Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	able_a	way_n	zion_n	49	3	9.1216	4	false

Text snippets containing the quad

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

these Gifts are seing as the impulse hath alway the Gifts with it so we may gather the impulse from the Gifts 2. We say that where other things concur not no impulse is to be accounted a sufficient evidence of a Call to the Ministery simply upon the grounds formerly given yet 3. A distinct native sanctifying impulse may be a Call to use means and to wait on in Gods way for attaining of fitnesse in a submissive manner seeking rather to know what God intends than as being absolutely determined in respect of the end 4. Although Gifts singlenesse of heart and an impulse concur together yet will not these constitute a Minister though they may evidence a Call to the Ministery and warrand one to step in when a door is opened to them because neither of these do include an Authoritative Commission for him to treat although they do put him in a capacity to be sent as an Ambassador of Christ when he shall be Authorized Hence it is that in the case of Deacons Act. 6. who are by Gifts fitted for their Office and of Bishops Tit 1.7.8 and 9. who are in the respects there set down to be found qualified for their imployment yet is the Authoritative ordaining of both mentioned as that which did constitute them Officers in these respective stations Lastly we say that yet this impulse when all concur with it may have its own cumulative weight for the strengthning of one that hath it to the undertaking of this Charge when the Lord in His ordinary way opens the door unto him To shut up this part of the discourse we conceive that it were usefull to the Church and conducing exceedingly for the clearing of Entrants to the Ministery that there were some choice and way of tryall both of such as might be presently found fit to enter the Ministery and also of others that might be advised to study in reference thereunto and that it might not be left unto men themselves alone whether they will offer themselves to tryall in reference to that Charge or not For so many may and no question do smother good Gifts which might be usefull thereby prejudging the Church thereof who by this grave convincing and ere it fail Authoritative way might be brought forth and would more easily be made to yeeld thereunto when the burthen thereof were not wholly left on themselves whereas now partly from shame and modesty partly from custome and undervaluing of the Ministery none ordinarily who otherwise have a temporall being or any place do betake themselves to this Calling and it 's hard to say that either none such are gifted for it or that such Gifts should be lost And by this on the other side we suppose that many who do now design themselves to the Ministery because none but such as take that way are called thereto would be ashamed to thrust forth themselves and so the Church might have accesse a great deal better to the providing of her self with able and qualified Ministers whereas now she is almost confined in her choice to a number that give themselves or at most are designed by their Parents or possibly constrained by necessity to follow such a study It 's true this way the Lord may provide His House and may so engage those whom He minds to make use of yet certainly it looks not so like in an ordinary way for attaining of edification as the other and considering that the Church as such is one body and so ought to make use of every member and any member as may most conduce for the good of the whole body There is no question but the Church might call a member upon supposition of his qualifications to tryall and being found conform to what was supposed might appoint him to the Ministery and that member ought to yeeld to both from that duty that lyeth on every member in reference to the whole body which is to be preferred to any particular member's interest and this without respect to mens outward condition or place providing their being imployed in this station may be more usefull to the Church and the edification of Christs Body than their being imployed in no Calling at all or in any other Calling This being also to be granted that some men may be so usefull in and fit for publick civill Callings as that thereby the Church may be benefited so far that it will not be meet in every case and in every person to use this power yet such extraordinary cases being laid aside no doubt ordinarily it were usefull And seing all Incorporations and Commonwealths have this liberty to call and imploy their members without respect to their own inclinations so as it may be most behovefull for the good of the Body this which nature teacheth and experience hath confirmed in them cannot be denied to the Church which is a Body and hath its own policy given to it by Jesus Christ for the building up of it self This way is also agreeable to Scripture and to the practice of the Primitive times none can say that the Church did not choose her Elders and Deacons and other Officers out of all her members ind●fferently as she thought fit Act. 6. seven men fitly qualified are to be looked out amongst all the People so in Pauls practice through the Acts and in his directions to Timothy and Titus such only are not to be chosen who offer themselves to it but indifferently such as may be best qualified are to be enquired for and when found what ever they be to be called and ordained to the Ministery By all which it appears like the Apostolick way to enquire for men that may be found qualified for the Ministery and also that shuning or repining to enter the Ministery in any person found qualified for it and thus called to it hath never been supposed as allowable by the Apostles but it was looked upon as a duty for those that were so called to obey as it was the duty of others to enquire for such To this also may that exhortation of Peter relate 1 Epist. 5. Chap. and 2. vers Feed the flock of God which is amongst you taking the oversight thereof not by constraint but willingly c. whereby it would seem that he is pressing obedience from those that were called that willingly they should undertake the oversight of Gods flock Which words if well considered would pinch exceedingly a tender Conscience of any man if a Call were thus pressed upon him And indeed if it were at mens option arbitrarily to refuse such a Call the directions that are given to People and Ministers for searching out calling and ordaining such were to no purpose for thus they might all be frustrated We do not say this to prejudge the laudable way of training up Students in reference to this end it seemeth that even amongst the Iews these who were to teach the People were numerous and as it were in Colledges trained up with the

not this is prayed for to Timothy 2 Tim. 2.7 not as to a Christian simply but as to a Minister 2. It taketh in a fitnesse to expresse and bring forth for the edification of others what they have conceived themselves I called by the Apostle utterance Col. 4.3,4 and he that hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it may be called the word of wisdom or knowledge whereby one is sitted profitably to speak to others without which no knowledge is sufficient 3. There is also comprehended in this gift an energie or efficacie which bringeth out things in another manner and with another stamp than the Rhetorick and eloquence of men can do Hence the Word and Power in the Preaching of the Gospel are distinguished 1 Corinth 4.19 I will know not their word but their power what the two great Divines Calvin and Martyr say on the place is excellent to this purpose and this we conceive is the main differencing thing of ministeriall gift the former two being common to men of all professions in some respect but this is not Hence many men may have much knowledge and be able by great eloquence to expresse it and yet be far from that power and life which a native ministerial gift hath with it as the corrupt Teachers at Corinth who abounded in humane eloquence were which as holy and Learned Mr. Boyd of Trochrege saith is to be tried not ex done or by the gift only but ex doni efficaciâ or by the efficacy of that gift in the impression of it upon consciences And although this may be best known to a spirituall ear which can try and discern gifts as the palat meats yet is the thing clear in Scripture and often as it is more and lesse will be acknowledged by natural Hearers such as not a few of Christs and Iohn the Baptist's Hearers were who yet notwithstanding discovered this power and efficacy in their preaching which they did not in the preaching of the Scribs and Pharisees Mat. 7.29 that is when a preaching for matter and manner of expressing exquisite yet will lesse affect and have lesse weight than some few words spoken thus in simplicitie by another This efficacie consisteth not in natural servour and outcrying there may be much of that and little of this and contrarily nor consisteth it in any meer exercise of art in disposing of the matter spoken or choosing of taking expressions These things it is true when not affected may have their own use but otherwayes such affectation of words may well draw men to admire the carrier or love their gift but doth not engage to esteem of Him that sendeth and chiefly to commend the matter that is spoken to the conscience which is the native rule by which a true gift is discerned and squared And we may consider it mainly in these 1. In its simple plainnesse or plain simplicitie whereby the Truths of God are proposed like themselves having nothing mixed in to divert the hearer from them but they made as naked as can be to them for their understanding of them this simplicitie is often spoken of by the Paul and is opposed to humane eloquence as in the Epistles to the Corinthians 2. It consisteth in evidence and demonstration a gift whereby one is fitted convincingly to propose or presse such a thing not so much doctrinally in drawing conclusions from premisses as by leaving the impression of such a thing upon the conscience that it is bound with it this is called the evidence and demonstration of the Spirit and Power 1 Corinth 2.4 3. There is a power and efficacie which accompanieth this as to its effects this maketh threatnings so weighty that Paul will make Felix to tremble and it maketh promises sweet and perswasive so that Agrippa will almost be perswaded to be a Christian this will make even the idiot or stranger 1 Corinth 14. to say Doubtlesse God is there And that is more than an ordinary discourse even of such a subject thus to commend the Word and our selves to mens consciences in the fight of God when by his assistance He maketh the Gospel to triumph in every place and to be a sweet savour to Him in all 2 Corinth 2.14 4. This ministerial gift taketh in a seasonable way of speaking as to the time occasion hearers c. Thus it is a gift of right dividing the Word of Truth 2 Tim. 2.15 so as neither to strengthen the wicked nor to faint and make sad the righteous but to lay batterie at the proud imaginations of naturall men for taking in of these strong holds and to poure oyl in the wounds of exercised sinners and that so as the one may not by the Preachers fault partake of the allowance or be wounded with the stroak that is designed for the other this is indeed true learning to be able to condescend and make plain a word in season to the wearie Isa. 50.4 and such a one is a work-man that needeth not to be ashamed 5. There is in this gift a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or holy boldnesse and freedom whereby in an Authoritative way the Lords Word is spoken as it ought to be spoken such as is observed to be in the chief Pastor his Preaching Matth. 7.29 it is called Col. 4.3 and 4. a door of utterance and a speaking as it ought to be spoken or as it is 1 Pet. 4.11 as the oracles of God so that in lesse or more this gift ought to have a stamp of the Majesty of God on it as His Word hath in itself And this rebuking with Authority that none despise this Ministrie is both often mentioned in Pauls practice and recommended by him to others in the persons of Timothie and Titus and it is like somthing of all hath been in this Angel of Philadelphia And this power is not any thing physically and inseparably united to the man or to his Preaching but is in him a fitnesse and dexrerity given of God which He accompanieth with a singular impression by His Spirit ordinarily on the hearts and consciences of hearers thereby discovering it to be of Him For the second to wit learning what to say of it will be harder to decide seing it hath many several acceptions as 1. It may be taken for acquaintance with Scripture and with divine and heavenly things in it or for acquaintance with humane literature as knowledge of tongues arts sciences c. 2. We may consider learning either materially in it self as it is a fitnesse which a man hath to reason for a Truth against an Error to draw conclusions from premisses to open hard places or reconcile seeming contradicting places and to answer objections c. or we may consider it in the manner how men come by this facultie or acquire this fitnesse to understand tongues to investigate and search into difficulties c. and thereby come to be enabled to improve the gift given and to stir it up which is either by an

And their laying on of Hands when the Call was intimate their Praying and Fasting which are mentioned in this place were of the last kind and so upon supposition of the intimation of a Call this their practice for the substance is to be followed Now to resume a little further the application that we may know what is ordinary and what is extraordinary in this case or what is moral and what perpetual or what is temporary 1. That there be a Call of God that is moral and perpetual and it may be concluded from this that no Minister without Gods Call is to be transported but that that Call is immediately revealed by God Himself is temporary and not to be pleaded for in ordinary cases 2. This is moral that he who is called of God to edifie His Church by leaving one place to serve Him in another should obey the same 3. It 's moral that this removall should not be at the mans own determination but that it be done by Church Guides and Church Judicatories 4. It 's a moral ground upon which this proceeds to wit the greater edification of the Church whether by engaging and grafting in of Strangers or building up of these that are brought in this ground can no way be thought more peculiar to these times than to after time and therefore it is laid down as the great end of Pastors and Teachers as well as of Apostles as may be gathered from Ephes. 4.11 12 13 14. This reason then must have weight to the end of the world 5. It 's an ordinary way by which they proceed to wit fasting and prayer shewing the necessity of a concurrence of Gods orderly and external Call with his inward for warranting of this practice and also shewing that when the removing of a Minister from one place to another may contribute to the good of the Body they are in that heartily to concur who have most special interest Now these things being moral and of perpetual weight in the Church although it will not plead that the Church may send out Apostles by an immediat Call or that they may send out ind●finitely without respect to any place or not knowing where yet this will follow upon the grounds laid down that when God calleth a man for the edifying of the body of His Church from one place to another there it ought to be obeyed and that somtimes God may Call for the greater good of His Church to have men removed from one place to another He is Master of the Harvest and therefore may either thrust out Labourers of new to His Field or may take from one part of the Field to set upon an other Only these things would be adverted here according to the former rules 1. That by Gods Call is not to be understood any extraordinary thing but His signifying of His mind in an ordinary way that such a mans removal from such a place to another is upon consideration of his gifts upon comparing of the places and the respecting of the state of the Church a hopefull mean through Gods blessing for the further promoving of edification 2. As an immediate and extraordinary Call was necessary for such officers in such a case so proportionally is an ordinary Call by ordinary Officers acting by ordinary Power only necessary for ordinary cases seing in moral things ordinary Officers are to do by their ordinary Power what extraordinary Officers did by their extraordinary Power And if we will consider this practice we will find it this far to be intended for imitation For 1. Although the Lord immediately reveal the Call yet doth He follow His design in an ordinary way not by thrusting out new Officers which he might have done if he had walked altogether absolutely and extraordinarly in this but he doth it in a mediate way of providence in the making use of some already called 2. The circumstances seem so to be recorded as if the Lord were giving the reason of calling some from Antioch rather than from any other Church to wit because there was a considerable number in that place of fit qualified men and that so in reason it were more agreeable for the good of the body that some should be taken from them to supplie the want of the other rather than that others should be altogether destitute or some removed from such places as might not so well spare and there can be no reason of the mentioning of this but to show the moral equity of this practice that Ministers would be proportionated in the Church so as may be extensively for the good of the whole and that where some places abound and others have scarcity the abundance of the one should condescend to supplie the other and that not of the weakest or least able 3. The Lord useth a mediate way of sending them by the Churches interposing of her Authority and Prayers which He did not use in the sending of Apostles nay Matthias had no imposition of Hands and this was because the election of Apostles was no way to fall within the compasse of ordinary Church-power nor to be followed It would seem therefore that it is made use of in this practice to signifie that it is a thing to be continued in the Church and to be performed by ordinary Church-judicatories and imitated by them If we consider the times following it hath ever been practised in the Church It 's marked to have been the practice of the first two famous general Councels as a mean usefull exceedingly for the good of the Church The Nicaen Councel did transfer Eustachius from Berrhea to Antioch Sozom. lib. 7. Cap. 2. And it 's observed particularly of Gr●gorius Nazianzenus that he was thrice transported first he was Bishop in Cappadocia thereafter brought to Nazianz●●● and thereafter to Constantinople by the second famous general Councel and it 's marked to have been of great use to the Church Cent. 4.15 300. and to have been their common practice in this time Socrates lib. 7. cap. 35. doth for this very end give many instances of this in several persons At the beginning of the Reformation it was one of the great means that was made use of by God for propagating the Gospel in severall places the transporting or removing of Ministers from one place to another was exceeding usefull and what cruelty had it been to have refused the desire of people seeking Ministers from those that had them And how else could they have been supplied And proportionably the same weight lyeth here in all times Asser. 3. Although in some cases this be for the good of the Church and is to be practised by Church Judicatories yet it is to be done with great singlenesse tendernesse prudence and caution least that which of it self being rightly managed is a benefite to the Church be turned to an abuse and prove hurtfull to her These Cautions and Rules must be regulated according to particular circumstantiate cases which cannot

which is of great consolation to His People This lastly is here mentioned to encourage and strengthen this honest weak Angel and Church against the many difficulties which they had to wrestle with as we will find in the Body of the Epistle This Angel and Church it 's like have been before others far from that estimation that Sardis was in for they have but a little strength and many enemies yet were they much more honest and commendable before God and fruitfull under the Ordinances they had therefore the Lord indites a most comfortable Epistle unto them In the Body of the Epistle we have these three things 1. Their present condition is in several respects described 2. Their commendation is laid down 3. Some excellent encouragements and directions are given them for the time to come These three being interwoven we must open them as they lye Beside this general I know thy works which though common to all the rest of the Epistles in some respect yet may be taken here as holding forth His particular approbation of this Church because there is nothing quarrelled in her This will not indeed prove that she was altogether free but that being honest and free of grosse faults the Lord doth not rigidly reckon with her Besides this I say in the 8. vers this Churches good condition is set forth in these four 1. Behold I have set before thee an open door and no man can shut it this is the fountain of all that is commendable in her and from which it doth flow to wit Christs conferring such a mercy upon her and this is a main encouragement premitted for the strengthning of the honest Angel of this Church For understanding of it we must consider 1. What is meant by an open door 2. What by Christs setting of it before the Angel so as no man can shut it By an open door usually is understood in the Scripture the Lords making way for profitable preaching of the Gospel which standeth not mainly in having accesse and liberty without any external restraint to preach the Gospel but especially it stands in Gods giving inward liberty to the Preacher and in His countenancing of the Word and making it effectuall and successefull upon the hearts of Hearers This is called Colos. 4.3 A door of utterance when a Minister is not straitned in preaching the Gospel but as it were the door is casten open to him And 2 Cor. 2 12. When I came to Troas to preach Christs Gospel and a door was opened unto me of the Lord which is some special signification of Gods sending him and removing of difficulties out of the way and making his Ministery succesefull there And 1 Cor. 16.9 it is said a great door and effectuall is opened unto me and there are many adversaries So that there may be an effectuall door opened even where there is much opposition In sum it imports these two or three 1. That there is a straitnednesse in Ministers who cannot bring forth the Gospel as it ought to be brought forth and will when the Lord sendeth forth the Spirit and enlargeth a man with boldnesse to speak the same in this respect a door of utterance is opened unto him as in that place Col. 4.3 is clear 2. That there is a further let beside this to wit when the ears and hearts of Hearers are so locked up that the Word hath no entrance but is repelled The Lord openeth this door when by the work of His Spirit upon hearts as upon the heart of Lydia He doth make the Word to be received and admitted in which respect 2 Thess. 3.1 Paul desireth them to pray that the Word may have free course that is that there be no shut doors to marr the progresse of the same Both these are understood here to wit liberty for the Minister to speak and that with countenance and successe among the People We conceive also that this phrase of an open door doth take in a concurring of Gods providence for the keeping of the Word ministred and Ordinances in such a place in both the respects that are mentioned notwithstanding of the numerousnesse and maliciousnesse of opposers and this agreeth well with that word in this verse and no man shall shut it And this may be a third thing imported in this expression though it be not of the same kind with the former two every way By Christs setting open of this door before the Angel so that none can shut it is holden forth 1. Christs supreamacie and soveraignty in giving Gifts to men liberty and inward freedom to improve them and also a blessing upon them in making of them succesefull It is not Gifts by which a man will be able to Preach if the Lord'give not a door of utterance yea even the great Apostle Paul hath need of this Col. 4.3 nor is it the having of utterance that will obtain fruits among the people if the Lord do not open an effectual door and give the Word free course among them Hence it is that sometimes where there is most utterance given there may be lesse successe than where there are fewer Gifts because he whose priviledge it is to set open doors doth open more fully the door of utterance to the one and the effectual door to the other and doth not open both equally to all 2. This importeth the necessity and inevitablenesse of successe when Christ thus openeth the door Successe cannot but follow and no man or devil can shut out or impede the same when He pleaseth to countenance His Ministers and to commend the Word to the hearts of hearers Now it may appear what the meaning of this part of the verse is which relateth especially to the Angel to wit I have called thee to this Ministrie and have given thee some measure of utterance though thou hast not much ability and especially I have ordered matters so as the Word from thee shall have free course and successe And rage who will this shall not be obstructed By which also we may see why the Lord took the Title to Himself that doth immediatly go before this The second thing in the verse is for thou hast a little strength by little strength here is not to be understood weaknesse in Grace for that is eminently commended nor yet little countenance in the discharge of Ministerial duties But it looketh to his parts and abilities which its like were not many and great in comparison of what others had that is it may be he was not able to speak of nor search into so many profound mysteries and follow doubtfull disputations as others were in capacity to do This is not mentioned here as any ground of opprobrie to him nor yet as any ground of commendation being considered simplie and in it self but it is mentioned for these two reasons which being put together will clear the scope 1. It is given as a ground of Christs opening the door before him and as an evidence

points 1. in general to what intercession importeth 2. How our Lord Jesus may be conceived now to execute this office in Heaven 3. If our Lord was intercessor before His incarnation 4. What is the consolation that doth flow therefrom and wherein it doth consist Lastly How this consolation ought and may be improven by a Believer To the first we conceive there are four expressions in Scripture which being put together serve much to illustrate this of intercession The first is that 1 Tim. 2.5 where Christ is called the M●diator or Mid-man betwixt God and man in which place expresse respect is had to the making of our prayers acceptable before God Now this word Mediator doth import these two 1. A suitablnesse in the person interposing to both the different parties so that he cannot be said to be stated on either side 2. It importeth a work and office that is to tryst betwixt these two parties that the prayer and petition of the one may by His Mediation find favour before the other thus is the phrase so frequent of our coming to God by Him The second word is the same of Intercession or Intercessor which doth indeed import a guilt on their part who are interceeded for yet doth imply also the interposing of a worthy party to interceed for such persons and to deprecate wrath and that upon His own account without respect to what is in them Upon this ground Rom. 8.34 a defiance is given to all accusations because Christ Jesus maketh intercession The third word is that He is called 1 Ioh. 2. vers 1. and Advocate if any man sin we have an Advocate which looketh to Christs undertaking the cause of the Believer even in a Legall and Judiciall way and to make it out in way of Justice whereas the former word of intercession of it self doth look more like a friendly intre●ty This title Advocate importeth His undertaking of their cause and that not only to solist it but to plead it yea and by office to do so A fourth expression is Heb. 9. vers 24. where it is said Christ hath entered into Heaven there to appear before God for us which is yet more than the former because this sheweth the purpose of His entry which is as it were to be Agent or Solicitor wait●ng on and that in our name to answer and vindicate any thing that is imputed to us or as an Ambassador that sustaineth the room of such before God and so His appearing for us having the perfect commemoration of His by-past death cannot but effectually answer for and vindicate all in whose name He appeareth If it be asked in the second place how may our blessed Lord Jesus be conceived to go about this work of interceeding or advocating for sinners It will not be enough to say that His merit and suff●rings do continue to deserve such things as if His pleading were only the vertue of His merit which figuratively might be said to plead for good to His people as Abel's bloud is said to plead the contrary to Cain even after his death This is indeed true for Heb. 12. vers 24. the bloud of sprinkling doth yet speak and that far better things than the bloud of Abel but this doth not constitute His intercession to be any part of His Office but doth rather overturn the same Neither is it to be thought that He interceedeth with such gesture and verbal expression as men use with men or as He Himself did in the dayes of His fl●sh when He offered up prayers with strong cryes and tears which did become the state of His humiliation but not of His Glorification Though this be a mystery yet we may humbly and soberly conceive it in these particulars First There is in this intercession a sympathie and fellow-feeling in our Lord which is the very great ground of this intercession For Jesus Christ though glorified is yet true Man having the real and true properties of the humane nature which make Him capable to be in another way affected with our afflictions and griefs than formerly yea not only so but He was in H●s own person a man of sorrows and acquainted with grief and learned obedience by what He suffered whereby not only is He man to sympathize with us simply as a man but He is a man experimentally acquainted with grief and for that end that He might be the more fit and able to succour these that should be in such a case Heb. 2. vers 17 18. and 4. vers 15 16. Again our blessed Lord Jesus being God and Man in one person by vertue of His Godhead He cannot be ignorant of the least affliction of His people and by vertue of His Manhead personally united to His Godhead He cannot but be affected therewith especially considering His being taught by experience for this very end that He might be a compassionate high Priest and the sooner touched with the infirmities of others Now this sympathie doth not only rise from the ba●e speculative knowledge which He hath of the afflictions of others but it is wakened and entertained by that union of the Spirit betwixt the Head and the Members whereby they become one so that He that persecuteth the one persecuteth the other as is frequently asserted in the Scripture From all this there doth arise in the Mediator so considered an inclination and to say so a natural propensness to have these evils redressed so that He cannot but desire the removing thereof and this His desire being of great weight before God may be well counted intercession Secondly This intercession of His may be conceived to consist in His ●pp●aring in heaven in our name whereby the Son of God being now Man ●●steth Himself as ready to make appearan●● for such and s●●● sinners So His very being in our nature there speaketh His purpose in reference to this end and Go●s accepting of it according to appointment Thirdly It may be conceived to take along with it His declared willingnesse to have such and such prayers granted c. This was a part of His intercession Ioh. 17.24 Father I will that these thou hast given me be with me c. where His declaring that to be His will is a prime part of His intercession now it cannot be thought but that He hath a will to have the same things executed which were engaged to Him and these particulars which the necessities of His people shall call●for from Him granted and that the Mediator should will such a particular for such a person and in an inconceivable way of His adoring the Father present the same before Him is no little part of His intercession Fourthly ●n all this there is an holy and reverend though inconceivable adoration whereby the M●diator now at the Fa●hers right hand and being in that respect lesse than the Father doth in all His appearances for us as being the head of the body adore the Soveraignity Goodnesse Wisdom c. of God with a

respect to the Covenant of Redemption His saying to His Disciples oftn●r than once I will pray the Father for you doth imply to say so some addresse to God though we cannot conceive the manner thereof even in reference to some particular persons and some particular cases and He being set at the right hand of Majesty cannot but adore that soveraign Majesty There are some other words in Scripture which seem to import something in reference to this intercession as that Heb. 10. vers 13. He is expecting till his enemies be made his fo●stool and that in His prayer Ioh. 17. Father I will that these that are given me may be where I am c. where He may seem to be longing to have His body perfected which desire certainly He hath not yet laid down But these and others may be reduced to some of the former branches therefore we shall propose no moe It will be some difficulty to clear if Chr●st before His Incarnation did execute this part of His Office and with what difference He doth it now The Scriptures indeed of the New Testament do speak of Christs Intercession as not only posterior to His Incarnation but also to the whole state of His Humiliation which is often spoken of as that which doth qualifie and fit Him for this Office yea the Scriptures do ever presuppose His Resurrection and Ascension yet as it cannot be denied that Christ was Intercessour on earth though He was not in the forementioned manner appearing in heaven so it cannot be denied that Christ did execute this O●fice before His being man for He was Mediator King Priest and Prophet before His Incarnation neither can any warrantably say that Believers then did want this consolation and in Scripture we will find some grounds bearing forth all the essentials of intercession as first in that parable of the Wi●e-dressers interceeding with the Master Luk. 13. we have the Mediators reverend interposing represented to us and that before His Incarnation beside what is holden forth by the typical services as praying towards the holy Temple th● holy Oracle the high Priests making intercession as well as offering sacrifice and such like do evidence that respect is had to Christs intercession Secondly We will find His sympathie and being aff●cted with the condition of His people that is a great word Isa. 63. ver 9. In all their affliction he was afflicted and in his love and pity he red●emed them and he bare them and carried them all the dayes of old This speaketh a sympathie flowing from a Covenant-relation even before He was Incarnate Again Prov. 8. vers 31. He speaketh of His delight and rejoycing in the habitable parts of the earth that is in these that were given Him and even in the places in a manner where they were to reside which sympathie seemeth to flow from the very appointment of Him to be Head to such a number Thirdly He be●ng then Mediator could not but be Advocate and have His Judiciall appearances to say so for His people there being no lesse need then than now Fourthly As what concerneth His willingnesse to have His people well in that time cannot be denied from that one place of Isaiah just now cited so neither can His intercession be denied If it be asked where the difference lyeth We answer especially in these three or four First in the ground of the intercession it was then done in vertue of the sacrifice to be offered now it is performed by and grounded upon the vertue of the satisfaction that is already given and finished upon the Crosse. Secondly there is a difference in respect of the blessed Intercessor who being then God hath now taken a new relation to Him by assuming our nature in one person to His Divine Nature whereby He is not only capable in a more suitable way to sympathize but actually hath submitted Himself to suffer for this very end as was formerly hinted So that though He cannot have larger bowels than formerly He had yet hath He now a new experimentall way of being affected with our griefs and of being provoked to heal the same T●irdly There followeth a difference in His manner of interceeding which is now done in our nature for in it He appeareth before God also touches of our ill● and His sympath●e with us are more suitable to our nature and do more exp●rimentally impresse and affect Him than before La●tly There is th●s difference that though before there was consolation to H●s people from H●s intercession yet it is much more now and therefore it is so often and fully insisted on in the New Testament beside what was hinted that then His sympathie flowed from His deputation and appointment but now from His humane Nature and the experience thereof To come then to speak of that consolation and the grounds thereof There is need here of a spirit d●pped therein for fitting to conceive and speak aright thereof However that it cannot but be ground of great consolation may appear from these considerations First From the consideration of the bl●ssed Intercessor Hims●lf whom we may look upon as the Fathers fellow and equal who though condescending to take on Him the place of a Mediator or Mid-person yet is He the brightnesse of the Father's glory and the expresse image of his person Heb. 1. And this excellency of the person cannot but be comfortable to the poor base sinner Again we may consider Him as man and so as our Brother yea as an afflicted man acquainted with griefs and tempt●d and so we may conceive H●m as our Physician who hath not only learned to say so some skill in an exp●rimentall way how to guide these that are tempted or a●flicted but also as fitted with the more sympathie affection and tendernesse to improve that skill for their good Hence Heb. 2.18 He is said to be able to succour them that are tempted He Himself having been tempted in all things yet without sin where His being tempted is supposed to be a furnishing with excellent abilities tenderly to supply and succour such as may be in the like case The same also may be gathered from Heb. 4.15.16 Now He who is thus diversly considered being yet but one person what more can be imagined for comfort for though He be high yet have sinners accesse to Him and though He be man for emboldning them to appro●ch to Him yet being God-man He is able to stand before Justice and plead when no meer creature durst appear Secondly We may consider the grounds of this Office and the ends thereof to speak with reverence of our blessed Lord Jesus it is nothing that is occasionall or accidentall but it doth ●low from the Fathers appointment who hath constituted Him and that by oath to be a Priest for ever Psal. 110. and for thi● end doth He sustain this Office and live for ever that He may save to the uttermost all that come to God by Him Heb. 7.25 Now

he seeketh to corrupt the Church indirectly that by overturning the Ordinances in her he might mar her former beauty that she appeared in vers 1. as a woman clothed with the S●n that so she being no woman might be no mother whereby indirectly he might gain his point in poisoning the seed this is done by the awakening and spreading of schismes and heresies in the Church which though they do not directly strike against the being of Christians or particular Professours yet do they no lesse strike against the life of Christianity in the purity and power of its Ordinances without which there can be no Church although men as men continue to live Hence we may gather the second and third difference to wit in the instruments that he maketh use of and in the manner of his pursuing this new design which is not violently and openly by Heathen men who were without as formerly he had done but more subtilly and covertly by professing Christians he endeavoureth this He is now said to persecute not as if he had not formerly persecuted but to shew that although he had altered his way in the former respects yet was his design no lesse malicious in respect of himself nor hurtfull in respect of the Church than the former was 2. The occasion of this his new heat against the Church and the change of his former way is set down And when the dragon saw that he was cast unto the earth which ●●porteth 1. the ground of his irritation to wit the former foil which he had gotten ●he is so indefatigable an enemie that having gotten one defeat he doth and that the more uncessantly endeavour to recover what was lost which ought to make men most vigilant even then when they seem to have most advantage 2. It sheweth the reason why now he seeketh the corrupting of the Church the Mother in this new subtile way and doth not directly pursue the Childe as he had done because now by his former overthrow he found himself cast unto the earth so that he could not have men directly to ow● his designs and to give him obedience as formerly when the supream Magistrates were for him 3. It sheweth the immediate connexion of this his design and what followed thereupon with the Churches former deliverance so that no sooner doth he find himself disappointed of one mean but he doth assay another If it be asked how the former deliverance could be such ground of joy to the Church seing this doth immediately follow upon it Answ. 1. It was certainly great ground of praise and honour to God and great ground of joy and rejoycing to the Saints in it self what ever effect accidentally through Satans malice and mens corruption might follow upon it for by it the Lord eminently vindicated His name Truth and Servants from former reproaches and oppressions and gave unto His Church great freedom if it had been well improven 2. Although the devil instantly began this new design yet it was not at once brought to a height and therefore it might be matter of rejoycing to the Church to have that intervall which followed between the height of Heathenish persecution and that of Antichrists which was to come beside other reasons given in the close of the former Lecture Vers. 14. The Churches safety is set forth in these circumstances 1. In the mean by which she was preserved To the woman were given two wings of a great eagle this alludeth to the manner of Gods bringing Israel out of Egypt which is said to be as upon Eagles wings Exod. 19.4 that is a wonderfull and speedy delivery so that the means used by the devil to hurt were not able to reach his end We take it to be that same which is mentioned Chap. 7.1 2 c. of the Lords sealing His Elect against that coming storm and that same Chap. 11.1 of His commanding to measure the Temple Because 1. both these relate to the same persons to wit the true Church And 2. to the same time to wit immediately after Heathenish persecution And 3. to the same scope to wit the preservation of the Lords own from these tempestuous storms or flouds which by the trumpets were to come upon the visible Church 2. The place whereto the woman is to flee is mentioned that she might flee into the wildernesse It is called her place because vers 6. it was prepared of God for her and doth set forth the Lords soveraignty in ordering her safety and by speciall providences carying out the place of her security as having appointed it for her long before the trial came By wildernesse we are not to conceive any such particular place in any desert but hereby is meant that the Lord seeth to the safety of His Church in the midst of the confusions of the world as if she were locally removed from all fellowship with them to a desert More particularly it alludeth to the Lords way of bringing the people of Israel out of Egypt who immediately after their great and joyful delivery from Pharaoh out of Egypt were not brought unto the land of Canaan but for a long time lived in the wildernesse where though they were freed from their former oppression and had much liberty to worship God publickly which they had not in Egypt yet wanted they not many trials and through their corruptions many sins so here is holden forth a wildernesse-state of the Church contemporary with and suitable unto the Prophets prophesying in sackcloth which we may take up particularly to consist in these 1. in a condition that is safe as being now out of the way of hazard 2. As in a great part latent and not discernable to the men of the world as if she had been removed to some desert 3. A comfortlesse and solitary outward condition with which although the true Church was not immediately pinched after Heathenish persecution yet were the most faithfull ever liable thereto in all the Churches trials and it came to an height under Antichrist with whom this wildernesse-state doth contemporate 4. It holdeth forth an eclipse of the visible and spirituall lustre and beauty of the Church which doth not now shine amongst men as formerly it did no more than if she were removed to a wildernesse 3. In this verse we have the Lords care of her and provision for her during this time she is not to starve there though now the world about her be become a wildernesse yet she is nourished that is 1. hath spirituall food provided for her and blessed of God to her so that when tradition superstition idolatry and that which cannot nourish do abound amongst the generality of them who are called Christians even then she hath the sincere milk of the Word appointed for her and that in such a way as the world knew not whence it came in which there is an allusion to Gods way of feeding the Israelites extraordinarily in the wildernesse and to His providing for Elias by

is called a Lamb partly for His meeknesse in bearing so long with His enemies partly to distinguish Him from and oppose Him to the two horned beast Chap. 13.11 that appeared like Him Would Iobn say I saw after this the true Lamb who is indeed the Lamb as if for a time He had not been discernable And He is said to be on mount Sion to expresse His care of His Church even then when the former beast took all on him in Christs name yet this Lamb had not laid it by nor committed it to him but retained still His watchfull oversight of His Church though for His own good reasons He delayed the inflicting of vengeance on her enemies in these respects He is said to be standing to expresse both His watchfulnesse and tendernesse Micah 5 4. Act. 7.34 This sheweth the Church was not slighted by Christ even under Antichrist He is there and standing there as sitting doth expresse His dominion this doth His care 2. The state of these Believers is set down in respect of the place where they appear it is on mount Sion where our Lord stands and they with Him by this is meaned the Church whereof mount Zion was a type Psal. 48. and Psal. 125. for strength beauty and the fixing of the worship of God their thus appearing on mount Zion is in opposition to their being hid in the Temple Chap. 11.1 They are now as it were drawing out and Christs appearing here is His appearing by some visible Ordinances and Worship amongst them In a word saith he my eyes was taken off the enemies of the Church to behold her and I saw that Christ wanted not a Church neither was the Church destitute of His care but both are represented here though for a long time both were little seen 3. They are set out in their number to wit 144000. relating to that Chap. 7. First to shew they were just so many as were sealed and none of these were wanting the effect had holden good on them all and their sealing was not for nought Secondly to shew that the number kept clean after a strait and that decerned of God for that end will be alike Thirdly to shew that that time is at a close now for the 144000. which were brought in successively are now compleated in all which Gods faithfulnesse doth kyth 4. They have his fathers name written in their foreheads that is a profession of Gods truth as a seal bearing out to whom they belonged they thinking now no shame of owning Him In a word I saw that number bearing out his mark and burn-iron on them looking otherwise than all the rest of the world that had a different name upon them by which they are certainly opposed to these mentioned Chap. 13.17 18. Or more plainly this number in this posture waiting on the Lamb is certainly opposed to the number that followed the counterfeiting beast and received his name Christ to Antichrist His followers to his worshippers The name also is opposed whereby it appeareth there is some light to be gotten in clearing the one for clearing the other Secondly This state of the Church is set out by what Iobn heard as the first by his looking and seeing setteth them out in their appearance and profession So 2. this of hearing setteth them out in their practice The third setteth them out as they were indeed before God real Converts Elected Redeemed Called Justified and Sanctified This practice that he heard is in general singing and praising partly following the allusion used in the dramatick form of this Book by interludes of singing c. partly to shew the heartsomnesse and real mirth of Christs followers singing and glorifying Him in the fires Isa. 24.15 partly to point out the chearfull effect and blessed change that was now coming and at hand This singing and practice of theirs is more particularly set forth in these five 1. the place from whence from heaven that is the Church as Chap. 4. and 5. Or it may be to set out the joy in heaven at the Church appearing again on mount Sion However these 144000. learned this song and joyned in it possibly it is both as in Chap. 5. 2. In its manner it is a voice like waters thunders and harpings Waters make a great noise See Rev. 1.15 Ezek. 1. This sheweth the loudnesse of their cry it was now heard Rev. 19.6 Thunderings shew a vehemency and terriblenesse in the sound or powerfulnesse as Psal. 29. that sheweth goodwill in their crying Harpings shew chearfulnesse in the fingers and harmony in what was plaid or sung all three put together they shew a sound in the Church which had the word of God both loud powerfull and comfortable and that these professours were not dumb and silent nor jarring but now they are both seen and heard and it is pleasant both to see and hear them Thirdly In vers 3. they are set out by the matter of their song It is a new song now looking not to Christ to come but as come so differing from the old song of the Fathers See Chap. 5. New also in respect of a new reason and matter by a new mercy Psal. 40.3 and so this may be new as looking to Christs care of them in their almost now bypast strait so different from that Chap. 5. which for opening the seals was sung 4. This song is before the Throne Elders and beasts that is publickly as these represent a publick Church state as Chap. 4. Now it is in the Congregation or before the Throne c. that is they made good musick before God and in the approbation of His people though the world understood it not and thought nothing of it So these are looked on as contra-distinguished from the world They had the glad tydings of the Gospel that made them merry but the world was uncapable of that joy 5. This song is described by this that none in all the world that heard it could take it up or joyn in it but these redeemed ones whereby it appeareth to be yet a time of ignorance when the Gospel was keeped up from the world and also it holdeth forth that it is a special priviledge to understand the Gospel and that naturally men are uncapable of it in a word it is this the Church that I saw was in this condition that it was singing chearfully and merrilly Antichrists persecution could not mar nor take their joy from them that was such a sung and mirth a● was not carnall or naturall but spirituall of a new nature and therefore they sing this song alone none could sing nor perceive nor understand that which comforted them or kindly blessed God for it but such as had some experience of it they had it given them to learn this mystery which none other had and as propheticall it saith that though the Church of Christ peeped out for a considerable time in the Waldenses here and there and that they suffered joyfully which indeed

In a word they are justified and absolved by God and have His testimony and therefore they are sincere which expression before the Throne of God importeth two things 1. Sincerity as it is opposed to mens judging who cannot see so far as God 2. It looketh to the ground of their acceptation which is not any righteousnesse of their own for upon that account none living will be justified in his sight Psal. 143. but the righteousnesse of Christ that is the ground of their absolution before God In a word they were indeed sincere and through Christs bloud washen and absolved Chap. 7. vers 14. By all which it appeareth they are really sanctified and justified who are meaned here seing no hypocrite never so well painted can be without fault before God LECTURE II. Vers. 6. And I saw another Angel flie in the midst of heaven having the everlasting Gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people 7. Saying with a loud voice Fear God and give glory to him for the hour of his judgement is come and worship him that made heaven and earth and the sea and the fountains of waters IN the preceeding part of the Chapter there is a little hint given of the estate of the Church when Antichrist was at his height she was in a defensive posture In the second part of the Chapter from vers 6. and forward the state of the Church is described after its beginning to be active and to come out of the secret wildernesse wherein she was hid and it hath two parts to the end of the Chapter In the first the Church is set out encountering with the attempts of Antichrist in lighter skirmishes by the word labouring to discover his treachery and Idolatry and so to bring men out of his snare and this is done by three severall Angels to the 13. vers every one of them more clearly speaking to the ruine of Antichrist and threatening judgement on him and his followers than the former In the second part from vers 13. to the end when advertisement by the Word doth not the business the Lord cometh in by deeds and falleth about the perfecting of what was threatened by the former three Angels which is set down in two similitudes whereby he finisheth the execution of his wrath These three Angels come out after the darknesse of Antichrist to spread the everlasting Gospel and to preach the righteousnesse of Christ for the sending of Ministers and the encreasing of the Church go together and are trysted together The first in the 6. and 7. verses hath this mainly in commission to allure souls from Antichrists flattery to the saith and obedience of Christ. The second in the 8. vers cometh and foretelleth the destruction of spirituall Babylon or Rome and because he would have them certainly believing it he speaketh of it as a thing already done The third in the 9 10 and 11. verses cometh to denounce Gods fearfull judgement against Antichrist and all that should take his mark that if they would not be allured by the Gospel they might be scared by the plagues and judgements that were to come on him from following him This is the sum of these three Angels preaching If it be asked to what time this relateth though we will not be peremptor to determine yet we think it looketh rather to the spreading of the Gospel about or in the dayes of Luther than to any time before Reason 1. Because the state of the Church before the rise of the Gospel is described before to be low and this spreading of the Gospel succeeding to that low estate it must look to her flourishing condition Reas. 2. Because the universall extent of this first Angels commission is such that we cannot so well apply it to any other time before that it is to all Tongues and Kindreds which only was fulfilled then and is in opposition to the former restraint Reas. 3. Because after the first Angels preaching the everlasting Gospel there is an immediate succession of one after another still without interruption carrying on this ruine we take it therefore most probably to relate to the spreading of the Gospel after Antichrists begun ruine for till then the Church was in the wildernesse and the witnesses are few and in sackcloth In the first Angels preaching we have these four 1. The instrument an Angel 2. The posture he is in flieing in the midst of heaven 3. His businesse or work to preach the everlasting Gospel to them that dwell on the earth 4. His message or the sum of his preaching vers 7. fear God c. For the first That the instrument is called an Angel it is not properly to be taken for the Angels are ministring Spirits sent forth to minister for them that are heirs of Salvation Heb. 1. ult but they have not the everlasting Gospel to preach This treasure is put in earthen vessels that the excellency of the power may be of God 2 Corinth 4.7 and he hath given to us the ministery of reconciliation saith the Apostle 2 Corinth 5.18 and it is common to all Ministers to be called Angels as Chap. 2. and 3. and Chap. 1. vers 20. of this same Book so we take the word here to hold out the Lords making use of a Ministrie after the darknesse of Antichrist to spread the Gospel and the Ministers are called Angels because they are Gods messengers intrusted by Him with a high and heavenly imployment and it is a title that should put Ministers in mind of their duty to do Gods will on earth as the Angels do it in heaven in a spiritual and heavenly way cheerfully willingly and readily and it should put people in mind of their duty to take this word off Ministers hands as from Angels 2. Angel here in the singular number is not one Minister for in the lowest condition the Church was in as Chap. 11. she had two witnesses and she behoved to have moe now when the Gospel is rising and to be published abroad but we are to take the word collectively and it is no extraordinary thing when the Lord would speak of moe Ministers nor one to speak of them as one and it implieth no singularity or superiority in one over the rest See Chap. 1. vers 20. For the second the posture he is in It is flieing through the midst of heaven as is spoken of another Angel Chap. 8.13 The Lord is now to shew that He will not keep His Church and Gospel as it were hid in a corner or in the Temple as Chap. 11. vers 1. nor on mount Zion though that be more publick but He will send out His Ministers conspicuously as it were in the open view of all to preach His Gospel to all the world And he is called another Angel as contradistinguished from that number of the true Church mentioned in the former part of the Chapter The Lord having a

new task and a new piece of work He provideth Himself of new Ministers and it may be some out from among Antichrists followers and none of these who stood on mount Sion of such did the Lord make use in the beginning of the Reformation to preach and to be instrumentall for Him who were not of the Waldenses or Albigenses but drawn from the midst of Popery For the third His errand or work is to preach the everlasting Gospel to them that dwell on the earth and that to every Nation and Kindred and Tongue and People wherein we have 1. His work 2. The object or extent of it 1. His work is the preaching of the everlasting Gospel we need not tell you what the Gospel is or what the word signifieth it is that that the Angel hath to the shepheards Luk. 2.10 good tidings of great joy and it is called the glad tidings of salvation because it is eminently and excellently beyond all comparison the gladest news that ever were made mention of to sinners and the word Gospel is drawn from an old Saxon word that signifieth Gods-spell such a word to man as is the best word that ever was heard of there is none to it And it is called everlasting for these reasons 1. From the rise of it from everlasting in Gods eternall plot and purpose 2. From the effect it bringeth life and immortality to light 2 Tim. 1.10 and 1 Pet. 1. ult It is said the word of the Lord endureth for ever the effect and efficacy of it never endeth 3. It is here called the everlasting Gospel in opposition to the Papists calumnie who enquire where was our Church and Gospel before such a time and to charge the Gospel at its reviving with novelty because differing from their traditions which for a time had obscured it as if it had been buried now what is preached is the ancient everlasting Gospel although it be of new revived and the Angel is here said to have the everlasting Gospel according to that word 2 Cor. 5.18 He hath given or committed to us the word of reconciliation He is made a steward of it which designeth and denotateth an office he hath not so given it to the community or multitude but hath committed it to such and such Angels 2. The object or extent of it is generally to all that dwell on the earth and to every Nation Kindred and Tongue and People as if he said the Gospel is not now to be sent to some few as in the dayes of Antichrists prevailing but to be manifested to all sorts of People of whatsoever Kindred Tongue or Nation And it is by vertue of this commission that so many Nations and we at this day enjoy this Gospel The fourth or last thing is his message or sum of his preaching more particularly set down saying with a loud voice implying great boldnesse to be in these Ministers as was in our first Reformers His meaning is they should not by whispering do it but with great authority and boldnesse should publish the Gospel The preaching it self hath three heads and a reason is annexed to perswade unto the first two The first is Fear God The second is Give Him glory the reason annexed for the hour of His judgement is come And the third and last head is And worship Him that made Heaven and Earth c. These three look to the three great parts of Religion opposit to the three faults that the followers of Antichrist are given to The first looketh to the regulating of men in their inward frame the second in their Faith the third in their externall worship 1. Fear God This regulateth our fear as to its object to wit God which supposeth now that many things have been feared by the world more than He also it sheweth that outward service will not do it there must be a right principle within and so it is opposit to profanity and hypocrisie fear of men and Antichrists cursings which should from this forth be lesse feared 2. Give Him glory The giving of God glory is diverse wayes taken according to His diverse Attributes but we take it here to look mainly to the giving of Him the glory of His Grace in resting by Faith on Christ alone as the only Mediator and Saviour so renouncing all others as it is said of Abraham Rom. 4.20 he was strong in Faith giving glory to God and Hos. 11.7 though they called then to the most high none at all would exalt Him none would give Him the glory of His Grace by believing for as the rejecting of the Gospel is a despising of God so the receiving of the Gospel is a giving Him glory Reason 1. Because the glory of Grace is especially the glory which the Gospel holdeth out 2. Because this meeteth especially with Antichrists dishonouring of Him by giving the glory due to Him to other things Saints Angels and mens own works and in not resting on His Mediation Intercession and Satisfaction alone and this cometh nearest the scope The reason perswading to these two for the hour of his judgement is come which being compared with a word Acts 17.30 The times of this ignorance God winked at but now commandeth all men every where to repent the force of the argument is this beware now of giving the glory of Gods Grace in a Mediator to other things for though God hath spared men a while in the times of ignorance and darknesse He will not do so now when the light is broken up but will send suddain judgements on the despisers of the Gospel and many Churches that have not made use of the Gospel find this true this day 2. It is called the hour of His judgement to teach us that as God hath a set time for all things so hath He a peculiar time for judgement and as for all sinners so for these that follow Antichrists way and also that often the hour of preaching the Gospel hath the hour of judgement waiting on it if it be abused The third head of his preaching is And worship Him that made heaven and earth This looketh to their externall worship as if he said ye have been worshipping stocks idols and images of gold and silver vanities that cannot profit you now beware of continuing any longer in that way but worship the alone living and true God who is thus described that He made heaven and earth the sea and fountains of waters even as the the Apostle speaketh Acts 14.15 We preach to you that ye should turn from these vanities unto the living God which made heaven and earth the sea and all things that are therein almost in the same words and this cleareth that these exhortations are set down in opposition to the way they look before while they were following Antichrist God is thus described here 1. That they may see the vanity of worshipping any other than God and that they had just reason and cause of worshipping Him 2. To point