Commentary on Revelation, Lecture 3
LECTURE III.
Vers. 3.
And when he had opened the second seal, I heard the second beast say, Come, and see.
4.
And there went out another horse that was red: and power was given to him that sat thereon, to take peace from the earth, and that they should kill one another: and there was given unto him a great sword.
FOlloweth now the opening of the second seal, which hath the same type, to wit, an horse and a rider, as the former, but very diverse in respect of the other particulars, as by comparing them is clear.
That this and the two following do hold forth sad dispensations, will be easily granted by these who consider the descriptions of them. The main thing to clear then, is, 1. Whether these hard things do principally point at judgements on the world, for despising of the offer of Grace made under the former seal; or, 2. Persecution stirred and moved by the world against the Professors of Christ; or, 3. Gods judgements on persecuters: These three in their causes and in the events, are so linked together, that one of them is not long without the other, and it is no great inconsistence to take in all. The world despiseth Grace, God plagueth it for that; the Heathens blame the Christians for those evils, being stirred up by the devil against them, as the only troublers of the world and contemners of their gods, which putteth them to persecute, and then the Lord letteth loose all sorts of judgements on them, as was hinted before.
Yet more especially, considering the scope (which is to shew the condition of the Church) and the arguments which are in the Text, we think, it specially setteth out the sufferings of the Church: For, 1. it is the same type in all with the former, to wit, a horse, differing only in accidentals, as colour, &c. It is most like then that they set forth the same thing, and belong to the same subject, to wit, the Church, but as she is diversly affected, according to the diverse description of circumstances. 2. The fifth seal cleareth this; for, they suffer here, who cry for vengance there, But that is the Church, who are supponed by that crying to have been long under suffering before that, which can be no other but the sufferings holden out by these seals. 3. It agreeth best with that contemporary prophesie, Chap. 12. where this bloudinesse is set out by the red Dragons waiting to devour the man childe new brought forth. 4. The event, and Christs prediction, Mat. 10.34, 35. and Luk. 12.51, &c. that He came not to send peace but a sword, and to kindle a fire already almost begun, confirm it: and we cannot more warrantably expound these sad things which follow and accompany the Gospel of any particular event, than of that which agreeth with His plain Word; by which Word also we may be helped to understand what taking peace from the earth is, to wit, confusions and troubles that come on the Church after the manifestation of the Gospel.
The meaning then of this type, as a prophesie, in short, is, to foretell that that Church which should at first shine by the spreading light of the Gospel, and should be captivated unto Jesus Christ by His triumphing in His Ordinances throughout the world, that Church should be suddenly set upon by persecuters, and a bloudy and a terrible-like dispensation should immediatly follow the conquest of the Gospel, so that in no part of the world the Professors thereof should have externall peace; but being hated of all men, should be betrayed, killed, massacred, and cruelly and universally put to death, in so far that the former dispensations to the Church should seem quite to be altered in their outward face, and she changed from her former whitenesse to a bloudy colour, in respect of her many sufferings.
The preparation here to this type, is the same as under the former, to wit, a voice, saying, Come, and see: whereby, all are again and again stirred up by all the Ministers of Christ, whatever be their qualifications, to consider the opened seals. Only it differeth in these two, 1. That this is the second beast formerly described, Chap. 4.7. 2. That though he speaketh the same thing, yet doth he it in a different manner, as a Calf or Oxe differeth in their sound from a Lion. The reason why the second beast so qualified as a Calf, is made use of to invite to come and see the events of this seal, is, because, that beast, being most famous for patient enduring and hard labouring, suiteth best with such a suffering condition of the Church and so sad news as were to be revealed by this type; and also, because it representeth best the qualifications of a Ministrie fit for such a dispensation, and so also setteth forth Gods wisdom most, in fitting men for, and trysting them with, such a sad condition of His Church. It is therefore to good purpose observed at the opening of each seal, whether it be the first, second or third beast that calleth; for, they are not ranked by guesse, but purposly, to point out a suitablnesse and conformity between such an event or condition of the Church, and the persons made use of in reference thereunto, according as they are represented by the saids beasts; and as this exposition agreeth with the scope of the prophesie, so with the type, and with the word of explication that is added.
1. It agreeth with the type; for, it is said, There went out another horse that was red; and there was given unto his rider a sword, &c. This red horse, signifieth a bloudy dispensation: for which cause, the Dragon, (Chap. 12.) in the prophesie contemporary to this, is called red: and the beast that was drunk with the bloud of the Saints, is described as scarlet-coloured, for that same cause, to wit, their bloudy effects upon the Church. The Sword also which was given him, importeth persecution, as, Matth. 10.34. Luke 12.49. I came not to send peace, but a sword. Also, Rom. 8.35. Who shall separate us from the love of God? Shall tribulation, or persecution, or sword? &c. The meaning then of this type, we clearly take to be the same persecution signified by the red Dragon, Chap. 12. which persecution immediately followed and waited upon the Church flourishing by the Gospel, which was typified by the woman, cloathed with the Sun, &c. even as this doth follow upon the conquest of the white horse. The word of explication also which is added, doth confirm this; it is said, Power was given him to take peace from the earth. Wherein we have, 1. his earrand, to wit, to take peace from the earth, and put all in confusion. 2. The mean or weapon suitable to that end, to wit, a Sword, signifying the marring of that peace by persecution. 3. It is marked in both, that, that power, and that great sword was given him, to signifie Gods soveraignity over pesecuters, and his absolute ordering of persecutions, even the most cruel (which is signified by a great Sword) and most confused, which is signified by killing one another. Yet in all, the Commission is particularly given by God: none can move it till He give power; yea, all the weapons are furnished by Him; which is a great proof of His Soveraignity, and contributeth much to the comforting of Gods People under such trials.
There is one objection against this exposition necessarily to be removed, for clearing this and other passages of this prophesie: That is, (say some) This Commission is expresse to take peace from the earth; But, through this prophesie, the Church is ordinarily understood by Heaven, and these that are without, by the Earth.
For answer, We say, 1. It is true, by the Earth, often is understood the unconverted world; yet it is not alwayes so, even in this prophesie, as is clear by these places, Chap. 3.10. The men on the earth which are to be tried, are members of the Church; otherwise it had been no peculiar priviledge to Philadelphia to have been exempted from it; so Chap. 7.1. Chap. 12.9. Chap. 13.14. Chap. 14.16, &c. where the exposition of the several places will make this clear. For, as sometimes the Church is distinguished from the World, and in that respect called Heaven; so sometimes the Church Militant is distinguished from that which is Triumphant in Heaven, and in that respect it is called the Earth; and that is especially, when its trials or sufferings are spoken of, which reach only to that part which is on earth.
2. We answer, That by Earth is understood the visible Church here Militant: which is so called, 1. Because it seemeth this prophesie relateth to that of Christs, Matth. 10.34. and therefore is expressed almost in the same words. 2. By persecution of the Church, peace may be said to be taken from the earth, because by it all the earth is so put through other, it having so many troubles, divisions, treacheries, and tumults, &c. going alongst with it. 3. Because it pointeth here at the outward and earthly peace which by persecution could only be taken from them, and that it reacheth not to marre their spiritual, and eternal peace, according to Christs word, Ioh. 16. last vers. In the world ye shall have tribulation, but in me ye shall have peace. 4. The Church may be called the Earth here, because it is usuall to the Prophets, (whose expressions Iohn often followeth) to set out the Church and her troubles under that name, because she is the most excellent part of all the World, Therefore do they account it sad to all the earth, which is sad to her, & contra. See Isa. 24.1, 4, 5, 6, &c. where yet the Church is understood, as appeareth from vers. 5. and therefore the former exposition doth agree well with this expression. We take it then for granted, that this exposition agreeth well with the scope, which is to shew the Churches condition immediately after the Gospel came into the world, and her sufferings then, that it agreeth well also with the description of the horse in his colour, rider, commission and weapons. We are therefore, 3. to consider how it doth agree unto the event, which in every thing we will find answerable. None that know any thing, but know how soon persecution, (especially killing with the sword) followed after the Gospel. The Scripture mentioneth it of Stephen, Act. 7. of Iames, Act. 12. The History of the Acts, Paul's frequent reckoning of persecutions, (and particularly by the sword) Rom. 8.35. &c. 1 Cor. 1.4. 2 Cor. 4 and Chap. 12. 2 Tim. 3.10, &c. and the former Epistles to the Churches of Asia, make it evident. This also is in general made out by the ten severall persecutions (which are for their cruelty, and universality, famous (if we may speak so) in all Church-History) beside what particular murthers were committed in severall places at all times; so that the event answereth well both to the type and to the exposition of it.
More particularly, we think this part of the prophesie looketh especially unto the first two persecutions, to wit, the first, raised by Nero, which began neer or about the year 66. of our Lord. The second followed (with some intervall) under Domitian, whose persecution began, Anno. 97. These were the first, who by publick Edicts stirred up the Heathens and all the enemies of the Christians against them, to kill, murther, and torture at their pleasure. By those persecutions, suffered almost all the Apostles, as the History of the Church clea…eth, and many other famous Champions of Christ: and it came to that height, that Christians were accounted all the day long as sheep for the slaughter, Rom. 8.36. and could have no certain dwelling place in the world, though it was not worthy of them. We apply it especially to these two first persecutions; Because, 1. It agreeth best with the order of time formerly laid down, to wit, that the second seal is next immediatly unto the first. 2. Because the nature of these persecutions, and the effects of them, which were in a bloudy, cruel and open manner driven on by these two beasts (one of whom, Paul calleth the Li…u, 2 Tim. 4, 17.) do suit best with the type formerly expounded, though proportionally the following persecutions in their nature are described here, as they were, bloudy: in which respect, we will find killing with the sword again to be mentioned, vers. 8. under the fourth seal.
This being the exposition of this type, as it is propheticall, we shall now lay down some generall Doctrines which may be drawn from what is said and further confirm it. 1. From renewing this exhortation, Come, and see. Observe, That every passage revealed by God, for the good of His Church, should be taken notice of by them. 2. That it is the second beast which is now made use of when the Church is suffering, Obs. That our Lord Jesus hath Ministers fitted for suffering, as well as for action; He hath them who are like Lions to spread the Gospel; and therefore the first Preachers or Reformers in a Land are eminently furnished ordinarily with boldnesse and zeal, daringly to undertake such a difficult task. Again, He hath them who are patient like calfes, when He calleth for suffering. Obs. 3. That fitnesse for patient suffering, is a gift necessary and profitable for the edification of the Church, and a qualification becoming a Minister of the Gospel, no lesse than the former boldnesse, and hath work and use in the Church as well as the former hath; though it be not alway so shining, yet is it not to be despised by any. Obs. 4. That our Lord Jesus Christ timeth and trysteth Ministers qualifications according to the task which He hath to do with them, whether it be for doing or suffering. He hath them accordingly qualified. 1. He sendeth out as it were Lions, because then He is to triumph over difficulties; then come, as it were, calfes after them, because their great work, is not so much to gain new ground, as to maintain what the former have gained, and (as it were, calfes) to endure suffering; yet both sorts are employed for one end, to preach one Gospel, for the edification of the Church. …. More particularly from that which is holden forth in the type, being compared with the former seal, we may Observe, That a flourishing Gospel in the World or in a Land, is not long without a persecuting sword on the back of it; Or, ordinarily there is a certain connexion betwixt a conquering Gospel, and sad trials upon the Professors thereof, Luk. 12.49, 50, 51. I came to send fire on the earth, and what will I, if it be already kindled? &c. Scripture and experience do abundantly confirm this.
We may only ask, How it cometh, that persecution followeth so at the heels of the Gospel, and what sort of connexion this may be? Answ. We will find a threefold connexion between these.
The first, is meritorious, procured by the Churches walking unworthy of the Gospel; for, many despise and reject it; others walk unworthy of it; the most part sit down under a formall and lukewarm profession: and so, by not welcoming kindly the white horse, they do procure this red horse to be sent out upon them for punishing their hypocrisie. This is given for a cause of these first persecutions by some of the blessed Martyrs, particularly by Cyprian, who, laying out the causes of the persecution, doth name worldlinesse, emulations, divisions, &c. as sins amongst Christians justly provoking God so to exercise them, accounting that a chastisement as from God, which was persecution as from men. See Cyprian in his fourth Epist. of his fourth Book, (wich is the 8. Epist. pag. 15. Edit. Pamelii, and frequently, See Euseb. lib. 8. cap. 1.
The second connexion, is finall, in respect of Gods purpose, who by these persecutions intendeth the bringing about of good ends, as, to make His truth more manifest, to discover the rottennesse of some professors, to evidence the honesty of others. Many will rejoyce for a time under the profession of the Gospel, who, when persecution cometh (like the seed sown in stony ground, Mat. 13.) by and by will stumble; therefore the Lord in His wisdom letteth a sword pierce through many of His most precious Servants, that the thoughts of many hearts may be revealed; which reason is given, Luk. 2.34, 35.
The third connexion may be called occasionall, that is, when the light of the Gospel with power cometh into the world, (where sin hath had the dominion, and by it mens corruptions begin to be restrained, and their liberty in sinning marred) corruption and malice in men take occasion thereby to rage, as being the more provoked; and therefore leaveth no mean unessayed to have that Gospel out of the world, which disturbeth their sinfull peace. This doth not properly flow from the Gospel, but from the devils malice, and mens corruptions, which are imbittered thereby, and now rageth to be disturbed in that dominion and possession, which for a long time he hath possessed like a strong man keeping all in peace within his bounds, till this stronger come to cast him out. This maketh many, who lived quietly before light came amongst them, to appear quite another thing.
More particularly, we will find these Primitive persecutions to have been raised upon these occasions, which went along with the Gospel.
1. The Gospel drew men from the old Heathenish way of serving Idols, and by force of reason did evidence the nothingnesse of Idolatry, and vanity of that worship which was used by these Emperours, and almost all the world. Upon this, Satan took occasion to charge Christians with singularity, in taking up a Religion of their own; and with pride, in counting themselves wiser then their Predecessors; and to be insufferable, as untractable men who would not follow the rest of the world; nay, not their own Emperors, nor Predecessors in the matter of their Religion, but took them to a new way of their own: all which, was exceedingly heightened by the devil, to make Christians and Christianity odious. This pretext is frequent.
2. A second was, The devil striving to make Christianity suspected unto the great men of the world, as inconsistent with civil Authority, and tending to the ecclipsing and diminishing of temporall greatnesse, dominion, and power of Kings: which was confirmed by these things. 1. Ministers freedom in reproving the faults of all, and their not sparing nor flattering of any, often occasioned the enimity of great men, who thought that derogatory to their honour, and unbecoming inferiours. Therefore, to suppresse that, often the most faithfull men were persecuted, as we see in that instance of Herod, in Iohn the Baptist, Matth. 14. 2. This suspicion was confirmed by the multiplying of Christians, and the mistake of the nature of Christs Kingdom, as if His Kingdom had been inconsistent with theirs; therefore, fearing lest the multiplying of Christians should have tended to the setting up of Christs power, and the overturning of theirs, they endeavoured to bear them down. This made Domitian in a speciall manner to search for, and put to death, all the naturall kindred of our Lord Jesus, lest any of them in the abounding of Christians, should have pleaded title to his Kingdom. 3. The many slanders that were vented against Christians, especially by Magicians, Idolatrous Priests, Iews, Apostate Christians, and such like, who crying out on them as enemies to mankind, and guilty of the vilest sins, as of Adultery, Incest, Drunkeness, &c. at their meetings, and so to be the causes of all the plagues that came upon the world: which calumnies, are fully refuted by Iustin Martyr, Tertullian, and Cyprian in their Apologies. Wherein these two things are asserted, 1. That Christians were innocent of these scandals. 2. That it was not the Gospel, but the worlds rejecting of the Gospel, that brought these judgements on. 4. This occasion rose from Christians strictnesse, who would not flatter their Emperours by worshipping of them, and calling them gods, as others did. 5. Nothing more was mistaken than Church-men in their exercising of Discipline and censuring of others without dependence on civil Power, especially when they exceeded in any particular, as that law of Euaristus, ordaining that no accusation of a Lay…man, or laick, against a Pastor, should be admitted. This is recorded to have provoked Trajan to persecute all the Christians.
3. The failings and practices of some Christians, and their unwarrantable carriage, made Christians odious in the world; especially these, 1. The many differences and divisions that were amongst themselves, and the many sects contrary to truth, and one to another, that sprung up with the Gospel, and the great bitternesse wherewith these differences were followed. 2. Outbreakings of Professors in any grosse sin, made all others to be so accounted; yea, practices of the Saturnians, Nicolaitans, and other grosse Hereticks, though disclaimed by true Christians, yet were imputed to them. 3. Unfaithfulnesse in some few of them, in reference to their trust, provoked persecution against all. It is particularly recorded that Philip (who was the first Christian Emperour) his killing of the Emperour Gordianus (by which deed he came to the Empire) did not only stir up Decius afterward to kill him, but also to raise a most hard persecution against all Christians, as become odious by that fact.
Obs. 6. The persecutions of the Church of God are particularly ordered as well as the preaching of the Gospel, and the thriving and flourishing of the Church. This horse hath a rider, that hath his armour and a sword given to him, and it is told what he shall do, he shall take peace from the earth, go so far and no further: yea, there is a more particular commissionating of this nor the former, to point out that there is a particular hand guiding the sufferings of the Church and People of God. See it in Ioh, how in all the commissions Satan getteth, he is straitly bounded and limited. If the world rage at Christ and His followers, and persecute, yet that horse is not without a rider, and a bridle, and the sword he carrieth is limited, it cannot hurt a hair of the head of any but as it is commissionated, Mat. 10. The hairs of your head are all numbred. Persecution cometh not without a particular Commission, more than one is converted without the influence of His Spirit; He that guideth the one, guideth the other; and our Lord Jesus reigneth now, as before. 7. The restraint mentioned here, to take peace from the Earth, sheweth, that no persecution can marre spiritual and eternall peace, they reach but the outward condition, as, to hurt the name, to plunder the goods, and to kill the body; but can reach no further. Ioh. 14.27. Christs peace is given, not as the world giveth it, uncertainly, but surely: which should make us esteem the more of it. 8. An earthly condition, or peace, is never settled; any trouble may quickly disturbe that. 9. The world is much in Gods reverence for their outward peace: at one word He can take peace from the earth, and turn order into confusion, and imbitter the spirits of most familiar friends and near relations one against another. Did not He prevent it, our life would be soon miserable. It is He that we should depend on and acknowledge, even in outward things: for, when He giveth quietnesse, who then can make trouble? and when He hideth Himself, who can behold Him? Iob 34.29.