A37035:451
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.
3. It may appear thus, that if the civil Magistrate cannot repeal by his Authority any of their sentences, then is their Authority independent as to him. Now, suppose a Church justly to degrade, or depose a false Teacher, or to cut off a rotten member, could any Magistrate by his Authority continue that man to be a Minister, or that member to be a Church-member, (what ever violence might do) Suppose some Emperor (as in some cases Julian did) had taken the recognition of Ephesus sentence against these false Apostles, and had declared it null? would not still their sentence have stood in force notwithstanding? Or suppose Pergamos, or Thyatira, had cut off Jezebel or the Nicolaitans from their Society, could any civil Magistrate, Heathen or Christian, have enacted them to be continued Church-members? And this doth not only flow from the injustice of the matter: for, suppose a Proconsul had justly degraded some Judges of Ephesus; and the Town of Ephesus, had justly cast out some members from their Society; yet, by the Emperors interposing his Authority, as the supreme Magistrate, both might have been fully restored (though injustly) so as they might have been really again Magistrates and Burgesses of such a City: which cannot be said in this case. No Emperors Authority could have constitute such (though injustly) to have been Officers, or members, at all of these Churches. The difference then, (I say) cannot consist in the injustice of the matter alone; (for both are injust) but it must consist in this, that civil sentences are subordinate to the supreme Magistrate, but Church-sentences are not: although by violence they might have countenanced such and such persons, and have made the effects of the sentence in many things void; yet could their Authority have never reached to the formal removing of them, as in civil cases was h•nted.
3. It may appear thus, that if the civil Magistrate cannot repeal by his Authority any of their sentences, then is their Authority independent as to him. Now, suppose a Church justly to degrade, or depose a false Teacher, or to cut off a rotten member, could any Magistrate by his Authority continue that man to be a Minister, or that member to be a Church-member, (what ever violence might do) Suppose some Emperour (as in some cases Iulian did) had taken the recognition of Ephesus sentence against these false Apostles, and had declared it null? would not still their sentence have stood in force notwithstanding? Or suppose Pergamos, or Thyatira, had cut off Iezebel or the Nicolaitans from their Society, could any civil Magstrate, Heathen or Christian, have enacted them to be continued Church-members? And this doth not only flow from the injustice of the matter: for, suppose a Proconsul had justly degraded some Judges of Ephesus; and the Town of Ephesus, had justly casten out some members from their Society; yet, by the Emperours interposing his Authority, as the supream Magistrate, both might have been fully restored (though injustly) so as they might have been really again Magistrates and Burgesses of such a City: which cannot be said in this case. No Emperours Authority could have constitute such (though injustly) to have been Officers, or members, at all of these Churches. The difference then, (I say) cannot consist in the injustice of the matter alone; (for both are injust) but it must consist in this, that civil sentences are subordinate to the supream Magistrate, but Church-sentences are not: although by violence they might have countenanced such and such persons, and have made the effects of the sentence in many things void; yet could their Authority have never reached to the formal removing of them, as in civil cases was hnted.