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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	ghost_n	holy_a	spirit_n	3,926	5	5.5026	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B11837	A hundred sermons vpo[n] the Apocalips of Iesu Christe reueiled in dede by thangell of the Lorde: but seen or receyued and written by thapostle and Eua[n]gelist. S. Iohn: compiled by the famous and godly learned man, Henry Bullinger, chief pastor of the congregation of Zuryk. Newly set forth and allowed, according to the order appoynted in the Quenes maiesties, iniuntions. Thargument, wurthines, commoditie, and vse of this worke, thou shalt fynd in the preface: after which thou hast a most exact table to leade thee into all the princypall matters conteyned therin.; In Apocalypsim Jesu Christi. English	Bullinger, Heinrich, 1504-1575.; Daus, John.	1561 (1561)	STC 4061; ESTC S107053	618,678	759

and fraternities of Sainctes vnlesse they had ben the Apostles of that great abominable Antichrist The testimony of Iesus Christe Moreouer the Angell him selfe expoundyng agayne his owne wordes sheweth what is the testimony of Iesu Christ For the testimony of Iesu is the sprete of Prophecie And the sprete signifieth reuelation or vnderstandynge and prophecie the propheticall and Apostolical doctrine And therefore the sense is the testimony of Iesu Christ is no other thing but the reuealyng of the doctrine of prophetes and Apostles in the minde of the godly through the holy ghost and fayth And therfore the Apostles in the gospel are called witnesses and the gospell a testimony And to testifie is to preach Of the whiche exposition such an argument maye be gathered the cause of thy worshippyng Iohn is doubtles that excellent reuelation and prophecie vnto thee by me reuealed But yf I should therefore seme worthie to be worshipped for that there is in me an excellent sprete of Prophecie by the like reason shalt thou worship al thy bretherne in whome is the same sprete of prophecie to witte the testimony of Iesu the true fayth But where thou seest and thy selfe art compelled to graunt the same to be very absurde I perceiue it to be absurde if thou shouldest worship an Angell The laste and strōgest reason Worship God whie he would not be worshipped is this worship God It is taken out of the authoritie and Lawe of God perpetuall and immutable reuealed in the .6 of Deuter. and repeted of our sauiour Christ in the .4 of Matth. if we would obeye the lawe of God al culte and worshipping and inuocation of Sainctes had ben long sins bannished and exiled out of the church Furthermore ther be other places also Angels are not to be worshypped nor called vpon which commende the ministeries and vertues of Angelles teachyng neuerthelesse to honour and call vpon God himself Reade the goodly Psalmes .34 and .91 And yf any man liste to haue also the consente of the fathers let him reade S. Austen sayeng that Angelles must nother be worshipped nor called vpō nother ought there sacrifice to be made vnto them nor churches erected The chiefe places be of the true religion the .55 chap. against Maximine an Arriane Bishop first boke leafe .77 De ciuit dei .8 boke laste chapt 10. chapt 16.19.20 To God be the glory ¶ The description of Christe the Iudge commyng to the laste iudgement The .lxxxv. Sermon AND I sawe heauen open and beholde a white horse and he that sat vpon him was called faithful true and in rightuousenes dyd he iudge and make battaile His eyes were as a flame of fire and on his head were many crownes he had a name written that no man knewe but him selfe And he was clothed with a vesture dipte in bloud and his name is called the worde of God And the warriers which were in heauen followed him vpon white horses clothed with white and pure silke And out of his mouthe went a sharpe sworde that with it he should smite the heythen And he shall rule thē with a rod of yron and he trode the winefatte of the fearecenesse and the wrath of almightie God And hath on his vesture on his thighe a name written kynge of kinges and Lorde of Lordes Hitherto we haue hearde many thinges of the sondry pūnishementes of the vngodly Of the last iudgemēt and because it is manifeste that God taketh punnishment of the mischeuous and wicked at sondry times and diuersely but most fully and most seuerely in that same laste iudgement and from thence forth euermore and S. Iohn hath ones twise thryse begonne to treate of the laste iudgement as in the ende of the .11 and .14 chapt And yet hath euer differred suspended and reserued to an other place at the last thinkyng it time to set before al mens eyes a description chiefely necessarie at the length he taketh it in hande and nowe finissheth it vp as a matter of all other greateste He annexeth therefore to a plentifull treatise of the tourmentes of the vngodly a moste full and euident description of the iudge moste rightuous and greatest and of that laste iudgement and moste straite of all others wherein moste fully and seuerely the paynes shal be executed vpon al Antichristians and vngodly for euermore This place which is the fourth of this chapt and this treatise stretcheth vnto the .21 chapter The elocution is great smellyng of the propheticall maiestie and Apostolicall perspicuitie and efficacitie You shall finde not a fewe of this sorte in the prophetes especially in the .24.25.26 and .27 chapt of Esaye And verely this doctrine is very profitable and necessary to be learned and vnderstande moste dilligently of all and singular faythfull A profitable necessarie doctrine of the laste day of iudgemēt as the whiche with muche dilligence and moste plentifull abondaunce was set forth to this ende of the Prophetes and Apostles but chiefely of the Lorde Iesus Christe him selfe bothe in the Gospell and also in this moste godly reuelation For vnlesse thou be kepte in thy duetie for feare of the iudgement and Iudge to come it is no maruell though thou runneste madde and perisshe with this folishe and wicked worlde In the treatise of the laste iudgement is sene the ende of al menne life and death felicitie and miserie payne or tourment and vnspeakable and heauēly rewarde He that remembreth these thinges well abhorreth wickednes and walketh in holy feare before God And we haue learned of the doctrine of the Gospell That daye is knowen to no man that the same daye of the restoryng of all and oppression of the vngodly and also of all vngodlines is knowen to no mortall man but to the father alone and therefore to inquire of the houre and momente thereof to be most folishely done much more wickedly Notwithstandyng the good Lord hath shewed and signified tokens whiche when we shall see to be fulfilled and accomplished we might lifte vp our heades knowyng that our redemption draweth nere Beholde your redemption sayeth he not your tourment For he speaketh of the godly lokyng for their redemption frō heauen at the retourne of our sauiour and redemer our lord Christe whiche shal also inflicte to his enemies reuēgement as S. Paule sayeth in the .2 Thess the .1 Therfore let vs not here be curiouse which search for things vnsearchable but rather let vs watch and praye after the holesome precepte of our sauiour iudge and reuenger let vs haue our loynes gyrded and let lightes burne in our handes let vs loke for him stedfaste in faith and and soūde in holy hope Let vs rather take hede that the care of this world possesse not our hartes and beware of drōkennesse and surfettyng and that we be not of the nombre or cōuersation of them whiche in the dayes of Noe and Loth regarded worldely thinges only dispised heauenly laughed them to skorne

117 Ten hornes 524 Ten tymes for often 68 Ten number for many 518 Tents of saints for the churche 611. afflicted 616 Testimony of christ 125. 572. c. Testimony is syncere preaching 322 Thanks geuing for victory 340 Thanks geuing praiers 237 Theft and his parts 281 Third number for strength 495 Thirst for ardaunt desyr 640 This is my bodi figuratiu spiech 45 Thoghtz knowen only to God 96 Thomas an Inglish preacher 604 Thousand yeres 593. 601 Thretningz of Christ 57 Threatningz against the impenitent 82 Throon signifieth c. 141 Throon of God 136 Thunders .vij. preachers 288 Thunderbolt of the Pope 399 Thyatira described 86 Title of thapocalyps 13 Torment maketh not martyrz 77 Torments of the wicked perpetuall 582 Totila brent Rome 528 Tradicions of men 97. nothyng niedful 118. 673. 99. 100. 390. bring darknes 207 Traian persecutor 194 Translators of the script 533. c Transubstantiacion is called god Mayzim 609 Treading vnder foot 309 Trew religion corrupted 205 Treuth figured by pillers 286 Treuth of Christ 112 Treuth neglected all misery foloweth 190 Treuth of the Gospel most heynous to impugn 584 Treuth is not to be kept in sylēs 368 Treuth alwaies preached 183 Treuth had euer sum patrons 600 Treuth in Polycarpz opinion 63 Tribulacion of diuers sorts 229 Tribut of a dead man 550 Trinitie 163. described 145. distincted into persons 14 Tries sign men 243 Trouble in churchs 51 Troubles and tumultes authors 206 Trumpets vse 241 Trustines of the Thyatirenians 88 Tryall or temptacion of Saints 68 Tumultes 206 Turks imagin bankets in heuen 136 Turks aid pernicious 275 Turkes receyue the religion of Mahomet 270 Turkish emperours beginning 273 Turning to God proffitable 3● Two number 312. c Tym certain for vncertain 310. 326 Tym past for tym to cum 535 Tym tyms and half a tym 314 Tyranny of Antichrist 513 Tyranny of the Bish of Rome 425 V Valentinians heretiks 244 Vandals inuade Rome 527 Vengeauns of God figured by fyer 467 Vengeauns of God against Papists 464. 468 Vengeauns is desyred ij waies 200 Vengeauns reioysed at 553 Vertew we haue hoolly of God 153 Verteuz rewarde 108 Vertuous lyfe necessary hatred only of papistry other heresye is not inough 277 Vial a cup. 169 Vicar of Christ 253. niedeth not 35 Vicar Christ neuer appointed 389 Vicar of Christ no trew church hath 441 Victory of Christ and christians 358 Victory of the faithfull 136. 119 Victory of preachers is spiritual 317 Victories and felicitye of thys world 274 Victory of ouer the world 100 Violent vocacion 129 Virgins 443 Visions vtilitie 2 Visions of thapocalyps diuided 11 Visions godly terrible to weak naturs 40 Vision second 138. 140. third 347. fourth 470 Vnbeleuers 642 Vnderstanding of man is weak 228 Vncleannes hated of God 82 Vncleannes of hordum peruers doctryn 512 Vnction or anointing 316. c. Vngodlines or wickednes must be hated not permitted or winked at 90 Vnity of God with man 135. 136 Vnitie of faith shal neuer be vniuersall as sumthink 606 Vniuersall Bishop 251 Vntil put for euer 604 Vocatiō of ministers diuers 300 Vocation violent 129 Voluptuousnes 538 Voluptuousnes of Rome 551 Voluptuousnes of the papists 308 Vomiting out of mungrels 127 Voyce of Christ 37 Voyce lowd or low to prais god withall 176 W Wagis of euery one 343 Walles of the heuenly citie 650 Wantunnes figured by wemens lokz 262 Wantūnes vnclennes 81. look mor in fornication and adultry Wars occasioned by the Deuell 185 Wars are bicause men receiue not the gospell 186 Wars moued by Popes 484 Wars betwen Popes Emperors lasted 200. yeres 419 Wars of heretiks 243. 244. c. Wars of the holy land 611. 612. 613. c. did hurt 598 Warfar and victory of Christiās 119 Warm lewk 126 Warnings that God vseth 134 Was and is not 515. 518. Water of lyfe 638. c. 668 Water into blud grace into punishment 319 Water in abundans sign a sea of all illes 365 Water for doctryn 483 Waters kingdūs dispersed 524 Waters sign people 442 Watching exhorted 497 Weak in faith ordred a right 51. 52 Weapons of preachers Gods word 317 Wel of lyfe 638 Welth of Rome cōpared to Euphrates 492 Wemen prophets 91 Whyt aray 108 Whyt color 182 Whyt stoon is remission of sinnez 84 Wicked oght to be hated with a holy hatred and in no wis nourished or wenkt at 79 Weping of the ignoraunt 159 Will frye 129 Wil of man what it helpeth to saluacion 694 Wildernes figure of the Gentils 353 Wildernes for heithennes gentilesm 508 Wildernes Christ is in 213 Winning of brethern how 115 Winged locusts 263 Wishing perteined only to ministers 19 Witnes of Christ 125 Witnesses Apostles 573 Witnesses figure ministers 313 Witch craft .280 of Rome 557 Wo wo wo. 249 Wo third 336 Woman Pope 507 Womā figure of the church 348 Woman precher prohibited 91 Worde of God beginning of repentauns 105 Word of god Christ al one 579 Word of God is tryed gould 130 is sweet and better 302 Word of God and faith are not without the holy ghost 219 Word of God contemned cause of all misery 190 Word of God broght in doubt by the Pope as by the Deuell at the first in paradise 390 Word of Christ contemned 38 Word of Christ what 114. how it is kept 114 Word of paciens and of the crose 117 World figured by the sea 473 World is not euerlasting 500 World shal be renewed 631 Worlds end at hand 295 World frail as glas 147 Worldlinges 124 Wounds of Antechrist healed 395 Wrytings 636 Wryting of the scripturs to what end 567. 31. Wryting why it is vsed 45● Wullen cloth of Laddicea 123 Wunders and monsters 435 Wurks taken for heel conuersacion of men in words dieds both 104 Wurks of the faithfull 462 Wurkes shall we be iudged by 625 Wurks good of God il of the Deuell 373 Wurks of mens hands 279 Wurks of Christ in opposition to the wurks of men 100 Wurks must be preached in the church 640 Wurks of euery man rewarded accordingly by God 96 Wurinwud 245 Wourshipping signified by falling down 168 Wourship God only 340. 450. 573. no creature 175 Wurship of God is not ingould siluer 510. c. is partly praies 168. externall and in spirit 153 lawfull and vnleful 645. of Idols 644. c. of aungels and Saintes 678. of the Deuel 279 Wurthynes of saints 108 Wurthines figured by wynges 263 Wurthines we haue all of God 153 Wyn new in old bottels 126 Wyn fat figure of hel 468 Wynd in the script 214 Y Yers thre and a half 310 Z Zeal godly 55 Zeal feruent against heresies necessary 86 Zeal and feruentnes remedy of warmnes or neutralitie 133 FINIS RITHMI E VETVSTO CODICE DESCRIPTI Romanum quendam cognomento Lefranco taxantes PRopter Sion non tacebo Sed ruinas Romae flebo Quoadusque iusticia Nobis rurfus oriatur Et vt lampas accendatur Iustus

the Lord God almightie and the lambe is the temple in that our heauenly coūtrie The vse of temples is this The Lord first instituting the tabernacle after the temple wold haue it testified that he wil be present in the middes of his people a father Lord and defender And therfore ar thei saied in the scriptures to come vnto the Lord which came either to the tabernacle or temple of the Lord. The temple moreouer was erected for preaching and praier and the externall seruice of God for receauing of the Sacramēts or offering vp of sacrifices But the Saincts in the heauēly coūtrie haue no nede of all these things Therfore thei nede no tēple Therfore is no temple sene in heauen For the Lord god nowe sheweth himself to them to be inioyed of the same the saincts ar now with him wherfore thei nede no tokē of his presēce We ar taught by doctrine what God is what is his wil and that we be saued by the lambe but now that we se god himselfe face to face and that saluatiō is cōmen by the lambe of God what nedeth there a temple in heauen By praier we require life and ioyes euerlasting now since these are happened to the electe what nedeth any house of prayer The Sainctes nowe withoute any temple offer vp eternall praises vnto God And seing that sacrifices and sacraments haue no further place in the euerlasting coūtrie I se not why there should be any temple in Heauen We rest and kepe in Heauen an euerlasting Sabboth This place moreouer proueth that Christ is very God coequall with the father as to whome he is ioyned inseperablie in all glory Nother is the Holy ghoste seperated from the father and the sonne which els where is saide to dwell in vs for the which cause we are called the temples both of God and of the Holy ghost of the Apostle in the first to the Corinth the .3 and the second Cor. 6. The eight place of this description is repeted of the lyght celestial The lyght of the citie God and that not without great cause yea and the same light is agayne cōmended in the .22 chap. For in buildinges there is nothing more excellent than light Otherwise without light all things are blynde Furthermore he sayeth not that the Sunne and Moone shulde be nomore but that the Citie of God shoulde not nede those lightes He sheweth the reason for the glory of God hath lightned it And the glory of God is the diuine celestial and vnspeakable brightnes of his vnapprochable light which he inhabiteth and according to his good pleasure cōmunicateth to the chosen The Lorde Christe which here is called the lambe for the misterie of redemption illumineth the blessed For by him we ar clarified and inioy that eternall moste beaultifull and celestial light S. Ihon hath borowed this place out of the .60 chap. of Esay where we read The Sunne shall not be there for the lighte of the daie And the brigtnesse of the Moone shall not shyne there but the Lord shall be to the thee a perpetuall light and thy God shall be thy brightnes Furthermore the seates of the blessed are thoughte to be fixed aboue the Sphere of the Sunne and Moone and also the brightnes of Saincts to excell farre the light of the Sunne and starres The same hath Esay testified also in the .24 and .30 chap. To God almightie and light eternall be praise and thankes geuing which hath prepared so great things for vs and geueth vs giftes such as no tung can exprsse He sheweth in places mo than one ¶ Who be Citizēs of this Citie who are partakers of that light or who be Citizens of this celestiall citie and what is the state of the Citizens All nations people saued are citizens of the eternal coūtrie Here ar two things to be noted First that the gentiles are made inheritours of glory and that without any choise For here excelleth not the Iewe nor the Greke nother Romane nor Barbarian Agayne yet not all without respect and confusely obteine euerlasting light but the saued only that is to sai whom Christ hath saued and redemed from sin the Deuil Antichrist and from the curse and the world And Christ saueth thelect and faithful They therfore shal in dede be partakers of the light These ar the citizens of the countrie euerlasting But what is their state and inhiritaunce Thei shal walke in the light of God the father the lambe that is to say they shall haue the fruition of the light and of God himselfe to their ioiful swetnes and fill For it is a figuratiue speach to walke in the light for that which is to inioy light Verely in the .88 Psalme is red with a figure not much vnlyke Lorde thei shall walke in the light of thy countenance And againe Thou shalt make knowen vnto me the fote path of lyfe the fulfilling of ioyes is in thy sight gladnes in thy right hand for euermore Kinges are in the courte of heauen But especially the places in heauen and in that Palace diuine are for Kings Kinges ar gouernours and captaines of the people as they be which are called Kynges and Princes gouernours Magistrates rulers aswel of the politique as ecclsiasticall gouernement Doctours maisters teachers Artificers and Parentes For their dutie is vertuouslye to gouerne their subiectes scollers or childrē to kepe them vnder awe or discipline to chastise and directe them to the dueties of life and all godlines This yf they do they shall haue a worthie place prepared in Heauen For Daniell saieth also in the .12 chapter But the teachers shall shine as the brightnes of the firmamēt and they that bring many to righteousnes as the starres euerlastingly O therefore O happie are you yf ye bringe many to execute the office of righteousnes But wo be to you Princes and teachers and maisters and Parentes yf herein you be negligent There is prepared for you in hell a place moste horrible and myserable as also Ezechiell hath testified But yf Kynges haue their place and the same right honourable in Heauen wherefore do the Anabiptistes teache naye whie doe they lie that a Christiane can not execute the office of a Magistrate For here are Kinges mentioned to be in heauē not only as men but as thei were kinges that is as they were good kynges and executed their office duely and not forsaking their place haue liued a priuate life For it followeth they shall brynge their glory and honour vnto it And what is that glory and what is the honour it followeth agayne and they shal bring the glory and honour of nations into it that is to saye they shal bryng into heauen with them the very nations their people and subiectes whō they haue holpen in trewe godlines and saluation in teachyng correctyng defendyng alluryng or drawyng c. And these be their glory and honour for S. Paule in the .2 to the Corinth the .1

these things than to the monstrouse blasphemouse Spanish sophistrie of Serue to a man most corrupte Of the holy ghost But especially here is declared vnto vs the whole misterie of the holy ghost and that in fewe wordes which in the gospel of Iohn is vttered more at large First his procedīg is noted which verely in times past mē affirmed rashly to be set forth in no parte of the scripture Procedīg S. Iohn here out of the throne sayeth he proceded lightninges c. And by by whiche are the seuen spirites of God And this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greke doeth signifie a proceding or going out but S. Iohn her saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is proceded or wente forth And therfore that auncient coūsel of Constantinople decreed rightly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I beleue in the holy ghost the lord that quickener proceding of the father c. But because the Lord him self in the gospel speaking of the holy ghost sayeth he shal glorifie me for he shal take of mine shal shew vnto you Al things what so euer the father hath are mine Therefore I sayed that he shal take of mine shal shewe it vnto you no man wil vnderstād the spirite to procede of the father only not also of the sonne wherof also was longe contention betwene the Grekes and Latines For if he procede of the father he procedeth of the sonne also For euen for the same cause at this present he is red to procede out of the Throne But in the Throne is not only he that sitteth but the lābe also of whome in the 5. chapt shal be added that the lambe hath seuen eyes which are the seuen spirites of God sent into the whole world Albeit therfore that in the 15. of Iohn the holy ghost is sayed to procede frō the father yet there is set before whō I saieth the sonne wil sende vnto you frō my father To be short if there be one substaūce and nature of the father of the sonne I see not howe the holy ghost should procede frō the father that he shuld not procede of the sonne also Let vs rather leaue those scrupulouse disputatiōs to idle wits let vs beleue that the spirite procedeth frō both Moreouer the vertue or effecte and operation of the holy ghost is here also set forth declared gallauntly The effecte operatiō of the holy ghost For first he lighteneth when he illumineth the obedient and feareth the rebelles with sore threatenings Secōdly he thōdereth what time he inueygheth against this vngraciouse world reproueth the same of sinnes thonderinge out the terrible iudgementes of God Two Apostles in Marke are called the sonnes of thonder or thonderers He vttereth moreouer holesome voices of doctrine exhortation and consolation by men for the fauour of men Finally where the operation of the holy ghost can not sufficiently wel be expressed yet by the seuenth nombre he compriseth and accomplissheth his fulnes and sayeth that seuen firie lampes are burning before the Seate burnyng I saye not quenched or smoking For the grace of the holy ghoste is bright and full of efficacitie wherof is spoken also before and where these thinges are founde in the Throne howe should any man thinke that the iudgementes from thence procedyng shoulde be in any parte corrupte defiled or to be blamed by the holy ghost al thinges are preserued and by his prouidence al thinges are wrought Hereunto is added an other thing a glassie Sea before the seate in clerenes and brightnes representing Christal The glassie Sea Herby is signified this fraile worlde whiche is subiecte to God and as it were in his sight And also in other places of holy scripture by reason of the vnstablenes tossinge and tourmoyling thereof it beareth the figure of this variable and moste vnconstante worlde And certenly the state of this worlde is more brickel than glasse Some what hereof shal followe in the 15. chapt But what things so euer are done in the world through a maruelous varietie al the same shine as in a glasse before the Throne so that God seeth them all as it were in a Christall whose eyes or knowledge the leeste thinges that be can not escape For we shal not thinke that such thinges as are done in the worlde are done rasshely and by a certen fortune to happē or chaunce besides the knowledge of God or to be of God vnknowen A fuller descriptiō of the Seate After this he retourneth againe to the throne to the intent he might finally finishe that whiche he had begonne ones to describe and might shewe also all the workes of God that are done by his creatures to be most holy And the roial seats chayres or Thrones of kinges are wonte to be borne vp and beautified with beastes as Salomons seate was with lions whiche is to be sene in the 3. boke of Kinges the 10. chapt In other places the moste excellent beastes do drawe the triumphaunt chariotes of Princes After the same maner therfore by a phrase of men beastes are set to the throne of God For God in his prophetes is caried vpō Cherubin Cherubin that is in his godly chariot And Ezechiel in the .10 chapt nameth openly Cherubin beastes and the whole text proueth that the place must be vnderstande of god his chariot drawē by beastes in the which he him self was caried out of the citie of Ierusalē There is in poetes much mentiō of the chariot of the Gods taken haply by the firste writers out of the holy scriptures For Sathan the Ape of God goeth aboute alwayes to diffame the worde of veritie But we omitting the triflinges of Poetes wil consider the sober description of this cariage of God or rather of gods throne Almightie God sitteth in this seate Sittyng in the Scriptures is gouernement Here is signified than the God sitteth in al his creatures God sitteth vpon ●eastes that is to saie gouerneth his creatures and by his moste wise prouidence worketh all in all in vsinge euery creature according to his good iuste pleasure after the nature of euery one We shall saye than that by those beastes are vnderstande all the creatures of God dispersed throughe out the foure quarters of the world that is comprehended in the whole world And first is shewed in what place of the throne the beastes were Where in the throne be the beastes to witte in the middes of the Throne and in the circuit of the same You wil are if they be in the throne how should they be about the Throne if they be about the Throne how be they in the middes of the Throne The thynge muste be so conceaued as I admonisshed also before that we should vnderstāde that vnder the Throne the middes of the beastes doe with their hinder partes reache to the middes of the Throne inwardely and so as it were to haue borne vp the Throne And with

hereunto the life maners and conuersation of those legates laterall and of theyr families you shal finde in maner nothyng els but extreme vncleanes filthines and beastelynes monstrouse luste whoredome and aduoutrie and detestable fornications wonderful surfettyng blouddy craftes and counselles Therefore the thing it selfe speaketh and the thinges that the legates do euery where are a commentary of this place And where there be three vncleane spretes rekened some doe expounde it of diuines laweyers and religiouse as monkes and freres of the which thre sortes for the most parte ar chosen the Popes ambassadours I vnderstande simplely by the thirde nombre that those legates shal be most furnished with all hostile authoritie that they shall all agree wel emonges themselues and all helpe one an other that what so euer one semeth to lacke an other maye supplie Salomon in Ecclesiastica a threfolde rope or line sayeth he wil not lightly breake But now that no man shuld finde any lacke of light They be like frogges by a parable brought in he setteth as it were before our eies what maner ones these legates shal be verely frogges of the marrishe or fenne and criers importune and tediouse foule and filthie And he sayeth not that they be frogges in dede but like frogges For like as frogges by their importune criyng are moste tediouse and troublesome and the fennie are also filthie so doe those legates loue earthly thinges and filthynes and by their complainetes accusations prouocations wrytinges and disputations altogether froggelyke and fenlyke be hatefull bothe to God and men They are nothing asshamed yf they be interrupted a little by and by they retourne to their olde songe Aristophanes in ranis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there is no other tune with them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Primasius reasoneth very muche of Frogges Emonges other thinges it is mete for those false Prophetes like frogges criynge in the nighte to make a damnable noyse by barkynge of errours For frogges bothe by reason of the place sight and troublesome noyse are so hatefull as the Deuill wyth his is knowen to be abominable to the trewth and wyth iuste fyre to bee rightely condemned c. Thus sayeth he And lyke as the Frogges of Aegypte reysed out of the duste by the Deuelisshe arte of the Magiciens cryed out agaynste Gods veritie callynge agayne by Moses and Aaron the people of GOD to the trewe libertie and worshippyng of God right so doe the Popes legates moleste with talke the preachyng of the gospell the free deliueraunce the christiane libertie and trewe seruice of God And like as the frogges doubble and reiterate euen to make one wery to heare that same their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen so these fennish beastes of Rome haue euermore in their mouth the most holy See the most holy father the holy church of Rome The holy churche of Rome erreth not the holy churche of Rome muste be obeyed He that will not obeye her is an heretike and a schismatike These thinges full many times and ofte and to al menne and in all and singular causes will they reiterate and repete that their one and the same songe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sprite of Deuils The Lorde annexeth by S. Iohn and so yet more clerely declareth for they be spretes of Deuilles workyng miracles c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is here vsed in Greke for deuill hath his name of sondry knoweledge and skilfulnes of thinges and semeth to be in a maner indifferēt although it be commonly put for the Deuill Neuerthelesse for a difference they are called Eudaimones and Cacodaimones as it were good and euill workers For the Grekes saye that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is knowyng or skilfull For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called an experte Artificer The Lord therefore signifieth that the Popes legates shal be spretes of Deuilles that is to saye spiritual fathers but indewed with the spirite of Sathan wise men or skilfull craftie workers to bryng their matters to passe And therefore he annexeth workyng wonders Whereby he semeth to allude to the Magiciens of Aegipt who also wrought miracles and deteyned kyng Pharao in lies against the veritie S. Paule moreouer in the .2 to Timoth. the .3 chapt compareth the wise men and ministers of Antichrist to the Magiciēs of Aegipt And right well knowen it is that the legates doe euery where boaste of miracles which haue bē done in their church and religion and so kepe stil the hartes of kinges and princes in popish errours Of miracles speaketh S. Paule in the .2 to the Thess 2. And I haue sayed some thing hereof in the .13 chapt Here is shewed moreouer the ende of all the treatise and counselles of the Popes legates that they might go forth to the kynges of the whole earth to assemble them to battaile The legates are in all kynges courtes c. Thei shal crepe into the courtes of al kinges and princes Ye shall haue doubtles in all kinges courtes in a maner the Popes legates And what do they Thei inuironne kinges princes They see that no faithfull manne be admitted to the kinges speache they learne to know al the kinges counsell which they write and signifie to Rome and yf they mislyke any thing that they maye infringe and subuerte the same and that they alwayes beate in that songe of theires to witte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is verely obedience which all menne owe to the holy Sea finally that they arme kynges and princes to defende the churche of Rome and distroye heresies This I saye is the battel of that same daye of the great God almightie that is to saye whiche shal be parted by the commyng of the sonne of God vnto iudgement and the whiche shall indure to the commyng of Christ vnto iudgement which shal than auenge the bloud of his from the handes of that vgly beaste And he calleth the daye of iudgement the daye of the great God as doeth also S. Paule in the .2 to Tit. And the daye of God almightie as he that shal than shewe his omnipotencie and euen his power diuine whiche semeth now to the vngodly by reason of his long sufferaunce to slepe This necessarie and moste profitable description S. Iohn hath set in here by the reuealyng of Iesus Christ to the ende that we should watche and beware of them Hereafter followeth a faythfull admonition and exhortation to watchyng An exhortation to watchyng leeste we fall a slepe and perishe with the Antichristians in the cares and pleasures of this worlde And he sayeth howe that daye of the lord wyll come sodenly and when we shall leest loke for it For the lord here repeteth that thyng whiche he sayde also in the Gospell beholde I come like a thefe These thinges are red in the .24 of Matth. and are repeted of the Apostle in the .1 to the Thess the