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angel, or devil. And according as these two fpirits do work, or operate in man, man comes to be a good beaft, or an evil beaft. So that whoever doth difcern clearly between the two feeds, may read, or count the number of the good beaft, and the number of the evil beaft. For this I fay, they are both but two men, that is to fay, a good man, and an evil man; because the good. fpirit runeth through the line of the feed of farth, and caufeth good kings and head magiftrates, and all others of that feed to do well, and to worship God aright, as David did, and not to perfecute men for confcience fake.

So on the contrary, the spirit of reason, the devil, it runeth through the line of the feed of reason, and causeth evil kings, and evil head magistrates, and others, to do injuftice, and to worship a falfe god, and perfecute for confcience fake, as king Ahab did. So that all good kings and head magiftrates who have been guided by the spirit of God, though many thousands of them, they may be counted by the fpirit, but one good beaft. Because that one good spirit of God did act in them, while they were here in this world.

So likewife, though there have been many thousand evil kings, and evil head magistrates, yet they may be counted by the spirit but one evil beast; because that one evil spirit of reason, the serpent-devil, did act in them little or much whilft they lived in this world; fo that the one evil fpirit acting in all the evil beafts, they are counted by the spirit of revelation, but the number of a man; like unto that faying, Revel. xxi. 17. And he measured the wall thereof an hundred forty and four cubits, according to the measure of a man, that is of the angel.

So that the bigness of the angel was but as the bignefs of a man; and those hundred and forty and four cubits spoken of by John, it did amount in the conclufion but to the measure of a man. So likewife this beaft, whofe number is the number of a man, and his number is faid to be fix hundred threescore and fix. That is, as I faid before, the spirit of the ferpent-angel hath run through the feed of reason in so many kings and head magiftrates, who came from the loins of Cain, he being the firft devil in flesh, and the first man-devil; and his fpirit runing in that feed, it hath brought forth fo many evil beasts, as fix hundred fixty fix.

Now I would have the reader to understand, that John did not mean exactly fo many, and no more; for doubtlefs there have been many thousands more; fince Cain flew his brother Abel. But I believe the Revelation of John hath relation only to thofe evil beasts which were in power in the time of the two commiffions, that is, in the time of the worfhip of the law of Mofes.

How many evil kings which are beafts, were there in that time while that worship stood, that perfecuted the prophets, and caufed the people to worship Baal and false gods? And fo the rulers of Ifrael who were head magiftrates, who perfecuted the apoftles and Chrift, thefe were of thofe evil beafts. And when Jerufalem was destroyed by the Romans, then their power and perfecutin did cease. And the Roman Gentiles, thofe emperors, and kings, and head magistrates, they perfecuted the faints in the fecond commiffion; and thefe beafts aforementioned, were thofe John faw in his vifion. So that the number of thefe perfecuting evil beafts who were idolaters, in the time of thofe two commiffions,

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fcore and fix. These all coming through the loins of Cain, the firft man-devil, they may be called by the fpirit but one man, therefore faid to be the number of a man.

So that in the conclufion, all wicked, idolatrous, perfecuting kings and head magiftrates who proceeded from the loins of Cain, he being the first murderer and liar from the beginning, they are counted by the fpirit in John but the number of a man. That is as much as to fay, they are but one man, though fix hundred fixty and fix men acted in perfecuting the prophets, apostles and faints, yet all but the number of a man.

To conclude this chapter, and this verse in a few words, that the reader may know what is meant by the mark, and by the name, and by the number of his name. Observe, the mark of the beaft in the forehead, is when a man doth worship the beast and his image willingly. And the mark in the right hand is, when a man doth worship the image for fear of loofing his goods, or fear of perfecution, or against his will; this is to receive the mark of the beaft in his right hand.

And they that have the name of the beast, are fuch men as have the beaft's warrants, or his hand to fing their commiffions for places of truft, or any other offices in the state. This is the meaning of having the name of the beast.

And those men that have the number of his name, are fuch as do wear a badge or figure of the beaft's arms. And this figure or badge doth distinguish thofe men from others; and not only fo, but it fignifies the race how many kings or beafts loins this beaft came through, even to the number of fix hundred fixty and fix. And this is the true interpretation of the beast, his mark and name, and the true wisdom of God, and true understanding of the number of the beast, and of this thirteenth chapter.

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CHA P. XLI.

N chap. xiv. 1. John looked, and lo a Lamb ftood on the mount Sion, and with bim an hundred, forty and four thousand, having his fathers name written in their foreheads.

This Lamb that John faw ftand on mount Sion, he was no other but God himfelf; for Chrift is called The Lamb of God that taketh away the fins of the world: for who can take away the fins of the world, but God? Alfo it is he that ftood upon mount Sion. He may well be called the Lamb of God, for he is God, as I have fhewed before. And that mount Sion he ftood upon, it did fignify the faith of the gospel, according to that faying of Paul to the believers in his time, You, faith he, are not come unto mount Sina, which genders to bondage; but, faith he, you are come unto mount Sion. That is to fay, the worship of the law that was given by Mofes it was but mount Sina; but the faith and worship of the gofpel, it was mount Sion.

And as Mofes ftood upon mount Sina, by power from God, to give the law unto the people of Ifrael, and this law Mofes gave, it had power over the people

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unto bondage. And Mofes being chofen of God to give forth this fiery law, he may be faid to ftand upon mount Sina.

So likewife Jefus, the Lamb of God, he giving forth the worship of the gofpel, or law of faith, which is called a new law, or mount Sion. Now Chrift being the head that gave forth this gospel worship, giving peace to all thofe that do truly believe, he may be faid to stand upon mount Sion, even as Mofes stood upon mount Sina; fo that Jefus the only God, is that Lamb that John Saw stand upon mount Sion. So that the reader may fee what is meant by the Lamb, and what is meant by mount Sina and mount Sion.

Again it is faid, And with him an hundred forty and four thousand, having their fathers name written in their foreheads. Obferve, this hundred and forty and four thoufand of faints who were with the Lamb on mount Sion, I declare they were all of the Jews nation who were begotten by the faith of the gospel in the apostles commiffion, in relation or likeness to those hundred forty and four thousand that were begotten by Mofes and the prophets commiffion of the law, as is fpoken of by John, Revel. vii. 4. where he said, And I heard the number of them that were fealed, and there were fealed an hundred forty and four thousand of all the tribes of the children of Ifrael.

This number here fealed, were spoken with relation to thofe of the twelve tribes that were faved in the commiffion of the law. And thofe of the fame number in the fourteenth chapter, were Jews of the fame tribes who were saved in the time of the gospel, in the time thofe two commiffions did laft.

But as for the Gentiles and other nations, who beliewed and were faved in those two commiffions, they are not counted in the number of thefe hundred forty and four thousand that were fealed in their foreheads, or that hundred forty and four thousand that stood with the Lamb on mount Sion.

I fay, they both had relation to the Jewish nation only, who were faved in the two commiffions, or two teftaments aforefaid; but the Gentiles and all nations that were faved in those two teftaments, they were fo great a number or multitude, which no man could number, as Revel. vii. 9. Neither would I have the reader to understand, that the fpirit in John did mean exactly fuch a number of the Jews, and no more; but if his revelation led him out to speak of fuch a number, or to include many thoufands more in fuch a small number, who fhall gainfay it? but happy will those be that know themfelves to be one of the faved of the Lord, thought they be none of thofe hundred forty and four thousand spoken of, who ftood upon mount Sion with the Lamb. So much for the interpretation of verse 1. In verfe 2. John heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder, and he heard the voice of harpers harping with their barps.

This voice of many waters, and as the voice of a great thunder which John heard from heaven, I declare it was that praife, halelujah, and melody that those hundred forty and four thousand which flood with the Lamb on mount Sion did fing, they all harping with their harps, it made a noife as the found of many waters, or as the voice of a great thunder. For I fay the voice of fuch a great num

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ber of faints finging praife to the Lamb together, it would make a great found, even as the found of many waters; for many waters will make a great roaring, that people that have travelled can tell; and as for thunder, that dreadful noise most people can experience; and fuch a great noise or voice do the faints make when they play upon the harps of their fouls, which harps, what they are, I have opened what is meant by them before, therefore I fhall speak no more of them here.

And in verfe 3. And they fung as it were a new fong before the throne, and before the four beafts and the elders, and no man could learn that fong but the hundred forty four thousand which were redeemed from the earth.

This new fong was that found of many waters, and the voice of a great thunder which those harps did found forth; which harps were the tongues of those hundred forty four thousand faints, as aforefaid, who fung the new fong; that is, the fong of the Lamb; that is, the fong of the gofpel of Jefus; and the other hundred forty and four thousand in the feventh chapter, they fung the fong of Moses, that is, the fong of the law.

Now there is no man that could learn, or fing this new fong of praise unto the Lamb, nor the fong of Mofes, but those that were redeemed from the earth. Now the fong of Mofes, and the fong of the Lamb, what they are I have opened before. Alfo what the harps are I have fhewed before, fo that I need fay no more of it here.

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CHAP. XLII.

N verfe 4. These are they which were not defiled with women, for they are virgins. Alfo they are faid to be the first fruits unto God, and to the Lamb. And in verfe 5. there is faid, In their mouth was found no guile, for they are without fault before the throne of God.

Obferve, that thofe hundred forty four thousand faints they are faid not to be defiled with women, for they are virgins. The meaing is this, they were not defiled in their fouls with idolatry, in worshiping of idols and falfe gods; for idolatrous men are called whores, and whoever worshipeth images, or falfe gods, may be faid to go a whoring after ftrange gods, and fo come to be guilty of fpiritual whoredom, and spiritual fornication; and fo may be faid to be defiled with women, as the fcriptures doth in many places prove the truth of this interpretation. And as for their being virgins, the meaning is this, they were not tainted with the idolatrous worship of the nations fet up by those beafts aforefaid; that they were as pure in their fouls from idolatry, as a virgin is from the knowing of a man; for as a virgin is not defiled with man, so were these faints not defiled with idols and images; which idols and images are called in the spiritual, women; for they follow the Lamb whitherfoever he goeth; that is, they followed him in the worship of the gofpel, notwithstanding that great idolatry and perfecution there was in the time while the apoftles commiffion did laft, which was a matter of three hundred years.

And they are called The first fruits unto God. Obferve, they are called the

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first fruits unto God, because they were of the Jews feed, whom God made a cove nant with that they fhould worship him, as Mofes fhould direct them, and thefe hundred forty and four thousand who were redeemed by their faith and obedience to the gospel in the apoftles commiffion, I fay these were of the Jews, as I faid before, therefore called the first fruits unto God; for the believing Gentiles are not called the first fruits unto God, because God chofe the Jews church firft; therefore the believing Jews are called by the fpirit in John the first fruits unto God. And these being preserved in their spirits from defiling themfelves with idols, they are faid in their mouth was found no guile, for they are without fault before the throne of God. That is, they were not guilty of worshiping of falfe gods, and fo not defiled with women; but worshiped Chrift in the way as he apostles to establish, as aforefaid.

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And in verfe 6. John faw in his vifion another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people.

This angel John faw fly in the midft of heaven, having the everlasting gofpel to preach; I declare it was Peter, he being the head apostle to whom Chrift commited the preaching of the gospel unto, and to whom Chrift commited the keys of heaven, and of hell; and upon Peter's faith, Chrift called a rock, upon which he would build his church. Alfo I would have the reader to mind, that Chrift gave this power to all the twelve apoftles as well as to Peter; for they all had their commiffion from Chrift, after he was afcended, to preach the everlasting gospel to all nations that dwell upon the earth, according to that faying of Chrift to his apostles before he suffered death; who faid unto his apostles whom he had chofe, Go preach the gospel to every creature, or to all nations, and lo I will be with you to the end of the world, &c.

Now this gofpel was preached to all nations, according to the words of Chrift in the time of the apostles commiffion; as may be read, Acts ii. 5. And there dwelling at Jerufalem Jews, devout men, out of every nation under heaven. Unto thefe Jews did Peter and the reft of the apoftles, preach the gofpel of Jefus, they speaking, though unlearned men, to every man in his own tongue, the wonderful things of God; fo that this gospel which the apoftels preached, it was carried to all nations on the earth, as you may read Acts ii. beginning at verfe 7.

And as for the everlafting gofpel being preached to every nation, and tongue, and people, it was preached at that time aforefaid, and at other times. For Jew and Gentile doth include all nations, kindred, tongues, and people.

And Paul being chofen of Christ to preach the everlasting gospel unto the Gentiles, he was made one with the reft of the apoftles in the commiffion of the gofpel. So that Peter he being the apoftle of the Jews, and Paul being the apoftle of the Gentiles, they both preaching one everlasting gofpel, fo counted by the spirit in John but one angel flying in the midst of heaven, having the everlasting gospel to preach.

Therefore mind, though there were apostles befides Paul, and divers other preachers of the gospel in the time of that commiffion, which did laft a matter of three hundred

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