Commentary Upon Revelation, Chapter 4
CHAP. IIII.
THe ſecond part of this propheticall narration, is henceforth to the 6. of the laſt Chapter, of things to fall out after the time wherein Iohn had this reuelation, and concerning, firſt and properly, the whole militant Church.
2 In this, is firſt, the preparation of the Apoſtle to the perception of theſe myſteries, and then, the things reuealed. The preparation is in the firſt and beginning of the 2. verſ. of this Chap. and is, by ſight, by inuiting voice, and the euent of both in Iohn.
3 In the firſt, beſides the thing which he ſeeth, are two circumſtances; of time, and the ſeer his diſpoſition. The time, is after the perception of the former things, wherein no intermiſſion is to be imagined, but onelyonly the order of manifeſtation noted, all being but one continuall trance, vponupon one and the ſame Lord his day. The ſeer his diſpoſition is, that he yet looked, ſhewing a holy deſire and earneſtneſſe, not reſting in things already ſeene, but intending ſtill his eies to ſee more. Which diſpoſition, beeing in ſobriety and ſincere affection, is neuer fruitleſſe in any. That which, for preparation, Iohn ſeeth, is an open doore in heauen, a ſigne of an entrie, opened vntounto him to the ſight of heauenly things, which neither are earthly, nor of earthly mindes comprehended. Mat. 3. 16. Acts 7. 56. Gen. 28. 17.Thus, Iohn Baptiſt ſaw the heauens opened, ſo did Stephen the firſt Martyr: Iacob, vponupon ſuch a ſight, called L…z, Bethel, the houſe of God and gate of heauen: and the Lord moſt plainely, ſhewing what by this frame of ſpeech is meant, when hee would tell of a more plentifull diſpenſation and ſight of heauenly things: hereafter, Joh. 1. 51.ſaith he, yee ſhall ſee the heauens open.
4 In the inuiting voice, are two, what the voice was, euen one and the ſame of a trumpet, which firſt ſpake to him Chap. 1. And next, what the voice vttered: wherein, is the commandement, and end thereof. The commandement is, Come vp hither, whereby is required, in Iohn and all hearers and readers hereof, a riſing aboue themſelues, from the earth and all earthly affections, to enter at the doore, opened by God, to ſee his ſecrets. For as God his true Church, conſiſteth of ſuch as are not 1. Cor. 2. 14.of the world, ſo neither is God his diſpenſation towards them, neither their gracefull ſtate thereby, to naturall and worldly men perceptible. And heereof it is, that throughout this Propheſie, heauen, in oppoſition to the earth, is taken for the ſtate of the true Church, as the earth is for the worldly ſort. The end of the commandement is, that he might ſhew him things which muſt bee done heereafter; which ſort of things, are moſt difficile to know, and yet we muſt deſire to vnderſtand. But the Lord doth nothing, but that he reuealeth to his ſeruants Amos 3. 7.the Prophets.
5 The euent, in Iohn, cleereth the end of the commandement. This euent is, he is rauiſhed in ſpirit: not as if this were an other trance the former being paſt; but, to ſhew a further intending of ſpirit and degree of rauiſhment, now requiſite, for perception of more hidde and retired matters then were the former; which were, firſt & properly, of things then in earth exiſtēt, & concerned particular and viſible Churches: whereas the things following are not only future, but concern, firſt and properly, the whole militant, which with the eies of faith, we muſt behold, as alſo her condition. And this is, to all fleſh impoſſible, to whom God openeth not heauen, yea and whom he bringeth not vp, and to whom he ſheweth not the ſame, when they are come thither. For in theſe matters, before we enter in the Lord his Sanctuary, wee are but beaſts, Pſalm. 73. 17. 22.
6 This is the preparation. The things offered to Iohn his perception, follow thorow the reſt of the booke and hauehave two parts. For as the whole, concerneth chiefly the ſtate of God his Church, and God his adminiſtration in grace towards her, and wrath againſt her troublers: ſo before the ſtory of ſpeciall euents, is put, in this and the next Chapter, a goodly viſion of the generall condition of God his Church, and his adminiſtration for and towards her. As we ſee in the beginning of the propheſie of Ezechiel, the like viſion of God his generall Ezek. 1.adminiſtration in the world: and as, before the firſt part of this propheticall narration, a viſion was put, to ſhew the operation of Chriſt in his Church. The firſt part then of the two, is in this and the next Chapter, and may well be called a generall introduction to the ſpeciall ſtory. The other part, hath the ſtory of ſpeciall euents, to the 6. of the laſt Chapter.
7 In the introduction, are firſt, a goodly type of the Church militant, as in, and againſt all troubles, it hath, and euer ſhall ſtand ſtable, through God her King, in the midſt of her reſident, and his generall diſpenſation, towards her gratious, and for her terrible, in this Chapter. And next, his particular diſpenſation of this preſent reuelation and things therein, for her inſtruction and comfort: the excellent dignity, of which particular benefit, is by many arguments, ſhewed in the 5. Chap. And both theſe, are here for great vſe. The firſt, for ſtabliſhing the heart of Iohn and all Chriſtians, againſt the manifold dangers, wreſtlings, decaies, and apparent eclipſes of the Church, in the courſe of the ſubſequent ſtory, by ſetting downe in type, ſuch a ſtate thereof, as whereto alwaies, at leaſt with the eie of faith, wee may looke in the midſt of moſt deſperat calamities. The other againe, endeareth the particular gift, and ſhould greatly ſtirre to ſtudy, as whereof, with good reaſon, it was ſaid in the beginning, Bleſſed are all that read and obſerue, &c.
8 In this type of the Church in this Chap. her gracefull ſtate is ſhewed: firſt, in the preſence of her King, euen God himſelfe, dwelling and ruling in the midſt of her: ſecondly, in her dignity, which ſhe hath of her Lord: thirdly, in God his diſpenſation for, and towards her: fourthly, in her dutifulneſſe againe to her Lord, in al true worſhip and hearty praiſe.
9 God is deſcribed from his office and from his nature. His office, in that, as onelyonly King, Lord, and Head of his Church, he ruleth therein, and ſteadfaſtly fixeth his habitation in the midſt thereof, as which he hath choſen to be the place of his feet, euen the mountaine wherein hee delighteth to dwell, yea wherein hee will dwell for euer. This is ſhewed by one onelyonly throne ſet in heauen, Ezek 43. 7. Pſal 68. 16.and one onelyonly ſitter thereon; the other thrones being in the circle, but His onelyonly in the center. His nature, more to our capacitie, then as it is in it ſelfe, incomprehenſible, is ſhadowed by three iewels; all of great worth; a Iaſper, Sardine, and Smaragde: the Smaragde hath this ſingular, that …t is diffundit in manner of a Rainebow about the throne. Now, albeit I am perſwaded that the perfit knowledge, of the natures and vertues of theſe iewels, would giuegive a ſight of ſome analogy to God his nature, ſo farre as earthly and ſenſeleſſe things may expreſſe him to whom nothing is like, and that ſome thing alſo might be pretily ſpoken hereof, yet in ſo high a matter, beeing my ſelfe in expert in the nature and qualities of pretious ſtones, I dare not be bold: and what others, perhaps vponupon more knowledge deliuer, I rather it bee ſought in themſelues, then I ſhould ſpeake in ſuch matters, vponupon any man his credit. This ſeemeth certaine, that heerein, the holy Ghoſt giueth vsus to take vp, the trinity of that one, who accordingly, after, of the beaſts, is praiſed thrice holy. Wherein, as the Father, by the Iaſper, and Sonne, by the Sardine, ſo the holy Ghoſt, by the Smaragde is ſignified: Whoſe ſingular note, of beeing diffundit about the throne as a rainebow, hath a ſweet analogy both to his proceſſion and name, particularly giuen him by the Lord, of Comforter. Neither is this to bee eſteemed a vaine ſpeculation, becauſe in this ſame Chap. the holy Ghoſt is ſet out in ſeuen burning lamps, and the Sonne at length, in the next: for the conſideration is much diuers, and no leſſe neceſſary, for a diſtinct vnderſtanding of the perſons, as in them, and each of them, one and the ſame deity ſubſiſteth, according to their inward relation, ſo, ſitting in the throne: and for the knowledge of them, according to the outward oeconomy or diſpenſation towards vsus. For hereafter in this Chap. the holy Ghoſt is deſcribed, more according to his graces and vertue in vsus, then in the former conſideration: and the Sonne in the next Chapt. is deſcribed, as Chriſt and Mediator betwixt God and man: in the firſt conſideration, both being one with the Father, ſit in the thron; in the ſecond, for expreſſing God his outward diſpenſation of grace, in the Mediator, by the ſpirit of ſanctification, they are deſcribed before the throne.
10 Thus is the preſence of God the King of his Church. Now her goodly and graceful ſtate, herethrough is ſet out, in the type of twenty foure elders; whoſe place, number, and dignity, are to bee obſerued. Their place is round about the throne, noting their attendance, open ſight, and eaſie acceſſe. Confer with this whole type, the forme of the campe of Iſrael Nomb. 2. Their number is twenty foure, for all elect, (for this is the type of the true Church, according to the purpoſe of grace) who are of Iſrael his twelue and Iſraelites indeede, and who are builded on the foundation of the lambe his twelue Apoſtles: for theſe are the firſt borne written in heauen to whom Heb. 12. 23.we all come. For as none had lot of inheritance in Canaan, who could not deduce his pedigree from one of the Chap. 21. 14.Patriarchs, ſo the new Ieruſalem is builded on twelue foundations, bearing the names of the twelue Apoſtles. This Church is larger then that of Iſrael properly. And as of Chriſt and his Church, Dauid and his ſtate was a 1. Chron. 24. & 25. & 26. & 27.type, ſo accordingly, hee not onelyonly diſtributed all the Prieſts, ſingers, and porters of the Temple in twenty foure orders, but alſo the King his ſeruants monethly were twenty foure thouſand. Such a diuine harmony is in the word of truth. Now the dignity of theſe, is firſt, in their venerable and reſpectfull maieſty, through the image of their Lord and ripe knowledge, beeing no more children, but all Senators. Secondly, they are all Kings, by their thrones and crownes of gold. For, there are thrones ſet for iudgement, the thrones of the houſe of Dauid. Thirdly, they are all prieſts as clothed in long white robes.Pſal. 122. ….
11 In this Church, the diſpenſation of her God in her, is twofold. The one terrible, againſt her enemies, for her protection: the other gracious, towards the ſaints. The firſt is expreſſed by lightnings, thundrings, and voices comming out of the throne; as in Scripture commonly, his terror in iudgement, is by theſe expreſſed. At the giuing of the law, God gaue out his terrour Exod. 19. & 20 Heb. 12. 18.in a mount that could not bee touched, in blackneſſe, darkneſſe, ſound of trumpet, and in voice of words, which they who heard, beſought they ſhould heare them no more. But ſpecially, when his iudgements are ſet forth in deliuery or auenging of his Church, thus they are deſcribed Pſalm. 18. and 46. and almoſt eueryevery where. This is the more to be aduerted, for the oft occurring of theſe words in this Propheſie, and alwaies in this ſenſe. His lightnings, are his ſwift conſuming puniſhments compared to arrowes Pſal. 18. His thundring, is his horrible terror, as blackneſſe, darkeneſſe, and tempeſt, with which, thunder ordinarily is ioyned. His voice, is his fearefull rebuke, when he ſpeaketh in diſpleaſure Pſalm. 2. and 9. 5. the Lord ſpeaketh fearefull things in his wrath, but hee will ſpeake peace to his people, Pſalm. 85. For wee are not come to the mountaine which cannot be touched, nor Heb 12. 18. 24. Pſalm. 89. 7.to the ſound of words, &c. but to the bloud of the Couenant that ſpeaketh good things Now, theſe are ſaid to come out of the throne, for that, as he ſheweth ſaluation out of Sion; ſo is he zealous for her: and all men heere-vponupon, feele either, mercy or wrath, as they are of her, or fight againſt her. For, in the palaces of Ieruſalem God is knowne for a refuge: Pſal. 48. 61. There is he great, there hee breaketh the Bow, the Speare, the Sh…eld, the Sword, & Pſal 68. 35. …er. 25. 30. Amos 1. 2. Ioel. 3. 16. Pſal. 61. Pſal. 27.the battell. He is terrible, out of his holy places: He roareth out of Sion, and vttereth his voice from Ieruſalem. This protection made Dauid to place all his ſecurity, in being in the Lord his Tabernacle: where the Lord would place him on a rocke, and where he would repoſe vnderunder the wings of the Lord.
12 The other part of God his diſpenſation is gracious in threefold graces, as the firſt was in threefold iudgments. The three graces, are the ſpirit of ſanctification, the pure word of God, and the faithfull Miniſtery thereof. The type of the ſpirit of ſanctification, are ſeuen Lampes burning before the throne; ſeuen for perfection of all graces: burning, both for illumination, and purging power: Lampes, for this worke in our hearts, in which hee infundeth and nouriſheth the oile of grace to faith and louelove: our ſound ſtate wherein, is compared Math. 25.by the Lord to wiſe Virgins, hauing oile in their lamps, and wee are warned to hauehave our lamps burning, and that wee quench not the ſpirit. They are ſaid to be before the throne, as Chap. 1. for the Spirit his ready and 1. Theſ. 5. 19.plentifull outward operation ſtill ioyned with his two ſubſequent inſtruments in his owne children. Sect. 9.
13 The ſecond grace, is the firſt outward meane of the ſpirit, the pure word of God: the type whereof, is a gla…ie ſea like to Chriſtall. It is before the throne, as euer ioined in his Saints with the ſpirit, and for that therein wee may ſee the glory of God with open▪ face: Iſai 59. 21. 1. Cor. 3. That the word of God for the purging and refreſhing vertue thereof, is compared to water, is euident by the ordinary ſpeech of al Scripture. Hereof, the Lauer placed in the entry to the Tabernacle, was a type, to which in Salomon his Temple ſucceeded the braſen ſea, whence this, here hath the name. It is of Exod. 30. 1 King. 7.gla…ſe, for the calme ſtilneſſe thereof: for God his word is not as thoſe raging waters which ſtirre vp mud Iſai 57. 20.and durt; but like thoſe ſtill running waters, by which Dauid was led, Pſal. 23, And as the ſoft running waters of Siloam which refreſh the City of God. Pſal. 46. Therefore, Iſai. 8. ….beſides their ſtilneſſe, they are cleare as Chriſtall, much excelling that Sea in Solomon his Temple, which was of Braſſe, both for the open and cleare ſight, (for which it is alſo before the throne, as I hauehave touched) and alſo for that this Sea admitteth no mixture of any other Ciſterne. It is not mixed with bloud, as that, Chapter 8. much leſſe with bloudy worſum, as that, Chapter 16. Finally it admiteth nothing except the fire, Chapter 15.
14 The third grace, and ſecond outward meane of the ſpirit of ſanctification, is the faithfull Miniſtery of this Word: for it pleaſeth God to ſaue the world by the fooliſhneſſe of preaching. The type hereof are foure …. Cor. 1. 21.bodied wights, tranſlated in our bookes, beaſts, through the pouerty of our tong, which affordeth but one word for foreign, and foreign. They are called foreign in relation to the two former graces. For, albeit the ſpirit bee the ſpirit of life, and life it ſelfe; yet as wee ſee neither what way the wind commeth, nor which way it goeth, ſo know wee Iohn 3. 8.not the way of the ſpirit, although wee feele the force of it. And howbeit the word of God bee liuelie, and of it, as of an immortall ſeed, wee are begotten to immortality, yet it hath not that outward naturall and bodily life in it, which men hauehave who miniſter the ſame, who therefore are called liuing wights by their Miniſtery, begetting in vsus the life of God, and ſo are our ſpiritual Fathers, Gal. 4. 19. And this is the third great grace of God vponupon his Church, that hee hath giuen gifts to men, and raiſed vp to vsus Prophets of our Brethren. In them are ſhewed firſt their properties, common and ſingular, and next their function. Of their common properties, the firſt is their place, betwixt the throne and the Elders, as Miniſters & diſpenſators of grace from God to thē, as alſo for al their function, whereof hereafter. Thus placed, their number is foure, as ſufficient to go to all quarters, like theſe foure Miniſters of God his generall prouidence and diſpenſation, Ezech. 1. foure Chariots of Braſſe, Zach. 6. the 4 Angels, Cap. 7. Their next cōmon property is, that they are full of eyes, noting vigilancy and knowledge, for they are Watchmen, and ſhould bee able to teach, exhort, rebuke, improue and conuince. For their place, and calling, whereby they hauehave to looke continually to the Throne, to the Elders, the Church, and to themſelues, as placed for lights and examples to their flockes; they are full of eyes before, behind, and within. Act. 20. 28. 1. Tim. 4. 16. Their laſt cōmon property is, that each hath ſixe winges in all, anſwerable to the number of the Elders, and ſo placed, as all are for flight (not as of the Seraphim, Iſai 6.) in ſuch ſort as they can intend flight no where, whether they hauehave not wings to carry them, hauing wings round about as well as eyes; to ſhew, aſwel as knowledge and care, ſo promptitude and fitneſſe to helpe diligently, and miniſter a word in ſeaſon to the weary, to ſtrengthen the weake, to confirme the ſtrong, to raiſe them who are fallen, to bind vp the broken hearted, to beate downe the lofty, to ſeeke what is looſed, and bring home what is ſtrayed. The ſingular property of each is: the firſt, had the face of a Lyon, ſhewing courage; the ſecond, the face of a Bullocke, noting patience and labour; the third, of a man, for prudency: the fourth, of a flying Eagle, to ſignifie, as a contempt of baſe, ſo, a ſharpe ſight in heauenlie things; as the Eagle ſoareth high, and is able to looke in the Sunne at No one-day. Now, theſe are not here ſo attributed, ſingularly, to each; as if they were vtterly depruied of the other properties, which cannot conſiſt with their vertues, which euer draw all theſe together in ſome degree, as theſe foure. Ezech. 1. are deſcribed, each to hauehave all the foure faces: but here, they are diſtinctly attributed, to ſhew God his wiſe diſpenſation in his Miniſters of grace, ſo dealing aboundantly to all, as yet his diuerſity of graces is to bee ſeene in each one. Further, if we conſider rightly, ſince the Apoſtles who excelled in all: the firſt ſucceeding Miniſters of the Goſpell, were like Lyons for courage, ſubduing all, and taking the ſpoile, none able to reſcue it. The next, for bloudy perſecution and conſtant ſuffering, were bullockes. The third, for prudent ſpying out of Antichriſt, were men. And therefore Chap. 13. to count the number of the beaſt, is counted wiſdome, and the witty are inuited thereto, and Chapter 17. the mind which hath wiſdome, findeth out who the beaſt is. The fourth ſort are of them, who, Antichriſt being reuealed and knowne, ſhall ſee as Eagles, and ſoare vp to the beholding of the hid ſecrets of God his word; when the Angell ſtandeth in the ſunne, Chap. 19. as the dayly growth of knowledge in theſe and other miſteries of the Kingdome, giuegive not onelie ſure eſperance, but already great proofe. Now this diuerſity of gifts, God giueth as hee findeth expedient, and as they may beſt ſerue for his honour and good of his Church, hee requireth the vſe: ſometime courage, ſometime patient ſuffering, ſometime prudency in both, ſometime a deepe ſearch of Scriptures, and of the dealing of God; as according hereto, we ſee theſe foure to vtter themſelues, at the opening of the Seales, Chapter 6. Conſider alwayes, how conueniently theſe eyed and winged wights are ioyned to the glaſſie Sea: as the ſea in Solomon his Temple was ſet on twelue buls, and on the borders of the baſes for the Caldrons were Lions, 1. King. 7.Bulles and Cherubins: the Cherubins, for their face & flight, anſwering to both the man and flying Eagle, in this place. So ſweet is the conſent of Scripture. Thus are their properties common and ſingular. Their function is firſt deſcribed in generall, and next, from the ſpeciall end thereof. The generall is, God his worſhip, wherein, are two things; Firſt, their continuall diligence night and day, in ſeaſon and out of ſeaſon, waiting on nothing elſe: for who is ſufficient for theſe things? ſee Paul his example, Act. 20. Secondly, is the function or worſhip it ſelfe, wherin they kith ſuch diligence, which is, they are publike Heralds of God his praiſe, euen thereby teaching others to doe the ſame: according to the ſpeciall end we ſee hereafter; whereto, the forme is ſubſtantially framed. For they aſcribe to God all holineſſe, euen triple holineſſe to that triple one. Now, if our God bee holy who ſanctifieth vsus, that, as he is holy, wee may bee holy alſo; this teacheth vsus to ſtudy to our ſanctification; for holineſſe becommeth his houſe. Hee is onelyonly Lord, therefore to bee ſerued; hee is God therefore to bee feared; and as Pſal. 93. 5.hee is not holy without authority, but is Lord and God, ſo hath hee not authority without power, for hee is almighty: ſo that we may and ought to put our whole truſt in him alone; and as hee hath all power, ſo is hee conſtant and true, as hee who is eternall and without ſhadow of changing, who, yeſterday, and to day, and the ſame for euer, is, was, and to come: his holines is the more admirable, as ioyned with abſolute power, and ſuch a power as is not alterable: his truth giueth aſſurance of his promiſes, to repoſe thereon: here is all Religion. Thus is their function in generall. The ſpeciall end is, to bee leaders of the Elders, that is, the Church, in this ſame duty of publike worſhippe and thankſgiuing, by going therein before them. This end is clearely ſhewed in that when the foure beaſts gaue praiſe, the twenty foure Elders fell downe, following their very words, as it were, ſaying Amen to them: and this is that fourth point which wee noted to bee in this Chapter, the worſhippe returned to God by his Church.
15 Their worſhippe is by outward geſture, and by ſpeech. The geſture is threefold, proſtrating, adoration, and caſting their Crownes, all down to him that ſitteth on the Throne, and to none elſe, in caſting their Crownes, confeſſing their vnworthineſſe in themſelues, of that high honour whereto they are called. Their ſpeech, hath the honour giuen to God, and the reaſon thereof: for, God will hauehave all our worſhippe and reaſonable ſeruice to proceed of knowledge, not as the Samaritanes, who worſhipped they knew not what. The honour giuen to God, is, all whereof, by ſigne they confeſſed Iohn 4. 22.themſelues vnworthy. The reaſon is, for that hee created all things, and that for himſelfe, as whereto no forraine cauſe, but his owne will ſtirred him, aboue which to ſearch any cauſe, is not onelyonly groſſe ignorance, but preſumptuous impietie. And this reaſon concludeth ſtrongly: for hee, of whom are all things, & for whom are all things, ought onelyonly of all things to receiue all honour.
16 Thus hauehave we the type of the true militant church of Chriſt vponupon earth, but heauenly, ſuch as alwayes, by powerfull protection, and gracious diſpenſation of his Spirit, Word and Miniſtery thereof, hee hath preſerued in the greateſt power of darkenes, which, though the World cannot ſee, nor learne their ſong; yet the lightned by faith will perceiue and reioyce. This ſight made Moſes to deſpiſe the pleaſures of Egypt, and chuſe to be Chap. 14. 3. Heb. 11. 24. Pſal. 122. Pſal. 84. Pſal. 27. 4. Pſal 48 2. Pſal. 87 3. Eph. 2. 5.afflicted. This made Dauid to make ſo great account of the Courts of the Lord, as to make it the head of all his deſire to dwell in his Tabernacle, to behold his beauty. Ieruſalem is faire in ſituation, the glory of the whole earth, and City of the great King. Glorious things are ſpoken of thee, O City of our God. Euen here, wee are quickned together with Chriſt, and raiſed together with him, & ſit with him in the heauenly places. This is the Church Math. 16. 18.builded on a rocke, againſt which the gates of hell preuaile not; which, though men hauehave often afflicted from Pſal. 129 1. 2.her youth, yet hauehave they not preuailed againſt her. For the Lord her God is with her, and the ioyfull ſhout of Numb. 23. 21.a King is in the middeſt of her. Herefore it is, that through all this Booke, howſoeuer to expreſſe the diuers conditions of the Church, in her ſpeciall wreſtlings, ſufferings, eclipſes, victories, diuers types are brought, yet this of the throne, elders and beaſts, in all her alterations, ſtill holdeth through all.