The Resurrection of the Witnesses and Englands Fall from Rome, Preamble
The Preamble.
FRom theſe verſes, I deſire as the Lord ſhall enable me, to declare that which God hath diſcovered to me: For I hope that it may be as advantagious to others, as it hath been to my own ſoul.
But though the publication of what appears to me in theſe verſes, be that which I chiefly aim at; yet being preſt in ſpirit, to give forth ſome meditations from the Preamble of this Book; which Preamble is contained in the three firſt verſes of the firſt Chapter of this book of the Revelation: I cannot but here inſert it, as a Preamble to the following diſcourſe alſo; though it may be it may not ſeem in the eyes of ſome ſo pertinent.
The three verſes are as follows:
1. The Revelation of Jeſus Chriſt, which God gave unto him, to ſhew unto his ſervants things which muſt ſhortly come to paſse; and he ſent and ſignified it by his Angel unto his ſervant John.
2. Who bare record of the word of God, and of the teſtimony of Jeſus Chriſt, and of all things that he ſaw.
3. Bleſſed is he that readeth, and they that hear the words of this prophecy, and keep thoſe things which are written therein, for the time is at hand.
In theſe verſes is contained theſe five particulars:
Firſt, The ſubject matter of this book.
Secondly, The reaſon of the divulgation of this book.
Thirdly, The inſtruments of the divulgation of this book.
Fourthly, The fruitfulneſſe of thoſe inſtruments in the divulging this book.
Fifthly, The pronunciation of a bleſſing upon the perſons that reade or hear the words of this book.
The firſt particular contained in theſe verſes, is the ſubject matter of this book; and that it expreſt in theſe words, The Revelation of things that muſt ſhortly come to paſſe, The word of God, and the testimony of Jeſus Chriſt. From whence this is the Obſervation.
Obſerv. 1. That the whole book of the Revelation, is a Revelation, declaration or manifeſtation of the minde of God, about the things which were to come to paſſe, ſhortly after the revealing of it: which Revelation is the word of God, and the teſtimony of Jeſus Chriſt.
This point being ſo evident, and clear in the Text, I ſhall not produce any further proofs of it, becauſe I intend brevity, but immediately proceed to the Deductions which flow from it, which are theſe.
If this book be a Revelation or Declaration of the minde of God about the things, which were ſhortly to come to paſſe: then it is our duty to obſerve how God hath brought to paſſe, the things which he did pre-declare he would bring to paſſe; that ſo we may glorifie God in his omniſciency in fore-ſeeing, and fore-knowledge of all things, and in his omnipotency, in bringing the things to paſſe which he did foreappoint to bring to paſſe: that he can doe all things, and nothing can hinder him from bringing all things to paſſe, according to the counſel of his own will. When Saints doe moſt diligently obſerve the works which God brings to paſſe, according to what he hath pre-declared in his word; then do they moſt anſwer the end, for which God did before reveal theſe things, which was that he might be admired and magnified by his people, in bringing all things to paſſe according to his word, ſhewing that he is God alone: for none elſe can declare things to come, as the eternal God doth. But how can Saints have experience of this, but by comparing his Word and works together? Therefore it is the duty of Saints frequently ſo to do. So much of the firſt.
Secondly, Is this book of the Revelation, the word of God, and the teſtimony of Jeſus Chriſt? then we are hereby informed, That it is warrantable for us to call that which is a Revelation of the minde of God, the word of God. We ſee John cals it ſo, and why may not we? I the rather ſpeak of this: becauſe ſome have affirmed, That nothing may be called the Word of God, but Jeſus Chriſt; becauſe it is a title the Scripture gives to him, as John 1. 1. In the beginning was the Word, and the Word was with God, and the Word was God. And verſ. 14. The Word was made fleſh, and dwelt among us, and we beheld his glory, the glory as of the only begotten Son of God, full of grace and truth. And 1 Joh. 5. 7. For there are three that bare record in heaven, the Father, the Word, and the holy Ghoſt, and theſe three are one. And Revel. 19. 13. And he was cloathed with a veſture dipt in bloud, and his name is called, The word of God; and the armies that were in heaven followed him upon white horſes, &c. But let theſe know, that though in theſe places that title, The word of God, is given to Jeſus Chriſt, he being the eſſential word of God: which is the reaſon why this title is given to him. Yet that the Spirit of God, gives this title alſo to the Scripture, to the written word, the word which is the Revelation of the minde of God, as appears here, and in other places, as Jer. 2. 1. Moreover, the word of the Lord came unto me, ſaying, Go and cry in the ears, &c. And verſ. 4. Hear ye the word of the Lord, O houſe of Jacob, and all the families of the houſe of Iſrael. And Jer. 7. 2. Stand in the gates of the Lords houſe, and proclaim there this word, ſaying, Hear the word of the Lord all ye of Judah, that enter in at theſe gates to worſhip the Lord. Thus ſaith the Lord of hoſt, the God of Iſrael: amend your waies, &c. And Jer. 14. 1. The word of the Lord that came to Jeremiah concerning the dearth, &c. And Jer. 30. 1, 2. The word that came to Jeremiah from the Lord, ſaying, Thus ſpeaketh the Lord God of Iſrael, ſaying, Write all the words that I have ſpoken unto thee in a book. And ſeverall like paſſages to theſe we have, as in Ezekiel 6. 1. and 7. 1. and 12. 1. and 16. 1. and Hoſ. 1. 1. and 4. 1. And the like we have alſo in Joel, Jonah, Micah, Zechary, and the reſt of the Prophets: where it is clear, That that which was the Revelation, or manifeſtation of the minde of God, concerning the waies in which he would have his people to walk, or the things which he was about to doe, whether of bringing a dearth upon a people, or any other judgement; or the doing of them good: This title is given to it; The word of God. So that it is clear that this title may be given to the written Word, the Scripture, both by all the fore-cited places (beſides many others that might have been cited to the ſame effect) and alſo in the text, where this book of the Revelation, is called the word of God. But I ſtill acknowledge, That Jeſus Chriſt is more eminently the word of God, he being the originall of it: for as God doth all things elſe by Jeſus Chriſt, ſo he gives out his Word by him, and Jeſus Chriſt gives teſtimony to it: which is the next inſtruction ariſing from the point, and comes now to be ſpoken of.
Thirdly, Is it ſo, That this Book of the Revelation is the Word of God, and the teſtimony of Jeſus Chriſt? Then this may informe us, that as this: ſo all the Scriptures, doe as truly come from Jeſus Chriſt, as from God the Father: for he gives teſtimony to what the Father ſaies. What the Father declares, he witneſſes, and teſtifieth the ſame; and therefore he is ſaid to be The faithfull witneſſe. Rev. 1. 5. And it is ſaid of him, 1 Cor. 1. 20. For all the promiſes of God in him are yea, and in him amen. So much of the firſt particular, the ſubject matter of this Book. I come now to the ſecond, which is.
The reaſon of the divulgation of this Book; and that is contained in theſe words: Which God gave unto Jeſus Chriſt to ſhew unto his ſervants. From whence ariſes this Obſervation.
Obſerv. 2. That it is the pleaſure of God, to have his ſervants acquainted with his ſecrets, and to know what is his minde concerning things to come.
This we ſee was the reaſon of the divulgation of this Book: becauſe it was the minde of God to have his ſervants acquainted with it, a ſutable place to this, is that, John 15. 15. Henceforth (ſaith Jeſus Chriſt) I call you not ſervants; for the ſervant knoweth no what his Lord doth; but I call you friends: for all things that I have heard of my Father, I have made known unto you: and Pſalm. 25. 14. The ſecret of the Lord is with them that fear him, and he will ſhew them of his covenant. So that it is a clear truth, That it is the pleaſure of God to have his ſervants acquainted with his ſecrets, and to know his minde, concerning things to come.
It being ſo, in the firſt place it teaches Saints to admire, and magnifie the love of the Father, that doth expreſſe himſelf ſo graciouſly to them, as to afford them that honour to be as his friends, in r…vealing his ſecrets to them. It is a remarkable paſſage, Amos 3. 7. Surely the Lord God will doe nothing, but he revealeth his ſecrets unto his Servants the Prophets. Oh what a high ſavour is this, that the Lord ſhould engage himſelf that he will doe nothing, but he will reveal it unto his ſervants! As a tender Husband unboſomes himſelf, and diſcovers his ſecrets to his beloved Wife, and cannot with-hold them from her. So the Lord God doth expreſſe his tender love unto his ſervants, in revealing his ſecrets to them, and he will doe nothing but he will diſcover it unto them. What cauſe have Saints now to admire, and extoll that rich Grace of God, that is extended to them herein?
Secondly, Doth the Lord reveal his ſecrets unto his ſervants? Then ought they to be dilligent obſervers of what he reveals unto them. Revealed things are ſaid to belong unto us, and if they belong unto us, then it behoves Saints to obſerve them, and to improve them to thoſe ends for which they are diſcovered to us; and if we ſhould come ſhort of it, we ſhould demean our ſelves very unworthily. When a man reveals his ſecret unto his dear friend, if his friend ſhould ſlight him in it, and take no notice of what he diſcovers to him, he were a very unkinde, and a very unworthy friend: But how much more may we be ſaid, to carry our ſelves unkindly, and unworthily; if we ſhould ſlight the love of our God, in revealing his ſecrets to us, by not being diligent in obſerving of them? Since it pleaſes the Lord, to reveal to his ſervents things to come; it well becomes them to obſerve them exactly. And ſo much of the ſecond particular, The reaſon of the divulgation of this Book.
I come now to the third, which is the inſtruments of the divulgation of this Book, which is contained in theſe words: Who ſent, and ſignified it by his Angel unto his ſervant John. So that the Angel, and John, were employed as inſtruments in that work. From whence the Obſervation is this.
Obſerv. 3. That though Jeſus Chriſt could reveal immediately to al his ſervants, all theſe things revealed in this Book; yet it pleaſed him to chuſe rather to doe it by inſtruments.
If it had pleaſed him, he might have revealed theſe things to all his people, in all ages ſince John, immediately by his own Spirit; but he chuſes rather to doe it by the writings of John: which he preſerves and keeps up in a high eſteem in the hearts of all his Saints; as his own infallible, and unqueſtionable truth, and teſtimony: or elſe he might have ſent a John, or ſome Prophet of his, to have revealed theſe things by mouth unto his people, in every age, age after age: but he chuſes rather to doe it by revealing it to John, ſo many hundreds of years agoe; and his writings muſt be the inſtruments of revealing theſe things unto his people; and he might have revealed thoſe things unto John immediately himſelf, without any other inſtrument: but he chuſes to ſignifie it by his Angel to his ſervant John. So he might teach, and edifie, and build up his people immediately; but he chuſes rather to doe it by inſtruments, by Apoſtles, and Prophets, and Evangeliſts, and Paſtors, and Teachers: which he hath appointed, For the perfecting of the Saints, for the edifying of the body of Chriſt; till we all come in the unity of the Faith, and of the knowledge of the Son of God unto a perfectman, &c. Epheſ. 4. 11, 12, 13.
So he might likewiſe, have revealed himſelf immediately to all his people of old; but generally it pleaſed him to make uſe either of Angels, or of his ſervants the Prophets, to be the inſtruments of revealing his minde unto his people then. Now the reaſons why it pleaſeth God, uſually to make uſe of inſtruments to effect his deſigns by, may be theſe.
The firſt is that which is the reaſon of all his doings; his own will. He makes uſe of inſtruments, becauſe it is his will to make uſe of inſtruments: for his will is the reaſon, and the rule of all his actions.
Secondly, But a ſubordinate reaſon to this, may be to ſhew his ſoveraignty over al his people; therefore he ſends them about his work, they being all at his royall command.
As a Prince hath power over all that are in his dominion, ſaying to this man go, and he goeth, and to another, come, and he commeth, and to another doe this, and he doth it: So the great King of Kings, and Lord of Lords, maketh it to appear that he hath all his ſervants at his beck, by ſending of them about ſeverall employments.
Thirdly, Another reaſon why he maketh uſe of inſtruments, in revealing and diſcovering his minde to his people, and building up of his Saints, may be to maintain a communion among Saints: for if God ſhould reveal himſelf to all alike, then would not his people have ſuch communion one with another, as they have, to the end they may partake one of anothers gifts; and therefore doth it pleaſe the Lord to make uſe of inſtruments, whereas if it pleaſed him, he could have effected all things immediately, without means or inſtruments: and ſince it is ſo then,
Firſt, It reprehends thoſe that have a low eſteem of inſtruments, and ſleight and undervalue means, upon this ground: that God can worke without inſtruments, and without means. But let ſuch know, that it is the will of God to make uſe of inſtruments, and in ſleighting inſtruments, they contradict his will: and as they that ſleight the Kings Officers, doe ſleight the King: So they, in ſleighting the inſtruments and means that God hath appointed to work by, do ſleight God himſelf, and they do as much as in them lies, endeavor to break the Communion of Saints. And ſurely what ever the pretences of ſuch perſons are, that doe neglect means, and ſleight inſtruments, this cometh not from the Spirit of God in them; for the Spirit teacheth not to undervalue any means, which God hath appointed to be uſed. Though it is true, The Spirit teaches us not to idolize means, nor to tie God to worke only by means, but to acknowledge that God can, and ſometimes doth worke without means and inſtruments; Though he doth uſually work by means and inſtruments: and therefore it is as great an evil on the one ſide, to reject the inſtruments, or means that God uſes to work by, becauſe he hath not abſolutely tied himſelf to them; as on the other ſide, to idolize means or inſtruments, becauſe God doth uſually work by them.
Therefore in the ſecond place Saints are here exhorted, to have a high eſteem of inſtruments, as being of Gods appointment, by whom he will reveal himſelf to his people, and quicken, and comfort, and build them up upon the true foundation. Since the Lord will make uſe of inſtruments, O Saints doe not you ſleight them, leaſt you ſleight God himſelf: but eſteem them very highly in love, for their works ſake. It is the rule of the Apoſtle, 1 Theſ. 5. 12, 13. ſaies the Apoſtle there, We beſeech you brethren, to know them which labour among you, and are over you in the Lord, and admoniſh you; and to eſteem them very highly in love for their works ſake. The Apoſtle knew very well that God could if he had pleaſed, have built up his people without employing ſome to labour among them, in the Word, and Doctrine, and without the admonitions of men, but theſe being inſtruments, and means of Gods appointment; He therefore preſſes the Saints, to eſteem very highly of thoſe inſtruments, for that works ſake that God had appointed them unto: for though Paul, and Apollo, and Cephas can doe nothing of themſelves, yet they are to be highly eſteemed, as being inſtruments in Gods hand, by which God will work. And ſo all the means which God hath appointed for his people to make uſe of, in which he will be found of them, and in which he will have Communion with them, let them prize, and embrace, and make uſe of, waiting upon God in the uſe of them, who will be found of them at laſt, and will make it appear, that they have not ſought him in the uſe of means in vain. Though for a time he ſeem to be ſilent towards them, yet at laſt he that ſhall come, will come, an I will not tarry.
It is unqueſtionably the policy of Satan, to take off Saints from uſing means, that they may be deprived of that comfort, and benefit which otherwiſe they might obtain in the uſe of means.
Therefore let all Saints beware of ſuch deluſions, whereby they are drawn to diſhonour God, in ſleighting the inſtruments and means which he hath appointed, and let them be exhorted to embrace means, and make diligent uſe of them; for they are bleſſed that ſo doe, as will appear in the handling of the fifth particular. But ſo much for this third particular, The inſtruments of the divulgation of this Book.
The fourth particular, Is the faithfulnes of thoſe inſtruments in the divulgation of this book, it is expreſt in theſe words: Who bare record of the Word of God, and of the teſtimony of Jeſus, and of all things that he ſaw. We ſee that as the Angel ſignified it to John, ſo John did not fail in recording any thing of it, but he bare record of all things that he ſaw. Whence the Obſervation is this:
Obſerv. 4. That when God ſetteth inſtruments about a worke which he will have done, they muſt, and they ſhall effect it.
Jeſus Chriſt will have his ſecrets declared to his ſervants, and he imploieth John about this work; and John doth it punctually: he bare record of the word of God, and of the teſtimony of Jeſus, and what, of ſome things? Nay, of all things which he ſaw. And this truth is further confirmed, by two pertinent Scriptures, which we have to this effect. One is Amos 3. 8. The Lion hath roared, Who will not fear? The Lord God hath ſpoken, who can but propheſie? The other is, Acts 4. 20. For we cannot but ſpeak the things which wee have ſeen and heard. In both theſe places it appears, that it is not poſſible for inſtruments to be ſilent, nor to ſit ſtill, when God hath ſpoken to them, and given them commiſſion to doe his work.
Firſt, Is it ſo that when God ſetteth inſtruments about a work which he will have done, that they muſt, and ſhall effect it? Then this informes us of the reaſon why Saints fear not perſecution, nor impriſonment, nor death, but chooſe rather to ſuffer them all, then to conceal the truth that is diſcovered to them, or to diſert the work they are called to: for God having ſtirred up their ſpirits, and ſet them about this work, they cannot be ſilent, and ſit ſtill, but ſhall go on in deſpite of all oppoſition, to accompliſh the worke which God hath appointed them to do. Thus did Luther, and thus have many other Saints done, and many ſhall doe: For if the Lord have ſpoken they cannot but propheſie, ſpeak the things they have ſeen and heard: for their light is not given them to hide it under a buſhell; but their love to Chriſt conſtraines them to hold it forth, and the ſtrength of Chriſt carries them forth.
Secondly, Since it is ſo, it ſerves to encourage Saints, conſidering that the work that God hath to doe ſhall ſurely be accompliſhed, no oppoſition ſhall hinder it: for though inſtruments ſeem to be never ſo weak, yet they muſt, and ſhall accompliſh Gods deſigns. Therefore fear not, the day ſhall break forth, and the ſhaddowes ſhall fly away, and none of the powers of darkneſſe ſhall be able to hinder it. But I ſhall ſay more to this point in the following diſcourſe; Therefore ſo much ſhall ſuffice to be here ſpoken of it, and of this fourth particular, the faithfulneſſe of the inſtruments of divulging this Book.
The fifth particular, Is the pronounciation of a bleſſing upon the perſons that read, or hear the words of this Book. And that we have in theſe words: Bleſſed is he that readeth, and they that hear the words of this propheſie, and keep thoſe things which are written therein; for the time is at hand. From whence ariſes this Obſervation.
Obſerv. 5. That it is a bleſſed thing, to reade and hear the Word of God, and particularly that which is contained in the book of the Revelation, ſo as to keep it.
This clearly appears in theſe words: and the Apoſtle James likewiſe witneſſeth the ſame, Jam. 1. 25. Be ye doers of the word (ſaith he at the 22. verſ.) and not hearers only deceiving your own ſelves. Whereas it appears he ſpeakes of the written Word, which men may …ar with the ear, and doe not. And now at the 15. verſ. he ſaies: Who ſo looketh into the perfect law of liberty, and continueth therein; he being not a forgetfull hearer, but a doer of the work, this man ſhall be bleſſed in his deed. What is the man that James ſaith ſhall be bleſſed? It is the man that looketh into the perfect law of liberty, (that is) heareth or readeth the word of God in the Scripture, (which is a perfect law of liberty, Spiritual liberty) and heareth or readeth it, not forgetfully, but is a doer of it: This is the bleſſed man.
Thus it is a clear, That it is a bleſſed thing to hear and reade the Word of God, and particularly that which is contained in the Book of the Revelation, ſo as to keep it.
Then firſt, This condemns thoſe that neglect the reading, and the hearing of the word: ſince it is a bleſſed thing to reade, and hear the Word of God ſo as to do it.
Now they that doe not reade it, nor hear it, cannot doe it: for ſaies the Apoſtle, Rom. 10. 14. How ſhall they believe in him, of whom they have not heard? Implying, That without hearing the Word of God, they cannot believe in God: but if the Apoſtle had not ſo ſaid, yet we ſee it to be true, In that the nations and people to whom the Goſpel is not preached, and that doe not reade it, doe altogether continue in unbelief. And ſo thoſe that are under the darkneſſe of Popery, to whom the word in the purity of it is not preached, and have not liberty to reade it, they continue alſo in a dark and a miſerable condition; but among thoſe people where the Word is embraced, and read, and heard there are many brought into the obedience of faith. Nay, in ſome places of this Kingdome where they ſeldom en…oy a publick Preacher, yet by reading the Word they are made partakers of the ſweet bleſſing of it. They ought therefore to be ſharply reproved for their folly, who neglect the hearing, and reading the Word, and conſequently the doing of it, in which they might be bleſſed.
In the ſecond place, Hence all ſorts of people are exhorted to be frequent in reading the Word, for all deſire to be bleſſed, and thoſe that have in any meaſure been made partakers of the bleſſing of the Goſpel, they cannot but deſire more of it; therfore it would be wiſdome for all to improve the means of being made bleſſed, which is hearing, and reading the Word.
If a man that deſires a great outward eſtate, ſhould be perſwaded that if there were any way at all for him to attain that eſtate, it muſt be ſuch, or ſuch a way, that man would be ſure to take that way.
Why this is the caſe in reſpect of attaining Spiritual bleſſings; the readieſt way that any Soul can take to attain them, is a frequent reading, and hearing of the Word of God, waiting for the comming in of the Spirit in it. O therefore let not men diſcover that they have a ſleight eſteem of Spirituall bleſſings, and heavenly treaſures, by neglecting the means by which they are attained: for if men have a high eſteem of Gold, and Pearls, if they know the means by which they may be attained, they will make uſe of thoſe means: ſo according to the eſteem we have of Spirituall bleſſings, will be our diligence in improving the means of attaining them.
Object. But it may be ſome one will ſay, I have been frequent in hearing and reading the Word, and finde it but an empty thing, I hear and am as carnal as before, I read and am as dark, and low as before; and therefore how can it be ſaid that hearing, and reading the Word, is a means of attaining Spirituall bleſſings?
I Anſwer,
Anſw. Firſt, If thou findeſt to thy apprehenſion, but little benefit from hearing or reading the Word; yet thou canſt not conclude it would be better with thee, if thou didſt not reade or hear the Word, for there is no ground of hope for thee, when thou neglecteſt all means of enlivening, comforting, or of heightning the Spirit.
But ſecondly, Though to thy apprehenſion thou haſt no benefit from reading, or hearing the Word, yet remember, that the Word is compared to ſeed, Mat. 13. 19. and 1 Pet. 1. 23. Now you know that ſeed uſeth to lie hid under the clods for a time, and afterward groweth up: ſo may the ſeed of the Word ſeem to be hid in thee for a time, and yet afterward it may grow up, and bring forth fruit. The Diſciples while the Lord Jeſus was with them, often heard his word, and he plainly fore-told them of his Reſurrection, but when their Lord was crucified, though they had ſo often heard it, yet they ſeemed to be altogether ignorant of the doctrine of the Reſurrection, but afterward it was ſweet unto them when the Spirit brought it, with other things to their remembrance. In the 4. of Iohns Goſpel, at the 36, 37, 38. verſes, our Saviour tels his Diſciples, That both he that ſoweth, and he that reapeth ſhall rejoice together, but (ſaies he) herein is that ſaying true, one ſoweth, and another reapeth. I have ſent you to reap that whereon ye beſtowed no labour, other men laboured and ye are entred into their labours. Others had ſowed the ſeed of eternal life in the hearts of the people: and therefore he ſaid in the 35, verſ. That the fields were already white unto the harveſt, but the Diſciples were ſent to reap the fruit of that ſeed, that others had laboured in the ſowing of: So that one Miniſter may ſow the ſeed of life, and joy in the hearts of ſome people, and another may reap it. But the time ſhall come, that both he that ſoweth, and he that reapeth ſhall rejoice together. When the ſeed … ſowne the fruit doth not by and by appear, and of this Saints have had experience, that have laine long under the hearing of the Word, frequently attending upon it, and been diligent in reading, and yet have attained to their own apprehenſions neither to faith, nor peace, nor joy, nor ſtrength, but have ſeemed to be as unbelieving, as carnal, and as fleſhly as ever, walking heavily for a long time: And that Word which hath been ſweet to others that at the ſame time heard it, hath been as nothing to them. That word which hath raiſed the heart, and ſtrengthened the faith, and inflamed the love of others, hath ſeemed to have no effect upon them, and thus ſome have continued weeks, months, nay years together, and if they have had any reviving, it hath been but as a morning dew; and yet at laſt when the Fathers appointed time was come, wherein he hath raiſed them up to joy, and peace in believing, and given them life, vigour and ſtrength, then hath the Spirit brought to their remembrance, the things which they heard many years before, and then have they been wonderfully overcome, and taken with it, and it hath brought forth fruit abundantly in them. Therefore Saints, you that ſay you finde little or no effect, the word hath upon you for the preſent, be not thereby diſcouraged, but goe on to reade and to hear the word ſtill, for it is a means which is often bleſſed to many.
But thirdly, Is it ſo, that it is a bleſſed thing to reade and hear the Word, ſo as to keep it? Then it ſerves to exhort all, as to hear and reade the Word, ſo to look beyond it, in the frequent hearing and reading of it waiting for the coming in of the Spirit; for the bleſſing is not pronounced upon the hearers of the Word only, but ſuch as hear it, and keep it, and hear it and doe it: and then ſhalt thou hear the Word ſo as to keep it, when the Spirit comes along with it: Therefore when thou comeſt to hear the Word, doe not reſt upon the bare hearing of the Word, but expect the coming of the Spirit; and that thou maieſt thus doe, conſider that there are frequent preſidents in Scripture, That in the hearing of the Word the Spirit hath been given: as you have it, Act. 10. 44. While Peter yet ſpake theſe words, the holy Ghoſt fell on all them which heard the Word. And in the ſecond of the Acts at the 41. verſe, we finde that there were three thouſand ſouls converted, at the preaching of Peter. And when Philip went down to Samaria, and preached the Word, there were by his preaching many converted, both men, and women, as appears Acts 8. 12. There are ſeverall other paſſages in the Acts to this purpoſe. And Gal. 3. 2. ſaith the Apoſtle, Received you the Spirit by the workes of the Law, or by the hearing of faith? Whereby it appears, That the Spirit was received by the hearing of the word of faith, and therfore it is that the Apoſtle cals the Miniſtery of the Goſpel, The miniſtration of the Spirit, 2 Cor. 3. 8. Therefore let all be encouraged in the hearing of the Word to wait for the Spirit, whereby they may not be forgetfull hearers, but doers of the Word, and be bleſſed in ſo doing.
Ʋſe 4. And in the laſt place it ſerves to encourage all Saints, to be frequent in reading of, and meditating upon the book of the Revelation; for there is a bleſſing particularly pronounced upon them that read, or hear, and keep the things that are written therein: therefore let none be diſcouraged from reading thoſe things that are written in this book, becauſe they are ſo hard to be underſtood, and are more darke and myſterious than moſt places of Scripture. It is true, they are ſo, but to encourage us to be frequent in reading of it, notwithſtanding the myſteriouſneſſe of it, the holy Ghoſt hear pronounces a particular bleſſing to it, which is a ſpeciall encouragement to incite us to the reading of it. And there is alſo another encouragement in theſe words, For the time is at hand. And now if we be deſirous to be informed, of the things that concern the preſent time, then let us look diligently into the book of the Revelation, for this word, The time is at hand, hath held true, and doth, and ſhall hold true, in all ages, and times, even until the glorious appearing of Jeſus Chriſt, to judge the quick and the dead, when all ſhall appear before the judgement ſeat of Chriſt: for there hath been no age ſince the delivery of it, in which it might not be ſaid, The time is at hand, that is, The time is come, in which ſome part or other of it, hath been fulfilling: for at the time when this Revelation was given to John, then was fulfilling that which is ſpoken concerning the ſeven Churches; and ſoon after, that which was to be done in the opening of the ſeals, began to be fulfilled, which is not yet fully accompliſhed, and about four hundred year after Johns time, began that to be fulfilled, which is ſpoken of concerning the riſing of the beaſt, and what is revealed concerning the actions of the beaſt; and the pouring out of the viols upon the beaſt, hath been ſince that and now is a fulfilling, and what is ſpoken concerning the totall ruine of the beaſt, and the happy deliverance of the Saints, and the glorious ſtate of the Church after deliverance, ſhall be hereafter fulfilled. So that ſtill it might, and now, and hereafter it may be ſaid of the prophecy of this book, The time is at hand: therefore it concernes us to be frequently looking into it, and diligently to obſerve the things, that are written therein.
And now ſince the following Diſcourſe, is on a part of the book of the Revelation; let theſe two motives, which here you have to ſtirre you up to the reading of the whole book; as, that it is a bleſſed thing, and it concerns the preſent time, incite you to the reading, and the ſerious conſideration of what is herein delivered, concerning the exact accompliſhment, of ſome of the things contained in this book, which comes now to be ſpoken of.