the spirit and the bryde say come And let him that heareth say also come And let him that is a thirste come And let whosoeuer wyll take of the water of lyfe free Lyke as almightie God saieth vnto Moyses I am the God of thy fathers â–ª c. euen so saieth the angell here in the person of Christe by the inspiracion of Christes spirite that this prophecy was opened and reueled euen of Christ him selfe thorowe the angell vnto holy Iohn and therfore all men ought to credyte and beleue all these sightes visions and reuelacions And they ought also to be propouned and preached vnto the congregacions for their edifienge that the faithfull maye take diligent hede and beware of the terryble and shameful perels daungers and euyls which shal preuayle in the christen church and shortly aryse and beginne as is alredy happened and shall daylye be fulfylled more and more one after a nother as is before sayd But now howe Christ is yâ—â—oole of Dauid marke this wel for as much as for his sake Dauids kingdom was preserued and his posterite also was preserued in the extreme and troblesome affliccions of the Iewishe nacion vntyll suche tyme as Christ our lorde sautout was borne of the stocke and progeny of Dauid For not withstandynge all the synnes wherwith Dauid dyspleased God and dyd in maner greater and more heynous synnes than Saule dyd yet coulde he vse the helpe of no nother thing fauynge onely of faith in the promes of God whiche assured and promised him that Christ the lorde and promised Messâ—as should be borne of his seede wherin he might well reioyse bothe for him selfe and also for al his posteritie other Kynges and Lordes And therfore our lord sauiour Christ is the tooâ—e and generacion of Dauid by reason of his manhode but concernyng his godheade he hath an vnknowen rysinge vp and begynnynge and an vnknowen commynge furthe of an euerlastinge birthe And lykewyse Christ accordynge to his manhode is a bryght mornynge starre whiche should drawe and allure the eyes of al men vnto him as vnto the risyng vp vnto blisse and vnto all saluacion All this is the voyce of Christ â–ª the brydegrome And now foloweth the voyce and desyre of the bryde and spouse whiche out of a true faithe and an heartye desyre and zeale in all faithfull and electe desireth and wyssheth after the seconde comminge of Christ vnto the latter iudgement and so consequently to inioy the participacion of the blessed and perfyte kyngdome in heauen with all faithfull electe bothe with bodye and soule For all the electe children of God doe hunger and thirst after the honour and glorye of Christ in the kingdome of heauen as well they that are vpon earthe as they that are already in heauen â–ª for they wyshe and desyre in their spirite the fulfyllyng of gods wyll and pleasure wherunto with all humblenes and submission they doe vtterly submitte their wyll for they knowe that his wyll is best and moost perfyte And this desire and wyshe of the faithfull electe â–ª pleaseth God well And althoughe he wyl not heate them at suche tyme as they desyre euen at the very same Moment yet he dothe promyse vnto them his gracious ayde and mercye in the meane tyme whiche he wyll doutles performe And all of mere grace and mercye without any maner of deserte The texte ¶ I testifye vnto euery man that heareth the wordes of the prophecye of this booke yf any man shall adde vnto these thinges God shal adde vnto him the plages that are written in this booke And yf any man shall minishe of the workes of this prophecye God shal take awaye his patre out of the dooke of lyfe and out of the holy â—â—â—â—e and from the thinges whiche are written in this boke He whiche testifieth these thinges saithe be it I come quâ—â—ly Amen Euen so come Lorde Iesu The grace of our Lord Iesu Christe be with you all Amen In this place first after the speakynge of Christ and againe after the speakynge of the holy bryde and of the christen churche maye the holy Apostle S. Iohn speake these wordes in his owne parson as he dyd in the begynnynge of the booke to warne and exhorte al men there by yâ— no man adde any thing vnto this booke as a new vision no more than to any other booke of holy scripture nor take any thing there from as thoughe any thing might be mysunderstande therin and so refused as vnholy and not good For God wyll not suffer any suche thing to be vnpunysshed nor vnaduenged this is the very intent meanyng of these wordes And therfore such men doe amysse and synne very greatly whiche doe refuse this whole booke as thoughe it were not autentical where as it is euident yâ— it hath bene alwayes songe and reade in yâ— holy churche from the begynnynge to the ende Now are those bookes called Apocripha and vnautenticall whiche men might well reade out of the churche priuately by them selues but not in the churche and congregacion Nor it is not lawfull to confirme and mainteyne any maner of doctrine concerninge our faithe and relygion by the auctoritie of any suche vnautenticall bookes except it were in all pointes conformable vnto other holy scriptures And now that that foloweth here after where as he sayeth he which testifieth these thinges saieth c. These wordes maye be referred vnto that that goeth before where Christ speaketh of the callynge of the bryde Euen the same Christe sayeth here at the last ende againe yea I come without doubte take no thought nor thincke it not long the tyme is not long vnto me whiche am that I am Amen that is to saye without any doubt After this dothe holy S. Iohn conclude and ende this booke after the maner of the apostles desiring eâ—nestly the commynge of the kyngdome of Christ â–ª very quickely as all faithfull Christians doe The grace of our Lorde Iesus Christ be with all faithfull electe Christians whiche shall be vntyll the ende of the worlde and specially with them whiche reade this booke with faithe and an holy Christen desyre and mynde Amen ¶ The ende of the Reuelacion of S. Iohn thus brefely expounded by the seruaunt of Christ Leo Iude a minister in the churche of Tigury and translated out of the high Duche by Edmonde Alen. Num. xii Eccle. xlv Hebr. iii. Marke xii Luâ— xxi â— Cor. viii Put aparte for yâ— gospel By whoÌ„ we haue receiued grace and Apostleship c. Grace be with you c. For I loue to see you that I might c. I am debter bothe to the grekes and vngrekes For I am not ashamed of the gospel Abacuâ— â—â— Which withhold yâ— truthe â—n vnrighteousnes c. Because that whan they knew god c. And as they regarded not to knowe God c. Whiche men though they knewe the righteousnes of God c. But we are sure that the iudgement of God c. Either dispisest thou
edified For in dede some there be whiche not somuche as throughly vnderstande themself what they sounded with theyr tongue Of wordes vnderstanden some fruite maye be taken yfye otherwyse thynke conceyue and imagyne that I nowe fyrste came to you and coulde do nothyng but speake with languages what good shall I do you onles I so speake that after I declare vnto you the misterye that I spake by the gyfte of reuelacion or els by the gyfte of knowledge eloquently intreat of such thinges as apertayne to the knowledge of faythe or by the gyfte of prophecie open vnto you hydden misteries or by the gyfte of learnyng teach you some such poyntes as belong to good maners Moreouer euen thynges that haue no lyfe as a pype or a harpe whiche are made and prepared for nothing els but to make a sounde yet except thesame make a certayne distinction in theyr soundes and by conuenient measures and harmony expresse either the argumēt or dittie of the song or els the purpose wherunto the songe moueth that is to saye yf these instrumentes doe nothyng but gyue a sounde what profite or pleasure shall the hearer take synce he can not discerne what is played with the pype or harpe whether it be merye or sadde Or yf the trumpet make an vncertayne voyce not puttyng difference in the veray sounde whether it woulde haue men to begynne battayle or to retreyte backe what auaileth it with a trumpet to make suche a noyse synce the souldiar knoweth not whereunto he is called And euen lykewyse vnles ye speakyng with tongues vtter suche woordes as represente some certayne and knowen mattier to the hearers ye shall speake in vayne synce that whiche is sayed of you cannot be vnderstandē by meane wherof the speakers wordes shall not enter into the hertes of the hearers but shall with theyr vayne noyse onely fyll the ayer Manye and diuerse kyndes of tongues are there in the worlde of whiche euerye one hathe his significacion and voyce The voyce maye of al men be hearde but yf there be to the voyce nothing els adioined in vayne shal one of vs speake to another For albeit eche of vs pronounce our languages well yet because neither vnderstandeth other it chaunceth that bothe I whiche speake Greke seme an aliante to hym that is of Afrike and he agayne an aliante to me being ignoraunt of the Afrike language Wherfore synce ye people of Counthe of youre owne accorde folowe and muche esteeme the gifte of the tongues by mine aduise ye shall applye your selues to the obtayning of hygher matiers that ye to the whole congregacion maye become profitable Whoso therfore hathe the gifte of languages let suche one with prayer desyre of god that he maye also receyue the gyfte of interpretacion Elswyse yf I praye with a tongue vnknowen to the people for an exaumple among the Grecians with the language of the Persiās or yf I speake a language aswell vnknowen vnto my selfe as to other as some are wont to do which delyghte to sing a song in a straunge tongue learned by them withoute booke whiche they vnderstande not themselues in suche case in dede my spirite and breathe vttereth wordes of praier but my soule is without fruit synce I lytle or nothyng profite my selfe thereby and am also paynefull to other and not onely vnprofitable but also to be laughed at What muste I do then I wyll when tyme and place require praye with my voyce but not therewith onely contented I will praye with hearte and mynde and with the instrumentes of my voyce syng oute the prayses of God but not so contented neyther I wyll syng with myne hearte and vnderstandyng adioyning therto the knowledge of the tongue For if thou expresse and syng furth the prayses of God with a language whiche no manne knoweth howe shall the vnlearned whiche aunswereth in steade of the people make aunswere with the vsed woorde Amen when thou haste ended thy prayer of thankes For by puttyng therto this woorde at the ende that is confirmed whiche was spoken before in prayers or Hymnes For as ye knowe this pageante as a manne maye call it hathe diuers partes so that the learned begynne the vnlearned and confuse multitude approuyng that whiche was sayed with one voyce aunswere Amen And howe shall any manne make suche aunswere yf he knowe not what thou sayest For notwithstandyng that thou sayest bee a holy thyng and for thy selfe paraduenture good yet in the meane season the people become nothing better whiche is for that purpose resorted together that by the hearyng of suche as are learned they maye be the better learnyng in the open place how they shoulde lyue at home But leste anye thinke me as one ignoraunte of the tongues not to fauour that gifte as the common sorte of men vseth muche to auaunce and prayse suche poyntes wherein themselues are skylfull and to despise and disprayse suche thinges as they knowe not I geue thankes to God that in the gifte of tongues I go beyonde all you whiche for this knowledge moste stande in your owne conceites For no kynde of language is there vsed among you whiche I cannot bothe speake and vnderstande And therfore whereas I more highly esteme the gifte of interpretacion thā the gifte of tongues it is a profe that I do it not of malice but of an vpright iudgement coumptyng the gifte of tongues a gyfte rather to be vsed in priuate places than in open assemblies For in the churche and assemblye of sayntes rather had I speake foure or fyue wordes that I fyrste vnderstandyng what I saye my selfe maye afterwarde cause that other lykewise vnderstande me than in suche sorte to speake ten thousande wordes as no man els vnderstandeth nor parauenture my selfe neyther The texte Brethren be not ye chyldren in wytte Howbeit as concerninge maliciousnes be chyldren but in wytte be perfecte In the lawe it is wrytten with soundry tongues and with soundry lyppes will I speake vnto thys people and yet for all that wyl they not heare me sayth the Lorde Wherfore tonges are for a sygne not to them that beleue but to them that beleue not Contrarywyse prophecying serueth not for them that beleue not but for them which be leue If therfore when all the congregacion is come together and al speake with tonges there come in they that are vnlearned or they which beleue not wyll they not say that ye are out of your wyttes But and yf all prophecye and there come in one that beleueth not or one vnlearned he is rebuked of al men and is iudged of euery man and so are the secretes of his bert opened and so falleth he downe on his fare and worshyppeth God and sayeth that God is in you of a trueth Therfore brethren synce as I before sayed godly lyfe hath as it were certayne ages and increases endeuour your selues to growe vp from lower to higher giftes that ye seme not alwayes chyldren Certayne gyftes are there
glad tidynges vnto AbrahaÌ„ saying in the shal all nacions be blessed So then they whiche are of fayth are blessed with faythful Abraham Now marke and considre how this my saying scriptures many yeres gon testified and ment that is to wete that al men through fayth should loke for saluacion not onely a fewe Iewes by circumcision That now is preached vnto you by the gospel the same many hundreth yeres gone God promised to Abraham saying in the shal al nacions be blessed and wynne praise But now could it in no wyse be true that al nacions shuld be borne of Abraham and yet through him is the blessyng promised vnto all people as though all were his posteritie as they in dede be not because all are of his bloud and stocke but by resemblyng his fayth For it besemeth children to resemble their parentes Therfore suche as mistrustyng the ceremonies and workes of the lawe haue an vndoubted trust in the promises of the gospel as true children of AbrahaÌ„ shall with theyr faythful father enioy the blessyng promised vnto him from whiche suche shal be excluded as bastardes vnlawfully begotten more worthy to be cursed than blessed as by circumcision trust to be saued The texte For as many as are of the dedes of the lawe are subiecte to the curse For it is writteÌ„ Cursed be euery one that continueth not in all thinges whiche are written in the boke of the lawe to fulfil them For as many as hang vpon the obseruaunces of Moses law whoÌ„ they kepe not in dede but breake are vnder all Goddes indignacion curse The Iewes selfe cannot deny this forasmuche as in the boke of Deuteronomie this wyse it is written cursed be he that continueth not in all thinges whiche are written in the boke of the lawe and doeth not suche thinges as by the lawe are coÌ„maunded By whiche wordes ye see that suche as kepe the lawe ceremonial are not for that promised to be made righteous but the transgressers therof are threatened goddes curse What man is he that is able to perfourme the whole lawe specially synce it is suche a thyng whiche when through inhibicion it hath prouoked men to syn gyueth no strength nor ablenes to suppresse and ouercome desyers The texte That no man is iustified by the lawe in the syght of god it is euident For the iuste shall lyue by fayth The law is noâ— of fayth but the man that fulfilleth the thinges contayned in the lawe shall lyue in them But brieflye to graunt that a man maye throughlye kepe the lawe suche one happely shall among men be taken and accoumpted for ryghteouse but not be lykewyse coumpted before god at whose hande yf no man throughe keping the ceremonial lawe of Moses be iudged for righteous without doubte trewe is it that by the prophet Aâ—acuâ— is wrytten that the righteous lyueth by fayth For as syn is the seede wherof death groweth so is godlye lyfe the begynnyng and wel spryng of lyfe The law hangeth vpon keping of certayne prescript ceremontes and not vpon fayth which ceremonies who so obserueth and kepeth shall lyue in dede â–ª but not the euerlastyng lyfe wherof we are throughe faythe put in assuraunce Looke what righteousnes the lawe gyueth lyke kynde of lyfe gyueth it Among men so is it that whoso breaketh not the rules of the law he is ryghteous and lyueth among men oute of all feare of punishmeÌ„t but before god neither shall he be accouÌ„pted for righteous nor yet for lyuyng vnles he surely truste vpon the promises made in the gospell The texte Christe hath deliuered vs from the curse of the lawe inasmuche as he was made as cursed for vs. For iâ— is written cursed is euery one that haÌ„geth on tree that the blessing of Abraham might come on the gentiles through Iesus Christe that we might receyue the promise of the spirite through fayth Christe only among other was not vnder the curse of the lawe but as an innocente and hurtles lambe to the law nothing endaungered We were in daunger to it and by reason therof accursed whiche wretchednes and curse he delyuered vs from turnyng our offence into innocencie and oure curse into blessing So that muche lesse woulde he haue you nowe vnder the boÌ„dage of the carnal law But howe delyuered he vs Without doubte by that he beyng without all spot or syn vpon his bodye tooke the payne that was for oure trespaces dewe and the curse vnder whome we were toke vpon hymselfe whereas he was from that free and partaker of blessyng Toâ—e he not oure trespaces vpon hym whiche as an offender among offenders for oure redempcion suffered the shamefull vilanie of the crosse For iâ— the boke of Deuteronomie this we reade cursed is euery one that hangeth on a tree And why woulde god haue it so Surelye to the intente that the curse of the lawe beyng taken awaye the blessyng that once was promised to Abraham shoulde in steede of it throughe fayth take place Take place I saye not in the Iewes onlye but in the Gentiles to not throughe the benefite of the lawe whome Christâ— woulde haue abolyshed but by the free mercye of Iesus Christe by whose death we beyng brought agayne into goddes fauour delyuered from the burden of the grosse lawe maye throughe fayth obtayne the blessyng of the gospell promised to Abrahams posteritie the spirituall posteritie I meane and not the carnall Let vs surely truste in god for he wil of his promyse deceyue no manne but what he promised that wyll he perfourme The texte ¶ Brethren I speake after the maner of men though it be but a mannes testament yet yf it be allowed no manne dispiseth it or addeth any thyng therto To Abraham and his seede were the promises made he sayth not in his seedes as manye but in thy seede as of one whiche is Christe But to the intent ye shall the better vnderstand this loe a worldly and familiar example For thoughe betwixt god and man there be no comparison yet a mannes testamente and couenaunte when it is once allowed and ratified no manne either breaketh or putteth any thyng to it contrary to the wyll of the maker howe muche more stable and sure then should the couenauntes and promises of god be God promised Abraham a blessyng whiche by his seede all nacions of the worlde shoulde haue Wherin it is to be obserued and marked that scripture sayde not seedes but seede leste we by Dauid Moses or any other myght loke to haue goddes promise but in his wordes noted the only seede and the verye seede of the euerlastyng Abraham whiche is Iesus Christe into whome throughe baptisme and throughe the receyuyng of the spirite we throughe him loke for the same gyftes whiche god hath already gyuen vnto hym The texte This I saye that the lawe whiche began afterwarde beyonde foure hundred and thirtie yeares dothe not disanull the testamente that was confirmed afore of God vnto Christwarde to make the
wherein he euen that ryghteous iudge shall rendre vnto euerye one reward accordyng to their desertes For it is not for me only that this crowne of immortalitie is prepared but for all them also that laye holde vpon his promysses and kepe them selues vpryght and vndefyled waytynge gladlye for â—â—s commyng among whom I trust thou arte one of the chiefe Doo thy diligence to come to me as shortely as thou canst The pryson hyndreth me that I can not walke hyther and thyther to goe aboute the ghospelles busines and I am for saken al mooste of euerye bodye And to be shorte there are some thynges that I am desyrous to commende vnto the by myne owne mouthe â—ore my departyng The texte For Demas hath forsaken me and loueth this preseat worlde and is departed vnto â—hessalonicâ— â–ª Crescens is gone to Galacia â–ª â—itus vnto Dalmacia Only Lucas is with me â—ake â—arke and bryng him with the for he is profitable vnto me for the ministraâ—yon â–ª and Tichicus haue I sent to Ephesus The cloke that I left at Troada with Catpus â–ª â—â—eâ—â—hâ—â— comâ—est bryng with the and the bokes but specially the parchement Alexander the coppersmyth dyd me muche euyll the Lorde rewarde hym accordyng to his dedes of whom be thou ware also For he hath greatly withstande our wordes Demas hath forsaken me hauyng leauer to possesse thys worldes pleasures than in hope of immortal rewarde to be companion of myne affliccions Vpon this purpose he went to Thessalonica Crescens is gone hence into Galacia for busines that he hath there Titus in to Dalmatia Luke onely is with me for he neuer geueth ouer folowyng me what fortune so euer falleth Whan thou comest bryng Marke with thee for I haue nede of his seruice For I haue sent Tichicus about certaine busines vnto Ephesus And whan thou comest bring the cloke with thee that I left behynde me at Troada with Carpus that I maye weare it both in winter in prison also the reÌ„naunt of bokes that I left behynd me there especially those that are writen in perchemeÌ„t Alexander yâ— copper smyth hath not only forsakeÌ„ me in these stormes but hath also done me much sorow It is not my part to reueÌ„ge it but yâ— lord reward him as he hath deserued of whoÌ„ also be thou ware For he did not onely not assiste me but he did also vehemently withstande our sayinges The texte ¶ At my first answeringe no man assysted me but al forfoke me I praye god that it maye not be layde to their charges Not withstandynge the Lorde assysted me and strenghted me that by me the preaching should be fulfylled to the vtmoste and that all the Gentiles shoulde heare And I was delyuered out of the mouthe of the Lyon And the Lord shal delyuer me from all euyll doynge and shal kepe me vnto his heauenly kyngdome To whom be prayse for euer and euer Amen At the fyrst tyme that I was put to make answere at the Emperours barre no man assysted me all were afrayed and forsoke me Ther fell vpon them a certaine humayne toye I woulde not wyshe it to be imputed vnto them For albeit I was destitute of mans helpe the lorde forsoke me not but assisted me and gaue me strength that the preaching of the gospelles faythe should be perswaded to the vtmost by me and that the fame of it shoulde be spreade abrode vnto the eares of all the gentyles For vpon this consyderacion I suppose his wyll was to haue me tossed aboute throughe dyuerse countries at length to be brought vnto Rome so as that gospelles doctrine should be spred yâ— more farther abroade By the helpe of him that is mightier than any tyranne I was delyuered from the moste rageing lyons cheawes And myne assured trust is moreouer that the same lorde wyll delyuer me also hereafter from al the wyckednesse of yâ—â—â—ked that I shall not shrynke by any occasion from the syncerite of the gospell And yf I shall suffre death here yet he wyll preserue his seruaunt souldiour vnto his heauenly kyngdome vnto whome be glorye for euermore Amen The texte ¶ Salute Prisca and Aquila and yâ— housholde of Onesiphorus Erastus abode at Coâ—thum Trophimus haue I lefte at Miletum sicke Do thy diligence that thou maist câ—â—â— before wynter Eubolus greteth the and so do the Pudence and Lynus Claudya and â—â—â— the brethren The Lorde Iesus Christ be with thy spirite Grace be with you Amen Salute Prisilla and Aquila myne hospte and myne hospetes and Onâ—â—phorus househoulde vnto whom I am very muche bounden Erastus taryed styl at Corinthum To conclude I left Tromphimus behinde me at Myletus very euyll at ease Doe what thou canst to come hyther before wynter maâ—â— the waye to make it latte iournayeng Eubelus greteth the well and Pudeâ—â— and Claudia and all the rest of the brethren The lorde Iesus Christe which hathe alwayes assisted me be also with thy spirite Grace be with you Amen This haue I subscribed with myne owne hande that the Epistle maye be the more surely credited Thus endeth the Paraphrase vpon the later Epistle of the Apostle Paule to Tymothie To the right worshipfull master Iohn Hales his seruaunt Leonarde Coxe wysheth long and prosperouse welfare AFter that the Kynges Maiestie had by the aduyse and consent of his moste deare and prudente vncle my lorde protectoure and other of his moste honourable counsayle vpon certaine iuste consideracions put all the preachours within his graces dominions to silence for a space I howbeit of al the vnworthiest yet neuertheles one of yâ— nombre that is by his Maiestie licenced to declare the worde of god to his people thought it not mete for my parte to let this tyme of sylence to passe ouer onely in myne owne pryuate studyes but in the meane tyme to wryte some thinge that myghte be no lesse frutefull to the readers theÌ„ was my tongue afore to the hearers For this purpose I chose vnto me an autour of venerable antiquitie named Marke the heremite who in the Greke tongue had wrytten two ryght vertuouse and godly treatyses the one of the lawe of thâ— spirite and the other of them that thynke to be iustifyed by their workes But whyle I was on hande with this translacion Master Iohn Olde a man of ryght good learnynge and my very frende brought vnto me the paraphrase of Erasmus of Roterdame vpon saincte Paules Epistle to Titus the whiche I had certaineyeares gone translated into englyshe requiryng that I woulde peruse it againe and amende suche faultes as were therin eyther by the printers neglygence or myne ouersyght And so to place the texte with the paraphrase that it might easyly be perceaued what parte of the paraphrase to what parte of the Epistle is correspondeÌ„t And he shewed me also that as the first tome or volume of the same paraphrase vpon yâ— gospelles and actes of the Apostles was all readye printed so was the printer nowe about to go on hande with the
such sactifices were oftentymes oftred that beynge rather offended therwith he required some one effectuall sacrifice whiche shoulde contynew for euer The texte â–ª Wherfore when he commeth into the world he saieth Sacrifice and offering thou wouldest not haue but a body haste thou ordayned me Butâ—t offerynges also for synne hast thou not alowed Then sayed â— lo I am here In the begynnynge of the booke it is written of me that I should do thy wyll O God Aboue when he sayth sacryfice and offeryng and burnt sacryfices synne offerynges thou wouldest not haue neâ—â—eâ— haste thou alowed them whyche yet are offered by the lawe then sayde he Lo I am here to do thy wyll O god He taketh a waye the firste to estably she the latter â–ª by whiche wyll we are made holy euen by the offeryng of the body of Iesu Christ once for all For the Sonne as it were about to come into the worlde to make God the father mercifull vnto the same with the sacrifice of his owne mooste precious bodye speaketh vnto hym in the mystycall Psalme on thys wyse Sacrifice and offerynge thou wouldest not haue but a bodye haste thou ordeyned me Burnt sacrifices and other sacrifices accusfomablye offered to pourge the peoples synnes thou haste not alowed Than sayed I Loe â–ª sythe that in the begynnynge of the boke I am sygnified to be a sacrifyce I am here to do thy wyll O God Whan therefore he sayeth in these woordes Sacrifyce and offerynge and burnt sacrifices and sacrifices for synne thou wouldest not haue neyther allowedest thou any of these sacrifices whiche were wonte to be offred accordyng vnto the prescription of the olde lawe And immediatlye addeth Loe I am here to obey they wyll O God and to offre a sacrifice pleasaunte and acceptable vnto thy mynde in these wordes I saye he taketh awaye that firste priesthode as dyspleasaunte vnto God to th entent he maye stablyshe the later ther with to satisfye Goddes wyll and pleasure What was this wyll of God who thus lotheth the lawefull sacrifices of the olde testament and greatly desireth a newe kynde of sacrifice For sooth it was this bycause it so lyked his free goodnes towardes vs that his heauenly sonne that is to saye Christe shoulde take vpon hym mannes bodye and dyeng for the synnes of the whole worlde purifie all menne by one sacrifice duely made of their synnes in suche wise that there nedeth nothereafter anye other blodie sacrifices The texte And euery pryest is ready dayly ministring and offeryng often tymes one maner of oblacion wyche can neuer take away synne But this man after he hath offered one sacrifice for sinnes is set doune for euer on the righte hande of god and from hencefurth tarieth till his foes be made his fote steole For with one offering hath he made perfecte for euer them that are sancrified The holy ghoste himself also beareth vs record euen when he tolde before thys is the Testamente that I wyll make vnto them After those dayes sayth the Lorde I wyll putte my lawes in their heartes and in their myndes wll I write them and theyr synnes and iniquities wil I remeÌ„bre no more And where remission of these thinges is there is no more offering for synne Whosoeuer is a priest of the olde testament is constrayned dayly to ministre and oftentymes to offre the same sacrifices agayne whiche howe ofte so euer they be offred can neuer cleane take awaye synnes so that it is an endlesse busynesse to bothe partes that is to saye both to the offerer and to the priest by whom the oblacion is made But Christe thonely sacrifice once offered for the sinnes of al them which haue do or wyl beleue his promyses sytteth now on the right hande of God the father tarryeng for nothynge els but that whiche onely remayneth that is to saye to haue all the membres of his bodye assembled together and vntyll at the length it come to passe accordyng as it is promysed in the Psalme that his enemyes who are rebelles agaynst the ghospel be made his foote stoole But in the meane season he nedeth not to offre him selfe agayne for vs because that with one oblation he hath sufficiently perfited all those for euer whiche haue deserued to be sanctified thoro we faith in suche wise that none of our olde synnes can be layed vnto oure charge That I saye nowe euen the holy ghoste hym selfe witnesseth speakyng by the mouth of the Prophet and shewyng long before that the same thyng shoulde be whiche we see alreadye come to passe His wordes are these This is the testament that I wyll make vnto them after those dayes sayeth the lorde when I shall put my lawes in their heartes and write them in their myndes and their synnes and iniquities wyll I remembre no more muche lesse then wyll I take vengeauÌ„ce for the same Furthermore after that al synnes be once pardoned for euer what nede is there of the Iewishe sacrifices whiche were made to pourge and take awaye synnes The texte Seyng therefore brethren that by the meanes of the blode of Iesu we haue libertie to entre into the holy place by the newe and lyuyng way whych he hath prepared forvs through the vayle that is to say by his fleshe And seing also that we haue au hie pryest whych is ruler ouer the house of God let vs draw nygh wyth a true hert in a sure faith sprynkeled in our hertes the euil conscince put away washed in out bodyes wyth pure water Let vs kepe the profession of our hope without wauering for he is faithfull that promised and let vs consider one another to the intente that we may prouoke vnto loue vnto good workes not for saking the felowship that we haue among our selfes as the manet of some is but let vs exhort one another and that so muche the more bycause ye se that the day draweth nygh Seynge therefore brethren that the conscience of synnes is taken awaye whyche feared vs to make intercession to almyghtie God and that we haue an assuraunce gyuen vs to entre into the holy place let vs trustyng vpoÌ„ the most sacred bloud of Iesu which he shedde for our reconciliacion and therby opened vs awaye and entraunce farre dyuerse from the olde waye that is to saye a freshe newe lyuynge and euetlastynge waye whiche after it is once opened can neuer be shutte agayne the whiche waye he beganne vnto vs entryng in fyrst of all thorowe the vayle that is to saye by his fleshe where with his Godhed was couered for a tyme in this worlde â–ª and after the same fleshe was assumpted and taken vp into heauen heuenly thynges were opened And sythe we haue a greate pryest promysed of God after the order of Melehisedeche whom God hathe made ruler ouer all his house that is to saye ouer the Churche chatholyke the whiche churche he gouerneth not as a ministre but as thautour and Lorde thereof lette vs also
and vnto Laodicia The lordes daye is the sondaye whiche the holy Apostles thoroughe the holy goost which they receyued at whytsontyde did institute to be sanctyfyed and kept holy of the Christen churche in the steade of the Iewes Sabboth day not without very necessarye laudable and expediente consyderacions Eusebius wryteth that S. Iohn dyd rule the churche of Ephesus after S. Paules death and lyke wyse also the other churches in Asia and therfore was commauÌ„ded of Christ in this place to sende this wrytynge vnto them forasmuche as he know them best so that in processe of tyme it myght be common vnto all churches for their edefyeng instruccion as it came also to passe And vnto theÌ„ also he wrote his gospel after that he was delyuered out of Pathmos against yâ— heretykes whiche began at that tyme to ryse The texte ¶ And I turned backe to se the voyce that spake to me And whan I was turned I sawe seuen golden candelstyckes and in the myddes of the candelstyckes one lyke vnto yâ— sonne of man clothed with a lynnen garment downe to the fere and gyrde aboute the pappes with a golden gyrdle His heade and his heares were white as whyte woll as snowe and his eyes were as a flame of fyre and his fere lyke vnto brasse as thoughe they brent in a fornaâ—â— and his voyce as the sounde of many warers And he had in his ryght hande scueÌ„stâ—rres And out of his mouthe went a sharpe two edged swearde And his face shone euen as the sunne in his strength What is sygnifyed by the seuen golden candelstyckes and by the vii starres that shall Christ himselfe hereafter declare whiche beyng very god yet he was in euery condicion synne excepte lyke vnto vs all after his mans nature And with his spirite ayde and gouernynge he is present in all churches and shall so remayne vntyll the worldes end He is clothed with innocencye holynes by reason wherof he made oblacion not for his owne but for our synnes He is also gyrded with heauenly myght and power alwayes redy and glad to helpe the faithfull He is the heade full of godly and heauenly wysedome whiche knoweth all thinges from euerlastynge He loketh with a fearfull face and with a terryble and grim countenaunce against al vnfaythfull but a pleasant and louyng countenaunce she with he towarde the electe and faythfull beleuers He is ready with his hote flamynge and burnyng fete to stampe in peces and to destroye the wycked and vngodly His voyce is the holy gospell whiche neyther all the gates of hell all the power vpon earth in hell nor all his enemyes can ouercome all thoughe Paule at the begynnyng beyng blynde and ignorante thought hoped the coÌ„trary The wicked Emperoure Nero lykewyse dyuerse other But they all withall suche lyke were alwayes stryken and ouercomme with the sworde of the almyghtye worde of god And vnto the godly and faythfull the ioyfull and comfortable syght of him is more pleasant and delectable than the bryghtnesse or clearnes of the sonne can be vnto any earthly creature The texte ¶ And whan I sawe him I fell at his fete eueÌ„ as dead And he layde his right hande vpon me sayinge vnto me feare not I am the first and the laste and aâ— alyue and was dead And beholde I am alyue for euermore and haue the keyes of hell and of death Wryte therfore the thinges whiche thou hast sene and the thinges whiche are and the thinges whiche must be fulfylled her after the mysterye of the seuen starres whiche thou sawest in my right hande and the seuen golden candelstyckes The seueÌ„starres are the messengers of the seuen congregacions And the seuen candelstyckes whiche thousawest are the seuen congregacions If this holy Apostle and Euangelyst a dysciple whom Christ loued were not able to suffre nor abyde the presence of Christes glorified manhode Howe wyll the wicked enemyes of the truth and of all godlynes abyde it or what wyll they doe Howe Christ is the firste and the laste god and man the very laluacion it selfe and yet crucified as a synner and how he rose vp againe from death ascended into heauen and receyued power ouer al creatures it nedeth no further interpretacioÌ„ And againe the holy congregacions or churches haue their propre peculiar angels to leade them to guyde them to wayte vpoÌ„ them to serue them and after gods ordinaunce to defende and preserue them The seconde Chapter The texte ¶ Vnto the messenger of the congregacioÌ„ of Ephesus wryte these thinges sayeth he that holdeth the seuen starres in his right hande and that walketh in the myddes of the seâ—tâ— golden candelstyckes I knowe thy worckes and thy labour and thy pacience and howe thou câ—â—nest not forbeare them whiche are euyll and hast examined them whiche saye they are Apostles and are not and hast founde them lyars and hast suffred And haste pacience and for my names sake hast labored and hast not faynted WHat maner a churche was at Ephesus how Paul behaued hym selfe wrought there howe Tymothye preached taught there and what the false prophetes dyd there enterpryse is to be sene in the Epistle of S. Paule to the Ephesians and sufficientlye descrybed of Erasmus in the Paraphrases of that Epistle And reade more thereof in the christen and godly story of Eusebius in the. v. boke and xxiiii chapter And by these wordes mayst thou vnderstande the hyghe prayse and commendacion of their faythe wherof their good workes beare sufficient wytnes and recorde And this is also to be noted by this place that men shoulde not lyghtly nor rashely beleue all maner of doctrine but first trye and proue whether it be of god or no and to ouercome conuince al maner of errours false doctrine onely with the worde of god whiche is not contrary vnto it selfe yf one place be iustly compared with another but it is profytable vnto the true perfyte vnderstandynge knowledge of god In Iohns tyme as S. Paule was come vnto Rome there were certen heretykes at Ephesus namely Cherinthus Hebyon and after them MarcioÌ„ lyke as there were also in Paules time Himeneus Alexander Philetus Hermogenes But al these wer ouercome with muche adoe thorow long pacieÌ„ce by yâ— godly bishops which were at Ephesus one succedyng another as Eusebius maketh mencion The texte Neuertheles I haue somwhat against thee because thou hast left thy first loue RemeÌ„bre therfore fâ—oÌ„ whence yâ— art fallen repent doe yâ— first workes Or elles I wyl coâ—â—e vnto the shortely wil remoue thy candelsticke out of his place excepte yâ— repeÌ„t But this thou hast because thou hatest yâ— dedes of yâ— Nicolaitans which dedes I also hate Let him that hath eares heare what the spirite sayeth vnto the congregacions To him that ouercommeth wyll I geue to eate of the tree of lyfe which is in the myddes of yâ— Parady â—e of god Out of yâ— faintnes and coldnes of
thankes to him that sate on the seate whiche lyueth for euer and euer the foure and twentye elders fel downe before him that sate on the trone worshypped him that lyueth for euer cast their crownes before the trone sayinge thou arte worthye O lorde our god to receaue glorye and honour and power for thou hast created all thinges and for thy wylles sake they are were created One creature geueth euermore occasion to another to knowe and to honour by al meanes possyble the vnsearcheable highe maiesty power wysoome and mercy of the onely creatour and maker al the world knowledgyng al goodnes that can be founde or sene in all maner of creatures to come onely of God whiche is the well sprynge of all goodnes And for that cause he is onely to be honored inuocated and feared with all reuerence and submission as muche as euer is possible for al creatures to performe which haue all that they haue what soeuer it be lyfe power actiuite and altogether of god and can ascribe nothing that good is vnto them selues The .v. Chapter The texte ¶ And I sawe in the right hande of him that sate in the trone a boke wryten within and on the backe syde sealed with seuen seales And I sawe a stronge aungell whiche preached with a loude voyce Who is worthy to open the boke and to lose the seales therof And no man in heauen nor in erth nether vnder yâ— erth was able to open yâ— boke nether to loke theron And I wepte muche because no man was founde worthy to open to reade yâ— boke nether to loke theron And one of the elders sayd vnto me wepe not Beholde a lyon of the trybe of Iuda the rote of Dauid hath optayned to open the boke to loce the seuen seales therof THis boke in the hande of god is the holy scripture and doctrine of god inspired by the holy goost written thorowe the prophetes sealed vp and vnknowen vnto all men whiche wyll enterpryse to reade and interprete it after their naturall reason and after the capacyte of their owne suttyll wittes onely whether it be after the spirituall sence or after the very letter For yâ— which cause fewe of the cyuyll and polytique learned men geuen altogether vnto worldly wysedom dyd euer but lytle medle with this booke or beare any minde vnto it And therfore Ezechiel and Daniel were commaunded to set a locke vpon it notwithstandynge that this booke is the truth necessarye and profytable for al the electe children of god to beleue But that man alone and none els can open this booke at all tymes whiche hath the spirite of Christ neyther dyd any other euer open it from the begynnynge For lyke as Christ was alwayes present with the Patriarkes and Prophetes in al suche thinges as concerned his honour rulynge instructyng yâ— faythful churche thorow faythe Euen so was the spirite of god present in all the electe plentyfullye to directe them in al matters concerning the necessitie of their saluacion althoughe secretly not manyfestly Wherfore truly this booke is shut vp vnto all worldly and natural reason not onely vnto the heathen but also vnto the fleshely Iewes with their stony hartes as the most part of them were and vnto all suche as without the spirite of Christe doe enterpryse to medle with the wrytinges of holy scripture And therfore Iohn bewayleth the ignoraunce and blyndnes of the Iewyshe people and that not without a cause But yet this comforte hath he that it wyll amende and be better at suche tyme as the spirite of Christe thorowe the merytes of the death and passion of Christ shall take awaye the blyndnes of all maner of errours bothe of the heathen and of the Iewes And then thorowe the spirite of god in the apostles shall be opened the mysteries of the holy gospel which were hidden in tholde testament not onely vnto the good Iewes but also vnto the heathen whersoeuer they dwel in yâ— world This hath Iesus Christ yâ— sauiour of yâ— world deserued brought to passe with his lyonyshe might with his shepâ—she symplicitie mekenes with his pacience wyllyng passion eueÌ„ according as the prophetes dyd tell signifie long before And specially Iacob in his blessing ouer the trybe of Iuda For the which cause Christ is called a Lion of yâ— tribe of Iuda And he is also named of Esay and of other prophetes of Dauids stocke As S. Mathew declareth in the genealogie of the birth of Christ yâ— he is not onely the sonne of Abraham and Iacob but also the sonne of Dauid The texte ¶ And I behelde lo in the myddes of the seate of the foure beastes in the myddes of the elders stode a lambe as thoughe he had bene kylled hauynge seuen hornes seueÌ„ eyes which are the seuen spirites of god sent inâ—o al the world And he came toâ—e the boke our of the right hande of him that sate vpon the seate And when he had taken the boke yâ— foure beastes .xxiiii. elders fell downe before the lambe hauyng euery one of them harpes golden vyalles full of odoures which are the prayers of sainctes and they songe a newe longe saying thou art worthy to take the boke to open the seales thereof for thou wast killed and hast redemed vs by thy bloude our of al kinredes tonges people nacions and hast made vs vnto oure god kynges and priestes and we shall raygne on the earthe By the declaracion of the wordes before maye this that foloweth wel euideÌ„tly be vnderstande Euen as yâ— foure euangelistes haue described Christ to be the lambe yâ— was woryed slayne ful of the giftes of yâ— holy goost accordynge vnto the nomber of yâ— seueÌ„ principal articles of our christen faith coÌ„cerning Christ namely of his manhode his passion his buriall his resurreccioÌ„ his ascensioÌ„ the sendynge of the holy goost his coÌ„mynge at the latter daye to iudge the whole worlde All whiche articles are spred a brode knowe vnto the whole world and once receyued thorowe the gospel preaching of the Apostles And thus is the desyre of al the holy patriarkes prophetes fulfilled whiche desyred nothinge more hartely thaÌ„ the manifestacion of the honour of god the true knowledge loue religion of the very true onely one god Whiche thing is come to passe thorow the spreadyng abrode of the gospel thus is the swete smellyng oblacioÌ„ of thanckes geuynge institute begon in al the world all maner of old stynekyng ydolatry is abolyshed And thorowe Christe his holy Apostles the true honour and religion of god is spred abrode preserued And the synne of al the world is cleane wyped away thorow the bloude of Christ once offered vpoÌ„ the crosse And the errors and supersticion of al people with all false seruice of god is vtterly suppressed the rightuousnes of the true faith is restored the
shoulde all together be fulfylled that all prophetes dyd euer prophecye of the kyngdome of Messias the sauiour of the whole worlde whiche is the hyghest misterye Of the whiche thinges all patriarkes and prophetes yea and the apostles also and Christ him selfe dyd speake namely of the tyme of the kyngdome of heauen that was commyng and of the commynge of Christ in his highest honour and glorye whiche shal be manifest and knowen vnto all men and vnto the whole world The texte ¶ And the voyce whiche I hearde from heauen spake vnto me againe and sayde go and take the lytle boke whiche is open in the hande of the angell which standeth vpon the sea and vpon the earth And I went vnto the angell and sayde to him geue me the lytle boke and he sayd vnto me take it and eate it vp it shal make thy belly bytter but it shal be in thy mouthe as swete as hony And I toke the lytle boke out of his hande and eate it vp and it was in my mouthe as swete as â—onâ— and assone as I hade eaten it my bellye was bytter And he sayde vnto me thou must prophecye againe amonge the people and nacions and tongues and to many kynges At this place myght the begynnyng of the .xi. muche more conueniently haue bene appoincted but it is no matter Iohn in the person of all faithfull christians and specially in the person of them whiche should be teachers in the churche of god as the holy bysshops and other apostolicall men heareth the voyce of God speakinge thus vnto him If thou wylt doe and performe thy office and vocacion truly and iustly than goe thy waye and appointe thy selfe therunto withall thy might and power and take in thy hande the holy open and mooste cleare cronicle booke of the holy gospell and worde of God receyue the same and the holy vnderstandinge therof from the holy goost thorow feruent praier And reade therin with faythe loue and moost earnest zeale of Christ hym selfe But he telleth him before that he shoulde not onely reade or synge it wryte or endyte it but that he shoulde with a moost gredy desyre euen deuoure it vp as a foode from God and as the heauenly breade of all faythfull beleuers and that â—e dygest it in to his bowels as a moost cleane and holsome foode Whiche thing can not come to passe with out bytternes of repentaunce and of sorowe and heuynes of the hearte and conscience And specially vnto him that knoweth so muche of the wyll of God and feleth that his spirite is so weake and frayle and his fleshe so wylde and dysobedient and his mynde so stubbourne and obstinate against the spirite of god Or els it may be thus vnderstandeÌ„ that whan a man vnderstandeth the worde of god and knoweth that it ought to be spred furth vnto other that is to saye to the whole churche of God and that the truth ought to be spoken vnto the blynde worlde and that it can not yet be done with out great perell danger of bodye and lyfe than is it doutles bytter vnto him But yet not withstandinge it is swete in the mouthe thorowe the comforte and ioye of the truth and thorowe the ioyful promes of the gospell of rightuousnes and holynes thorow Christ the sauiour of the whole world in al tymes Al this did Iohn in a vision and toke also further instruccion thereof as foloweth ¶ The .xi. Chapter The texte ¶ And then was geuen me a rede lyke vnto a rodde and it was sayd vnto me Ryse meat the temple of god and the aulter and them that worshyp therin and the quier whiche is within the temple cast out and meate it not for it is geuen vnto the Gentiles the holy citie shall they treade vnder fote xiii monethes And I wyll geue power vnto my two witnesses and they shall prophesye a thousande two hundered and .ix. dayes clothed in sacke clothe These are two olyue trees and two candelstyckes standynge before the God of the earth And yf any man wyll hurte them fyre shall procede out of their mouthes and consume their enemies And yf any man wil hurte them this wyse must he be kylled These haue power to shut heauen that it rayne not in the dayes of their prophesyinge and haue power ouer waters to turne them to bloude and to smite the earth with all maner plages as often as they wyll THe lorde doth teuele and shewe vnto Iohn that he wyll vysyte and reforme his churche beyng so sore fallen and decaied whaÌ„ tyme shal be thorowe apostolical men and godly parsons which haue eaten vp and dysgested the booke of god and with great swetnes and plesantnes haue bene feruent and earnest to further and to set furth the wyl of God And thus he geueth hym a â—eâ—wande in his hande as he dyd also vnto Ezechiell to measure to serche out the rightuousnes of the churches and the state of euery one And specially of them whiche by reason of their office and vocacion ought to haue a speciall respecte and regarde to the seruyce of god among the whiche the bysshops and the highe most speciall doctors and teachers of the churche whiche are vnderstande and ment by the quiere for as muche as they are maisters and rulers of the quiere were the mooste wicked and vngodly And they are compared and lykened vnto the heathen and were geuen and delyuered vp vnto them to be punysshed For the heathen and vngodly and supersticious people geuen to al ydolatrie whether they be spiritual or secular they shal treade down destroy and defyle the churche of Christ a long time whiche is to be vnderstande by the xlii monethes the is to saye .iii. yeares an halfe whiche might well sygnifye .iii. hundreth yeares an halfe from the tyme that muche false doctrine many supersticious ceremonies came first into the churche against the manifest worde of God Whiche thinges sprang vp thorow yâ— pompe pryde couetousnes and presumpcion of the spiritual prelates watchmen as they named them selues and so ought to haue bene in dede by their office callyng The two witnesses of repentaunce amendement of lyfe which should take the gospel in hande againe and should restore bryng forthe the booke againe are Enoche Elyas For in the wicked tyme of the Cainites before Noes floode Enoche studyed went about without doubte bothe with word dede to reforme the world to reduce them vnto the true faith in God perfyght loue to their neyghboure againe Wherunto he was moued by the holy goost whiche did worke speake in him yea parauenture also did write thorowe him For there were once bokes of Enoche whiche nowe are not to be gotten And lyke wyse did Elyas also in yâ— time of the lawe but with a wonderfull zeale feruentnes both in word deed thorow the mocion of the holy goost whiche worketh in the ministers
this worlde as he is also in the hartes of the vngodly and supersticious heathen and ydolaters whiche knowe nothing of the onely true lyuynge God The texte ¶ And I sawe one of his heedes as it were wounded to death and his deadly wounde was healed And all the worlde wondred at the beaste and they worshipped the dragon whiche gaue power vnto the beaste and they worshipped the beaste sayinge who is lyke vnto the beaste who is able to warre with him This Empire of Rome dyd suffer muche at the beginning and was ofte tymes very feble and many tymes deadly sycke by the meanes of the daylye continuall vproares and sedicions of the nobilitie against the commons and againe of the kynges against them bothe In so muche as at length they made and suffered great battels amonge them selues vntil the dominion at the laste came in to one hande and so was thought to be healed and safe againe As than had they y◠who le earth vnder them but they honoured and serued the deuyll and false goddes the enemies of God of all truth and true godlynes Vnto these goddes of theirs dyd they ascribe the fortune and successe of their power and of their kingdome And so dyd their subiectes lykewyse whiche dyd honour the Romaynes for goddes and toke and estemed them for inuincible The texte ¶ And there was geuen vn to him a mouthe that spake great thinges and blasphemyes and power was geuen vnto him to do two fourtye monethes And he opened his mouthe vnto blasphemye against God to blaspeme his name and his tabernacle and them that dwell in heauen And it was geuē vnto him to make warre with the sainctes and to ouercome them And power was geuen him ouer all kinred and tonge and nacion and all that dwell vpon the earth worshipped him whose names are not wrytten in the boke of lyfe of the lambe whiche was kylled from the beginning of the worlde Bothe Iewes and false christians of very pryde malice and obstinacye haue blasphemed and persecuted the God of Israell and the christen faith Christe him selfe also the sauiour of y◠worlde with deede worde statutes lawes and that a great deale ouerlong Through Pilate their depute thei put our sauiour Christ vnto death and all the Apostles also vnder their regiment and iurisdiccion vntill the tyme of Constantyne and also more than .iii. hundred yeares afterwarde Here haue we again .xlii. monethes for .iii. yeares an halfe and by these .iii. yeares an halfe is vnderstanded thre hundred yeares an halfe in whiche time y◠name of the true God of our sauiour Christ hath bene wonderfully manyfolde wayes blasphemed shamefully dyshonoured in his moste faithful seruantes ministers whom they haue most cruelly tormented put to most painful death throughout y◠who le Romishe Empire onely for the true faithes sake in y◠onely one god His tabernacle that is to say y◠temple of Ierusalem did they pollute breake downe withall y◠seruice religion of God And after that they began a sore battel persecuciō against the christen faithe against al faithful beleuers throughout y◠who le world by their deputes In so muche that all the worlde must honour the kyngdome dominion of Rome and be obedient therunto onely the holy electe excepte whiche obserued y◠word of God and his wyll and refused their ydolatrie And therfore a great nomber dyd suffer and were put to death by them The texte ¶ If any man haue an eare let him heare He that leadeth into captiuite shall goe into captiuitie he that kylleth with a swearde muste be killed with a swearde Here is the pacience and the faithe of the sainctes As thoughe he woulde saye wilt thou heare howe the pryde abhominacion and tyrannye hath or shall haue an ende Than heare in one worde howe the Assirians Bybylonians Medes and the Grecians had an ende And euen so shall Rome also Lyke as y◠hath ouercome robbed spoiled murthered shamed and condemned all the world euē so shall it be serued againe also And so shall it happen vnto all them that doe lyke vnto them as Christ sayde in the garden And therfore the angell and S. Iohn exhorte all christians that are combred and oppressed with persecucion and him selfe also whiche was banysshed into Pathmos condemned of Domicianus for God and the true faithes sake vnto pacience in perfyte faithe in God whiche shall once geue and sende a prosperous a blissed ende vnto al suche afflicciōs And shal eyther reforme y◠rageing Romyshe kingdome or els shal vtterly destroye it as he hath done the other The texte ¶ And I behelde another beast comminge vp out of the earth and he had two hornes lyke a lambe and he spake as did the dragon And he dyd all that the first beast could do in his presence and he caused the earth and them whiche dwel therin to worship the first beast whose dedly wounde was healed And he dyd great wonders so that he made fyre come downe from heauen in the syght of men And deceaued them that dwelte on the earthe by the meanes of those signes whiche he had power to doe in the syght of the beaste saying to them that dwelt on the earthe that they shoulde make an ymage vnto the beaste which had the wounde of a swearde and dyd lyue Whan as the Romyshe kyngdome after the tyme of Iulyanus began to be diuided into the east and west and to diminishe for a ceason than began a newe Romyshe kingdome and iurisdiccion namely the Popes pompe which was not onely in the spirituall iurisdiccion as he dyd first pretende with his wordes but also in secular power and toke vpon him this power euen with the sworde And for this cause this beast hath .ii. hornes not with out a cause And yet he wyll be named lyke the lambe and Christes deputie or vicar and wyll haue all power as Christ hathe bothe in heauen and in earthe This beastes dragonishe speache maye well be estemed and taken for none other but for y◠bloudye murtheringe suspendynge excommunicatinge and banysshinge of the good Emperour of the Grecians because he dyd take al ymages out of the churches and also the godlye byshoppes of the Grecians because they woulde haue kepte their Easter as they had learned of saincte Iohn the Apostle This dyd no angell commaunde hym to doe nor yet the worde of God but onely this dragon or destroyer This kingdome of papacie toke vpon it all the power of the first beast the romyshe Emperour and compelleth the christians to ydolatrye and the seruice of false goddes vnder a priuie colour and a secret pretēce as to further the true faithe the honour of the holy sainctes of the martirs of the seruauntes of Christ and of Christ him selfe By the meanes of the whiche pretence it came to passe in processe of tyme that men did honour and worship euen the very deuyll in
am Iohn it is as muche to say as thus yf ye beleue my preaching of Christ in other matters because I am the same Iohn whiche was conuersaunte and lyued with Christ than beleue me in this booke also because of the visions syghtes and sayinges which I haue seene hearde my selfe and haue written in this booke And I knowe also and am assured that this angell was an holy angell and therfore I for feare and reuerence woulde haue worshipped him as a seruaunt and minister of God and I dyd also worship him and fell downe at his feete to worship him that I might seme to shewe thankefulnes vnto him for the infinite benefite and grace that he reueled and opened vnto me suche highe and holy secrete misteries But he woulde not accept and receyue suche honour and worship at my handes nor was not content therwith wherby I am taught that I should vtterly honour and worship none but onely the almighty God And althoughe the nature and dignitie of angels be higher than the state and dignite of man yet by the reason of the manhode of Christ and by the reason of the saluacion of mankynde thorowe Christ the nature of man is exalted aboue all angels And therfore from hence forthe the angell wyll not be hygher estemed than as a felowe seruaunt of all men vnto the lorde And lykewyse our sauiour Christ nameth himselfe a felow brother of his disciples and that also after the resurreccion And also the angel nameth Iohn in this place a brother and felow of yâ— apostles onely for this booke and sheweth how acceptable they are vnto the lorde namely reputed euen as the brethren of Christe whiche doe esteme this booke and beleue the wordes whiche are written therin And therfore no man ought to esteme this booke lightly nor to contemne it for as much as in many places it teacheth the misteries of Christ very euidentlye Althoughe in dyuerse thinges prophecied in this booke whiche haue not yet beue sene to be fulfylled because they concerne this tyme of ours the latter tyme it is somewhat darke and obscure The texte ¶ And he sayde vnto me seale not the sayinges of the prophecye of this boke For yâ— tyme is at hande He that doeth euyll let him do euil styll and he whiche is fylthye let him be fylthye styl and he that is righteous let him be more righteous and he that is holy let him be more holy And beholde I come shortly and my rewarde is with me to geue euery man according as his dedes shadie I am Alpha and Omega the begynnyng and the ende the first and the last Blessed are they that doe his commaundementes that theyr power maye be in the tree of lyfe and maye entre in thorowe the gates into the citie For without shal be dogges and inchaunters and whoremongers and murcherers and ydolaters and whosoeuer loueth or maketh leasynges In the olde testamente before the commynge of Christe the Prophetes were partly commaunded to seale their prophecyes for lyke as the fulfyllynge of suche thynges as were prophecyed and promised was fatte of euen so myght many dyuers opynyons be amonge the interpreters But here in this place the angell commaundeth Iohn that he should not seale the boke for as muche as suche matters as are prophecied therin shoulde be fulfylled very shortly As it is euydent that dyuerse of them were fulfylled immediately yea euen the great and notable vision of the subuersion and destruccion of the citie of Ierusalem and of the death and banyshment of the Iewes was alreadye fulfylled for the whiche cause he dyd prophecy nothing of it but of dyuerse other thinges which were yet to come he dyd prophecye And therfore also after this booke he wrote his holy gospel of the godheade of Iesus Christ against certen heretikes And therfore he saieth the tyme is at hande for the whiche cause men must suffer the wicked to worke accordynge vnto their wickednes for they shall not practyse it long Men must suffer the wicked Iewes and hethen whiche so wylfullye and maliciouslye doe noye and persecute the faithfull christians to take theyr pleasure Let the false apostles heretikes and hipocrites whiche pretende great holynes althoughe they be shamefully defyled as well inwardly as out wardlye let them remayne defyled and wicked it shall shortely haue an ende the iudgement of God hangeth ouer their heades But he that doeth well and rightlye nedeth not to feare the iudgement and comming of Christ He that is holy thorowe true faithe and loue towarde Christ the same desiereth ernestly from day to daye the commynge of Christ vnto the last and generall iudgement And as sone as he seeth any of those tokens happen which haue any lykelyhode of the approchinge of the end of the worlde and whiche shoulde come to passe before than he lyfteth vp his heade and sygheth and wysheth for the commynge of Christ most desierously that he might be sone rid and delyuered from yâ— myserp and wretchednes of this worlde But now thou Iohn marke and take good hede I wyll come shortly and bringe the rewarde with me for al them that haue laboured and done eyther good or euyll For the tyrannes and workers of iniquite wyll I punyshe with dystresse plages and all other blasphemers lykewyse I am the begynnynge of all thinges I haue created the worlde because I am the worde by the whiche God hath created all thinges And I am also the end for the last daye shall be my daye whan as I shall come to iudge the quicke and the deade They performe and doe gods commaundementes which in true faith and loue indeuour themselues with al diligence to doe the wil and pleasure of God with holy workes vertuous exercises whansoeuer they haue any trouble or a ouersite than they call and praye vnto god for grace and mercye for Christes sake whose rightuousnes they take for the oblacion and ransome for their synnes offerynge vp vnto him the sacrifice of thankesgeuynge with a true and perfyte faythe in the mercye of God thorowe Christ Iesus Suche true faithfull men are lyke vnto a frutefull tree that begynneth to budde out whiche in due tyme bryngeth furthe muche fruite And suche true faithfull beleuers can onely enter thorowe faythe into the Christen churche here vpon earthe and whan the tyme commeth they shall also enter in to the heauenly churche But the vnfaithfull doe shewe and declare also theyr frutes of all wyckednes and fleshely lustes wherin they defyle them selues euen lyke swyne and become shameles in theyr synnes lyke very dogges For the whiche cause they can not enter in to the righte christen churche and congregation neyther sorcerers inchanters whoremongers murtherers worshippers of ydols nor any suche as make lyes of malyce and of an euyll conscience The texte ¶ I Iesus sent myne angell to testifie vnto you these thinges in the congregacions I am the rote and the generacion of Dauid and the bright mornynge starâ—e And