« 前へ次へ »
piness; and it is in the nature of the other to lament eternally for her destruction, because their condition will be eternally fad with her; so that the spirit doth speak what things shall be, though not at the present time.
Likewise the Heavens are bid to rejoice over her. The reader is not to understand that the starry heaven or element is to rejoice over her; but the heaven doth imply those creatures that are in heaven, as the holy angels, who desired to pry
into the mystery of falvation by Christ. So these holy angels are capable to rejoice with the apostles and prophets, over the destruction of this great city Babylon, &c.
CH A P. LXX,
it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and Mall be found no more at all.
Here the reader may see, that the lamentation of the kings and the merchants, and the rejoicing of the heaven, and the holy apostles and prophets, are set before the downfal of this city Babylon; so that which must be first is last, and that which must be last first. This is that which puzzles all the wise men in reason, but the spirit of faith can trace the steps of God and find him out where ever he goeth. For the scriptures, the law, and the prophets, and the gospel have been the paths for God's spirit to walk in ; but there hath been many turn
; ings and windings in these two beaten paths. I may say beaten by the feed of reason; the feed of reason, non-commissionated men, have travelled through these two paths these many hundred years, but never could find out those narrow paths where God's spirits use to go.
Neither could they find him ; for if they could have found him, they would have known him, and many other heavenly mysteries, which is of absolute necessity for man to know, but it is hid from their eyes, aud revealed to mean and inferior men in the light of the world; fo that all commissionated prophets, and apostles, and true witnesses of the spirit, can trace the narrow paths where God goeth; nay, though God seem to hide himself, yet the spirit of revelation will find him out.
Did not the the prophets find out the meaning of Moses, and so came to know the God of Israel? Did not the apostles find out the spirit of God in the prophet's writings? Hath not God given us, the witnesses of the spirit, to find out the meaning of the prophets, and of the apostles! and so we have found the true God in all those narrrow paths he hath walked in by his spirit, in the law, and in the gospel.
Nay, and in this book of the Revelation of John, God hath as it were hid himself more obscure than in most places of the Bible, yet the revelation of faith hath found him out, as will be seen by the eye of faith in this treatise. But the Teader may know that the latter part of this chapter, from verse 20. to the end, is only the spirits rehearsing of the destruction of this fpiritual Babylon, and of the ransacking of that great city by the angels, who poured out the vials of God's wrath upon her, even as an army doth ransack a city when they are
overcome by their enemies. As in verse 22, 23, 24. And the voice of harpers, musicians, pipers and trumpeters shall be heard no more at all in her. That is, all pleasant inufick whatsoever, shall be ransacked, and taken from her, so that no pleasure or delight shall be found.
Neither shall there be any craftsman, or milftone to grind any more in thee. That is, no man shall use any trade, or grind any corn any more in thee. And the light of a candle shall shine no more in thee, and the voice of the bridegroom and of the bride shall be heard no more at all in thee. . That is, all lights whatfoever shall be taken from her, and that joy of marrying and giving in marriage, shall be taken away. These things afore-mentioned, do include all the glory and comfort that can be had, or that men have had in this world.
The wrath of God hath ransacked this city of all, and in the ransacking of this city, there God doth find the blood of prophets, and of faints, and of all that were Nain upon the earth, as you may see in the last verse of this chapter. So that God will ransack this city Babylon, even as the king of Babylon did Jerusalem, as Jer. xxv. 10. So Jer. vii. 34. Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, for the land Mali be defolate, &c. That destruction of Jerusalem was much like unto this, only that was but for a time, and that a short time too, but this is for eternity. So much for the interpretation of the chief things in the eighteenth chapter.
CH A P. LXXI.
N chap. xviii. John’s revelation and vision did treat only upon the utter down
fal and destruction of the spiritual Babylon, and this nineteenth chapter doth set forth the joy, and glory, and triumph the saints and angels have in the destruction of this great city; for now doth begin their eternal glory, and not before; neither is the one, nor the other not as yet. But as John saw in the vision the downfal of the whore, so in his vision he saw the rejoicing of the saints and angels in heaven after her destruction, which things will be as certain, as if at present; therefore it is that John doth say he faw these things as if they were performed and done already; for it is a usual course of the spirit to speak of things to come, as if they were in present being, because the seed of faith can patiently stay God's time for the accomplishment of his promise, and are contented only with the assurance of faith in themselves, that they shall rejoice in heaven, that God hath avenged their blood upon this wicked city Babylon, who killed the prophets, apostles, faints, and martyrs of Jesus.
Chap. xix. And after these things I heard a great voice of much people in beaven, saying, Allelujah, salvation, and glory, and honour, and power, unto the Lord our God. The meaning is this, after John had seen the utter overthrow of this great idolatrous city Babylon, immediately after he heard a great voice of much people in heaven; that is, he heard the voice of the twenty four elders, the four beasts, the prophets, and apostles, and the multitudes of faints which cannot be numbered, S
and the holy angels, saying, or giving praise unto God in such like words as these, Allelujah, salvation, and glory, and honour, and power, unto the Lord our God.
All these sounding forth their praise unto God together, must needs be a great voice indeed ; only this is to be minded, that none but the revelation of the spirit could hear it in heaven, and yet be here upon earth. So that this great voice John heard in heaven, it was by those aforesaid, in praise unto God that he had avenged the blood of his servants at her hand, as you may fee in verses 2, 3.
Again they faid, Allelujah, and her smock rose up for ever and ever. So that all this joy and glory John heard in heaven, it was even for this one thing, that God had judged thus, to give that whore who corrupted the earth with her spiritual fornication, a perpetual torment, that the smoke of it might ascend for ever and ever.
And verse 4. The four and twenty elders, and the four beasts fell down and worshiped God, that fate on the throne, saying, Amen, Allelujah; so that you may see that all are concern’d in this matter, to give' praise unto God for this judgment upon her. These four beasts the reader may remember I have shewed what they are in this treatise, but for the four and twenty elders, I have said little of them here, but I have spoken more largely of them in the Interpretation of the eleventh of the Revelation.
And in verse 5. A voice came out of the throne, saying, praise our God all ye his servants, and ye that serve him both small and great. His servants fignify his prophets, and messengers whom God did send. Small and great doth signify all true believers, or saints, let them be ever so great in faith and knowledge, or ever so small, or weak in faith and knowledge; yet so it be true faith though but finall, they are all required by that voice from the throne to praise God; and what must they praise God for? even for his judgment upon the whore. And not only so, but that God will reign now himself over you in eternal joy and glory, and reign over the wicked persecutors in eternal pain and shame, as you may see in verse 6.
CH A P. LXXII.
A , a ,
ND I heard as it were the voice of a great multitude, and as the voice of the Lord God omnipotent reigneth.
This voice of a great multitude, and as the voice of many waters, and as the voice of many thunderings, they are the same as I said before, to wit, the four and twenty elders, the four beasts, the prophets, and apostles, and the multitude of saints more than can be numbered, and the holy angels; these in their praises unto God, was the voice of many waters, and the voice of thunderings. I say, these are they that do fing Allelujah to the Lord God omnipotent, who reigneth for ever and ever, in joy and glory with his saints, and for ever and ever over the reprobates in eternal torments, as aforesaid.
For these voices say in the seventh verse, Let us be glad and rejoice, and give honour to him; that is, to God, for the marriage of the Lamb is come, and his
wife hath made herself ready. This marriage is an eternal marriage with God, and the elect feed, for all the elect seed are saints from the begining of the world to the end of it, are called by the spirit, but one virgin; and this Lamb the virgin's husband, is no other but God himself, as I have shewed before. So that at the end of time, all the elct seed shall be married unto God, their King and Redeemer, not only in true righteousness and holiness, as they were in the state of grace here in this world; but they shall be married unto the Lamb, which is the only wise God blessed for evermore, to that eternal felicity, joy, and glory with him; so that his wife shall have a propriety in those eternal joys, even as a virtuous woman hath here in her husband's estate. For in verse 8. And to her
, was granted, that fibe should be arrayed in fine linen, clean and white. For the fine linen is the righteousness of saints; that is, the righteousness of faith ; for faith purifies the heart, and saints being cloathed with this righteousness of faith, they become virgins. They are called virgins, in that they are not defiled in their souls with idols and false worship, which is called by the spirit, fornication, or whoredom.
So that this bride, the Lamb's wife, being cloathed with the righteousness of faith, it is called by the spirit fine linen, clean and white, and this is the righteousness of saints, who is the bride to God, her husband; who puteth upon this white cloathing a garment of eternal glory, which will shine more bright than the fun. More might be said in this thing, but I suppose there is enough said to satisfy the seed of faith. And as for verses 9, 10. I shall pass them by, because I have spoken of them, and given the meaning of them in the Interpretation of the eleventh of the Revelation.
C H A P. LXXIII.
ERSE 11. And I saw heaven opened, and behold a white horse, and be
that fate upon him was called Faithful, and true, and in righteousness he doth judge, and make war.
This white horse is the same white horse as I spake of before in chap. vi. of John's Revelation, and he that fate upon this white horse, is the same that fate upon that white horse, to wit, the righteousness of saints. And he that fate upon this white horse, was no other but Christ Jesus, the only wise God, as I have fhewed before.
For this is to be minded by the reader, that though Christ hath a righteousness of his own, which may be a white horse for himself to sit upon, he being called faithful and true, and in righteousness he doth judge.
Yet nevertheless the righteousness of saints is included all into one righetousness, so make up but one white horse for the only wise God to fit upon, and to make war ; that is, he made war with death, hell, and the devil, as I said before, and overcame them, and so had many crowns upon his head, as you may fee verse 12. These many crowns upon his head, they fignify but two crowns; all other crowns of glory which he hath, they are all included in these two; that is, he hath a crown of glory upon his head, as he is the creator of all things; that is, all crea
a man are
tures according to the instinct of nature, do shew forth honour and glory unto a divine being, who hath created all things for his own glory. So that there is an exceeding great crown of glory upon the head of Christ Jesus, as he is the Creator ; and the other crown of glory upon his head, it is as he is the Redeemer. For redemption in all those that are concerned in it, is of more worth, and of higher esteem, than the work of creation is. So that this work of redemption it hach procured to himself a crown of glory of more weight, than the work of creation. So that all crowns of glory he hath upon his head, they are all included in these two, and the white horse he doth sit upon, it is the righteousness of faith. For by this righteousness of faith he conquered death, hell, and devil; and by this faith he hath made war with these spiritual enemies, and by the same power of faith he will overcome, and destroy all temporal enemies with an eternal deitruction, as John doth speak of, as if it were already done, as aforesaid.
Verse 12. His eyes were as a flame of fire, and on his head were many crowns, and he had a name written that no man knew but he himself. As for his eyes being as it were a flame of fire, that is only to signify the exceeding glory, and brightness of his eyes. They are so piercing, that he can see through angels and men, so that no mortal man can look upon him, no more than the eyes
of able to look
look upon the fun in its brightness; and as for the many crowns upon his head, I have spoken of that in the verse before. But it is said, And he had a name written that no man knew but he himself. The meaning is this, there was no man knew his name that was written upon him but he himself, until he did reveal it to some man. For who knew him by the name of Jehovah, God Almighty, until he revealed it to Moses ? Also who knew his name was the word of God, as in verse 13. had he not revealed it unto John?
As it is said in the gospel of John, In the begining was the word, and the word was with God, and the word was God. So that his name must needs be the word of God; and how should any man know this but he himself, until he did reveal it unto some man ; so that when the name of God was known to no man but to he himself, the thing was then a secret thing, but now it is revealed unto man, it doth belong unto us, and to our children ; for secret things belong unto God, and revealed things to us, and our children. So that when God hath revealed any secret, or heavenly mystery unto man, it may not then be called any more secret, but man may know it in a measure even as God doth himself. So that the name of God is known by his servants, the prophets, apostles, and witnesses of the spirit, and by his faints, to their exceeding great joy and glory, so that his name is known to others now besides himself.
ERSE 13. And he was cloatbed with a vesture dipt in blood, and his name
is called the word of God. The reader may remember, that when I came to the thirteenth verse of the first chapter of John's Revelation, I found such a like faying as this; that is, John saw in the midst of the seven golden candlesticks one like unto the Son of Man, cloathed with a garment down to the foot.