Commentary on Revelation, Lecture 4
LECTURE IIII.
Vers. 5.
And when he had opened the third seal, I heard the third beast say, Come, and see. And I beheld, and so, a black horse, and he that sat on him had a pair of balances in his hand.
6.
And I heard a voice in the midst of the four beasts say, A measure of wheat for a peny, and three measures of barley for a peny, and see thou hurt not the oyl and the wine.
THese Verses continue the history of the opening of the seals, or rather the prophesie revealed by them. The third seal holdeth forth a sad condition of the Church, in some things agreeing with the former type, and preparation thereunto; but, in many circumstances, differing. As first, the voice that calleth, Come, and see, is the voice of the third beast, which (Chap. 4. and 7.) had the face of a man: whereby is signified, 1. Prudence and reason in the Ministers of the Gospel, as we said there. 2. It signifieth such a condition of the Church to be typified by this type, as should have need of prudence, reason, and wisdom in the Ministers of the Gospel, even as the former two called respectively for boldnesse and patience as meet for them. 3. It holdeth forth that the Church under this dispensation should be well furnished with Ministers accordingly qualified, as suitable to such a dispensation.
2. The colour of this horse differeth from the former: this is black, the former was red. 3. The weapons of the rider differ. As also, 4. The word added for explanation, differeth, as we will see more particularly in the opening of them.
That this type may be understood, it will be necessary to insist a little both in the explication and application of it. At the first view, it seemeth to hold forth some terrible famine by all the circumstances of it. More particularly, this horse is said to be black: which, in generall, holdeth forth a sad strait. Iob, (Chap. 30.30.) giveth it as one of the symptomes of his lamentable condition. And so Zech. 6.2. the black horses do represent a sad dispensation coming. Most ordinarily it setteth forth the plague of famine, which turneth the most beautifull colour to blacknesse, as from Lament. 4.8. and 5.10. is clear. 2. The pair of balances in the hand of the rider, import a strait, wherein men should not have meat at their pleasure, but weighed and measured out to them: which ordinarily is used to set forth famine, Ezek. 4.16. Levit. 26.26. famine is threatned under these words, ye shall eat your bread by weight, &c.
In sum, This type importeth these three, 1. A great scarcity and restraint. 2. Not an utter want. 3. A sort of justice or equity in the mannaging of this want, or accompanying this strait, wherein it differeth from the great confusion and violence without any shew of justice, as was under the former. 3. The word of explication added, vers. 6. hath two things to be considered in it, 1. Whence this voice came: it is said to be from the midst of the four beasts, that is, from God, or from the Lamb, as He is placed, Chap. 5.6. to shew Christs particular ordering of this most sad dispensation in the object and extent of it: and therefore He is to be considered, not as the rider, but as He who giveth orders unto him. 2. The words uttered, are to be considered: in which there are, 1. A proclamation, and 2. A limitation. The proclamation, is, A measure of wheat for a peny, and three measures of barley for a peny: wheat and barley are the two grains most commonly made use of for the entertaining of life. The word, rendered measure, is in the Original foreign. What the particular quantity of it is, needeth not to be enquired: this is commonly acknowledged, that it was the ordinary measure allowed to a working man for his meat in the day, so as it came to be understood ordinarily for a dayes meat, according to the proverb, Nou sedondum est super Chaenicom, meaning, that none who had but a dayes meat beside them, ought carelesly to sit down, but had need to provide more.
The price of this measure, is a peny, which is likewise the ordinary wages of a workman for his service in the day, as appeareth from the parable, Matth. 20. The sum cometh to this, that men by their labour and toi… should hardly buy so much wheat, which was the best grain, or so much barlie, (which was more course, and so taking a greater measure) as was meet to entertain them. The limitation added, is, See that thou hurt not the oyl and the wine. Wine and oyl are more for chearing and refreshing men, Psal. 104.15. The scope is, to shew (according to the letter) that though there was much hardship to befall the Church in things that necessarily pertain to their life; yet all should not be destroyed, but a reservation should be of the best things, usefull for their refreshment.
This type then holdeth forth a hard condition the Church should be under, and a sad dispensation she should meet with, which, though moderated in a more orderly way than the former, yet should exceedingly mar the beauty of the Church, and bring her low, so that she who before was white and lively, and afterward red and wounded, should now, (as it were) drawing near expiring, fainting and swouning, as one who hath shed much bloud, turn black and pale: which, in generall, holdeth forth a growing strait of the Church, drawing nearer unto death than the former.
That we may consider the meaning of this type more particularly, we would lay down these conclusions touching it, 1. We conceive it doth not hold forth an abounding or reigning of justice in the world simply; for, that is of it self no plague, but a great good, and so doth not agree with the scope, which is to set forth the trials of the Church, though we think it may point at a sort of seeming justice in the way, and persons of these who should be instrumentall in these afflictions; in which respect, this rider differeth from the former, as is said. 2. Neither can it only literally be understood of bodily famine, but figuratively; for, the plague of famine, is no peculiar exercise of the Church, but is common to the rest of the world. Again, this famine here, is such a crosse as maketh them in the fifth seal to cry for vengeance on these who were instruments of it; which cannot agree to famine properly, which ordinarly floweth from Gods immediat hand. Beside that, there is little in story to evidence the fulfilling of it in that sense, save what is mentioned by Tertullian and Cyprian to have been in Africk. Neither is it likely that any famine hath been or could be, (in the ordinary way that famines come) and wine and oyl be spared, which yet necessarily according to the letter must be. Add, that there is alway some suitablenesse between the qualifications of the beast inviting to come and see, and the event foretold by the type; but there can be none between the third beast, and famine literally understood; which yet may well consist, if figuratively it be considered. Conclusion 3. The event here foretold, must fall within the first period laid down, to wit, after the first persecution, and before the vengeance executed upon Heathen persecuters; yea, it must be (as it were) a middle sort of persecution between the rise thereof under the second seal, and its height under the seals following.
By this type then in sum, we understand the Churches sad condition after the first two persecutions; yet, not so much any particular sort of trial on her, whether from without only in respect of persecution, or within only in respect of divisions, errors and heresies in her self, but a concurrence of both, and what accompanieth both, in a manner suitable to this type, whereby the beauty of the Church formerly glorious is now marred and more obscured and darkened, than it was by the preceeding violence and rage of the former persecuters. This exposition and application we will find to suit well with the type in its colour, sign, word of explication, qualification of the beast that inviteth to come and see, and with the event drawn from Storie.
1. It is ordinary in the Scripture, particularly in Ezek. 24. to set down sad judgments of any sort under these four plagues, Sword, Famine, Pestilence, and Beasts: and therefore we would not particularly astrict this type to one sort of plagues, but generally comprehend all these sad calamities which came upon the Church, even as by Sword, under the former seal, is not only understood one plague, but all persecution by whatsoever mean the Church was brought low and made bloudy: And considering, that the following type cannot be literally understood (wherein also this plague of famine is included;) considering also that the effect (to wit, the Churches sad condition) is rather in the event holden forth to be black, than any particular mean to be pitched upon, whereby that is brought about. We do encline to take it more largely, as comprehending the Churches sad condition in generall, and all the means that are instrumentall in bringing that about.
2. Famine also is figuratively spoken of in Scripture, as it holdeth forth a famine, not of Bread, but of the Word, Amos 8.11. and this famine more peculiarly and properly agreeth to the Church.
3. Famine is sometimes mentioned as a particular affliction of the Saints, even as Sword and Prison are. So in Rom. 8.35. 2 Corinth. 11.27. that is a famine and strait even of outward things occasioned by the worlds imprisoning, banishing, forefeiting, and spoiling of Gods People of their goods, as Heb. 10.34. and 11.37, 38. This famine agreeth to the Church in her persecuted state, and as the Sword was, so was this made use of by persecuters against her.
Now if it be asked, whether this famine, expressed by the type, be to be taken litterally or figuratively, as it more generally comprehendeth all the troubles of the Church, both in reference to her outward and inward condition, according to the three acceptions mentioned? We Answer, figuratively: on these considerations, 1. The famine here mentioned, is some sad condition, peculiar to the Church. 2. Because it holdeth forth such a trouble as men are instrumentall in, and therefore are liable to Gods vengeance for it, as is clear by the fifth seal following. 3. More particularly, the considering every thing in the type will make this out.
1. It agreeth well with the type: for, blacknesse on the Church, is spoken of in Scripture both as an effect of outward persecution from others, and inward carelessenesse and division; from which two grounds, the Church (Cant. 1.5, 6.) doth derive her blackness. Upon the one side, her mothers children were angry with her, and on the other, she had not keeped the vineyard that was committed to her; which two had brought on blackness, as Sun-burning doth in these hot Countries.
2. This will agree well with the sign of a pair of balances: whereby open persecution is set forth to be done by seeming authority, by sentences, proscriptions and the like; men, as it were, weighing the violence of their hands, Psal. 58.2. as if violence could be covered with pretext of Justice. This also agreeth well to error, abusing the Word (which is the balance of the Sanctuary) for the covering of it.
3. It agreeth well to the voice of the third beast, whose qualification of prudence, learning, &c. will be tried and put to exercise by this sort of famine.
4. It speaketh such a famine as hath a reservation; so that though the beauty of the Church may be marred by it, and many things corrupted, Yet the main fundamentall and soul-refreshing truths, which are the marrow of the Gospel (called the finest of the wheat, honey, wine and oyl, Psal. 81.16. Isa. 25.) are in despight of all oppositions keeped free for the refreshing of Gods People, by which it differeth from the overflowing of heresies under the trumpe…, where some persons are exempted, but no truth keeped free from these winds, Chap. 7. but every green thing made to wither.
More particularly yet to make it out, we look upon it as applicable to the state of the Church during the second Centurie, after Domitians death which put a close to the second persecution, to wit, under Trajan, Hadrian, Antonium pius, Antoninus Philus, Commodus, Pertinax, Maximius and Severi…, which taketh in five severall persecutions. The reasons why we apply it to this time, are,
1. It suiteth well with the series formerly said down: if the former seal hold forth the first two persecutions, under the first Centurie, as is said, Then this following seal must hold forth the state of the Church immediately succeeding the former.
2. Because during this time, though the Churches troubles continued; yet began they, after Domitian's death, to be of another nature, and to be followed in a different manner from the former, and to look likes this type, as we will see by considering the state of the Church during that time. 1. After Domitian's bloudy rage, the Church had but a little times breathing for a year, then followed a third persecution under Trajan, which continued under Hadrian and the first Antoninus: all which time is accounted but one persecution by some, because not interrupted. Some intervall again there was under Commodus, though a more grosse man than any of the former. Then persecution again brake out under Antoninus Philos. Maximinus, and others; so that the Churches condition is alwayes suffering even under these Emperours who did not actively persecute: yet because they restrained it not, men took occasion to vent their malice against Christians. 2. These persecutions were most especially followed against Ministers, thereby increasing the famine of the Word. Clement was almost the first Martyr under Trajan; during that time also suffered Ignatius, Onesimus, Polycarpus, and many faithfull Ministers; and that persecution of Maximinus was especially directed against Ministers, as being, in his esteem, the shortest and readiest way to root out Christianity from the world.
3. By publick Edicts, all meetings of Christians, for Worship or hearing the Word, were discharged: so Trajan began, not forbidding Christianity, but condemning all meetings of Christians as contrary to the Law; by which it came to passe, that Pastors were banished, publick Assemblies deserted, and people left without the publick means, Baron. Vol. 2. page 5.
4. Consider in these persecutions the many banishments and great spoilings of goods, used during that time. It is marked in History, that then they endeavoured the undoing of Christians by banishments, not only to have them at a distance, but, that by fore travel, and spoiling of all they had, they might be weakened and debilitated. At one time, Trajan having tried who would own Christianity in his Army, and finding ten thousand Christian Souldiers adhering to the faith of Christ, he banished them all, with many Ministers, into barren Islands: beside, some were purposly Martyred by sterving, as is recorded of one Hyacin…bus, one of Trajans own Chamber; plundering and confiscation of goods was rise, particularly under Severus, whereby, no question, much poverty and great straits followed on the Church, Baron. Vol. 2. pag. 27.44. &c. and other Writters make it clear.
5. Consider, besides all these outward trials, the Church was distracted and overwhelmed with errours, heresies, and corruptions that creept in, such as the Marcionits, Basilides, Corprocratii, Valentinians, Prisci…ianists, Montanists, Cataphrygians, Appollinarists, with thousands more, venting most grosse and vile errours and foolries, whereby both the purity of Doctrine was obscured; and, even in all, a great declining from the Primitive simplicity, under the pretext of reverence to Martyres, and following of traditions, &c. All which is specially marked to have begun about that time of Trajan's beginning to reign, Euseb. lib. 3. cap. 26. & lib. 4. cap. 11. more largely observed, Cent. Magd. in their preface to the second Centurie.
6. Consider that there were even failings in, and differences among good men and great Lights in the Church, so that what time she was free from outward persecution, it was spent in intestine divisions and debates, as is regrated by Euseb. lib. cap. 1. Papias brought in Chiliasme, wherewith Ireneus, Iustin martyr, Lactantius, and many others were infected. Tertullian, after great appearing for Christ, became a Montanist, and many great men began to cry up Free-will.
7. In Worship, much of their former simplicity was lost; the multiplying of Holy dayes, inordinate reverencing of Martyrs (at first honestly intended) were brought in, and many other things observed by the Cent. Magd. Cent. 2.
8. Upon these followed Schisms in the Church: when men drave their own devices, and did not acquiesce in the simplicity of the Gospel, in Gods righteous judgement they broke on these: particularly then broke up the long lasting Schism betwixt the East Church and West, concerning the keeping of Easter; the Church in the West (for the most part) driving to have it keeped on the Sabbath following its ordinary day, moved thereunto (as they alleaged) by tradition, and that difference might be put betwixt Jews and Christians in the observation of that day. The Churches of the East again, pressing it to be keeped on its ordinary day, alleaged Iohns example and the common rule. And though Ireneus, and Polycarp (who was Iohns Disciple) took much pains to prevent and remove these divisions, and for a time keeped these Churches in communion together, notwithstanding of that difference; yet afterward, it broke out by undiscreet censuring and condemning of one another to the contempt of all Church-Authority, and rendering of the Church contemptible before others: which, though rising from such a small ground, yet grew to that height, that these two Churches were never heartily united afterward. Which considerations certainly shew the growth of famine in the Church, and the fainting of her spirituall life, being joyned to persecution, while, (as it is, Amos 8, 9.) her sun was going down at noon, and the famine of the Word coming to that height (which followed on the former) that the virgins were made to faint for thirst, vers. 13. All which agree well with the type.
9. Adde to these, the many reproaches, and slanderous calumnies, that upon these occasions were cast upon the Church, both by Hereticks and Heathens who charged all the evils, which any bearing the name of Christianity committed, upon the Church, as witnesse Celsus his bitter writings answered by Origen, the vindication of Christians by Iustin Martyr, Tertullian and others in their Apologies, who reject these slanders as belonging to the Gnosticks, Saturninians, and others of that stamp.
10. If we consider severall circumstances of the Churches outward persecution, we will find it not unfitly resembled by this type, as especially in the actors and way followed by them. The actors were not Comm…dus and Heliogabolus, profane wretches, (the Church had peace under them) but men for civil Justice and excellency of parts, such as the world never had better, a…, Tr…janus, whose stile was, Princeps optimus, So that the salutation to the new Emperours after him became this, I wish you may be felicior Augusto & …elior Tr…jano. Hadria…s had this encomium, Restaurator orbis. The two Antonini, the first was stiled Pius, the other Philosophus. S…verus, was a most severly just man. Again, their way of persecuting, was not tumultuary, by raging violence joyned with outward dissolutenesse and tyrannie in their other carriages (as was in Nero and Domitian) but (by making good Laws for the Commonwealth, and en-acting Laws against Christians) they pursued them in a legall way as an act of justice, under pretext of Christians opposition to the worship of the gods, or as a being guilty of the many slanders imputed to them: in which respect, it may be said, that these actors (in comparison of the former) weighed the iniquity of their hands in a balance, Psal. 58.
11. All these persecutions, though being at their height very terrible, yet were they almost all, one way or other restrained: which agreeth well with the limitation of the commission in the type. That persecution raised by Trajan, was staid by Plinius Secundus, proconsul of Bithynia, who thus wrote to Trajan, that he supposed it unmeet to kill such multitudes of innocent men, whose Law (as he calleth it) leadeth them to such strictnesse, as to abstain from these things wherewith they were slandered; but that they used to meet, and sing Psalmes, &c. (as may be at further length seen in the Epistles themselves, apud Euseb. & Con…. Magd.) To which, Trajan returned answer, That Christians should not be sought for to be punished; yet, if they were presented, and accused, that sentence should passe upon them, Euseb. ibid. This answer is justly taxed by Tertullian in his Apologie, as inconsistent with it self, that Christians, as innocent, should not be sought for, and yet if presented as guilty, should be punished: for, (saith he) if guilty, why should they not be sought for? if innocent, why should they be punished? Yet did this occasion much calmnesse to Christians, especially in these parts. The persecution stirred by Hadrian, was staid by the Apologies which Quadratus and Aristides presented to him. Anton. Pius was made to relent by that Apologie of Iustin Martyr. Anton. Philosophus, by an extraordinary providence, was changed, and made to befriend Christians, which was thus; In the Marc…manick Wars, he and his Army were brought to great straits, being overpowered with the enemie, and inclosed among mountains without water, so that he and they were like to perish for thirst, a Legion of Christian Souldiers (who then were in the Armie) did separate themselves from the rest, and before them all, falling down to Prayer, they obtained from the Lord not only water in abundance, but a glorious victory over the enemies; the Lord causing it to rain with such fire and thunder upon the enemie, as made them to give backs. This Legion, upon this occasion, was by him called Legio fulminatrix: and this miracle prevailed so with the Emperour, that presently he gave out an edict most favourable to Christians, ordaining that they should neither be sought for, nor punished, if presented; but that their accusers should be punished, seing that his safety and the safety of the Empire depended upon their Prayers. And it is worth the marking, that so many persecutions together were restrained by God during this time, for it maketh it the more applicable unto therestraint insinuated in this seal, which can be found in persecutions at no other time.
12. We may add, that in no age the Church had moe well qualified men, nor at any time had moe appearing for her against all sorts of enemies, as may be witnessed by the Apologies of the foresaid Quadratus, Aristides, Apollonius, Melito, Asi…nus, Iustin Martyr, Tertullian, and sundry others boldly and learnedly pleading the Christians cause against persecuters; and were presented to severall Emperours. There was also much dispute with Heathens, as Origen contra Celsum; with Jews, as Iustin, dialog. cum Tr…ph…ne; and Tertullian, adversus gentes & …ud…os. So also against many Hereticks, as witnesse Ireneus his writings, and Tertullian, de Pr…scriptions adversus Hereticos, Yea, many able and holy men appearing also to prevent and remove schisms and differences in the Church, as is evident by Ireneus and Polycarp their pains and travell to keep a good understanding between the Churches in the East, and in the West: not only by writing serious exhortations to peace, and forbearance one of another, and in reproving the vehemencie of some, too fervently advanceing their own judgment with hurt to the Churches peace; but also by their travelling from East to West to compose their differences, whose labour for a time God blest, till about Anno 200. when Victor excommunicated the Churches of the East; which rash deed, is condemned by many. Vide apud Euseb. Cent. Magd. Baron. in the History belonging to that time.
By which we see, that as there was never more to do with well qualified Ministers, so was the Church well furnished with them; which doth well agree with the qualification of the third beast represented like a man in the type, as is said. By these, Christian Religion was preserved from Heathens without, and vindicated from Hereticks within, and the substantials of the Gospel were keeped from hurt. The white horse was still conquering, and many were brought in to Christ, so that the Heathens Idolatrous Templs were almost desolate, no man haunting them, nor buying their Sacrifices, as the same Plinius in the forcited place compleaneth; and yet there was no place almost where Christianity was not: and though all other Monarchies had their bounds, and were limited; yet this Dominion of Christs, had none, but spread over all; and therefore behooved to be the Son of Gods, as Tertul. at length proveth, Apol. cap. 37. &c. Yea, Christians did so encrease, that (as the same Author affirmeth) had they but withdrawn from their Towns and Countries, they had left them almost desolate, and terrible to the indwellers that remained, and yet all this was without humane force and help, but, as it were, by the alone voice of Him whose Throne is amongst the four beasts. All which being considered, we suppose it will not be unanswerable to the type, nor any straining of the scope, thus to apply it, seing this seal doth especially speak out these four, agreeing better to the event of this time than any other. As, 1. a decaying state of the Church in some things worse than the former, whereby she becometh black. 2. A remarkable restraint upon the instruments and effects of this sad decay. 3. A sort of seeming justice in the authors and abettors of these evils. 4. With a sober improving of parts and abilities by the Ministers of the Church, in a rationall way opposing themselves to these evils. All which we have found in the event, and therefore conceive it not unfitly to be resembled by this type, as differing both from the seal preceeding and the other following.
And from it thus understood, we may observe, 1. That the Church is subject to moe sorts of trials than one; and when one cometh, there is readily a second that followeth before the outgate of that; and the last trial is ordinarily the saddest, and bringeth the Church lowest. Obs. 2. That men may be good, civil, and morall men in things belonging to the Commonwealth, and yet be exceeding great enemies to Religion and the Church. Or, That the most excellent men in the world for parts, if they be not sanctified, are often the greatest enemies of the Kingdom of Christ. The Church had peace under Commodus and Heliogabolus, but suffered by Trajan, Severus, Hadrian, and Antoninus Pius, whose government was excellent to the Commonwealth, which made many in that time without force submit themselves to the Romanes; Yet, in the matters of Religion, and what concerned the Church, there were none greater enemies to them; which proceedeth partly, f…om the nature of fleshly wisdom, which (Rom. 8.7.) is enmity to God; partly, because men of that temper had more settled principles of persecution within them, not acting by profane furie as others, but from deluded zeal. This made them more eager, more constant, and more vehement in the persuing of Christians, than the principles of profanity use to do, as we see in Paul, who in his blinded zeal furthered persecution more than many others. 3. Because the more wise and civil one be without Religion, the more foolish doth Religion appear to him, and the more furnishing hath he to persecute with. 4. The persons of such men have more weight with others to provoke them to their practice, and to abhor, as a grosse ill, the thing they persecute. It was nothing thought of to see Nero and Domitian persecute Christians; but when Trajan, Antoninus Pius, and such like, opposed Christianity, that made men abhor it, while such men (otherwise blamelesse) cryed out upon it: and this ground maketh the devil especially aim to engage such into persecution; and therefore in the first ten persecutions, we will find that the Church suffered never more nor oftner than by such men. Obs. 3. A thriving estate of the Gospel, doth not usually long want errors and offences from within following it, as well as persecution from without. The black horse followeth the white, almost as soon as the red; as Christ hath foretold, a sword should follow the Gospel; so doth Paul of heresies, that they must be in the Church, 1 Corinth. 1.19. 1 Tim. 4.1. How soon in the Apostles dayes crept in false teachers, and deceitfull workers in the Church of Corinth and Galatia? Hymeneus, 1 Tim. 1.20. Hymeneus and Philetus, 2 Tim. 2.17. The Nicolaitans and Iezebel, R…vel. 2.3. After followed Ebion and Cerinthus. The devil in Gods righteous judgement keeping this way, (as it is Revel. 12.) to spew out a stood of error after the Church when the sword of open persecution by the Dragon doth not devour her. The devils aim in this, is, 1. to carry many away by that snare, who have stood firm against externall violence. Experience teacheth us, that many have continued constant in the time of persecution, and have not ceded to any terror, yet have been withdrawn from truth, by error. 2. By this, he maketh the Church more hatefull and odious to onlookers, when he obscureth her beauty by error and schism from within her self, than can be by persecution from without, as in the event is clear. Hence it is that our blessed Lord, (Ioh. 17.17, 21, 22.) prayeth more for truth and unity amongst His followers, as conduceing more to their native beauty, than He doth pray for outward peace and prosperity to them. Gods end again, in overruling this trial of the Church, is, that these who are approven may be made manifest, 1 Corinth. 11. Obs. 4. That no trial darkeneth the Church more, nor maketh her blacker than error and schism within her self: this striketh at the soul and life of Religion, Amos 8.11. with 13. maketh the fair Virgins to faint and fail with thirst: this maketh darknesse where there was light, confusion where there was order, envying and strife where there was love, and giveth much occasion to others to speak evil of the Church of Christ. Obs. 5. There are some speciall times when Ministers and others ought to improve their parts for the advantage of the Church, and when they must not only suffer as calfes, but dispute as men; which is especially called-for, when light is in hazard to be obscured in the Church.