The Ruin of Rome, Commentary on Revelation · Chapter 4
CHAP. IIII.
THe principal things contained in this 4. chapter, is a deſcription of the perſon of God, the Author of this booke, who is moſt gloriouſly deſcribed of that excellent glorie that is in himſelfe, and of his royall throne which he ſitteth vponupon, & of his goodly retinue, and troupes of Saints and Angels attending about his moſt glorious throne. Wherevnto is added the diuerſe qualities, both of Angels and Saints, both in themſelues and their owne natures: as alſo in their manner of praiſing and worſhipping of God. This is the generall ſumme and ſenſe of this chapter.
But for the better clearing and more full opening of it, I will come to the words of the text, and open them as they lie in order.
verſ. 1 After this I looked, and beholde a doore was open in heauē, and the firſt voice which I heard, was as it were of a trumpet, talking with me, ſaying: Come vp hither, and I wil ſhew thee the things which muſt be done hereafter.
Theſe words (After this) hauehave relation to the firſt viſion ſpoken of before, as if hee ſhould ſay, after I had receiued the former viſion, concerning the preſent eſtate of the Church, now I had an other viſion concerning the future eſtate therof; and therfore he ſaith, a doore was open in heauen, that he might come in and ſee al theſe things which ſhould be reuealed vntounto him. For the opening of the doore in heauē doth here ſignifie the vnlocking of heauenly things vntounto Iohn, or his entrance into them: for ſo the word doore is taken. 2. Cor. 3.12. Apoc. 3.8. After the opening of the doore, hee is called vp with a loude voice, like a trumpet, ſaying: Come vp hither. For although the doore was opened, yet durſt hee not enter in till hee was called and commanded to come in. For in theſe caſes he doth not preſume in any thing as of himſelf, without ſpeciall warrant and direction: As the ſcripture ſaith: No man taketh this honour vntounto himſelfe, Heb. 5.4.but he that is called of God, as was Aaron. The voice that calleth him, is like a trumpet that is loude and ſhrill, that he might be ſtirred vp more diligently to attend vntounto the contemplation of theſe great ſecrets which ſhould be reuealed vntounto him. This voice commandeth him to come vp hither: which ſheweth that Iohn was rapt vp in the ſpirit vntounto the heauens to ſee this viſion. This voice promiſeth to ſhewe him things which must bee done hereafter: that is, that hee ſhould be made acquainted with the future eſtate of the church, as alreadie he was with the preſent eſtate thereof.
verſ. 2 And immediately I was rauished in the ſpirite, and beholde a Throne was ſet in heauen, and one ſate vponupon the Throne.
VponUpon this ſuddaine and extraordinary calling by ſo heauenly and loude a voice, Iohn was forthwith rauiſhed in ſpirit. For as the Prophet Ezechiel was by the ſpirite in the Viſions of God, carried from Chaldea to Ieruſalem: So this holy Apoſtle is carried by the ſpirite in the Viſions of God into heauen, and by the ſame ſpirite is made fit and capable of all theſe heauenly Viſions which ſhould be ſhewed him. So that in all this we doo plainly and clearly ſee, that Iohn hath as it were a further calling and admittance from heauen, to beholde and ſee theſe wonderfull ſecrets which now are to be imparted vntounto him.
verſ. 2 Behold a Throne, &c. Here beginneth the deſcription of the moſt high and glorious maieſtie of God, who is deſcribed after the maner of earthly Kings and Iudges ſitting vponupon their Thrones and iudgement ſeates. For he is king of Zion, and Iudge of all the world.
verſ. 3 And he that ſate, was to looke vponupon like vntounto a Iaſper ſtone, and a Sardine, and there was a Raine-bowe round about the Throne like an Emeraud.
God for his admirable glory and beautie, is here compared to two moſt precious ſtones. The one which is the Iaſper, being of a perfect green colour, as Philoſophers write: the other, which is the Sardine, being of a moſt bright redde colour. Nothing can ſufficiently reſemble the glory of God, being infinit: But theſe things, being of the moſt pretious vnderunder the Sunne, do after a ſort ſhadow it vntounto vsus.
There was a raine-bowe round about the throne, which may ſignifie, that Gods throne in glorie and beautie doth farre excell all other thrones of mortall Princes; yea, euen that of Salomō, which was of moſt pure Iuorie: or rather it may ſignifie, that although God in himſelfe is moſt glorious and admirable, yet he keepeth promiſe & couenant with the ſonnes of men. For the Raine-bowe was a ſigne of his couenant, as appeareth, Gen. 9. and aſſuredly God will be mindful of his couenant to a thouſand generations. This Rain-bowe is ſaid to be like an emeraud, which is alwaies of a freſh greene colour, ſignifying that Gods couenant of grace and merciemercy towardes his Church, is alwaies freſh and greene, & his goodnes towards his people perpetuall and vnchangeable.
Moreouer, God is deſcribed of his glorious retinue, & heauenly company about him. For it is ſaid: Round about the Throne were 24. ſeates, verſ. 4 and vponupon the ſeates 24. Elders: Which ſignifie the whole church, both militant & triumphant, both of Iewes & Gentiles, and are therefore called 24. becauſe the church of the Iewes grew out of the 12. Patriarches: & the church of the Gentiles out of the 12. Apoſtles. And as the glory and pompe of mortall kings is ſet out by their troupes and traines of nobles, and other excellent perſonages: So the glorie of God (which in it ſelfe can receiue no encreaſe) is to our capacitie cō mended and ſet forth by his goodly companies of Saints and Angels.
verſ. 4 Theſe 24. Elders are cloathed in white raiment, which ſignifieth their righteouſnes, as it is expounded, chap. 9. ver. 8. not inherent, but imputatiue: For they hauing no righteouſnes of their owne, Chriſts righteouſnes is imputed vntounto them through faith, & through faith is made theirs:Rom. 4. For Abraham beleeued, and it was imputed vntounto him for righteouſnes.
Theſe 24. Elders had on their heades crownes of gold, which ſignifie their victories ouer the world: for all the elect ouercome the world through faith, as S.Iohn. 5. Iohn teacheth▪ and not the world only, but euē the fleſh & the diuel alſo. And therefore the crowne and garland of victory belongeth vntounto them as moſt valiant conquerors.
verſ. 5 Moreouer it is ſaide, that out of the throne proceed lightnings, and thunderings, and voices, which ſignifie his terror and fearefull power in the preaching of the lawe: for the preaching of the lawe, is as it were a voice of lightning and thundring. The powerfull preaching of the lawe, is the very thundring of hell, and lightning of the wrath of God vponupon all impenitent ſinners: and therefore at the deliuery of the lawe, there were lightenings and thunderings, and mount Sinay it ſelfe did tremble and ſhake.
verſ. 5 Further it is ſaid, there were 7. lampes of fire burning before the throne, which are the 7. ſpirits of God. Theſe ſeuen lampes which are interpreted to be the ſeuen ſpirits of God, do ſignifie the preaching of the Goſpell, and the manifold graces and gifts of the ſpirit; which are giuē to the church by the meanes therof. For the Goſpell giueth a cheareful and comfortable light, being the miniſterie of the ſpirit,2. Cor. 3. as the Apoſtle ſaith, and therefore is reſembled by ſeuen lampes. So then from the throne, that is, from the preſence of God, proceedeth both lawe and Goſpell, & the miniſtrie of them both for the ſauing of ſoules. And all this maketh much for the ſetting forth of Gods glory and maieſtie, being the marke here aimed at.
And before the throne, there was a Sea of glaſſe, verſ. 6 like vntounto Chriſtall.
This Sea of glaſſe is the world, which is fitly compared to a Sea, becauſe it is full of ſtormes, tempeſts, and waues, that are continually raiſed vp in it. It is full of rockes, vpō which many daſh, and make ſhipwracke. It is compared to a Sea of glaſſe, for the brittleneſſe, chaunges, and vncertaintie of all things in the world. It is ſaid to be before the throne like Chriſtall, becauſe the all-ſeeing God doth as clearely beholde from his throne all the thoughts, words, and workes of the ſonnes of men, and all other particular actions of all his creatures vnderunder the Sunne, as wee beholde our face in a Chriſtall.Heb. 4 13. For all things are naked, and as it were laide out in an anatomy vntounto his eies, with whom we hauehave to do.
Moreouer it is ſaid, that in the middeſt of the throne, verſ. 6 and round about the throne, were foure beaſtes, full of eies before and behinde. Theſe foure beaſtes do ſignifie the Angels of heauen, the inuiſible and elect Angels, as it is expounded, Ezech. 10. verſe, 20. where the Prophet in a viſion ſeeth foure beaſts, as it were bearing vp and drawing Gods chariot of triumphe. And at the 20. verſe he ſaith expreſſely, that he at laſt vnderſtood they were the Cherubins. The firſt and tenth chapter of Ezechiel being throughly looked into, do make this plaine. The reaſon why the Angels are called by the name of beaſts, is, becauſe in the next verſe they are compared to beaſts, for their qualities of certaine beaſtes. They are named foure in number, being otherwiſe innumerable, becauſe they are likened to foure ſeuerall beaſtes.
The Angels are ſaid to hauehave eies before and behind, for their great vigilancie ouer the Church, and eueryevery member therof, and becauſe they are endued with knowledge of things paſt, and things to come: and laſt of al, becauſe they ſee and diſcerne almoſt all actions vnderunder the Sunne, vpward and downeward, backward and forward.
verſ. 7 And the firſt beaſt was like a Lyon, the ſecond like a calfe, &c.
Here the Angels are compared to foure ſeuerall beaſts: to a Lion for ſtrength and courage: to a calfe, or an oxe, for ſeruice and vſe: to a beaſt hauing the face of a man, for wiſedome: to an Eagle, for ſwiftneſſe and readineſſe to execute the will of God. And moreouer, becauſe the Eagles ſoare aloft, and flye a very high pitch, we are giuen to vnderſtand, that the heauenly ſpirits are much in celeſtiall contemplation, and do receiue the knowledge of hid ſecrets and counſels, for they are much aloft about the throne of God, and many high and deepe ſecrets are opened vntounto them.
And the foure beaſts, had each of them ſixe winges about him, and they were full of eyes within, &c. verſ. 8
This maketh it very plaine, that by theſe beaſts are vnderſtood the ſixe Angels, becauſe he aſcribeth vntounto eueryevery one of them ſixe wings a piece. For the Angels are deſcribed with winges, both in the firſt and tenth of Ezechiel before mentioned: and alſo in the ſixt Chapter of the propheſie of Iſaias, where the Seraphins are ſaide to hauehave ſixe wings a piece: two to couer their faces: two to couer their feete: and two to flie withall; becauſe they hauehave two wings to couer their faces withall, becauſe they are not able to endure the vnconceiuable brightneſſe and glory of God, for he dwelleth in vnapproachable light.1. Tim. 6.16. They hauehave two wings to couer their feete withall, becauſe mortall men are not able to looke vpō the brightnes that is in them. For we read that many hauehave bin aſtoniſhed & dazeled with the glory & brightnes of Angels, ſo glorious creatures are they. They hauehave two wings to flie withall, to note the prompt obedience and readineſſe to execute the commandements of God, as formerly was ſhewed. Moreouer, the angels are ſaide to hauehave winges and to flie ſwiftly: becauſe God by them doth ſpeedily diſpatch many purpoſes, actions & ſeruices here below: and for this cauſe the ſcripture affirmeth,Pſal. 18.10. that he rideth vponupon the Cherubins: that he dwelleth betweene the Cherubins: Pſal. 80.1.and that he maketh the cloudes his chariots, Pſal. 104 2.and walketh vponupon the winges of the winde. For as earthly Kings are in their progreſſes carried in their moſt ſumptuous coaches, drawne by the moſt excellent coach-horſes, to diſpatch great buſineſſes, and many waightie affaires within their dominions: ſo the viſions in Ezechiel doo ſhewe that the immortall king is carried moſt ſwiftly in his chariot of triumph, drawne by the Cherubins, as it were by beaſts, to direct and ouerrule all actions vnderunder the Sunne.
Moreouer, theſe Angels are ſaid to be full of eies within, verſ. 8 to note not only their fulneſſe of knowledge, but alſo their inward ſight into all heauenly things; yea, euen ſuch as are moſt ſecret and hid: for they are of all other creatures moſt inward with God. None of his children know ſo much of his counſell as they.
Furthermore, the Angels are here ſaid to praiſe God vnceſſantly, verſ. 8 day and night, ſaying: holy, holy, holy, Lord God almightie, which was, which is, and which is to come. Where wee may clearely ſee, that the Angels praiſe and worſhip God in a burning zeale without wearineſſe. For they are not as men, which through their great corruption, are full of dulneſſe and wearines in Gods worſhip; but they do alwaies ſerue him with infatigable deſires, and therefore are called Seraphins, becauſe they burne in the zeale of God, and Cherubins, becauſe their delight is to approach neer vntounto him, and to be alwaies about his throne; yea, euen in his chamber of preſence. They do double and treble this word (holy) and warble much vponupon it, becauſe they know full well, that hee is righteous in all his waies, and holy in al his workes; and that all his proceedings & iudgemēts, are euen then waighed in the ballance of iuſtice and equitie, when to mans ſence, & the iudgement of reaſon,Pſal. 36. they ſeeme nothing leſſe. For his Iudgements are as a great depth which mans reaſon cannot found.
Further, wee ſee that when theſe beaſtes, that is, verſ. 9 the Angels, gaue glory, and honour, and thankes to God, &c. verſ. 10 the 24. Elders alſo fell downe before him, and worſhipped him that liueth for euermore. Where we may plainely ſee, that both Saints and Angels doo iointly praiſe and magnifie God, and him alone, Euen that God that liueth for euermore, euen that God which was, which is, and which is to come; that is, the eternall and euerlaſting God. For the ſcripture ſaith:Pſal. 1.2.16. Pſal 149.5. Pſ. 103.20. Praiſe him ô yee Saints, and praiſe him ô yee Angels that excell in ſtrength. And the 24. Elders cast their crownes before the throne, ſaying: Thou art worthy ô Lord, to receiue glory and honour, &c. Wherein wee ſee, that all the elect doo emptie themſelues of all worthineſſe, to hauehave any glorie, acknowledging that their crownes of glorie are Gods free gift, & that the praiſe therof belōgeth onelyonly to him, and nothing to themſelues. And this in very deede is the right manner of worſhipping God, frankely to aſcribe all glorie to him, and all ſhame to our ſelues, to giuegive all to him to whome all is due, and nothing to our ſelues, which hauehave nothing; for nothing can bee giuen or taken out of nothing.
Now then, to conclude and winde vp this fourth chapter, wee doo clearely ſee the ſumme and drift of all is, that heauen doore was opened vntounto Iohn, and that hee was let in, and called vp into the Chamber of preſence by a very loude voice, there to take notice of the future eſtate of the church: and that the perſon which thus called him vp, was the very immortall God himſelfe, who is ſo gloriouſly deſcribed of his throne, his troupes and traines of Saints & Angels, as we hauehave heard. And all this is to commend & ſet forth the authoritie of this booke, whoſe Author is ſo excellent, yea, ſuperexcellent.