A commentary upon the book of the Revelation Wherein the text is explained, the…A commentarie upon the book of the Revelation Wherein the text is explained, the…

5. Application would rather be squared to the edification of the Hearer than simply and only regulated by the Doctrine that it riseth from: for, sometimes there may be seemingly flourishing applications, when a Minister speaketh in the prosecuting of some truth, and in the pressing of some point with respect to the matter that he is handling, which is in it self good; and yet it may be little useful to the Hearers spoken unto, as not being pertinent to them. Our Lord here conformeth His application to these He writteth unto: so such truths ought to be insisted on, and pressed, as befit the Hearers.

5. Application would rather be squared to the edification of the Hearer than simply and only regulated by the Doctrine that it riseth from: for, sometimes there may be seemingly flourishing applications, when a Minister speaketh in the prosecuting of some truth, and in the pressing of some point with respect to the matter that he is handling, which is in it self good; and yet it may be little usefull to the Hearers spoken unto, as not being pertinent to them. Our Lord here conformeth His application to these He writteth unto: so such truths ought to be insisted on, and pressed, as besit the Hearers.

6. The matter insisted upon, is diverse; sometimes reproof, sometimes exhortation, sometimes it is in reference to corrupt Doctrine, sometimes to the inward spiritual case, &c. which showeth, that a Minister would not be addicted to, nor always dwell upon one thing; but would sometimes convince gain-sayers and clear truths, sometimes Preach practical things, and that of diverse sorts; because Faith and Practice is the end of Preaching; and clearness in, and acquaintance with truth, maketh Hearers solid, and well grounded in both; beside, that in numerous Auditories there are varieties of conditions which call for variety of edifying Doctrine.

6. The matter insisted upon, is diverse; sometimes reproof, sometimes exhortation, sometimes it is in reference to corrupt Doctrine, sometimes to the inward spiritual case, &c. which sheweth, that a Minister would not be addicted to, nor alwayes dwell upon one thing; but would sometimes convince gain-sayers and clear truths, sometimes Preach practicall things, and that of diverse sorts; because Faith and Practice is the end of Preaching; and clearnesse in, and acquaintance with truth, maketh Hearers solide, and well grounded in both; beside, that in numerous Auditories there are varieties of conditions which call for variety of edifying Doctrine.

7. In his striking at errors, we find, 1. That he doth not insist on questions of more remote concernment, such as many were in these times; but on these that are in their nature more gross, and in their consequence more hurtful. 2. The errors that he toucheth, were such as were presently troubling the Church, and these Churches in particular to whom be writteth. Old buried errors are not sit matter for ordinary Preaching. 3. He pursueth these errors as most gross and abominable things, to make them odious and abominable unto his people; and for that end, compareth the promoters thereof to Balaam and Jezebel. It was regretted by holy Mr. Greenham, That some by their trifling way of confuting error, made it but ridiculous, whereas they ought by earnestness and gravity, to have made it hateful.

7. In his striking at errours, we find, 1. That he doth not insist on questions of more remote concernment, such as many were in these times; but on these that are in their nature more grosse, and in their consequence more hurtfull. 2. The errours that he toucheth, were such as were presently troubling the Church, and these Churches in particular to whom be writteth. Old buried errours are not sit matter for ordinary Preaching. 3. He pursueth these errours as most grosse and abominable things, to make them od•ous and abominable unto his people; and for that end, compareth the promoters thereof to Balaam and Iezebel. It was regrated by holy Mr. Greenham, That some by their trifling way of confuting errour, made it but ridicolus, whereas they ought by earnestnesse and gravity, to have made it hatefull.

9. The Lord doth not insist upon the most high sublime and obscure things, either in His Doctrines, Reproofs, or Directions, such as are the more abstruse Questions of the ⟨p. 262⟩Schools, or the most Spiritual experiences of grown Christians, although this last, being well timed, hath its use; but He presseth the most plain, obvious and uncontrovertible duties of Religion, to wit, Repentance, Self-examination, Faith, Zeal, &c. It is a great and main part; yea, the very life of application, to stir up to the practice of acknowledged duties, and to restrain from confessed sins: for, as mainly the life of Religion lieth in the practice of these; so the most powerful preaching, is, in the pressing of them. We may to this purpose see also in that Sermon of our Lords, which is recorded by Matth. in his 5, 6 and 7. Chapters, how familiarly He condescendeth to expound the Law, to direct in the exercise of Prayer and Fasting and other duties, both in the first and second Table; wherein certainly He is still pressing Spiritual service.

9. The Lord doth not insist upon the most high sublime and obscure things, either in His Doctrines, Reproofs, or Directions, such as are the more obstruse Questions of the ⟨p. 262⟩Schools, or the most Spiritual experiences of grown Christians, although this last, being well timed, hath its use; but He presseth the most plain, obvious and uncontrovertible duties of Religion, to wit, Repentance, Self-examination, Faith, Zeal, &c. It is a great and main part; yea, the very life of application, to stir up to the practice of acknowledged duties, and to restrain from confessed sins: for, as mainly the life of Religion lieth in the practice of these; so the most powerful preaching, is, in the pressing of them. We may to this purpose see also in that Sermon of our Lords, which is recorded by Matth. in his 5, 6 and 7. Chapters, how familiarly He condescendeth to expound the Law, to direct in the exercise of Prayer and Fasting and other duties, both in the first and second Table; wherein certainly He is still pressing Spiritual service.

10. In all these, the Lord so followeth the application as He may imprint it on the conscience, and leave some profitable fruit by it: and, in a word, He convinceth, exhorteth, reproveth, offereth counsels, &c. as they may be edified by it, and every word may gain its native end. Therefore we see when He convinceth of, and reproveth for, sin, He doth first point at the particular sins where with He chargeth them. Secondly, He doth aggrege these sins by showing the guiltiness and sinfulness of them. Thirdly, He proposeth weighty and sad threatenings to scare them: and the more secure and self-confident they be, (as in the Epistle to Laodicea) he doth the more sharply ripe up their inside, and the more emphatically and significantly express his abhorrency thereof, and their hazard thereby. Again, when He exhorteth to duty, He doth, 1. make the duty plain, that it may be known what he calleth-for. 2. He giveth some helps for furthering of them in the performance thereof, to wit, the remembering of what is past, or their examining of their own way, watchfulness and advertency for the time to come, and such like; which are both in themselves principal duties and great helps in all the practice of holiness. 3. He presseth these exhortations to duties with motives, which comprehend both the prejudice of neglecting them, and the advantage that cometh by the performing of them. Again, when He proposeth the offer of the Gospel, and inviteth to believe (as to the Church of Laodicea) He doth, 1. open their sinful dangerous and hypocritical case, and battereth down the ignorant self-confidence which they had in their own formal profession. And, 2. He proposeth the right remedy, to wit, Himself and His benefits, His imputed Righteousness which can only cover their nakedness, &c. 3. He cleareth the terms upon which that gold and white raiment is obtained, under these expressions of buying, opening, hearkening, &c. And, 4. He doth most sweetly, and yet most vehemently press it: partly, by condescending friendly to counsel and entreat; partly, by making His offer large, free, and particular to any man that will open, &c. and partly by urging His call weightily and rousingly with a behold, I stand; as if after He had made the offer and had knocked, He were now taking instruments, in the consciences of hearers;

10. In all these, the Lord so followeth the application as He may imprint it on the conscience, and leave some profitable fruit by it: and, in a word, He convinceth, exhorteth, reproveth, offereth counsels, &c. as they may be edified by it, and every word may gain its native end. Therefore we see when He convinceth of, and reproveth for, sin, He doth first point at the particular sins where with He chargeth them. Secondly, He doth aggrege these sins by shewing the guiltinesse and sinfulnesse of them. Thirdly, He proposeth weighty and sad threatnings to scare them: and the more secure and self-confident they be, (as in the Epistle to Ladicea) he doth the more sharply ripe up their inside, and the more emphatickly and significantly expresse his abhorrencie thereof, and their hazard thereby. Again, when He exhorteth to duty, He doth, 1. make the duty plain, that it may be known what he calleth-for. 2. He giveth some helps for furthering of them in the performance thereof, to wit, the remembring of what is past, or their examining of their own way, watchfulnesse and advertencie for the time to come, and such like; which are both in themselves principall duties and great helps in all the practice of holinesse. 3. He presseth these exhortations to duties with motives, which comprehend both the prejudice of neglecting them, and the advantage that cometh by the performing of them. Again, when He proposeth the offer of the Gospel, and inviteth to believe (as to the Church of Laodicea) He doth, 1. open their sinful dangerous and hypocritical case, and battereth down the ignorant self-confidence which they had in their own formal profession. And, 2. He proposeth the right remedie, to wit, Himself and His benefits, His imputed Righteousnesse which can only cover their nakednesse, &c. 3. He cleareth the terms upon which that gold and white raiment is obtained, under these expressions of buying, opening, hearkening, &c. And, 4. He doth most sweetly, and yet most vehemently presse it: partly, by condescending friendly to counsel and intreat; partly, by making His offer large, free, and particular to any man that will open, &c. and partly by urging His call weightily and rousingly with a behold, I stand; as if after He had made the offer and had knocked, He were now taking instruments, in the consciences of hearers;

thereby, as with a nail to fasten His invitation upon them; and so, pressing their closing therewith, or otherwise assuring that He will leave this instrument upon record against them.

11. We find, what ever the case of the people be that He speaketh unto, the up-shot and scope of His message, is, ever to persuade a closing of the treaty between Him and them. Therefore, when He chargeth with sin, He leaveth not there, but commendeth unto them Repentance; and giveth a promise of welcoming of them upon that condition: when He quarrelleth for hypocrisy and deadness in profession, He proposeth Christ, and adviseth to accept of Him: when He exhorteth to duty, as to Repentance and Zeal; yet, even then doth He propose Christs Righteousness, as the only cure and cover of their nakedness (as in the last Epistle is clear:) whereby we may see, 1. what a Ministers scope should be, and whereat he should aim in conviction, reproof, &c. and where he should leave his hearers, to wit, at Christs feet, who is the end of the Law for Righteousness. And it is not unprofitable, even explicitly to make that the use and close of all. 2. We may see, that the Law and Gospel should be both preached and pressed together, and that so, as the one seem not to encroach upon the other. And especially this would ever be clear, that the weight of our peace with God doth not lie upon duties when they are pressed, but upon the righteousness of Christ. As it is a great practice in a Christian, to give the Law and Gospel their due place in practice; so is it a main qualification of a Gospel-Minister, rightly to rid marches between the Law and the Gospel. This maketh so much insisting in the Epistles to the Romans, Galatians, &c. to keep Justification by Faith in Christ, clear and distinct ⟨p. 263⟩from Works and Duties, even when they were much pressed and practised. And it is no less dangerous to Professors to rest on Duties, than to omit them: and therefore the necessity of being denied to them in the point of Justification, and of resting upon Christs alone, is to be cleared and pressed by Preachers, as a most necessary and fundamental thing.

11. We find, what ever the case of the people be that He speaketh unto, the up-shot and scope of His message, is, ever to perswade a closing of the treaty between Him and them. Therefore, when He chargeth with sin, He leaveth not there, but commendeth unto them Repentance; and giveth a promise of welcoming of them upon that condition: when He quarrelleth for hypocrisie and deadnesse in profession, He proposeth Christ, and adviseth to accept of Him: when He exhorteth to duty, as to Repentance and Zeal; yet, even then doth He propose Christs Righteousnesse, as the only cure and cover of their nakednesse (as in the last Epistle is clear:) whereby we may see, 1. what a Ministers scope should be, and whereat he should aim in conviction, reproof, &c. and where he should leave his hearers, to wit, at Christs feet, who is the end of the Law for Righteousnesse. And it is not unprofitable, even explicitly to make that the use and close of all. 2. We may see, that the Law and Gospel should be both preached and pressed together, and that so, as the one seem not to encroach upon the other. And especially this would ever be clear, that the weight of our peace with God doth not ly upon duties when they are pressed, but upon the righteousnesse of Christ. As it is a great practice in a Christian, to give the Law and Gospel their due place in practice; so is it a main qualification of a Gospel-Minister, rightly to ridd marches between the Law and the Gospel. This maketh so much insisting in the Epistles to the Romans, Galatians, &c. to keep Justification by Faith in Christ, clear and distinct

12. For this cause, the nature of the Covenant, and Justification by Christ, are especially to be cleared, where a Church is formal, that is, free both of errors in Doctrine, and gross scandals in practice, and resting there: wherefore we see, that in the Epistle to the Church of Laodicea (which is charged with neither of these) our Lord doth most especially insist on this: for, the beating down of error, and banishing of gross profanity, are but, as it were, the taking-in the outworks of the devils kingdom; therefore when these are gained, the main batteries are to be directed against self righteousness, hypocrisy, presumption, self-confidence, &c. that the soul may be brought to receive Christ in earnest, and zealously and seriously to study holiness, without which a formal profession will be but as a stone of stumbling.

12. For this cause, the nature of the Covenant, and Justification by Christ, are especially to be cleared, where a Church is formall, that is, free both of errours in Doctrine, and grosse scandals in practice, and resting there: wherefore we see, that in the Epistle to the Church of Laodicea (which is charged with neither of these) our Lord doth most especially insist on this: for, the beating down of errour, and banishing of grosse profanity, are but, as it were, the taking-in the outworks of the devils kingdom; therefore when these are gained, the main batteries are to be directed against self righteousnesse, hypocrisie, presumption, self-confidence, &c. that the soul may be brought to receive Christ in earnest, and zealously and seriously to study holinesse, without which a formal profession will be but as a stone of stumbling.

13. We see that our Lord Jesus putteth together an entire mould of the whole Doctrine and practice of Godliness, giving, as at one view, a sight of our natural sinfulness and hazard, and of the way how these may be remedied; so that when He proposeth any quarrel, He leaveth not off till He propose also the remedy, press duty, and close with some encouraging conditional promise. This is also profitable for a mixed Auditory (especially at solemn times, and other occasions, wherein people are usually most serious and attentive) to give together a view of the Doctrine of the Gospel; so that when a conviction is pressed, and the Hearer is made somewhat hot, he may have some present discovery of the way which he ought to take; and that he may either be informed, or, at least, be put in mind of as much of the Gospel as may be a ground of his peace, if it be improved, though he should never afterward hear any more. This we see was the Apostles way in their occasional Sermons in the History of the Acts, wherein the sum of the Gospel is usually comprehended; and the Lord himself doth so with Nicodemus, Joh. 3. and though there be difference now, in some respect, where the Gospel is ordinarily and daily Preached, so that this is not so necessary to be done always explicitly, as if they had never heard the Gospel before: and although it becometh a Minister to draw his Doctrine from some particular Text; yet considering, that the generality of Hearers, are very ignorant of the series of the Gospel, and others are weak and inadvertent even in things which they someway know; and considering withal, that a Minister may have occasion by way of Reason, Use, Mean, Motive, Question, or otherwayes, to hint a view of the Gospel almost from any material Doctrine, and that without any just imputation of impertinency, we conceive, that generally and usually its expedient to follow this manner; especially on the Lords Days, which are most fit for Gospel-doctrines (people being then for that end set apart and sequestered from their ordinary businesses) and when the body of the most ignorant people are gathered together. This way certainly by Gods blessing would look more like a mean of conversion (and hath in experience been ordinarily found so) than when now one point, and then another, are distinctly handled;

13. We see that our Lord Jesus putteth together an intire mould of the whole Doctrine and practice of Godlinesse, giving, as at one view, a sight of our naturall sinfulnesse and hazard, and of the way how these may be remedied; so that when He proposeth any quarrel, He leaveth not off till He propose also the remedy, presse dutie, and close with some encouraging conditionall promise. This is also profitable for a mixt Auditory (especially at solemn times, and other occasions, wherein people are usually most serious and attentive) to give together a view of the Doctrine of the Gospel; so that when a conviction is pressed, and the Hearer is made somewhat hot, he may have some present discovery of the way which he ought to take; and that he may either be informed, or, at least, be put in mind of as much of the Gospel as may be a ground of his peace, if it be improven, though he should never afterward hear any more. This we see was the Apostles way in their occasionall Sermons in the History of the Acts, wherein the sum of the Gospel is usually comprehended; and the Lord himself doth so with Nicodemus,

and so the one is either forgotten by the most part, before they hear the other, or at least is not so warm to them, although they have the knowledge thereof. And these things being the Text of the Bible (to say so) and the great subject and errand which Ministers have to insist on, It ought not to be accounted grievous because of mens nauseating and loathing of them from the frequent mentioning of them, seeing to the 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.

and so the one is either forgotten by the most part, before they hear the other, or at least is not so warm to them, although they have the knowledge thereof. And these things being the Text of the Bible (to say so) and the great subject and earand which Ministers have to insist on, It ought not to be accounted grievous because of mens nauseating and loathing of them from the frequent mentioning of them, seing to the 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 pressing all these things. And we will see, 1. Authority in what is spoken, 2. Evident plainness and clearness, 3. Seriousness and vehement earnestness in pressing what He presseth. Indifferency and coldness in speaking of weighty things, is most unsuitable in a Minister. 4. There is love and affectionate tenderness 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 ⟨p. 264⟩commendations, in His differencing the guilty from the innocent, in His choosing such threatenings and motives as may gain most upon these He dealeth with respectively, and not using the same to all.

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 ⟨p. 264⟩

15. His stile of speaking, is sweet and Heavenly, yet plain and familiar: It hath a sweet stateliness in it, and is far from trivial expressions, which may make the matter spoken weightless; yet is it plain and equable; because now He is speaking to edification in practical 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, massive, 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 useful 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 Ambassadors 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 Righteousness to gold and raiment, and the closing of the Covenant, or believing in Him, to buying, opening, &c. which manner is useful 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 significancy thereof the more to appear. 4. He doth ever express 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 always so clearly, fully, and to the life, suit, and hold forth the thing that is to be spoken of: whence it cometh to pass, that sometimes there is an allowance granted to use borrowed expressions in such cases.

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 Philosophic terms made use of; yet, method being useful 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 general, we see all these Epistles have, 1. A Preface, 2. A Narration, 3. A Conclusion; as if He had purposely cast 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 adverted 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 general, 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 pathetic and affectionate, either in way of threatening 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 pathetic 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 subjoining of what is more convincing, pathetic, 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.

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 advered 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 genuine 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.

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 ⟨p. 265⟩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, inviting, 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 flow, it being seldom in any Minister but it putteth an edge and weight upon the Word in his mouth, as the want of it maketh the most part want savour, and, in the finest words, often to have but little weight.

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 ⟨p. 265⟩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 flow, it being seldome in any Minister but it putteth an edge and weight upon the Word in his mouth, as the want of it maketh the most part want savour, and, in the finest words, often to have but little weight.