Prelections Upon Revelation, Chapter 15
The fyftenth Chapter.
WHen as he had foretolde in the Chap. going …t t…e that extreme punnishments shold be taken vponupon the wicked in the last iudgment of God, we mighte hauehave doubted whether they should quietly triumphe or not vntill that time and shoulde not in the meane time be chastised with any scorges of God. The holy ghoste therefore teacheth in this chapter, and also in the chapter followinge, that like as the last destruction remaineth for them in the last iudgment of god so also in the meane time the Lorde woulde be reuenged vponupon there wickednes, withe diuers and mooste greuouse punishements.
Vers. 1.
And I saw an other signe in heauen great and meruailouse, seuen Aungels hauinge the seuen last plagues, for in them is fulfilled the wrath of God. &c.
SEinge that nothinge is more vsuall to the worlde then to ascribe the plagu…s sent of God, to fortune or to some other seconde causes: S. Iohn sheweth that a certeine greate and wonderfull signe was shewed to him, with whiche it behoueth the mindes of men to be earnestly stroken with the feare of Gods iudgements: that is seuen Aungels bringinge the wrath and vengeaunce of God from heauen vntounto the earth. Therefore the diuers kindes of punnishmentes are sent downe from heauen vponupon the reprobate, and chiefly vponupon the body of Antichrist, not by any blinde aduenture of fortune, but by the sure and determinate counsel of God, and he saieth seuen plagues, bycause ye vngodly, shall be stricken of God for there sundry and very many heynouse offences, not with one kind of calamities, but with diuers, not with few, but with very many plagues, euen as the number seuen signifieth vniuersality and fulnes. Moreouer he calleth them the last plagues, bycause in them the wrath of God is finished, that is doth powre oute it selfe wholly to the destruction of those whiche beinge admonished, by no chastisementes would be brought to a better minde. But rather loke how much more they were chastised of God with punnishments, so much the more they were hardened against all calamities.
Vers. 2.
And I saw as it were a glasie sea mingled with fire and them that had gotten the victorie of the beast, and of his Image and of the number of … name, stand at the glassie sea &c.
GOd doth neuer prepare punishmentes againste the reprobate, but yt first he prouideth for his owne, least they should be drawne into destruction together with the wicked. Whiche thing is clerely described by this figure, for before the seuen Aungels powre out the viales full of gods wrathe vppon the earthe, to terrifie the wicked, and the inhabitantes of the great citie, S. Ihon seeth the holy worshippers of God had kepte them selues free from the most filthie bondage of Antichrist, first placed in safetie, least any litle parte of the seuen plagues might touch them. He seeth therefore a glassie sea mingled with fire, that is the greatnes of perils and troubles to which the godly are subiecte in this world, whiche is so great that it may be compared to a sea, for the vnmeasurable hugenesse, and it is bitter withe so harde and sharpe persecutions that it semeth all to burne with fire, and yet it is as harde as glasse, so that the faithfull may be tossed to and fro, but they can not be drowned in it, for Ihon beholdeth those, which by the benefite of God hauehave ouercome, euen in the most difficulte and harde battell incountred with yt beast, that is with Antichrist and all his impietie, standing ioyfully at that glassie sea, as it were dedeliuered from shipwrake or free frō drowning singing a song of victorie to God there deliuerer, with all sincere affection of harte. We may here note, that we must striue and fighte with Antichrist, if we desire to be garnished with the rewardes of conquerers. Moreouer in that the beast, his Image, his marke and the number of his name are so often repeated, we oughte to hauehave no felowship or agreement with Antichrist, or with anie litle portion of his deuilishe superstition. But we muste fight not onelyonly against the beast him selfe, which is the Pope, but also against his Image, that is his lawes and decrees, by which his wicked aucthoritie and pride hath bene founded and established, and against his marcke, yt is the ceremonies which he hath inuented and founde out, to leade soules captiue into his filthy slauerie & boundage. And lastly we must fight against the number of his name that we may hate with like hatred as himselfe, whatsoeuer may be called by his name.
Hauing the harpes of god. &c. The holy ghost doth signifie by this metaphor, that matter of ioy and gladnesse is dayly ministred of god to the godly, which neuer leaueth of to heap his benefites vponupon them, that although they seme to be ye most wretched and miserable of all others in the eyes of the world, yet they feele and perceyue them selues to be happie, so that being ioyfull and glad they sing hymnes, and Psalmes to god, with the harpe. We are taughte here that we are vnmeete, or vnapte to celebrate the glory of god, excepte we receyue oure harpes, of him by the most swete harmonie of which being helped we may record the heauenly and diuine songes.
Vers. 3.
And they song the song of Moses the seruaunt of God.
BYcause they acknowledge it to be no lesse benefite, that they are deliuered from the daungerouse waues of the fiery sea, that is the world, then that in time past god led the Israelites safe through the red sea: they sing to god there deliuerer that noble song, which Moses the principale seruaūt of god taught the people of Israell, as we read in the fiftenth Chap. of Exodus: let vsus sing to the Lord for he hath triumphed gloriously, and so as foloweth. Let vsus learne here, not to esteme ye power and merciemercy of god in protectinge and defendinge his sainctes from the wicked defilinges and other infinite dangers of this world, to be lesse, then in those auncient & wonderfull workes by which he deliuered the olde patriarches frō the euils which hanged ouer there heades. Whose examples are therefore set forthe, that we may hope that god wilbe suche to vsus in our afflictions, as we beleue, he was to the olde fathers, and that we may offer vp our selues and become such in pietie and thankefulnesse as we read those holy men shewed them selues for the benefites which they receyued.
And the song of the lambe. &c. Seeing the faithfull hauehave Christ both the onelyonly aucthor and mediatour of there redemption, they do not onelyonly sing the song of Moses, but also together therewith they singe a moste swete and pleasaunte songe taught by the lambe him selfe. For that which Moses was to the Israelites, that same and much more gloriouse is Christ to his Church.
Great and meruailouse are thy workes, Lord God almightie. &c. This is that magnificall song taught to the Churche by the Lambe, that is drawne oute of the Doctrine of Christ oure sauioure, whiche songe doeth ascribe all praise, honour, and glorie, to one God almightie. Of whome therefore shall we beleue that the most parte of the papisticall or popish hymnes and songes were taught, which are framed to celebrate the glorie not of God the creatour, but of the creatures, of which …orte are these, hayle quene of heauen, hayle, starre of the sea, hayle triumphing crosse, hayle mother Anna, and manie other of the same stuffe, which are also fraught full of moste horrible blasphemies: The lambe neuer taught these songes, but that monstrouse beast, which hath nothinge like to the lambe, but his two hornes. Here also we hauehave a most clear & liuely image of the true worship of God in the Churche, verelye where all thinges do sound to the praises of God onelyonly: on the contrarie parte, that it is the sinagoge of Sathan, Wheresoeuer the glorie is magnified of any other, besides the glorie of the true and one onelyonly god. Moreouer in that the faithfull do acknowledge the workes of God to be great & meruailouse, they teach vsus how his benefites are to be estemed. For the deuill studieth by all meanes to deminishe the dignitie of them, therefore hee perswadeth vsus by his suggestions, that they are small & commō workes, which god exerciseth daylye, either in protecting ye godly, or restraining the wicked when as in ye meane while, but that we are altogether blind euen in the middest of y• clear lighte, and depriued of all right iudgement, they are great and wonderfull. They are great bycause no man, or any other creature can do the like. They are meruailouse bycause besides all hope and opinion of men they take there effecte, yea thoughe Sathan and all his garde of souldiours resiste and wrastle against the same. (Lord god almightie) god alone bycause he can do all thinges, hath wroughte and broughte to passe verie great and wonderfull workes, as ofte therefore as the ende and finishing of our matters seemeth hard, let vsus tourne oure eyes to the soueraigne rule and power of God, for all thinges obey his will. And let vsus leane and permitte that to his counsell, which semeth hard, or impossible vntounto vsus.
Iust and true are thy waies, kinge of Sainctes. &c. The workes of God are not onelyonly great and wonderfull, but also iust and true are all things whatsoeuer he doth. For if he chastice the offences of any with plagues he doth it by Iustice and righte beinge the Iudge of the whole worlde neither dothe he at any time punish the innocent for those which are guiltie. If verely he shew him selfe fauourable and gentle to his seruauntes, he doth it for his infinite mercies sake, which he hath promised he will powre forthe vponupon those, which worship him with sincere and ernest affection and louelove of godlynesse. Neither will he kepe backe any parte of those thinges, whiche he hath promised to his Church vntill at length he shall adorne the same with eternall felicitie. That they call God king of the Sainctes, they shewe that they acknowledge the gouernement of him alone, to whose kingdome so long as they he subiecte they neede not to be afrayed of any tyrānie of Sathan, or wicked mē. Lastly we are taught who are worthy the honorable name of Sainctes, verely euen they whiche acknowledge God to be there king, and as it becommeth subiectes, do obey his holsome lawes and most holy decrees.
Vers. 4.
Who shall not feare thee o Lorde, and glorify thy name. &c.
THey Iudge it a matter of all other most absurde and withoute reason that the wicked beinge voide of all feare of God, doe contemne and despise the glorie of his name. For when as his workes are so great and wonderfull, and of such power that no strēgth can resiste him, seeing his Iudgmentes are Iust, so that none of the wicked can eschew ye punishments due for his sinnes, who shall not feare him, excepte he be as a blocke endued with no sense at all? and seing he is of so great benignity and gentlenes towards those that feare him, so that he adorneth them dayly with all kinde of benefits, who will not study and endeuour to celebrate the Glory of his name excepte he be uoide of all shadow of vertue and humanitie.
For thou only arte holy. Here of they conclude that all feare and honoure is due to God alone, because he onelye is Holye. All other thinges are wicked and Prophane excepte those to which he doth communicate his holines. Doe we not here acknowledge one of the blasphemouse names of Antichrist that he suffereth himselfe to be called most holye, when as God onelye is holye. Neither is that inough, except also he shoulde chalenge to himselfe this dignitye, that the holynes of the whole Churche shoulde depende vppon him, and that hee can poure a new holines into those creatures whiche it pleaseth him, and to be shorte, that he claimeth the Canonizinge of deade Sainctes as they terme it to pertaine onelye to him. Whereto doe these thinges tende? but that he mighte robbe God of this prerogatiue of holines, and with greate Sacriledge transfer it to himselfe.
And all nations shall come and worshipe before thee. &c. He signifieth that the wicked do striue and resiste in vaine, bycause will they, …ill they, at length they shall acknowledge his rule and gouernment.
For thy iudgements are made manifest. &c. Whiles the iudgements of god are secreat, it semeth somewhat to be borne withall, if they feare not his iudgementes, whose seuerity they are ignorant of, but when as the Iudgements of God are made open, and most cleare and manifest examples are daylye set before there eyes, it argueth more then a stony hardnes of the reprobate, that they are mollified with no scourges of God, and taught by no experimentes, that they may learne to feare God, and that they may yelde due glory to his moste holy name.
Vers. 5.
And after that I loked, and beholde the temple of the tabernacle of witnes was open in heauen. &c.
AFter that he had set the Churche of Christ free from those plagues, whiche were prepared to punishe the wicked he retourneth nowe to the former narration, shewinge after what maner the Aungels proceaded, whiche had the seuen last plagues. The temple of the tabernacle of witnesse (saieth he) was open in heauen, by which figure we are taughte that the horrible plagues should rise vp in the world not rashly, or by chaunce, for these Iudgementes come forthe of, the innermost secreate of Gods will. For he alludethe to the forme of the olde tabernacle out of the innermost rowme whereof, answers were giuen to those that asked.
Vers. 6.
And the seuen Aungels came oute of the temple, which had the seuen plagues clothed in pure and bright linnen and hauing there breastes girded with golden girdles. &c.
THey proceade from the will of God euen all the ministers of his Iustice and seueritie, clothed in linnen garmentes, pure and brighte, that they mighte signifie the sinceritie and equitie of his Iudgemente. For the wrathe of God doth neuer rage against the innocente, but it is inflamed againste the wicked contemners of all vngodlinesse. Moreouer they are girded with golden girdels, that they maye shewe how ready they are with all diligence to execute the ministrie committed vntounto them. Suche diligence whiche is figured by the girdle is in so great price and estimation withe God, that it garnisheth and adorneth those blessed Spirites more then golde, or preciouse stones. Princes and Magistrates must imitate and follow this diligence, to whome god hath deliuered the sword into there handes, that they maye be readie to exercise vengeaunce vponupon the wicked transgressours of godes lawe, not to let there sword gather rust in the scaberd, and the godly in the meane time bee oppressed by the number and iniuries of the wicked.
Vers. 7.
And one of the foure beastes gaue vntounto the seuen aungels seuen golden vials, full of the wrathe of God, whiche liueth for euermore.
WE hauehave expounded the beastes before by conferring them withe the vision of Ezekiel, to be Cherubicall Aungels, which gouerne the creatures of the world. The sense therefore is, that the creatures of God created to the vse and seruice of men, do minister scourges and punishmentes to be taken vpō the reprobate against whome all euen the most contemptible creatures of the world are armed. These vessels conteyne a cert…n measure of Gods Iudgementes, which seeme good to his counsell to be powred forth in there seuerall tournes. And they are golden, that is preciouse, bycause they set forthe ye glorie of God in his Iustice. Lastly they are sayed to be full of the wrath of god which liueth for euer, whose wrathe against the reprobate is vnappeaceable & eternall, not ye fury of some mortall creature, which though it be not apeased whiles he liueth, yet by his death it is finished and hath an end. Farre other is the fatherly correction of god, by which he chastiseth his children for a time against whome his wrathe doth not long time, or much waxe hotte, but by and by, so that they repente, he retourneth in to fauour with them, and becommeth merciful and graciouse vntounto them.
Vers. 8.
And the temple was full of the smoke of the glorie of God, & of his power and no man was able to enter into the temple till the seuen plagues of the 7. Aungels were fulfilled. &c.
HEre is described howe great is the maiestie, and power of God when he hath decreed to shewe forthe the same, and that by no meanes accesse is opē vntounto him, so long as his fury waxeth wrath against the wicked. Not that he rageth like an angrie man, which being incensed against the euill, doth without reason or difference strike the good also comming nexte to hand, but bycause, when he taketh vponupon him the person of a Iust Iudge no sinfull fleshe can stande before him, except with the voice of clemencie and merciemercy he calleth vsus vntounto him being verie fearefull, and trembling.