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And as for the oyl and the wine, which he that fate upon the black horse, must not hurt; the oyl and the wine signifies that little small remnant of the seed of faith, which did not worship God in that idolatry no way as the generality of people did, their appearance being fo small, that they were not worth the persecuting or compelling to worship as the generelity of people did, much like unto those seven thousand that did not bowe their knee to Baal.

Those seven thousand were never miss’d by Israel, nor by the prophet Elijah. For the worshipers of Baal were so numerous, that Elijah thought there were none but himself that did worship the God of Jacob.

But there were seven thousand that had not bowed their knee to Baal. And these were the oyl, and the wine that should not be hurt, by compelling of them to hurt their consciences by worshiping a false God, as the generality of the people did through the darkness of their minds. They being the black horfe, for the ignorant dark power of the head magistrate to ride or fit upon. For as the horse is black, so is the rider, with ignorance and darkness in spiritual worship. Only he that fits upon the black horse, is the dark power of reason.

Therefore the apostles call it the power of darkness, for it is the dark reason of · man that doth act deeds of darkness, therefore called the power of darkness : And the deeds of spiritual darkness in point of worship, is called by the Revelation of John, he that fits upon the black horse; because he commandeth all people to worship his imaginary God; and the people through the darkness of their understandings, they do obey, and so they become in point of spiritual worship, a black horse, for the dark power of reason to fit, or ride upon, &c.

CHA P. XVIII.

ND in verse 7. it is faid, And when he had opened the fourth seal, I heard

the fourth beast say, Come and see. And in verse 8. John looked, and behold a pale horse, and his name that sat on him was death, and bell followed with bim; and power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.

I would have the reader to mind the interpretation of this pale horse, because every one of us must be a pale horse, for death to sit upon, except we be swallowed up of life, as Moses and Elijah were ; which I, nor no man elfe at this day doth know he shall; so that death must ride upon all sinful flesh.

Now to give you the meaning what this pale horse is, it is no other but the sinful soul of man and woman. Therefore as the scriptures faith, When fin entred into the world, then death entred in upon it.

So that as soon as ever the souls of Adam and Eve had let sin enter into their souls, then death entered; for death did ride upon sin, and sin did ride upon the soul of our first parents, according to that faying of God, in the day that thou eatest thereof, meaning the forbidden fruit, thou shalt die the death. So that as foon as fin entred into their souls, death entred also. So that the souls of Adam and Eve became as a pale horse, for death to ride upon. For there was not only the fear of this first death, but the fear of eternal death also, which made the

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soul of Adam to fear, therefore he went to hide himself. For the fear of death will make the soul to look pale, so that it will become a pale horse for death to ride upon. For by fin 'entering into the world, death got power over all life; so that death sits upon all life, both upon man and beasts. For the beasts are made fubject to death, by reason of the fall of man; only I would have the reader to understand this secret, that the creatures, the beasts, were created of God, on purpose to be killed for the nourishment of man.

But if sin had never been committed by man, death would never have entered upon the life of man or beast. That is, no beast would have died naturally, as they do now; but what were killed on purpose for some use, so that no man would have had such losses as some men now have. Some are undone by the dying of horses, others by cows, and others by sheep, and this is death that hath entered into the world upon the beasts. For the sin of Adam brought death upon all his posterity, and upon the beasts also, as aforesaid. So that the life of man and beasts is become a pale horse for death to sit upon, and the fear of death in Adam, did make his soul to look pale, and so it doth in all mankind; the fear of death it makes the stouteft heart to look pale; especially when the fear of eternal death is not taken away, as very few men in the world have the fear of the second death taken from them; so that their souls look pale indeed; so that the generality of men and women have the fear of eternal death, that fits upon their souls, so that they are that pale horse that death rideth upon; and hell follows immediately after the first death; the second death and hell go both together hand in hand.

These things I say, will make any foul to look pale. This I can experience both by myself and others, before I came to know the true way of redemption.

And because you the feed of faith may know, that the soul of man is that pale horse that death fits upon, which sin did cause to enter upon all life.

I say, this death it entered upon the life of God himself; so that God died unto sin, that is to satisfy sin, that fin, which brought death with it, might enter upon the life of God, and kill that life in God for a moment. But the life of God being more strong than death, it pierced through the body of death, and quickened a new life again. So that he overcame death, in that death could not keep him under it, as it doth the first Adam, and his pofterity. It is much like unto a valiant soldier, who by his valour and strength, pafseth through a body of men well armed ; and by his geting through that body of men, he comes to rout and scatter them, and gets the victory over them.

So was it with Christ the only God, he laying down his God-head life, it being in the manhood unto death, he passed through death, and killed that which did kill him, to wit, sin, death, and hell.

These being mighty strong enemies, too strong for any created foul, or life to encounter with, none could do it but the life of the eternal God himself; for fin lyeth heavy upon the soul of man, and death is the king of fears, it maketh kings to fear and tremble at the sight of it. And hell is worse than death itself; yet these strong enemies are overcome by the blood of the Lamb; and in all those that have faith in it, and do truly understand it. So that you that have faith may see, what this pale horse is John ípeaketh of,

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and what death is that fits upon the pale horse, and what power they have given unto them, over the four parts of the earth ; even to kill with the sword, and with hunger, and with death, and with the beasts of the earth.

The pale horse and death have power given them over all life, in the four parts of the earth; so that some being so affrighted at death, they shall kill with the the sword ; and others again shall be so fearful of death, that thay shall starve themselves for hunger; others again shall come under death by natural deseases, even as the beasts of the earth dieth.

So that death that rideth upon the pale horse, hath power given as long as this world doth last, over all flein that hath life. For it is life that must die, and death must take it into his custody, and swallow up life into the belly of death; else he cannot be called death; except death doth utterly annihilate life, it cannot properly be called death; for while life is in being, death is utterly annihilated in life. So that there is no being for death at all, not in that man's body. But when death entereth into that man's blood, who was so full of life before, then death groweth more and more in the blood, and eateth up the life quite into death; so that there is nothing to be seen in all that life, but a dead body; for death hath got the life of that body in the body; for the body was life before, as well as the soul; but death having overcome them both, they are both swallowed up of death, so that you may see death as he is; as you did see life as he was before. And not that the life goes out of the body, as men do vainly imagine; so that death is he that rideth upon the pale horse, as I shewed before.

And these four horses as John speaketh of in his vision, are the same horses as Zechariah speaketh of in his vision, Zechariah vi. 23. the prophet saw in his vision, four chariots, and horses, the first chariot had red horses, and the second bad black horses, and the third had white horses, and the fourth bad grizled and bay horses.

Now the prophet expresseth in his vision the horses in the plural number, to be more horses than one of a sort. But John declares them in his vision in the fingular number; therefore tho’ there be more exprest by the prophet, yet the matter and substance is all one; for all horses are comprized under those four ; so that there needeth no further opening of the horses, than there hath been ; for there is enough said concerning those four horses, and their riders, to satisfy the seed of faith; but if one should speak ever so much, the feed of reason will not be satisfied. Only this I would have the reader not to scruple, because the prophet calls the fourth horse grizled and bay, when as John calls it a pale horse. For grizled doth fignify death fitting upon the life, as paleness doth ; so that the thing is all one, though differing something in words.

So that there needeth be no further interpretation upon those four horses, therefore I shall pass by them, and come to the next thing of concernment.

CHA P. XIX.

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N verse 9. of this chapter. At the opening of the fifth seal, John faw in the for the testimony which they held.

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Now I would have the reader to consider, that visions doth many times present, to him that seeth it, things that are at a distance and far off, as at present, or near at hand, as if the thing were in present being; this hath been the usual custom of those that write those visions in the scriptures, they being presented to the chosen prophets and messengers of the most high God.

Those visions fo presented, were to signify either some extraordinary happiness and deliverance to a particular person, or people, or nation; or else some great judgment, and destruction to a person, people, or nation, in the temporal

, as aforesaid ; or else visions are presented to the understanding of man, to signify spiritual and eternal blessings to a number of people; or else to signify spiritual and eternal miseries unto a number of people.

So that what visions be declared by chosen men of God, though the thing be not immediately at hand, whether the vision doth signify temporal or fpiritual things; yet the feed of faith doth look upon it, as if it were in present being, because they believe the truth of the thing; as those prophets of old did prophesye of Christ's coming in the flesh, as Isaiah faith in chap. ix. To us a child is born, and to us a son is given, meaning Christ, &c.

Now the prophet faith, he is born, when as he was not born many hundred years after that; and so others of the prophets looked upon the birth of Christ the Redeemer, as in present being. For, as I have said in my other writings, that faith doth look at things afar off, and at a distance, as near at hand, and in present being. But because the feed of reason cannot do so, therefore they do not prevent neither the temporal nor the eternal judgment that will come upon them. But you the seed of faith may know, that John did see in the vision, by the eye of faith, the souls of them that were Nain under the altar ; and he heard the cry of them, when the fifth seal was opened, that God their Redeemer would avenge their blood on them that dwell on the earth, that is, upon the persecutors that dwell on the earth.

Now I would have you the seed of faith to understand, how these that were slain under the altar could cry for vengeance, seeing they were dead under the altar, and yet is said, to cry aloud for vengeance, on them that persecuted and put them to death.

The meaning is this, that the blood of those that were slain for the testimony of Jesus, it did cry virtually and efficaciously unto God, that he would avenge it according to his will and promise.

And so God doth hear the cry of their blood, that were flain under the altar. . I say, God doth hear their cry, as he did the cry of the blood of Abel, it came up unto God, as in Gen. iv. 1o. And God said unto Cain, What haft thou done? the voice of thy brother's blood cryeth unto me from the ground.

So that the blood of Abel did cry from the ground, unto the Lord for vengeance : and who must the righteous judge be avenged of, but he that shed his brother's blood?

And in this manner did the fouls of them that were slain under the altar for the word of God, and the testimony they held, cry for vengeance upon those that persecuted, and put them to death.

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So that you the seed of reason may fee, that there is power in blood that is fhed for conscience fake in point of worship, to cry unto the Lord for vengeance upon those that do murder, and kill upon that account.

And no persecutor of that nature will escape vengeance to come, no more than Cain did escape that slew his brother ; for the blood of those that are flain in such a case, as aforesaid, will speak no better things than the blood of Abel; but the very same thing will cry aloud for vengeance, as the blood of Abel, and as their blood did that were Nain under the altar, as John saw in his vision.

Therefore the blood of Christ is said to speak better things than the blood of Abel: But this I must tell you, it speaketh better things to those that have faith in his death, and so are washed by faith in his blood. To those it speaketh peace, joy, life, and salvation to the soul, and these are better things than the blood of Abel, or the blood of the saints ; which speaketh to the soul, fear, horror, death, and eternal damnation. These be the things that the blood of Abel, and all innocent blood doth speak, and the blood of Christ will speak the fame things, as Abel's blood doth, to those that persecuted and put him to death at that time.

So that according to the Serpent's desire, his blood will be upon them and their children ; for the Serpent's children are those that walk in the steps of their fathers, and as they that put him to death, were the feed of Cain their father, as Christ said, to those Jews that fought his life, he said unto them, you are of your father the devil, and his works you do, for he was a murderer, and a liar from the beginning.

And who was he that did the first murder? Was it not Cain? and they were his children, and all persecuţing men since have been their children. And in persecuting the innocent saints, they justifye the deeds of their fathers that persecuted Christ, and their persecuting of Christ, in so doing they justified the deeds of the devil their father, that new the prophets, and Cain that New Abel, the grandfather of all persecuting devils, for worshipping of God contrary to the tradition of their fathers.

So that the blood of righteous Abel, the blood of Christ, and the blood of the faints, will be upon the consciences of the persecuting seed of the Serpent, and upon their children, who walk in the steps of their grandfather Cain. And this hath, and will be fulfilled upon all the children of those persecuting Jews, who put Christ to death.

So that his blood will be upon them and their children; for these are their children, and may be called so who are the feed of the serpent, who walk in the way of their fathers, who did kill the Lord of Life: And so his blood will be upon them and their children, as they did desire. So that his blood doth cry, as the blood of Abel did, for eternal vengeance. For none will shed blood upon that account, but the serpent or devil, and those that are his children.

So that you whose understandings are enlightned, may fee that there is a virtue and power in the blood of prophets, apostles, and righteous men who are faints, who suffer for the true declaration and worship of God, to cry unto the Lord for vengeance, upon those that shed their blood, and the Lord will

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