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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	write_v	writer_n	writing_n	18	3	8.9314	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37035	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.	Durham, James, 1622-1658.	1658 (1658)	Wing D2805; ESTC R216058	1,353,392	814

only satisfie the conscience as to the great scope of the Ministrie to wit the edification of the Church seing a man is obliged to look to edification in his Ministrie and so to settle where probably that may be best attained and not as an occasion may be first or last moved to him and it were good that both he who is called and they who call would submit all interests and be regulated by this We conceive also that the decision of this doth not mainly or principally lye upon the person himself for as he is not simply to judge whether his Gifts be meet for the Ministrie in general or for the edification of such a people in particular so neither comparatively is he to decide whether it be more conducing for edification that he imbrace one Call rather than another but this is to be done rather by these whose place leads them indifferently to look to the general good of the Church This then is the great rule to decide by whether his Ministrie considered complexly in all circumstances may most conduce to the edification of Christs body by the accepting of this or that charge when all things are singly and impartially weighed and compared together so as in the result it may upon good grounds be made to appear that the one will prove a greater furtherance to the perfecting of the saints and inlargement of Christs Kingdom than the other as if his Ministrie in one place may be profitable to moe souls than in an other and that not only with a respect to the particular Congregation but as it may have influence to the preventing or suppressing of some general evils or the promoving of some general good in moe Congregations beside If his Ministrie may probably have more acceptance and fruit in one place than in an other if by some present circumstance the planting of one place be more needful and the delay thereof be more dangerous than in another which seemeth more difficult than the place in competition therewith if the man find after some trial his liberty greater his bowels more stirred and his mouth more opened as the Apostle speaks 2 Cor. 6. in reference to one more than another if the harmonious judgement of single and uninteressed faithful men prefer the one as more edifying to the other and many such like whereby Christian prudence after the inquiring of the Lords mind may find the general end of edification to sway more on the one side than on the other accordingly conscience is to determine that to be Gods Call and the person is to yeeld for although in every case these could not sway a man warrantably and simply in respect of his Call yet where the competition is in a case that is almost equal on both sides they may have place to cast the ballance For the third That when a man is cleared in reference to a particular Charge there doth remain yet a necessity of clearing him in reference to a particular message to that Charge for as the condition of every Congregation is not alike so is not one way to be followed with all Hence we see that Iohn hath a particular and several message in reference to these seven Churches though all agree in the one generall scope to wit their edification This is not to awaken at every time an anxious dispute what matter to Preach But 1. To consider what particular faults have need to be reproved what Truths have need especially to be cleared what duties are especially to be pressed as being most slighted amongst them what snares they are most in hazard of and need most to be warned against and so accordingly to insist for though all duties be good and all sins be to be eschewed yet do we see in the Word that sometimes and in some places some are more insisted on than others upon the former grounds 2. The necessary Truths of the Gospel as they tend to instruct convince convert comfort c. which are the great task of a Minister are necessary to all people yet in the pressing of instruction and conviction more than consolation or again consolation and healing applications more than sharper threatnings and reproofs That is to be regulated according to the temper and case of the people as also the manner of proposing and following of them according as may among such prove most edifying as the Lord in these seven Epistles doth more sharply or more mildly deal with them to whom he writes But because there may be occasion to touch this on the 10. Chapter and here we have already exceeded our bounds we shall say no more of it but shall say somewhat particularly to writing and the peoples use-making thereof Concerning Writing IN reference to this we say 1. That men may by writing communicate what light God gives them for the good of the Church It 's true the Gospel was at first spread and planted by Preaching that is more properly the mean of conversion It 's true also that all the Apostles Preached but all did not write yet we will find that the Apostles made great use of writing for the informing reproving strengthening and every way edifying of Churches and Persons brought to the faith for they wrote these Epistles not only as Scripture for the Church in generall but also for the edifying of such persons in particular and for clearing of such and such particular Doubts or Truths which the state of such times or Churches did most call for There is reason also for this if we consider 1. The relation that is amongst all the members of the Catholick Church whereby all are tied to be edifying one to another c. 2. The end wherefore God hath given men Gifts which is to profit withall and yet 3. That a man cannot by word make his Gift forth-coming in the extent that he is obliged there is therefore a necessity of using writing for that end it being a singular gift of God for promoving edification It 's upon this ground as we said that many Epistles are writen to be usefull where the Writers could not be and when they were to be gone It 's upon this ground also we conceive that many Psalms and Songs as that of Hezeksahs Isa. 38. are committed to writing by the Authors that by it their Case or G●ft might be made usefull to others for their instruction as the Titles of sundry Psalms bear This way for many Ages hath been blessed for the good of the Church of Christ who have reason to blesse God that put it in the hearts of many Ancients and others thus to be profitable in the Church And it may be some able men have been but too sparing to make their talent forth-coming that way to others And as we may conclude that Ministers may Preach the Gospel who are called because the Apostles did it even though Ministers are not gifted with infallibility of Preaching as they were because that was for edifying

writen of the time wherein and occasion whereupon and such like which being observed may contribute to give some light in the thing As 1. If the person be called publickly to edifie the Church if he be of that weight as his testimonie may prove profitable in the Church for the strengthening and confirming of others or the like considerations though no new thing be brought forth by him which ground as a moral reason Luke gives to Theophilus of his writing the Gospel Luke 1.1 2. Considerations may be drawn from the subject As 1. If it be a necessary point that is controverted 2. If the Scripture opened be dark and obscure and possibly not many satisfyingly writing of it 3. If the way of handling it be such as gives any new advantage to truth or to the opening of that Scripture though it be not so accurate every way that is if the manner be more plain or more short or more full or touching at some things others have passed or clearing what they have mistaken or confirming what they asserted only or such like cases wherein they may contribute and be useful for the understanding of what is already written or occasion others to form and mould their invention and what God hath given them for better advantage to others seing some hath the faculty of inventing others of improving what is invented thus both are made use of for one end when they are brought forth together even as in building some are useful for plotting or contriving some for digging stones some for hewing others for laying by square and line yet must be furnished by the former So is it also in an edifying way of writing every one have not all yet should none refuse to contribute their part 3. The time would be considered if such a truth be presently controverted or such a subject necessary to be spoken unto now if such a persons interposing may be useful if such a duty be neglected or if such a Scripture be not made use of and the like These may have their weight to put folks to it even though they should say little more than what is said by others because then all are called to put to their hand to help that is the time of it And there is this advantage that when many do write it serveth not only to confirm and strengthen what another hath said but it occasions some to read that subject that readily would never have read it had not such a man written thereon seing another book of that subject might possibly never have come to their hands and withall this is advantageous when moe are engaged in the same subject This consideration is alleged by Bellar praefa in Tom. prim out of Augustine as a reason to put men to write who were not of the most excellent parts that it was edifying and better than nothing yea that it was beseeming at such a time to see many armed in the Camp of Christ against His adversaries although all be not leaders and captains 4. Occasion also may be from Gods putting one to have thoughts of such a subject when others are otherwise taken up some not having accesse to be edifying otherwise as when occasion of study is given and the thing by publick delivery or secret communication is known to others and called for by them to be made publick or that they would set themselves to it God giving occasion of health quietnesse means c. for it the thing getting approbation from such as are single and intelligent judging such a thing usefull in this the spirits of Gods servants would be subject to others Such considerations are frequently mentioned by worthy men in their prefaces to their Books And it 's observed in Vita Pellicani as swaying him to publish his writings though not accounted by himself at least to be of accurate learning that mediocriter simpliciter scripta mediocriter doctis placitura videns quod illorum major sit capia quam eximie doctorum gratificari petentibus voluit For as the most learned Preachings do not alway edifie most so neither is it in writing and though as a learned man observeth in a preface that which is accurate edifieth most intensively and best explaineth the thing yet often what is more popular edifieth most extensively and proveth profitable to many moe who are but of ordinary reach Of Reading and Hearing IN the last place it is also clear that people are not indifferently and without warrand to read or hear except they know that they be warranted therein for this command of writing is not only ins●rted for the confirming of Iohn in his Call to write but also tendeth to warrand these who are written unto confidently to receive and make use of what is writen And it follows upon the former for if a Call be necessary to speak or write in the Name of the Lord then ought also people some way to be clear that in their reading and hearing they may be walking according to Gods rule and call to them in reading what He calleth them to read seing men cannot be supposed to be left to arbitrarinesse therein Hence it is that where the Lord disowneth the commissionating of such to teach and accounts them guilty for running whom he hath not sent and that either by writ or word as may appear by Ier. 23. and 29. vers 24. c. So also doth he reprove the people that do countenance such in their hearing or reading while as their Call is not evidenced to be of Him Hence so frequently both in the Old and New Testament are we commanded not to countenance such but to beware of them and that must reach the reading of their writing as well as conversing with their persons the one being dangerous as the other is for one of these two must necessarily follow supposing them not to be called of God thereto 1. Either they are ensnared by such and such errours as others take on them to vent and they are brought to give heed to lies in stead of truth and so though reading and hearing be good in it self yet that wise advice of Solomon Prov. 19.27 doth here take place Cease my son to hear instruction that causeth to erre from the words of knowledge This effect is frequent the Lord thereby in His secret Justice punishing the lightnesse and curiosity of presumptuous persons that dare hazard upon any snare Hence it is that so often that lightnesse and indifferency in the practice of reading and hearing such as are not called hath with it an itching after some new Doctrine and a secret discontent with sound Doctrine which putteth them to this to heap up teachers to themselves which is said 2 Tim. 4.1 2 3. 1. to shew the difference that is betwixt Teachers sent of God and such as People choose to make so to themselves without His warrand And 2. It sheweth what ordinarily doth accompany that itching practice vers 4. They

History of the Acts and from the beginning and close of severall Epistles may be gathered And although these practices may seem at first to be extraordinary yet considering the end thereof which is the spreading of the Gospel and the ground upon which it is built to wit the unity of the Church the good whereof is to be sought by all the Ministers who are Christs Servants in reference thereunto con●idering also that the Church to the end of the world is furnished with power for prosecuting of moral ends in an ordinary way and that the Churches propagation is the end now as then seing the removing of Ministers sometimes from one place to another may conduce to that end now as then and the ground to wit the good of the Church universall is the same now as it was then We conceive the practice it self must be moral as the ground was although then the manner and power was extraordinary which is now to be performed in an ordinary way 3. If we will particularly consider Act. 13.1 2 3. we will find this near almost in an example For 1. There are there severall Prophets and Teachers in the Church of Antioch as Barnabas Lucius Simeon c. 2. They are Ministring there in a collegiat way and that for a long time 3. Two of them are pitched on to be sent elsewhere for the spreading of the Gospel it being in the wisdom of God thought fit to call some from Antioch where were many that others might be helped who had nothing although no question there was work for all of them in Antioch it self And He might have thrust out moe immediately Himself if this way had not been pleasing to Him yet their sundering was thought fitter for the Churches universall good 4. This is execute in a mediate way by the laying on of the hands of the Presbytery and with fasting and prayer Whence we may argue If for the greater good of the Church some Teachers were taken from Antioch and sent elsewhere Then may a Minister by Church-authority for the end foresaid be removed from one place to another But the former is true Ergo c. There is nothing can be objected against this save to say that this was extraordinary in that it was particularly commanded of God And 2. That they were extraordinary Officers that were sent But this will not enervate the Argument for in these practices of extraordinary Officers in the Primitive times we must observe some rules to difference what is ordinary from what is extraordinary in them and so know what is to be imitated and what not otherwise we may reject all the practices of Christ and the Apostles upon that account and so prejudge our selves exceedingly of a great part of the Word that is written for our direction Let us therefore observe these rules 1. Where the ground and reason of a practice is moral although the Call thereto and manner of discharging thereof be extraordinary yet must the practice it self be moral although the manner in so far as is extraordinary be temporary Thus that the Kirk have Teachers supposing that there must be a Church it is morall as also that her Teachers have a Call This will follow from Christs sending of Apostles Disciples and others Because the same reason saith that a Minister who is Christs Ambassador according to his station as an Apostle was in his should have his commission as an Apostle had but that the Church should alway have Apostles or that her Teachers should be immediatly called of God That will not follow because the reasons thereof are not moral Now if we may safely reason in the general that a Church must have Officers with a lawful Call because Christs Apostles had such though it was immediate and also he that was called ought to obey by proportion we may gather that a Church-officer may be called from one place to another upon a moral ground although there be no immediate Call at his removall more than at his first entry because the ground whereupon this practice is founded and which is the reason thereof to wit the greater good of the Church is still binding now as then Rule 2. In these primitive practices there is a proportionablenesse to be observed between the Officers who act and their call and manner of proceeding to wit an extraordinary Officer must have an extraordinary call as such and he may act extraordinarily in the prosecution thereof by extraordinary Power whereas an ordinary Officer must act by an● ordinary call and Power the same things suppose in Preaching Discipline ordaining of Ministers c. and in so far that laying on of hands was extraordinary as being done upon an immediate Call But Ministers may follow it in an ordinary way that is by a mediate Call they may ordain Ministers to a particular Congregation or transport from one to another by proportion because the Apostles by an immediate Call did send out extraordinary Officers to any particular place Rule 3. We would in such practices difference such things as are temporary that is such as have special relation to that time and state of the Church as extraordinary Officers and Gifts were from such things as agree to the Church as a Church and serve to the edification thereof at all times And thus also transporting of a Minister must be allowable in such case because there can be no reason given why that practice should be peculiar or only agreeing to that time and case of the Church or during the Apostles lifetime but the grounds that infer the conveniency of it are in a good measure common to us with them to wit the furtherance of the Churches good which cannot otherwayes be so well done And if it may be as well done without this we acknowledge that this practice will not be binding And certainly the Lords putting of the Church to this to send out some already called when immediatly he might have thrust out others doth say that he minded to teach what ordinarily should be done by the Church in the like case for his sending of them mediately by the Church and not immediately by himself as at other times doth insinuate this Rule 4. We are to distinguish things wherein the Apostles acted extraordinarily by reason of their infallible Gift extraordinary Power c. from such things as were common to them with other Ministers and wherein they acted in an ordinary way common to them with all Ministers of the first sort were their immediate deciding of controversies appointing of censures sending of Ministers c. by vertue of their own alone power this is not to be imitated of the other sort are their admitting of Ministers upon a mediate Call to Congregations as Acts 14. their debating and deciding of controversies and making of Laws in a Synodical way by reasoning from Scripture in an ordinary way as Acts 15. These are imitable and what they did in that manner may be followed