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Intimating that there was, nor is any thing created or made by any other God or infinite fpirit whatsoever, but by the Lord Jesus Christ only.

Here the seed of faith may see that the Revelation of John, hath fet forth Jesus Christ to be he that is, and which was, and which is to come ; and that these seven spirits before his throne, proceeded from Jesus Christ the only wise God, blessed for ever ; yet I declare that it was all but one spirit of God, going forth into the seven churches of Asia, in giving them seven several reproofs, and seven several blessings, as aforesaid, as I have here set down.

Also the Revelation of John hath given, answerable to the seven blessings, seven feveral titles to this God, according to their several operations and blessings in the seven churches of Asia.

Therefore called the seven Spirits which are before his throne.
Therefore I have set them down in order as before written.

And because the seed of faith may understand and know that these seven spirits spoken of by John, are no other but that one spirit of Jesus Christ, the only wise God, be that is, and be that was, and he which is to come.

I say, from this Jesus proceeded those seven spirits, and those feven titles are attributed to him which is, which was, and which is to come,

That is, this Jesus is he that by his spirit or grace holdeth.

1. The feven. stars in his right hand, who walketh in the midst of the seven golden candlesticks. The seven stars, in his right hand is the ministry of the seven churches, and the golden candlesticks are the churches themselves, as aforesaid.

2. This Jesus is he that is the First, and the Last, which was dead, and is alive.

3. Christ is he that hath the sharp sword with two edges, in that he his the judge of the quick and the dead.

4. This Christ Jesus is he whose eyes are like unto a flame of fire, and his feet are like fine brass.

5. This Jesus is he that hath the seven spirits of God, because he is God, and and hath the seven stars.

6. This Jesus is he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shuteth, and shuteth, and no man openeth,

7. This Jefus is the Amen, the faithful and true witness, the beginning of the creation of God.

CH A P. Va

TH

HUS in fome measure I have opened what is meant by him which is,

which was, and which is to come, and what is ment by the seven spirits before his throne.

It will be neceffary to open something what is meant by his throne.

The throne of Christ I declare is where he is, as it is with an earthly king : where the king is, there is his throne, especially where the king doth sit in judgment upon any matters of life and death.

But if he be not there in his own person, yet his arms is set over every place of judicatory, and the judge of that place doth fit under the king's arms, repre, Senting the person of the king.

B 2

And

And so the judge fits in the king's throne.

Yet it may be said that the king's throne is there also, for the king's throne is all over his dominions and kingdoms, though he himself be but in one particular place, where his honour, and glory, and greatness may be most manifest.

And that place where his glory is most seen, and where he doth usually sit in judgment, I say that place may properly be called the king's throne.

For if the king were not a person, and had a kingdom, how could he set up a throne in it?

And if there be a throne set up in a kingdom, there must of necessity be a king to fit upon it.

And this king must be the person of a man, else why should we call him a king?

So likewise the Lord Jesus Christ, he being God and man in one single person, he hath a kingdom above and beyond the Itars, and he being king of heaven, he hath a throne to sit upon himself.

And many other thrones in his kingdom above the stars for all his prophets, apostles, and messengers which he hath sent in this world.

Even as a king hath many judges and messengers in his earthly kingdom, and the king hath given them many thrones to sit upon which are visibly seen by the eye of sense and reason;

So likewise the eye of faith doth as perfectly fee God their king fitting upon his throne in the kingdom of glory above the stars, and all those prophets, and apostles, messengers, and ambassadors which he hath sent, to sit upon thrones of

glory alfo.

So that there are thrones of glory in heaven, as there are here on earth ; and there is a king of heaven to sit upon that throne of glory, as there are many kings here in earth, which do fit upon thrones of glory here.

Because this world is in many kings hands, therefore divided into many kingdoms; and that is the very cause that earthly kings fight, and kill one the other.

But the kingdom above the stars is but one kingdom, and hath but one king over it, and this king is no other but God himself, which sitteth upon the thronę

of glory

But I shall have occasion to speak something more of thrones hereafter, therefore I shall say no more of it here, only this will give you a little light into it,

+ H A P. VI.

A

ND because men might be throughly convinced that Jesus Christ is the

only God, I would have them to consider these places of fcriptures, and the interpretation.

And see if they will bear any other fenfe ; and being well grounded upon that, they will understand the whole matter the better.

Therefore I shall pass by fome verses in this chapter, I not conceiving them to be of so great concernment as this is.

The 8th verse of this chapter, John meaning Christ, where he faith, I am Alpha and Omega, the Beginning and the Ending, saith the Lord which is, and cohich was, and which is to come, the Almighty.

Here

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Here you that have faith to believe, may understand that Jesus Christ is the Beginning and the End, the Lord Almighty.

And as John, being in the Isle of Patmos, as he faith in the 9th verse, for the word of God, and for the testimony of Jesus Christ; here John seemeth as if he did suffer persecution for two, that is to say, for God, and for Jesus Christ ; yet in the 19th and 11th verses, he concludes them both in one, saying, That be was in the spirit on the Lord's-day, and beard behind me, as he faith, a great voice as of a trumpet.

I would have the reader to observe that the seventh day fabbath which was given to the Jews, was called the Lord's day.

Because it was given by the Lord Almighty to Moses, and by him given to the people of Israel, and so called the Lord's day.

So likewise the resurrection of Christ, it being the first day of the week, is callid the Lord's day also.

Now here being two Lord's days, and yet but one Lord of them both, how shall this matter be reconciled?

Thus, the Lord's day, which was made by the power of his creation, is one thing, and the Lord's day that is made by the power of his redemption is another.

Because the Lord Almighty. was in two several states ; as thus, 'when he created the world, and made man in his own image and likeness, he himself was a spiritual substance, a body in form like a man, but no flesh, blood, or bone.

This God was when he created man, and all things else ; but when God became flesh, he was in another condition, he now having flesh, blood and bone, that he might work a redemption to the seed of Adam, to a more excellent condition than that was wherein he was created, and a more miserable condition to the seed of the ferpent, than he was created in.

And this I would have the feed of faith to understand, that the same. God which created man, I say, the same God redeemed man; which thing is two proper and distinct works for one and the fame God to do.

Therefore distinguished by two several denominations, of Father and Son.
Neither was it proper for God, after he became flesh, to create any thing.

Neither could God have redeemed mankind to an eternal happiness, but by his becoming flesh.

Neither could any serpent or devil have put God to death, if God had not took upon

him the nature of a man. For the nature of a man cloathes itself with flesh, blood and bone, and so is made capable to be put to death by the feed and nature of reason; which is the ferpent, or devil,

But I shall speak more of God's death hereafter, only this I would have the seed of faith to mind that two-fold condition of God, as aforesaid.

And then you will not stumble at John's saying, that he did Suffer for the word of God, and for the testimony of Jesus Christ.

As if they had been two distinct things, and so he doth in some other places in this book of the Revelation, as in chap. i. verfe 5. he saying, and from Jesus Christ, who is the faithful witness, &c.

Which

yet

Which doth intimate to the feed of reason, as if there were two Gods.

But I declare it is spoken with relation to God's two-fold condition, that is to say, the proper power and work of God, as he was the Father, it was to create.

And the proper power and work of God, as he is the Son, it is to die, and to redeem.

And all but one God, but in two conditions, or in two ftates, therefore fer forth by the Revelations in the scriptures under nomination of Father and Son.

Therefore I would willingly have the feed of faith to understand the two-fold condition of God.

And then the scriptures, which doth feem'to contradict one the other, will be reconciled in one, and so there will be a great deal of peace arise from the right understanding of the scriptures,

And the cause why there is so much disfatisfaction in reading the scriptures; by the professors now a days, it is because they understand them not ; this I know by experience.

But as I said before, as there was a two-fold state in one God.
So likewise there was two Lord's days as aforesaid, yet but one God.

But the meaning of John, when he faith, he was in the spirit on the Lord's day. I declare his meaning was the day of Christ's resurrection

And this he calls the Lord's day, that is, it was the day of God's rising from death to life, in that death was not able to keep him under ; for death doth keep every creature under it; neither could any creature, nor Son of God, overcome death, but God himself. Therefore Christ must needs be the God the Father of all life, in that he

gave life to all creatures in his creation.

And nothing could procure, by his death, a resurrection of a new life, and an eternal redemption, but the blood and death of God himself.

Therefore let the feed of faith lay as much trust upon the blood of Christ, believing it to be the blood of God, as they can.

The more weight they lay upon it, the more peace and satisfaction they shall find.

So on the contrary, those that deny and call it blasphemy for a man to say that God did die, I say there is no falvation for such a man, neither will he find any benefit by the blood of Chrift, because he looks upon it to be but the blood of the human nature, or the blood of a man, notwithstanding the scriptures are so full to prove that Christ is God, and Christ he died, therefore God did die.

And this Revelation of John is more clear that God did dye, than any other {cripture, as you may see in ver. 11. of this chapter ; in ver. 10. he was in the spirit on the Lord's day; what day that was I have shewn before.

And John heard behind him a great voice, as of a trumpet, in ver. 11. saying, I am Alpha and Omega, the Fird and the Last, and what thou seest write in a book, and send it unto the seven churches, &c.

And in ver. 12. Jolin turned to see the voice that spake to him, and being turned, he saw seven golden candlesticks. These seven golden candlesticks were the seven churches of Alia, as aforesaid,

And in ver. 13. And in the midst of the seven golden candlesticks, one like unto the Son of Man, cloatbed with a garment down to the foot, and girt about the waste soith a golden girdle.

This

This great voice which John heard, it being as the found of a trumpet, came from no other but from Jesus Christ, the only God, he being that Alpha and Omega, the First and the Last, which bade John write in a book what he had seen.

And in ver. 12. John turned to see the voice, and instead of seeing the voice, he saw him that spake the voice.

And he was like unto the Son of Man clothed with a garment down to the foot.

Now what this garment is, I shall unfold hereafter: There are many other glorious expressions in this chapter, to set forth this Son of Man in his glory, but I shall pass by them, only this

them, only this I would have the feed of faith to mind, that this Son of Man which John saw in the midst of the seven golden candlesticks, who was cloathed with a garment down to the foot.

I declare it was the fame Alpha and Omega, which spake that great voice, and John turning to see this Alpna and Omega, he saw him like unto the Son of Man.

Therefore I would have the seed of faith to observe, that there is no seeing of God, the Alpha and Omega, neither by vision nor by faith, but in the form of a man.

Therefore called the Son of Man, so that though Christ be called the Son of Man, yet he is nevertheless God.

For he is the Alpha and Omega, the First and the Last, as you may plainly fee in verse 17 of this chapter, where he faith, And when I saw him, I fell at his feet as dead, and he laid his right hand upon me, saying unto me, fear not, I am the the First and the Laft. I am he that liveih, and was dead, and behold I am alive for evemore, Amen, and have the keys of hell and of death.

Here you that have faith in the true God, may clearly understand that this Jesus Christ, which is called the Son of Man, is the Alpha and Omega, the First and the Laft. Also it

may be as clearly understood by the feed of faith, that God did die. For if God be Alpha and Omega, the First and the Last, as I think all men will confefs, then I say the same Alpha and Omega, and the fame First and Last, is he which was dead, and is alive for evermore.

And was there any God that suffer'd death and rose again, but Christ?
Hath

any God the keys of hell and of death in his hands, but Christ only? And that you may see the truth of this, that Christ is Alpha and Omega, the First and the Laft, though become a fon, having flesh, blood and bone, that he might be capable to suffer the pains of death, as aforesaid.

Yet he is looked upon by the eye of faith, to be the First and the Last, the Lord Almighty, he being the fáme as the prophets prophesied of, as you may see Isaiah xli. 4. Who hath wrought and done it, calling the generations from the beginning? I the Lord the First, and with the Laft, I am he.

So likewise in Isaiah xliv. 6. Thus faith the Lord, the king of Israel, and his redeemer, the Lord of Hosts, I am the First, and I am the Last, and besides me there is no God.

I would have the feed of faith to understand that this Lord and this God, which is the First and the Last that Ifaiah speaketh of, is the same that John fpeaketh of in the Revelation, only the prophet speaketh of him as he was in the condition of the Father, and was to redeem his people from their fins ; but

John

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