A37035:538
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.
Lastly, This opinion would infer many absurdities; As, 1. A Minister could administer no Ordinance as a Minister, and some, not at all, but in his own Congregation. 2. Nor in it, but to such as were of his own Flock. And, 3. If any other were present, he should be the Ambassador of Christ to one, and not to an other; and that in the same message. 4. Suppose a Congregation to want a Minister; or, that he be, by sickness or otherwayes, incapacitated from exercising of his Office, By this ground they could have no Ministerial act administered amongst them, and so no Baptism, or Sacrament; nor yet have any benefit of a Ministry more than if there were no such Ordinance. 5. By this, no particular Church might have Ministerial communion (to say so) in Church-ordinances together, but such as private persons; yea, as heathens might have in the hearing of the Word. 6. There could be no Ministerial communion and help amongst Ministers: for so, no Minister could supply another, more than a private person, though Ministers, as joint workers in one Work, be called in a special manner to have communion together. 7. No Member, how ever gracious, being withdrawn from his own Congregation, could be under any Ministerial charge, or have access to the Preaching of the Word, as it is a treaty by an Ambassador; or, to any Sacrament for himself or his: which is hard, considering that it is the same Master, and the same house; and seeing often occasions may draw men abroad where the Ordinances are, this would make them in a great part to be strangers even within the Church whereof they are children. 8. No Minister might Authoritatively reprove any offending brother not of his own Congregation, nor censure such as did not willingly join, howsoever scandalous: which is contrary to the practice of Ephesus, as already hath been said. Neither would this bring in confusion, or the making of the particular privileges of a Congregation common, more than is allowable: because this pleadeth not for an arbitrariness in the exercise of this power; but that there may be a power to be exercised for edification, when it shall be called for.
Lastly, This opinion would infer many absurdities; As, 1. A Minister could administer no Ordinance as a Minister, and some, not at all, but in his own Congregation. 2. Nor in it, but to such as were of his own Flock. And, 3. If any other were present, he should be the Ambassador of Christ to one, and not to an other; and that in the same message. 4. Suppose a Congregation to want a Minister; or, that he be, by sicknesse or otherwayes, incapacitated from exercising of his Office, By this ground they could have no Ministeriall act administred amongst them, and so no Baptism, or Sacrament; nor yet have any benefit of a Ministrie more than if there were no such Ordinance. 5. By this, no particular Church might have Ministerial communion (to say so) in Church-ordinances together, but such as private persons; yea, as heathens might have in the hearing of the Word. 6. There could be no Ministerial communion and help amongst Ministers: for so, no Minister could supplie another, more than a private person, though Ministers, as joynt workers in one Work, be called in a special manner to have communion together. 7. No Member, how ever gracious, being withdrawn from his own Congregation, could be under any Ministeriall charge, or have accesse to the Preaching of the Word, as it is a treaty by an Ambassador; or, to any Sacrament for himself or his: which is hard, considering that it is the same Master, and the same house; and seing often occasions may draw men abroad where the Ordinances are, this would make them in a great part to be strangers even within the Church whereof they are children. 8. No Minister might Authoritatively reprove any offending brother not of his own Congregation, nor censure such as did not willingly joyn, howsoever scandalous: which is contrary to the practice of Ephesus, as already hath been said. Neither would this bring in confusion, or the making of the particular priviledges of a Congregation common, more than is allowable: because this pleadeth not for an arbitrarinesse in the exercise of this power; but that there may be a power to be exercised for edification, when it shall be called for.