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And before the Throne there was a Sea of glasse, like vnto Christall; and in the midds of the Throne, and round about the Throne, w•…•…re foure beasts full of eyes before and behind.
HItherto we haue heard a description of those* 1.1 creatures, ouer whom, and in whom GOD ruleth as King of Saints. Now followes a descrip∣tion of another sort of creatures ouer whom hee rules: for this Glassie sea figureth not Angels, as saith Arethas; nor yet Baptisme, as Victorine, Beda,
and Haymo say; nor yet the holy Scripture, as thinks Ioachimus. Which two last opinions are followed by many late Writers; but it figures this World, & all creatures therein, who like a round Christall Globe are before the Throne. That waters in this Prophecie figure people, see in that place, The* 1.2 waters which thou sawest, are people, Nations, multi∣tudes, and tongues.* 1.3
Sometime the Lord figureth the world by the Moone, which is subiect to continuall changes. The woman representing the Church, is clothed with the Sunne, but hath the Moone vnder her feete: to shadow vnto vs, how all true-hearted Christians are contemners of the world, they trample vpon it, contenting themselues with Iesus Christ, and resting in him, as in their glory.
Sometime also the world is figured by the Sea,* 1.4 as here, and in the fourteenth chapter; the sea is alway tumbling and waltring, it stands neuer sta∣ble in one estate; the waues thereof which now are highest, are incontinent lowest, ouercome as it were with the force and furie of others: thus they dash one against another, and are neuer at rest. So is it with men in this world, vncertaine, and vnsta∣ble is th•…•…ir estate; rich this day, poore to morrow, now a King, incontinent a captiue, highest in the Court this day, like Haman, highest to morrow* 1.5 on the gallowes. This day the King leanes on the shoulder of the Samaritane Prince, the next day* 1.6 the people tramples him vnder their feet. Neither is it simply represented by a sea, of which type see
more chap. 16. verse 3. but by a glassie sea, to de∣clare the fragilitie thereof; it hath a faire & splen∣dent shew, but no solidity: the best thing in it is man, yet is he but like a vessell of glasse, most easi∣ly broken, as daily experience declares.
And thirdly, it is said to be like vnto Christall,* 1.7 which is transparent, so that a man looking into it, sees through it, and euery mo•…•…e therein is manifest vnto him. This doth properly expresse that cleere and liuely sight, which the Lord hath of most se∣cret things done in the world. All things are naked* 1.8 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and manifest vnto his sight. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, opened vp, and as it were spelled out. Naturall men may restraine his prouidence within the hea∣uen▪ This is the voice of Atheists, The Lord walks* 1.9 in the circle of heauen, the cloudes hide him, that hee cannot see. They are like vnto foolish children, who if they hide their owne face that they see not, doc thinke that none sees them. But they haue an an∣swere from the Psalmist, The Lord hath his dwelling* 1.10 on high, yet he abases himselfe to behold things in hoa∣uen, and in earth, the darknes is no darknesse, but to him darknes and the light are both alike.
This also should waken vs to the practise of that* 1.11 Apostolike precept, Vse this world, as if 〈◊〉〈◊〉 vsed it not. Sith the world is resembled to a sea, let vs cō∣sider,* 1.12 how the sea is a good element for nauiga∣tion, and transportation of men from one Coun∣trey to another, but euill for habitation. Men are gladdest, when their course is shortest on the sea, and their hearts are at their hauening place, long
before their Barks can carry their bodies vnto it.* 1.13 Wee should so liue in this world, as passing through it to our heauenly harbour, soiourning in it, but not dwelling in it. The greatest pleasures of* 1.14 this world are like the waters of the sea, salt, bitter, and vnwholsome to drinke. Hee is in the worst estate that hath his belly most full of them. Let vs looke to them with lothsomnesse; but aboue all, beware we drinke not of them with greedines, for they will proue deadly at the length.
And in the midds of the Throne, and &c.] Fol∣lowes* 1.15 a description of the third and most excellent sort of creatures pertayning to the Court of the great King: these are holy Angels, in whom, and by whom God ruleth, and they are described, first from their place, next from their nature, which is to be taken out of their name; thirdly, from their number, fourthly, from their properties, and last∣ly, from their function.
Some by these foure beasts, vnderstand the four* 1.16 Euangelists. It were easie to shew whom they follow in this opinion, but needlesse. It was hard for the first Fathers, such as Victorine and others, who wrote vpon this booke, to vnderstand it, so long before the accomplishment thereof. And as for others in the middle Age, wherin the Church was darkned with Popery, they are not much to be regarded; for no man indued with the spirit of error shall vnderstand this booke, yet all these trot on in this common Commentary, and will haue these foure beasts foure Euangelists. But this is to
be lamented, that now in so cleare a light, so many worthy men should haue been miscarried by them out of the way.
But leauing them, we haue first to cleere, that* 1.17 these creatures figure Angels, and such Angels as in precellencie of dignity, and prerogati•…•…e of place, are neerer vnto the Throne, then other An∣gels be; for in the fifth chapter, ver. 11. after the song of the foure liuing creatures, followes the song of many Angels, that are said to be there in a circle without them: and in the 15. chapter ver. 7. one of the foure giueth vnto the seuen An∣gels, their Vials full of the wrath of God; their first testimony proueth that the foure, being name∣ly put for the whole order, haue the precellencie of place; the other proues they haue the preroga∣ti•…•…e of dignitie.
Yet to come neerer, many of the Interpreters* 1.18 do agree, that in this Vision, allusion is made to that which Ezechiel in his first chapter setteth downe; for in this Prophecie the Spirit of God euery where followeth the phrase, and alludes to* 1.19 the Visions of Prophecies in the old Testament: and of this iudgement are Iunius, Foxus, Merchi∣ston, Grasserus, Ribera, with many others. Now, in that Vision is shewed to Ezechiel, how hee that sits on the Throne ruleth all by the ministerie of his holy Angels, there they are figured the same* 1.20 manner of way, to wit, by the Lyon, a Man, a Bullock, and an Eagle; except that there, euery one of them is figured all these foure waies; these
that here are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, li∣uing creatures: and that in all the English Trans∣lations whatsoeuer, they are translated Beasts, the cause seemes to be in the penury of our Language, that hath not any proper word to distinguish 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Alway that these are Angels* 1.21 Ezechiel expounds himselfe, chap. 10. ver. 20. And the Beast that I saw vnder the God of Israel, I vnder∣stood that they were Cherubims. Ezechiel saw his* 1.22 Vision in the captiuity of Babel, at the Riuer Che∣bar: and S. Iohn saw his Vision being banished by Domitian, into the Ile Pathmos: one truth by the same types is represented to both: so the one very well may serue for a Commentarie to the other, to let vs see that these creatures are in∣deed neither Beasts nor men, but Cherubims, or Angels.
Now to come to their description; we haue* 1.23 first to consider the place wherein S. Iohn sees them, In the midst of the Throne, and round about the Throne: For vnderstanding of this, take vp the Throne to appeare a little lifted vp from the earth; in the midst vnder it are the bodies of these creatures, and at euery corner looke out their fa∣ces, so are they both in the midst of the Throne, and round about it. This glorious Ruler hath his* 1.24 Throne compassed with holy Angels, not that he needs any of them, but for the greater comfort of his Church; as also to shew the great glory of his Maiestie. Many Aramites came against Elisha in Dothan, his seruant was discouraged, so was not
himselfe; There are more (said he) with vs then are* 1.25 against vs. And many (may we say) are our ene∣mies visible, and inuisible; but more and stronger are the seruants of our God, who stand for vs. Salomon builded a Throne, the like of it was not in any Kingdome, it ascended by sixe steps, and on euery side were grauen Lyons ouer-guilt with gold, but they were without life, and could not punish the Kings enemies: But our King his Throne is compassed with Angels more terrible and strong then Lyons, to teare his enemies in peeces at his commandement. He sent but one of them against Senacheribs▪ Army, and another* 1.26 against the Kingdome of Egypt, no power of man could resist them.
This for their place: the second thing in their* 1.27 description is their nature, to be taken vp, as I said out of their names 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, liuing creatures, figu∣red by Men and Lyons, but indeed as I haue shewed, are Angels. Their name here is gene∣rall and common to all creatures, that haue life, but compare it with other places, and yee shall see they are Spirits, Hee createth his Spirits, his* 1.28 Messengers. An Angell then is a Spirit, but Spiri∣tus creatus completus. When I call him a Spirit, I distinguish him from Lyons, Bullockes, Eagles, that haue bodies without spirits; when I call him a created spirit, I distinguish him from God who is a Spirit, but the Spirit the Creator of all, or as Moses cals him, The God of the Spirits of all flesh.* 1.29 And when I say that an Angel is a spirit complete,
it is to distinguish him from the spirit of man, which to the complete subsistance thereof requires* 1.30 a bodie, which Angels do not, called therefore by Augustine, Personae.
The third thing pointed at in their description,* 1.31 is their number: they are said to be foure, to shadow their sufficiency for their administration and execution of Gods will through all the foure corners of the world; but not as if they were one∣ly* 1.32 foure, and no more; for thousand thousands minister to him, and ten thousand thousands stand before him. The Chariots of God are twenty thousand;* 1.33 yea, The company of Angels is innumerable, saith* 1.34 the Apostle; and so they are indeed in respect of vs, howsoeuer to the Lord, their number be defi∣nite, and certaine.
The fourth thing in their description, is their* 1.35 properties, many manner of waies figured to vs; they are said to haue eyes before, eyes behind, and in the eighth verse, eyes within, figuring their manifold knowledge; for which also Nazi∣anzen* 1.36 called them Secundaria lumina, secondary lights: there is a three-fold sight, which they ne∣uer want; a sight of God, a sight of themselues,* 1.37 and a sight of the creature; by their eies before, they looke vnto God, delighting to behold his face continually, from it are they styled Aphnim. By their eyes within, they looke alway to them∣selues; by their eyes behind, they looke to the creature, whereunto God sends them, they know and vnderstand them, and what they haue to do
with them. If at any time according to the com∣mandement giuen them, they come forth to exe∣cute their message, either of Mercy, or Iustice,* 1.38 on the creature, then do they in such sort looke to the creature, that their eye is neuer turned from the Lord their Creator: Nunquam sic for as exeunt* 1.39 a diuina visione, vt internae contemplationis gaudijs priuentur; they neuer come out in such sort from the sight of the Diuine Maiesty, that they are depriued of the ioyes of internall contemplation, which they haue by beholding him.
Oh! that we had these three-fold eyes, that we* 1.40 might know the Lord, and delight continually to behold him, that we might know the creature so, that in looking to it, we were not intangled with it; and thirdly, that we might know ourselues. But alas, here is our misery, our eyes are behind vs, wee see the workes of God better then we see God himselfe, whereof it comes to passe, that we delight our selues more in the creatures, then in the Lord who made them: we looke so to the creature, that we lose the sight of the Creator; yea, by beholding things without vs, we forget those which are within vs. Salomon saith, A wise mans eyes are in his forehead, and his heart is at his right hand. What wisedome then can be in vs, who are still looking back to those things which of force we must leaue behind vs; and will not look forward to the Lord, with whom we hope to remaine for euer?
The glassie S•…•…a is a figure of this world.
Reuel. 17. 15.
The world sometime fi∣gured by the Moone:
And sometime by the Sea, which is euer waltring, and neuer stan∣deth in o•…•… estate.
Ester. 7.
2. King 7.
It is christal∣line transpa∣rent, because all things in it are manifest to the Lord.
Heb. 4. 13.
Iob. 22.
Psal. 139.
A dehortation from the loue of this world.
1. Cor. 7. 31.
The best plea∣sures thereof, are like the salt waters of the Sea.
Angels descri∣bed, 1. From their place. 2. From their nature. 3. Frō their number. 4. From their properties. 5. From their function.
How by the foure beasts, some vnder∣stand the four Euangelists.
But in truth they figure the company and order of prin∣cipall Angels.
This Vision cōpared with the like in E∣zechiel, will be the more easi∣ly vnderstood.
Ezech. 1.
The foure Beasts in the originall, are foure liuing creatures.
And are ex∣pounded by the Spirit of God, to be Cherubims.
Ezech. 10. 20.
The place of these holy An∣gels, they are in the midst of the Throne and round a∣bout it.
The Throne of God is cō∣passed w•…•…th Angels, not for any need, but to shew his glory, and to comfort his Church.
1. King. 10. 20.
Esay 37. 36.
What Angels are as concer∣ning their na∣ture.
Psal. 104. 4.
Numb. 16. 22.
August. Enchi∣rid. cap. 18.
Of the num∣ber of Angels.
Dan. 7. 10.
Psal. 68.
Heb. 12. 22.
The proper∣ties of An∣gels.
Nazian. orat. 2. de Th•…•…o▪.
How they are said to haue eyes before, eyes behind, and eyes with∣in them.
Gregor. Moral.
Lamentable is our estate for the want of this three-fold sight.