Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	incense_n	prayer_n	smoke_n	1,391	5	11.4786	5	false

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

heat of persecution no violence nor cry in these straits no complaint of plundering or oppression no sequestration no quarterings there no poverty not a poor person among all that company entry into heaven putteth a close to all these none of them are admitted to follow a Believer further than the ports of the City It must then certainly be good to be there The Lamb His sweet companie and the enjoyment of Him compleateth all we hold both Grace and Glory of Him we have a speciall relation to Him He is in our own nature there God-man in one Person the greatest glimpse of the God-head will probably be attained in Him and all tears will be wiped way whatever may comfort a Believer will be given and what disquiets a Believer will be removed There are three things that disquiet a Believer that will not be in heaven 1. Sinning and interrupting of Gods service and neither â—in nor tentation will be there no devils nor corrupt nature flesh and bloud enter not there 2. The interruption of the sense of Gods favour which is now but at starts as He is pleased to let it out but no interruption of favour there as they serve Him day and night so He dwelleth among them the communion is constant And by the way Obs. That an uninterrupted serving of God and an uninterrupted communion with God and enjoying of Him go together 3. Outward persecutions and wants pinches and straits none of these do follow the Saints into heaven and in opposition to all these they enjoy God in a most excellent way and the companie of the Lamb and are feasted by living fountains of water and if any thing be more delectable than another they have it and that in abundance freshly flowing for ever Vse 1. Long in a holy and warrantable way to share and have experience of this happy condition and labour to entertain clearnesse of right and interest in it 2. Back your longings with endeavours to be at it It is to be feared that many of us when we shall yeeld our breath and soul do find that we have looked on Heaven as a story 3. Mortifie your members which are upon the earth what are all Idols when they are laid in the ballance for-against this happinesse in its highest degree with its soul-sweetning circumstances What happinesse so desirable as this or to be compared with the enjoying of God wherein there is perfect holinesse without sin and compleat happinesse without stop or interruption 4. Be comforting your selves from and confirming your selves in the hope of this happinesse all ye who are fled to Christ for refuge suppose ye be under tribulation now there is a time coming when ye will get out of it and though a body of death trouble you and wants oppression poverty hunger nakednesse c. keep you at under yet when ye come to Heaven ye shall be troubled with none of these things none are poor but all are rich there none are naked but all are cloathed with white robes none are hungry but all feasted and well fed and suppose ye have a heartlesse time here yet then there is no fear no sin nor sorrow nor cause nor occasion of it The result of all this is to commend to you these two directions 1. Seing all this happinesse cometh through washing in the Lambs bloud Think much of Believing make that knot sure it is that upon which Heaven hangeth loose that knot and Heaven will fall by from you This carnall security that is among the most part of you is not believing search and try your condition make sure your calling and election and seek to know that it is sure and out of question 2. Seing Heaven is such a happy life and there is a resemblance of it here aime at the beginning of it and we will find something of it in these words as they relate to the Church-militant 1. By serving God and by holinesse ceasing from sin They that serve God most uninterruptedly are likest Heaven count it your happinesse to be worshipping and serving God without intermission The more spirituall constant and immediate our service is the more it is like Heaven thus we enter in Gods rest Heb. 4.10 when we cease from our own works and do His. 2. To be enjoying Gods company though not in that immediate way as in Heaven yet by Faith in Him and by His Spirit in us and by the having our conversation lift up to him Col. 3.1 2. This is the earnest and first fruits of Glory much nearnesse and communion with God maketh us like Heaven the likest thing to it in the world is to dwell in Him and with Him 3. To be in Christs Flock under His care and tutory fed by Him and led by Him and feeding on Him and yeelding our selves up to Him 4. A contentednesse with our present condition and lot in the world as He is pleased to carve it out to us to learn in every estate to be content Philip. 4. in the enjoying of God and Christs care of us 5. Wainednesse of affection from carnall and worldly delights not engageing in nor thirsting after these Paul opposeth a heavenly conversation to this Phil. 3.19 20. In a word study to reach a further length in holinesse and endeavour after a more full communion with God and in all other things give him His will There might be some more fore-taste of happinesse had in these things Lord make us serious in seeking after them LECTURE I. CHAP. VIII Vers. 1. ANd when he had opened the seventh seal there was silence in heaven about the space of half an hour 2. And I saw the seven Angels which stood before God and to them were given seven trumpets 3. And another Angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden altar which was before the throne 4. And the smoke of the incense which came with the prayers of the Saints ascended up before God out of the Angels hand WE have heard how under the former six seals the Lord hath been revealing and foreshewing the state of the Church here on earth till that first great change of bringing Christianity in request publickly and making it to be owned and countenanced by Authority in the world by reason whereof Idolaters and persecuterâ— should be disowned and discountenanced so far the sixth seal came to foreshew and hold out the shaking and overturning of that Idolatrous world and bringing horrour and trembling on persecuters Before he came to prosecute the opening of the seventh seal which bringeth the history of the Church that continueth to the end of the world in two periods one of the trumpets another of the vials he hinted in the former Chapter at this sad storm which was coming on the Church from all airths and at our Lords stepping in to hold these winds from

of under the types and terms of the Old Testament Without insisting further in needlesse mysteries the scope of this intercession and the interposing of it between the opening of the seal and sounding of the trumpets we conceive is to hold out these things which are Doctrines 1. Christs care of His Church and Saints that while there is a coming storm to blow on the world and a hypocriticall generation to be plagued He steppeth in and interceedeth for them in coming trials and storms He is ever mindfull to pray for them that they be not hurt by them and we conceive it is for this end brought in here to let the Church and all see the care of the Mediator His compassionatenesse and sympathie and that He is as carefull for preventing their sin as for preventing their hurt and judgement now in heaven as tender as when He was on earth Luke 22.32 2. It is supposed here that a time of trouble is a speciall time of praying then all Saints pray there is no standing in a trial without praying Or praying is a speciall duty or mean of defence for a trial the prayers of all Saints are spoken of here which in many places are compared to Incense and Sacrifice Psal. 141.1 Hos. 14 c. Yea that all Saints pray here it sheweth they deserve not that name who pray not especially in difficult times when a storm is come or coming on the Church there is no Saint but He is a praying Saint especially at such a time and these Christ offereth to the Father though with His own incense it is made the mark of a Godly man Psal. 32.6 For this shall every one that is Godly pray unto thee in a time when thou mayest be found and it is made the mark of an atheist that he calleth not upon God Psal. 14. This is clearly holden forth here 3. That there is no efficacie in the prayers of all the Saints without Christs intercession they are offered by Him the sacrifice is laid down before Him By Him we come to God Heb. 7.25 and 13.15 He is the high Priest who only can enter the most Holy and through whom we have accesse to God there is no prayer acceptable to God as it is offered up by us but as it is put in His hand in His censer only it is acceptable for there are defects in the prayers of all Saints the most holy Saint is faulty and hath need of a Mediator to make his peace and preserve it and to present his prayers both the persons and the prayers must be accepted through Him and whatever we expect as the return of our prayer it must be expected upon account of His satisfaction and on no other ground and nothing must be suffered to stick to our prayers of the conceit of our worth or of the worth of our prayers This is much acknowledged but as much slighted and most pray as if accesse were to be had another way and without being sensible of the defects of and guilt that is in their prayers 4. That Christ offereth and perfumeth all the Saints prayers lesse or more There is no prayer in no Saint that He refuseth whether they be weak or strong whether they be faint or more fervent with lesse or more spirit and life in them whether shorter or longer well ordered or confused if they come from Saints be warranted in the Word and grounded on the promise and put up in His name they are by Him offered All go in one censer and all go up as the smoke of sweet incense and through Him are accepted of God He taketh the least sigh and putteth it in His censer and it hath a good savour to God out of His hand He refuseth no Saints prayer nor sendeth it back unanswered Whatsoever ye ask in My name I will do it Ioh. 16 23. and the Father heareth Him alwayes Iob. 11.42 What an encouragement and direction how to pray is this and a comfort in praying 1. That our blessed Mediator receiveth the prayer and putteth it in His censer putteth incense with it that it ascendeth not alone but in His name by vertue of His right and in His bloud it appeareth many right carnal poor fecklesse prayers are savoury to God on this account and none upon another He is our dayes-man this should encourage us 2. It directeth us to imploy Christ in our prayers which is to have respect to His sufferings and satisfaction and intercession allanerly both in making the prayers acceptable and iâ— our expecting the return of what is asked without reâ—pecting our selves or our prayers except as beloved and acceptable in Him 3. It is matter of consolation in and after prayer and ground of quietnesse that how-ever our prayers be not much worth yet Christs incense maketh them savoury This being well considered would teach us to make more conscience of praying than anxiously to dispute whether we be heard or no. 5. There is an excellent conjunction here between the Saints praying and Christs interceeding as being both useful and necessary to the obtaining of the Believerâ— point Their prayers and His incense go well together as if none of them were profitable without the other at least for a conscience to quiet it self a praying man may expect a benefit by Christs intercession while he improveth it which one that prayeth not cannot expect both are necessary but not in a meritorious way the merit cometh alone from Christ but both are called-for in the command and in the promise God hath knit them together It is true God is sometimes found of them that seek Him not which is His own Soveraign way but when we look to the promises and the ground of our expectation we will find them all qualified with seeking Ezâ—k 36.37 Notwithstanding I will be enquired of by the house of Israâ—l for all these things Let all these be joyned together and separate not what God hath conjoyned seing He hath bidden us pray and pray in Christs name Follow that way and order for these who either pray none or pray not in His name cannot expect a hearing these are knit together as well as His satisfaction and our faith Concerning Christ's Intercession THere is no peice of the fulnesse of our blessed Lord Jesus that is more rich in consolation than His intercession is and yet it is often suffered to ly beside even the Believer not being emproven to the excellent use which doth flow from it as if there were no such treasure therein seing therefore there is so fair an occasion in the first part of this Chapter to speak thereof we may essay it a little in His strength not as if we could unfold this mystery and satisfie curiosity therein nor yet as if we were to debate speculative questions that are raised concerning the same intending only to lay open the practicall part as it tendeth to the Believers consolation We shall therefore endeavour shortly to speak to these

spirituall Priesthood will most properly agree to that according to the usuall application thereof in Scripture These Redeemed are said to fall down before the Lamb which is to shew their humble and reverend way of going about this work of praise and was spoken of Chap. 4. vers 10. Lastly They are furnished for this work having every one of them harps and golden vials full of odours or incense which are the prayers of Saints this sheweth their fittednesse and readinesse for the work and it is done in expressions borrowed from the Ceremoniall worship under the Old Testament when yet the scope is to expresse the spirituall Worship that is given to God under the Gospel By harps are understood instruments for praise as is frequent in the Psalms and we will find the Saints in their chearfull condition Chap. 15.2 so described This sheweth a warmnesse and bendednesse of heart ready to burst out in the praise of the Mediator and to make melody thereby within themselves before Him which is more acceptable to Him and comfortable to them than the sweetnesse of any materiall instrument whatsomever as Ephes. 5.19 and Colos. 3.16 where we are commanded to praise with grace in our hearts which may well be the thing signified by these harps Beside this They have golden vials full of odours or incense Incense was used in the Ceremoniall worship when the people approached to offer up their requests to God therefore we have the word Psal. 141.2 Let my prayer be set forth before thee as incense vials are vessels wherein these were offered and so vials full of ordours will signifie a spirituall fittednesse with the Spirit of Grace and Supplication as is promised Zech. 12.10 to pour out the heart to God in prayer as well as in praise They are two notable qualifications of Believers and it is ordinary both in the Old and New Testament to understand by sacrifices and offerings the morall duties of praise and prayer in the dayes of the Gospel As to the last part this is confirmed in the words following which are the prayers of Saints where two things are answered 1. Would we know who these beasts and Elders were who have these vials It is answered they are Saints that is Believers Members of the Militant Church according to the usuall acception of the word and this confirmeth the former exposition which we gave of these parties Again would we know what these odours are which are in the vials the Text saith they are the prayers of Saints that is these odours represent the prayers of Saints which may either be understood indefinitely as interpreting what is meaned by odours in the generall and so all the prayers of all the Saints on earth in generall may be called odours and incense or we may take it with a speciall relation to this place and so the odours here will signifie the prayers of the same Saints who had the vials in their hands and thus they bring not properly the prayers of others to offer up to God which yet were not absurd considering that these officers were living Saints on earth but they bring their own prayers even as by harps is signified their own expressions of praise or the praise expressed by themselves as the Song following will clear This therefore hath no affinity at all with the Popish Doctrine of the intercession of Saints departed which is utterly crosse to the scope of this place It is to be observed also how different this phrase is from that which is attributed to Christ Chap. 8. vers 3. where he alone offereth the prayers of all Saints adding incense thereunto Their song followeth in the â— and 10. vers Where 1. there is the expression of their praise 2. The grounds or reasons thereof Their song is said to be a new song and they sing a new song 1. Because the matter was so great and excellent that no former expression of praise could as it were reach the same for which cause Psal. 40. David saith He had put a new song in his mouth when by a new and singular mercy He had given him matter thereof 2. It is new as contradistinct from the more obscure expressions of praise that were under the Old Testament Now the Office of the Mediator being more clear and He having made Himself more known to His People they accordingly expresse His praise in a new song The matter expressed is Thou art worthy to take the book and to open the seals thereof that is in sum thou art worthy to be Mediator and to execute what belongeth to that Office This looketh not to be very much at the first yet there cannot be more said For if we will consider 1. This expression putteth Him beyond all creatures for none of them was found worthy and so by this they acknowledge Him to be beyond all 2. This expression hath in it an acknowledgement of His worthinesse and fitnesse to be Mediator and in all things to have the preheminencie and a Name above every name that is named which is the greatest conferred Glory that is conceivable and more than Angels and Men are capable of or can comprehend 3. This expression implieth their hearty assent to Gods constituting of Him in that Office and their exulting to see Him prosper and glorified in the executing of the same which is a thing well becoming a member of Christs Body and a subiect of His Kingdom and is the greatest length they can come at to wit to be assenters by their acknowledgement of His worth to Gods advancing of Him to this dignity The grounds of the praise follow in three steps the last being alwayes more particular than the former and an effect thereof The first is for thou wast slain that is in the execution of Thy Office and in obedience to the Fathers will Thou hast submitted Thy self to death even to a violent deâ—th and accordingly hath suffered the same and so Thou wast slain This dying of an accursed death is the great article and condition required upon the Mediators side of the Covenant of Redemption upon the undertaking and undergoing of which all priviledges promised to Him therein are grounded and from thiâ— all the Works of Redemption flow therefore here it is made the reason of His worthinesse to administer the Office of a Mediator in every thing and why He cannot but be thought worthy to do the same and to be praised by His People because He was slain and so hath performed what was undertaken by Him The second ground is And hast redeemed us to God by thy bloud out of â—very kindred and tonguâ— and people and nation In this there is a very sum of the Gospel and Work of Redemption and it is the more particular application of the former ground and the effect thereof as was said and this inforceth the former reason We have reason say they to praise Thee for Thy death for by it we that were lost and sold

expressing the nature of the Judgement is set out to be fire casten c. Casting of fire Ezek. 10.2 is holden forth to be a denunciation of Judgement coming and the Lords departing from His Themple and so we take it to signifie here some sad Judgement of a spiritual nature coming on the Church 3. It is said to be taken from the altar to shew what sort of fire or contention it is or whereabout it should rise not about externall civil things but spirituall according to Christs word Luk. 12.42 I came to send fire on the earth c. which being compared with Mat. 10. is clear to be divisions and variances about Religion kindled by a mistaken and misguided zeal in some and by passion pride and enmity in others it is kindled in the Church and sloweth from the altar and these that serve at it and spreadeth in others This is otherwise expounded by some as Christs sending forth His Spirit and Grace like fire in the hearts of His people But 1. this agreeth not so to the scope for immediately the Angels prepare themselves as taking the word to be given them by this Nor 2. doth it agree so to the event or effect which certainly is terrible and expounded so through the Book Chap. 9. and 11. ult voices thunderings and earthquakes set out Gods terrour especially consideirng how they are linked together with Judgments And 3. It agreeth best to the signe of casting down fire from the altar which is opposed to His gracious sending up incense added to the prayers of all Saints in the Versâ— before and this followeth as His rejecting and casting back such services as it were of others beside His Saints there being a great difference between incense ascending and fire descending and Christs using the same instrument as the censer for both sheweth His doing it as Mediator having all power in Heaven and Earth and therefore it is said Luk. 12. He came to send it not only occasionally but by His overruling guiding and timeing of it and expresly as it is a Judgement it is said 2 Thess. 2. He will send them strong delusions c. 2. The effect of this is answerable in the close of the Verse There were voices lightnings c. which shew some terrible effect and stir that followed for though thunderings c. may sometimes be as an evidence of Gods hearing prayer 1 Sam. 12.16 Yet considering how other wayes it is taken in this Book See Chap. 11.14 and 16.18 and that they follow the casting of fire on the earth and that the Angels immediately sound who till now were restrained we cannot but look upon it as a word given to them to make ready immediately upon the back of this sign the seven Angels prepare to sound upon which fire and other judgements followed c. And if it be asked why not before it is insinuated they waited for orders and the signe and command which now they get 2. Further Observe There is in these effects a gradation and the sharpest and sorest is hindmost and these steps may be for a little sum of what was to follow by the sounding of the first four trumpets especially as will appear Observe 1. In this with its order comparing it with what went before Christs intercession and the Saints praying That Judgements even spirituall Judgements of Errour Schism Division c may follow a praying time and a praying frame of Gods people I mean on the visible Church while the Godly are serious in prayer and hypocrites but dissemble There may follow very great spirituall Judgements on a Church after a praying spirit hath been on the Lords People in that Church All the Saints have been praying before though they were not acceptable but through Christs intercession and yet upon the back of that followeth this Judgement Experience hath proven the truth of this and it floweth partly from the malice of the devil that worketh and rageth the more the more instant and earnest they be with God partly from the Judgement of God plagueing godlesse and formall hypocrites who in a praying-time joyn with the Godly but as it is 2 Thess. 2. have not the love of the Truth nor a practice suitable to it and the more that such pray they draw on the more guilt accidentally and there is the more giving up to be discovered and partly God may be forewarning and forearming His people by such a frame against such a storm What marvell if after our purity and praying such a Judgement come to discover a multitude of gracelesse profane hypocrites and counterfeit dissemblers and to give them a fill of their own wayes that were not in love with His Beside Gods peoples praying for Christs Kingdom flourishing and His peoples prosperity will hasten judgement on them who do not grow in it Often inward enmity at the right way when it is not received in love though it may be in profession is plagued with outward out-breaking in wrong wayes more than if there had never been profession 2. This fire cometh from the altar Observe That there is a fire that cometh from the altar that hath â—ight terrible effâ—cts i.e. by such instruments concerning such a subject as belongeth to the altar and followed that way Or thus Contention and strife about spiritual things amongst Church-men and flowing from them to others is a very sad Judgement and hath very terrible effects it most marreth the beauty of the Church it obstructeth the spirituall growth of Gods people and burneth up all their spirituall life Lord save us from this Judgement and make all His servants and people warrie of the kindling of it and make us more earnest in prayer that God would quench what of it is begun lest it go on to consume us Observe 3. That these spirituall Judgements are ordered and timed by Christ who setteth bounds to them His soveraignity reacheth these things the fire cometh not till He cast it the trumpets sound not till He give them orders 2 Thess. 2. He sendeth strong delusion Luk. 12. I came to send fire on the earth though the sin be lying on them and others be instrumentall in it yet the delusion cometh not by guesse and when God in Judgement plagueth He hath His own way of ordering and timing it as He thinketh meet and were not His bridle is in the mouth of this Judgement we had been more consumed with it ere now The 6. vers sheweth to what purpose this was and in it it is said the seven Angels prepared themselves to sound Why not at first when the trumpets were given them Answ. Because as we said they waited for orders and now orders being given they delay not but fall to do their duty Yet 1. by preparing either themselves or their instruments for it 2. By keeping due order and not confounding their commissions and the timing of these neither precipitating without commission though furnished with gifts nor rashly and confusedly going

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