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…

Concerning a Minister his particular Message to a particular Auditory, and if it may be again and again insisted-on and repeated?

Besides what is already said, there are two things in this Chapter which we may consider a little further. And, 1. from vers. 4. we may see there is no less Spiritual wisdom and dependence on Christ called-for in the venting of light and in bringing forth of what we know, than there is diligence required in searching of Gods mind that we may know; and it is not warrant enough for Ministers to communicate that to the Church at all times which they know, because it is the Truth of God. For, John knew that these seven thunders were such, but there is a more special warrant to be looked unto. We mean not that there should be some extraordinary thing here: but as from Johns call, in general, we may gather the necessity of a call to the Ministry; so from his being commanded to write this and not that which was also revealed to him, we gather proportionably, that Ministers ought to try what in such and such a particular case is called-for to be communicated unto people as Gods message at such a time to them, seeing every thing which he knoweth cannot be delivered at once; something therefore is to be chosen, and that upon such consideration as may be sufficient for his peace who conscientiously aimeth to follow Gods mind: in reference to which, we may adventure to propose these generals, 1. That men would not look for any extraordinary impulse in swaying of them to the choice of Texts or Doctrines, it will be safest to walk by reasons that will abide the trial, especially where that which the impulse driveth at, doth not appear upon rational grounds to be so edifying indeed, where any extraordinary offer of a Text and solid reason from the convenience of that matter concur, in that case it is not to be neglected; yet now seeing God hath not left men to an immediate way of attaining to the knowledge of the Gospel preached, but doth require of them the use of mediate and ordinary means, so also are men both in reference to their calling in general and to particular messages, to collect His mind more from solid sanctified reason than from a mere internal impulse, left thereby God be tempted, and Satan get occasion to insinuate himself too much in our choice, or at least to confuse us by proposing one thing after another, that so he may indispose for all;

BEsides what is already said, there are two things in this Chapter which we may consider a little further. And, 1. from vers. 4. we may see there is no lesse Spirituall wisdom and dependence on Christ called-for in the venting of light and in bringing forth of what we know, than there is diligence required in searching of Gods mind that we may know; and it is not warrand enough for Ministers to communicate that to the Church at all times which they know, because it is the Truth of God. For, Iohn knew that these seven thunders were such, but there is a more speciall warrand to be looked unto. We mean not that there should be some extraordinary thing here: but as from Iohns call, in generall, we may gather the necessity of a call to the Ministrie; so from his being commanded to write this and not that which was also revealed to him, we gather proportionably, that Ministers ought to try what in such and such a particular case is called-for to be communicated unto people as Gods message at such a time to them, seing every thing which he knoweth cannot be delivered at once; something therefore is to be chosen, and that upon such consideration as may be sufficient for his peace who conscientiously aimeth to follow Gods mind: in reference to which, we may adventure to propose these generals, 1. That men would not look for any extraordinary impulse in swaying of them to the choice of Texts or Doctrines, it will be safest to walk by reasons that will abide the trial, especially where that which the impulse driveth at, doth not appear upon rationall grounds to be so edifying indeed, where any extraordinary offer of a Text and solid reason from the conveniencie of that matter concur, in that case it is not to be neglected; yet now seing God hath not left men to an immediate way of attaining to the knowledge of the Gospel preached, but doth require of them the use of mediate and ordinary means, so also are men both in reference to their calling in generall and to particular messages, to collect His mind more from solid sanctified reason than from a meer internall impulse, left thereby God be tempted, and Satan get occasion to insinuate himself too much in our choice, or at least to confuse us by proposing one thing after another, that so he may indispose for all;

2. Although God be not tied to any immediate or extraordinary pointing out of such a particular subject or condition of souls, yet is He not to be slighted, but humbly to be depended upon, and seriously to be prayed unto for guidance and signifying of His mind in that, either by some inward leading of the mind to that which may be profitable, or by enabling of us singly to discern and conclude from rational grounds what may he called-for by Him, that so His pointing at some one thing beside an other, either by inward stirring, or outward circumstances, be not despised, but at least brought to trial if it be found fit; and we are sure if it be of God, the more it be tried, it will be found to be the more suitable.

2. Although God be not tied to any immediate or extraordinary pointing out of such a particular subject or condition of souls, yet is He not to be slighted, but humbly to be depended upon, and seriously to be prayed unto for guidance and signifying of His mind in that, either by some inward leading of the mind to that which may be profitable, or by inabling of us singly to discern and conclude from rationall grounds what may he called-for by Him, that so His pointing at some one thing beside an other, either by inward stirring, or outward circumstances, be not despised, but at least brought to triall if it be found fit; and we are sure if it be of God, the more it be tried, it will be found to be the more suitable.

3. In this trial, not only the matter is to be considered as it is truth, but also if it be edifying and profitable as lying near the great end of the Gospel, to wit, the engaging of souls to Christ, and conforming of them to Him, Christ being the end of the Law, and the foundation which the wise Master-builder layeth and buildeth upon among a people, 1 Cor. 3. and all builders are to take heed not simply only how they build, but how they build thereupon, ibid. vers. 10. left they build hay and stubble thereon in stead of gold; and all truths, that, considered in themselves, are more remote, are to be squared by, and levelled so as may further this. 2. If it be pertinent to the present Hearers and their present case, either for convincing, comforting, or instructing, &c. as we would conceive Christ would do, if He were writing from Heaven to such a people as he did once, Chap. 2. and 3. and to the seven Churches. 3. In this choice, even the temper and disposition of the people is to be considered, and so what may most edify these who are so qualified, in which a Minister is neither to seek to be pleasing unto them, nor yet needlessly to irritate, but so to level at edification as he may most probably gain the end on such; for, as in bodily diseases, Medicines are not to be given alike to all persons for the same diseases, but respect is to be had to several constitutions, and accordingly applications more strong or more gentle are to be prepared; so here, some are more sharply to be dealt with, and contrarily: order also is to be observed where several things are necessary what to begin at, and how to proceed and prepare them so as they may be received and admitted; for, as the most healthful Potion cannot profit the Patient except he receive it, and it be so prepared as he may not utterly nauseate and loath it; so is there often no less dexterity called-for in the managing and ordering of a fit matter, &c. and in the choosing of an apposite mids and gaining manner, that what is useful for reproof, conviction, &c. may without prejudice from the way of propounding it, be accepted and digested, than there is faithfulness necessary in aiming at that scope.

3. In this triall, not only the matter is to be considered as it is truth, but also if it be edifying and profitable as lying neer the great end of the Gospel, to wit, the engaging of souls to Christ, and conforming of them to Him, Christ being the end of the Law, and the foundation which the wise Master-builder layeth and buildeth upon among a people,

4. In all this, there is much need of singleness, that the conscience may have a testimony of its aiming allanerly at edification, when it is searching to discern what is mainly called for; neither will it be unuseful to observe what Doctrines occur, to which of them a door is opened, making the enlargement thereof the more easy, which of them have the most pertinent uses natively flowing from them; This is a main rule to be observed in the making choice of Doctrines, and in choosing upon these and the like grounds the conscience may have quietness; for although they be not sufficient to sway one simply to the choosing of any matter, yet where the question is betwixt things equally pertinent and profitable, at least where the difference is not so easily discernible, they may have weight comparatively to sway to one more than to another: and although, especially where there is occasion, Ministers ought deliberately to choose their purpose, and know it is truth even from the place they are to speak of before they go to public, that they may in Faith assert that to be the meaning of the Spirit, and with the greater boldness go to speak when they are clear of their warrant; yet we conceive, that Ministers would not peremptorily limit their message to what matter or expressions the Lord shall furnish them with in their private study, so as to repel every motion that may be suggested to them in the time of delivery: in this indeed men had need to be sober, and to fear, lest in hunting after other Doctrines, or by their negligence or presumption needlessly they tempt God by slighting the ordinary means when they may use them, much less would they accept of every motion of every matter, as coming from God to them to be brought forth at such a time;

4. In all this, there is much need of singlnesse, that the conscience may have a testimony of its aiming allanerly at edification, when it is searching to discern what is mainly calledfor; neither will it be unusefull to observe what Doctrines occur, to which of them a door is opened, making the enlargement thereof the more easie, which of them have the most pertinent uses natively flowing from them; This is a main rule to be observed in the making choice of Doctrines, and in choosing upon these and the like grounds the conscience may have quietnesse; for although they be not sufficient to sway one simply to the choosing of any matter, yet where the question is betwixt things equally pertinent and profitable, at least where the difference is not so easily discernable, they may have weight comparatively to sway to one more than to another: and although, especially where there is occasion, Ministers ought deliberately to choose their purpose, and know it is truth even from the place they are to speak of before they go to publick, that they may in Faith assert that to be the meaning of the Spirit, and with the greater boldnesse go to speak when they are clear of their warrand; yet we conceive, that Ministers would not peremptorily limit their message to what matter or expressions the Lord shall furnish them with in their private studie, so as to repell every motion that may be suggested to them in the time of delivery: in this indeed men had need to be sober, and to fear, lest in hunting after other Doctrines, or by their negligence or presumption needlesly they tempt God by slighting the ordinary means when they may use them, much lesse would they accept of every motion of every matter, as coming from God to them to be brought forth at such a time;

for, if these motions be dangerous, and not always safe in private, as was formerly hinted, •uch more have they need to be adverted to in public before one forbear the following of some digested purpose to insist on some other thing but presently occurring, yet where some outward providence changeth the case from what it was in the speakers apprehension before his ⟨p. 474⟩coming to public, or where the matter suggested is pertinent both to the place of Scripture and pressing of the same purpose which the Preacher aimeth at, so as if it had offered in private, he would have embraced it before some things he had thought of, and the matter being such that he is not altogether unacquainted with, but hath clearness in the thing which is now presented before him; if also it hath with it some convincing proof and weighty expression of the thing which is in it self profitable; we conceive that that is not altogether to be slighted and neglected, but may warrantably and in faith be yielded unto, and embraced, as if it had been formerly thought upon, especially when the Lord hath been sought in private, and diligence hath been used; yet it hath there been a restraint as to the Lords furnishing of some apposite message till then there can no reason be given why the Lord may not suspend the answering of these prayers till the speaker come to public and then do it; and except this were, Ministers should never go to public how ever necessary their Call were, till first they had satisfaction about their particular message in private, which were too great a limiting of God, and unbecoming that dependence which His Ministers ought to have on Him, which daily experience doth prove not to be in vain; and seeing the message must come from the Lord, is it not alike as to the thing it self, whether He give it in private or in public?

for, if these motions be dangerous, and not alwayes safe in private, as was formerly hinted, •uch more have they need to be adverted to in publick before one forbear the following of some digested purpose to insist on some other thing but presently occurring, yet where some outward providence changeth the case from what it was in the speakers apprehension before his ⟨p. 474⟩coming to publick, or where the matter suggested is pertinent both to the place of Scripture and pressing of the same purpose which the Preacher aimeth at, so as if it had offered in private, he would have embraced it before some things he had thought of, and the matter being such that he is not altogether unacquainted with, but hath clearnesse in the thing which is now presented before him; if also it hath with it some convincing proof and weighty expression of the thing which is in it self profitable; we conceive that that is not altogether to be slighted and neglected, but may warrantably and in faith be yeelded unto, and embraced, as if it had been formerly thought upon, especially when the Lord hath been sought in private, and diligence hath been used; yet it hath there been a restraint as to the Lords furnishing of some apposit message till then there can no reason be given why the Lord may not suspend the answering of these prayers till the speaker come to publick and then do it; and except this were, Ministers should never go to publick how ever necessary their Call were, till first they had satisfaction about their particular message in private, which were too great a limiting of God, and unbecoming that dependence which His Ministers ought to have on Him, which daily experience doth prove not to be in vain; and seing the message must come from the Lord, is it not alike as to the thing it self, whether He give it in private or in publick?

neither can this he called a leaning to immediate and extraordinary inspirations, because by this, there is neither any new Doctrine approven, nor any new way of attaining the knowledge of the Lords mind commended, but only this, that Truths mediately revealed in the Word, and upon the matter known to the Preacher with the grounds and the reasons thereof, may be sometimes brought into the mind of the Preacher in public, which he did not think of in private, yet when presented to him they are in themselves as clear to him to be the truth, and able to bide the trial of the Word, and also fit and apposite for his present purpose as much, and it may be, more than what he had thought of in private; and can he be denied freedom now to choose to insist on these which he would have accounted a favour to have had presented to him in his secret Chamber? Sometimes also the Lord will think mere, that the Minister prosecute some point in its application beyond what he purposed in his private thoughts, and will put in edge upon him and give him liberty in the delivery thereof beyond ordinary, and furnish him with expressions suitable for the following thereof, and shall he straiten his own liberty which all Ministers are to pray for, and shun the pressing of that which is profitable upon his Hearers, even when he is fitted for it, because that was not presented to him in private? It cannot give him peace to despise that motion, when the judgement is convinced of the soundness and edifyingnesse thereof: for, in such things as are most profitable to people, and which therefore the spirit doth suggest, there is to the intelligent Minister an unquestionableness; and the question is not here, whether such a thing be truth or not; for we suppose that it is obvious, and if it be not so, there is then good ground to lay it by till in a due way it may be tried (for it is not like that at such a time the holy Ghost will propound matter, which is debatable, to be the subject of a Ministers present message for the edifying of people;) but the question is, whether the bringing forth of this truth now presented, the reproving of this sin, the pressing of this duty, &c. be pertinent and may not more usefully be brought forth at this time than suppressed? we conceive there can be no such difficulty here in this, but the decision thereof may be easy.

neither can this he called a leaning to immediate and extraordinary inspirations, because by this, there is neither any new Doctrine approven, nor any new way of attaining the knowledge of the Lords minde commended, but only this, that Truths mediately revealed in the Word, and upon the matter known to the Preacher with the grounds and the reasons thereof, may be sometimes brought into the mind of the Preacher in publick, which he did not think of in private, yet when presented to him they are in themselves as clear to him to be the truth, and able to bide the triall of the Word, and also fit and apposit for his present purpose as much, and it may be, more than what he had thought of in private; and can he be denied freedom now to choose to insist on these which he would have accounted a favour to have had presented to him in his secret Chamber? Sometimes also the Lord will think meer, that the Minister prosecute some point in its application beyond what he purposed in his private thoughts, and will put in edge upon him and give him liberty in the delivery thereof beyond ordinary, and furnish him with expressions suitable for the following thereof, and shall he straiten his own liberty which all Ministers are to pray for, and shun the pressing of that which is profitable upon his Hearers, even when he is fitted for it, because that was not presented to him in private? It cannot give him peace to despise that motion, when the judgement is convinced of the soundnesse and edifyingnesse thereof: for, in such things as are most profitable to people, and which therefore the spirit doth suggest, there is to the intelligent Minister an unquestionablenesse; and the question is not here, whether such a thing be truth or not; for we suppose that it is obvious, and if it be not so, there is then good ground to lay it by till in a due way it may be tried (for it is not like that at such a time the holy Ghost will propound matter, which is debatable, to be the subject of a Ministers present message for the edifying of people;) but the question is, whether the bringing forth of this truth now presented, the reproving of this sin, the pressing of this dutie, &c. be pertinent and may not more usefully be brought forth at this time than suppressed? we conceive there can be no such difficulty here in this, but the decision thereof may be easie.

Sometimes also a matter studied, may in the Lords wisdom be forgotten, and some other profitable matter offered in the room thereof, by which He sometimes necessitateth the insisting on this which may be by His blessing more useful than the other; It is recorded of Augustine by Poss. in his life, that being extraordinarily cutted short in his memory from his intended purpose, he was led abruptly and with vehemency to insist against the Manichean Error contrary to his purpose, and that palpably both to his own observation and to the observation of others, which made him thereafter at dinner express his confidence, that the Lord would evidence some design of His in that particular, which accordingly came to pass; for, a Manichean, beside Augustine's knowledge, being a Hearer, within some few days openly disclaimed that Error, and acknowledged that digression by the Lords blessing to have been•he mean of his conversion. And many such cases there are wherein the Lord may signify His mind of a message to a Minister at the instant of speaking, which ought not to be despised by him.

Sometimes also a matter studied, may in the Lords wisdom be forgotten, and some other profitable matter offered in the room thereof, by which He sometimes necessitateth the insisting on this which may be by His blessing more usefull than the other; It is recorded of Augustine by Poss. in his life, that being extraordinarily cutted short in his memory from his intended purpose, he was led abruptly and with vehemency to insist against the Manichean Errour contrary to his purpose, and that palpably both to his own observation and to the observation of others, which made him therafter at dinner expresse his confidence, that the Lord would evidence some design of His in that particular, which accordingly came to passe; for, a Manichean, beside Augustines knowledge, being a Hearer, within some few dayes openly disclaimed that Errour, and acknowledged that disgression by the Lords blessing to have been•he mean of his conversion. And many such cases there are wherein the Lord may signifie His mind of a message to a Minister at the instant of speaking, which ought not to be despised by him.

5. There is much help in this debate, when a Minister who hath ordinarily the same ⟨p. 475⟩hearers and no extraordinary occasion intervening, doth settle on an ordinary, either in respect of purposes to be gathered from diverse Scriptures, or of one portion of Scripture continuedly together; in which case the general at first is to be chosen according to the former grounds, which also will warrant in the following thereof, although no such explicit debate be about every part; and this is neither unuseful to the Minister or People, because in Scripture, and Epistles, the Doctrines that suit Persons and Churches, are wisely and compendiously often compacted together; and the following of the method of the holy Ghost, and the dependence that one thing hath upon another, doth both contribute much for the bringing forth of His mind in the Word, when it is followed in the order proposed by Him without diversion and interruption, and also maketh it more weighty to the hearers, and more native, and to be digested with the less prejudice, when they see such doctrines and purposes so linked together by the holy Ghost, and obvious without any immediate choice of the Minister himself, whereas often people are ready with more prejudice to look on particular Texts made choice of by the Minister, as having more of men in it than in the former way; and certainly the holy Ghosts putting of purposes together, sometimes in one method, sometimes in another, is not to be despised, although Christian prudence would choose what matter and method doth more suit the case of such a people than another, and accordingly to fix on the Scripture that is most agreeable to that. It seemeth also that among the Jews, order in reading and expounding of the Law was observed, and we see it for the most part ordinarily followed by the Ancients in their Sermons; yet, in this way every Verse or every Doctrine is not to be equally insisted on or prosecuted in the Application, but these are to be chosen which make most for the edifying of the present hearers, seeing now it is to these we preach and not to the Romans or Galatians, &c. and therefore are especially to insist on these truths, duties, sins, &c. which concern most the present case;

5. There is much help in this debate, when a Minister who hath ordinarily the same ⟨p. 475⟩hearers and no extraordinary occasion interveening, doth settle on an ordinary, either in respect of purposes to be gathered from diverse Scriptures, or of one portion of Scripture continuedly together; in which case the generall at first is to be chosen according to the former grounds, which also will warrand in the following thereof, although no such explicit debate be about every part; and this is neither unusefull to the Minister or People, because in Scripture, and Epistles, the Doctrines that suit Persons and Churches, are wisely and compendiously often compacted together; and the following of the method of the holy Ghost, and the dependence that one thing hath upon another, doth both contribute much for the bringing forth of His mind in the Word, when it is followed in the order proposed by Him without diversion and interruption, and also maketh it more weighty to the hearers, and more native, and to be digested with the lesse prejudice, when they see such doctrines and purposes so linked together by the holy Ghost, and obvious without any immediate choice of the Minister himself, whereas often people are ready with more prejudice to look on particular Texts made choice of by the Minister, as having more of men in it than in the former way; and certainly the holy Ghosts putting of purposes together, sometimes in one method, sometimes in another, is not to be despised, although Christian prudence would choose what matter and method doth more suit the case of such a people than another, and accordingly to fix on the Scripture that is most agreeable to that. It seemeth also that among the Iews, order in reading and expounding of the Law was observed, and we see it for the most part ordinarily followed by the Ancients in their Sermons; yet, in this way every Verse or every Doctrine is not to be equally insisted on or prosecuted in the Application, but these are to be chosen which make most for the edifying of the present hearers, seing now it is to these we preach and not to the Romans or Galatians, &c. and therefore are especially to insist on these truths, duties, sins, &c. which concern most the present case;

thus one may insist on some things that are less touched in these Epistles, they being more necessary now, and pass more shortly these questions that are most insisted on in these Epistles, because now not so edifying; and in so doing, the intent of the holy Ghost may be nearest attained, because it was upon that account of edification that Paul insisted much on some things because then their case required it, when he did more shortly pass over other things: in this also a Minister may have some respect to his own gift, as its most fitted for explaining of difficulties, instructing in positive truths and cases, convincing, wakening, or comforting, &c. and so one may more ordinarily follow one strain which would not be so pertinent to another, as it seemeth there hath been a difference in this respect between the sons of thunder and the son of consolation.

thus one may insist on some things that are lesse touched in these Epistles, they being more necessary now, and passe more shortly these questions that are most insisted on in these Epistles, because now not so edifying; and in so doing, the intent of the holy Ghost may be nearest attained, because it was upon that account of edification that Paul insisted much on some things because then their case required it, when he did more shortly passe over other things: in this also a Minister may have some respect to his own gift, as its most fitted for explaining of difficulties, instructing in positive truths and cases, convincing, wakening, or comforting, &c. and so one may more ordinarily follow one strain which would not be so pertinent to another, as it seemeth there hath been a difference in this respect between the sons of thunder and the son of consolation.

Further by occasion of this Angel's saying to John, thou must prophesy again, &c. It may be enquired if preaching over and over the same matter be allowable and useful? For answer we say, 1. That the end of preaching being edification, we conceive it is not unsuitable often to insist in the same things, even though they be known and understood by the hearers; because the end of preaching is not only to inform the judgement, and alway to bring some new increase to that, but to further conversion by the espousing of hearts to Christ, and holiness, by pressing the practising of known duties, and eschewing of known sins; and this being certain, that many who know the Doctrine of Faith and Holiness also, are yet defective in their practice, There is need therefore both in invitations, exhortations, expostulations, reproofs, &c. often to come over the same thing, especially where the Truths are material and concerning in their use, and the duties are slighted, or the sins followed in the place. In that case it ought neither to be grievous to the Minister to insist on the same things, as the Apostle speaketh, Philip. 3. nor yet be stumbled at by the people, although it will require deniednesse in both; yea, sometimes it may be more difficult for a Minister to get over his own inclination that aimeth to carry some new thing, and not again to carry the same message, which may both relish now less to himself and to the hearers than formerly it did, yet ought he not to think it grievous if it be safe for them. This we see the Prophets of old did with their hearers, using the Word as an hammer (as it is called by Jeremiah, 23.29.) by doubling strokes to bear that in, which at first took no impression: This way also the Lord followeth in the Gospel; How often presseth He the necessity of Repentance, the difficulty of entering to Heaven, what concerneth the abounding and hazard of hypocrisy, the necessity of His own suffering, of self-denial and bearing the Cross and other Truths, in themselves needful, and to the present hearers useful? This is also ⟨p. 476⟩used by the Apostles, who in their Preaching and Writing, insist again and again in the same things: and although often hearers itch after some new thing, yet are Ministers not to feed that humour. Chrysostom hath a notable expostulation with his hearers to this purpose on the 2 Thess. Chap. 2. hom. 3.

saith he, some hearers say, why should we come to Church, to hear the same things over and over? to these he saith, Are ye not ready to go to Theatres to hear the same things, to the running of horses to see the same things? &c. doth not (saith he) the same Sun rise again, and its light is not the worse? do we not use the same food for our bodies, and they are not the less wholesome? Or, if ye have often heard them, ought ye not then to profit by them, and the better to know them? Others again (saith he) when enquired in any thing, were ready to reply, we heard it but once: whereby he would bear out the necessity of repeating the same things, and the inexcusableness of a people that yet could neither endure it, nor profit without it. 2. We say, Ministers would do this, so as it may neither foster their own laziness nor become trivial and less savoury to the hearers, but in respect of his own liveliness and the weightiness of the manner of his proposing it, and in respect of these expressions and manner of following it, it would be so convoyed as being indeed a new Sermon, though an old matter: hence we set, that in the same matter our Lord Jesus multiplieth parables, and sometimes one way and sometimes another way presseth the same thing, as we see by the parable of the sower, Matth. 13. of the labourers, who were in their opinion first, yet made last, Chap. 20. of the marriage supper, and wedding garment, Matth. 22. of the foolish Virgins, Matth. 25. and many other ways. Paul also, Philip. 3. prefaceth to this, and giveth the reason of it, thereby to remove tastiness and itching from the hearers, or any prejudice against his practice which might mar the weight or fruit of the thing which he is to insist on; which practices, no question, may be laudably followed by Ministers both in the matter and manner; and Truths so preached ought to be received by the hearers as healthful to them to feed upon the second or third time, as if they had never formerly heard them; yea, thereby they ought to gather the necessity of their use-making of these Doctrines, Reproofs, &c. more now than if once only they had heard them, lest they constrain the proposing of them again unto them, and draw on more guilt by not making use of them now again and again repeated and pressed, than if they had heard them but once.

LECTURE I.

CHAP. XI.