And the four beafts had each of themt fix wings about him, and they were full eyes within,' &c. Rev. iv. 8.

" of

This maketh it very plain, that by these beafts are understood the fix angels, because he afcribeth unto every one of them fix wings a piece. For the angels are defcribed with wings, both in the first and tenth of Ezekiel, before mentioned, and al..fo in the fixth chapter of the prophecy of Ifaiah, where the feraphims are faid to have fix wings a-piece; two to cover their faces, two to cover their feet, and two to

fly with. And they have two wings to cover their faces, because they are not able to endure the inconceivable brightness and glory of God, for he dwelleth in light that is inacceffible. They have two wings to cover their feet, because mortal men are not able to behold the brightness that is in heaven. For we read, that many have been aftonished and dazzled with the glory and brightnefs of angels, fo glorious creatures are they. They have two wings to fly with, to note their prompt obedience and readi nefs to execute the commandments of God, as formerly was fhewed. Moreover, the angels are faid to have wings, and to fly fwiftly; becaufe God by them doth speedily difpatch many purposes, actions and fervices here below: and for this caufe the

6

·

fcripture affirmeth, that he rideth upon the cherubims: that he dwelleth between 'the cherubims; and that he maketh the 'clouds his chariots, and walketh upon wings of the wind.' For as earthly kings in their journey are carried in their molt fumptuous coaches, drawn by the most excellent horfes, to difpatch great business, and many weighty affairs in their dominions; fo the vifions in Ezekiel do fhew that the immortal King is carried moft fwiftly in his chariot of triumph, drawn by cheru bims, as it were by beafts, to direct and over-rule all actions under the fun. Moreover, thefe angels are faid to be full of eyes within,' Rev. iv. 8. to denote not only their fulness of knowledge, but also their inward fight into all heavenly things; yea, even fuch as are moft fecret and hide; for they are of all other creatures most inward with God. None of his children know fo much of his council as they.Furthermore, the angels are here faid to praife God inceffantly, day and night; faying, holy, holy, holy, Lord God Al mighty, which was, which is, and which is to come," Rev. iv, 8., where we may clearly fee, that the angels praife and worfhip God in a burning zeal without wearinefs. For they are not as men, which through their great corruption, are full of

dulnefs and wearinefs in God's worship; but they do always ferve him with indefatigable defires, and therefore are called feraphims, because they burn in the zeal of God; and cherubims, because their de light is to approach near unto him, and to be always about his throne, yea even in his chamber of prefence. They do double and treble this word holy and warble much upon it, because they know full well that he is righteous in all his ways, and holy in all his works, and that all his pro ceedings and judgments are even then weighed in the balance of justice and equity, when to man's fenfe and judgment of reafon, they feem nothing lefs. For his judg ments are as a great depth which man's reafon cannot found. Further, we fee that when thefe beafts, that is, the angels, gave glory, and honour, and thanks unto God, &c. the twenty-four elders alfo fell down ⚫ before him, and worshipped him that liveth for evermore.' Where we may fee, that both faints and angels, do jointly praife and magnify God, and him alone, 4 even that God which liveth for evermore; even that God which was, which is, and which is to come,' that is, the eternal and everlafting God. For the fcripture faith, Praise him, O ye faints, and praise him, O ye angels, that excel in ftrength. And

the twenty-four elders caft their crowns ⚫ before the throne, faying, Thou art worthy, O Lord, to receive glory and honfour, &c.' Wherein we fee, that all the elect do empty themselves of all worthiness to have any glory; acknowledging that their crowns of glory are God's free gift, and that the praise thereof belongeth only to him and nothing to themfelves. And indeed this is the right manner of worshiping God, humbly to afcribe all glory to him, and all shame to ourselves, to give all to him to whom all is due, and nothing to ourselves, who have nothing; for nothing can be given or taken out of nothing.

Now then, to conclude and wind up this fourth chapter, we do clearly fee the fum of the whole is, that the door of heaven was opened unto John, and that he was let in, and called up into the chamber of prefence by a very loud voice, there to take notice of the future ftate of the church, and that the perfon which thus called him was Almighty God himfelf, who is fo glorious defcribed of his throne, his troops and trains of faints and angels, as we have already heard. And all this is to commend and fet forth the authority of this book, whofe Author is fo excellent, yea, fuperexcellent.

CHAP. V.

AFTER this vifion containing the glory

of the divine majefty was fhewed unto John, that he might know from what fountain this prophecy was derived, now in this fifth chapter is taught and fhewed by what means and by whofe mediation, the knowledge of fuch hidden myfteries were revealed unto the church; namely, by the means and mediation of Jefus Christ, in whom only the councils and fecrets of God the Father are opened, and made known unto men. For he is the great Prophet and Doctor of the church, which is come down from the bofom of his Father, and

hath made known unto us whatsoever he • hath received of his Father, as he himself teftifieth.' And the church is commanded by a voice from heaven to hear him, 6 and him alone.'

This fifth chapter containeth three things, generally, Rev. v. 1, 2, 3, 4, 5, 6, 7. First, A defcription of the book, which was in the right hand of God.

Secondly, A defcription of Jefus Chrift, who receiveth it at the right hand of his Father and openeth it.

Thirdly, A defcription of thofe most glorious praifes which are given to Chrift by