world intollerable thei haue oppressed the godly bragged of their victories and haue boasted of theyr owne felicitie with full chekes and as we shall heare in the .18 chapt of this boke that beaste hath sayed I sitte as Quene am no widowe and shal neuer see any sorrow For voices are hearde from Rome al Empires are oures It is knowen what maner of thinges Augustinus Steuchus an Italian and chiefe champion of the Popes holines hath set forth in this cause against Laurâ—â—ce Valla about the donation of CoÌ„stantine And dayly are hearde the brags reioycings of the papistes of the euerlasting coÌ„tinuauÌ„ce of the See of Rome of her victories oppression of the preachyng of the Gospell that the same hath her power stretched through out the world c. But in that day what time verely our lord Iesus Christ shal abolish al power rule authoritie shal haue made al his enemies his fote stoole accordyng to the scripture in the .110 Psalme And in the .1 to the Corinth the .15 Ther shal be hearde againe the voyces of the gladde and ioyeful singing trewe and eternal triumphing songes in heauen For Angelles and sainctes shal sing together wherfore the voices shal be greater more durable thaÌ„ the voices of Christes enemies which last but a smal season The songe of the Elders Nowe also he rehearseth the songe or triumphaunt dittie and reioycyng the kingdomes of this worlde are made our lordes his Christes and he shal raigne for euer more AmeÌ„ He sheweth two thinges that all kingedomes are made the fathers and the sonnes and that he shal raigne for euermore Al kingdomes were before also our lord Iesus Christes but the same appered not so plainely to al men what time the bisshop of Rome also vsurped the same to him selfe oppressed theÌ„ which did only celebrate the name of Christ But in that it shal truely appere and that to all fleshe that al kingdomes were euer and yet remayne of one the eternal God Christ therfore ouercometh the veritie ouercometh the gospel ouercometh the churche ouercometh they that are vanquished shal be led to hel Mahomet with his the Bishop of Rome with his There is added that Christ shal raigne for euer more Antichrist in dede hath raigned and the wicked haue reioyced in this worlde but a very shorte time but nowe shall the godly reigne with christ for euer more Nother doeth he now diuide the kingdome of the father the sonne but sheweth it to be comon where he sayeth that the kingdomes are made that is to saye it is openly declared that al kingedomes are of God the father and the sonne and that he shal reigne with his electe for euermore So you may see that the place of S. Paule maye not be expounded after the lettre which is writteÌ„ in the .1 to the Corinth the .15 chapt of that the sonâ—â— must be subiected shall deliuer the kingdome to his father For he shall deliuer the kingdome to witte the church that is to saye shal bring and present it to the father and in his membres shal be subiecte to the father with whom not withstanding he him selfe shal reigne for euer Thaffirmatiue vocable is annexed Amen Leeste any man should doubt one whitte of these celestial misteries Howbeit he doeth more playnely expounde afterwarde what those voices are that were spokeÌ„ in Heauen whilest he annexeth the narration of the .xxiiii. Elders and of such thinges wherwith they praysed God And here the most goodly beautifull order of this boke semeth to me worthie to be obserued In the beginning of this visioÌ„ he brought in the same elders teaching vs by their exaÌ„ple himnes what we should do the same therefore he bringeth againe also in the ende of this vision that we might be instructed againe by their wordes doynges not only concernyng the last iudgement of what sorte it shal be most rightouse doubtles as al his iudgementes are which the whole visioÌ„ approueth but that also we shuld vnderstaÌ„d what becometh vs what we shuld do verely that we should worship god submit our selues whole vnto him beleue stedfastly that both the iudgement shal assuredly come that also it shal be most iuste A geuynge of thankes The himne or prayer which they offer vp vnto God is a kynde of prayse For it is a thankesgeuyng or reioysing for victory For in such sort they geue God thanks that neuerthelesse they celebrate god highly and reioyce to themselues and to al godly for their saluatioÌ„ For they geue god thanks for their saluation And coÌ„mend his iustice and veritie which he sheweth in this his iudgement rewarding the good with good things and the euil with euil Therfore like as they rise out of their chayres and fal downe before almighty God euen so aught we also both nowe and euer to do Whereof is spoken more in the .4 chap. Here we should learne humilitie and that God alone is to be worshipped that to him alone al praiers or inuocatioÌ„s or geuing of thaÌ„ks must be offered the which thing is cleane repugnauÌ„t to the popish doctryne We se now the very thankesgeuing than the which no better can be found They geue thankes vnto God Let vs therfore thanke him also And also coÌ„mend exalte him whylest they call him the Lord and God almightie and also they celebrate his maiestie where they say which arte and which waste and which arte to come They allude to the wordes of God spoken in oulde tyme to Moses in the .3 of Exodus By the diuersitie of tymes the eternitie of God is fygured But of this kynd of speach I haue spoken more in the first chapt Christe in iudgement receyueth power and kingdome And nowe they declare wherefore they geue thankes for thou haste receiued thy great power and hast reigned God verely neuer laide asyde his power that he nedeth to receiue it agayne but what time he sheweth not the same and permittith very much to the vngodly that they by their power can infringe preuayl against gods word he semeth to haue layde it away Therfore now that he oppresseth the wicked and as a iudge auauÌ„ceth the godly maintayneth the veritie and destroyeth lying he is truly sayed to haue receyued his great power Lykewise now is he said to reigne not because he reigned not before but forasmoch as the lord hath reigned in the mids of his ennemies so that some time it was doubtfull and vncertayne whether Christe reigned or Antichriste yea that he hath had the vpper hand and Christ hath ben oppressed now that Christ hath broken al the power of his aduersaries he is said most truly to reigne And very wel Erasmus admonissheth in his annotations vpoÌ„ the newe Testament that the translatour had tourned more aptely Ebacilensas yf he had sayed thou hast obteyned a kingdome For the latin men saye Regnauit He hath reigned whiche hath lefte reignyng
slowe and to make those cleane that are couered with ruste and maye fine the corrupte Golde For so the Scripture defineth in the .11 chapt of Daniel and the Apostle .1 Peter Chapter .4 Christe therfore not to distroie but to trie permitteth very many things to Tirannes agaynst the Church The godly men also procure to themselues the heauy hande of the Lorde whilest in dede they beleue rightly in the sonne of God and depende only of him but neuerthelesse are intangled with sondry and euill affections and committe suche actes as not becometh them This maye you see declared at large in the beginnyng of the eight boke of the Ecclesiastical story of Eusebius whiche I lately alledged And the Tirannes that persecuted had an other respect as Sinacherib and Antiochus than our Bisshoppes and Princes haue at this daye For these nowe are moued with the hatred of Religion and are pricked forewarde of Sathan They will haue in any wise their Idolatrouse religion mainteyned and the religion of the Gospell vteerly distroyed They can not abide to haue their Idolles or other sinnes reproued for this cause are they mad at the faithfull and suche as frankely speake agaynst blame ther Idolles and wickednes And thus doeth the persecutiō arrise boyle vp and procede The whiche when the faithfull see increase thus Mutining in persecution and fele themselues sore oppressed they maruel howe longe the lord wil winke at this Many crie out the Lorde neglecteth his matters The Lorde semeth to deale vniustely with his seruauntes he semeth vtterly to forget them Neither is there any doubte but that many by murmuryng offende the Lord greuously Now therfore are we taught that we might haue hope and patience And at this present Heauen is opened to vs and shewed vs to beholde The sum of such thīgs as are opened to vs in this seale where as be the soules of them that are slaine in persecutions and what is their state is declared morouer that God forgetteth not to be reuenged whie also he differreth the same and how long These thinges are spoken to the consolation of al the faithful that are now afflicted with persecutiō Farre other thinges are exhibited here vnto vs than painters instructed or rather corrupted of with monkes and Freres set forth to vs to wit a great company of Monkes and Nunnes couered in Heauen with our ladies coule as though the greatest parte of them should be saued S. Iohn sheweth vs neuer a Frere but rather many martirs whom the Freres at this daye make before other men Herof therfore as of the doctrine of veritie we shal learne what state or degree is most plentifull in heauē not that we should thinke no man but only Martirs to be saued for so many as truely beleue in Christe and crucifie their fleshe with the concupiscences of the same shal be associated with holy Martirs and reioyse with Christ for euer but that chiefly the holy Martirs are saued whome the madde world supposeth to be lost Soules seperated frō the body be immortal But al thinges here must be examined of vs most diligētly For this place as it is most manifeste so is it ful of moste holesome doctrines First S. Iohn seeth and sheweth vs as it were poynting with his fingar the soules that of those that were slaine to wit the spiritual immortal substaunces which the body beyng lost and consumed do remaine a liue The body may be killed the soule can not be killed Whiche our Sauiour hath liuely expressed in the .10 of Matth. In the 12. of Luke he sayeth be not affrayde of them which sleye the body and after this haue nothing that they can do more c. Therfore tirānes might wel kil the bodies of Martirs they had no power ouer their soules This place witnesseth manifestly the soules of men not only to be immortall but also liuing or watcheful not slepyng to remayne liue in Heauē For there be that thinke the soules departed from the body to slepe The cause maketh martyrs not the punishment which thing is most vayne Nowe also the cause is shewed for the which the Martirs are slayne for the worde of God and for the testimony that they had they were not put to death for their wickednes or euill doynges but for the trewe religion wherby they confessed and preached that word of God which was in the beginning and was made fleshe and the Gospell which they had committed vnto them the testimony of God and eternal life which also thei ministred and preached Of the word of God and testimony of Iesu Christ I haue spoken in the first Chapt. For no other cause at this day are slaine innumerable of Bisshoppes kinges and princes Yf they were aduouterers vsurers blasphemers wicked doers they shuld be in some estimation nowe where they professe the onely sonne of God and preache the Gospell they are murthered without mercy Here haue we also certenly defined who be very Martirs in dede not they that suffer tourmentes but they that are tourmented for gods word For the cause maketh the Martir But where are the soules of them that are slayne for the word of God shewed vnto vs vnder the Aultar Where the place is of the soules slayne for gods word the Aultar is after in the .8 chapt set in heauē before the throne of God Therfore the soules of al Sainctes are in Heauen before the Throne of God which was also signified before in the Tipe of the .xxiiii. Elders The Lord hath sayed also where I am there shal be also my seruaunt But the lord is in heauē therfore the soules of the faithful whose bodies haue ben slayne The souls vnder the Aultar or buried without slaughter be no where els but in Heauen Neuerthelesse it waunteth not a singular misterie that they are layed vnder the Aultar as vnder a shadow through whose benefite the soules may be wel at ease I told you before and here againe repete that the aultar signifieth Christ For he is also the golden aultar intercessour and propiciation for our sinnes For the propiciation and mediation of Christ we are receiued into the Ioyes celestial And Christ is our life saluatiō Vnder him we lie hidde as vnder a couer or a shadow Thomas of Aquine expounding this place of S. Iohn by the aultar sayeth he is signified Christ in whom and by whome we should offer to the father what good so euer we doe and through him is made acceptable what so euer is pleasaunte to God Vnder this Aultar namely vnder christ be the soules not only in the state of life to witte whilest we liue here in earth but also in the state of our countrie to wit in heauē as vnder him of whome they are couered as vnder a shadowe agaynst all euill Thus sayeth Thomas But I suppose that there is an other thing also signified that martirs are made confourmable to the Aultar that is to
nor other mo doctrines and to haue no nede of other Reuelations For the churche ys already instructed with a most complete doctrine There is it taught also what we ought to do with corrupte doctrines and teachers And where it is easy to fall into vices this boke doth dilligently and plentifully minister medicines teaching how the churche falling downe maie be set vp and repared againe And here it treateth much of true repentauÌ„ce of the fruites of repentaunce of the duties of Saincts or of very good workes Moreouer it exhorteth the afflicted to patience and constantie and to the confession of Christes name withoute feare and to all godlynes many times settyng forth the most ample rewardes of god And also affirming that tourmentes are prepared for the disobedient and reuoltes By this waie meane S. Iohn sheweth to the church how our Lorde Iesus Chryst being in heauen on the righthande of his father in the meane tyme neuerthelesse worketh in the middes of the congregation of his faithful inspiring quickenyng kepyng and gouernyng it And agayne how the church liuing in this world may lâ—ue notwithstanding in Christ and be quickened of him of whom it dependeth wholye whom only it regardeth and in whom it is preserued And who wyll not acknowledge this handlyng of the matter to be all together Apostolicke and right well grounded in the doctryne of Chryst But in the worke it selfe all and euery thynge shall to vs be muche more euidently declared But where as Christ in the Gospel hath said that the church his welbeloued spouse shulde be exercised with sondry afflictions in the whiche notwithstanding The church is subiect to teÌ„ptations persecutions he wolde neuer faile her Nowe in dede froÌ„ the right hand of his Father he recompteth moste plentifully and in a most goodly order of all the dollefull destenies of the churche to thintent that whilest the churche is subiecte to sundry euilles she may remember these thinges and coumfort her selfe lest she beyng discouraged with aduersitie she begin to doubte of the good wyll of God towardes vs and fall againe to Idolatrye forsaken into the errours of theyr Fathers and into the slippery pleasures of this worlde but rather that she go forewarde in the Religion of Chryste once receyued that she holde on throughe constante patience to professe Chryste to cleaue vnto him vnseparably that at the length we maye also be ioyned with the same in the heaueÌ„ly countrey Which is verely the marke and ende of our lyfe the course of all faithful in this miserable world Howebeit Chapter .iiii. wheras in the calamities and persecutions of the faithful and in the felicitie triumphing of the infidels the minde euen of the holyest seruaunt of God is sore moued and greuously tempted before he come to declare the heauy and miserable destenies of the church he setteth foorth vnto them a moste beautifull type or figure of the reuerende holy â–ª and euermore blessed Trinitie wherin is setforthe to be sene of theyes of all men the vnspeakeable wisdome of God power maiestie the iuste gouernement of the same and holy iudgement in all thinges And is also declared that almightie God the father by that Lambe that is by hys sun our onely redemer in the vertu of the holy Gost doth gouern well althinges what soeuer they be eyther in heauen or in earth And also the very destenies of the churche which are written in the boke of his eternal prouidence closed with seueÌ„ seales There appereth the Lamb of God The seuen hornes of the Lambe Chap. v. setforth with seuen hornes That is furnished with most ful power aswel princely as priestly the greatest of al and in all the most absolute The Lamb receyueth that boke of the ryght hand of hym that sitteth in the Throne and vndoeth and openeth in order those seuen seales For he receyueth of hys father all power bothe in heauen and in earth And that the Lambe alone openeth those seuen seales it conteyneth a swete mistery and ministreth a singular comfort to the faithfull For where we beleue that the LaÌ„be of God our redemer Iesus Christ doth loue mankind so excedyngly that neyther in heauen nor in earthe maye any thyng be founde that loueth vs more intierly And now see the very same and none other to open the seuen seales Seuen seales which opened sondry calamities issew out by and by into the worlde Who wold double the same to be sent to him for his health since they are sent not without his prouidence and disposition who directeth al thinges for the saluation of his chosen vnto all the which thinges that notable matter is added that al the spirites Angelicall thelders also and all heauenlye creatures worshyp God and the Lambe prayse and commende his righteousnes and for his excedyng good gouernement geue him immortall thankes For therof we miserable mortall men inuironed with synful fleshe ought to learne that we shuld acknowledg also the iustice of God in all hys workes and not mumer at his gouernement and most rightfull iudgmentes but rather to worship God to submit vs vnto him to prayse his righteousnes and geue thankes for his moste holy gouernmente and to crye with the prophet thou art iust O Lorde in all thy wayes Chap. vi and holy in all thy workes These thinges being on this wise promysed and the mindes of the faithfull thus instructed and prepared in the opening of the seuen seales seuerally is accompted and rekned vp what and how greate euils shuld inuade men from the which not somuch as the faithful liuing in this world shuld be free Wares slaughters famine pestilences are recyted and suche other lyke plages Agayne persecutions seditions Gospel or Consolation and a great deale worse then al these the seducyng and distroying of men through corrupt doctryne But because this boke of the Apocalippes is most euangelicall apostolical it mingleth doubtles in all that declaration often tymes ioyfull thinges with sorrowful and comforteth the faithfull excedingly in moste and greatest daungers And therefore in the calamities Chap. vii troubles euils and corruptions declared hitherto the Aungel of God is brought in who marketh the elect of God in theyr foreheades and all they in dede throughe the goodnes and custodye of God are saued from perdition And of these are accompted innumerable thousandes Wherby we learne that the mercy of God is moste ample in sauing of men and that we ought to hope well of the saluation of oure elders We must hope wel of the saluation of oure forefathers wherof though the most part lyued vnder the corrupt tyme of Papistrie yet followeth not thereof theyr saluation to be doubtfull at the least euen for this cause that we see that God had hath his church at all tymes euen when they be most daungerous To haue hys sealed to haue suche as worship hym whiche like as in times paste haue not bowed
out with worldly furniture 510. is the great Citie 510. is Sodome and Aegypte 327. is daungerous to be spok against 321. is no trew churche 209. shall fall 451 Roring of a Lyon figured preaching 288 Root of Dauid 162 Root of a trie nurs of it compared vnto Chryst 690 Rypenes to the sickle 466 Ryot of Rome 551 S Sabboth chaunged into sunday 29 Sacrament externall markes of christians 422 Sacrifices of Christians 169. is thanks geuing 237 Sacrifice signe of Christ 382 Sacrifice propitiatory for quik dead 170 Saint of saints 111 Saints giue power to God and take it not to them selues 154. theyr knoledge in heuen 479. what they do in heuen 670. 143. 474. what is theyr state 230. are no greater then men wherfore not to be sworne by 293. they haue no administracion of thinges 158. nor rewl ouer the elements c. 486. are no intercessors 238. do not punish the wiked 555. theyr humility in heauen 153. they are briethern and felo seruāts 203 are not to be wourshiped 571. 573. 394. nor praid vnto 170. theyr examples may we folo safely 169 Saintes fall 56. how they desyr vengeaunce 199. they shal be renewed and glorified 631. are neuer separated frō their head 579 Sak of hear 207 Sakcloth morning apparel 316 Saluaciō ascribed to whom 225. of God thrugh Christ 227. where it is to be soght 299. whens it cums 229. perfyt how 361. what it is 225. is of mear grace 633. cums to vs friely 639. is certein and seuer 566. 457. that streght after death 460. shall not be geuen to all 456. 454. but to the faithfull only 628 Saluation of thapostles what 19 Sand figure of swift ruin 367 Saracens came out of Spain 272 Sardin ston 142 Sardis head city of Lydia 102 Sardis churchez infirmity 103 Sathanas an aduersary 360 Sathanas cast out how 595. loused 598. c. 608 Satisfaction trew 57 Satisfaction of our own deuysing 210 Saued be ther sum of all naciōs 225. Saued ar many at point of death 224 Schisme obiected to the protestaunts answered 542 Scourgz of Gods wrath 191 Scorpions nature 256 Sclaūderz against the godly 66 Sclaunder punished 556 Scripturs is Gods word 568. sealed signi authenticall and shut vp 289. an authentik 49 theyr authoritie 567. 30. certeintie 674. sufficiencie 673. that without councelles 689. ar agreable with thēselues 86 are perfit and sufficient to saluacion 98. theyr phrase 45. the reading of thē restreined causeth c. 215. they are swiet and better 302. that they are vnperfit is first ground of poprie 390. are not obscure 45. doutful vncertain c. to whō 308. broght in doubt by the Pope 390. Sea of Rome chair of pestilens 396 Sea of Rome inuaded by the deuel 412 Sea glassy 147 Sea shal be no mor. 631 Sea figure of the world 244. 473 Seals wherto they serue 157 Seal first opened 182 Seal second 185 Seal third opened 188 Seal fourt opened 190 Seal fift opened 193 Seal of the liuing God is Christ 218 Sealing 288. vsed for ij endes 679 Seat described 148 Seats celestiall 603 Seat of Antichrist where 508. 618. of the Deuell where 75 Seat of the beast 489. of Christ and Peter 490 Second death 70 Securitie from Antichrist none whyls the world lasteth 221 Sedicions and theyr causes 206 Seducer 360 Seing of God is chief felicitye 671 Selling of all things in the church 308. 309 Septicollis Roma 517 Septimus seuerus 194 Seruant an aunciēt title of gods wourshipers 16 Seruetus renewed the heresy of Arrius 168 Seruetus vrged 163 Seruetans heresy 42 Serpentold 359 Seuenth number 19. frequent in thapocalyps 11. sig perfectiō and fulnes 165. 472 Seuen formed spirit 103 Seuen fold spirit of God 145 Seuen heads hils kings c. 370 371. c. Seuen spirits is holy ghost 21 Seuerus heretik 268 Shap of God is ther none 141 Shauing popish 261 Ship of S. Peter 396 Sibylla of thoriginal of antichrist 436 Sickle sharp 466 Sied of God and of the woman 366 Sight restored 132 Signes for thynges signifyed 382 Signes look miracles Signes wherwith men are sealed 219 Siknesses 191 Silk is the iustification of saints 580 Simonie of the Pope 492 Simony 130. 131 Sinnes of saints 571 Sinners shal be punished of God and not only Papistes Mahometans c. 277 Single lyf 443 Sitting in the throne 141 Sitting in a throne sign c. 156 Sitting sign gouernement 148 Sitting in glory how Christe geueth and geueth not 137 Slain ghostly 317 Sleeping of souls 460 Smoke figur of the wrath of god 253. of Gods presens 479. c. Smoke presumeth fyre 560 Sodom and Egypt 327 Song new sign 171 Song of all creatures 150 Song of victory 360 Sorcery 280 Sorcerers and their kinds 644 Souls and Aungel differ 486 Soul from death of the body 34 Souls state after deth befor iudgement 603 Souls state after this lyfe 457. they sliep not 460. 225. 604 Souls seperated from the body immortal 196. where they remain 197. in bles 201 Spewing out of newters 127 Spirit seuen formed 103 Spirit how men are in 140 Spirituall vnderstanding figured by a mount 648 Spiritually of the Pope described 259 Spous of Christ 563 Square fygure of constancye 655 Standing sign ministring 240 Star of the morning compared to Christ 691 Stars fall from heauen 208 Stars figure preachers Bish 250. 351 State of saints what 230 State of lyfe euerlasting 648 Ston whyt what it meaneth 84 Story of Rome 525. c Stryf in churchs 52 Subiects of Antichryste who 421 Submissiō vnto god in all things 150. 151. 153 Suffering of vngodlines is punishable 90 Sun of perdicion 265 Suns of the Pope are all kings 419 Sun of God must be beleued vpō 449 Sun of man is Christ 34 Sun coequall with the Father 179 Sun token of Christ 349 Sun waping dark 207 Sune third parte darkned 248 Sun passeth the mone and popes kings 417 Sunday how it oght to be obserued 30 Sunday in stead of the Sabath 29 Supper for souls c. 582 Supper of the lamb 568 Supping with God 136 Supremacie 409. 410 Supremacie forbodden to ministers 386. c. Surfitting c. 82 Surrēder of the popes power 411 Swearing of Christ 290 Sword sign power to hurt 185 Sword of the Iudge 580 Sword two edged 38. out of Christes mouth 73 Swordes both in the power of the church 404 Swords ij of the Pope 389 Sylens tokē of attentiuenes 235 Syluester the ij Pope foloweth the Deuel 412 Synagoge of Sathan 115 Sines receyue the names of thinges 45 Sion mount figure of Christes kingdum 440 T Tables of the law both are to be regarded 277 Tail figure of a fals prophet 274 351 Tartarians receiue Mahomets religion 270 Tau letter sign the law 220 Temples vse 660 Temple of God is heuen 120 Temple of God for secrets of god 345 Temple for church of God 305 Temptacions grieuous 282 Temptacō of the godly hath his defens
Peter by a vision as appereth in the actes Actes 10. And the Prophet Ioel sayd also howe the people of 〈◊〉 newe Testament should see visions And so doeth the blâ—sed Apostle S. Peter expounde the same place in the Aâ—â— of the Apostles speakyng of the people of the newe Tesâ—ment And our Sauiour Christ in the Gospell propounâ— and declared to the people the moste part of the misteries parables and in maner by fayned fables as they call thâ— And how much thinke you doe these visions types and â—gures of S. Iohn differ from the same This kynd of spâ—â— doth not darken matters but maketh them plaine And â—â—keth much for the efficacitie and perspicuitie and for the câ—firming of the memory For by this meane matters be 〈◊〉 only declared with wordes and heard with the eares 〈◊〉 are set forth also to be sene of the eies and after a sort be fiâ— in the memory The plaines of the scripture Many for this cause attribute much to paâ—ting But I suppose that I may much more rightli attribuâ— very much to this maner of speaking and teaching wherâ— the matter is vttered not by a coulored domme dead paâ—ting but as it were with a speaking liuely maner set foâ— to be sene of the eies Whiche is therfore propounded thâ— men myght rightly and exactly vnderstand the same Albâ— therfore that this whole boke in a maner consisteth of visioâ— and figures What shall be the expositioÌ„ of this boke Yet shall we in dede through the inspiration 〈◊〉 Gods grace shew in our exposition that all that same mâ—keth for the perspicuitie and plainenes and not for the obseâ—ring or darkening of most high and godly matters I wyâ— bring my exposition out of the very scriptures by coÌ„ferring ioyning therunto the rule of faith and charitie I will searche out the circumstaunces the thinges that follow go before I wil bring similitudes dissimilitudes I wil adde also ther vnto the experience of things the faith of histories Which maner of expounding the scriptures all interpretours haue always graunted to be sound true 1 Cor. 14 1 Tess 5 If better thinges shal be reuealed to others I wil gladly after the precept of the apostle geue place vnto my betters For I offer these my doings to be wayed of the godly vpon this conditioÌ„ that they shuld trie al things that which they shal find to be good to hold fast Secondly they obiect that aswel new men as olde How men of late days haue doubted of thauthoritie of this boke of no smal authoritie haue both doubted of this boke of the authour therof also haue contemned it as full of fables vnworthy to be rekened canonical Let those that so thinke geue me thesame libertie I desire them which they vsurpe tho theÌ„ selues and thinke it lawful For if the boke of the Apocalipse â—hould therfore seme worthy to be contemned for that some notable men both old new haue doubted of the authoritie â—herof Why may it not recouer his authoritie againe if I â—hew that the best doctours of the church both old new haue â—ad a right good opinion of this boke And here to thintent 〈◊〉 wold dissemble nothing at al I am not ignorant that doctor Martin Luther a man right notably learned D. Luther in his first ediâ—ion of the new Testament in dutch with a sharp preface set â—efore hath sticked this boke as it wer with a dagger Howe â—e it good wel learned meÌ„ were offended with him for this â—is iudgement which in the same found lack both of wit moâ—estie The same maÌ„ therfor waying al things more vprightâ—y diligeÌ„ly what time he corrected his dutch Bible c. My â—orshipful maister semeth also not to haue set very much by his boke to haue ascribed it not to Iohn the Apostle but to Iohn whoÌ„ thei called a diuine But herein there is no doubt but that he folowed plainly Erasmus of RoterdaÌ„ who is his annotations vpon the new TestameÌ„t In al the Greke copies â—aith he that I haue sene the title was not of Iohn thapostle â—ut of Iohn the diuine Erasmus addeth that amongest the Grekes certen old wryters men doubted of this authour whiche thing he declareth by the testimonies of Eusebius and Hierom of whose opinion shal be spoken streightways But the exempler or Spanishe coppie whiche is set foorth after the faith of the moste auncient and approued Grekes exhibiteth to vs suche a title of ths boke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the Apocalipse of the holy Apostle and Euangelist S. Iohn Diuine For the auncient writers say how S. Iohn the Apostle and Euangeliste for his excellent wryting of the sonne of God was commonly called Diuine Wherof it followeth thaâ— this title doeth attribute and not take from S. Iohn this booke Certes Aretas was also a Greke Aucthour anâ— byshop of Cesaria Of the auncientes saieth he certen hauâ— plucked this Apocalipse from the tongue of that welbeloueâ— Iohn ascribing it to another but it is not so For that samâ— Gregory which as well as he is called a Diuine accomâ—teth this amongst those scriptures whiche vtterly want a suspicion of counterfeiting saying as the Apocalipse of Sâ— Iohn teacheth me And the same man a litle after But thâ— this boke was written by the mouth of the holy ghost S. Bâ—sil Cyril Papias and Hippolytus Hippolitus fathers of the church a mete men to be credited Thus saith he What shal we sayâ— that Erasmus confesseth that the consent of the worlde an authoritie of the churche to be of suche force with hym thâ— he dare not refuse this boke Let vs heare now the iudgement of that moste excellenâ— best man D. Ioh. Oecolampadius Oecolampadius the moste faithfull pâ—stour of the churche of Basill and excellently learned in 〈◊〉 prophetical and in al the Canonicall scriptures concerning this boke which he left vs written in the .xii. Chap. of theiâ—â—â—cond boke of his commentaries vpon Daniel But S. Ioâ— the Paraphraste or expositour of the Prophetes saith he 〈◊〉 how muche he doth attribute to this our authour whom maruel why certen with so rasshe a iudgement doe reiect as a dreamer and franticke and an vnprofitable wryterâ— the church Where neuerthelesse he propoundeth and setteâ— forth very many of the most secret hid things of the oldâ—â—â—stament and of the Prophetes But those great men do bâ—wray what a wening they haue of themselues Whose iuâ—gementes I would verely rather contemne as prophanâ— than I would cast away such a treasure I could here bringe forth goodly testimonies of other newe wryters but that I make haste to the iudgementes of the auncient fathers The eldest of all after the Apostles The iudgementes of thauncient doctours of the church of the Apocalypse Iustine whose wrytynges as yet remayne Iustine and Ireney the noble Martirs of Christ ascribe this boke to Iohn the Apostle For
and howe he is in hys churche In these thinges are all the misteries of the Gospell comprehended For what can you say of Christ that you haue not herein comprysed Let vs therfore remembre them and wryte them in our myndes that we may imbrace Christ kyng and byshop and that we neuer let hym departe out of our armes To hym be glory ¶ How Iohn was affected towardes the vision to hym exhibited the comfort of Iohn and the exposition of the vision applied vnto consolation The sixt Sermon ANd when I sawe hym I fel at his fete euen as dead And he layd his right hand vpon me saying vnto me Feare not I am the first and the laste and am alyue and was â—ead And beholde I am alyue for euer more â—nd haue the keyes of hel and of death write â—herfore the thinges whiche thou haste sene â—nd the thinges whiche are and the thinges whiche shal be fulfilled hereafter And the mistery of the seuen Starres which thou sawest in my right hand and the seuen golden candelstickes The seuen Starres are the messengers of the seuen congregations And â—he seuen candelstickes whiche thou sawest â—re the seuen congregations It followeth how blessed S. Iohn was moued with that celestiall and wonderfull vision And how he receiued consolation more ouer the exposition of the vision applied to his comfort with a commaundement to indite all these thingâ— diligently Iohn falleth downe lieth like one were dead What tyme he had fully sene this diuine and heauenly sight of Christ our Lord sitting on the right hand of God iâ— glory his strength failing him he falleth down on the earth and liyng at the fete of the Lorde is lyke a dead body Wâ— reade that the same chaunced to Daniel in the .x. Chapt. And other men of God also haue bene feared with the visions oâ— Aungels The women also in the new Testament trembleâ— at the sepulchre seing Aungels Peter was amased at thâ— greatnes of the miracle Luke .v. And falling at the knees 〈◊〉 the Lord crieth out go from me Lord for I am a synful mâ—â— For Godly visions bewray our infirmitie The weakenes of mans vnderstaÌ„ding Neyther be â—apte or sufficiently pourged to behold those supercelestâ— thinges with eyes and myndes sicke and not yet well puâ—â—fied Therfore must the elect be glorified in an other lyfe thâ— they may be made partakers of the glory celestiall In thâ— meane season here al godly are humbled and abased by hygâ— visions and reuelations 2 Cor. 12 For they auaunce not them selueâ— proudly through the glory of reuelatioÌ„ But perceiuing thâ— naturall corruption they craue pardon and the augmentation of the supercelestiall grace and light For vnlesse we bâ— illumined with the spirite of God we shal lye like dead folkâ— how so euer we receyue with our corporall senses the visioâ— celestiall Humilitie is comforted of the Lord. But they that humble them selues before the Lorde fyndâ— a moste present consolation at the Lordes hande Wherfoâ— there came to S. Iohn immediatly both in worde and deâ— a full consolation For the Aungell representing the personâ— of Christ layeth his right hand vpon Iohn The whiche is token of amitie protection and of present helpe For in 〈◊〉 pressing this maner of speaking in dutche we say therfore 〈◊〉 laiyng on the hand is signified that Christ is good to Iohn ready to helpe him Which incontinently he maketh playâ— by the addition of wordes saiyng feare not Feare not Whiche saiyâ— is common euery where in the story of the Gospel And thâ—â—fore is most gospel like that is to saye most lucky For God commaundeth the humbled to be of good hope and to liue assured vnder the protectioÌ„ of the highest Which verely we vnderstand to be spoken not to Iohn alone but to al vs also that we in like maner albeit that we fele the infirmitie of our fleshe should yet hope well of the goodnes mercy of God Here followeth that cause more fully declared why Iohn shold not be affrayed For the vision shewed was not exhibited for the terrour of him but that Iohn might perceiue how great and mightie he is which is prepared for the defence of him al the faithfull As though he shoulde saye Where thou seest how great he is which hath taken vpoÌ„ him to defende thee who finally protecteth and gouerneth the whole Churche there is no cause why thou shouldest be affraide But rather execute boldely that he coÌ„maundeth thee Wryte that he coÌ„maundeth to be written Be not affrayed of men feare God rather For if good meÌ„ be so sore afrayde at the sight of him where shal the enemies and contemners of God appere Therfore consequently he expouÌ„deth the vision teaching who he is which was sene like to the sonne of man walking emonges the golden Candelstickes And he applieth this expositioÌ„ vnto comforte that both Iohn euery faithful maye perceiue how mightie Christ is what the faithfull haue by him obteined For the Aungell tempereth his speach so that we maie seme to heare al things spokeÌ„ to vs not by the mouth of the Aungell but of Christ him selfe A diuisioÌ„ And this exposition hath his partes For first he declareth as I said euen nowe whose Image it was that was shewed Than is annexed a coÌ„maundement to write this boke After that is opened the misterie of the starres Finally the secretnes of the caÌ„delsticks is reuealed And al these thinges right plainly and briefly First thou hast sene saieth the Lord a vision Christe is represented by the same vision what he is and how great he is wherat thou waste amased but feare thou not For thou hast not sene any euill or fearful spirite boding any misfortune but my shape whiche am thy redemer and Lorde I am first and laste And this maner of speakyng as I warned a little before he toke out of the Prophecies of Esaye as it is to be seene in the .xli. xliiii xlv and xlviii chapters And he signifieth him selfe to be coequall and of the same substaunce with the father in all thinges very God eternall and incoÌ„prehensible For loke what thinges the father attributeth to himself the same also doth the sonne vsurpe But there is no order or time certain to be vnderstaÌ„de in first and last but plainly euerlastingnes Therfore Christ here signifieth Christ is egall with the father that he is very God egalle and of the same essence with the father from all eternitie As the same is also muche confirmed in Iohn 1.5.10.14 and 17. chapter This fighteth against the Heretickes which at that time also as at this daye the Seruetanes denie the eternall deitie of Christ the Lorde And thus when the trewe God is of vs acknoweledged and beleued he maye be for our Saluation Yf Christe be not very God he is not our saluation For I am God sayeth the veritie And besides me there is no God no Saluation Secondly he sayeth I am
.xcvii. yeare wouldâ— God all Pastours would set before their eies this good Policarpus to be followed of whome there remayneth a notâ—ble Epistle to the Philippians After againe is the authour of the Epistle Thauthor of the epistle declared whicâ— is set forth with two titles taken out of the fourmer visiâ—â— of Iohn and descriptioÌ„ of Christ Thus saith the first and 〈◊〉 last c. Wherby is signified the eternall diuinitie of Christâ— which wanteth beginning and ending And of him selfe is â—uerlasting There is added that he was dead liueth againâ— that is to witte hath rysen from the dead And this begiâ—ning accordeth right well to the matter For they perceiuâ— that whosoeuer are afflicted for Christ his Gospell of mâ— mightie kinges and princes haue a Lorde and patrone mâ— mightie and more faithfull whiche in no wyse can be ouâ— comen Who can also in death kepe his lyke as he reysed 〈◊〉 Christ from the dead to the intent we myght haue an opâ—â— testimony that we shal liue with Christ euen in death it seâ— Christ knoweth the workes of his And now cometh he to the matter it selfe and the whicâ— thing he repeteth in al Epistles he sayth here also I knoâ— thy workes to witte both good and euill Thinke not that 〈◊〉 neither know nor care for thy matters Thou art verely roâ—ten out in my handes I know see and care for thee and 〈◊〉 thine And these thinges boeth prouoke vs maruelously vertue when we knowe that we haue God a loker on 〈◊〉 hath a care of vs And also comforte vs greatly which vndâ—â—stande how he that loueth vs and in no matter neglecteâ— hath vs alwayes as it were before his eyes And here particularly he declareth what he knewe Aâ— first in dede the afflictions Afflictions which verely they suffered in tâ—â— present persecution of the Emperour Domitian And affâ—â—â—tion is as it were a generall worde to the foure kindes foâ—wyng For he rehearseth touching their substaunce the sâ—â—ling of their goodes and their pouertie In their name 〈◊〉 estimation coÌ„tumelies reproches or blasphemies In boâ—â— imprisonment and bondes yea and death also For 〈◊〉 these afflictions Godly men are exercised for the truth saâ— of the wicked And in these may be coÌ„prysed al other kindes of tribulation The whiche the Epistle of Iesus Christ reciteth in a Godly order There is nothinge therfore of these matters whiche the Lord Christ knoweth not Pouertie hath the first place The pouertie of the faithfull Neither ought we to take it here spiritually for the modestie and humblenes of mynde although it be certaine that the churche of Smyrna wanted not the same vertue But there was pouertie and lacke of all things by reason of the spoiling of their goodes For in time of persecution by vertue of kings proclamatioÌ„s the goodes of the faithful professours of Christ ar coÌ„fiscated to the kings vse or permitted to the soldiours nobles or promoters to take at their pleasure The faithful thrust out of their houses ar either driuen into exile or go a begging would God we wanted examples therof at this day Let vs herof learne to beare suffer paciently the like chaunces also being perswaded that God knoweth our necessitie And because it is an hard thing â—or an honest man to honger and want with his familie for a â—omfort and consolation he addeth but thou art riche This to the world semeth a paradoxe or incredible Spiritual ryches What wyll they say is he ryche that hath nothyng and is brought â—o the state of beggars There be doubtles goodes and ryâ—hes of the mynde muche better than corporall substaunce For this may be had without the true felicitie of ryche men â—f this worlde that liue a moste miserable lyfe Agayne you â—hall see a poore man concerning worldly goodes but furâ—ished with the rychesse of the mynde for this cause only to â—e happy and moste blessed He coueteth nothyng he is conâ—ent with his vocation Neither would he chaunge his state with moste welthie and ryche kynges Contrariwyse you â—hall see ryche men but of an euyll conscience and therfore â—houghtfull and burthened with cares and neuer mery You â—hall see poore men but with mery hartes to leade a ioyfull â—â—fe Why than shoulde it seme maruell yf he that is spoyâ—ed of his worldly goodes for Christe and inriched with the â—iftes of the minde is glad and reioyseth in God and taketh a good parte al chaunces and for the same cause is iudged â—o be verely ryche Doubtles the wyse men of this worlde â—we also that the only wyse man is trewly ryche Which is gallauntly discoursed of Cicero Aretas sayth in spiritual matters hauing a treasure hidde in the fielde of thy harte which is Christ by reason of whoÌ„ thou art ryche also Sinnâ— thou hast him thy protectour who also when he was ryche for vs became poore c. Blasphemie agaiÌ„st the faithful In the second place is recited blasphemie by the whichâ— we vnderstande all maner of raylinges and sclauÌ„ders wheâ—by the name and estimation of the faithfull is hurte Of thâ— whiche sorte are these They be heretickes and Schismaticâ— so many as be fauourers of this religion They be wickeâ— people dispisers of God and his saintes the ennemies of 〈◊〉 Gods seruice and therfore the plages of the commoÌ„ wealtâ— which if they be suffered the common wealth must nedes 〈◊〉 distroyed And these thinges in dede many times vexe goâ— men more greuously than the losse of their goodes For wâ— wyll not set more by a good name than by great rycheâ— Therfore the Lorde in Gospell of S. Math. the .10 Chaptâ— With many wordes healeth this disease And exhorteth 〈◊〉 that for the auoyding of that infamie they should coÌ„mitâ— thing vnworthy the name of christians What their persecuters be In the meane tyme he declareth also what moued the â—thours of this mischief whome he blameth also exceadynâ— to thintent that the godly shuld vnderstaÌ„d how greatly thâ— ennemies of all Godlines are of God misliked And theâ— might also care the lesse for their hatred and persecutioÌ„ Tâ— saye in dede that they be Iewes where they be nothing 〈◊〉 Thus also S. Paul handled the Iewes in the .ii. to the â—mains The Iewes are called confessours honorers and faithful seruauÌ„ts of God But these blaspheme Gods naâ— they impugne the true faith and oppresse them that profâ— and worshyppe God Therfore be they not Iewes Wâ— than The Synagoge congregation or assemblee of Saâ—â— Thus the very sonne of God plucketh of the viserne frâ—â— these varlettes to the comforte of all those that suffer peâ—cution of them that set forth them selues with stoute titles the ende it shuld neuer greue them that they are condemâ— of suche harlottes the children of the Deuill Christ attâ—â—teth to them the true title and calleth them not the oâ—â— holy and catholicke Churche of God but the conspirâ—â— and schole of Sathan as in whome not the spirite of
spirite of God whiche thing the Apostle requireth in the .xii. Chapt. to the Romains Furthermore he threatneth to plage them if they continue as they haue begōne to be newters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord speweth out the newters I wil spewe thee out of my mouth By the whiche maner of speaking two thinges are signified Both the lothsomes whiche God conceaueth of this newtralitie or warmnes And the vomiting out which punisheth the same warm water prouoketh a vomite Wherūto he appereth to haue alluded as likewise to that olde phrase of speaking the lande hath vomyted the Chananites and the same shall vomite vp you also Therfore these composers or mongerelles with their temperature and mixture doe so displease God that they ingender in hym a lothsomnes be vnto hym an abhomination that finally he shaketh them of the same we vnderstande of them that ioine together Christ and Mammon And the phrase of speache is to be noted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now therfore or so forasmuche as or now seing it is so c. Moreouer the longaminitie or longe suffering of God is here noted whiche plageth not immediatly vnlesse there appere nowher any hope of amēdemēt Vnhappy ryches He expoundeth more fully the sinne of the Laodiceans what is the cause of their tepiditie Because they loue riches wherin they truste supposing them selues to want nothing They thinke them selues to be wise and to se all thinges to be sufficiētly furnished with thinges spiritual and temporal It is lesse wher they say we are riche More that followeth I am increased with goodes That is to say I haue gotten so muche richesse that I want nothing A great rebuke That same he now confuteth and sheweth that they are vtterly disceiued and to be miserable people For he rebuketh them greuously and sayth thou knowest not that thou arte suche as thou art That ignoraunce is a great euill and the beginning of desperate blindnes when a man thinketh to haue that he hath not For such perseuer in their errour and admit no counsellour Therfore saith the Lord thou knowest not that thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miserable wretched weried and worne with euils For they are toyled with many labours that serue this worlde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miserable Thou seest not thyne owne miserie Others that se are ful sory Thou seest not in what case thou art This kynd of speach signifieth a mā very wretched and desperate whose miserie others see but he him selfe seeth nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poore or a begger Thou thinkest thy selfe very riche but thou art a starke begger Couetouse riche men are poore They are poore also in vertues The people of Laodicea were blynde as the Phariseis were called blynde in the .ix. of Iohn Well sighted in wordly matters in heauēly blynde as betels Naked or destitute of good workes Voyde of thy wedding garment They notwithstanding were rychely arayed with garmentes of most fiue wolle But before God thei appered naked Let the gallauntes of this worlde or proude pecockes rather so well eyed and gorgeously appareled marke these thinges wel The Lorde geue them vnderstanding ¶ The Lorde geueth holsome counsell to the Laodiceans admonishing them to repent The .xxj. Sermon I Counsell thee to bye of me golde tried in the fier that thou maiest be ryche And whyte rayment that thou maiest be clothed that the shame of thy nakednes do not appere And annoynte thyne eyes with eye salue that thou maiest see As many as I loue I rebuke and chasten Be feruent therfore and repente Forasmuch as God willeth not the death of a synner Holsome counsell but rather that he should conuert and lyue Therfore after a greuous blaming of the church of Laodicea he geueth her holsom counsell admonishing exhorting the same to repentaunce and signifieth with all what is true repentaunce The Lord vseth the word of counselling I counsell thee not of commaunding to thintēt to confound the madnes of them which vnlesse they be violently drawen thinke not them selues admonished allured or called of the Lord. And whilest thei loke for such a drawing they neglect al gods counsell fall from the true saluation God counselleth his elect such thinges as are holsome The chosen obey good counselles God toucheth their hartes inwardly and outwardly by preaching of the worde and by sondry admonitions he pooleth and driueth man from euill to good This counsel of God is not to be dispised and an other violēt vocation to be imagined God his word must be heard To day saith the Prophet if ye heare his voice do not harden your hartes When the Lorde counselleth with his worde the hearers harden their mindes they do that through their owne fault and are made authours of their own distruction But they that receiue Gods counsell receiued it not by the force of free will but of the grace of God which worketh in vs to wille and to perfourme Therfore when the Lorde counselleth holsome thinges the chosen pray that they may receiue the same And thei receiue them through grace obeiyng the counselles of God The some of the holsome counsell And the some of the holsome counsell is this Bie of me saith the Lord golde tried in the fire that thou may be riche maiest bie apparel and maiest get eie salue to annoint thyne eies He setteth these thinges as a medicine against the diseases which he discouered before calling the church of the Laodiceans poore naked and blinde Now therfore he teacheth them how they may be riche may be clothed may receiue their eyes or sight again if they verely get them selues golde tried or concoct or purified Gold tried And gold tried in the fire is golde moste purified cleane hauinge in it no grossenes or mettall but pure and cleane golde Hereby is shadowed the worde of God wherof the Prophet sang The worde of the Lorde is a pure worde syluer tried in the fire seuen tymes pourged in a vessel of earth Certenly the worde of God is light comming of the eternal and moste pure lyght hauing no parte of humane filthines or affections sauouring of none errours teachyng nothyng that is corrupt Howbeit of it selfe it shall profit a man nothing vnlesse it be receiued with a true sincere faith Therfore do I not separate faith from the worde and say therfore that the pure and sincere faith is signified by golde Wherof S. Peter said that the faith of our hartes be pourged For although there be in vs spottes and infirmities yet is faith by reason of the subiect wherupon he resteth moste pure The worde of promission and euen Christe hym selfe is the obiect of faith whiche is the very purenes it selfe Wherfore the Lorde counselleth that the Congregation of Laodicea should bye golde tried he counselleth that they should heare Gods worde and beleue it in deede For the Lorde vseth the worde of byeng for receiuynge hearynge and
we reade in the .1 of Iob howe Sathan had power geuen him of God agaynst Iob. Vnto blouddy soldiours is geuen a great sword great power to hurte a wonderfull force of fighting As also Nahum expoundeth it Nother is it a rare thinge in the scriptures for Monarkes tirannes and mightie men of warre to be called a sworde For so Ezechiel called Nabuchodonosor and Esaye called Sinacherib king of Assyrians a whetstone And the chiefest rightuousenes is God is of good thiÌ„â—s the deuiâ—l authour of euill to geue euery man his owne Therfore this place doeth iustely ascribe that which is good vnto God and that whiche is euill to the Deuill But thou sayest if God permitte the same that he doeth not prohibite he doeth He prohibiteth not warre for because iustice wil not suffer him so to doe but he coÌ„mauÌ„deth him by warre to punish the wicked and to trie the good but in permittyng warres God offendeth nothinge seyng that for moste iuste causes he permitteth the same For they would not imbrace peace offered them by the preachers of the Gospell therfore were they worthy to be intangled with warres The Iewes knew not the daye of Christes visitation therfore were they worthely visited of the Romanes and distroyed And this thing is in the world perpetuall that they that wil not obeye the Gospell muste obeye the Captayne of the warres they that wil not heare christ must heare Antichrist Thou mayest not contende with God whic he doeth this and permitteth that Worship God rather as thou hast ben taught in the .4 and .5 chapt Let vs peruse ouer stories and see and suche warres be not founde wherin men haue slaine themselues with mutuall woundes and haue killed one an other like beastes If you wil reade Herodiane Orosius and other good Historiographers you maye finde that the Romane Emperours haue ben troubled with moste greuouse warres for none other cause than that thei refused peace offered to them by the gospell For none other cause was Rome it selfe at the last taken by the Westgothians of the Eastgothians burnte and distroyed The lord had geueÌ„ them Christen Princes but they loued more Idols For Simmachus gouernour of the citie was so bolde to require a restitution of Idolatrie I speake nothing now of Athila nothing of the Persian and Affricane warres And what time there was a wonderful strife emoÌ„gs the Bisshoppes about the supremacie the Saracenes sprang vp and became mightie After the Thousande yere beganne the holy warre whiche as it was most bloudy so was it of longest continuance Neuer any suche warre was made in al the world Boniface the .8 instituted firste the yere of Iubiley a moste wicked manne who also did exhibite him selfe to be sene of the people both Pope Emperour But the same yere of a thousand and three hondreth wherin he did these thinges arrose vp in Asia the whippe or scourge of God Ottoman the original of themperours of Turkes which reigne at this daye For so when Salomon buylded places of Idolatrie his enemies sprang vp which wonderfully vexed and afflicted the kingdom of Salomon What warres are made now a dayes and what be the causes of warres al wise men do see We wil not receaue the peaceable gospel It is reason therfore that the Turkissh Armies should inuade vs that we maye both fele Antichrist to be a stoute warriour and maye al abhorre and deteste him But what other thing remayneth here than that beyng conuerted to God through Christ we maye serue the lord in syncere fayth and holy puretie for except we conuerte the are is layde at the tree roote c. ¶ Here is opened the .iii. and .iiii. Seale and is declared what the world shall suffer of honger and Pestilence The .xxxi. Sermon ANd when he opened the thirde Seale I hearde the thirde beaste saie come and see And I behelde and lo a black horse and he that sate on him had a paire of Balaunces in his hande And I hearde a voyce in the middes of the foure beastes say A measure of wheate for a penny and three measures of barley for a peny and oyle and wine see thou hurte not And when he opened the fourth Seale I hearde the voice of the fourth beast saye come and see And I loked and beholde a pale Horse and his name that sate on him was Death and Hell followed after him and power was geuen vnto them ouer the fourth parte of the Earth to kyll with sworde and with honger and with death of the beastes of the Earth Christ exalted aboue all thinges A repetitioÌ„ and Lord of all in heauen and in earth openeth the seales of the boke diuine that is to witte disposeth and gouerneth with great rightuousnes the ordenaunces and iudgementes of God and firste in dede he geueth a prosperouse course to the preaching of the gospell sendyng alwayes faythefull ministers preachyng the Gospel of the kyngdome of God peace and concorde But for asmuche as euyll men do contemne the Euangelical peace they are certenly worthy to be molested with cruell warres Therfore the lambe openeth the second seale and there rushe out cruel warres slaughters seditions and robberies Attention But before the thirde Seale is opened the thirde beast resemblyng the countenaunce of man exhorteth vs to take most diligent hede that when we see these thinges come to passe whiche are here spoken of before we shoulde consider from whence they come and for what causes they are sente and that they maye be tourned away by dewe repentaunce Certen referre these thinges absolutely to chaunce and fortune some agayne to the naturall causes of God and the diuine operation no respect had at al Where we knowe that God vseth natural causes after his good wil and pleasure Let vs watch therfore loke and consider and know that the rightuouse God worketh al thinges for the saluation of the chosen and the ouerthrowe of his enemies That blacke horse with his rider shewyng a balaunce in his hande signifieth the vnfortunate or sorrowfull time of scarsetie famine and penurie of al thinges The thirde seale is opened For it is a worthie and a coÌ„digne punishment that they that do nothing esteme the bread of life nor haue no consideration of the foode of soules but both reiect it themselues and by their tirannical proclamations bringe to passe that it is not receiued of others finally whiche for the bread of life do spoyle the godly of their goodes and most wickedly waste the same in all kinde of riot should be driuen to bie thinges necessary at excessiue prices yea and can not finde things necessarie but should pine for honger We know that the black colour is vsed in mourning and heuinesse The black horse and that when the fleshe and bloud are consumed for wante of meate the skinne groweth blacke and euill fauoured and therefore this horse is blacke The rider of this horse holdeth in his hande a balaunce 〈◊〉 〈◊〉 〈◊〉
nowe who is it that knoweth not howe many orders ther be of Monkes Freres you maye therfore accompte other orders after the rate of the order of S. Fraūces and though you attribute to euery one but the one half of that numbre to what a some wil it amounte To these if you adde the colledges more and lesse through out so many diocesse persons vicars chaplaynes and parish priestes thou wilt graunte that not without cause the popishe clergie is compared to locustes Locustes distroye al grene thinges But howe they light vpon and deuoure all thing I nede not with many wordes to declare It is comōly sayed whe◠so euer thou seeste any place fertile and holesome where euer thou ridest or goest thou shalt finde it full of the clergie and possessed with religiouse men He reasoneth also expressely of the power of these Locustes Of the power of the locustes He setteth them forth by a parable and power was geue them sayeth he as the Scorpions of the earth haue A Scorpion is a flattering and in maner a domestical worme which sodenly striketh with his tayle or rather with the stinge of his tayle and so poisoneth Therfore with flattering wordes the clergie of Antichrist disceyueth and powreth in the poyson of venemouse doctrine So speaketh the Apostle also of false teachers in the .16 chapt to the Romains Through fayre speache sayeth he and flatteryng they disceiue the hartes of the simple Theyr power therfore is none other but euil doctrine wherewith as it were with the venome of Scorpions they infecte the simple Christians but especially those tha◠contemne the doctrine of the Gospell Whome the Locustes can hurte For there followeth a declaration whome these Locustes maye hurte There be two kindes of men The one in dede willyng and witting will perishe and are the open and professed enemies of the holy Gospel whome by the iust iudgement of God these Scorpiolocustes distroie with their poyson The other beyng more simple doe erre rather of ignoraunce than of obstinate mallice these sins they haue a seale in theyr foreheades wherof is spoken in the .7 chapt are not stongen of the Scorpiolocustes For the power of this euill is limited and not out of measure Therfore was it geuen to the locustes that they should not kil not those wicked which had rather dye than liue those simple They hurt verely but not as the vnfaithfull to death And they vexe them fiue monethes And that tourment is the trouble of the conscience which they tourment with threatnings hipocrisie and wonderfull terrours There is added for a cōforte fiue monethes Fiue monethes The locustes verely come out in the moneth of Aprill and liue vntill September and when they haue liued wholy fiue monethes incontinently they die It signifieth therefore that suche as are cōsecrate to godlines shal fele these tourments a little while nother that the disceyuers shall alwayes preuaile but that there shal be spaces to reste and breath in wherein the godly through the trueth maye be recouered For the locustes distroye not are sene al the yere long There semeth therfore a comparison to be here in this determinate nūbre that the sense should be like as the locustes liue not lōger than from Aprill to Septembre so doubtles there is a time prefixed to those seducers and false Popishe clergie Euen thus hath also the Apostle S. Paul him self comforted the church which after he had prophecied that the church should be wōderfully vexed of hipocrites false teachers incontinently he addeth and like as Iamnes and Iambres resisted Moses 2. Tim. 3. righte so doe these resist the trueth men of a minde corrupte and lewde as concernyng the faith but they shall preuaile no longer For their madnes shal be manifeste to al men like as that was of the other And Primasius they are ment here saieth he which although they were intangled with false doctrines yet hauing remorse about the ende of their life they receiue Gods veritie Againe we see as I warned you in the .7 chapt that al did not perish whiche were ones intāgled with the snares of Antichrist For at the length through the mercy of God they escaped required the grace of God to be geuen them through Christ forsaking al superstitions we see moreouer by reading of histories how god hath at certē times opened the veritie by his faithful ministers through whose preachyng the lewdenes of the Locustes is interrupted that menne began to smell them out and to eschewe the same not withstanding the regenerated many times haue retourned c. And likewise other ministers haue retourned home c. How great is the force of the poyson And furthermore he declareth howe great was or is the force of this euil Their tourmēting sayeth he is as the tourment of a Scorpion when he hath striken a man At the first there is no greate payne felte by little and little it gathereth strength and at the laste aketh exceadyngly Yf remedy be had in time the poison is not deadly if it be not takē he dieth that is stongen therwith To the declaratiō of this tourmēt whiche men fele in their consciences apperteyneth this that followeth and in those dayes men shal seke death c. And it is a like phrase of speache in a maner as is that same mountaines fal vpon vs and couer vs c. Wherof I spake in the. 6. chapt And it is the voyce of one that is sore afflicted and brought in a maner to dispaire Doubtles the popishe doctrine of merites of the monastical perfection of other such like doctrines haue driuen many headlong into desperatiō Hereunto is added that the times of the locustes were most full of sorrowes wherof al histories cōplayne The lyfe was not pleasaunt the Locustes did so set menne together by the eares emongs themselues c. And to be briefe they brought men in such case that they wisshed to die The Lord Iesus deliuer vs from the poyson of these Locustes ¶ The Locustes are described by a maruelouse Hypotiposis the Popish clergie and is shewed of what sorte the Antichristian warre shal be The .xl. Sermon ANd the similitude of Locustes was like vnto Horses prepared to battel and on theyr heades were as it were crownes like vnto golde and theyr faces were as it had ben the faces of mē And they had heere as the heere of wemen And their teth were as the teth of Liōs And they had habergions as it were habergiōs of yrō And the sounde of their winges was as the sounde of chariotes when many horses rūne together in battell And they had tailes like vnto Scorpions and there were stinges in theyr tailes And theyr power was to hurte mē fiue monethes And they had a king ouer them which is the Aungel of the botomlesse pitte whose name in the Hebrewe tongue is Abadon but in the Greke Apollion We haue spokē already of thoriginal power of the
salute and cal him most blessed father moste holy Pope c. Christ setteth forth with an other stile and geueth him other titles His name sayeth he was Abbadon in Hebrewe and in Greke Apollyon He publissheth his name in eyther tounge for none other cause than for that in eyther Testament wherof the one is written in Hebrew the other in greke this title is attributed to him Abbadon or Abbaddon or Apollyon signifieth a waster or destroyer But Daniel in the .7.8 and .11 The childe of perditiō chapt And Zachar. in the .11 doe attribute to Antichrist this vertue and propertie S. Paul calleth him the sonne of perdition to wit most lost most damnable and the greatest Authour of perdition and damnation whiche finally shall be vnto many Authour of slaughter by sondry warres For through false doctrine he distroyeth soules and with tiranny by fire and sworde he wasteth the lande and those that refuse to obeye him moste cruelly Let the Popes actes be considered and the practises of spirituall fathers lette them be applied to these oracles of God and than let a cōparison and iudgement be made And this is as it were the keye openyng to vs the sense of this place and that it should be expounded of Antichrist whome S. Paull called the sonne of perdition Habad in Hebrewe signifieth is loste or distroied And therof cometh Habbaedon perdition or destruction So in Greke Apoleo and Apollyme signifieth to lose and distroy herof is Apollyon The Lord Iesus slaye this destroyer with the breath of his mouth take him away vtterly by his gloriouse commyng ¶ The sixte trompet is expounded where is created of Saracenes and turkishe matters The .xli. Sermon ONe wo is paste and beholde two woes come yet after this And the sixte Aungel blewe and I hearde a voyce from the foure corners of the golden Aultar whiche is before the eyes of God saiyng to the sixt angel which had the trompet lowse the foure Angels which are bound in the great riuer Euphrates And the foure Angels were lowsed which were prepared for an houre for a daie for a moneth and for a yeare for to slaye the the thirde parte of men And the nombre of Horsemen of warre were twenty times ten thousande And I hearde the nombre of thē And thus I sawe the horses in a vision and them that sate on them hauing firie habbergions of a yalowe and brimstony colour and the heades of the horses were as the heades of Lions And out of theyr mouthes wente forth fire smoke and brimstone And of these three was the third part of mē killed that is to say of fire smoke brimstone whiche proceded out of the mouthes of them For their power was in their mouths in their tailes for their tailes were like vnto serpentes hauing heades and with them did they hurt The sixte cōflicte or fight is of Mahometrie by the Saracenes Turkes Tartariās most cruelly foughten and with muche wo. And would God it were foughten For we perceiue dayly by the thinges themselues the misterie of the prophecie and see the fulfilling and euen experience it also At the sounde of the trompe of the sixte Aungell S. Iohn heareth a voice from the foure corners of the golden Aultar The some of the vision that is to saye from the middes of the Aultar neither is there any cause why we should seke a misterie in the fourth nōbre And he speaketh of that Aultar whiche is before the eyes of God That voice commaundeth the Aungell trompetter to lowse the foure Aungels bounden in the great riuer of Euphrates Whiche thing as soone as it was done an innumerable armie of horsemen marched forwarde and sleyeth and distroyeth the third parte of the earth that is the third parte of men And those horsemen and the force or power therof is most diligently described We learned of late that the golden Aultar The goldē Aultar doeth signifie Christ sitting on the right hād of the father He is purer and more preciouse than golde he is priest and sacrifice of all the faithful standing before the eyes of God to witte pleasyng God wherin or in whome his soule is pleased with al faythfull whose vertue suffiseth all And suche a one God the father would haue him to be preached and beleued of all the faythfull in the worlde Such a one also the auncient church instituted of the Apostles beleued and taught him vntill by the worke and instigation of the Deuill menne moste corrupt sprange vp in the churche whereof these deny the deitie of Christe those the humanitie others plucked a sonder the persone consisting of God and manne and others confounded the natures or proprieties of natures The goodnes of God suffered this longe patiently many times sendynge faythfull and open defenders of the veritie whiche mighte roote out those blasphemouse errours the whiche we haue red to be done by seuerall Bisshoppes or Preachers of the church or by ecclesiastical assemblees which we call coūsels such as were the counsells Nicene Constantinopolitane Ephesine and Chalcedonian In the whiche were cōdemned Arrius Macedonius Nestorius Eutiches and other monstres of heretikes which impugned Christ Howebeit the vncurable peruersenes of men gettyng the vpper hande there was none ende of alteration and blasphemies For two great Bishops of no smal churches Peter and Seuerus deny thaultar Christ to be dead Peter patriarche of Antioche and Seuerus of Constantinople springyng vp in the reigne of the emperour Iustinian impudently and moste wickedly affirmed as the actes of the .5 counsell of Constantinople doe plentifully enough declare that the body of Christ was vtterly in corruptible and verely deified neyther subiecte to any affections as oures are For that the worde was so made fleshe that by and by it began to be one nature to wit diuine that Christ was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is incorruptible These thinges should seme to procede out of the most wicked schole of Valentinian Marcion and Manicheus Iames Syrus Iames Sirus surnamed Zāzalus of whom at this day the Iacobites are named in the east countrie toke vpon him to defende the doctrine of Seuerus He taught that Christ for that he was incorruptible neyther to haue suffered nor ben crucified but that some other was put to tormētes for Christ Christ only standing by inuisibly and loking on This opinion was madde by many testimonies of the Scripture and finally repulsed and ouerthrowen with the articles of our fayth Christ suffered verely For we professe in our belefe suffered vnder Ponce pilate was crucified dead and buried The prophetes tolde expressely before that he should suffer and die that he hath suffered and died the Apostles haue witnessed of whom S. Iohn behelde the death and passion of Christ on the crosse Nother reade we that the Lorde was euer so much offended with his disciples as he was with Peter goyng about to diswade the passion as vnworthie the sonne of God For he
inuadeth not only the auncient churche but euen the very head of the church and redemer Christ howebeit with his furie outrageouse he could nothyng preuayle therefore he shal no more preuaile agaynst his membres Now he retourneth againe to the church and sayeth the church fleeth into wildernes after the dragon could bringe nothing to passe agaynst the sonne of God he wente and made warre agaynst the church and the churche fled into wildernes Certenly Iewrie in the prophetes is compared to a place most frequented the gentiles are called a deserte or wildernes Therefore after Christes ascention the Apostles departyng out of Iewrie repared to the gentiles yea and the Iewes inspired of the red dragon caste out the church out of their limites which was constreined as appereth in the Actes of Apostles to flee vnto the gētiles And where the Lorde hath prepared a place for his churche and the churche was greately augmented emongs the gentiles certenly it was through his grace and by no merite of man whiche prepared the place whiche calleth directeth and kepeth his shepe the same hath disposed and yet doeth dispose for this churche ministers or pastours which may fede it as the rauens did Helias al the time that shal be vnto the worldes ende For as for the nōbre of those daies I discoursed before And by this exposition is signified that the dragon shal fight stoutely against the church so that she shal be cōpelled to flee but how much so euer he shal rage against the churche the lorde God shal yet prepare a place in earth wherin she maye dwell safe and will euer sende pastours to fede He sheweth moreouer that the flight shall not alwayes be reprochable The Lord saue and kepe vs. Amen ¶ The description of the conflicte of Christe and the Church with the Dragon the dragō is ouercome the heauenly dwellers sing prayses The .liij. Sermon ANd there was a great battell in heauē Michaell his Angels fought with the dragon the dragō fought his Angels preuailed not nother was their place foūde any more in heauē And the dragon that olde serpent called the deuil and Sathanas was cast out Which deceaued all the world And he was cast into the Earth his Angels were cast out with him also And I hearde a lowde voice which sayed in Heauen nowe is saluation and strength and the kingdome become our Gods the power is Christes for he is caste downe which accused them before God daie night And thei ouercame him by the bloud of the Lambe and by the worde of their testimony and they loued not their liues vnto the death Therfore reioyce ye heauens and ye that dwell therin Wo vnto the inhabiters of the earth and the sea for the deuill is comen doune vnto you which hath great wrath because he knoweth that he hath but a short time Thapostle hath spoken of the partes of the notable fight worthie battel he hath spoken also of attēptes pourpos of the dragō which verely applieth al his coūsels to this intēt that he may deuoure al godlines that is might distroy it vtterly he hath shewed how he began to moue warre agaynst the church which fled into the wildernes now as it were leauing the womā in the wildernes he semeth to bring forth other soldiours whiche geue battel to the dragon most valeauntly do impugne also discōfit him al his power S. Iohn therfore describeth the singular fight of one most excellent to witte Michaell which ouercame the Dragon and describeth the general fight annexed with that particular For he addeth that al the Angels of Michael fought agaynst the dragon And first is heauē shewed to be the place of the fight or cōflicte For in heauen sayeth he was fought a great battaile The place of conflict And it is euidēt that Sathan was at the beginning of al things cast out of heauē into the earth and therfore that he moueth no warre in heauē nor reiseth any tumulte there For heauē is a place of rest ioye not of debate and contention Therefore this must be attributed to the visiō For the lord hath in heauen by signes represented this battaile to be sene whiche in dede is fought in earth in the middes of the church But here is set forth an image of a notable fight wherby is shewed what hath ben what is yet done in earth I saied euen now that this cōbat was in dede particular but to haue a general fight annexed For Michael fighteth whiche is as captaine of this warre and Michaelles Angelles fight also Who fight which must be wel discerned although that Michaell his Angels make but one parte only On the other side fighteth the dragō as emperour of this warre his angels fight also And these verely make non other partes thā we haue heard before in the beginning of this chapt That the partie of this fight were the church the deuil Neuertheles leest the victory should be attributed to the church not rather to Christ the womā must now be omitted and Michael brought in fighting Whereupon there is in these thinges some difficultie but it shal be easie enough for him that will marke euery thing in order Who is that Michaell captaine of the warre against the Dragon First we must see what that Michael is there is in dede no doubte but that the Angel Michell appered in the vision with an Army of Angels fighting And that on the contrary parte against thē fought the Dragon with an hoste of deuils But for asmuch as we hearde in the beginning that these were tokens they must nedes signifie betoken other thinges I suppose here therefore to be signified Christ the head of his church king protectour with his mēbres Apostles Martirs faithful Nother is it a rare thing that Christ should be figured to vs by Angels but is euen moste accustomed that Angelles are called the ambassadours of God the faithful seruaūtes of Iesus Christ Christ therfore head of the church the faithfull membres of Christ fight against the Dragon yet after a diuerse sort For christ ouercame him alone in the cōbat with out helpe of any creature whilest in temptations he discomfited him at the last also by diyng on the crosse rising agayne from the dead How christ hath fought with the dragō he al to brake his head This is the only trewe singular victory wherby afterwardes are obteyned the victories of Christes mēbres goten of that general fight wherein Christ fighteth not now only hande to hande with the Deuill but all the membres of Christe at all times vnder Christ their Captayne fight against the Deuill and in the vertue or victory of Christ fight and ouercome as we shal heare by and by in the songe of prayse Why Michael is Christ But for great and sondry causes we affirme Christe to be figured and
fulfilled For on those laste and most corrupte ages the Lorde wil powre out his plague and that the plagues of his iuste wrath and shall powre them out most fully to the ende and shall execute his ful wrath against the vngodly for euermore Yet now he suspendeth a while that narration begonne of the Angelles masters of the plagues The ioyes triūphes of the godly and placeth or sendeth before the greate ioyes of the blessed Martirs triumphes songe of praise reioycynge and thankes geuynge And this Ioye is interlased here in the treatise of punnishementes for the consolation of the faithful that they should knowe themselues deliuered from punnishmentes And if it fortune whilest the wicked are punnisshed that any displeasure touch thē also as it can not be chosen but the wicked beyng plaged some discōmoditie must also arrise vnto the faithful that thei maye vnderstande yet that the daungers of the discōmodities must with the excellent aboūdaunce of ioyes be recompensed For hereby is signified how the godly reioyce whilest the lord executeth his iustice To be also the chaungeable course of thinges that those that haue ones wepte in the world should now be glad and ioyefull accordyng to the saiyng of our sauiour in the .16 of Iohn Morouer it behoued by the testimony of all Sainctes to be declared to the Sainctes that dwell in Earth that the iudgementes of God be rightouse and true whiche thing vnderstande questions and sondry mutininges agaynst God do cease First he seeth them which ouercame Antichrist and haue had nothing to doe with him as we saye in dutch for this I suppose be signified by that plentiful rehersal of certen membres the declaration wherof is setforth before in heauen not in some dortour or no where as some men gather He sawe I saye in heauen the blessed soules stande vpon a glassy See A glassy See mixed with fire mixed with fire And in an other place I haue tolde you that the See figureth the worlde by reason of the rage and vnstablenes therof Certenly Daniel so taketh in the .7 chapt And it is called glassy because of the frailetie and bricklenes For worldely thinges shine but they are soone broken Whereupon it is sayed that wordely things are as brickel as glasse whiche whilest they shine breake And not with out cause is fire mixed with worldely thinges For the Sainctes whilest they be conuersaunt in Earth fele alwayes in a maner the fire of affliction Whereof spake S. Peter 1. Pet. 4. And they stande vpon a glassy See mingled with fire For cōquerours treade vpon the worlde and vpon al the tourmentes mockeries of the world as triūphyng ouer all worldely thinges The Prophet in the .66 Psalm bringeth in the Sainctes singyng a ioyeful songe vnto God and emonges other things saiyng thou hast brought vs into snares thou hast layde tribulations vpon our backe thou haste set men in our neckes We haue passed through fire and water thou hast brought vs out into a place of reliefe Therefore do there followe alterations in an other world Wherfore Aretas expoūdyng this place the glassy See sayeth he semeth to intimace nothyng els than by the Sea verely the multitude and by the glasse the brightnes by fire the puretie of them which are worthie that blessed life And certenly the same wordes in diuerse respectes maye signifie diuerse thinges and make the sense agreable Hitherto we haue hearde that the sainctes are in heauen where they triumphe ouer the world vanquisshed but nowe we shal heare more clerely what they do in heauen and how they singe vnto the lord a songe of thankes prayses which fully agreeth with the Psalm 66. The harps of God And he attributeth to the blessed martirs harpes as he did to the Elders These he calleth of God as you would saye diuine and celestiall mete to set forth the prayses of God For a celestial Iubeley is signified whereof is spoken in the .5 chapt He addeth moreouer to expresse the musicke and they singe And declareth also the maner of their singyng The songe of Moses the lābe the songe of Moses the seruaunt of God and the songe of the Lambe Therfore this songe of the Sainctes is reioycyng ditty triumphaunt and of thankes geuyng For like as in times paste Marie with the cōpany of virgins Israeliticall at the appoinctement of Moses sange a songe when the Israelites were deliuered out of the bondage of Aegypte and Pharao was drowned in the red Sea with his whole armie whereof you maye reade more in the 14. and .15 chapt of Exod. So the blessed soules in Heauen prayse God whiche hath deliuered them from Sathan Antichrist and the worlde And the songe of the Lābe is the christiane thankes geuing by the which the vertue of Christ and his redemption is praysed of the Sainctes For like as the olde fathers after the eatyng of the Paschalle lambe made a iubiley gaue God thankes So the blessed Sainctes nowe infraunchised with the full libertie of the children of God geue thankes vnto Christ theyr deliuerer Finally reciteth the order and fourme of their songe Kinge of Sainctes God is highly commended herein which is called the Lord God almightie Kynge of Sainctes as for whome the Sainctes warre by whome also they be gouerned and whiche defendeth mayneteyneth and kepeth the Sainctes And he is called holy in whome is no spotte no iniquitie And before all thinges they prayse his workes whiche they call greate and maruelouse These are manifest in Heauen and in Earth They declare the power wisedome iustice of God Therefore they inferre by and by that the wayes that is the considerations of God which he followeth in gouerning and doyng of thinges be trewe and iuste For he disceaueth not he doeth no man wronge Therfore God is iuste in punnishing the Antichristiās and deliueryng his For although he seme to neglecte his yet kepeth he fayth to the godly as a kynge that neuer neglecteth his Now they alledge what it becometh all men in the Earth to do also it is reoson that al men feare thee and glorifie thee in all thinges nother to accuse and murmure at thy iudgementes There is added an other reason for he alone is holy without sinne and with out spotte None of all the creatures hath this Although many gentiles nowe cōtemne God yet shal they ones come and worship shal knowe their owne filthines and the holines and rightuousenes of God For the iustice and iudgement of God whiche are not yet reuealed and therefore are contemned shal be ones reuealed that all the godly of al natiōs may attribute glory to the rightuouse God These thinges verely prepare also the reader and hearer to the treatise nowe followynge concernynge the iudgementes of God and pūnishmentes of the vngodly The lord open the eyes of our mindes that we maye see these thinges with fruicte plentifull ¶ The seuen Angelles are described coming forth to execute the seuen
cōmitted Italiā matters Totila therfore where themperour would not graūt his requestes determined to rase the citie of Rome The greatest parte of the walles in most places he made euen with the grounde setteth the Capitolle house on fire He commaundeth al Citizens with their wiues childrē to departe out of the citie The cōmons of Rome were dispersed in the townes of Campania The Senatours and nobilitie Totila kepte with him for pledges Than was fire put into euery house Thus Rome beyng fired in al places Totila lefte it vacant .13 dayes the fire brent clere The citie of Rome was .40 dayes in that solitarines that there was neyther mā nor woman in the same The citie ouerthrowē he remoued his campe towardes Lutania and Calabria Bellisarius came to the citie lefte vacant and soner than a man would haue thought fortifieth a parte of the citie with ditch walle rampare and turretes of wood For all coulde not be restored Totilas was with him but repulsed departed to Tibur Bellisarius is sent for into Grece by themperour Totila besegeth Rome and taketh it So in one yere Rome the head of the world the lady of al nations was taken thryse thus wryteth Auentinus Leonarde Aretine writing of the Italian war against the Gotthes in th ende of the 2. boke After this sayeth he Totila departing frō Rome with his whole armie lefte it vtterly desolate and vacant c. Who will saye nowe that S. Iohn hath not in fewe wordes comprehended the destructiō of olde Rome whiche the stories afterwarde haue plentifully described and finally howe after the same maner as it was prophecied it hath followed the prophecie after .451 yeres And that so euidētly to haue propounded in fewe wordes that you would thinke presently to beholde Rome both falling and burnyng New Rome also shall fall with her empire And like as in the storie of the gospel the lord intermireth a prophecie of the destruction of Ierusalem and of th ende of the world that euery mā might of this that he seeth the citie of Hierusalē right so as the lord had prophecied to haue perished nother that one stone hath remayned vpon an other gather by like trouth certentie that this world shal fall So maye we of this that we see tholde citie of Rome fallen so great an Empire which was thought shuld haue lasted for euer brought to naught gather also that new Rome with her shaddowe or image of thempire shal as sure as daye fall be brought to naught And firste in dede the Saracenes Turkes whiche ruled and yet raigne in the prouinces subiecte to the Romane Empire as in Asia Grece Aegypte Affricke Slauonie and base Hungarie and therfore be rightly accompted emonges the ten hornes doe hate worse than dogge or snake both Poperie it selfe and Rome and all that Imagerie Empire Yea stories also testifie that they haue oft times made inuasions and spoyled Rome it selfe What is done at this daye experience it self teacheth But whether the Turke or the christen Princes themselues conuerted to Christ by the Gospel shall spoyle this newe Rome destroye it vtterly and burne it with fire the Lord knoweth who semeth here to intimate some suche thing hereof This is certayne that Christ alone with his hand shal bring downe Antichrist and abolish him with his comming Certaine it is that the Earth and al the workes that be therin shal be brēt For thus is thapostolical doctrine and that al these things shal be in th ende of the world Reade Paule .2 to the Thess the .2 And Peter the .2 Epistle the .3 chap. Morouer there arrise in sondry kingdomes of the world learned men which ones being bounden to the See of Rome haue defended her her stinking idolle but after cōuerted to Christ beginne to hate both Rome the Romish churche which also they assaile burne with the fire of Gods word Therfore al the glorie dignitie and welth of the Pope poperie hath perished perisheth daily in the godly Al that be godly wise hate Rome romish wares Al crie out that this Sodome is worthie to be brente with fire fallyng from heauen Nother is ther any doubt but that a greuouse vengeaunce is prepared agaynst her And briefly is shewed a reason God hath put into the heartes of kyngs c. wherfore the Kings shuld rage so cruelly against the beaste and why these thinges are done in such sorte and maner as we haue hearde For God sayeth he hath geuē into the hartes of thē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that they should worke his will shuld do with one mynde and consent For where some referre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his to the beaste that semeth to far of and straunge It is referred rather to the nexte to God I meane which put into the heartes of the kinges to do his wil I say of God For it is the mynde and will of God that the beast shulde perish that punnishment be taken of her for shedyng of innocent bloude The same God will procure that kinges shal not be at discord but at concord that being of one mynd and accorde they may execute Gods iudgemēt So we read in the Prophetes that God put in to the heartes of kynges Salmanaser Sinnacherib Nabuchodonoser Cyrus and others that they shuld do as they are red to haue done to wit in pūnishing the wicked and defending the godly And ther is also mention made in Histories howe Alaricke Kynge of the west Gothes was in dede disswaded by a seruaunt of God that he shuld not make such haste to distroy Rome but that he aunswered Ther is one that cōtinually troubleth me and sayeth go distroy Rome And he that put that mynde and wyll in to the hearte of Alarich Adolphe Genserych Odacer Theodoricke and Totila The same yf he wyll and when he wyll and in to what Princes he wyll shall put that they also shall doe their dewtie againste this newe Citie and churche of Rome The angel anexeth how God moreouer hath put into the harts of kings that they shuld geue their kingdom to the beast til the words of God be fulfilled The which the interpretours expound say howe God hath permitted that they shoulde cōceaue this coūsel in their mynds to deliuer the kingdome to the beast But I suppose it to be more playne yf we symplye confesse God to be authour of no sinne and that men sinne as compelled by no fatall necessitie but through their owne faulte and vice Therefore God woulde as by his woorde also he hath expressed and taught that kynges shulde deliuer their Kyngdomes to Christe the high Kyng which where it pleased them not but had rather for sondry causes of the flesh and the worlde delyuer their kyngdomes to the Pope and submitte themselues to the See as they call it Apostolicall God of his iuste iudgemente hath forsaken them and geuen them ouer as S. Paule wrote the
Romanes into a reprobate minde to do those thinges which God alloweth not And so are the wordes of God prophecied by the Prophets and Apostles on this wise fulfilled Doubtlesse they be the wordes of God and not of men which are red of this matter in Daniell and in all this booke of reuelation The woman is the great citie Finally the Angell expoundeth what is signified by the woman sitting on the beast to wit that great citie of Rome the head and Lady maistresse of the worlde and the Romish church Popery and power stretching oute her selfe and her Kyngdome ouer the Kinges of the Earth Of whom already hath bene spoken enough To God be glorie ¶ He sheweth that Rome shall assuredly fall and addeth the causes of her fall The .lxxvij. Sermon The .18 chapter AND after that I sawe an Angell come down from Heauen hauing greate power and the Earth was lightned with his brightnes and he cryed mightelye with a stronge voyce sayeng she is fallen she is fallen euen great Babilon and is become the habitation of Deuilles and the holde of all vncleane spirites a cage of vncleane and hateful birds for all nations haue dronken of the wyne of the wrath of her whoredome And the kyngs of the earth haue cōmitted fornication with her and her marchauntes are waxed rych of the aboundaunce of her pleasures He pourseweth through out al the .18 chap. the destructiō of olde and new Rome also of Heithennes and Antichristianisme that with a maruelouse plentie euidence of speach euen so that ye would thinke that you sawe al thing presently And he vseth also a most godly order The some of the .18 chapter For first the Angell declareth the destruction of Rome with moste apte wordes Secondly coūsel is geuen to the godly how to behaue themselues in so great daungers Than is added the maner of the desolation that like as Rome hath gredely and cruelly spoyled and destroyed other nations euen so it shal chaunce vnto her also After this a lamentation is made wherein the Princes and marchaūts do mourne for the ruine of Rome where they also resyte the richesse and pleasures of Rome Finally the Apostles and Prophetes reioyce at the moste iust iudgement of God Agayne the Angell of the Lord cast a milstone into the bottome of the sea that so the most certaine vnrecouerable and moste weightie destruction of Rome mighte be signified Wherunto agayne are anexed the causes of so great euilles and the same finished with the prayse and gratulation of all the heauenly dwellers And most luckely doeth he imitate the holy Prophetes of God wherof two in a maner after the same forte S. Ihon imitateth the prophetes do describe the destruction of old Babilon Esaye in the .13.14 .21 chap. And Ieremy in the .50 and .51 And Ezechiell the ouerthrowe of Tirus in the .26.27 and .28 chapt For as the lot and end of all the vngodly is lyke so doeth the canonicall Scripture in painting out their destruction right well agree with it selfe The Apostles moreouer The maiestye of the holy tung although they spake and wrote to the gentyles in greke yet altered they nothing of their naturall phrase of speakyng and euen constrayned straunge tungues to serue the holy and not the Hebrew to serue vnto heathen langages For speakyng greke they obserued the naturall phrase of the Hebrew speach as first diuine and holy And where they coulde speake all langages yet ded they neuer speake and write any foreyne langage so but that in the same the Hebrew phrase might be perceyued The curiositie of the readers in the translations of the Bible Let some therfore beware at this daie that thei be not to deintie cared and followe the puretie of the latine speach so that in expressing the same they fal not in the meane whyle from the simplicitie of the holye tongue and lose not a fewe misteries They that be not froward had rather frame themselues to the holy langage and learne the phrases therof than to subdue the same againste the heare to straunge tongues and cōpell it to serue our delicate eares Moreouer we haue already admonished oftentimes what is the end vse of this treatise concerning the iudgemēts or pūnishments of God For the veritie and iustice of God is cōfirmed the afflicted receiue comfort and the wicked and all Gods enemies are made affrayde c. The vngodly deride the oracles of god But when S. Ihon published these thinges and prophesied of the destruction of Babilon which al men at that time by reason of the late subuersion of Ierusalem and most greuouse captiuitie of the Iewes which had lately chaunced vnder Vespasian ded clerely vnderstand to signifie Rome For right so had Babilon in times past vexed the holy Citie and natiō as nowe had Vespasian the Romane The godly in dede beleued thē to be true that they shulde vndoubtedly come to passe The vngodly as dotages laughed them to scorne The same had their elders done For when the Prophetes also prophesied the subuersion of Niniue Babilon and most mightie Monarchies they semed to them to be mad Notwithstāding euen as they had saied so came it to passe Therfore the faithfull beleue the Oracles of God howe long so euer they be differred which are prophesied to come how vnpossible so euer they appeare vnto the worlde For to God speakyng and willing nothing is harde The Authour of this oracle And going about to shewe the subuersion of Rome he prepareth his hearers and winneth credit to the prophesie whileste before all thinges he sheweth the authour of the Oracle or prophesie the very Angell of God And verely he cōmendeth highly the same Angel to vs to the end we shuld doubt nothinge of the veritie of those thinges which he speaketh For he sayeth howe he came from Heauen Wherupon we gather those things that he bringeth to be diuine and celestial the same is saied to haue great power lest verely we shuld thinke those thinges to be vnpossible which he sayeth shall come to passe For yf the Angel Gods minister be of so great power what may we thinke the Lorde to be which sente the Angel One Angell before the walles of Hierusalem killed an hondreth fourescore and fiue thousande menne of warre One Aungell in a night slewe all the firste borne of Aegipt Therfore seyng the most mightie Angel prophecieth the destruction of olde newe Rome we nede not to doubte but that it shall vtterly perisshe Moreouer the Earth was lightened with the glory that is to saye with the brightenes or light of this Aungell For this prophecie is nother darke nother will it be hidde but chiefly and most clerely preachrd through out the world Wherefore the same Aungell crieth with all his force We muste preach frely clerely agaynste Antichrist and that with a greate voyce For it behoueth these oracles of God wherein is treated of