ページの画像
PDF
ePub

it, which they themselves can read to their eternal joy and glory, though others cannot, who have it not.

4. He that overcometh and keepeth my works unto the end, to him will I give power over the nations, and be fall rule them with a rod of iron; as the vessels of a Potter fhall they be broken to fhivers, even as I received of my father; and I will give him the morning star.

Here those that are ftrong in faith, who holdeth out to the end in keeping Chrift's works, that is, whoever holdeth out to the end of his life, in fuffering for the faith of Jefus.

He will give him that doth fo, power over the nations, and be fhall rule them with a rod of iron.

That is, he by his faith and fufferings fhall have power over the nations; although he loose his life, yet he shall have power over the nations, because his fufferings for truth fhall lye fo heavy upon the confciences of thofe nations that perfecute upon that account, that shall be ruled as it were with a rod of iron; for there are rods of iron upon the fpirits of men, as there are upon the bodies of men.

For this rod of iron which breaketh mens fpirits to pieces, even like a potter's veffel, by wounding their confciences with the guilt of innocent blood; fo that the iron rod of God's wrath will make them afraid of hell, and torment will feize upon them, and the fear of God's eternal vengeance upon them, for this fin of innocent blood.

So that all their peace, joy and comfort they had in this world, is broken in pieces by this iron rod of fuffering for truth. For was not that nation of the Jews, who put the Lord of Life to death, broken to pieces in the comfort of their fouls, by that iron rod of Chrift's suffering death?

And not only fo, but the temporal iron rod did break that nation to pieces also in a few years after. Did not many of those nations that perfecuted the apostles and faints in the primitive times, had not they a rod of iron upon their hearts?

And not only fo, but a temporal rod of iron which broke them to pieces, as to the peace of their minds, and to their temporal peace alfo, as hiftories doth mention; so that suffering for truth it is as ftrong an iron rod to break perfecuting spirits to pieces, even as a rod of iron doth break a potter's veffel.

of

For this is to be minded, that he that had the greatest faith, never made use any fword of steel, nor any temporal rod of iron, but as the fword of the fpirit doth cut mens fouls both ways.

So this rod of iron it is used in a spiritual fence; for as words of truth doth cut men to the heart, as the Jews were at Peter's words, fo fuffering for truth, it doth bang the hearts of persecuting men, even as a rod of iron, and breaketh all their peace and hope to pieces, even as a potter's veffel.

So that he that hath power to fuffer for his faith, he shall break his enemies to fhivers, both spiritual and temporal, even as Chrift did by his fufferings.

And as Chrift did conquer by his fufferings over death, fin, and hell; and not only, but over thofe prefecuting fpirits which caused him to be put to death.. I fay he brake all his spiritual and temporal enemies to pieces, even as a potter's veffel is broken to pieces with an iron rod.

Even fo it will be with every true believer whofe faith doth hold out to the end, he shall conquer both fin, death and hell in himself; and not only fo, but he fhall rule his enemies without him, as with a rod of iron, by keeping them under the fear of eternal death, who perfecute for truth's fake.

So that the peace and hopes of their minds, by the patient fufferings of the faints, will be broken in fhivers, even as a potter's veffel

And Christ will give him the morning ftar. This Morning ftar is that dayftar that doth arife in the heart, as the apoftle speaks.

This morning, or day-ftar is that light of truth, or light of the true God, that that doth arise in the heart of every true believer, and doth guide him in the right way; fo that the foul is guilded by the light of this ftar in the way of truth here, even to the affurance of eternal life.

And fo the light of this morning ftar doth lead every true believer into that eternal glory which God hath promised to all thofe that do overcome those spiritual enemies within, and all perfecuting fpirits without, by his faith and patience, &c.

CHA P. III.

5. He that overcometh, the same shall be clothed in white raiment, and I will not blot out his name out of the Book of Life, &c.

A &

S for this white raiment, I fhall fhew what is ment by it in feveral places of this treatise, and as for Christ's not blotting his name out of the book of life. And as for the book of life, and how mens names are written therein, the reader fhall find in the following discourse.

And as for his name not blotted out of the book of life, the meaning is this, That he that overcometh, as aforefaid, fhall not lofe the fenfibleness of his name being written in the book of life, but fhall have a certain affurance of it in himself.

For when a man doth not know by faith that his name is written in the book of life, that is, he having no affurance that he is of that feed that shall be saved, he cannot truly fay any otherwife but that his name is bloted out of the book of life. For though a man's name, as he is an elect veffel, is written in the book of life, yet he not knowing, it is to him as if it were blotted out of the book of life.

So on the contrary, if any man fhall vainly imagine that his name is written in the book of life, as moft people in the world do, and he being of the contary feed, his name is not written in the book of life; neither is he certain that it is not fo. So that neither of these two, they being both uncertain of the thing in themselves, their names may be faid to be blotted out of the book of life.

For the feed of faith, his name is written in the book of life, but he knows it not and the feed of reafon, his name is not written in the book of life, yet he thinks it is, but doth not certainly know that it is not.

So that to the apprehenfion of them both, their names are blotted out of the book of life.

For this I fay, that except a man hath fome witnefs in himself by voice from God, or fome fecret revelation, or by a ftedfaft faith in thofe meffengers whom

God

God doth fend, he cannot know that his name is written in the book of life, but rather fear that his name is blotted out of it.

So that the affurance that a man's name is not blotted out of the book of life, is when a man hath the witness in himself, that he knoweth the true God, and doth fuffer perfecution for the truth, and not for a lye, as all the world doth.

And so he that overcometh by faith and patient fufferings for truth, he cometh to have the witness in himself that his name is written in the book of life, and that his name shall not be blotted out, no not by God himself.

6. Him that overcometh will I make a pillar in the temple of my God, and he fhall go no more out and I will write upon him the name of my God, and the name of the city of my God, which is New Jerufalem, which cometh down out of heaven from my God, and I will write upon him my new name.

This pillar in the temple of God, it fignifies the great strength of faith and patience that was in the church of Philadelphia.

So that their great faith should enable them to fuffer with fuch patience, that they fhould become a pillar in the temple of God, that is, their faith should be as a pillar to encourage, and strengthen, and bear up thofe that were more weak in faith, and more fearful to fuffer.

But he that overcometh fhall be as a pillar to bear up the weak, even as a pillar of a church of stone doth bear up the building that standeth upon it.

For the temple of God is no other but true believers; they are called by the Spirit the temple of God; and he that is ftrong in faith, and doth overcome all perfecution by patient fuffering for his faith in God, he shall be made a pillar to help bear up the church of God

And he fhall go no more cut. That is, he fhall go no more out from being a pillar, but he fhall be esteemed of God a ftanding pillar in his temple, to all eternity. So that God will write upon him his own name, and the name of the city of God: the name of God is to be a king, priest, and prophet.

So that he that overcometh, as aforefaid, fhall have this name written upon his heart, king, prieft, and prophet unto God.

And as for the name of the city of God, New Jerufalem, which cometh down out of heaven from God; which New Jerufalem I have opened what it is, in the Interpretation of the eleventh of the Revelation.

And as for the new name God will write upon him, I have fhewed what it is before. 7. To him that overcometh will I grant to fit with me in my throne, even as I alfo overcame, and am fat down with my father in his throne.

Here the reader may fee what the fpirit doth mean by overcometh. That is, he overcometh fin, death, and hell within himself; these being principalities and powers within a man.

Alfo he overcometh all perfecution, and the malice of the devil, the fpirit of reafon without a man.

These things, I fay, are overcome by the power of faith, in fuffering patiently for truth, as aforefaid.

For this was the way that Chrift did overcome all his enemies, and when he had overcome by his death, fin, in that he died unto fin.

[ocr errors]

And

And he overcame death, in that he was death's death.

Alfo he overcame hell, in that the grave was not able to hold him under. Therefore it is faid by the fpirit, Ob death, I will be thy death, ob grave, I will be thy victory.

Alfo he overcame by his fufferings the spirit of reason, the devil, who always perfecuted the prophets and faints; I fay he overcometh by his death this spirit of reason, the devil, in that he hath procured by his death an eternal damnation to all perfecuting fpirits.

So that he hath overcome them, and will kill them with a second death, where will be weeping and gnashing of teeth for evermore.

And he overcometh these enemies aforefaid, he is fate down in the throne of the Father.

That is, he is fate down in the fame glory, as he had when he was the creator, or the fame glory which he had before the world was.

Even so in like manner fhall every prophet, apostle, and faint that overcometh those enemies aforefaid, by the power of his faith, and his patient fufferings for truth.

To him will Chrift grant to fit with him in his throne; that is, he shall fit with Chrift, or be with Chrift in the kingdom of eternal glory.

Even as he himself after his fufferings, is fat down in the kingdom which he had before the world was.

Which is called by the spirit the throne of the Father, in relation to that twofold condition in God, as I have fhewed in this treatise following.

Thus, in short, I have given the interpretation, what is meant by those seven feveral bleffings, given by the fpirit, to the feven churches of Afia, and how they all differ one from another, and yet all have relation to one and the fame thing, even to eternal happiness, joy and glory in the prefence of almighty God, their God, their king, and redeemer.

I

CHA P. IV.

Would have the feed of faith alfo to understand, that Chrift the only God is he which did fend forth these seven spirits unto the feven churches. Therefore called by the Revelation of John, the feven spirits which are before his throne. The feven fpirits, I declare by Revelation, that they are but one spirit, even the fpirit of Jefus Chrift, the only wife God, bleffed for ever and ever.

Only this I would have the feed of faith to understand, that this one spirit of Chrift it hath seven several operations or workings in the feven churches.

Therefore called by the Revelation of John, seven spirits before the throne. Therefore you may read that John in his writing to the feven churches of Afia, giveth seven several bleffings, as aforefaid.

So likewife he cometh with his meffage to the feven churches, with seven feveral titles, and yet all from one God and one fpirit.

As thus: First, he writeth to the church of Ephefus with this title, Saith be, that holdeth the feven Stars in his right hand, who walketh in the midst of the feven golden candlesticks.

B

Thefe

These golden candlesticks are the feven churches. Is there any fpirit that can walk in the midft of the hearts of the feven churches, but the fpirit of Chrift, which is God? Surely no.

Secondly, John writeth to the church of Smirna, These things faith the First and the Laft, which was dead and is alive.

Is not Jefus Chrift the First and the Laft? Was not he dead and rofe again, and fo is alive? Surely it is. This was the faith of John, and the rest of the apoftles, and it is my faith alfo.

Thirdly, John writeth these things unto the church in Pergamos, Saith he who bath the sharp fword with two edges. This fword with two edges, it cometh out of Chrift's mouth. I fuppofe all men that profefs the fcriptures will confefs it. Fourthly, Unto the church in Thyatira he writeth, Thefe things faith the Son of God, who bath his eyes like unto a flame of fire, and his feet are like fine brass. Here the spirit of Christ gives himself forth under the title of his Son-ship, but to the former Churches he gives himself forth under the title of the Father-hood. Yet under the title of the Son-fhip, he is exceeding glorious, feemingly more glorious and terrible, than under the title of God the Father.

For here his eyes are like unto a flame of fire, and his feet like fine brass; yet all this while it is he, the fame he which is the First, and the Laft, that is cloathed with flesh and bone, yet a glorified body in the heavens above the stars.

Fifthly, Unto the angel of the church in Sardis write, These things faith be that hath the feven Spirits of God, and the Seven Stars. This he is Chrift, the First and the Laft, he that was dead and is alive, this is he that hath the feven fpirits of God, and the seven stars.

Who can have the seven spirits of God, but he that is God? And who can rule and govern the seven stars, which are the feven churches, but God only? Sixthly, To the Angel of the church in Philadelphia write, These things faith he that is holy, he that is true, he that bath the key of David, he that openeth, and no man shutteth, and fhutteth, and no man openeth.

I fuppofe that all men who profefs the fcriptures will acknowledge that this must needs be God; he which is holy, he that is true, he that hath the key of David, who can fhut up the mind of men in ignorance and darkness, as he doth the wife and prudent men of this world; and no man can open their underftandings.

Alfo he can open the understandings of the feed of faith, and let the light of life fhine into their hearts, and no man can fhut up their hearts.

And he that can do this, is God: I fuppofe it will be confeft by all, but not believed but by few, yet it is plain in John's Revelation, that this God is no other but Jefus Chrift.

Seventhly, To the angel of the church of the Loadiceans write, Thefe things, faith the Amen, the faithful and true witness, the begining of the creation of God.

Jefus Chrift is the Amen, the true and faithful witnefs, he is alfo the beginning of the creation of God, becaufe he is, and was that God that created the world, and all things therein in the beginning.

According to that faying in fcripture, fpeaking of Chrift, By him the world was made, and without him was nothing made which was made.

Inti

« 前へ次へ »