A Revelation of the Apocalypse, Chapter 4
Chap. 4
AFTER I ſaw, and behold, a doore was opened in heaven: and the firſt voice which I heard, as it were of a trumpet talking with mee, ſaid, come up hither, and I will ſhewe thee what things muſt be done hereafter.
2 Then ſtraight way J was raviſhed in ſpirit: and loe a throne was ſet in heaven: & one ſate upon the throne.
3 And he that ſate was to looke on like a Iaſper and a Sardin ſtone; and round about the throne was a rayne bowe in ſight like unto an Emerald.
4 And round about the Throne, were foure and twenty ſeates, and upon the ſeates I ſawe foure and twenty Elders ſitting, clothed with white rayment: and having crownes of golde upon their heads.
5 And there proceeded from that Throne lightnings, and thunders, & voyces: and ſeaven lampes of fyre burning before the Throne, which are the ſeaven ſpirits of God.
6 There was alſo before the THRONE a Sea of glaſſe, like to Chryſtall, and in the middes of the Throne, and which compaſſed the Throne, foure beaſts full of eyes before and behinde.
7 And the firſt beaſt was like unto a Lyon, and the ſecond beaſt like unto a Calfe, and the third beaſt having a face like a Man, and the fourth beaſte like a flying Eagle.
8 And the foure beaſts every one of them by themſelves, had ſix winges rounde about, and within were full of eyes, ſaying day and night without ceaſing, Holy, Holy, Holy LORD GOD that almighty one, which was, and which is, and which is to come.
9 And when thoſe beaſts ſhall give glory, and honour, and thankeſgiving to him that ſitteth upon te throne, to him, I ſay, that liveth for ever and ever.
10 The foure and twenty Elders ſhall fall downe before him thaat ſitteth upon the throne, and ſhall worſhip him that liveth for ever, and ſhall caſt their crownes before the throne, ſaying.
11 Worthy art thou o Lord, to receave glory, and honour, and ſtrenght; becauſe thou haſt created all things, end by thy will they are and have bin created.
Analyſis.
HITHERTO hath ben the Propheſy of particular Churches: that of the whole Church followeth; which propoundeth firſt the matter ſummarily in this chapter: afterward ſpecially in the reſt of the chapters. This conteineth a new calling of Iohn, conſiſting in the thing ſeen, a doore open in heaven, in the firſt voice heard of a trumpet, ver. 1, and laſtly in the effect, wherby he was in the Spirit forthwith, in the beginning of the ſecond verſe: and alſo the univerſall type of the future Church, which is deſcribed in the reſt of the whole chapter. Whoſe Prince as it were the centre, is moſt glorious by the Throne, moſt delectable in ſight, ſhining with heavenly brightnes rounde about, ver. 2.3. The membres of this centre, as it were the circunference, are the foure and twenty Elders, full of maieſty, reverend in their ſeates, age, holynes, and crownes of golde, ver. 4. The things accō panying theſe perſons, are partly giftes, which God hath beſtowed on the holy congregation; partly the worſhip it ſelfe, which the congregation of the faithfull doth yeelde unto him. The gifts are firſt of protection: wherby proceede from the throne lightnings, thunders, and voices, for the puniſhment of the wicked world, becauſe of their entrepriſes againſt the congregation of the ſaints, ver. 5. Secondly, of ſanctification, wherby he preſenteth the holy congregation blameſſe before him, not having ſpot or wrinkle, or any ſuch thing, of theſe the interne are the ſeaven lampes burning before the throne, ver. 5. The externe and their inſtrumental cauſes, are, the Sea of glaſſe & the Beaſts; whoſe place, number, eyes of the body, the proper countenance of every one, and adorning of winges, are deſcribed in the ver. 6.7.8. Afterward their office, ver. 8. And the worſhip that is given to him that ſitteth on the throne is thankeſgiving, in which the Beaſts goe before, as the captaines & ſtanderd-beates of the publike congregation, ver. 9. Afterward, the other body of the Elders followeth, both in adoration, ver. 10. & alſo in conſent to the ſame glorifying, ver. 11. after that cuſtome, wherby God is worſhipped in the chriſtian congregations. Such is the congregation of the Godly before God; and ſome ſuch might be alwayes, although not evident and viſible to the world in equall glory at all times.
Scholions.
Afterward J ſaw; Thoſe things being declared which are of ſome ſhort time, nowe the Spirit, thoſe boundes being enlarged, purſueth with a continued order, thoſe thinges which ſhould ſhewe the comon and entyre face of things from the time of this writing unto the laſt ende. The handling of which things wilbe admirable, neither wilbe accompliſhed and performed without his ayde alone, which ſhewed theſe thinges firſt to his ſervant. Truſting therefore to his grace, I will proceed in the worke begun. VntoUnto the finishing whereof, howſoever other things ſhalbe wanting, certenly faithfulnes and diligence in ſearching out to my power, ſhall not be wanting. Theſe firſt wordes are perteining to a newe preparation, unto a newe propheſy. For Iohn is noe more converſant on the earth, but is taken up into heaven, where through a doore opened he beholdeth wonderfull changes of things that were to be knowne by noe other way. Therfore the manner of the Propheſy following is divers from the former. That former is ſtraighter, even as alſo the place where it was ſeen, a ſmall Iland compaſſed with the ſea: this ſpred farre and neere paſſing all meaſure, even as alſo the heaven it ſelfe containing all things within his compaſſe. Furthermore a certen viſible print and ſigne of thinges to come was there to be ſeene in thoſe ſeaven cityes. For the Churches that after were to be inlarged & increaſed, ſhould be pourtrayed and drawne out by the will of God, according to the preſent image and figure of them, but there was noe token or ſhew among mortall men of the things to be ſpoken of in this ſecond propheſy. For the peculiar iudgements, of which there is moſt ſpeach here, are to be fetched from that ſecret revelation alone. VntoUnto the heaven then, where liberty of this viſion was given, is added afterward the booke ſealed with ſeaven ſeales: then noe creature ſufficient to open the ſame: nor any ſufficient power of any one, except of the Lambe onelyonly, as wee ſhall ſee in his place. All which things, as they declare the excellency of this Prophecy, ſo they require our greater attention and earneſt bending of our mindes to them. As touching the wordes, the firſt voice is heard, becauſe there is the ſame author of both Prophecies: and ſoundeth like a trumpet, wherby the thinges heard may be made more certen and out of doubte, & might be perceived the better of Iohn, as hath ben obſerved at chap. 1.10. It biddeth to come up hither, where onelyonly the things might be ſeene, of which there was noe tracke or path made in the earth. And he would not that he ſhould ſee a farre of as through the doore, by which meanes he might be deceaved, or not ſee the thinge playnely enough, but that he ſhould be preſent and before him, that he might have a certen & undoubted knowledge of the things. But that which followeth is not voyde of doubting, howe he may ſay, that he will ſhewe a viſion of things which muſt be done after theſe. For whether ſhould the following Propheſy not take her beginning, before that former of the ſeaven Churches ſhould attayne his ende? But in them wee ſee is intreated of thinges of our time: or if wee reſpect the bare types, many thinges to come were fore ſhewed; moreover in thoſe thinges that followe it ſhall noe leſſe appeare that Iohn- doth tell of things agreeing with their owne times: ſo that the wordes cā not be ſo underſtood by any meanes. Wherfore neither is that diſtribution firme, wherein the whole Prophecy is diſtinguiſhed into thinges preſent and future. The Spirit followeth not ſuch diſtribution, but mixeth many future thinges with preſent as they are counted. Wherfore theſe wordes, after theſe thinges, are not refferred, in reſpect of their beginning, to the end of the former prophecy, but unto the preſent age of Iohn, yea unto that very moment, wherin the Spirit revealed theſe thinges: from whence a newe beginning be in taken, he deſcribeth the continuall courſe and terme of time of the whole Church, and annexeth thoſe things which could not be underſtood ſufficiently from the former types. Therefore Theod. Beza well tranſlated heta tauta by and adverbe hereafter. But in reſpect of the end, not without cauſe this ſecond Prophecy, is counted after the former, as being of a farre longer time, reaching unto the laſt cōming of Chriſt, wheras that former is termined with farre narrower boundes. Frō theſe things therfore there are, as wee take it, two things chiefly to be obſerved: Firſt, that from this place thoſe things onelyonly are handled, which doe follow the tyme of the revelation made. For ſo he ſpeaketh playnely, And J will ſhew thee the thinges, that muſt be done hereafter. Which being marked of certen Interpreters, I mervayle was not obſerved in their expoſitions: But the times through the whole treatiſe to be confounded ſo by a whirlewinde, that all thinges were wrapped in moſt thicke darcknes. Wee being taught by their exemple, wee will borowe light from hence for the expoſition following. The ſecond, that this Propheſy belongeth to the whole Church, which is neither tyed to any particular Churches, nor is ended with any other boundes, then the whole frame of the world. The Spirit ſet in the firſt place, that particular Propheſy, that he might relate comon thinges commonly, without interrupting of the narration.
2 Therfore I was ſuddenly raviſhed in the Spirit: Here is the ſame authority altogither, which was before, as well from the perſon calling, as from the perſone called. For it is the ſame holy inſpiration of God, which he mentioned in the firſt chapter verſe 10. But what neede was there of a newe inſpiration? Had the former ceaſed, that in a certen diſtance of time it might be kindled a freſh? Without doubt the inſtinction was continuall without intermiſſion: but he ſaith that it was ſuddenly in the Spirit, becauſe the Spirit did frame him to receave newe viſions, unto which he perceived himſelfe prepared forthwith. The whole Revelation ſeemeth to have ben finiſhed in that one Lords day, chap, 1.10. and therefore that there fell out noe intermiſſion after that it began once to be exhibited.
¶ And beholde a Throne was placed in heaven: Such was the preparation by a newe calling: now he cometh to the cōmon type of the holy Church. The deſcription of which was neceſſary before he ſhould enter into the other Propheſy. For when as her manifolde dangers and notable alteratiōs were to be rehearſed, her flight, returne, falſe friends, open enemys, coū terfait Soſiae, who ſhould vaunt themſelves under the ſhewe of her, and many other things of that ſorte were to be declared, with which ſhee ſhould contende and have to doe, it was needfull, that firſt a certen forme and image of her ſhould be pourtrayed, which is the principall point of the treatiſe following, leſt peradventure in ſo great ſturres and troubles, wee ſhould ſuppoſe her to have ben wholy extinguiſhed and abolished, or at leaſt wiſe her face being not knowne, wee should be the more hindred from acknowledging of her.
Werfore wee shall finde this Type to be common to all ages, as of which there is mention made in the fourteene chapter of this booke and thirde verſe. Where the companions and followers of the Lambe ſing a newe ſonge before the foure Beaſts and the Elders. And againe nearer to the ending of the Propheſy, the foure and twenty Elders and the foure Beaſts fall downe and worſhip God, as may be ſeene in the nineteene chapter of this booke and in the fourth verſe.
So in other places, as ſpeach is made of the true Church, ſo farre as any thing is to be done in the publike aſſembly, ſhee is noted alwayes after the manner of this type. For wee may not thinke that any congregation on earth is to be found of ſo abſolute purity and ſounde perfection, as is here deſcribed, but that all the holy aſſemblyes of the elect, are counted ſuch in Chriſt, before God the Father, although much terrene dregges be ſprinckeld upon them, according to that, The Church to be ſanctifyed by Chriſt, & to be purged by the waſhing of water through the word, made alſo glorious, without ſpot or wrinkle, or any ſuch thing, but to be holy and without blame, Epheſ. 5.26.27. An exemple of which deſcription wee have here ſet before our eyes. And for that purpoſe beſides, that wee ſhould conforme all our aſſemblyes unto this rule: even as Moſes was commaunded to make the frame of the Tabernacle, and all his implements, altogither as was ſhewed to him in the mount, Exod. 25.9. But the type of our Church is ſhewed in the very heavens, according to the more plentifull glory, wherewith the Goſpell ſhyneth above the Lawe: But howe much the more diligently all things are to be conſidered Seeing therfore wee knowe the drift of the viſion, let us ſearch out the expoſition of the ſeverall things. Firſt, the head it ſelfe of the Church is deſcribed, ſuch as the true members doe alwayes confeſſe and worſhippe; both by his ſitting in a Throne in this verſe, and alſo by the ſimilitude following. The ſitting declareth the maieſty and glory of the moſt high God, and noe leſſe his ſteddy and ſtable dwelling among the Saints, in whoſe aſſembly he hath placed his throne of dignity, to goe to noe other place. And becauſe there is but one throne and one that ſitteth on it, wee knowe that God is one in nature, power, maieſty, glory, and that there is not any other beſide, who ruleth in the middes of the ſaints. Therfore the holy Church, worſhippeth and prayſeth with all honour and reverence the one onelyonly ſupreme Iehovah.
3 And he that ſate, was to looke on like: Aretas, the Complutent edition, and the Kings Bible doe not reade theſe firſt wordes, and he that ſate was but they adde by and by to the ende of the former verſe, theſe following wordes, like in ſight; Our bookes and the comon latine tranſlation doe diſtinguiſh more playnly the ſitting and the ſimilitude; which thing in deſcribing the true God, ſeemeth that it ought not to be omitted. This verſe ſheweth a little more fully of what ſorte this one God is; of whom yet it ſetteth forth noe image but onelyonly a certen kinde of colour, after thoſe auncient repreſentations made once to the olde people. You ſaw, ſayth Moſes, noe ſimilitude in the day that Iehovah ſpake to you in Horeb, out of the middes of the fyre, Deut. 4.15. For the ſame is that one true God reigning in the Chriſtian aſſemblyes, whom from the beginning the primitive Church worshipped. And ſeeing that in the infancy of the Church he shewed noe image of himſelfe, much leſſe is any ſimilitude to be expected in this up growen and ripe age. This is a more familiar & fuller manifeſtation, ſeeing beſide one and the ſame eſſence, which the common glory noteth, the incomprehenſible diſtinction of the three perſons, is in ſome ſorte revealed by the three pretious ſtones, the Iaſper, Sardin, and Emerald. For it pleaſeth the Spirit to uſe the delightfull Iewels to diſcloſe theſe myſteryes, becauſe the grace and beauty of theſe doth moſt of all excell in this world belowe, whereupon they may be moſt fitte images of that pleaſantnes, which exceedeth all created underſtanding; eſpecially ſeeing the repreſentation is rather of the vertue then of any forme. The firſt ſight of the Iaſper, reſembleth the perſon of the Father: this Iewell is greene, and not without cauſe called the mother of Jewels, the kindes of it are ſo many, and the honour ſo auncient. And what more fitly among pearles could shadowe out the Father, who is the firſt in order, alwayes of a flourishing eternity, & of whom the other perſons have their beginning and originall? The ſecond ſight is of the Sardin, wherby the Sonne is repreſented. This Iewel is redde of a fleshly colour, frō whēce alſo it is called a Carneole, fitly in deede being in his ſtead, who tooke upon him flesh for our ſake, and was made a man, like unto us. The third ſight is of a rainebowe, of the colour of an Emerald, wherby the H. Ghoſt is noted. He compaſſeth the Throne round aboute, as in the booke of wiſdome chap. 9.4. compaſsing the whole circuit of the divine maieſty with an unutterable ſweetnes. For the Emerald doth shewe ſo acceptable, pleaſant, and shining greenes, that the eyes beholde nothing more gladly. Yet this Raynebowe is not like that which is comonly ſo called. For this is not over againſt the Throne, but about the Throne: neither is it an halfe circle, but whole and full on every ſide. For it is rounde about the throne: finally it is not of three colours, as the true Rainebowe, but of one onelyonly and ſimple colour of the Emerald. Such therfore is that God, one in nature, three in perſons, the head and centre of the Church; whome alone the faithfull are in love with, and doe worship, taking pleaſure moſt ſweetly with all their hartes in his incomprehenſible ſweetnes.
¶ And rounde aboute the Throne: So is the Head, nowe he adioyneth the body, like the circumference of this centre, as wee have ſayd. Which is deſcribed by the place, the number of members, age, apparell and crownes. The place is double, common, about the hygheſt throne, and proper, the peculiar throne of every one. The comon, rounde about the throne, is before, behinde, at the right hand and at the left, that it may parte the Raine bowe (which compaſſed alſo the Throne, but with a contrary ſituation, above, beneath, and on both ſides) at the right corners. Although the Rainebowe ſeemeth not ſo much to be divided or touched, as to be included with this compaſſing of the Elders: which nevertheleſſe it should cut in the middle, as it were, if it were extended unto a full compaſſe. Vnleſſe peradventure the higheſt throne be ſet in the ſame playne place, in which were the thrones of the Elders; for then the Rainebowe shall not be in a contrary ſeate or ſituation, but shallbe compaſſed onelyonly with a longer circuite, as the circumferences nigher the centre are wont to be contained in thoſe that are further of. This common ſeate is attributed to them from the manner of the ſaints, who are called his compaſſers, as vowe and performe to Jehovah your God, yee that ſtand round about him, Pſal. 76.12. And as Chriſt promiſeth, that he will be in the middeſt of them that ſhalbe gathered togither in his name. Mat. 18.20. So in olde time, the Tabernacle was ſet in the middes of the Jewes camping, Numb. 2. And this is for the confort of the Godly, whom all, God receiveth without reſpect of perſons, being alike nigh to all that call upon him: leaſt peradventure any should complaine, that he is dealt with all uniuſtly, as who being ſet in a latter place, hath noe acceſſe unto God, but by meſſengers and mediatours. The proper place is every ons Throne. For they ſit upon Thrones. Wherby is ſignifyed that all are of a Kingly dignity; of which an other marke is added in the ende of the verſe, namely the Crownes. This honour the ſaints enioy by Chriſt, who hath made us Kings and Prieſts to God and his father, chap. 1.6. Neither doth he adorne with this benefite ſome fewe excellent faithfull ons a part, but receaveth all the elect into the fellowſhip of the ſame honour. Every one knoweth, howe this certen number of foure and twenty thrones, and ſo many Elders, tormenteth the Interpreters. Some referre it to the twelve Patriarches, or the twelve Prophetes, & ſo many Apoſtles. But the thing as it ſeemeth is farre from the trueth. For he ſpeaketh of future congregations, not of thoſe that were paſt, as before ver. 1. Then of ſuch, whoſe office is performed on earth, not in heavē properly ſo called: as afterward wee ſhall ſee, ch. 14.3. & 15.7. That I may not ſay that they ſwerve wholy from the ſcope of this viſion. Others apply it other way: but it were to longe to recken, much more to confute all opinions. It shalbe ſufficient to propound, that which ſeemeth moſt likely to mee, & to put it to the iudgemēt of the godly. The Spirit alludeth to that diſtribution of the holy offices & ſervants of the King, ordayned by David from God into 24 orders, 1 Chr. ch. 24. &c. For firſt the chiefe Prieſts were diſtributed into 24 orders. After the ſame māner, the chiefe Levites that ſerved the Prieſts in the ſame ch. ver. 31. So the holy Muſiciās, ch. 25. & the Doore keepers, ch. 26. Of thoſe that ſerved the King 24 thouſandes in their ſeverall diſtributiōs, ch. 27. Therfore ſeeing the whole congregation of the children of Iſraell, whether wee reſpect the tribe of Levi, or the reſt of the people accoūted after a ſorte for the Kings lot, whoſe affayres they did adminiſter, was diſtinguished into 24 orders: not without cauſe thoſe Elders which are both Prieſts & Kings, & are in ſteade of all the faithfull ſerving Chriſt, are rekoned in ſo many orders & by the ſame number. And togither alſo is shewed by this number of 24, how much larger is the Church of the Gētiles, thē was that of the Iewes. This was cōtayned in 12 Patriarches, as the chiefe heads: that greater by halfe: that is many degrees, which a certē meaſure ſignifyeth indefinitly, exceeding ſo in multitude of cityzens, as alſo in clearnes of the things knowne. Whence the neerer they came to the times of Chriſt, ſo much were all things in former time the clearer & greater. How cleare made David the ſervice of the Tabernacle, the offices being deſcribed, their place aſsigned to every one. But the Temple of Salomon ſurpaſſed all the former glory; all things were made with larger dimē ſions, accordind to the increaſe of the light of the Sunne approching neerer. whē Chriſt at lēgth was exhibited, the Sunne attained to his height, by whoſe brightnes all the former light vanished away. So thē is the number: as touching the age all are Elders, not becauſe of their feeble ſtrength & waſted through old age, but for their gravity worthy of reverence, & their mature iudgements, by which they embrace the truth: then alſo becauſe they have a certen preſent poſſeſsion of their dignity, ſuch as agreeth to perfect men, & of a cōfirmed & ſtrengthened age. Infants, although they be worthy honour through the right of inheritance, becauſe of future hope, yet they want the preſent fruition of things. And in the whole time in deede of the Lawe, the heire was an infant, and differed nothing from a ſervant, brought into bondage under the elements of the world, as under tutours & governours: but whē the full time came, we ar no lōger under a schoole maiſter, but ēioy the liberty of mē, ſo as all the faithfull now ar called Elders moſt ſigificātly, Gal. 3.25. & 4.1.2. &c. White raimēt is the marke of the Prieſt hood, Ex. 28.40. which office the beleevers in Chriſt doe execute, giving up their bodyes a living ſacrifice, holy & acceptable to God, that their reaſonable ſervice of God, Rom. 12.1. The golden crownes of the head, manifeſt the ſolēne maieſty of a kingdome. For Kinges doe not alwayes beare their crownes, but in ſolēne aſſemblyes & where they will shew plainely their glory according to the preſēt occaſiō. But there remaineth ſtill to theſe the ſolēne honour of royall maieſty, whoſe crownes ar never put off, except whē they give honour to the ſupreme King: whē their bare heades ar more honourable then they thēſelves crowned with a Diademe.
The Complutent edition and the Kings Bible doe not reade, and they had, nor Aretas: yf they are to be added, the uſuall defect of the article is to be ſupplyed in this ſorte, who alſo had.
5 And out of the Throne proceeded: Hitherto the body. The giftes that doe accompany it, are firſt of Protection, for out of the throne come lightnings, and thunders and voices: becauſe for the Churches ſake God in fearfull manners doth punish the wicked; who are plagued for the contempt, tyranny, and iniuryes which they have don to his ſingularly beloved ſpouſe: and at lenght they doe feele the delaying of the vengeance recompenſed aboundantly with the sharpenes thereof. The punishement of the perſecutours are witneſſes, whoſe rage and fury God hath alwayes punished in this ſort by his ſpeciall providence. Otherwiſe howe could the truth have bin ſpred and extended even unto theſe times, in ſo deadly hatred of the world? But he that ſetteth on the throne doe not permitte any to oppreſſe his ſaincts without punishement, he reproveth alſo Kings for their ſakes, ſaying, touch not myne annointed, and doe my Prophets noe harme, Pſalm. 105.14.15. For the Lord ſhall roare out of Zion, and his voyce out of Ieruſalem, Amos 1.2. Why thē is not the world wiſe at laſt, when it ſeeth that this is the fountaine of all evills, becauſe it doth entreate ſo contemptuouſly and unworthyly the Church? And the lightnings and terrible thunders, doe ſignify punishments, and not to be avoided by any meanes, as which doe fall violently upō men from heaven. But to what ende are voyces added? Surely voices doe note out often times the craking of thunders, as Exod. 19.16. And there were voices, and lightnings, and a thicke cloude upon the mount, and the voyce of a trumpet very lowde: So in chap. 20.18. And all the people did perceive the voyces and the voice of a trumpet. But ſeeing in this place there is expreſſe mention of thunders, the voices are referred to ſome other thinge, namely to the ſounde of the trumpet. For he doth allude unto that fearfull ſound of the trumpet in giving of the lawe, wherby the Iſraelites were ſummoned to appeare at the Tribunall ſeat and iudgement. The ſounde whereof, when it continued and waxed very ſtronge, Moſes ſayd, I doe feare and quake, Exod. 19.19. Heb. 12.21. For the expectation of iudgement did more abash and trouble their minde, then the preſent horrour of ſome terrible ſpectacle: the feare of which, the minde can ſuſteine in ſome ſorte, unleſſe it be troubled with the conſcience of ſinne: when it shallbe caſt downe with the feeling of this, it quaketh at every shewe of evill, as if torments were prepared and by and by to be undergone. The voices then here are ſome ſtrange things betokening ſome evill to come, or ſtinges of conſcience, with which the mindes are allwayes tormented, with expectation of ſome more grievous thing to come. This feare shalbe as a torture to the wicked, tearing and vexing with greater torment of minde, then any preſent, though grievous calamity. Such then are the weapons which are layd up in this armory: which in deede are drawne out and brought forth in a readines for taking of vengeance, even as the uſe either of the whole Church, or the neceſsity of any of the ſaints privatly doth require. Wherfore there is no caufe why they should feare the wicked world, for whoſe defenſe ſo grievous punishments are prepared.
¶ And ſeaven lampes of fyre: After the grace of protection, are declared the giftes of ſanctification: of which the inward are ſignifyed by the ſeaven burning lampes, after the account of the ſeaven ſpirits which are before the throne, chap. 1.4. For by the flame of theſe, thoſe lampes doe burne, with that difference onelyonly, wherby the river differreth from the fountayne. The which thinge the lampes doe ſignify, veſſels of a certen and limitted meaſure, whereas the Spirit himſelfe is unmeaſurable, and cannot be included in any ſtraight veſſels. For which cauſe he was before moſt free, not limited by any addition of any meaſurable quantity, where mention was made of him as of the third perſon, of equall glory and maieſty with the Father and the Sonne, chap. 1.4. And theſe lampes are called the ſeven ſpirits of God, both becauſe they are gifts that flowe from the Spirit, and alſo there is a moſt ſtraite ioyning togither of the effect with his cauſe. For they be moſt ſweete fruites which the Spirit created in the hearts of the ſaincts, in giving them faith, hope, charity, peace, ioye, praye, and the other things with which the elect are ſanctifyed. They are likened to lampes of fyre, according to the cuſtome of the lightes in the Temple, which were to be lighted every day of Aaron and his ſonnes, Exod. 27.20. For the Spirit will have them to be kindled in the hartes of the elect, by the labour of the Miniſters, through the worde and ſacraments, and not to be expected contrary to the order delivered to us of himſelfe. There is the number of ſeaven, becauſe of the manifold varietie of giftes, wherewith he adorneth the faithfull: as every where that number is uſed to note an infinite number. Laſt of all theſe giftes are compared to fyre (for the lampes are of fyre, & burning before the throne) becauſe they inlighten the minde, & burne up the ſtubble of the inbread corruption, and kindle a deſyre of all godlines, which Iohn calleth the Babptiſme of fyre, Mat. 3.11. And howe great confort ariſeth from thence, that the name of the Spirit himſelfe is attributed to thoſe giftes? Which are, ſaith he, the ſeaven Spirits of God: From which the faithfull may underſtand, that that force which they feele in their hearts rayſed up of God, is a moſt ſure pledge of God dwelling in them. Such then are the inward giftes, of which the Church shall never be deſtitute: but ſome congregation of the Godly shalbe remayning alwayes, in which thoſe ſeaven lampes shall burne.
6 There was alſo before the Throne a Sea of glaſſe: The firſt outward gift which ſerveth for thoſe inward, as the inſtrumentall cauſe, is the Sea of glaſſe: which ſeemeth to be ſome very great veſſell and huge lake after the likenes once of the Sea in the Temple, of which 1 King. 7 23. Likewiſe he made a molten Sea. This Sea is to be underſtood of ſuch a veſſell. For howe can that which is before the Throne compaſſed with a company of Elders ſtanding rounde aboute, be ſpred abroad on every ſide like the ſea properly ſo called? The circuite in deede of the Elders may extende ſo farre as the compaſſe of the earth, yet it behoveth us to remember that the thinge was shewed to Iohn in a type, that wee should not thinke of any ſuch unmeaſurable ſpace. Both the name and the largeneſſe of the veſſell doe shewe the fulnes of all giftes, which the Church doth drawe from Chriſt unto her ſalvation, who received the Spirit without meaſure, and from whoſe infinite riches it is beſtowed upō us, Iohn chap. firſt, ver 16. For to what ende otherwiſe was there ſo bigge a veſſell, at which Aaron and his ſonnes ſhould waſh their handes and their feete? For cleanſing whereof, ſome ſmall pitcher or cruſe would had ſufficed? And in deede this Sea sheweth very fitly a certen reſemblance of the whole outward worship, which is to be performed to God. The doctrine often time is compared unto waters: Hoe, ſaith Iſaiah, whoſoever thirſteth, come yee to thoſe waters: For the carrying away of which, he commendeth no other buckets to be brought, then the eares: Jnclyne your eare, ſaith he, chap. 55.1.3. From whence the Miniſters are called waterers, 1 Cor. 3.6, Baptiſme alſo is ſignifyed by the Sea, through which the Fathers paſſed, and were all baptiſed unto Moſes, in the cloude, and in the Sea, 1 Cor. 10.1.2. Furthermore the water noteth the ſpirituall drinke of the holy Supper: And all, ſayth he, dranke the ſame ſpirituall drinke, ver. 4. By the ſame alſo prayers are ſignifyed, as the Iſraelites being gathered togither to Mizpa drew water and powred it out before the Lord, to wit, rivers of teares, with earneſt repentance wrunge frō them, 1 Sam. chap. 7. ver. 5. And noe leſſe is it a ſigne of thankeſgiving, as in the Revelation, they that got the victory over the Beaſt, ſtood at the glaſſy Sea, having the Harpes of God, wherewith they ſunge his prayſes, chap. 15.2. Therefore this Sea sheweth by right the whole worship: which in reſpect of the lā pes is like a Sea of oyle, wherewith their heavēly fyre is nourrished cōtinually. But what māner of one this Sea is, wee muſt ſee frō the Epithets; the firſt of which, he ſayth that to be glaſſy. How is this? Is it in reſpect of the colour? There is a glaſſy colour & agreable to the Sea: Wherupon Virgille deſcribing the Fairies, attributeth the ſame to the Godeſſes of the Sea: The Nymphes did ſpinne the fleeces of woll of Miletus, dyed with a deepe colour of glaſſe, Geor. 4, And againe a little after, —and all in their glaſſy ſeates, were aſtoniſhed: glaſſy not in reſpect of the matter, but of the colour & clearnes. So Ovid. There is a cleare river more bright then glaſſe, a ſacred fountaine, Epiſt. Sapph. But glaſſy in this place is even, as of glaſſe, shewing rather a shining matter that one may ſee through, then a colour without matter: wherto ſerveth the other Epithet, like unto Chryſtall. Glaſſy, to wit for a difference from the legall Sea. Which being made of braſſe, a thick & darke matter, could not be ſeen through of any ſight, 1 King. 7, 23. The face of God did shine upon his, but under thoſe rites & ceremonyes ſomewhat darkly: which thing alſo Moſes declared, putting a vayle over his face, that the children of Jſraell ſhould not looke into the ende of that which was to be aboliſhed, 2 Cor. 3.13. But contrarywiſe all wee beholde with uncovered face, the glory of the Lord as in a glaſſe, In the ſame place ver. 18. Therefore their Sea is of Braſſe, and ours of Glaſſe, and great is the dignity of the Chriſtian Church, in compariſon of that under the Lawe, conſidering that our worship doth shew us the moſt pleaſant face of God, as it were through a moſt cleare glaſſe, how amiable are thy Tabernacles, cryed the Pſalmiſt in that darknes, Pſal. 80.1. But how admirable ought the moſt ſweete countenance of Chriſt to be unto us, whom wee with Peter and thoſe two diſciples, doe ſee ſhyning as the Sunne, & his garments made white as the light, Mat. 17.1.2. O wee bleſſed men, if wee could have allwayes our eyes fixed on this glaſſe. There is a certen incomprehenſible maieſty of God to be ſeen in that very creature, but this knowledge is common to the reprobate, there is noe where any meanes to enioy a ſaving ſight, unleſſe by this glaſſy Sea; God hath replenished it with moſt pure waters, both of knowing and worshipping him truly: of both which he hath layed up ſuch aboundant plenty in this ſea, that there is no neede to fetch any thing from any other ditches.
And this ought to be the ſcope of all worship, that it may shewe us GODS face: By howe much the more eyther the doctrine or the ceremonyes doe hurt or ſtop up our eyes in this matter, by ſo much the more doe both of them ſwerve from the right.
The other Epithete is Like unto Chryſtall: What neede is there of this ſeconde? In deede that he may teach, that that Glaſſe is not onelyonly bright, but even alſo moſt purely bright, which noe other mixed colour doth in noe ſorte darken. For Chryſtall is, as it were, voyde and free of any colour, approaching the neereſt to the purity of the ayre, which the eyes doe pearſe through almoſt as eaſily.
Therefore noe humane deviſe and invention is powred into this Sea; but it is pure from all filth added to it, and alſo perfite and abſolute without any thing detracted from it. As it is taught in Deut, 4.2. Such is the worship of the Saints in Chriſt, in whom God the Father beholding his elect faithfull, findeth noe thing in them coloured, nothing maymed and imperfect, nothing filthy and defiled. All worship ought to levell hereto, and be framed after this patterne. Others doe interprete theſe things otherwiſe: ſome doe referre this Sea to the iudgements of God; but enough was fore shewed touching them, in the thunders and lightnings, Others thinke that it ſignifyeth a multitude of men living on the earth. But if this multitude be holy, it was noted before in the foure and twenty Elders. But if it be wicked what doth it before the throne? or howe may the purity of Chryſtall agree unto it? There is noe need that I should confute other mens interpretations in many wordes. The very order of the thinges doth shewe eaſily, what cometh nigheſt to the trueth, This onelyonly I will ſay, which is common to this whole booke, in every allegoricall interpretation, before all thinges the purpoſe of the allegory it ſelfe is to be regarded, without which every interpretation shalbe doubtfull and uncerten, and of noe weight: but if wee shall knowe that well, and shall adde to it prudently the other circumſtances, wee may drawe noe leſſe conſtant ſenſe from an allegory, then frō any other playne place.
¶ And in the middeſt of the throne, and which compaſſed the throne foure Beaſts: The ſecond outward gift are Beaſts: whoſe qualityes come firſt to be conſidered, which reſpect the preparation to their office, if in a fewe wordes wee shall firſt ſee of what ſortes the beaſts are. Which is heard to be knowē from the iudgement of the Interpreters, they are in ſo manyfold difference, wee will propounde in a word, as wee have begun and intended, that which ſeemeth to be moſt neerly ioyned with the trueth. They are ſervāts and Miniſters of God, all whoſe labour is beſtowed in preaching the word and in looking to the other things which belonge to the Eccleſiaſticall policy. For firſt, it is manifeſt that they are men: for ſo they ſing together with the Elders, thou haſt redeemed us to God by thy blood, chap. 5.9. Secondly, ſeeing there is two ſortes of Redeemed: one of the people, another of the Miniſters: the very place in which they ſerve, ſheweth that they belonge to this ſecond degree. For they are converſant betweene the hygheſt Throne and the Elders ſet rounde aboute. Therefore they approch neerer unto God, and are as his meſſengers betweene both. Hereunto is added, that they are leaders of the publike action, as is manifeſt after at the ninth ver. Laſtly, they are repreſented ſo in winges, eyes, and their whole shape, that they may be moſt furnished, to performe this office. Neither are they any of the excellent men of the age paſſed, but Miniſters to come, to which ſorte of thinges this whole Prophecy is applyed, as that of the firſt verſe hath taught, I will ſhewe thee the things that muſt be done hereafter. They are called Beaſts becauſe of that lively force of the Spirit, wherby they are quickened, and that ſpirituall life, which they effect in others, God working togither with them. In which reſpect the like ſervants of God, full of the Spirit and moſt nimble to diſpatch all ſortes of buſineſſes committed to them for to doe, are named Beaſts in Ezech. chap. 1. But if they be Miniſters, how may I count them among the giftes? The faithfull Miniſters are of the chiefe giftes of God as he ſaith of the Levites; Beholde I have taken your brethren from among the children of Jſraell: they are given you for a gift, for the Lord to adminiſter the ſervice of the Tabernacle of the congregation, Numb. 18.16. &c. And Paul, Let noe man, ſaith he, reioyce in men, for all things are yours, and Paul, and Apollos, and Cephas, 1 Cor. 3.21. Moſt clearly to the Epheſians, when he aſcended up on high, he lead captivity captive, and gave giftes unto men, ſome Apoſtles, ſome Evangeliſts, ſome Prophets, ſome Paſtors and Teachers, chap. 4.8.11. Theſe thinges being thus eſtablished, let us nowe ſee the propertyes themſelves. As touching the place, they are betweene the throne, and which did compaſſe the throne, both in the middes of the throne, and round about the throne. Not in the very middes in reſpect of the place, where one ſate like to a Iaſper ſtone, ver. 3. nor becauſe they did hold up the throne, as the Bulles Salomons braſen ſea: under which they were put in that manner, that their backe partes lay hidden within, their fore partes ſtood out abroade, 1 King. 7.25. For when the foure Beaſts did fall downe, howe should not the throne fall togither with them? For it is read after, that the foure Beaſts did fall downe before the Lambe, chap. 5.8. But in the middes, hath the ſame force, as to be betweene, or in ſome parte: as Abraham is called a Prince of God in the middes of the children of Cheth, Gen. 23.6. that is among, and ſo every where in other places. Wherfore Theod. Beza hath tranſlated it playnly, betweene the throne, and which did compaſſe the throne. Wherby is ſignifyed, that the Beaſts in reſpect of their office doe come nigher to Gods maieſty, then the Elders, & in ſome parte to touch that ſeate, which shyneth with Gods glory, an evident argument of the adminiſtration given to them. There is the number of foure according to the ſtate of the Chriſtian miniſtery augmented. For as the Chriſtian congregatiō is twice ſo greate as the Legall: that cōſiſting of foure and twenty Elders, this of the twelve Patriarches: ſo there is a double reſpect of the Miniſters, of foure Beaſts, unto the foure and twenty Elders, unto the one onelyonly tribe of Levi, in regard of the twelve Princes of Iſraell. In reſpect of the Elders which ſit round about the hygheſt throne, they are foure beames of the two diameters, dividing themſelves into ſtraight angles, by the which the circumference is conioyned every way, and equally with the middes of the throne. So diſpoſed toward all quarters, by the foure chiefe corners, that as the river of Paradiſe divided into foure heades, they might be able moſt cōmodiouſly to water the whole Church. Theſe qualityes are yet more remote, them of the bodyes & winges are more neerly conioyned: The firſt of theſe are Eyes, of which the Beaſts are full, before and behinde. The fulnes noteth the notable quicknes of perceaving a thing, and the rich underſtanding of divine things, wherewith they are endued by the gift of the Spirit: Such kinde of Miniſters Chriſt requireth, as be, the light of the world, Mat. 5.14. and that they goe before the blinde in the right way, leaſt they fall into the pit, Mat. 15.14. Which may be able to teach, 1 Tim. 3.2. That they be able, both to exhorte by wholſome do…trine, and alſo to convince them that ſpeake againſt it, yea to ſtop their mouth, Tit. 1.9.11. For the Prieſts lyppes ought to preſerve knowledge, and the Lawe is to be ſought at his mouth: for he is the Angell of the Lord of hoſtes, Malac. 2.7. Therefore they that wante eyes, eyther altogither, or for the moſt part, what felowship have they with theſe Beaſts? What communion have the moules with Argus? Let them therefore looke to it, who doe ſet for officers before the Chriſtian people, ſuch as have but one eye, and ſuch as are blinde, what anſwere they can make to him, who requireth ſuch plenty of eyes in Paſtors. Thoſe that have refuſed knowledg, ar they not refuſed of the Lord, that they should not execute the Prieſt office to him? Hoſ. 4.6. But the eyes both before and behinde, is a kind of knowledge, wherby they knowe both thinges paſt, and alſo ſee things preſent, and reſting onelyonly upon the divine oracles, doe wiſely perceive things before hande. The Miniſters being altogither like unto a houſe-holder, which bringeth out of his treaſure things both newe and olde, Mat. 13.52. Such kinde of knowledge both the auncient ſcriptures Moſes, the Pſalmes, the Prophets, and alſo the writings of the Evangeliſts and Apoſtles, doe miniſter. Out of theſe fountaynes may aboundantly be drawne, that the man of God may be furnished with eyes, both behinde and before. God in Chriſt doe account all eyed Paſtors, who according to the talēt receyved, doe inſtruct faithfully, the people committed unto them, howſoever much humane ignorance be in the beſt.
7 And the firſt Beaſt was like a Lyon: Such is the common property of all the Beaſts; the proper forme of every one is, of a Lyon, firſt: the ſecond of a Calfe: the third of a Man; the fourth of an Eagle: Which foure diverſe formes, almoſt all the Interpreters doe refferre to the foure Evangeliſtes. And ſo as according to Aretas the Lyon is Iohn, the Eagle Marke: according to others, the Eagle Iohn. Marke the Leon. Auguſtine will have the Lyon to be Mathewe, Marke a man: ſo uncerten are they. But wee may not thinke, that the Spirit was ſo ignorant an artificer, that there should be neede of his name to be inſcribed, to whom every picture doth belonge, or that otherwiſe the Lyon, the Aygle and the man, could not be diſcerned one from another. That of the firſt verſe doth ende the controverſy about this point. Which muſt, ſaith he, be done hereafter. Which wordes doe forbidde to looke backe, and to minde that which is paſt, but rather commaundeth to expect ſome future thinge. They ſeeme therefore to perteine to thoſe giftes, wherewith every one of the faithfull Miniſters are to be adorned in ſome parte; beſides thoſe giftes of knowledge. For the eyes ought to be cōmon to all, every one ought to be learned: the other giftes may be diverſe, as God hath givē to every one privatly for the uſe & neceſsity of the Church. Although noe man can be voide altogither of the other vertues, who is indeede partaker of one. From whence Ezechiell attributeth theſe foure faces to every one of the Beaſts, chap. 1.6. And in deede there ought to beare ſway in each one, the courage of the Lyon, the patience of Oxen, the prudence of men, laſt of all the contempt of earthly things of the Eagles. Yet not without cauſe ſome proper thing here is applyed to every one ſeverally. Peradventure that therby the Spirit may shewe in what principall vertues the Paſtors should excell others according to the foure diverſe ſeaſons. The firſt age after Iohn gave famous men in all thoſe vertues, chap. 6.1.3.5.7. Whoſe fortitude yet moſt of all appeared, wherby they did both ſuffer and overcome the moſt fierce cruelty of the tyrants. The age following after Conſtantine miniſtred Oxen, when liberty was taken from the Miniſters, & every excellent man was oppreſſed under the yoke of Antichriſt, with the burdens of humane ceremonies. The Ghoſpell recovering life againe by Wicklefe & Luther, affoarded men, who being weary of the Romiſh bondage, both deſyred earneſtly and at length obtayned the Chriſtian freedome. Wee doe expect yet Eagles, which the calling of the Jewes, will give at length, when the Ghoſpell shalbe reſtored fully, and brought to his perfit glory, which this Prophecy will shewe shall come shortly. Thē the Bishops shall beholde the Sunne with ſteddy ſight, and shall ſearch out with mervaylous quicknes of underſtanding, whatſoever yet lyeth hydde in the trueth of God: neither frō our times & māners, shall they baſely creepe on the earth minding earthly things, but shall fly upon high, having all their converſation in heaven.
8 And every of the Beaſts, &c. Hitherto of the form of their body: the form of their winges is deſcribed by a triple property, nūber, ſtāding & eyes. Every Every one hath ſix winges, ſo many as had alſo the Angels in Iſaiah, 6.2. but not of like uſe, as it ſeemeth. For the Angels with two did cover their face, with two their feete, with two they did fly. But the placing of them of the Beaſts is ſuch, as it is not fit for this thing. For they are rounde about them, behind, on their ſides, before them, that they cannot ſerve fitly to cover either the face or feete. Neither in deede are they given them for flight. For what neede have they to fly, who have the place of their abode betweene the throne and the circuite of the Elders? Therefore they belōge to ayde & ſuccour, by which they fly moſt readily into every parte to helpe others. Such an office is twofold in the Church, one of Helpers, an other of Governours, 1 Cor. 12.28. That belongeth to the Deacons and Widowes: whom once the Apoſtles appointed to looke to the poore, and thoſe that had any infirmity of body, by a divine ordinance, leaſt that they attending to ſuch buſineſſe, ſhould become leſſe carefull about prayers and the adminiſtration of the word, Act. 6.2. &c. 1 Tim. 5.9. This office belongeth to the Elders, who are appointed to governe onelyonly mens manners, and are moderators of the diſcipline. Teir office is shewed by the eyes, of which the winges are full within. For to what ende els should there be newe eyes in the winges, when before the whole body was beſet with eyes? In deede thoſe eyes of the body are of knowledge and ſcience, and therfore doe ſticke neerer, being in the body it ſelfe, which the Miniſters may as well want as their owne eyes, wich are ioyned to their body with ſo neere a coniunction: but theſe eyes of the winges, being removed a little farther of, are placed as it were in a watch tower to ſearch out every ons manners, executing the Office of watches and wardes, as the Apoſtle sheweth, ſaying, Obey your Teachers, & ſubmitte your ſelves to them, for they watch for your ſoules, as they that muſt give account, Heb. 13.17. And how fitly is it that this kind of eyes is within and under the winges? For they muſt looke onelyonly to the flocke, which dependeth upon them, as Peter warneth 1 Epiſt. 5.2. They ought not to care for anothers flocke; or at leaſt they muſt watch over the Chriſtian people, For what have wee to doe to iudge thē that are without: wee muſt iudge them that are within: God iudged them that are without, 1 Cor. 5.12.13. Such a Tabernacle was ſeene in the mount, as touching his miniſters; according to which patterne the Chriſtian Church was framed by the Apoſtles, whoſe beſides the Paſtors, ordained alſo theſe Helpers in every congregation, which should governe the reformation of manners togither with the Paſtors, whom Paul mentioneth, commaunding that the Elders which rule well ſhould be had in double honou…: ſpecially they that labour in the word & doctrine, 1 Tim. 5.17. For ſuch are blinde, and which in underſtanding doe not underſtand, who avouch that this two kinde of Elders can not be proved from this place. Further, what elſe shall wee underſtand to be thoſe Governements in the 1 Cor. 12.28. then the office of them, who are appointed to this charge? In the beginning of the verſe Paul reckened up, Apoſtles, Prophets, and Teachers, upon whom lyeth the adminiſtration of the word: unto which, after ſome other things interpoſed, namely, namely Powers, Gifts of healings, and Helpes, at length he adioyneth Governements, that by this order interrupted and diſcontinued by ſo great a ſpace, wee might knowe that theſe Governements, is a certen diſtinct thing from the charge of teaching. Furthermore, of what ſorte were thoſe Elders, which were converſant togither with the Apoſtles in the Church of Ieruſalem, Act. 15.4.6? Were they ſuch as beſtowed all their labour in teaching the people in the publike aſſemblyes? It is likely that the Apoſtles abiding there, layed aſyde this care of teaching, and gave thē ſelves to execute a certen Lordshippe. A few yeeres before, they ſuffered not them ſelves to be pulled from prayers and teaching, Act. 6.4. but at length peradventure this exceeding love was abated; they followed their eaſe, and gave over the duty and charge gladly to the Elders. Away with this folly: the holy mē were not ſleepy with ſlouthfulnes, neither did they affect ambitious dominion over others, which they forbad others by their example, 1 Pet. 5.7. But to their power labouring in that which was the principall, they uſed thoſe Elders as the eyes of the winges to take good heede to the holines of their flocke. It is alſo evident from the uſe of the primitive Church, as was ſayd before in chap, 2.2. But firſt of all Ambroſe is a ſubſtantiall witneſſe in this matter, upon the 1 to Tim. chap. 2.4. Whēce alſo the Synagogue, and afterward the Church had Elders, without whoſe counſell nothing was done in the Church, which by what negligence it is growne out of uſe, J know not, unleſſe by the ſlouthfulnes or rather pride of the Teachers, while they alone wilbe thought ſome what: Such are his wordes: from which it doth moſt clearly appeare, what ſorte of Elders the Primitive Church had; ſuch in deede, who with ioint ſtudyes and counſels regarded the dignity of every one togither with the Paſtors. Ambroſe complayneth that theſe were worne away (whē thoſe other preaching Elders fayled not in his time, neyther could fayle) and that by the negligence or pryde of the Teachers. And it is manifeſt frō Hierome, that an other kinde of governing was by and by growne in uſe in ſtead of thoſe Elders. For he mentioneth to Ruſticus, of the Eccleſiaſticalll Senat: The Church, ſaith he, hath a Senat, a company of Elders, without whoſe counſell, the Monkes may doe nothing: And againe: And wee have our Senate of Preſbyters, Gratian. C. 16. q. 1. The Church. But the Senate was become much unlike to the integrity and inſtitution of the firſt time, as wee learned even nowe from Ambroſe: after whoſe time & age men labour in vaine to finde out this kinde of Elders, which he complayneth to have perished and come to nothing before his times. Thoſe winges therfore togither with the eyes are thoſe Deacons and Elders: Of which what picture more fitte could have ben given? In them is required ſimplicity, in theſe, diligence; Rom. 12.8. That firſt is ſignifyed by the eyes in the wings: this ſecond by the wings with eyes. From which firſt is perceyved howe neceſſary theſe Offices are in the Church. For they are the winges of the Miniſters. What is a bird without winges? Yet this lacke is more dammageable, becauſe a bird being deſtitute of winges, perisheth her ſelfe alone: the Paſtours being voide of thē, the whole flockes are ſet in daunger of deſtruction. For they are winges of helping, as wee have ſaid, wherby aide is miniſtred not ſo much to the Miniſters themſelves, as to the people. And ſeeing the Apoſtles had need of Deacons, that a more neceſſary worke might not be left of them: could they by themſelves obſerve every ons life, without the hinderance of the adminiſtration of the word? Therefore they tooke to themſelves the winges full of eyes, which the Beaſtes have before the Throne, and have taught by their owne example, howe maimed and lame the Paſtors are, to whom theſe winges are wanting.
Againe, wee learne, that theſe Offices are advantages, and additions, as parts hanging to the Paſtours, ioyned to them as neceſſarily, as winges to the body, from whence they drawe life, and by whoſe benefit they are moved and upholden. And that therefore a divorſe is not rightly made betweene them, as in the common wealth of the Scaphuſians, where none of the MINISTERS are preſent in the Conſiſtory, but learned men out of the Senate, and for the moſt part ſome DOCTOR of the Lawes is choſen amonge the Iudges of the Conſiſtory: See for this, Ioſias Simlerus in his treatiſe of the Common Wealth of the Helvetians.
Neyther are thoſe excuſes of any moment, wherby it is pretended, that another manner of governing not leſſe profitable is uſed in ſtead of ELDERS and DEACONS, as it is done in Englande. Is it not, ſay they provided in a ſpeciall manner, for the poore, by the ſtatutes of this Kingdome? And doe not the Church-Wardens preſent wicked men unto the Commiſſaryes? What neede is there of other Elders and Deacons, eſpecially indeede, ſeeing all that way is wholy ſevered from all overſeeing of the Paſtors, to whome alone theſe winges ought to be faſtened, and not to any other body of Commiſſaries? God give therefore Winges to the Beaſts, that his people may be holpen, all whoſe holines almoſt is loſt, becauſe the Paſtors being deſtitute of their winges full of eyes, there is none that with an earneſt and true affection of minde, will looke into the diſeaſes and ſikeneſſes, and fly ſpeedily for to heale them. Laſtly our brethren are to be intreated, that they will ſpeake more modeſtly of the ordinance of God, leaſt giving themſelves to reproaches and raylings, they be found to open their mouth againſt heaven it ſelfe.
¶ Day and night without ceaſing, ſaying: Hitherto hath ben the preparation unto their Office, nowe it followeth, of what ſorte their Office it ſelfe is, which is ſhewed by their unweariſome diligence in prayſing the Lord. Which one thing in deede sheweth ſufficiently that theſe Beaſts, by their charge and Office are ſtewards of the Myſteries of God, to wit, Paſtours, in whom he hath put the word of recenciliation, and whom he hath made his Ambaſſadours, who ſhould intreate and pray the people in CHRIST ſteade, that they would be reconciled unto God. It is in deede the duty of every one to prayſe God without ceaſing: Such diligence the Apoſtle requireth in all Chriſtians, ſaying, Pray continually, in the firſt Epiſtle of the Theſſalonians chapter five, ver. 16. But eſpecially it belongeth to them, who ought to give themſelves to this ſtudy with their whole mindes and thoughts. For as Paul councelleth Virgins, that they might cleave faſt to the Lord without any diſtraction, in the firſt Epiſtle to the Corinthes, chapter ſeaven, ver. 35. That should be the onelyonly care of them, that bende themſelves with all diligence unto holy things, all whoſe buſineſſe both in the day time and in the night is beſtowed in meditating on the things of the Lord: You, ſayth the Pſalmiſt, which ſtand in the houſe of God every night, Pſalme 134. ver. 1. Were there any prayers before day breake, or in the night time, as in the Monaſteryes of the ſuperſtitious Monkes? Not at all: But this kinde of ſpeaking sheweth that their whole labour was ſpente in worshipping the Lord: Such as then was the ſtudy of the Levites, and of them eſpecially, who departed not from the Temple neither day nor night, for the ſpace of the weekes of their courſe, in the ſecond booke of the Kinges 11.5. & in Luke chapter firſt, ver. 23. And ſuch ought to be the care of all, who deale with holy thinges by profeſsion
They who are deteyned with the affaires of this life, becauſe they have their mindes withdraen from the contemplation of heavenly things, worthily may be ſayd to leave ſometime their care of ſerving God, by cōpariſō with the Miniſters. Seeing then ſo continuall a paynes is required to the Miniſters, may they intermeddle with other Politicall and civill affaires? Shall they whoſe mindes ought never to be vacant from holy meditations, ſo farre intangle themſelves with earthly cares, that they can minde very little divine thinges? Chriſt, who alone was fitte for every adminiſtration, would not be a iudge to divide the inheritance between the diſagreeing brethren: Which office he refuſed, not for any inability to performe it, but onelyonly for our exemple. To whom alſo he hath appointed boundes of our power, leaſt by wandring without our limites, wee should be unprofitable both to our ſelves, and alſo to others. The Princes, ſaith he, of the Gē tiles beare rule over them, and the Nobles exerciſe power over them, but it ſhall not be ſo amonge you, Mat. 20.25.26. Of which commandement when the Apoſtles underſtood this to be the meaning, that they should take upon them nothing that might hinder never ſo little their holy function, they would not ſuffer ſo much as that the care of the poore should be layd upō them, though moſt neerly ioyned with godlines, that they might not wā der any whit from their duty. Therefore the Romish Antichriſt, with his Prelates, hath ceaſed long agoe in many ages paſt, to be in the number of theſe Beaſts. Howe farre alſo are our Bishops from them, who have forſaken prayers & the adminiſtration of the word, not that they may looke to the poore, but that they may handle civill affayres and enioy the honours of this world? Whom thou mayeſt ſee oftener in the iudgement ſeat, then in the Pulpite, and to differre nothing from the Politike Magiſtrates, but onelyonly in name and apparrell. Doe they day and night extolle our God with meet prayſes of his holines? God open their eyes, that they may ſee howe excellent things they leave, for thing of no value, that at length acknowledging their errour they may returne to better things, al trifling lets being caſt away. The Pſalmiſt telleth openly, that they are bleſſed, which dwell in the houſe of the Lord, and that in this reſpect, becauſe they prayſe God continually, Pſal. 84.5. What then shall wee chaunge with this office, which ſo great King being deſtitute of, envied, that I may ſo ſay, to others, through a godly zeale? But too much it may be, is already ſpoken of this matter: too much in deede to him that ſpeaketh the trueth, but to all that love their errours, I doe feare that they will not be enough. The office of theſe Beaſts is declared, not onelyonly by this care, but alſo by the forme it ſelfe of the thankeſgiving, for they cry, Holy, Holy. Holy: by which thriſe repeated crying togither, they prayſe the one onelyonly Iehovah, ſeeing in repeating they ſay one certen thinge: which one alſo they acknowledge to be three, in repeating thriſe, that which they gave to one: wherby likewiſe they eſteeme every each one perſon of equall honour, commending each with equall prayſe. For holines containeth within it all prayſe, which ſignifyeth ſuch a purity, which is ſprinkled and mixed with noe ſpotte or blemish. And this the Beaſts doe give to God, not onelyonly ſetting forth the ſame ſoe in words, but alſo in making the people holy, or at leaſt in uſing that labour wherby to their utmoſt power they may make them. From whence of all the teſtimonialls of Gods prayſe, this chiefly doth ſounde and ringe againe in the lyppes of them that ſerve God. Some bookes doe repeate theſe wordes ſix times: but Aretas agreeth with our copyes, and theſe wordes are in other places of Scripture, Iſay 6.3. So is the title of holines: this the Beaſts doe ſet forth by a double kinde of Power and Trueth, wherunto perteineth that diſtributive nowne, which is, and which was, and which is to come, as was declared before, chap. 1.4.7. And they mention firſt of all the Power, shewing the incōprehēſible glory of holines, which is moſt hard where one hath liberty to doe what he will. He that can doe all thinges, and yet in the leaſt thinge abuſeth not his power and authority, it muſt needes be that his glory exceedeth the comprehending of every minde. Againe, howe hard is it to keepe the promiſe which thou haſt made, when they to whom thou haſt promiſed doe breake their promiſe almoſt every moment? O therfore the unmeaſurable holineſſe of our God, whoſe truth mens infidelity doth not hinder.
9 And when thoſe Beaſts ſhall give: Hitherto the giftes, with which God doth notably adorne his Church, nowe the worſhip is deſcribed, to which the Beaſts and Elders togither doe earneſtly bende themſelves. The māner whereof is ſuch that the Beaſts have the chiefe doing in the action, and goe before the Elders with their voice, as the Miniſters are wonte in the aſſembly of the people. For theſe thinges are ſpoken according to that order, which God hath appointed in his Church, wherby all the people doe give worship to God, the Miniſter being the leader. But it is to be obſerved, that this action of giving glory doth differ in a reſpect from that of the former verſe. For that perteined to private care, which is continuall, their whole office tending to this onelyonly ende: this is proper to their publike function, and at certen time, as is manifeſt from thoſe thinges which followe in the next verſe. As touching the wordes, Theod. Beza tranſlateth, when they did give, and ſo the other wordes they did fall downe, they did caſt of, by the imperfect tence: but the property of the time is to be kept, ſeeing a future thinge is here foreshewed, and not a thing paſt reported.
10 The foure and twenty Elders ſhall fall downe: The action of the people governed by the conduct of the Miniſters. And it conſiſteth in two thinges, in geſture in this verſe, and in words in the following. The geſture is threefolde, of caſting downe themſelves before him that ſitteth on the throne, of worſhipping, and caſting of their crownes. The firſt ſignifyeth their cheerfull haſt, that at the voyce of the Beaſts they fall downe by and by. The ſecond, the iuſt worshippe given to him, to whome alone it is due. The third, the ſincere trueth of their minde, in performing this adoration, in that putting off their owne dignity, they acknowledge themſelves his ſervaunts, before whoſe throne they caſt their crownes. But how, wilt thou ſay, doe the Elders fall downe, when the Beaſts doe give glory, ſeeing the Beaſts are employed in this labour day and night without ceaſing? Doe the Elders never ſit in their thrones, but fall downe alwayes proſtrate on the groūde? Wee muſt remember that which I ſaid even nowe, that the private care of the Beaſts is one thing, their publike action an other. That hath noe intermiſsion, this is performed with certen reſpites: to this alone this throwing downe of themſelves perteineth. From whence there is a double argument, that all theſe thinges belong typically to the Chriſtian aſſemblyes on earth. There are noe ſet times of worship in the heavens, but all that eternity is beſtowed about this thing. Secondly, neither shall there be any neede of leaders and rulers to performe the worshippe. For Prophecy ſhall then ceaſe, 1 Cor. 13.8. much more the Eccleſiaſticall Policy, which is ordayned in reſpect of this: but every one being a Prieſt, thē not onelyonly by right, but alſo in practize shall prayſe God the Father, the Sonne, and the holy Ghoſt, without the mediation and helpe of any other then himſelfe. Seeing therfore this type is proper to the Church on earth, let every one conſider with himſelfe earneſtly, howe greatly it belongeth to them, to frequent the publike aſſemblyes with all diligence, that as often as the Beaſts give glory to him that ſitteth on the throne, he may fall downe before the throne, and worshippe him that liveth for ever. Certenly they that contemptuouſly ſit at home, and neglect the congregations of the faints, or in the meane time make iourneyes and withdrawe themſelves in any other unneceſſary manner, shewe openly tha they belonge not at all to that moſt honorable company of the Elders. And let not any deceave himſelfe, by his honours, dignityes and excellency, as though the publike aſſemblyes, were either of the unskilfull multitude, or of the baſe people, and that he might either be preſent or abſent at his pleaſure: but let him beholde here Kinges attending to the voice of the Beaſts, nor that once or twice, and at certen tymes, but whenſoever the Beaſts give glory: that is, as often as they doe execute their publike office. The prayſing of God of theſe, and their adoration of God are ioyned allwayes togither: ſo that neither may any thinke that he is free and diſcharged from his duty, neither to have performed it enough at ſome fewe times.
11 Thou art worthy o Lord: The prayſing which the Elders uſe in wordes is noe other thing then a ſubſcribing to the crying out and shouting of the Beaſts: theſe celebrate the holines, Dominion, omnipotency and trueth of God. The Elders nowe doe ſinge togither, thou art worthy indeede o Lord, to receave glory and honour, which wee and all thy creatures worthily doe give to thee: as though unto the ſung of prayſes of the Miniſters, the people should give their conſent, ſaying Amen. But howe may God receive power? They meane the prayſe of all vertue and power. Power can not be given to God otherwiſe, but onelyonly by acknowledging and prayſing. Which then shineth forth moſt cleerly, when he sheweth his ſtrength extraordinarily, both in delivering his owne and alſo in deſtroying his enemyes.
¶ For thou haſt created all things: The people ought not onelyonly to conſent to the thankes given by the Miniſters, in the meane time themſelves being voyde of all knowledge of their owne, as it commeth to paſſe in the Papacy, where after the prayers not underſtood is ſung Amen, by the unskilfull common people, or ſome as they will, ſupplying their place: but their conſent ought to come from a true faith, and that not confuſed and implicite, but of which a true ſenſe and feeling is ſetled in every ons harte peculiarly. For the God of reaſon, requireth a reaſonable worshippe, not unknowne, rash and voyd of counſell. Whereupon not without cauſe is added from what fountayne the declaration of the conſent of the Elders, to wit, frō their owne acknowledging of the exceeding power of God both in creating all thinges, and alſo in preſerving the ſame: and noe leſſe from the ſenſe of his moſt free good will, by which alone being moved, he made all thinges in the beginning, and governeth and preſerveth the ſame at this day, according to that ſaying, Who worketh all thinges, after the counſell of his will, Ephe. chap. 1. ver. 11. For which cauſe, there is repeated in the ende of the verſe, they have ben created, that wee may underſtande that the will of God not onelyonly hath rule in governing things at this time, but alſo that it gave the firſt originall to the ſame. And ſo is the patterne of the Chriſtian Church, ſo much the more famous then that of the Lawe, by how much heaven in which Iohn ſawe this figure, is more excellent then the Mountaine where Moſes ſawe the Tabernacle. There is the ſame ende and purpoſe of both: of this that it might be a patterne of the worshippe to the Legall people, which should holde even to the time of reformatiō: of that, that it might be a type unto Chriſtians, according to what ſquare, they should frame all their aſſemblyes, both generally and ſpecially. Graunt O moſt high God that wee may be founde as faithfull in bringing backe all thinges unto the Heavenly patterne, as Moſes was unto that earthly.