Commentary on Revelation, Lecture 2
LECTURE II.
Vers. 1.
ANd I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts, saying, Come, and see.
2.
And I saw, and behold, a white horse, and he that sat on him had a bow, and a crown was given unto him, and he went forth conquering, and to conquer.
FOlloweth now the History of opening the seals, which is to be knit to vers. 7. of chap. 5. and he came and took the book out of the right hand of him that sat upon the Throne. There is then a digression by a Song from the matter, whereunto now he returneth, as it were, thus; I saw when the Lamb had taken the book out of the right hand of Him that sat upon the throne, He went on to open the seals, thereafter I saw and behold, &c.
Every one of these seals hath a type, holding forth the matter contained in it, and some word of explication added for the understanding of it.
The first four have one common type, to wit, a Horse, because they relate to one common subject or object, to wit, the Church; and they have a voice, calling, Come, and see: The fifth and sixth have no such voice, because they speak so distinctly of themselves with difference from the former four in respect of their scope.
For conceiving the meaning of these seals, take notice, 1. that they are not to be looked upon as continuing a Story of the Church from the beginning to the end of the World, as was said; yea, it appeareth by the Answer given to the Saints in the fifth seal, that there were Martyrs to be crowned by suffering after that time before the end; and it being clear that these Martyrs are not crowned by the sixth seal, which bringeth judgement upon persecuters, It must remain therefore to be fulfilled under the trumpets, and consequently that they must interveen between the sixth seal and the end.
2. Take notice, that by them is set forth the state of the Church, and that under persecution uninterrupted, untill the sixth seal be opened. For, 1. there is one common sign or type in the first four seals, to wit, an horse, which in the first seal representeth the Church as honourable and victorious by the spreading of the Gospel. And therefore, 2. by an horse, under the second, third, and fourth, must be understood the same thing represented, to wit, the Church, although different in her condition from the former, according as the same type is variously set forth. 3. It appeareth by the fifth seal, that the Churches suffering is here to be understood, Where we have these four, 1. That the party suffering was the Church, as appeareth by their Prayer, Dost thou not avenge our bloud; &c. 2. It appeareth, that their suffering was for no private quarrell, by their description, vers. 9. The souls of them that were slain, for the Word of God, and for the testimonie which they held. 3. It appeareth that this suffering was from men, and that without the Church, by their description who were instruments, Dost thou not avenge our bloud on them that dwell on the earth? as looking to the multitude of the world, contradistinguished from the Church. 4. It appeareth, that this suffering was for a long time uninterrupted, and so must be the first suffering of the Church before God overthrew Heathen persecuters: their Prayer, How long, Lord, wilt thou not judge and avenge our bloud, &c. which importeth, that unto this time God had not visibly reckoned with Heathen persecuters as He did when Authority began to own Christianity: and so these first five seals, at least, hold forth the suffering condition of the Church during the time of Heathenish Emperors: and this period runneth to the first great change of Gods outward dispensations to His Church, to wit, when civil Authority and force began to befreind the Church against her enemies, which will be found to be in Constantines time, about the year 310 or thereb…. Yet would we not peremptorily assert, that none of these judgements affected the wicked world during that time. For, 1. God sendeth the Gospel into the world. 2. Many profane men reject it: for which, 3. God plagueth the ungrate world more than before the Gospel came: whereupon, 4 the rage and malice of men do break out against the Gospel and the professors of it, as the causes of all their evil, which procureth again new judgements from God. By which we may see what interwoven connexion there is amongst these things, to wit, the Churches su…erings and the worlds (which hath been long since observed by Tertullian and Cyprian in their Apologies contra Scapulam and Demetrium) But this we think, that though there might be (and no question were,) judgements on the world for despising the Gospel, and particular plagues on persecurers; yet during that time, there was no such generall reckoning with them, nor are they such judgements which these seals primarily describe, which is all we would say.
For understanding these seals, or types in them, we would have respect to these three, 1. To the key or series of the Story before expressed from the fifth seal. 2. To the nature of the type it self, being compared with other Scriptures. 3. To the events as they are recorded in story.
The first words of this Chapter hold forth the rise of the vision, to wit, the Lambs opening one of the seals; which is to be knit to vers. 7. chap. 5. as is said. By opening one of the seals, is understood the first seal, as Matth. 28.1. by One of the Sabbath… or, by One day of the week, is understood the first day of the week, as by comparing of the Evangelists is clear, and is here confirmed by d…signing, the second, the third, &c. after this; and so also it is clear, that by mentioning one beast, is understood the first, by the same reasons. We shew before (chap. 5.) that these Books were long scrols, rolled about something, and the Book being so rolled, it might be divided by sundry seals, so that one part might be opened and read, while the rest were sealed, and so, when he had opened the first seal, importeth, that such a part of the scrol was made legible.
The first thing that occureth, is, the preparation by the first beasts inviting to come and see. This is common to the first four seals, though in some things there be difference. There are three parts in the preparation for this seal▪ the first is common, a voice, saying, come and see: which is not only for Iohns upstirring and warrand to behold that type; but also for all Readers and Hearers, to put them to observe it, implying, that there is some mystery in the thing, yet desirable in it self to be known, and to be desired by Gods People.
The second, is, That it is the first beast that uttereth this voice, Chap. 4. he is like a Lion, importing the valiant courage and boldnesse that faithfull Ministers had in the Primitive times, when Christ first sent forth the Gospel, and it suiteth well with the type following, the beasts being so marshalled as they hold forth the qualifications that should be, and are requisite to be, in faithfull Ministers in the execution of the things prophesied of in these types.
The third, is, that it is said to be like the noise, or voice, of thunder, because of the power and force of that word, exhorting all to the beholding and welcoming of Christ in the Gospel, as was in the first founding of the Christian Church, and spreading of the Gospel and the flourishing state thereof, when He furnished His Apostles and Ministers with such liberty and boldnesse.
From all which, these two speciall Doctrines arise, 1. That the best of men need upstirring for receiving the things of God and considering His dispensations; were it Iohn himself, he hath need of upstirring; and consequently, all Gods People have need of upstirring on this side of time, else things may escape us and not be observed, means are not uselesse, a Ministery is needfull and usefull as long as there is a corrupt member in a Church or corruption in any member.
2. That our Lord Jesus in dispensing gifts to His Church and People here, hath suited and accommodated the qualifications of His Ministers wisely to that which they have to do. Therefore, He having the Gospel to spread, He fitteth men like Lions, as th…ough the Acts of the Apostles is clear; and when He calleth men to suffer, He fitteth them like a Calf, as the second beast is set out, with patience to endure persecution. Or t…ke the Doctrine thus, That the thriving of the Gospel is accompanied with bold and valiant Preachers; Or, boldnesse and liberty in Preaching, is a good sign that God mindeth the thriving of the Gospel.
Verse 2. We come now more near to the types. The first thing seen, is a white horse. Where consider, 1. The type, that is, a horse and a rider. 2. How he is described and set out in severall circumstances, as, First, from his colour, he is white. Secondly, in his rider and his armour, he that sat on him had a bow. Thirdly, in his dignity, a crown was given unto him. Fourthly, his employment (which is expressed in the word added for explication) he went forth conquering, and to conquer.
1. By a horse and a rider, is understood in Scripture amongst the Prophets some dispensation of the Lord to His Church, brought about mediately by the Ministery of Angels or men, or immediately by God Himself, as is clear by comparing Zochar. 1. vers. 8. with vers. 10. Vers. 8. the Prophet seeth a man riding, &c. and behind him were red horses speckled and white. Verse 10. Again, expoundeth this to be these whom the Lord had sent to walk to and fro through the earth, That is, His dispensations of severall kinds, by what ever mean He pleaseth to bring them about, and they are either good and prosperous, or adverse and afflicting dispensations, as the colours and other circumstances difference them, as in the forecited place.
His dispensations are compared to horses and riders on them, for these reasons, 1. To let us see His Soveraignity that hath all these at His command to send for good and ill, as great Kings have their Messengers for executing their will. 2. To shew the speedinesse, swiftnesse, and irresistiblnesse of whatsoever dispensation He sendeth, as the horse is speedy and valiant. 3. To shew the dependence of all events on His dominion, and His immediate ordering and guiding of them as a rider doth an horse: and he letteth them not run at randome, or by guesse, as a horse without a rider or bridle, but hath them all well ordered whether good or bad.
2. A white horse signifieth comfort, gladnesse, victory, triumph, and antiquity, both as Scripture and profane Authors clear it. See chap. 19.11. where Christ in His triumph upon a white horse.
3. The riders armour and dignity, a bow and a crown, which signifieth the same thing: The bow shooteth far and peirceth deeply, as is said. Psal. 45. Thy arrows are sharp in the hearts of the Kings enemies. A crown again, setteth our statelinesse and victory, especially while it is said, a crown was given him, which supposeth growing successe.
4. This is cleared by the word added for explication, He went out conquering, that is, carrying all before him; and to conquer, that is, continuing and going on to do so victoriously. In the application of this, and of the following types, we shall look, 1. to them as Propheticall, relating to particular events and times. 2. As holding forth some Doctrines in generall, usefull for all times.
By this type, is understood the flourishing estate of the Gospel, and the spreading estate of the Church by it after our Lords Ascension, as it were, Christ in the Ministery of His Word, going out to conquer souls and prevailing. First, This exposition agreeth well with the type, being compared with Psal. 45.3, 4, 5. and Revel. 19.11, &c. In which places, Christ is represented, 1. as riding on horse-back, and that upon a white horse. 2. as armed with arrows, and the two edged sword, which is His Word. 3. As Crowned. 4. As having the same design of riding prosperously, &c. for the subduing of the people under Him by His sharp arrows in their hearts: which is the very same thing agreeing with this type. Secondly, It agreeth well with the event: If we consider the first estate of the Church, immediatly after Christs Ascension, (the describing whereof is the scope of this first type) we will find it in the Apostles dayes to have exceedingly spread, the Gospel then and a little thereafter triumphing, and conquering almost over the whole world. Paul preached from Ierusalem to Illyricum, Rom. 15.19. then among the Iews, the Word encreased mightily, Act. 6.7. to Damascus, Act. 8. in Arabia, Gal. 1. Pontus, Asia, Cappadocia, Babel, Bithynia, 1 Pet. 1.1. and Chap. 5.13. to Parthia, Media, Mesopotamia, &c. Act. 2.9, to Corinth, Athens, Macedonia, Galatia, Rome, Antioch, &c. as appeareth by the History of the Acts, and the Epistles written to these Churches: which being looked upon in it self, to be carried on so suddenly by such weak means and despicable instruments, as the preaching, and Preachers of the Gospel; and over so great difficulties, as the wisdom, power, and enmity of the world. It cannot but be wonderfull and passing credit, and can be no other thing but the conquest of Him who can subdue all things to Himself, and call things that are not, to bring to nought things that are, by the most fectlesse and unlikely means; So that justly this event may be described by such a type as this.
If we take from Historie a view of after-times, it spread to Africk, Spain; yea, to Britain it self, as is testified by the most Ancient writers, whether by Simon Zelotes, or Ioseph of Arimathea, or by some of the Apostles themselves, as is asserted by Cent. Magd. Cent. 2. Foxe, White in his way, Usher de suc. Eccl. Brit. we shall not determine. This is clear from Tertullian Apol. adv. Gentes, that before his dayes, Britain, which was inaccessible to the Romane Armies, was made subject to Christ by the Gospel. This is enough to prove the event to answer the type, and that this horse hath conquered according as was foretold, the Church at that time being enlarged in bounds, increased in number, shining by the gifts of Ministers and lives of Professors, and being in a great measure, for a time keeped from being overrun with Errors and Schism. This horse and rider, though He began to conquer then, He hath not altogether given over yet, though for a time He may seem to halt: when the world is again restored from Antichristian darknesse, ye will find Him thus mounted, chap. 19.
For generall Doctrines ye may Observe these, 1. That the preaching of the Gospel (more than any other dispensation) cometh not by guesse amongst a people, but is sent, and ordered as other dispensations are, and hath a particular Commission. It is one of the horses He sendeth here: and hence it is that it is sent to, and preached in one place, and not in another. So, Acts 16. the Spirit putteth them to one place, and suffereth them not to go to another place. There is not a Sermon cometh without a Commission. Obs. 2. That the thriving and successe of the Gospel (more than the coming of the Gospel among a people) goeth not by guesse. The Gospel hath its end as well as its Commission, a particular Commission for such an effect, Isa. 55.10. as the rain cometh down. 2. Corinth. 2.14. Thanks be to God which alwayes causeth us to triumph in Christ. 3. The Gospel is most mighty to conquer and subdue when Christ armeth it with a Commission and doth concut therewith, 2 Corinth. 10.4. The weapons of our warfare are not carnall, but mighty through God to the pulling down of strong holds, casting down imaginations and …very high thing that exalteth it self against the knowledge of Christ, and bringing into captivity every thought, &c. 4. From this description of the horse and his rider and his imployment, Obs. That the great and main end of the Gospel, where it cometh, is to conquer and subdue souls. That is the end of a Ministrie, to bring souls in subjection to Christ, 2 Cor. 10.5. To pull down strong holds, to cast down imaginations, and every high thing, to lead every thought captive to the obedience of Christ. And it hath its end, when Christs arrows are made powerfull to pierce hearts. Compare, Eph. 4.8. with Psal. 68.18. He ascended on high, and led captivity captive, and received gifts for men; even for the rebellious, that the Lord God might dwell among them. This is the main thing the Gospel aimeth at: and as many of you as render to Jesus Christ, the Gospel hath had its force and effect in you. But where folks stand out in their rebellion, it hath not its proper fruit: And O, how few are wrought upon kindly! How few are made subject! How many are yet serving their lusts and pleasures, and yeelding themselves to sin which they were born slaves to, sin and Satan keeping still their old dominion in them, and they their old subordination to them! Obs. 5. The Gospel conquereth more or lesse where ever it cometh, that being its earand to conquer; when Christ is mounted, He is going to conquer, if it were but to take one fort or one soul from Satan; when He lights His candle, it is for some lost groat, and it will accomplish that for which He sent it, Isa. 55. 6. Taking this conquest and flourishing estate of the Gospel to relate to the first times thereof when it came into the world, Obs. That most frequently the Gospel at its first coming amongst a people prevaileth most, and hath more sensible successe and conquest, than at any other time. So was it when it came first to the world, its victories were swift and speedy; encreasing more for a few years at that time, than afterwards in many generations. And so it is when the Gospel, after Antichrists defection, reviveth again, Chap. 19.11. In a few years it spread through many Kingdoms and Nations, when there were but few Labourers comparatively. In Luthers dayes it conquered more than for a hundred years since. And as this holdeth in the generall, when the Gospel cometh to a Land; so doth it proportionably hold with a Congregation, yea with particular persons, who in experience are found often to take more sensible progresse at their beginning than afterward; So also with the coming of a particular Minister with the Gospel to a certain place, often he is most sensibly countenanced, or at least by people more accepted than afterwards, it being often with them as with the hearers of Iohn Baptist, Ioh. 5.35. who rejoyced in his light for a season.
Reas. 1. Because ordinarily some more than a common impression upon the hearts of hearers accompanieth the Gospel at its first entry, there being generally amongst people some common effects of the Spirit, such as convictions, warming of affections with love to the message, and to the carriers of it, as was in Iohn's hearers; partly, from the newnesse and uncouthnesse of the thing; partly, from the lovelinesse and desirablnesse of what is contained in it; partly, from the reasonablnesse and equity of what the Work calleth to; partly, from the exercises and wakenings of others touched about them; partly, from some speciall efficacie and power usually accompanying the Word at its entry, while the affections of both Speakers and Hearers are most warm: which things, being somewhat new to many, and not being acquainted formerly with the like, breed some stirring and motion amongst people; which though it be but common, yet someway disposeth for the more serious and single use-making of the Word, even as miracles, though not saving gifts of themselves, yet thus contributed for making the Gospel to be received at first among the people: and experience teacheth, that when the Gospel (to speak so) becometh more habituall to folks, these motions are more rare, and the disposition to profit, lesse.
Reason 2. When the Gospel cometh among a people, it readily findeth them in some grosse temper of ignorance, profanity, or the like, &c. and therefore when or where the general truths of the Gospel are believed, there is a more readie way to convince, and threaten, and a greater facility to take with convictions, and to tremble at threatnings, when the naturall conscience can neither say against the truth it self, or the application of it to them. But again, where the Gospel hath been for a time, men are so puft up with the name of Christianity (like Laodicea, or, are satisfied with formality for removing of challenges for grosser evils, or with presumption in misapplying the promises) that it is not so easie to alarm them with their hazard.
Reason 3. Gods intention and purpose in sending of the Gospel to a people or place, is to conquer: and His way of conquering, is, to catch (as it were) whole draughts by His net at once (as we may see by the many thousands, Act. 2.3. and 4. that are gained by one preaching) and therefore as He never sends the Gospel, but where He hath some to gather, (so to speak) He keepeth the tide, and sendeth where, and at such time as He hath many together, having, as it were, fitted and trysted them for that end. As we may see from Mat. 9.37, 38. the fields are first ripened, then Labourers are sent to the Harvest. Every time is not Harvest-time, and therefore not a ripening time; but when He hath ripened a Kingdom, Town, or Parish, then, and not till then, ordinarily thrusts He out His Labourers, who speedily cut down the ripened grain: But as the Harvest doth not alwayes continue, so neither doth this ripening; for, a Ministers successe, is not alwayes according to His pains, but according to the ripnesse of the Field he labours in; and therefore he may, when the Harvest is past, be at more pains in the gleaning of a reaped Field, than at first to gather whole sheaves.
Reason 4. Because then ordinarily people are in more capacity to profit by the Gospel, at least, in a lesse incapacity, than when without fruit they have lived for a time under it: for, when it edifieth them not, through their corruption they grow more hard and cold, more secure and presumptuous in respect of themselves, more prejudged in reference to the Word and the carriers of it, and can abide freedom lesse patiently than before, as we may see by the Churches of Galatia, who, at first, received Paul as an Angel of God, Chap. 4.14. and so far he prevailed with them as to make them give up themselves in profession to Christ with much seeming zeal, vers. 15. yet afterward, these same Galatians being Christians, took worse Pauls freedoom, vers. 16. and were not so easily, even by him, brought over a fault in Christianity to be singly Christians, as they were at first to be Christians. This being ordinary where the Word cometh, and bettereth not folks condition; the longer they live under it, the greater will be their incapacity of getting good by it, Isa. 55.
Reason 5. Which followeth upon this Gods giving up a people Judicially, that they who have loved darknesse, rather than light, though light came into the world, should be given up (as it is, Isa. 6.) To see and not perceive, to hear and not to understand: which is, to have means and not to profit by them, or, (as it is, Isa. 29.10.) to be cast into a deep sleep, so that all visions become as a sealed book unto them. This cause hath divers steps, in some lesse and in some more, according as they continue to thwart with the light of God and to imprison it in unrighteousnesse, Rom. 1.18. Hearers had need to advert what use they make of this Gospel: many sad proofs of this truth are amongst them: young ones and beginners had need to be watchfull if they thrive not at their entry by this Word, before the scroof grow over their hearts, it is a hundreth to one (as may be seen in experience) if ever it do them good. Ministers at their entry to a place, and the people with whom they enter, had need to be bussie, every time of the year will not be Harvest-time to them.
7. From the order that the Lord keepeth when judgements and sad dispensations are coming, you may see though there be three sad, for one comfortable, yet He beginneth with the comfortable offer of His Grace. Hence Observe, That in Gods order the offer of Grace cometh first, He is content to do folks good, if they do not reject it: the white horse goeth before the red or any other. This is His way to sinners, First, to offer Peace before War: which is His practice to you, and so it is now the time of your visitation.