thintent it might by litle litle vanish away They that meddle with Iezabel shal be afflicted Secondly he threatneth great affliction to such as haue to do with Iezabel that is to say to such as cleaue vnto false doctrine receiue errours delight in heresies and go about to set forth the same To these I say he threateneth most greuous afflictioÌ„s to witte of body and soul of this present and of the life to come He semeth to haue said somwhat more than if he had recited certen kindes of punishment The children of Iezabel shal be slayne Finally he menaceth death to the children borne of this copulation and fornicatioÌ„ to witte whore sonnes bastardes And those are chiefly the childreÌ„ of heretickes which stire vp a freshe and restore newly again heresies already condeÌ„ned meakened and wearing away These the Lord distroied with temporal and eternal death And the ecclesiasticall story doth testifie that the Lord hath in dede punished most greuously not only the heresie of the CataphrigiaÌ„s but al heresies in general And certen thinges coÌ„cerning the CataphrygiaÌ„s or MoÌ„tanistes are touched of Euseb lib. 1. of the cl story Cap. 16. The destruction of Achab and Iezabel with al their posteritie The Lorde semeth here to me to haue alluded to the olde story of Iezabel Achab for them as it were cast in a bed froÌ„ day to day euer since they began to worship Baal he vexed with sicknes and brought them lowe And the people that receiued the religion of Baal be put to much sorow euils and afflictions Finally their children he brought to a shamefull death Their partakers also were slaine that would haue had Baal his religion safe and sounde and euen to haue bene restored again For after the death of Achab his father not many daies after Ochosias the sonne of Achab and Iezabel bruised with an vnhappy fall and cast in bed died .iiii. Reg. Cap. 1. And Ioram an other sonne of Achab and Iezabel stricken through with an arrowe of Iehu was slaine Athalia the daughter of Achab and Iezabel the wife of Ioram kyng of Iuda the sonne of Iosaphat being diuided with that sweard of Ioiadas fell down before the gates of the temple And Ochosias king of Iuda the sonne of Athalia and Ioram was slaine also by the power of Iehu And after were put to death by the same Iehu the .lxx. sonnes of Achab And all the pristes of Baal are slaine together in the temple and before the Aultar of Baal and not one of so great a nombre escaped Yea the temple the idol and the seruice of Baal were quite and cleane ouerthrowen This olde maruelouse and wonderfull history the Lord calleth to memory signifiyng that he lyueth yet a reuenger and a punisher Who will neither ouerpasse the iust limite nor touche the same out of time For he addeth and all congregations shal know c. Notwithstanding this thing is notable and moste worthy to bee remembred and no lesse full of comforte Hope is seâ— open for the penitent that in this rehersall of punishementes he putteth in as it were in the middes a mention of repentaunce as though he should say let no man thinke him selfe that he must be distroyed and perishe through a certen fatall necessitie For if any wil repent the gates of the grace of God are set open his synnes shal be forgeuen and he shal be taken in to fauour and shall be deliuered from all those euilles And after this sorte haue taught also the Prophetes Ieremy in the .xviii. Chapter and Ezech. in the .xviii. Chapter But where as the punishement is not by and by executed vpon the impenitent persones you shall haue them that wyll exclame that God is a slepe that he seeth or heareth nothyng Therfore the Lorde hym selfe aunswereth them and sayth And all congregations shall knowe c. The Lord declareth that he is reueÌ„ger of the churche When I shall doubtles at the laste execute my vengeaunce in dewe season For then shall all men learne that I neyther slepe nor neglecte my seruauntes at any tyme or wyll suffer those that deserue euyll of me and of my Churche to escape vnpunyshed Furthermore Christe testifieth that he searcheth the â—eynes and heartes of all men And he meaneth that he knoweth all thoughtes and deuises of the harte finally the appetite it selfe and all the desires of man so that he can iudge truly therof for nothing be it neuer so secret is hidde from Christ Christ is God Therfore is he very God For it is the propertie of God belongeth to him alone to know the hartes of tho children of men As Salomon testifieth in the iii. boke of kinges Chap. viii Christ therfore seeth the priuie filthie workes both of the Nicolaitans and all other beastly men Whiche S. Paul saith are vnworthy to come to light or to be expressely declared to men Ephes v. Christ geueth to euery man after his workes Nother doth Christ know only all the thoughtes of men whatsoeuer they be but geueth moreouer to euery man after his owne workes And so the Apostle S. Paul teacheth saying The iust iudgement of God shall be opened whiche wyll rewarde euery man according to his dedes that is to saie Prayse honor and immortalitie to them whiche continue in well doing and seke eternall life But vnto them that are rebelliouse and disobey the truth and followe iniquitie shall come indignation wrath tribulatioÌ„ and angwish c. In the .ii. to the Roma For workes be the touchstones of faith and infidelitie And workes whether they be good or euyll be iudged of God and the Godly men according as they procede of faith or of infidelitie Therfore what so euer any of vs shall sowe the same shall he reape also For God is the moste iust rewarder of good and reuenger of euill The same sentence as it is moste true so is it the foundation of the true and Godly Religion Glory be to God ¶ That the doctrine of pitie is so fully sâ—â— forth to the churche that there nedeth no newe Reuelations And of the moste large promesses of Christ made vnto the churche The .xiiij. Sermon ANd to you I say and to others that be of Thiatira Who so euer haue not this doctrine and whiche haue not knowen the depenes of Sathan as they say I will put vpon you none other burthen but that whiche ye haue already Holde fast till I come And whosoeuer ouercometh and kepeth my workes vnto the ende to him wil I geue power ouer nations and he shall rule them with a rod of Iron And as the vessels of a potter shall he breake theÌ„ to sheuers Euen as I receiued of my father so wyll I geue hym the morning starre Let hym that hath eares heare what the spirite saieth to the congregations He speaketh here now to the Cataphrygians The great mercy of God and also to the faithfull of the churche
Iohn Wickleffe sumtime Person of Lutterworth here in Englande shuld be taken vp and brent whose bestiall crueltie of raging against dead men our popishe prelacie of late dayes rightly Imitatynge as the children of one father that was a murtherer frō the beginning practysed lyke tyranny with the bones of Martin Bucer and Paulus Fagius at Cambridge Such raging surges of late dayes did beate against the Ship of Peter Blessed be the Lorde Iesus that hath sent vs a goodly caulme accordyng to the saying of the Prophet Dauid The Iuste shall suffer muche tribulotion but the Lorde delyuereth them out of all And this is verely the argument sum of this boke that Chrystes churche shall suffer greuous persecution but shall neuer be left destitute For where the dragon fighteth on the sand the Lambe Chryst like a conquerour standeth on Mount Sion right hable to succour all his to the great comfort and consolation of his chosen whiche of necessitie muste suffer with Chryst yf with him we will be glorifyed And as Christ him selfe when he was rayled vpon gaue no euil words again So is the true church of Christ knowen in this that it suffereth persecution and doeth not persecute agayne Wherfore lyke as wise kinge Salomon iudged her to be the true mother of the childe which had suche compassion on it that she had rather forgo the whole then haue it diuided and dismembred the other to be the harlot that had ouerlayne her childe whiche had also consented to the death of thother Right so maye we discerne euidently the whorish churche of Antichrist by her bluddy persecutions from the true churche and spouse of Chryst the one with sweard and fyre seketh alwayes to quenche the treuth the other through the sperite of lenitie to winne men to the same the one by compulsion and violent oppression thother by perswasion and meke intercessiō the one by the sworde the other by the worde the one goeth aboute to peruert and depraue the other seketh all meanes to conuerte and saue But lest I shulde excede here the iuste measure of an Epistle and through prolexitie be to your honour tediouse which cā as the prouerbe sayeth discerne a Lion by his clawes I will breake of the thred of my discourse notwithstāding that the matter is so ample large that it wold require an other worke wherin it is harder to fynde an ende then it was a beginning contented by these fewe examples of sondry tymes to haue signified not to your Lordship which knowe them much better then I And haue red this present work in Latin as you do all others right diligently But through your ientil patience to the plaine English Reader that the true church of Chryst hath ben in all ages persecuted and that this present worke written vpon the Reuelation of S. Iohn into an hundred Sermons digested declareth no lesse and is as it were an Ecclesiastical History of the troubles and persecutions of the Churche especially from the Apostles tyme vntill the last day wherin Chryst the head of the same shall come a righteous Iudge to condemn Antichrist and all Antichristian hipocrites bluddy persecutours But to receyue his electe people and to crowne them with glory And shall deliuer vp his kingdome to his Father God shall be all in all Which worke vnderstanding right well that it shuld to your honour be acceptable I dedicate and consecrate to your name as you best haue deserued Which in this and other like enterprises haue ben to me a golden spurre that by you all others may receyue commoditie therof to the glory of God and saluation of theyr owne soules The Lorde Iesus with his principall spirite strengthen and confirme youre good Lordeshyp in all youre Godly desires From Ipsewich the kalendes of March Anno. Do 1561. A Sixain touching the contentes of thys booke WHo list to moue his lippes and hereon loke and rede In thys Apocalyppes these thynge shall fynde in dede What Antichrist first is who and where he doth dwell And that his comming is from the depe pitte of hell Then what is tholde Serpent the Dragon and the rest And also what is ment by the Image of the beest That Roome is Babylon the beastes with her heades all The whore sitting theron is Pope that downe shall fall The three foule sprets like frogs are Legates of the syde And shal haue parte with dogges though now Prelates of pride The Locustes to declare as flies in Summer ryfe The Popish clergie are a people full of stryfe Theyr songe is nothing els but alwayes coaxe coaxe Holy church holi masse holi bells holy bread holy oyle holy waxe By the marke of the Beest they may both by and sell And as they saye at least redeme soules out of hell Theyr wayres yet shall decaye and perishe in an houre All shall be take away their oyle wyne and fyne floure And Rome shall downe be cast and drowned in the depe 〈…〉 marchaunts then at last 〈…〉 ll wayle and wepe The Dragon and the beast Sathan that Serpent olde Antichrist and the rest in paynes shal aye ben holde All ye that Godly be from Rome quickly depart or els with her you see of plages ye must haue parte Thys booke shall eke declare of Sunne Mone and of starres Candelstickes what they are of battell and of warres Whiche Antichryst shall meue against Christes church to fight And those that will beleue in Christ to death will dight But Chryst on Sion Mounte the Lamb shall aye preuayle Of his maketh accompte and will them neuer fayle The sealed are the elect whom God hath chosen free All others are reiect and condemned shall be The Raynebow and white cloude and maruels many one Thaungels crie aloude blessed be God in trone Thangels and spretes holy thelders and Beastes foure Prayse God continually so shuld we euermore The elect with good intent praye come Lorde Iesu comes vnto the last Iudgement to iudge both all and summe They that dye in the Lorde streyght waye do passe to blysses This scripture doth recorde where ioye and glory is The troumps that Angels sound and vialles of Gods ire Declare God to confounde that withstande his desire The Haruest and vintage do playnely signifye That sinne is ripe of age and ought of right to die The woman clad with sunne with starres eke crowned bryght The church is and her sunne our Sauiour Christ a ryght The newe Ierusalem of Chryst the spouse so pure The churche of faithfull men in ioye shall styll indure In it no temple is no Sunne no mone at all for Chryste her glory is and God is all in all Then Reader by thys boke thou shalt thee not repent yf thou wilt heron loke nor mony better spent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE PREFACE OF Henry Bullinger vpō the Apocalips of Iesu Christ setforth by the Apostle and Euangelist s Iohn vnto all thexiles for the name of Christ in Germany and Swyserland of
also augmeÌ„ted the eating of meates offered vnto idols all idolatrie throughout the whole kingdom Euen than also what time the lord in a solemne sacrifice by miracle in mount Carmel through the ministery of Helias had declared to that whole Realme that the religion of Baal was moste vaine false that the religioÌ„ of thonly God of Israel was most sincere true For Iezabel neuerthelesse persecuted the truth and established falshod Yea moreouer she toke vpon her gouernemeÌ„t in ciuile matters For she vsurped the kings seale countrefetied letters sent them in the kinges name to put Naboth to death a right good and innocent man Such in dede was filthy Iezabel Now after thexample of this defiled woman Women Prophetes that is heretikes were womeÌ„ in the church of Thyatira which chaleÌ„ged to theÌ„ selues a prerogatiue in the religion teaching in the coÌ„gregatioÌ„ taking vpon theÌ„ the spirite of prophecie wherof they taught in dede but corrupt doctrine seducing theÌ„ whoÌ„ God by his doctrine had prepared to be his seruauÌ„ts But these false prophetisses corrupted their mindes brought forth a new doctrine prophecie many thinges not set forth in the scriptures but fetched out of their own deuelish dreames disceiptfulnes And amoÌ„gs other things thei coÌ„municated with the Nicolaitans in whordoÌ„ participating of meates offred to idols Wherof hath ben spokeÌ„ before And the lord semeth plainly to speake of the CataphrygiaÌ„s or MoÌ„tanistes whose foundatioÌ„ being laid in the time of S. Iohn after in processe of time especially in thempire of Antoninus .lx. yeares after the Apocalipse set forth brake out more strongly plentifully They say howe Montanus had prophetisses Priscilla Maximilla whiche had visions brought in woÌ„derful reuelatioÌ„s into the church Of whom Eusebius treateth at large in the fift boke of theccles story Chap. 16. And Epiphanius in the .48 heresie in Panario Certes Iohn or Christ him self by Ihon going about at the first beginning to pluck vp distroy the rotes of this heresie by thexample of that wicked woman Iezabel hath coÌ„demned that same heresie The scripture also elswhere prohibiteth a womaÌ„ to rule teache or minister in the congregatioÌ„ By and by the Lorde hym selfe wyl confute the new prophecies when he shall admonishe vs that he will reueale none other new kinde of doctrine besides that whiche he hath coÌ„mitted or deliuered to his churche Nowe also fornication the eating of meates offered to Idolles are condemned els wherein the scripture moste seueeely as before is sayd But since that those thinges so afflicted and troublâ—â—he churche of God in the time of the Apostles it is not hard to gether how vndiscrete they be whiche at this daye as I shewed you before for the hatred of the true religion restored accuse it of sectes whiche boyle vp in suche plentie as though that filthines did proue that the Gospel that we preach were not the Gospell For the Gospell that was preached of Iohn and the reste of the Apostles was the moste true and moste pure Gospel how so euer of the false Gospellers crept vp the Nicolaitans Cataphrygians and other sectes innumerable Where neuerthelesse the Gospell impugneth and condemneth all suche maner of sectes and mainteineth the Christian veritie and vnitie of the catholique church Prayse be to the Lorde our God Amen ¶ The Lorde threatneth sore the impenitent as he that rendreth to euery man after his workes The .xiij. Sermon ANd I gaue her space to repent of her fornication and she repented not Behold I will caste her in to a bed and them that commit fornication with her into great aduersitie except they tourne from their dedes And I will kill her children with death And all congregations shall knowe that I am he whiche searcheth the reines and hartes and I will geue vnto euery one of you according to your workes To the fourmer errours and sinnes of Iezabell he addeth an other sinne nothing light to witte The abuse or conteÌ„pt of Gods longanimitie the abuse and euen the contempt of God his long suffering God doeth not by and by and out of hande destroy such as be in errour and sinnes also moste greuous But sinners are wonte for the most part to abuse that long animitie of God vnto the occasioÌ„ and pretence of sinning more impudeÌ„tly saying If god did so much abhorre these offences he had distroyed vs long or this But now he norisheth vs benignly therfore doth he not so greatly mislike it But this is an abuse of Gods long suffring For the Lorde saith at this present I haue geuen Iezabell a tyme to repent her and to leaue her fornication and tourne to the Lorde Howbeit she hath not conuerted Which thing the Lorde taketh in moste euill parte that his grace shoulde be verely dispised and set at naught Wherfore S. Paul to the Romains Whether doest thou contemne the ryches of God his goodnes long suffering and lenitie knowing not that the goodnes of God prouoketh thee to repentaunce c. If than the Lorde hath not sodenly in our sinnes oppressed vs let vs not therof take vnto vs a libertie to sinne but let vs rather amende S. Peter saith the Lord is patient towardes vs whilest he wil destroy none but receiue all to repentauÌ„ce ii Petri. iii. Certes Iezabel her self when after the death of her husband Achab and the mortal fal of her sonne Ocosias she did not amende nor within the .xii. yeares of her sonne Ioram wherin he is red to haue reigned did repeÌ„t her Felt the wrath of God so muche more greuouse for that it was long or it came And in the text followyng the Lord Iesus in dede threateneth moste greuously the Iezabelines that is to witte Sore threateninges the Cataphrigians or Montanistes vnlesse they wyll yet repeÌ„t in tyme. For he openeth againe the gates of his grace to the penitent reciting how he will plage the impeniteÌ„t Wherby verely he assayeth to driue them into repentaunce by threateninges For in reciting the kyndes or degrees of punishementes he sheweth also diuerse kindes of them that be in errours and declareth to euery one his iudgement which they may by repentaunce eschewe And he is thought to haue rehersed those kindes for this coÌ„sideration least any man happely should thinke him selfe giltles and free in case he be neuer so litle partaker with Iezabel Iezabel shal be cast into a bed First the Lord threateneth Iezabel her selfe that he wyll cast her into a bed He speaketh of the first authours of the euil and of the heresie vpon whom he menaceth to send a sicknes For the bed in many times in the scripture taken for the very diseases wherwith they be vexed that lie in bed And we Germaines say that he is taken with a moste greuous and deadly disease And the Lorde plageth the archheretickes with sicknes of body soul In the meane seasoÌ„ also he weakneth the force of therrour to
that in Charles the greate through the meanes of Pope Leo the thirde thempire in the weste decayed was renewed and that thus the image of the beaste that is to witte of the Romane Empire was erected And albeit that at this time thempire decayed in the weste was restored by the Pope yet is it euideÌ„t that the Popes in the beginning of this Empire by certen donatioÌ„s and giftes much in riched did not as yet vse so greate power as they vsurped to themselues afterwarde when they had ouerthrowen and deposed certen Emperours For al though the donatioÌ„ seme to be made by king Pipine and the pope is red than to haue receiued the beginning of his kingdome yet that he was subiecte to Emperours and kings with the Citie of Rome also this same emoÌ„ges other thinges proueth that in the French Cronicles of the Actes of king Charles in the yere of our lord eight hoÌ„dreth and one thus it is founde written afterwarde hauyng set in order the matters of the citie and Bishoppe of Rome and of al Italie therefore did Italy than also obey the Emperour not only publicke but also marke ecclesiasticall and priuate for all the winter themperour did nothing els departing froÌ„ Rome with his sonne Philip he came to Spolet The same authour in the Actes of the yere eight hoÌ„dreth and 16. Stephen sayeth he elected in the place of Leo the .3 taketh as greate iourneyes as he could to come to the Emperour sendyng in the meane time two Ambassadours which might treate with themperour Ludouicus pius for his consecratioÌ„ So likewise in thactes of the yere eight hondreth and .17 is shewed howe Paschalis beyng chosen sente an Ambassade to Lewis the Emperour In thactes of the yere .823 the same Bishop stode at the examination and iudgement of themperour You maye finde in thactes of the next yere that themperour Lotharie establisshed the matters of Italy and Rome Yet doeth the same authour againe make mention of the donation of King Pipine which gaue to S. Peter Rauenna and Pentapolis and all the gouernemente Yet doeth he make no mention of the donation other of Charlemaygne or of Ludouicus pius The .43 distinct maketh mention thereof I Lewis c. in the glose is written thus There Lewis geueth Rome and diuerse other thinges to S. Peter and to Paschale the Pope All historiographers in maner make mention of the donation of the Kinges of Fraunce An Abridgement of all gathereth out of the librarie Dolaterane in the third boke of Geographie in the actes of Pipine and Charles Wherby ye maye easely coniecture what maner of Canon is set forth in the .96 distinct in these wordes Constantine the Emperour hath geuen and graunted to the Apostolical See the Crowne and all the Emperiall dignitie is the Citie of Rome and in Italy and in the weste partes Which by and by after he discourseth with a longe exposition out of the life of S. Siluerster wrytten as they saye by Gelasius in the chapt followynge But Antony Bysshoppe of Florence denieth in his History that this donation doeth remayne in any olde bokes Cusanus and Laurence Valla haue impugned the same nother hath Ottho Bisshoppe of Frisyng in the .3 chapt of the .4 booke of his storie nor Marsilius Pataninus in the defence of peace nor Raphael Volaterane allowed the same nor many mo that I coulde reherse Moreouer in the Cronicles of Kinges of Fraunce set before the story of Paulus Aemilius of the actes of Kinges of Fraunce in the yere 755. thus you maye reade Pipine agayne entred into Italy and Aistulphus subdued he gaue giftes to Maximus Bisshop of Rome also the Dukedom of Rauenna of very great laÌ„des leeste any man should vnthankefully vniustely take awaye this larges from the French Kinges ascribyng to themperour Constantine which Pipine gaue to the church of Rome agaynst the wil of the Greke Emperour affirming the same possessions to be the right of the Empire From thence Pipine first receiued and brought into Fraunce the Ecclesiasticall rites of the Romanes and ceremonies of songes Thempire conueyed from the FrenchmeÌ„ to the Germenes c. Howebeit the gouernement of thempire Charles posteritie was not very stable and permanent For from the firste yere of Charles wherein he was created Emperour vnto the seuenth yere of Conrade whiche was Nephewe to Lewis the .3 by his Brother the laste of the house of Charles are accompted aboute an hondreth and .19 yeres For Charlemaigne reigned Emperour .14 yeres Lewis .26 Lotharius .15 Lewis the seconde .21 Charles two yeres Caluus surnamed the seconde Charles .3 Crassus .12 Arnulphe .12 Lewis the .3.10 Conrade .7 Conrade liyng on his death bed nominateth Kinge Henry Duke of Saron surnamed Falconer And thus was the Empire translated to the Germanes This Henry called the firste came neuer in Italy neuer was consecrate or crowned of the Pope His Sonne Ottho the firste of that name sente for in Italy is red to haue gone thither with a greate Armie beyng receyued at Rome and saluted of the people Emperour and Auguste Ottho Frisinge in the .6 boke of Histories the .17 chapt affirmeth out of the decrees that Pope Leo the .8 of that name did coÌ„secrate this Ottho the firste King of Germanes For his father Henry refused it Albert Krantz in the .10 and .11 chapt of the fourth booke of Saxon matters affirmeth that Pope Leo made a surrender of all suche thinges as the Popes had receyued of the kinges of Fraunce and the authour defendeth this surrender made to be trewe Howebeit the keper of the Librarie testifieth that Ottho confirmed the donatian of the kinges of Fraunce Pipine Charles and his sonnes There remayneth morouer in the decrees a copie of the othe the .43 distinct wherby kyng Ottho bindeth him self to the Pope that he shall intermeddle with nothyng that coÌ„cerneth the Pope and the Romanes secondely that he shal restore al the landes of S. Peter that shal come into his handes Which thing let the reader iudge what they are Shortely after this time about the yere of our lord .996 Electours They saye how by the decree of Pope Gregory the .5 and by the consent of Ottho the .3 Emperour the seueÌ„ princes Electours were assigned vnto whoÌ„ the defence of the church as sayeth Wimpelingius and the Romane Empire was committed In the whiche thing all Historiographers and wryters doe agree and that of the Italianes Blondus Platina Sabellicus Volaterane Egnâ—tius and others of Germanes Albertus Nauclerus Carion Functius and certen others diuerse haue made no mention of this ordinaunce Wherefore Auentinus in the .5 booke of Cronicles Folio .510.707 sayeth that he knoweth I can not tel how certeÌ„ly that after the death of Fridericke the .2 the Electours were instituted and confirmed of Gregory the .10 But how so euer that matter standeth certayne it is that there hath ben many amonge the seuen princes electours both feruent and earneste in true religion and
kinges But of these celestial seates we must conceaue greater diuine and spiritual matters They sitte in thē not for that they doe nothing els but sitte on a cusshion but they raygne triumphe rest liue and haue fruitiō of the comforte ioye and glory euerlasting This I saye is the maner of the soules and spirites to sitte He addeth moreouer howe to those soules was geuen iudgement verely for that they ar exempted from iudgement and come not into iudgement euen as our sauiour sayeth but haue passed frō death to life It is also declared in an other place in what sense the saincts are sayed to sitte vpon the seates and iudge the world where it is manifeste in dede that all the iudgement of God is geuē to the sonne It is euident therfore by this vnfallible place of scripture that the soules of saincts slepe not after the death of the body vntill the laste iudgement but to liue in Heauen with Christe But at the iudgemente they shall retourne to their bodies reysed agayne and together with their bodies shal be receyued into blessed seates And this is the state of the faythfull From this hope lette vs neuer suffer ourselues to be withdrawen In my Decades I haue discoursed more at large of the soules separated from their bodies and haue shewed that they do not slepe A towle errour of Iohn the 22. pope And here I can not refrayne but must nedes set forth and recite that whiche D. Iohn Funceius a learned man dilligent and one that hath red much sheweth in the .10 booke of his Chronologie vnder the yere of our Lord .1332 in these wordes aboute this time the moste holy father Pope Iohn the .22 of that name felle into this heresie which also he professed opēly and taught that the soules sawe not God before the laste daye For so had his father taught him deceaued by the visions of Tantalus which were cōmonly caried abroade in writyng And Pope Iohn sent two preachers to Paris to witte a couple of Freres one of the order of preachers an other Minorite whiche might professe his errour there But one Thomas a preacher of Englande resisted the Pope stoutely whome the Pope committed to pryson And the Kinge of Fraūce called a Synode in his palace in the foreste Vitinian where all that were assembled subscribed agaynst the Pope Than the kinge sent Ambassadours to the Pope exhortyng him to recante his errour and that he would deliuer Thomas out of prison Which inlarged the prisonier and also as it is sayde following the admonitiōs of his frendes at the houre of death repented So much Funccius It is a shame therefore for some which at this day in so great light of the gospel dare renewe that moste folishe errour affirmyng that soules separated from their bodies lie snoring I know not in what dormitorie or dortour nother to fele any thing till at the daye of Iudgement they be ioyned agayne to their bodies and rife agayne The remnaunt of the dead liued not againe S. Iohn addeth and the remnaunt of the dead liued not agayne til the thousande yeres were accomplished Not that they liued afterwarde but that they reuiued neuer at all As the Scripture speaketh in an other place Michol Dauid his wise remayned barren vntill the daye of her death not that she had childe after her death But whom doeth he meane by the rēnaunt of the dead surely all we that descende of Adam are dead As S. Paul right wel declareth in the .5 chapt to the Romanes But we haue hearde how some through faith haue receyued Christe and so beyng quickened haue shed their bloud for Christ and would not worshippe the beast nor his Image Now is added to this membre but the remnaunt of the dead whiche are nother regenerated through fayth nor would bestowe their life for Christe but had rather worship the beast and his Image these I saye for their vnbeliefe liued not For without faith there is no trewe life in this worlde A double life double death We speake nothing here of the vital or naturall life And we saye that life is double or of two sortes to witte the one spiritual which is of faith and of the sprete of God and of Christ whiche is by fayth receyued and liueth in the hartes of his and his life in him For the Lorde him selfe sayeth he that eateth me he shal liue also for me Thother life is euerlasting to witte of an other world in the whiche we shal see God as he is and shall be as he is liuyng in God and with God for euermore Cōtrariwise death is of two sortes spiritual wherby wauntyng Christe and his sprete and voide of fayth we liue in sinne The Apostle speakyng of this death sayeth that a widdowe liuyng wauntonly beyng a liue is dead And the Lord also to the disciple that wold retourne home and burie his parētes sayeth suffer the dead to burie their dead There is also a death euerlastyng that is euerlastyng wretchednes and miserie whiche followeth the spiritual Yet see what we haue sayde of double death in the .3 chapt of this boke in expoundyng the Epistle to them of Sardis Wherefore S. Iohn here signifieth that there shall be many in these thousande yeres which shuld not receyue the gospel with a liuely faith and therfore should remayne in death as the Lorde sayde in the .8 of Iohn Therfore they erre shamefully which suppose that al nations in the whole vniuersal world shal come ones to an vnitie of fayth and most assured peace in this life And S. Iohn himself agayne expoundyng himself sayeth This is that firste resurrection Whiche I praye you by the which menne receyue Christ by the true fayth Of the firste resurrectiō and the seconde and rise from sinne in the newnes of life Of this thapostle speaketh muche in the .6 to the Romanes The same to the Ephes out of Esaye awake sayeth he that slepeth and rise from the dead christ shal shine vnto thee Therfore be they not pertakers of the first resurrection so many as nother acknowledge their sinnes nor be regenerated nother are quickened by fayth in Christ nor rise againe with Christ in the newnes of life The seconde resurrection is that vniuersall resurrection of al flesh wherein shall all menne arrise in dede but with vnlike state for the faithfull rise vnto life euerlastyng the vnfaythfull to death euerlastyng Whiche the Lord him selfe also hath repeted out of the .12 chapt of Daniel in Iohn the .5 chapt Theffecte of the first resurrectiō And he sheweth by occasion and after an Apostolicke maner a threfolde fruicte or effecte of the first resurrection First sayeth he blessed and holy is he which is pertaker of the first resurrection He is bleste sayeth he happy and heyre of celestiall and eternall life Holy that is to saye purified sanctified and iustified For fayth in Christe doeth sanctifie and make blessed Than in such
restreining and punishing the wycked And the holy ghost where he is but one Seuen spirites for the seuenfolde that is all maner of grace and giftes manifold is here called as I may say Septenarie or of the seuenth numbre And from the seuen spirites sayth Iohn that is from that spirite whiche is indewed with the seuenfolde grace Those diuerse giftes are after a sorte declared of Esay in the .xi. Chapt. and els where in the scriptures He is sayd to be in the sight of the throne that is before the throne of God ioyned verely in gouernement with the father and the sonne For the throne is many tymes vsurped for the kingdom The holy ghost therfore is of the same glory power and maiestie with God Now is he commen to Christ The description of Christ whom by his properties he describeth moste aboundantly You know that Iesus is the proper name of Christ which Matthew expoundeth a Sauiour Christ is the surname of his office and dignitie as you would say annoynted that is byshop and kyng 1 First he calleth Christ our Lord a faithfull wytnes Christ a faithfull witnes and that out of the .xlix. and .l. chapter of Esay For he was sent of the father to the world out of heauen an Apostle whiche should testifie the wil of God what he wold haue done with men To witte that he would saue the worlde by his sonne Math. 18. 2 Petr. 3 Iohn 3 Math. 7.1 by faith in him which is obedient to the law of God For he must do the will of his father This Christ is a faithfull witnes that is sure constaunt and trewe Of whose doctrine no man ought to doubt No man hath seene God at any tyme The only begotten whiche is in the bosome of the father Math. 17. 2 Pet. 1 he hath reuealed This therfore is the byshop and catholick dâ—tour of the church Who so euer dissent from him are to 〈◊〉 eschewed Heare him saith the father Christ is the first fruits of theÌ„ that ryse 2 He is the first begotten of the dead For he died for oâ—â— sinnes verely and rose again from the dead was made tâ— first begotten of the dead Lorde conquerour of death Iâ— whom we se that we shall also ryse again in what sorte 〈◊〉 whom the first of the Corinth xv And like as in the first prâ—pertie he shaddoweth the humanitie of Christe wherin hâ— taught also his deitie in that he was the faithfull true â—â—tholique byshop and is yet at this day So in the second thâ— articles of our belefe concerning the death of Christ and hâ— resurrection are confirmed To these also may be added tâ— article of the resurrection of the dead Christ is Prince of kynges 3 Christ is prince ouer the kinges of the earth a monarâ— verely and Lord of all rulers Whiche hath taken a name â—boue all names the Lord of aungels and of all creatures 〈◊〉 whom al things be subiect As thapostle expouÌ„deth Colosâ— Philip. 2. And he doeth not abolishe lawes Magistratâ— which wil be king of kinges and Lord of lordes For if thaâ— wer no kings how shuld Christ be king of kings The moâ— sacred Emperours Constance Constantine Theodose anâ— Iustinian knew them selues to be clientes of Christ Thaâ— kingdom was Christes they to be subiectes These Chriâ—â— acknowledgeth for his by whoÌ„ he gouerneth those he haâ—â— redemed with his bloud They that proudly rule ouer the people boast theÌ„ selues to be lordes of althings acknowledâ—â— not Christ to be monarch ouer all be starke mad And herâ— are comprehended such thinges as we confesse in tharticles of our faith that Christ ascended into heauen sitteth on thâ— right hand of the father that is that he hath receiued high pâ—wer of al things in heauen and earth Ephe. 1. Act. 2. Christ loued vs. 4 Christ hath loued vs with incoÌ„parable loue For he hiâ— self saith greater loue hath no man than that a man shoulâ— leaue his life for his freÌ„des This loue the Apostle amplefietâ— in the fift to the Romains And it was exceading great loue 〈◊〉 moued Christ to come downe from heauen and be incarnaâ—â— and to redeme vs by his death With a free loue he loueâ— vs prouoked by no desert of ours For as this same Iohn in his Epistle canonicall speaketh the same of the father In this is charitie not that we haue loued God but that he hath loued vs sent his son a propiciation for our sinnes So is it to be vnderstaÌ„d of the son the he hath doth bear vs great good will not moued thereto through our loue wherewith we haue imbraced him And of the fre loue to mankinde he gaue him self vnto death washed vs froÌ„ our sinnes For streight waies is added by his bloud Christ washeth Where thre thinges seme of vs to be obserued First that Christ washeth purgeth purifieth or cleÌ„seth the faithful that most fully not partly He alluded to the washings of the law which he expouÌ„ded also For Dauid saith Pourge me with Hysope I shal be made cleane washe me I shal be whiter than snow The same phrase of speache repeteth Esay in the first chap. Micheas also sayth Miche 7. The Lord wil returne wil haue mercy on vs he wil treade vnder fete our iniquities And thou shalt throw into the depth of the Sea al their sinnes And the Lord saith Ezech. 36 I wil cast vpon you cleane waters and you shall be mundified from al your filthines The Lord Christ these thinges accomplishing washeth vs purgeth and clenseth throughly aswell from the falte as the paine He clenseth vs from our sinnes Christ washeth all synnes not from one but from al. The which thing is proued both by former testimonies again in the first second Epistle of S. Iohn Last the maner also of purifiyng is set forth by bloud For without the sheding of bloud no remission was made Therfore through the mediation of death and bloudsheding there was full remissioÌ„ of all sinnes obteined for the faithfull He washeth by bloud Hebr. 9 They that bring forth any other maner of forgeuenes of synnes ar iniurious to the death and bloud of the sonne of God And here we may se plainly set forth an article of the Apostolicall crede I beleue the forgeuenes of synnes In the fift place is shewed theffect of our redeÌ„ption purifiyng For Christ hath brought to passe Theffect of Christs redemptioÌ„ in the faithfull that as many of vs as beleue in the father by the son of God shuld be kinges prists to God to his father Aretas the copie of complute reade not kinges but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is kyngdome the which is not red amisse For we be the kingdoÌ„ of God for bicause God by his spirit not the flesh nor the worlde ought to reigne in vs And when we permitte the gouernment to
faythful and syncere minde we shal haue quiet consciences in al the workes of God euē suche as are harde to indure and seme to some men most vnreasonable For we know that he by whome all thinges are gouerned is of our nature and kinde yea euē our owne brother and such verely as fauoureth vs with al his harte hath suffered death for vs and loueth nothynge better in all the world than man Moreouer whiche hath ouercomen death sonne the Deuil and Hell and hath ouercomen them for vs. Who wil nowe than suspecte his gouernement permission or operation Thou haste a brother in the Princes Courte whome thou arte assured to fauour thee from the botome of his harte thou hearest saye howe he hathe geuen vnto him of the Prince the gouernement and iudgement of the whole countrie woldest thou sticke or be lothe to submitte thy selfe vnto him naye rather thou doest truste and hope to obteyne any thing of thy brother Therefore let vs remembre The kingdome and power is geuen to Christ howe the Scripture not here only but euery where doeth teache that Iesus Christe the Sonne of God and in dede of the same substaunce with vs after his humanitie in diyng for vs to haue deserued to haue a name geuen him whiche is aboue all names and that althinges shoulde be subiecte to his gouernment what so euer be in the worlde visible or inuisible For so S. Iohn testifieth in the .1 Chapter And S. Paul also to the philipp 2. Coloss 1. and to the Hebrewes the .1 Chapter He is sayed at this present to haue ouercomen or obteyned to open the boke and lowse the Seales therof Therfore by the knoweledge of him and through faith in him we obteyne that with a ioyefull minde we maye loke vpon the boke the iudgementes and all the workes of God and quietly and patiently to beare the openyng therof and gouernment of al together c. A most gallaunt ful descriptiō of Christ But to the intente we maye iudge more rightly of Christ gouernour of all although he hath already described him right liuely yet now he procedeth to paincte him out in his that is to saye moste godly and goodly coulours that we should not be nothing affrayed of his gouernement nother that we should not with quiet mindes most willingly submitte our selues wholy to his gouernment First is sayed that a Lion of the tribe of Iuda hath ouercomen Christe a lion of the tribe of Iuda to wit that same Christ of oures to haue ouercomen the Deuill sinne death the world hell and al power of the aduersarie And he ouercame in diyng and so atchieued the high dignitie and was made Lorde of all The Deuil is also called a Lion of S. Peter Salomon and the Prophetes call tirannes Lions 1. Peter 5. Our Authour therfore calleth Christ a lion not of the common sorte but of the tribe of Iuda For he alludeth to the prophecie of the patriarch Iacob whiche is in the .49 of Genes he prophecieth there that Schilo shal come with plentie and good lucke whiche like a lion that hath taken his praye nether is there any manne that can driue him from it can defende those that be his whom he hath caught out of the dragōs clawes so that no hostile power dare ones hisse against him Christ therfore is declared a victour or cōquerour greatest Christe is only moste inuincible most mightie and most inuincible Which belongeth to him alone Yet shal you finde Kings which are euery houre ouercomen of wicked lustes whiche wil suffer them selues to be called inuincible Briefly this first note in the description of Christ sheweth that Iesus Christ gouernour of al is that very same whom the patriarches prophetes haue prophecied to come into the world a prince most inuincible Secōdly Christ is called the rote of Dauid wherin he appereth to haue alluded to that saiyng of Esaye in the .11 Christe the roote of Dauid chap. Than shal a budde come forth of the stocke of Iesse a flour shal ascende out of the rootes therof Namely Marie the daughter of Dauid of whom that most sacred floure Christ sprang came was the stocke of Iesse And of the very rotes of Dauid or of the virgin I meane of the most true humane nature Iesus Christ was borne very man into the worlde For he toke no where the Aungelles nature but the sede of Abraham He is therfore our brother Hebr. 2. of the same substaunce with vs after his humanitie These things do comfort vs exceadingly and confute heretikes most strongly which faine that Christe hath not a very humane body We haue more herof in the .1 of Matth. and .1.2.3 of Luke Christe is in the mids of the seate After it is expresly spoken of the same our lorde that he is in the middes of the Throne in the middes of the .iiii. beastes and in the middes of the .xxiiii. Elders and is therfore exēpted out of the nōbre of creatures out of the numbre of Aungelles and out of the numbre of Sainctes For he is greater than these to wit of the same substaunce with the father in glory power equal For the father is in the middes of the Throne from thence procedeth the holy ghost euen there is founde also now the lambe Christ not only very man but also very God Christ is very God And is a distincte person For the blessed Trinitie knoweth not any cōfusiō The father is God the sonne is God the holy ghost is God yet are al three but one God the father in his subsistence the sonne in his and the holy ghost in his not makyng three Gods but three proprieties and persones in one indiuisible and eternal essence And where as Christ is mentioned to be in the middes of the beastes and in the middes of Elders he is doubtles signified after the diuine nature to be euery where to be the life and preseruation of all creatures also in the middes of his chosen and of his Church Therfore like as we beleue Iesus Christ to be very mā so let vs also beleue him to be very God of the same substaunce with God the father Therfore let Seruiet perishe with Arrius and Mahomet and as many as denie Christ to be the sonne of God coequal with the father in al thinges Furthermore he is now also called a lambe Christ is a lambe not that he is a shepe of nature but for that by a lambe is prefigured the innocent redemer of the worlde and the only holesome sacrifice of all faithfull A lambe is a token of innocencie and from the beginning appointed for sacrifices Abel offered vp a Lambe after the lawe was offered a dayly sacrifice in the morning a lambe and at euening a lambe For christ is the expiation of them whiche were in the beginning of the world and which in the ende shal be The Paschall lambe in the .12 of Exodus
includeth captiuitie We were prisoners and seruauntes of sinne of death and very bondeslaues of the deuil and hel And the sonne of God came and toke flesh and shed his bloud for so also is the maner of redemyng vs expressed of the elders and he hath wasshed vs from our sinnes and beyng purified he hath raunsomed vs from the power of death hel sinne and Sathan that nowe we be of God Therfore they saye expressely thou hast redemed vs to God We be therfore of God the deuil hath no more power ouer vs we are the freemen of Christ deliuered through his bloud 1. Peter 1. Hebrewes 9. And for asmuch as we be nowe of God to witte iustified frely by his grace through the bloud of Christ as the apostle sayeth also in the 3. chapt to the Romanes we ought to serue God verely in the newnes of spirite not the flesh and the deuill in the oldenes of the letter and of our fleshe Whiche the same Apostle discourseth more at large in the 6. to the Romanes Whome also he hath redemed they declare by the waye Who are redemed men verely of euery tribe c. In the which rehersal he doeth Imitate Daniel in the 7. chap. and signifieth an vniuersalitie For the lord hath died for al but that al are not made pertakers of this redemptiō it is through their owne faulte For the lord excludeth no man but him only whiche through his owne incredulitie and misbelefe excludeth him selfe Of redēption followeth an other effect of Christes death Righteousnes foloweth iustification and redemptiō for that it maketh men iustified to God kinges and priestes For they that be iustified worke rightuousnes I haue expounded this place concerning the priesthood and kingdom of Christians in the firste chapter where you maye haue it The Sainctes adde moreouer that they shal reygne vpon earth to wit through the vertue of Christ not corporally How sainctes raigne vpon earth as the Millenaries do imagine and the Turkes followyng the same imaginyng corporal thinges in this worlde and ioyes in Paradise terrestriall For the whole scripture promiseth better thinges Neither must the godly be so geuen to corporal thinges that they should hope for nothing aboue corporal matters The Sainctes speake here of the last iudgement wherin it shal appere to the whole world and to al that dwel vpon the earth that the Sainctes which some time semed to the world to haue ben wicked vngodly peacebreakers heretickes and parricides and for the same cause haue ben slaine be iust holy kinges and priestes of God So I saie they shal reigne vpō earth The which thing is declared more at large in the .iii. and .v. chapt of the boke of wisedome Let the Sainctes I saie consider these thinges when they be oppressed of the wicked for the veritie and rightuousnes through the permissiō of Christ gouernour of al in this world let them neuerthelesse glorifie the Lord God and praise him without ceasyng To him be glory for euer ¶ Here is described the commendation and Hymne sayed vnto Christ of the Aungels and al creatures c. The .xxix. Sermon ANd I behelde hearde the voyce of many Aungelles aboute the Throne about the beastes and the elders I hearde thousande thousandes saiyng with a lowde voice worthie is the lambe that was killed to receiue power and riches and wisedome and strength and honour and glory and blessing And all creatures which are in heauen and on the earth and vnder the earth and in the Sea and all that are in them hearde I saiyng blessing honour glory and power be vnto him that sitteth vpon the seate and to the lambe for euer more And the .iiii. beastes sayed Amen And the .xxiiii. Elders fell vpon their faces and worshipped him that liueth for euer more In the fourth place nowe come the Aungels of God also to the Elders and to the beastes The Aungels also prayse Christ I meane to the most excellent creatures of God and together with them prayse with an hymne God and the lambe doubtlesse for an example to vs that as I ofttimes saie and repete we might vnderstand what thing becometh vs also Of Aungels Dauid in .c.iiii. Psalm speaking emōgs other thinges which maketh sayeth he his Aungels spirites Of Aungels and his ministers a flame of fire He testifieth therefore that the Aungels were made or created of God By their substaunce he calleth them spirites by a parable a flame of fire which is pure bryght moste swifte pearsyng and burnyng Therfore after their sorte and meane the Aungelicall spirites be altogether suche whome by their office he calleth ministers Reade 24. sermon folowyng to witte of God and manne For S. Paull also to the Hebr. brynging this same place of Dauid be they not al sayeth he ministring spirites whiche are sent forth into ministerie for them which be heyres of Saluation verely vnderstandyng men These thinges teach vs to iudge rightly of Aungels and that no man should worshippe ministers or any be they neuer so excellent creatures for theyr godly giftes Nother in dede can the Aungels or Sainctes abide them selues to be worshipped Here doubtles they attribute all glory to God and to the Lambe to God three and one that all we should doe the like Here is also declared the place wherin the Aungelles were about the Throne about the beastes and about the Elders Therefore they garded al these places rounde about as it were a garde Daniel in times paste sawe thinges not muche vnlike these in the .7 chapt Certenly they stande like ministers and seruitours ready to do seruice Aungels are sayed also to be about the godly vpon earth to attende vpon the saluation and ministerie of men In the .34 Psalm Dauid singeth he beyng afflicted called vpon the lorde and the Lorde hearde him and from all his troubles he deliuered him The Aungel of the lord pitcheth his tentes about them which feare him the lord he deliuereth thē And not much vnlike things you maye reade in the .91 Psalm And thou shalt here note that those that be afflicted do cal vpō the lord and not the Aungels And that the lord doeth heare and deliuer and for the workyng therof vseth the ministerie of Aungels as his ministers And like as no man that is wel in his witte doeth reuerence cal vpon and worshippe the sonne for that God by the same geueth great benefites to men So no mā honoureth calleth vpon and worshippeth Aungels for that God vseth their ministerie in deliueryng of men The nūbre of Angels Now also he putteth the nōbre of Aungels but a certaine for an vncertayne thousande thousandes for innumerable He alludeth in the meane time to that saying of Daniel in the 7. chapt Thousande Thousandes serued hym and ten hondreth thousande assisted him Of a greate and innumerable armie we are woonte to esteme the power of kinges What than shall we thinke of the power of our God
and beastes so are they recited in the Lawe also With these as it were sent in from the iiii partes of the world God most rightuouse executeth his iudgementes And let vs obserue this chiefly that power is geuen thē of God to kil and that ouer the fourth parte of the Earth For we learne that God alone is he that quickeneth and sleyeth and that he worketh the same moste iustely by his instrumentes finally that al his thinges are numbred and done in order Wherupon he powreth out his furie vpon the thirde parte of the world For he knoweth whom he shuld punish and whom he should nurrishe tenderly A◠misery Certenly stories testifie how in desperate matters when all thinges are brought to an extremitie of mischiefe God hath brought in sworde pestilence famine beastes which haue plaged men And ful aptly here doeth Aretas recite the wordes of his predecessour S. Andrew Bisshop of Cesaria out of the Eccles story of Eusebius in the .9 boke .8 chapt And verely with in the fiue hōdreth last yeres Historiographers tel of many suche like thinges and we haue sene some Therfore if we couet to be quitte of so great euilles let vs serue God in trueth annd make muche of his worde which he hath sent to heale vs. And reason it is that such as reiecte soūde doctrine should be vexed with sondry diseases of soule and body c. The good are also subiecte to these euils You wil saye but these euilles inuade also the best that is So they doe in dede Whie God permitteth this S. Austen sheweth at large in the first boke of the citie of God Certenly to the godly al thinges tourne to the best The theues suffered the same death of the crosse that Christ did and he as they but the consideration of them is farre diuerse The apostles and innumerable Martirs dye of the sworde likewise do soldiours in the warres but with vnlike lot The Godly are made pertakers of the passion of the sonne of God The vngodly are punisshed for their wickednes and their sufferyng is without glory yea rather this is the begynning vnlesse thei acknowledge him that striketh them of euerlasting tourmentes The Lorde preserue vs from euyll ¶ The fifth Seale is opened and the persecution of the faythfull set before our eyes and also the state of Martirs in an other world The .xxxij. Sermon ANd when he had opened the fifth seale I saw vnder the Aultar the soules of them that were killed for the worde of God And for the testimony whiche they had and they cried with a lowde voice saiyng howe long tariest thou lorde whiche arte holy and trewe to iudge and to auenge our bloud on them that dwel on the earth and long white Garmentes were geuen vnto euery one of them and it was sayed vnto them that they should reste for a little season vntil the nombre of their felowes and bretherne and of thē which shuld be killed as they were were fulfilled The fifte Seale beyng opened of the lambe he exhibiteth to our eyes or rather obiecteth to be sene the continuall persecutions of the churche and sheweth vnto vs diligently what is the state of them whiche die in persecutions Verely the Lorde Christ sendeth forth ministers and preachers for the saluation of men And they vnthankefull ouerwhelme with al kinde of iniuries the faythefull messengers of God and at length most cruelly slaye them Of the whiche matter sins the talke of men emonges themselues is diuerse the very sonne of God at this present doeth gallauntly instructe his church declaryng what the godly shal suffer And first in expounding the same Of the persecution of the church we shal speake generally of the persecutions wherwith aswell the ministers as all the faithful church also is diuersely exercised The lord Christ hath shewed vs before in the Gospel many things touching the persecutions to come verely that he mighte prepare the mindes of all the faithful to battell and patience The places be in the .10 and .24 of Matthew In the .12 and .21 of Luke in the .14.15 and .16 of Iohn And also the actes of the Apostles tel of many thinges whiche the godly suffered in that most holy primitiue Church should he haue ben thought to haue ben well in his wittes if any mā than should haue saied he◠of it appereth that thapostolical church is not the church for that it is subiect to al the mockeries iniuries and slaughters of al men whie than doe we not acknowledge at this daye that they are fowly disceaued which measure the church by the outwarde peace and tranquillitie of thinges Paulus Orosius in the .7 boke of histories raccompteth ten greuouse persecutions reysed agaynst the church frō the time of the Apostles vntil themperour Cōstantine which time did not fully accomplish the space of .ccc. yeres The first was stired vp by Nero a monstrouse man wherof also Tacitus mentioneth in his Chronicles This same rid out of the waie Peter Paul the most holy Apostles of Christ The seconde destruction of the church brought in Domitian which in the same his persecutiō most greuously afflicted both this our S. Iohn and the whole churche also and when he was brought to Rome banished him into the I le of Pathmos The thirde raysed Traiane wherof Plinie gouernour of Asia maketh mentiō in the 10. boke of Epistles In this was Ignatius an holy Bishoppe cast and deuoured of wilde beastes And M. Antoninus verut molested the church with the fourth persecution consumed with fire Polycarpus a bishop most worthie Septimus Seuerus moued the fifte persecution which Eusebius pourseweth in the .6 boke of the Ecclesiastical story Iulius Maximinus killed Pamphilus martir and Sextus raged cruelly againste the church And Decius Traianus beganne the seuenth persecution and executed very many that professed Christ And Licinius Valerian Emperour beheaded S. Cyprian the good Bishoppe of Carthage and was the eight persecutour of the churche Aurelianus verius began the .ix. persecution whiche he but litle auaunced for God most iuste toke him away immediately But Diocletian and Maximian shed more christen bloud thā any other of the Romane Emperours Reade I praye you the beginning of the .8 boke of the Eccles story of Eusebius Compare those things with our time and iudge and coniecture what will shortely come to passe and what our state will be Persecutions are agayne renewed after Constantine vnder Constantius and Iulian. But the moste terrible and greuouse of all haue boyled vp vnder Antichrist and haue indured nowe by the space of fiue hondreth yeres and more What is done at this daye al the world seeth The grounde is wete with the bloud of Martirs Which things S. Iohn foresawe And the causes of persecution The causes of persecution do arrise partely of the gouernement of Christ whiche openeth here the fifte Seale and partely of menne The Lord sendeth vnto his the Crosse and fire to quicken suche as are
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
.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
God but of Sathan inspireth lyes iuggelinges disceiptes blasphemies fyres and deathes Therfore let it not greue thee at this daye â—n case it be thy fortune to be condemned for the Gospell of those that call them selues moste holy moste shining moste reuerent and most irreprehensible Prelates and Patrones of the olde churche religion and catholique faith whiche haue on their syde counselles fathers so many successions of Bishoppes the prescript of so long time and consent of so many Realmes They be nothynge lesse than that they desyre to be called But rather the champions of Antichriste and the professed ennemies and treaders vnder feete of all christen pietie For whome is prepared euerlasting destruction After this he putteth an exhortation and a consolation moste euident before the whiche setting also the sonne Feare not he sayth feare nothyng of all that thou shalt suffer The sonne of God hym selfe feared the crosse and death and it is a naturall thyng to feare euilles and death Therfore we are not commaunded that we shoulde non be men and that lyke â—toickes we shoulde saye howe the same thynges greue vs not whiche neuerthelesse tourment vs exceadingly but â—he faithfull are incouraged that they should stande strong â—n the fayth neyther that they should doe any thyng vnworâ—hy the same for feare of punishement We be therfore comâ—aunded boldly and cherely to contemne or suppresse feare â—nd to craue strength by the spirite of God and to exercise it 〈◊〉 temptations There followe reasons He prophecieth the euilles to come wherby he may obteine that he â—ath perswaded may confirme comforte and exhorte them 〈◊〉 pacience and constancie He prophecieth therfore to the Godly what thing they shall suffer And toucheth also the â—hird kynde of affliction imprisonment and bondes vnder â—hiche we vnderstande all punishementes wherby our boâ—ies are tourmented But to be warned before of the euill is great benefite We are more easely ouercome of vnprouiâ—ed perilles And therfore the Lorde in the Gospell after S. â—ath the .x. Chapt. and after Iohn in the xv and .xvi. Chapters â—lleth his disciples of many euilles that should come vnto them and addeth therto These thinges haue I spoken to you that when the tyme shall come ye myght remembrâ— them that I haue tolde you before So nowe also faithfully warneth the faithfull in this Epistle The deuil afflicted the faithfull And he toucheth the authour of these euilles saying Thâ— Deuill wyll cast some of you into pryson Therfore we perceiue that those euillies arise of the commoÌ„ ennemy of mankynde and of the saluation of the faythfull Wherof we may coniecture that he goeth about to intercept our saluation and that we ought therfore to stande more earstly agaynst hym The souldiours when they heare that their olde ennemy is at hande waxe not sluggyshe but cherefull But the Deuyll inspireth euill men corrupteth Princes and Magâ—strates whiche attempte persecution against the churche Sâ— we reade that Sathan afflicted Iob that is to haue prouâ—ked the Chaldeis and Sabeis to kill his seruauÌ„tes and driâ—â— away his cattell Here therfore they may see with what sâ—â—rite they are incouraged whiche at this daye persecute tâ— churche of Christ for the profession of the veritie The Goâ—ly haue that whiche may comfort them For they heare thâ— the same filthie beast is set against them whiche so oft beâ— vanquyshed of Christ the Prince of the faithfull and of tâ— faithfull through Christes ayde may without any difficulâ— be ouercome And verely the Lorde permitteth to the Deâ—â— and deuelyshemen power ouer his seruauntes If thou mâ—uell why Chende of afflictions heare That you may be tempted God permitteâ— not his to Sathan that they should peryshe but that tâ—â— should be tempted and tried Therfore to a good ende are 〈◊〉 deliuered to the fyre that we might be pourged from our thines that the vertu of our faith mought shine and Gâ—â— might be glorified and we made the purer Who therfâ— wyll hereafter be impatient when we heare that we for tâ— great good are put to euill We reade in the .iii. of Wisdoâ— As golde is tried in the fire so are the faythfull proued Tâ— parable hath S. Peter expounded at large in the .iiii. Chaâ— of the first Epistle The tyme of the afflictions of yeâ—aithfull Where he that wyll may haue it morâ— boundauntly Moreouer the tyme also of tribulation is assigned 〈◊〉 that for ten dayes The tenth nombre signifieth a multituâ— For Iacob sayeth to his father in Lawe Ten tymes haste thou chaunged my wages Genesis .xxxi. and Numeri .xiiii. He sayth he was tempted ten tymes that is often and many tymes Iob also affirmeth hym selfe in the .xxix. chapter To haue bene iniuried ten tymes The Lorde therfore sayth at this present You shal be diuersly and muche molested with euilles Notwithstanding forasmuche as he putteth not monethes yeares nor ages but dayes he prophecieth that the euilles shall not be continuall but that there shall always be spaces be twirte to breathe in verely for the shortnes of persecution firste Esay the .26 Chapter Secondly S. Peter in the first Petri. 1. Do comforte the faithfull It is the parte of the faithfull not to prescribe God But whether we be put to payne a long tyme or shorte to take it patieÌ„tly Let vs thinke rather that in the long continuaunce of euilles there is some ende also forsene of the Lorde And that in the same tyme of breathing we muste repare the euylles and retourne vnto battell Laste Promesse of lyfe are the Godly incouraged by a moste ample and large promyse in the whiche is also included the fourth and moste greuouse kind of affliction also the bitter death it selfe through fyre halter sword water c. But in case thou be not affraide of death but vanquishing it also shall offer vp thy selfe vnto God than wil I geue thee saith the Lord a crown of life Hereunto is annexed the state of the Epistle and some of all Therfore be thou faithfull cherefull constant euen to the very death For the Lorde saith also in the Gospel Who so perseuereth to the end he shal be saued And we reade that the Apostel hath sayd if we die with Christ we shal liue with hym And truely the crowne of lyfe is none other thynge than eternall lyfe and that euerlasting celestiall and vnspeakeable ioye And the Lorde alluded to conflictes after the whiche luckely finished the victours are crowned Blessed is the man sayth the Apostle S. Iames that suffereth temptation because that when he shall be tried he shall receyue a crowne of lyfe whiche the Lorde hath promysed to those of whome he is loued Lyke thynges hath the Apostle S. Paul wrytten also in the first to the Corinthians the .ix. and in the seconde to Timothee the .iiii. Chapter Therfore let it be harde hereafter for no man to lose this temporal life Wherâ— as the same being lost for Christ we shall receiue eternall life and
vp to God the father the body bloud of Christ a propiciatory sacrifice for the quicke and the dead But Ireney and Tertullian speake not of such a sacrifice but of the oblation of prayers which the massemonging Prieste offereth not vp alone but the whole cōgregation of Christ sanctified in his bloud geuynge thankes in the lordes supper to God the father for theyr free redemption These holy fathers neuer knewe the sale Masses of these Chananites Againste praying to sainctes in Heauen Of this same place of S. Iohn the selfe same Papistes go aboute to proue and to establishe the praying to Sainctes in heauen Beholde saye they the Sainctes are sayed to praye openly in heauē But they nede not to praye for them selues and therefore as intercessours and Patrones they praye for their clientes and worshippers in Earth I aunswer that the Sainctes in dede praye in heauen but that you addyng the kinde and maner of praying do expounde it to be intercession patchyng to a piece of your owne do forge and coūtrefet the same and maliciously and falsely do belye it S. Iohn here expoundeth him selfe so that he nedeth not your patchyng For he addeth and they singe a newe songe Yea and he reciteth the whole fourme of this song leeste any mā should corrupte that whiche he had sayed of prayers And that same fourme conteyneth prayse and blessing or thankes geuyng and not intercession or inuocation For certayne it is euen by the doctrine of the Apostle 1. Timoth. 2. and to the Philipp 4. that there be two chiefe kindes of prayer inuocation and prayse or thankes geuyng But the thing it selfe playnly proueth that S. Iohn speaketh here of the latter and not of the first The shadowes of the lawe are expoūded And where as this place expoundeth certen Tipes shadowes or misteries of Gods lawe by the same we maye rather confute the intercession of Sainctes in Heauen for their worshippers For in the lawe is permitted one onlye golden Aultar of incense And the same represented a figure of Christ For one Christe is the mediatour and intercessour betwixt God and man It was not laweful for the people of God to burne incense but vpon this Aultar only It was not laweful for any man to prepare or make for him selfe an odour of those kinde of gumes whereof the diuine incense consisted and to smell to it as appereth in the .30 of Exodus Whie than doe not these vnderstande that prayers belonge to God alone and that the Sainctes in Heauen woulde not smell of suche incense Dauid in the .141 psalm sayeth let my prayer be directed as incense in thy sighte the listynge vp of my handes an euening sacrifice The Deuill desireth to haue suche maner of incenses to be made vnto him As appereth in the .4 of Matth. and in S. Austen of the Citie of God But our heauenly Sainctes are not Deuilles Whie vnderstonde they not that this Aultar of incense standeth nowe in Heauen on the ryght hande of the father and there maketh intercession for vs and that for his sake the father is reconciled to vs and we are accepted of God and that by him alone we muste offer vp our prayers vnto God whiche are els abominable Whie see they not the heauenly Sainctes at this present to attribute al things to the only lambe alone and to chalenge nothyng to them selues Finally that they make no mention of their worshippers but plainely testifie that the only lambe was and is worthie whiche should take the boke c. And the praise or thankes geuing of the heauenly sainctes he hath called a newe songe What is a newe song whiche in the Scriptures is no newe thynge For the Sainctes saye that they will singe in Earth vnto God a newe songe Psalm xxxiii.xcvi.xcviii.cxliiii Esaye .xlij. And newe songes be called these newe balades or verses in meter whyche are made of some newe benefite or noble acte done And because the minde of manne is delighted greately with newe benefites they synge a newe songe whyche with a ioyefull mynde prayse GOD and geue him thankes with theyr inwarde affections Finallye they synge a newe songe whiche wyth purified myndes and renewed with the Spirite doe laude GOD whiche thynge was chiefely geuen to those heauenly Sainctes Whereof we learne agayne howe it behoueth our mindes to be affected and furnisshed in the prayers and prayses of GOD. This same sayeth Aretas I cal a new songe by whose benefite we whiche beyng lighted in al partes of the earth departing from the antiquitie of the lawe written and walkynge in the newnes of life are taught by the holy ghost to singe a geuing of thankes The himne or prayse geuing of the sainctes in heauen To these thynges nowe is added the Himne of Sainctes that we might also haue a fourme howe to prayse God And in the Hymne they singe that al things are subiecte to christ and al thinges ordered by his gouernment that he humbled him selfe to the deathe and was therefore exalted aboue all thinges Now are also the vertues or effectes and wonderful benefites of his death cōmended vnto vs that estemyng the gouernour of his benefites done to vs we maye beleue also that his gouernement shal be holesome for vs and therefore maye submitte our selues to him willingly in faythe and patience Whiche verely is the chiefest ende of those thinges whiche here are treated with so great diligence Christe alone is worthy to open the boke Firste they cōmende the Maiestie and dignitie of Christ that he alone is founde in the whole vniuersal world whiche hath rule ouer al which is the only sauiour of the world the reuealer also of godly misteries and gouernour of all For this is to take and to open the boke whiche we haue nowe oft times repeted Secondly they annexe the cause why this glory should be only of the lambe or sonne of God because saye they thou waste killed And they vnderstande by the lesse the more to witte his whole incarnation and the whole misterie of our redemption death resurrection and ascensiō into heauen and the residewe He therefore is the true and only mediatour of God and men he is the only sauiour as he that alone was incarnate crucified for vs he is the only gouernour whiche by his humilitie deserued to be exalted Philipp 2. And he is a most fitte gouernour of al thinges as of whome al men maye as of their most faithful sauiour and euen their brother hope well what thinges so euer chaunce vnto them through his gouernement c. The vertu effecte of the death of Christe In the meane time they cōmende most highly the vertue or effecte of Christes death For this beynge rightly vnderstande we are more ready to submitte our selues to that gouernour whom we knowe to be our sauiour whiche loueth vs derely and would haue al saued And the chiefest effect of Christes death is redemption Redēption redeminge