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the faints. And the righteoufnefs of faints, is the righteoufnefs of faith; for it is faith that makes the foul pure and white in the blood of the Lamb.

According to that faying, Revel. vii. 13. One of the elders anfwered, faying unto me, What are thefe who are arayed in white robes ? and in verfe 14. And be faid to me, thefe are they who came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.

So in chap. vi. 11. where it is faid, and white robes were given to every one of them, meaning those who were flain under the altar, that is, they were flain for the teftimony of Jefus. Therefore faid to be under the altar, becaufe Chrift is the altar itself.

Many more places of fcriptures might be named for this purpofe, to prove that the righteoufnefs of faith is thofe white robes which the faints fouls are cloathed with; their hearts being purified by faith in the blood of the Lamb. For faith doth dip its foul in his blood, fo that all original and actual fin is wafhed away, as clean as if there had never been any fin at all. So that the faints, or feed of faith, are cloathed with the white robes of righteousness of faith, it being the righteousness of Chrift, he being the author of it, by washing their fouls in his own blood, fo that they become as white as fnow; and this righteousness of the faints, is that white horse, and the first horse that John faw in the vifion.

For I would have the reader to understand, that the righteoufnefs of faith is a real fpiritual fubftance, as the righteousness of the law is; yet none of them both can be seen by the vifible eye of sense, not as they be in their effence or feed, but by the effects or fruits they are known; for effects or fruits doth proceed form an invifible spiritual root or fubftance, which roots and substances are faith and reafon. And there is a righteoufnefs that doth arife from each of these, which hath their several effects, or feveral fruits; so that the tree may be known by the fruit; that is, the righteousness of the law may be known and diftinguished from the righteousness of faith.

Yet the life and spirit of these two trees, are fo fecret and invifible, that they cannot be seen by the eye of fenfe, as I faid before.

Yet they be two real fpiritual fubftances that do bring forth a righteousness according to their natures. That is, the righteousness of the law, and the righteoufnefs of faith.

But it is thofe fouls that are cloathed with the white robe of Chrift's righteoufness of faith, that have been washed in his blood, and this is that white horse John fpeaketh of. For this I would have the feed of faith to mind, that the fpirit of Revelation in John, doth compare the righteousness of the faints to a white horse. Alfo this I would have you to mind, though the faints that are cloathed in white, be thousands, and millions, and innumerable, yet they are called by the revelation of the fpirit, but one white horse.

Now whether John did fee in the vifion the form of a white horse, it is not much material; for if the spirit will call the righteousness of faints a white horse, who fhall gainfay it?

But however the white robes of the faints who are washed in the blood of the
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Lamb, are as a white horfe, for God their king to ride upon. So that if you understand the interpretation of this white horse, you may the more easily know the meaning of the other three horfes.

Also it is neceffary to know who doth ride or fit upon this white horse; I declare by revelation from the holy fpirit, that he which John faw fit on the white horse, it was no other but Chrift himself. It was he that had a bow, and a crown was given unto him: it may be said the crown was given unto him, as he was the Redeemer. For this crown of glory that was given unto him, it was as he was the Redeemer, and not as he was the Creator. And as he was the Redeemer, he fate or rode upon the white horse.

And he went forth conquering, and to conquer. That is, he being the author of the righteousness of faith, as he was the Redeemer, that he made the faints fo pure and white, that they became a white horse for him to fit upon. that they were able by their faith, in the blood of the Lamb, to fuffer tribulation, and death itfelf.

So

So that they became more than conquerors; for he that fuffereth perfecution For the name of Jefus, he doth conquer more than he that doth perfecute and put to death.

So likewife Chrift that fate upon this white horse, as he was the Redeemer, he went forth conquering and to conquer. That is, he went forth in the power of faith, by which he created all things; he went forth to redeem the feed of Adam that was fallen under death, and the fear of eternal damnation.

So that death and hell got power over Adam and his feed, fo that Chrift riding upon the white horse of innocency, or the righteousness of faith, he went forth conquering and to conquer. That is, he went forth to die, to fhed his most precious blood, and by his giving himself up unto death, he conquered over fin, death, and hell.

Therefore it is faid in fcripture, Oh death, I will be thy death, oh grave I will ob be thy victory! That is, he will get victory over the grave, as he did over death ; for he destroyed death; in that death could not keep him under it for ever, in that he paffed throught it. He got victory over the grave, in that the grave could not keep him inclosed in the earth.

So that he went forth conquering and to conquer, never leaving off until he had conquered all his enemies. That is to fay, fin, death, devil, hell, the grave; these all were his enemies, and he hath conquered over them all, by his becoming flesh, and by his fuffering of death upon the crofs, as he was a Redeemer, or as he was God the Son; and these enemies did Chrift which fate upon the white horse, go forth conquering, and to conquer, to redeem the feed of Adam. And this is the true meaning what is meant by the white horse, and by him that fate thereon, and by his conquering and to conquer.

And the bow which he had, it fignified the power he had to fhoot and kill those spiritual enemies, which is fin, death, hell, and devil; which could no ways have been killed, but by giving his life up unto death, and by his paffing through death, and quickening into life again, he killed death, fin, hell and the devil; with this dart of offering up his foul unto death, it being fhot through

fin

lin, death, and hell, by the strength, or bow of the power of faith in God. And as for the crown that was given him, it is spoken with relation to the Son-fhip of God, as he is a Redeemer. So that the crown of Glory that he hath given him, it is attributed unto him, as he his a Redeemer. For the work of redemption is counted by the redeemed ones, more worthy of a crown of glory, than the work of creation.

So that this crown of glory that is given to Chrift that fate upon the white horfe, it is in relation to his work of redemption, in that he conquered over all those spiritual enemies as aforefaid. So much for the first and second verfes.

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CHA P. XVI.

N verfe 3. it is faid, And when he had opened the fecond feal I heard the fecond beaft fay, come and fee. And in verfe 4. There went out another horfe, that was red, and power was given to him that fate thereon, to take peace from the earth, and that they should kill one another; and there was given unto him a great fword. These four beafts which John faw in the vifion, did fignify unto him those wonderful transactions which were, and should be acted here on earth in the state of mortality, in the time of the four monarchies, and fignified unto John in the way of vifion, by four horfes.

Now the second horse that did appear to John in the vifion, was a red horse, and power was given to him that fate thereon to take peace from the earth, and that they fhould kill one another.

This monarchical government went fourth upon a red horse, that is, shedding of blood fhould be the greatest work he that fate thereon fhould do.

It was called a red horfe, because of the much shedding of blood; fo that the blood of man is called a red horse, even as the righteousness of faith is called a white horse.

And as the fouls of the faints were made white with the blood of the Lamb, fo are the fe fouls made red with fheding of one another's blood.

So that every man's foul became a red horse, and he that fate upon this red horfe had power given him to take peace from the earth, and for that purpose there was given unto him a great fword.

Now this great fword it was to kill and in killing one another, peace must needs be taken from the earth

So that this kingly power, though they were many kings, yet they are called but him that fate upon the red horse.

So likewife, though there were many thousands flain, and had their blood shed, yet they are all called but a red horfe; fo that there is but the horse and his rider; for king's and magiftrates do ride upon the people, in that they command the people to kill one another.

So that people which go to fight to fhed one another's blood, may well be called a red horse, for they make their fouls as red as fcralet with bloodshed.

And the power of the magiftrate doth ride and fit upon this red horse, for he hath a great sword given unto him to command perfcutors to kill one another,

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and they must obey and become a red horfe, or else they must be killed themselves.

Thus in fhort I have given you the fignification of the red horfe, and of him that fits thereon; for the fword, famine, or peftilence, doth always take peace from the earth and he that fate upon this red horfe was fuch a power or government, that did kill many men with the fword.

And it is called a great fword, in regard it should prevail and do much execution in that kind, therefore faid to go forth upon a red horfe; to fignify that he should ride upon bloody-minded men that should spare neither man, woman, or child, therefore called a red horse.

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CHA P. XVII.

ND in verse 5. And when he had opened the third feal, John heard the third beaft fay, Come and fee, and he beheld, and lo, a black horse, and be that fate on him had a pair of balances in his hand.

This black horfe which John faw in the vifion, it was the fpiritual blindness and darkness upon the minds of men, which makes them to worship false gods, or idols; they being not fo much as enlightned in the law of reafon. That is, their minds and understandings, had the most ignorant and lowest degree of reafon, which made them to become extream idolatrous; their minds being fo dark, they fall to worship any thing instead of God; even the fun, moon, stars and planets; now these people that do this, are exceeding dark in their minds.

But let us come to those that are more enlightned, as the people of Ifrael were by the law of Mofes, and those we call Chriftians, being educated under the discipline of the Old and New Testaments, which are called the Scriptures.

Yet men being in their state of nature, they are very dark in their minds concerning the knowledge of the true God, and the true fpiritual worship, which God requires; for the not knowing of God, is the cause of all falfe worship, which darkness hath, and doth lye almoft upon the whole creation.

For was not that a great darkness upon the minds of the people of Ifrael, that would worship a calf for a God?

And hath not the fame darkness defcended upon the minds of them that profess themselves to be Chriftians, befides that pitchy and black darkness that lieth upon the heathen?

Are not the Pope and Roman Catholicks full of fuperftition and idolatry, because they know not the true God? Hath not the Epifcopacy fome fuperftition and idolatry in it, though not fo much as the Roman Catholicks? So the Presbyter and Independent, Baptift, Ranter, and Quaker, they be all fuperftitious and idolatrous in their worship.

Nay the Quaker that feemeth to have the leaft idolatry in their worship of any,' yet they are idolatrous alfo, for they meet, preach, and pray to an unknown God, as well as the others afore-mentioned. For they have no other God but the light of Chrift, as they call it, and this light of theirs feemeth to be the greatest and pureft fpiritual light of all, but it is the greatest fpiritual darkness of all. For they are more wilfully ignorant of the true God, than any of the reft afore-mentioned.

So

So that ipiritual darkneis nath overipread the minds of all profeniors of religion, as it hath done the Heathen; for none of them know the true God, nor the true fpiritual worship which God requireth, as aforefaid.

So that this fpiritual blindness and darkness that lieth upon the generality of mens minds, their not knowing the true God, nor his true worship, is that black horfe which John faw in the vision.

Alfo he that fat upon this black horfe had a pair of balances in his hand.

He that fat on this black horfe was an ignorant power, king or kings, or magiftrates, power that was extream ignorant of any true fpiritual knowledge, either of God, or of his worship; but mighty full of fuperftition and idolatry; but had great power to command the dark minded people to worship what he pleased. So that he rode, or fat upon their dark minds, as upon a black horfe; for he had fuch power that he brought them all into a uniformity of worship.

So that things were mighty plentiful, as you may read verfe 6. A measure of wheat for a penny, and three measures of barley for a penny. Only to fignify the plenty of earthly things; when ignorance being in power, it rides or fits upon the black horfe of idolatry. This I think by experience will prove the truth of it as well as fcriptures.

Was not that a plentiful time when they baked cakes to the queen of heaven? Was there not great plenty when the Roman Catholicks did put Chrift into worship? When they had brought all people to a uniformity of religion, all things were plenty.

Then men grew exceeding rich, fo that particular men had fuch vaft eftates, that they could build a church at their own charge, or an hospital, or alms houses, fo there was great plenty, there being but one religion, and a uniform government in matter of worship; all peoples minds being dark as to any true fpiritual knowledge, fo that they became as a black horfe for thofe ignorant popish kings to ride or fit upon: and he that fate upon the black horfe, had a pair of balances in his hand, only to fignify that equal dealing in temporal matters, seeing there was a uniformity in worship, there fhould be an equal and juft dealing in the temporal; and for that purpose there was a pair of balances in the hand of him that fate upon the black horfe; for ignorant reafon doth many times deal more justly, than that reafon that is more fubtle and cunning doth, For in former times, when there was no religion durft appear but the Papift religion and worfhip, which was, and is ftill exceeding full of fuperftition and idolatry, there was a great deal more juft dealing between man and man in temporal things, and men were more free to trust one another than they are now; fo that things were exceeding plentiful and cheap; for a general uniformity in idolatry muft needs caufe love one to another.

For differing in worship maketh the greatest breach of all, even between the nearest relations, as father and fon, mother and daughter, they will all part upon the point of worship, fooner than upon any natural offence whatsoever.

This may be proved by Chrift's words, that a man must for fake father and smother, boufe and lands, for his fake, elfe he is not worthy of him: this also experience will prove it, that fome people will willingly fuffer more for their worship, tho' it be a lie, than for any natural loss whatsoever.

And

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