceed. If it be said, that He is an other thing than God. Ans. Formally considered, (as is said) He is another thing than the second Person of the Godhead; but He is not any other Person, nor any other God; and so not an other Object of Worship. 2. It tendeth to propose Christ as more easie to be dealt with than God; and God, (to wit, the Father) as more rigide, and severe than the Mediator, whereas the divine Attributes are the same in both: for, if Christ-God be considered without respect to His own Mediation, there is no accesse to Him more than to the Father: and if respect be had thereto, there is no equal accesse to the Father, there being the same Covenant and Promises. And it is certain, some will think they may pray to Christ, when they dare not pray to the Father. 3. It obscures the way of the use-making of Christs intercession, which is a most sublime thing; and being the same with praying in His Name, and in Faith, must be conceived to be done Spiritually by Faith, whereas thus Christ is represented as a Mediator amongst men; to whom first adresse is made, and then by Him to the Principal Party; and so it constitutes two addresses, which brangles the unity of the Object of Worship. 4. It some way lestens the Glory of the Mediator, at least in appearance, as if He, even the Person, were not Supream, but had an other to plead with. It is true, it is so, as He is Mediator; but still it would be adverted that He is also God; and so He may, and can confer what His Mediation procures: and expressions in Prayer, would befit that, and would not be as if He were not God as to His Person, since His Incarnation? 5. It seemeth, if not to represent two Objects of Worship, yet two kinds of Worship, to wit, one to the Mediator, or to Christ, as Mediator; and an other as to God: