Prelections Upon Revelation, Chapter 4
¶ The fourth Chapter.
THE second vision is conteyned in the eight Chapters following, in which the state and condition of the Church is liuely described and painted out, of what sort it shalbe, frō that time forth, euen to thende of the worlde. The First parte of this vision which is comprehended in this. 4. Chapter, conteyneth a discription of the diuine maiestie and glorie of God, in whiche the faithfull are taught that they ought not to faint or quaile, no not in ye grettest daungers, which are gouerned by his wounderfull councell who aboue all thinges hath tender care, once the health & safetie, of his Church. And when as all thinges bothe in heauen and earth do celebrate, and set forth the praises of God, it is not conuenient by any meanes, that the same praises should not sound forth, in the Church militant.
Vers, 1.
After this I looked. &c.
AFter that first vision which principally was set forth to describe the state of the seuen Churches, he sayeth there was an other vision shewed vntounto him, which did expresse the state and condition of the whole Church, of what sorte it should be in the world, from that time, euen vntounto the ende and consumation of all thinges.
And behold a dore was open. &c. By these woordes hee sheweth, that a passage was made open vntounto him, to the knowing of these misteries, which except this dore be opened are so included and shut vp in heauen, that they farre exceade the capacitie of earthly men. The philosophers hauehave diligentlye searched and discussed all thinges whatsoeuer are comprehended within the circutie and compasse of the heauens, and with meruailouse sharpenesse of sight, hauehave perced euen vntounto the secretes of nature: but as for those thinges, whiche are aboue the highest sphere of ye firmament, either they were altogether ignorāt of thē, or els if they boasted thē selues to know ye same they waxed vaine in there owne cogitations, and I know not what monsterouse thinges they hauehave set forth insteede of diuine misteries. As it is to be sene in Plato, Trissmegistus & others, whiche men, while they would measure the secretes of Gods maiestie by the cōpas of there owne braine, they wholly despised that one onelyonly waye, by whiche accesse is giuen to so great secreates, that is the reuelation of God, which is chiefly set forth and declared in his worde. Let vsus therefore alwaies retayne & hold this principle, that we can not, although with neuer so sharp speculations, see those thinges whiche are in heauen, excepte God open the dore vntounto vsus. How much more is the boldenesse, or rather … may say, the Impudencie of the scoole men, which although neither by visions, neither by the word of God, so much as a rifte is opened vntounto them, yet as though they had throughly seene and knowne all the secretes in heauen, they dispute and reason of the incom…rehensible essence of God, and of other misteries, which I beleue the aun▪ them selues dare scarcely medle withall.
And the first voice which I herde, as it were of a trumpet talking with me sayed come vp hether. &c. Although the dore were opened to him in heauen, yet he durst not enter in, but being called by ye heauēly voice, for such modestie becommeth the seruauntes of God, that they waite for his voice in all thinges which they attempt: But in that hee sayeth it was like a trumpet, he signifieth that he was called with a lowde and a shrill voice, that he might be more attentiue in considering those thinges which the holy ghost would reueale vntounto him. Come vp (saieth he) hether & I will shew vntounto the, those thinges that must come to passe hereafter. Iohn was taken vp in spirite euen into heauen, that he might beholde this vision, therefore with the greater studie and reuerence, it behoueth vsus to be occupied in searching out these misteries, & to hauehave regard both vntounto the heauēly wisedome, & to the louelove of Christ, which would reueale this visiō, to the edifying of his Church.
Vers. 2.
¶ And immediatly I was rauished in the spirite and behold a throne was set in heauen and one sat on it. &c.
AFter this voice saieth he, I was drawen into a traūce and my spirite being taken vp into heauen, I beheld those thinges which were set as it were before mine eies. In the highest place of heauen an highe throne was set, magnifically adorned, in which one did sit of vnspeakable glory to beholde, whome by euident notes, I knew to be the maiestie of God. But here two doubts arise, first that he saieth a throne was set in heauen, wheras the Lord doth glory in the Prophete Esaye that the whole heauen is his seate: and also he sheweth that he saw the Maiestie of God, when we reade so ofte in the scriptures, that God is inuisible. We aunswere to both, that God is not here described as he is, which filleth the heauen and the earth neither can be seen with the eies of men, but for the capacite of our witte, that we maye acknowledge him as king and Emperour sitting vponupon his seate, to whome all thinges are subiect. God is discribed here bearing the persone a king, whose gouernement & lawes, it is necessarie the whole world should obey.
Vers. 3.
And he that sat was to looke vponupon like vntounto a Iasper stone and a Sardine stone, and there was a rainebow about the throne in sight like to an enteralde &c.
TO the imbecilitie and weeknes of man, nothing semethe more beautifull, then precious stones. His countenaunce therefore was like to the two precious stones, Iasper & Sardine, of which Plinie saieth, the one hath a certayne waterishe shining, the other a firie. The raynebowe compassing ye throne and shining, like the greene emeralde, doth extoll the glorie of his throne, aboue all the benches of men. And it is verie like that by these two figures, the power and merciemercy of God are liuely expressed. For by that watrie & fiery bewtie of his coūtenaunce shininge like yt Iasper & Sardine, it is probable yt his power & iustice are signified, which as it was once shewed in time past, in drowning ye whole world so it shalbe made manifest at the lēgth, in the consumatiō of the world with fire. The rainebow which was a sacramēt of the couenaūt which God made with men, doth without doubte shew forth his incōprehensible mercy, which cōpassing his whole throne aboute, in a meruailouse great ornamēt to the same. The feeling whereof although it be figured by ye cherefull colour of the emerald, yet it doth exceade infinitely, the bewty of all precious stones.
Vers. 4▪
And about the seat were 24. seates and vponupon the seates I saw 24. elders sitting clothed in white raiement and had on there heades crownes of gold. &c.
THat the Maiestie of Gods glorie mighte more clearely he set forth, there is ioyned vntounto him the reuerende company of 24. elders. For kinges are wonte, when they consulte of weyghtie matters, or when they will shew forth there glory to the people, for the greater maiestie, to ioyne there coūsell vntounto them. So the holye ghost, when as he would according to the capacitie of mans wit, describe the glorye of God in gouerning the whole world and principally his Churche, expressed it vnderunder such a like figure. And this number of senators, doth signifie the whole companie of Gods electe. But especially of those, which hauing fynished there labours in earth, are taken vp vntounto the felowship of the heauenly glorie. And in my iudgement hee alludeth, to that promise of Christ, by whiche hee promised to his Apostles, which taried with him in all his tē ptations, that they should sit vponupon 12. seates, & should iudge the 12. tribes of Israell Mat. 19. and Luke the 22. where as the number of twelue is not restrained to the Apostles onelyonly, like as it doth not extende to them all. For at that time Iudas had the office of an Apostle, but it pertayneth to all the electe. And although I will not to carefullye search for misteries in numbers, yet the nūber of twelue here doubled, semeth to me to comprehende the Churche gathered together into one body of the Iewes and gentiles. The elders therefore are placed in thrones, that they may alowe by there consent, the iust iudgement of God, which he will execute vponupon the world, and also may for euer celebrate and set forth his magnificence. The aparell and deckinge of these 24. elders is described, that they were clothed in white garmentes, and had crownes of golde vponupon there heades. White raiment in time past, was the signe & token of noble men, first therefore it cōmendeth the dignity of those whome God by his merciemercy hath called to the adoptiō of his children: and afterward the righteousnesse & innocēcie, which they hauehave, not of them selues, but borow, it of the bloud of Christ. The golden Diademes, are signes of victorie and kingly dignitie, for they that throughe the vertue and power of Christ, hauehave ouercome the worlde by faithe, shall receiue a crowne of him, & moreouer shallbe admitted in to the felowshippe of his kingdome. No meruaile therefore though these elders can neuer satisfie them selues in celebrating the praises of God & of Christ, when as by his benefite, they are drawne oute of so great calamities, and exalted to so great honour.
Vers. 5.
And out of the throne proceaded lighteninges, and thunderinges and voices and seuen lampes of fyre burninge before the throne which are the seuen spirites of God. &c.
IT is not to be doubted but yt the holy ghoste according to his deuine essence doth sit euen in the throne of maiesty with the father and the sonne, yet by his vertue which is spread ouer all through whiche he setteth forth the power, wisedome and goodnes of God towardes his creatures, hee is saied to proceade oute of the throne where the maiesty of God doth sit, and his force and strength is expressed by two figures: of which the one doeth nothing but strike a feare and terror, the other is swete and plesant. Out of the throne, (saieth he) procede lightenings, thunderinges, and voices, and seuen lamps burning with fyre, whiche are the seuen spirites of God, An ensample of either of them is set forth in the law, and the gospell. For ye law as it conteyneth nothinge but yt whiche is fearefull and terrible, so in time past when it was deliuered forth in mount Sinai, it was painted oute by suche signes and tokens. But the lighte of the gospell is acceptable to the hertes of the faithfull, which he promised shold come vponupon those which sat in darkenes and in the shadowe of death, and at length it was set forth to the worlde, by Christ and his Apostles, and is dayly set forth by the syncere preaching of his worde. I confesse that there is also some light of the law, but yet such as hath feare and terror mingled with it, as lightening hath: but the pleasaunt and harmelesse light of the gospell is fitly expressed by ye seuen lāpes. The nūber of seuen is ye nūber of perfection & fulnes. It signifieth therefore all the giftes & graces of the holy ghost, wherwith god doth beutify & adorne his Church, and the preachinge of the gospell. And it is no new thing, that the signes & effectes hauehave the name of that thing which they represent or follow. But wherfore they are called many, whē ther is but one spirite it is de…lared before in the first chapter.
Verse. 6.
And before the throne there was a sea of glasse lyke vntounto christall. &c.
THe state of this worlde is in the sight of God, whiche is expressed by a sea of glasse, for althoughe it seme to vsus diuers, inconstant mouable and fraile (which is signified by the glassye sea) yet to God whiche gouerneth it by his will and pleasure it appeareth sure, stable, and disposed in the best order, and more clearer then anye christall, because nothinge which commeth to pas in the worlde, is hid from his prouidence, and although it be suche that the Churche maye seme euerye moment to be ouerwhelmed and drowned with the waues of ye same, yet all daunger of drowning thereof is far of. So yt although we thinke that this sea doth rage with surges and terrible tempests, yet by the prouidence of God, the welfare of the church is as safe, as though the byldinge thereof were founded vppon a dry and hard rocke of christall, and not as a shippe shoulde be tossed to and fro in a swellinge and tempestuous sea. For this worlde and all things therein are gouerned by the will and pleasure of God, that nothing can hurt or hinder the saluation of those whom he hath taken into his defence and kepinge.
And in the middest of the throne and rounde about the throne. &c. He seeth the throne of God to be borne vp of foure beastes lyke the seat of kinges, or the triumphall chariot of emperours not that his glory nedeth any suche aydes, but because he doeth meruailously shine in the blessed spirits which he hath created, in which sence also Paule calleth the Aungells thrones in the Col. 1. chap. Moreouer when as here is almost the same description of the beastes, which Ezechiell hath in his fyrst and …enth chap. It is no doubt but that ye holy ghost had respect thervnto, that he might shew forth the selfe same thinge
Were 4. beastes full of eyes before and behinde. &c. Ezechiell vnderstode those 4. beastes which were shewed to him in the vision to be cherubins, that is Aungelicale spirits, whose ministry God vseth in the gouermēt, of the world & all creatures, they are shewed vnderunder the forme of liuing beastes, yt we maye vnderstande that the mouinge and workinge of all creatures doth depend vponupon the will of God, which worketh by the vertue of aungels that we bee not seduced by the grosse erroure of the epicures, that we shoulde thinke God to be so shut vp in heauen that hee dothe nothinge in earthe, when as neuerthelesse his prouidence is extended to the smalest thinges which hee hath created, which this figure of the beastes hathe fitlye expressed, when as they were full of eyes before and behinde, which notablye paint forth the cleare sighte of his prouidence most sharpe of all others. For as these beastes full of eyes, can see all thinges for the multitude of these eies, whether they bee before or behinde, or on either syde, aboue or beneath, neither can any thinge be hidde from there sighte, so the eye of Gods prouidence, filleth al places, for as God is eueryevery where by his inestimable power, so also he seeth euerie where by his inscrutable prouidence.
Vers, 7.
☞ And the first beaste was lyke a Lyon, the seconde beast like a calfe, the thirde beaste had a face as a man and the fourthe beaste was like a flyinge Eagle. &c.
THe formes and shapes of the foure beastes are set forthe, that they might represent the Image of all creaturs which are conteyned in the foure partes of the world. And although in plantes, stones, metalles and in other suche like creatures, the power of God also worketh, yet it is lesse perceyued of the ignoraunt (to whose capacitie these thinges are framed) then in those thinges in which there is sence and motion, in which it is manifeste that God dothe mooue them. Accordinge to that saing of S. Ihon the first Chap. In him was life. &c. But in that whiche doth pertayne to the perticuler forme of euerie one of these beastes, bycause the Lyon holdeth the chiefe place amonge wilde beastes, the oxe is most proffitable amonge the came beastes, the man is ruler ouer all liuinge creatures, the Eagle is called the chiefe of foules, vnderunder these foure shapes this vision doth comprehende all other liuing creatures.
Vers. 8.
And the foure beastes had eche one of them sixe winges aboute him. &c.
THe winges do signifye the swiftenesse, wherewith these Aungelicall spirites, doe carie with meruailouse quicknes, the power and will of GOD to all partes of the worlde. The nomber of the winges doth shew that Christ had respect to those thinges whiche Esay speaketh of the Seraphines, in the sixte chapter of his prophecie, whiche had two winges to couer there faces, two to couer there feete, and two wherewith they did flye. For when as the Cherubins and Seraphins also them selues, shall approche into the presence of Gods Maiestie, they couer there faces, as though they were not able to beholde so incomprehensible glorie, and they hide there fete as it were, acknowledginge there owne imperfection: finally, beinge wholly prepared to his obedience, they flye with two winges. How muche therefore is the arrogancie of hypocrites to be abhorred, which when they be altogether defiled & prophane, neither by any meanes …ramed to the obedience of God: yet they dare boldely steppe forth into his presence, neither do they feare least this impudencie of theirs should be corrected with thunder throwen down from heauen vponupon them.
And they were full of eyes within. &c. He sayed before that they were full of eyes on euerie syde, before and behinde, and now he repeteth that not onelyonly without, but also within they were full of eyes, that he may stretchforth the prouidence of God, not onelyonly to these thinges which are wrought openly and as it were in outwarde face, but that the force thereof doth reach euen vntounto those things also which are within, although neuer so secreate and remoued from the eies of man, whiche thing we shall well vnderstand, if we shall diligently consider the generation, conseruation, forme, beautie, order, vertue and disposition, of all creatures.
And they ceased not day & night. The Angelicall spirites hauehave neuer any lesure to cease frō singing the praises of God, but they celebrate ye same with perpetuall melodie. And truly the glory of god which is in all creatures, ye verie dūbe stones do proclaime. And what other thing speake all things in generall? then yt the power & wisdome of god which made thē, is equale with his goodnes. Which when it is done of thē without intermission or ceasinge. I greatly maruaile how it commeth to pas, that men for whose sake all other thinges were created, shoulde thinke, that they may alwaies leaue of from celebrating and publishinge the praises of God. But this truely doth excede all monsters, that they which excelled al other liuing creatures vponupon earth not only in exellencye of creation, but also exalted to the dignity of Aungelles, by the benefite of redemption, should be so far from immitatinge the Aungels and other creatures in settinge forth the praises of God, that they may seme almoste to hauehave conspired with the deuills, that they may pull him oute of ye throne of his maiesty. Hear but that I do reuerence the secreat iudgement of God, which I do not vnderstand, I hauehave nothing else wherewith to rid my selfe out.
Sayinge Holy, Holy, Holy. &c. This is the celebration of the diuine praises, that they attribute holines only to God, which except all creatures borow of him, they are prophane and polluted. But as I suppose that this thresold repetition doth avow the mistery of the trinite, so I thinke it is scarce mete to stifely to vrge the same against heretiques, as the old fathers did. For the chiefe pointes of our religion ought to be proued with more manifest testimonies, especially when we hauehave to do with those which are ye enemies of our faith, to whom we be com laughing stocks, if sticking so fast in weake proofes, we may seme to hauehave lesse force to resist them. For it is like that the continuall and vnwearied studye of the Aungells is noted in this place, rather then the diuinite of the three persons.
Lord God almighty. &c. They extoll the holynes, the omnipotence and eternitie of God, not only that he is suche in him selfe, but because he is the vnsearcheable fountaine of al goodnes out which eueryevery good thinge doeth slowe into the Churche of euen holines, and the perfect fruition of eternall blessednes. We ought not to imagine a bare and idle almightye power of God about which yt Sorbonistes do vainely contend, but which may suffice to execute in all thinges his moste holy will. For as oftē as god is named almighty, it is for this cause, that our faleth may be strengthened against temptations, that we maye not doubt at all, of the performinge of his promises, which is induced with strength and power to bringe to pas whatsoeuer he hathe decreed. But his eternall diuinity and godhed is therefore set forth, that we may learne to cleaue and sticke only to him, whē as all other thinges are inconstant and vncertaine, excepte they be susteyned and kepte from destruction, by his secret vertue and power.
Vers. 9.10.
And when these beastes gaue glory, and honour, & thanks to him that sat on the throne which liueth for euer and euer, the 24. elders fell downe before him that sat on the throne and worshipped him that liueth for euermore. and cast there crownes before the throne sayinge. &c.
IF the Aungels with all other creatures are inflamed with so greate feruentnes to singe forth the praises of God, that they neuer leaue of the study and care they hauehave to celebrate ye same, what shoulde the Churche doe, vppon which greater benefites of God are bestowed, then vponupon any other creatures? ought it not to be wholly turned into thanks geuinge? when the Church therefore doeth acknowledge, especially the felowshippe of those which triumph in heauen: by comparinge them selues with the other creaturs, how much she owe…h vntounto god: She is ashamed that she should be most slackest of all things in celebratinge the praise of God. Therefore she doth prepare hir selfe to holy emulation, & whith how many moe benefits god hath adorned hir, so much more cherefully she procedeth forward, to the cōtinuall celebrating of his glorie. For seing Iohn saieth, when the beasts gaue glory to God, the elders do the same, (and he had saied before that these beastes had no rest day nor nighte from this holy off…ce), he shew…th that the glory of God is sounded forth of the elders with continuall & vnweried study. But it is worthy to be noted with what circumstances: the Apostell commendeth this ther diligēce. First he sheweth that they fell vpō there faces before the throne of God, where by there humble submission is noted: that when they shoulde set forth the praises of God, they seme to aske pardon, because they can not thinke or speake any thing worthie his glorious maiesty. For so we ought to come to declare his praise, that we may acknowledge our selues far vnmete to suche an office. Awaye therefore with euerie suche proude opiniō of desert, wherby men be puffed vp as though they should deserue God, when they come forth to glorify hys name, which if they vnderstoode howe vnworthie they are to take so excellent a thinge vponupon them, euen for this cause they would giuegive immortall praises to God, that he should vouchsafe them so great honour, as to suffer thē to be publishers abroad of his glorie. Secondly they worship him whiche liueth for euer and euer. whereby they professe there obedience to be due vntounto God, and there duetie bindeth that they shewe them selues, thankefull for so great benefites bestowed vponupon them. Lastly they cast ther crowns before the throne, by which signe they declare, yt they wholy renounce all there owne dignitie, or which by anie meanes pertayneth vntounto them, yt they may render to God his due obedience. For we can not any other waye come into the presence of God to sing forth his praise, then if we spoile our selues of all our ornamēts, that God may hauehave his perfect glorie alone. For all heyght must fall down when we shall come into his presence, and it behoueth all thinges to appeare humble before his face. Moreouer wee must note that not to Aungels, or Archaungels, or to the blessed virgin, but to him alone which sitteth vponupon the throne all glorie is to be ascribed.
Vers. 11.
Thou art worthy o Lord to receaue glory honour & power.
THey do not sounde the praise of God with their lips onelyonly or with there tongue as the maner of hipocrites is, but frō the bottome of ther harts they confesse as they hauehave tried, that all honour, glorie and power is to be ascribed onelye to God▪ when they say thou art worthie o Lord. We are heare also admonished that no honour is dew to creatures whiche deserue none, but to God onelyonly which is worthie thereof.
Because thou haste created all thinges, and for thy willes sake they are and hauehave bene created. &c. They shewe that all glorie is dewe vntounto god for two causes, firste bycause hee hath created all thinges, by whiche right aloe wall creatures owe obediens to there maker. Secondly for the end of there creation, for all thinges were created for his will, and therefore ought to obey his will. This place teacheth, that the praises of God oughte to be celebrated, not onelye withe the tongue but with all actiones of our life, which ought to be framed vntounto his obediens. Where be then the merites of workes either of congruitie or condignitie (as they cal thē) when as euen by the verie right of creatiō, all our seruice and obedience is heare affirmed to be dewe vntounto God