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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	precept_n	zeal_n	zealous_a	22	3	9.2942	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

of precept so is this to be understood also Reward her ver 6. inviting them to a just zeal in recompencing her It seemeth to be borrowed from Psal. 137.8 Ier. 51.35 and considering that the Lord here calleth for it and that according to every ones station and place from Kings in their place and Subjects in theirs there can be no question of the warrantablenesse of it It is that all as they shall be called who have seen Romes whoredom shall or should be ready in holy zeal by doing or praying to concur for executing Gods judgments on her This word reward implyeth a just meeting and recompence She did first the wrong and now in justice they do but repay Those to whom it is spoken are the persons exhorted formerly to come out of her to wit Gods People who formerly suffered by her as the expression of retaliation cleareth The justice and dreadfulnesse of this stroke is comprehended in three reasons annexed in three expressions 1. Render unto her double as she hath served you Which words not only hold out their recompencing of her to be just Lege talionis but also great So double is 1. very much Isa. 40.1 2. 2. Double that is not above her deserving for that will not be poured-out in eternity but it is much or more than ever she for all her malice was able to effectuate on you She would fain have utterly destroyed you so as to have left no memory of you but could not get it done but now wholly make ye her desolate for justice will count in her judgment not according to her practice in what she was able to effectuate but according to her sin and the mark she aimed at which being against God deserveth more than they were able to do Therefore it is not unjust with God to make these His instruments even before men to render double to her in temporall miseries being all within what was due to her The expression of filling the cup is to the same purpose A second thing aggreaging her judgment is That as she getteth double as the fruit of her malice So let her have saith the Lord judgment according to her pride and haughtinesse which being very great her judgment cannot but be so seing here it is both the cause and measure thereof And that her pride is great there is a word cited out of Isa. 47. and applyed to her for evincing it This is ver 7. The third expression is ver 8. hanging these plagues on her former sins Therefore c. Aggreging them 1. that they came thick and many together 2. Sudden in one day 3. Unexpected and irrecoverable utterly burnt another destruction than ever she saw before And because it is incredible-like as things have for a long time stood a word is added to confirm it for strong is the Lord God Who judgeth her It is not men nor yet Angels though both be instruments but it is the Lords controversie and the judgement is his Therefore believe it will come and be encouraged ye to do this work who shall be called to it for the Lord is engaged in it and cannot be over-powered This being the Lords quarrel and to be executed by Saints once wronged by her ●● cleareth 1. That it is the same war with that Chap. 17.14 2. That Rome is in a present guilt when she is destroyed 3. That it is not executed by Antichrist but by such as had suffered formerly by her and afterward ver 20. are commanded to rejoyce over her LECTURE II. 9. And the kings of the earth who have committed fornication and lived deliciously with her shall bewail her and lament for her when they shall see the smoke of her burning 10. Standing afar off for the fear of her torment saying Alas alas that great city Babylon that mighty city for in one houre is thy judgement come 11. And the merchants of the earth shall weep and mourn over her for no man buyeth her merchandise any more 12. The merchandise of gold and silver and precious stones and of pearls and fine linen and purple and silk and scarlet and all thyine wood and all manner vessels of ivory and all manner vessels of most precious wood and of brasse and iron and marble 13. And cinamon and odours and ointments and frankincense and wine and oyl and fine flowre and wheat and beasts and sheep and horses and chariots and slaves and souls of men 14. And the fruits that thy soul lusted after are departed from thee and all things which were daintie and goodly are departed from thee and thou shalt finde them no more at all 15. The merchants of these things which were made rich by her shall stand afar off for the fear of her torment weeping and wailing 16. And saying Alas alas that great city that was clothed in fine linen and purple and scarlet and decked with gold and precious stones and pearls 17. For in one houre so great riches is come to nought And every ship-master and all the company in ships and sailers and as many as trade by sea stood afar off 18. And cried when they saw the smoke of her burning saying What city is like unto this great city 19. And they cast dust on their heads and cryed weeping and wailing saying Alas alas that great city wherein were made rich all that had ships in the sea by reason of her costlinesse for in one houre is she made desolate 20. Rejoyce over her thou heaven and ye holy apostles and prophets for God hath avenged you on her 21. And a mighty angel took up a stone like a great milstone and cast it into the sea saying Thus with violence shall that great city Babylon be thrown down and shall be found no more at all 22. And the voice of harpers and musicians and of pipers and trumpeters shall be heard no more at all in thee and no craftsman of whatsoever craft he be shall be found any more in thee and the sound of a milstone shall be heard no more at all in thee 23. And the light of a candle shall shine no more at all in thee and the voice of the bridegroom and of the bride shall be heard no more at all in thee for thy merchants were the great men of the earth for by thy sorceries were all nations deceived 24. And in her was found the bloud of prophets and of saints and of all that were slain upon the earth FOlloweth now the second part of this Angels discourse whereby the sad desolation of Rome is foretold to wit the sad lamentation of all her friends it shall be so great and dreadfull as to affect and astonish them all This is the scope which is clear and we shall insist the lesse in the words The parties brought in lamenting are of three sorts most especially concerned who are sufficient as to the scope 1 Kings ver 9.10 then Merchants ver 11.3 Shipmen and Traders by Sea ver 17.

would not dally with them It sheweth also how easily He can overturn a Church and make no Church of it He hath often gathered Churches quickly and can He not dissolve them when they look to be in their prime Who having read the commendation of Ephesus in the former verses would have expected such a threatning in the close The words now being opened we may enquire 1. How this threatning of un-Churching a Church useth to be executed Answer We conceive it doth not necessarily imply the overrunning wasting and destroying of such a City or Land that it should be no City but that it should be no Church Sometimes indeed God will even by such a mean bring about this thing threatned But here we take it to hold out some other thing than if He had threatned Sword or Pestilence upon them It is the same upon the matter with that Math. 21.43 The kingdom of God shall be taken from them c. which was Christs word to the Iews and is especially these wayes brought to passe The first is sinfull that is when a Church fell themselves to false Doctrine which overturneth the foundation in which sense Hos. 2. the Lord denies Ephraim to be His Wife because of her spirituall whoredoms whereby she had broken her tye thus a people may be said to un-Church themselves by their unbelief confusions and errours unconsistent with the foundation according to that Isa● 50.1 And Rom. 11. the Iews are said to have broken themselves off by their unbelief The second way is penall that is when the Gospel hath not fruits among a people the Lord removeth the Light and His Ordinances from them taketh down His hedge from about them and as it were sendeth them a bill of divorce refusing to own them afterwards as a Church not by giving them up to outward enemies oppression which for a time they may be free of but by ratifying their own sentence of rejecting of the Gospel as it is Act. 13.46 and thus the Kingdom of God was translated from the Iews and they became no Church when the Gospel was taken from them and sent unto the Gentiles A third way may be mixed partly sinfull partly penall a people upon the one side not receiving the love of the Truth and therefore upon the other side God gives them up to strong delusion whereupon they proceed from evill to worse in the believing of lies as it is 2. Thes. 2.10 However this is certain this flourishing Church of Ephesus hath now long since been a proof of this Truth for errour growing to an hieght and delusion and ignorance following upon the back of despising the Gospel hath brought that Church into the estate that it is now into For the second Question Why the Lord peculiarly threatens the Church of Ephesus with these punishments Answ. It is not because His discontentment was more with her than with other Churches But 1. It 's like they thought outward honesty and reformation enough for their Church-estate and that there was no cause of fear of un-Churching so long as they continued pure in profession and zealous in purging c. And therefore to beat down this conceit and to shew the necessity of power as well as of form for continuing of a Church-estate He doth subjoyn this threatning of un-Churching especially to this Church 2. Because these here threatned would lay more weight on this threatning and be more affected with shoring to be un-Churched than with either Sword or Pestilence c. The Lord therefore applieth wisely that which He thinks most conduceable to this end 3. It 's like their outward Church-estate was something thought of by them and the externall frame of Ordinances in purity and that of Discipline in vigour might be rested on and too much esteemed of especially by the Ministers it being too ordinary for men to think too much of external forms The Lord therefore in this threatning toucheth the fault that might stick secretly to them even in their zealous prosecuting of externall reformation 4. Because He would have all men knowing the respect He hath to sincerity and the influence which the exercise or not exercise of grace hath upon keeping or loosing of externall Priviledges Therefore doth He so threaten this Church when no outward cause of such controversie seemeth to be before men If it be asked further Why this Church is called the Angels For Thy hath reference to the Angel and by the Candlestick is meant the Church it self Or 2. How this becomes a threatning to the Minister it being liker a plague upon the People Or 3. How the People can be plagued for a sin in their Minister We shall consider the first by it self after we have gone through this Epistle And now to the second question we say This threatning becomes his plague 1. Because of his interest in them and affection to them nothing can come on a People but it affects the Minister their stroak is his yea often it 's sorer which is on them than what is on himself 2. Cor. 11.29.30 Who is weak and I am not weak Who is offended and I burn not was Pauls touch of the infirmities of the People 2. It 's the nearest stroak can be on a Minister to be stricken in his Charge or blasted in his Ministery c. in this he is smitten as a Minister in things peculiar to a Minister other stroaks are common to all men yea thus to be smitten in the un-Churching of his Flock is striking at his Crown and his Joy 1 Thess. 2. ult for a faithfull Minister will so account it 3. It 's probable it was some contentment to him to see things go right in his outward Ministery Censures to be weighty Discipline vigorous the People to give him credit and countenance c. without reflecting on his own spirituall condition or aiming at the inward warming of love in the hearts of his People but thought all well and who but he that had such a well ordered Church The Lord therefore threatneth to take that ground of boasting or self-pleasing from him It 's a sad thing when a Minister cannot carry even when things go well and cannot look to himself and the people also and be humble when he is countenanced want of this spilleth many hopefull beginnings in Ministers hands And this relation thy is particularly mentioned here to make the threatning touch him the more it is not the Candlestick but thy Candlestick which was to be removed For there be two things that make a thing to be in esteem with men and the losse thereof to affect them The First is That it be in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a thing lovely and desireable The second That it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a thing which is a mans own These two going together That it is both an excellent thing in the self and withall a mans own when once evill befalls that thing it doth

indifferenter admissis ex mille vix unum qualem cupias invenire And thereafter citeth our Lords practice Luk. 9.57 who though most tender of the Churches edification and in a time when the Harvest was very great and the Labourers but few yet doth reject two who seemingly offered themselves with affection to the work and presseth one not so seemingly forward as the other two In all which and in much more to this purpose he doth excellently enlarge himself as in a thing of most grave concernment to the Churches edification His famous Master also Divine Mr. Rollock doth most pathetically presse this and particularly in his Lectures upon the Lords last Sermon and solemn Prayer Ioh. 17. Lect. 23. Although this be true and will not we hope by any be called in question yet there are two things which possibly to some may need more particularly to be spoken to seing it is easie to run in extrems The first is What length may be attained or is to be aimed at in this triall of a Ministers Sanctification by vertue of that precept Lay hands suddenly on no man Secondly How it may be made to appear that seing so much is attainable in this case that as much as is not to be sought after in the triall of private members We shall therefore before we leave this speak a word to these To the first we say 1. That by vertue of that precept there is no infalliblity to be expected nor pretended unto because there is no such thing possible nor doth the Lord in His Word give such symptoms and evidences as may found such a judgment or decision of an other persons gracious estate nor is this to be enquired for as if the validity of a persons ordination did depend upon the same for ordination may be valid where no Sanctification is as was formerly said But it is such a triall and probation as is opposite to rashnesse and hastinesse and may give ground of quietnesse unto these that go about this work even though the person should not be found afterward answerable Because the ground of their peace is not the reality or truth of the thing but it is to say so the reality of such and such evidences which after triall are found indeed to be so although possibly they be not sincere 2. We say That negative evidences or negative knowledge that is that we our selves know no evil of the person and such like will not be sufficient to exoner us in proceeding to ordination according to this precept for that may be where a man is not known at all Beside that will not give ground to make him be accounted of good report holy faithfull c. which are the qualifications required in him to whom the word of truth is to be committed Also the Scripture holdeth forth such qualifications as are positive to be enquired-for in this case which were uselesse if negatives were sufficient And certainly there is a negative holinesse at least required in a private member yet it is clear that more is to be enquired for in an Officer yea even a Deacon is not to be admitted without special qualifications which are not requisite in ordinary members Amongst other words Ambrose saith on this place non enim sufficit si sine crimine sit quia merita ejus debent praeire bonorum operum ut dignus si● ad ordinationem 3. We say then That somthing positive is attainable and is to be enquired for which though it be not infallibly convincing of the persons state yet may be sufficient to quiet the mind against the challenges of rash and sudden proceeding in that matter Which in the general may be drawn to these three 1. That there be a search in the external positives that are given in the Word the knowledge whereof may be attained by search 2. There may be some observation of a mans way and tract of carriage from which some discoverie may be made of a mans equablnesse singlnesse and spirituality in such duties 3. There may be some discovery attained of a mans universality in these duties so qualified by considering his carriage in reference to divers cases and conditions and divers persons both such as are more tender and others That these are attainable cannot be denied at least so far as is necessary for the scope foresaid And certainly that precept must be understood to require proof and trial in this so far as is possibly attainable otherwayes a man cannot be thought to be sufficiently exonered in his duty as the reason subjoyned confirmeth especially in such cases where neither the good works nor the evil of some men are open before hand And these being attainable as is said It will follow then that they are to be enquired into Judicious and Learned Mr. Wood in his Peece against Mr. Lockier doth assert That there are some more eminent outward works and actings in Religion and Piety by which men so far as is competent to men to judge may be warrantably judged positively gracious pag. 142. and sheweth how this is to be attained pag. 152 153. in these words There is requisite some seemingnesse of Spiritual sinceritie in a mans profession id est that he doth it from a Spiritual principle upon Spiritual motives and for a Spiritual end but a meer sober not mocking serious profession without more is not a positive appearance of Spiritual supernatural sinceritie Which sheweth that such a thing is possible and experience also doth confirm this 4. We say That in this precept it is implied that these positive evidences are not soon to be trusted but that men are seriously and diligently to enquire in the reality of them for the quieting of themselves rationally in concluding that he is so and so qualified And this we conceive is the great scope of that precept for the general that a Minister should be eminently qualified even in reference to Godlinesse I suppose will not be denied by any The miscarriage is ordinarily in the application and that is not purposedly to admit an unholy man to be a Minister but to account a man holy without ground and thereupon suddenly to proceed The Apostles scope therefore is principally to guard against this that such thoughts of a persons fitnesse be not suddenly and without trial admitted and entertained And we suppose that although particular evidences be not insisted on yet trial in the general seriously and with circumspectnesse gon-about will do much to quiet the mind in reference to its own act And this is so understood by Chrysostome Theophilact and others as importing a command to try and try again If it were more particulary enquired What these positive evidences are which may be warrantably looked-for in one that is to be admitted to the Ministrie Answ. Although by proportion what may evidence one man to be gracious unto another so far as is requisit for one man to judge of another That will hold here and though

of them and acquaintance with them in the private course of their carriage Both which will well agree to the case of the admission of Ministers as it differeth from the admission of Members LECTURE III. Vers. 14. And unto the Angel of the Church of the Laodiceans write These things saith the Amen the faithfull and true witnesse the beginning of the creation of God 15. I know thy works that thou art neither cold nor hot I would thou wert cold or hot 16. So then because thou art luke-warm and neither cold nor hot I will spew thee out of my mouth 17. Because thou sayest I am rich and increased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked 18. I counsel thee to buy of me gold tried in the fire that thou mayest be rich and white raiment that thou mayest be clothed and that the shame of thy nakednesse do not appear and anoint thine eyes with eye-salve that thou mayest see 19. As many as I love I rebuke and chasten be Zealous therefore and repent 20. Behold I stand at the door and knock if any man hear my voice and open the door I will come in to him and will sup with him and he with me 21. To him that overcometh will I grant to sit with me in my throne even as I also overcame and am set down with my Father in his throne 22. He that hath an ear let him hear what the Spirit saith unto the Churches THis is the last of the seven Epistles and is directed to the Angel of the Church of the Laodiceans It containeth the discovery of an exceeding desperate condition and a most sharp threatning for the same yet which is wonderful it hath a most excellent advice and counsel unto this luke-warm Church The Division is common with that of the rest of the Epistles The Inscription is vers 14. The Body of the Epistle is from that unto the 21. The Conclusion is vers 21 22. In the Inscription vers 14. the Lord taketh these two Titles to Himself 1. Thus saith the Amen which is expounded by the next words the faithful and true witnesse that is He who being Truth it self and cannot lie as He cannot be mistaken in taking up the condition of any although never so secret it is he that directeth this Epistle Amen being an Hebrew word is frequently used even in the New Testament as a sign or evidence of the confirmation of somewhat that hath been spoken or as a testimonie of the sincerity of the speaker in wishing seriously something which he hath been praying for therefore often it is used in the close of Prayer and is here applied to Christ to shew that in Him there is not Yea and Nay but Yea and Amen as the word is 2 Cor. 1.19 20. The second Title is the beginning of the Creation of God the word rendered beginning here is not to be taken passively as if it were to be understood thus the first thing that was created for the Greek word will not admit that but it is to be taken actively that is thus saith He who gave a being and beginning to all things that were created in which respect it is said Ioh. 1.3 All things that were made were made by Him He taketh the first stile in this place because He was to discover a hidden hypocrisie and to bear sharp testimony against this Church therefore at the entry He removeth all prejudice that might be against His Testimony He taketh the second Title to be a ground of Faith to them for expecting a recovery from their deadnesse upon the terms offered by Him seing He is omnipotent and can give a being to things that have none In the Body of the Epistle we have these four 1. Their case is proposed and aggravated vers 15. 2. They are threatned vers 16. and the reason thereof is given vers 17. 3. The cure is proposed and commended by way of counsel vers 18. And lastly The improving thereof and the practice of some other things needful to their case are pressed vers 19 20. Their case is in short Thou art neither cold nor hot but as it is vers 16. Thou art luke-warme By cold here is understood the want of all form and profession and so a being in their natural and heathenish condition without any change This is clear from the scope By hot is understood not only to have profession but to have power warmnesse and life therewith and so to have the change through The condition of this Church was neither altogether without a profession nor yet having power with a profession But having renounced grosse Idolatrie and profanity and having been kept free from corruptions in Doctrine she satisfied her self in that formal profession without singleness and zeal in the performance of these duties which she went about therefore they are called luke-warme as if some way the cold had been put off them and yet not being throughly warm and hot they continued to be luke-warme which making water most loathsome to the stomack it is here alluded unto to shew how loathsome this indifferency in the practice of Religion was to our Lord Jesus That this is their very condition is clear from the scope and from the amplification following where it appeareth they had some form and therefore thought well of themselves and yet were indeed miserable and wretched under the same Also the Lords provoking them to be zealous vers 19. sheweth that their fault did consist mainly in what was opposite to this And so their condition will be like Israels in the dayes of Elias 1 King 18.21 as halting between two opinions that is neither altogether forsaking Religion nor yet seriously following the same or ●r as it is said of Ephraim Hos. 7.8 he was as a cake unturned that is having the one side somewhat hot and baken but the other cold and raw Only this is the difference that indifferencie of theirs was in respect of Doctrine this is mainly in respect of practice The Lord aggregeth the hatefulnesse of this condition in the words following I would thou wert cold or hot that is although y● think your selves much better than others because of your formal profession yet such hypocrisie is more hateful to me than the want of the form of Religion altogether So this I would thou wert hot or cold is not to be understood of Christs will as prescribing to them a duty for so it cannot be thought that he commandeth them to be cold nor doth it implie any will or desire to be in Him of such things simply for it cannot be thought that He is so indifferent concerning these extrems but it is to be understood as His expressing of His loathing of their condition after the manner of men and doth hold out this that He doth esteem such a hypocritical profession to be indeed more dishonourable to Him than if profession

follow Christs advice and there is no sinner that heareth this Gospel but may think himself sufficiently warranted to close this bargain with Christ if heartily he submit to the terms thereof But of these no more for the time The fourth thing in the Body of the Epistle is our Lords pressing of this His counsell which is done two wayes vers 19 20. as many as I love I rebuke and chasten saith he be zealous therefore and repent The first part of the verse hath the Argument in it The second part is a conclusion drawn from it The Argument is whom I love I rebuke and chasten that is it is not my way to reprove with words or chasten with rods these whom I carry no respect unto but I use this way to them whom I love as I love my visible Church which is confirmed from Prov. 3.12 and therefore seing I take this way with you and do not give up with you my counsell ought to be the better received where it would be observed that it is still the same persons whom at first He chargeth The conclusion drawn from this hath two parts The first is be zealous that is mind to exercise Religion more seriously in opposition to their former formality and luke-warmnesse and that in the performing of the duties thereof zeal to the glory of God may be lively and predominant This we conceive doth not presse new duties but a more spiritual end motive manner and edge in the doing of them for many duties may be done without zeal to God though where this is not they are never acceptable The second part of the direction is and repent which calleth them kindly to be affected with their hypocriticall condition And these two are inferred by the word Therefore from the former ground that expresseth Gods love to them The second way he presseth it vers 20. is by a most instant and importunate pursuing of His offer with a protestation of His being there and of His making the same This is done four wayes First by shewing His work and posture I stand at the door and knock Hearts naturally are as Castles shut and guarded by the devil against Christ when H● cometh with His Ordinances He doth thereby as it were lay a siege at them and by His Word knock at the doors thereof to gain their consent and the more pungently He presseth by His Ordinances He is said to knock the more and in this respect Song 5.2 His voice is said to knock at the Believers door in their sleepy condition Here these two things are imported 1. Christs continuing to deal with His Church and to wait upon her in His Ordinances notwithstanding of her many former refusals Thus He is said to stand at the door whereby is holden forth their ingratitude to Him in keeping of Him out and His patience that still waiteth on 2. In this by the other word is imported His growing more instant in His dealing with them therefore He is said to knock And indeed if the former sharp threatning and charge and the sweet and free offer be considered it may well be said that now His knocks are doubled The second way He presseth in this verse is by making His offer particular as it were bringing it to every mans door if any man hear my voice and open the door c. Wherein 1. He expresseth what He would have 2. From whom What He would have is in two expressions the one is if any man hear my voice that is its hearkning to His voice which He requireth as Psal. 95.7 for the want of which He complaineth Psal. 81.13 And in these expressions often the terms of the Covenant of Grace are expressed as Isai. 55.2 3. and is upon the matter that same with buying formerly mentioned as in that place of Isaiah is clear And it setteth forth Faiths consenting to hear and hearken to and accept of Gods offer of Grace in the Covenant as refusing to hear holdeth forth mens rejecting of the same The other word is and open the door it is the same thing for substance with the former Thus also Faiths closing with the Covenant of Grace is often expressed as Psal. 81.10 Act. 16.14 because by Faith the heart that was formerly shut against Christ is made open to Him and He hath way made for Him to enter into the same as is clear from Song 5.2 Psal. 24.7.9 and Act. 16.14 where the Lords opening the heart of Lydia is expresly expounded to be her giving heed to these things which Paul spoke that is her receiving of the same by Faith This then is the duty called-for and the terms upon which the offer is made to wit Faiths yeelding to receive and admit Christ for the end for which He is proposed Secondly The person called to this is expressed thus if any man c. which putteth it so to every hearer as if it went round to every particular person if thou and thou or thou c. and this manner of expression doth obviate any objection which might rise such as what if the most part reject be it so saith He if any man open it shall be well with him or if it should be objected I am a sinner miserable a hypocrite of long standing that hath often rejected the Gospel c. This if any man will open c. answereth all these at once because where the Lord saith any man without exception who is he that can limit the same where a person of whatsoever condition or qualification is found that will accept of the offer according to the terms proposed and so this any is a particular application of the former advice yet such a particular application as reacheth every one of whatsoever condition they be The third way how it is pressed here is by subjoyning a most comfortable promise unto any man so understood as it is said to wit if any man will open I will come in to him that sheweth an union which shall be betwixt Christ and him I will sup with him this sheweth a friendly familiar way of communion that Christ shall entertain with him as it is Song 5.1 I am come into my Garden I have eaten my honey with my hony comb I have gathered my myrhe c. Christ is a most heartsome guest where He is entertained It is added and he shall sup with me this is the fruit and effect of the former two and expresseth the sweet satisfaction that the sinner who openeth to Christ shall have by union and commuinon with Him as in that same place of the Song 5.1 when He cometh to feed Himself upon His own spices His own myrhe and His own wine and what He brings with Him then hath He a large allowance to His friends as in the next words eat O friends drink yea drink abundantly O beloved O so satisfying a life as it is to have Christ dwelling in the heart and thus to be feasted with the comforts of

giveth title and right But it is absurd that none should have right to any benefit before perseverance be ended whereas perseverance is a priviledge that a Covenanter may claim These may indeed be called someway conditions of obtaining the possession of the great benefit in the Covenant but not of the Covenant it self and are duties implied to be performed by ● Covenanter but cannot be conditions upon which he is admitted And though somewhat to this purposes was said formerly yet the matter being so like there is no hazard nor prejudice from this co-incidencie Assert 3. Although in strict speaking Repentance be not the proper condition of the Covenant yet as to the naming of it a condition or not we conceive there is no great ground of debate and if the matter be well guarded the expression may be suffered Otherwayes it is no strife about words We conceive that the guarding of the matter doth require 1. That these Errors both of Papists Arminians and Socinians formerly mentioned be carefully eschewed and that by giving it the name of a condition we do not fasten upon it any of these senses especially the last to which it is most liable 2. This would be guarded that Repentance be not shufled-in as a piece of our righteousnesse or that which we make an immediat defence and shelter against the Justice of God of which somewhat hath been formerly spoken 3. This would be guarded that Repentance be not accounted to be a condition is that same capacity and formality of acting as Faith is because that would either confound the nature of these Graces or wrong the way of the Gospel wherein ever something peculiarly is attributed to Faith We come now to the third thing proposed that is if Repentance be necessary to a justified person for obtaining the pardon of sins committed after Justification as well as before it To which we Answer shortly That the Scripture doth hold forth the same necessity in this case as in the former 1. Because there is the same order in the Commands that are given and the promises that are made to them for obtaining pardon as may be gathered from the Epistle to these in Ephesus who may well be supponed to be Believers and the ground is generall in this Epistle to Laodicea vers 19. Whom I love I rebuke and chasten saith the Lord be zealous therefore and repent where Repentance is put-in as a necessary mids for removing of Gods rebuke and quarrel even from them whom He loveth 2. The promises made to Believers run in the same terms 1 Ioh. 1.9 If we confesse God is faithfull to pardon c. where Iohn keepeth the same method in reference to pardon even when he wrote to Believers and putteth himself in the roll 3. Experience doth also confirm the same as we may gather from David Psal. 32.3.4 c. While I kept silence my bones waxed old c. but I confessed unto thee and thou forgavest me c. In which place this connexion and order is clear Neither can it be said that David only obtained the sense of pardon 1. Because he himself doth account it pardon and such happinesse as doth proceed from the not imputation of sin 2. Because Rom. 4. the Apostle maketh use of this experience for the describing and confirming of Justification it self which could not have been if the place had spoke only of the declaration thereof And it cannot be otherwise seing the Law curseth every sinner and the Gospel absolveth none but the penitent It may be gathered also from Nathan's word to David 2 Sam. 12. declaring his sin to be pardoned after his acknowledging which supposeth it not to have been so before that time So also it may be gathered from the Lords dealing with Iobs friends Iob 42. with whom the Lord was angry till they humbled themselves before God Neither can it be well objected here That this may hazard the perseverance of the Saints supposing that some of them may die without actuall Repentance For 1. The Doctrine and nature of the Covenant betwixt God and Believers doth include a twofold impossibility 1. That a sinfull Believer can be pardoned without Repentance because the Lord hath appointed that order and method and that wisely and graciously for the scaring of Believers from sin for the humbling of them under it and for directing of them how to be freed from it And there is need of this least Believers being in a great part corrupt should abuse Gods goodnesse The other is that it is impossible for a justified person to die under sin without Repentance And these two do not crosse one other because the first is conditionall no justified person having sin if he repent not can be pardoned the other is absolute to wit no justified person can die under sin without Repentance because they are kept by the power of God to Salvation 1 Pet. 1.8 And he who hath ordered the end hath also in His Covenant ordered the midses necessary thereunto so that they cannot be again renewed unto Repentance And it is in this as betwixt election and effectuall calling for no elect can be justified till he be effectually called so that if it were possible he should die at age before effectuall calling he could not be saved yet it is simply impossible that any of them can die before effectuall calling so must it be here in respect of the renewing of Faith and Repentance It will be difficult to clear the fourth thing to wit what kind of Repentance to speak so is to be accounted simply necessary for obtaining the pardon of sin because sometimes persons are not soon satisfied with the degree and kind of their Repentance sometimes again even Believers after foul slips are taken away without any sensible-like work of Repentance for the same It may be questioned therefore upon the former suppositions what is to be accounted Repentance In answering to which we shall first lay down some advertisements concerning Repentance in the generall and then some distinctions of the same from which the answer may be easily formed 1. It is no peremptory degree of Repentance that is required as simply necessary it is sincere Repentance having its native fruits that is to be acquiesced in This sincerity of Repentance is not to be judged only by the sorrow horrour or grief that sometimes do accompany it nor by the continuance thereof in its exercise because Repentance may be true where little of these are and it may be unfound where much of these is sensible and that for a long times continuance as experience doth confirm 3. The sincerity and sufficiency of Repentance therefore is to be tried mainly by the rise and effects thereof c. to wit if respect to Gods honour affect the heart with the sense of its sin and if it so affect as sin becometh hatefull the person is humbled in himself and brought to esteem of and put a price upon Gods Grace in Christ

People they are profitable and safe as Philip. 3.1 2. and even that loathing would in the manner of proposing the same things be guarded against that itching and curious ears get not occasion of contemning the precious Gospel and thus but few would be able to discern that it is so 14. In these Epistles there is a Divine stamp bearing forth an efficacy in the manner of pres●ing all these things And we will see 1. Authority in what is spoken 2. Evident plainnesse and clearnesse 3. Seriousnesse and vehement earnestnesse in pressing what He presseth Indifferency and coldnesse in speaking of weighty things is most unsuitable in a Minister 4. There is love and affectionate tendernesse to them to whom He speaketh ye● even in the sharpest rebukes He prudently intimateth the same that He be not mistaken Ministers have gained much when Hearers are convinced that they seek their good in the sharpest words and their way would be such as without affect●●ion may evin●e that in the Consciences of Hearers 5. There is much O how much ● wisdom in His pre●●●ting commendations in His differencing the guilty from the innocent in His choosing such threatnings and motives as may gain most upon these He dealeth with respectively and not using the same to all 15. His stile of speaking is sweet and Heavenly yet plain and familiar It hath a sweet statlinesse in it and is far from triviall expressions which may make the matter spoken weightlesse yet is it plain and equable because now He is speaking to edification in practicall things Therefore doth He abstain from the dark manner of expressions which afterward He useth in the following Prophecy But 1. His plainest words are most significant massie and apposite 2. The titles that are given to Himself are stately weighty expressions and titles of God and of Jesus Christ become the preaching of the Gospel well and and are usefull to keep up the reverend estimation which Hearers ought to have of Him It is suitable usually to name Him so as at the mentioning of Him it may appear that the heart is affected with the excellency that is in Him and that the man doth not speak of that glorious Majesty as of other subjects even as Ambassadours should give honourable titles to their Masters 3. The similitudes are pertinent and grave serving more to illustrate the matter and make it plain than to please the ear and tickle the understanding as the comparing of Christs Righteousnesse to gold and raiment and the closing of the Covenant or believing in Him to buying opening c. which manner is usefull to people and that way of speaking in Parables was much used by the Lord who also interpreted them to His Disciples to make the significancie thereof the more to appear 4. He doth ever expresse Heaven by some notable borrowed and various expression thereby to commend the same partly because it is a great advantage to have Hearers in love with it partly because more proper expressions will not alwayes so clearly fully and to the life sute and hold forth the thing that is to be spoken of whence it cometh to passe that sometimes there is an allowance granted to use borrowed expressions in such cases 16. We will find an orderly method in all the Epistles There is indeed no affected curiosity neither are there any Philosophick terms made use of yet method being usefull in it self to clear the matter and to help Hearers to conceive and retain what is said and so subservient to edification our Lord doth also condescend to that way Therefore in generall we see all these Epistles have 1. A Preface 2. A Narration 3. A Conclusion as if He had purposely casten them in one mould More particularly we see He beginneth them all with this Thus saith he c. Thereby to evince it to be His Word A main thing to be adver●ed to as the foundation both of Preaching and Application that it may be made out at first to be warranted by the Lord and so to be His Word as if He Himself were speaking 2. He proposeth in them all some stately stile and title of Himself which is also a main thing to be adverted to in Preaching that at the entry both Ministers and Hearers may be affected with the Majesty of Him who is Master of the Ordinances by some serious grave and weighty insinuation Thereby to dispose both for the more fit speaking and hearing 3. He doth begin at these things which are more generall and belong to information as in letting them know their case and His thoughts of them then he cometh to particulars 4. In particulars He premitteth clear discoveries and convictions of sin to exhortations to duties and offers of the Gospel and He premitteth exhortations to motives whereby He presseth them And lastly He closeth with what is most pathetick and affectionate either in way of threatning or promise having that weighty admonition added He that hath ears to hear let him hear c. and so He beginneth by working them up to some serious composed frame of spirit and closeth with some affectionate impressing of the thing upon them in the most pathetick manner Although this here be most in application yet we conceive that this order of proposing what is more general and doctrinal and which serveth to the clearing of the judgement in the first place and the subjoyning of what is more convincing pathetick and affectionate which is done by way of use and application in the last place That thereby hearers may be dis-missed with some impression of the thing this order we say may be well gathered hence And indeed it is the most native and genuin order first to inform the judgement and thereby to make the readier way to work upon the conscience will and affections To this purpose see Act. 13. how Paul doth there proceed and close vers 38 39 c. 17. In all this the Lords way holdeth forth His great design of gaining them to whom He speaketh so as it satisfieth Him not to exonete Himself to speak so of Him in doing of His duty but He is zealous to get His message received and in sum to get them saved therefore weightily doth He follow it invi●ing exhorting pressing and protesting as unwilling to be refused This indeed is a fountain-qualification of a Preacher to be travelling in birth till Christ be formed in hearers and so to Preach to them as hungering and thirsting for their Salvation and not having only before him the proposing of some profitable matter or the handling of some point exactly nay not only his own exoneration and the justifying of God by making the hearers inexcusable but a single serious desire to have them gathered and espoused to Christ that the proud may be humbled the hypocrite convinced and the Word made the savour of life unto life unto them according to their case This I say is a fountain-qualification from which many other qualifications do

of thunder yet all these gifts work for the good of the one body of the Church that there may be no schism or defect in the same as it is 1 Corinth 12.25 In the description of these Cherubims or living Wights Ezek. 1. every one of them hath all these properties and perfections as their description cleareth because the scope is there to describe holy Cherubims but here being applied to Ministers of the Gospel not one of them hath all these properties yet all of them joyntly have them all which sheweth that though the Lord furnish not every Minister eminently with all gifts that yet He useth to furnish Ministers joyntly considered with what gifts are needfull for His Churches good so that what one wanteth another hath that the hand and the eye may acknowledge they have need of the foot c. More particularly the first beast is said to be like a Lion which doth expresse the zeal undantoned courage and boldnesse wherewith some Ministers are eminently furnished in carrying on the work of the Lord especially in difficult times Thus were the Apostles furnished and many others in after-times who have adventured boldly upon such hard work as hath made the world to think them mad in such undertakings yet have they been carried through the same And from this we may see how our zealous Reformers have been set a work to pursue Reformation against so many difficulties to wit it hath been by being made partakers of this lion-like spirit The second beast is like a calf or oxe which though he be not so bold in attempts as the other to wit the Lion yet is usefull for his ●ureablnesse and service By this are set forth Ministers furnished with patience humility and painfulnesse in labour and submissivenesse in suffering which is also no little gift And as the former prove profitable to the Church in respect of their zeal and boldnesse so do they with their patient and constant drawing in the Lords yoke even under the crosse This is not to be understood as if the first wanted patience or the second courage for there is a zeal and boldnesse in suffering as well as in doing and if boldnesse have not a readinesse to submit to the crosse it will not be approven but the meaning is that some Ministers who have patience and endurance are yet to say so predominant and more eminent in the exercise of their zeal and courage and others who are stout and couragious also yet in Gods providence are called to vent the same in suffering so as their patience and painfull laboriousnesse appeareth to be predominant in them The third beast hath a face as Man this setteth forth such as are furnished with reason prudence and wisdom in an eminent manner for mannaging the affairs of His house which is not a humane naturall policie but a gift of wisdom and discretion bestowed by God upon them as it is 1 Cor. 12.8 10. And by this wisdom and prudence they edifie and build the Church as others that are more observably zealous and couragious though they seem not to keep the same manner of proceeding in all things with the former yet is the same end pursued by them and the same rule is observed in pursuing of it and the same Spirit acteth them all Wherefore it would not be thought strange if diverse Ministers driving the same design be yet thought different in their manner of following the same The fourth beast is like a flying Eagle this sheweth the deep reach and insight wherewith God hath furnished some in the mysteries of the Gospel as also a Spiritualnesse in their gift and strain beyond others whereby hearts may be drawn from this earth to the pursuing after things that are above Of those we may have occasion to speak Chap. 6. Only now we see how wisely the Lord fitteth His Servants for His Work and doth usually time and tryst such and such qualifications in Ministers according to the state of His Church It is ordinary for some to apply these four beasts to the four Evangelists but there is no ground for it beside Iohn being one of these Evangelists cannot be thought to invite himself to come and see as all these four beasts do Chap. 6. In the eight Verse these beasts are further described A sixth part of their description is and the four beasts had each of them six wings about them this is borrowed from Isa. 6.2 3 c. where the Seraphims are so described by which it further appeareth that Ministers the Angels of the Militant Church are represented by these beasts These wings shew their expeditnesse and readinesse to obey Gods will And further from Isa. 6. we may gather the reason why they are called six First Because there is need of two to cover their face who are admitted to such nearnes●e with God this signifieth the impression which they have of the holy Majesty of God and that Godly fear and reverence that ought to be in Ministers in their going about holy things this is commended in Levi Mal. 2.5 that he feared God and was affraid before His Name Secondly The use of other two wings is to cover their feet whereby is expressed the sensiblnesse which they had of their own sinful infirmities this is a thing well becoming a Minister in his ministeriall duties to be walking with fear and with humility as being sensible of his own sinfulnesse and the great disproportionablnesse that is between God and him This is Paul's word 1 Corinth 2.3 I was with you in weaknesse and in fear and in much trembling And it is certain that where the first is to wit the right impression of Gods holinesse there this will be also Thirdly The last two wings are for their duty for with two they are to flye Here is a good contemperature when Ministers walk under the impression of Gods holinesse and of their own sinfulnesse and yet are not by these more indisposed but made more fit for His work and chearfull and readie in the performing of their duty If the first four wings be not in exercise the two last will not be very fit for their work and it is Spiritual wisdom to keep all these in the right place The seventh qualification whereby these beasts are described is They were full of eyes within In the sixth Verse they were full of eyes before which respecteth their dependencie upon God and full of eyes behind which representeth their care over their flocks here they are full of eyes within which holdeth forth their watchfulnesse over themselves in that they so look to others as they do not overlook themselves but are seriously reflecting upon their own inward condition so they are good Ministers and they are also good Christians in their own private walk and their being good Christians in having respect to their own Spiritual thriving is no little qualification for their discharge of ministerial duties and for their being admitted to so great