heauen or whether they be holden with a slepe and loke for the resurrectiō of the bodies to the intent they might than awake and together with their bodies enter into heauen vnto all the which things the celestial oracle aunsweryng forth with sayeth he that is by by cometh vnto soules that same felicitie In the latin copies this place is poincted thus blessed are th◠dead which dye in the lorde Forthwith nowe sayeth the spirite that they maye reste from their labours In like maner readeth the Spanish or Complutēsian copie But Aretas and the Greke copies and also the exampler of Paris is thus poincted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be the ende of the sentence as Erasmus noteth After followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is yee verely certēly sayeth the spirite The sense is therfore that the faithfull beyng dead shal streight wayes immediately atchieue saluation For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word S. Iohn vseth signifieth from the very instaunt from that houre immediately incōtinētly This suffereth no space betwixte but expresseth that which we are wonte to note by the dutch phrase beyng admonisshed therfore by a diuine oracle and confirmed by a writte brought from heauen let vs al be assured that the soules of al faithfull do flitte from the bodily death into life euerlasting These thinges are confirmed and made playne also by other places of Scriptures innumerable I wil chouse out only a certen fewe and those also the testimonies of our sauiour whiche is the light of the worlde and the worde of life In the .3 chapter of S. Iohn he sayeth expressely that the faythfull are so deliuered frō death by his crosse as in times paste by the sight of the brasen Serpent the Israelites were deliuered from the deadly sting of venemouse poison And playne it is that they were deliuered incontinently and most fully In the .5 of Iohn the same sayeth he hath passed from death to life Let this place be waied dilligently and it shal appere the same alone to satisfie in this matter In the .6 of Iohn he sayeth openly and I will reyse him in the laste daye But he reyseth not the bodies only at the laste iudgemente but in euery mans laste daye that is in the death of euery one he preserueth the soules that they should not perish or be tormented c. We haue in the gospel examples moste clere to witte of Lazarus the beggar which was by and by after his death caried vp of thaungelles into the bosome of Abraham and of the thiefe whiche hearde of the lord this daye shalt thou be with me in Paradise and of Stephen saiyng Lord Iesus receyue my spirite but especially of our Sauiour saiyng on the crosse father into thy handes I commende my spirite c. By these are quite ouerthrowen what thinges so euer the monkisshe and Antichristiane doctrine hath buylded of purgatory of trētalles and of the miserable state of soules in an other world Whereof they made a moste shamefull gayne They are also confuted which beleue that soules be mortall moreouer that soules slepe in another world Where they cā not so muche as here in this infirmitie slepe Therefore you wil saie it is madnes to thinke that soules slepe beyng quitte of the burthen of the body But cōcernyng the maner of the blessednes of Sainctes they reste from their labours Blessednes reste frō al labours Saluation therfore is a moste ioyeful tranquillitie Awaye go at ones diseases sickenesses griefes affections sorrowe famine thirste colde briefly all thinges that vexe or trouble men Rest and tranquillitie ioye and blesse come in place And sins the dead reste from theyr labours who can beleue that they be vexed with tormentes but leeste any man should neuer so little doubte herof he annereth a confirmation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee or certenly verely sayeth the spirite the dead shal be quiet from al their griefes Let no mā therfore doubte Theyr workes follow them And he addeth an other thing that the workes of sainctes followe thē that is to saie after that the sainctes be departed hence than are they rewarded in another world if they haue done any thing wel if they haue suffered harde thinges For there is a rewarde prepared for vertues The which the sainctes do hope for and receyue without boasting of their owne deserte and not in contēpte of the merite of Christ For they acknoweledge that God in his sainctes crowneth his owne giftes And this is spoken of the rewarde of workes for the consolatiō of them which suffer many things in this world So sayed the lord in the Gospell your rewarde is plentifull in heauen And the Apostle affirmeth euery where that rewardes are prepared for them that are crucified here with Christ And here let vs marke dilligently that these thinges are spoken also of the spirite of Christe vnder the religion of an othe For the worlde dispiseth religiouse persones suche as suffer for religiō and obiecteth that they lose their labour and coste Cōtrarywise the spirite by an othe auoucheth that rewarde is prepared for vertue Followe them Lette vs marke also this that is sayed theyr workes and not other mens also followe them and are not by others sent after them Let no man therefore disceaue him selfe let no man thinke that after his death there should be sente to him into purgatory by soule priestes a fardell of other mens merites Those are not good workes which ar done by priestes freres besides and against Gods worde but prouocations of Gods wrath And be they not in the gospel shut out of the kingdome of God which runne to others to bye them oyle The Scripture in an other place Lette vs doe good whilest we haue time the time wil come that no man can worke Let vs watch therfore and of faith do good workes in dede ¶ The Iudgement of the Lorde is described vnder the paraboles of haruest and vintage The .lxvi. Sermon ANd I loked and beholde a white clowde and vpon the clowde one sittyng like vnto the Sonne of man hauing on his head a golden crowne and in his hande a sharpe sickle And an other Aungell came out of the Temple criyng with a lowde voyce to him that sat on the clowde Thruste in the sickle and reape for the corne of the Earth is ripe And he that sate on the clowde thruste in his sickle on the Earth and the Earth was reaped And an other Aungell came out of the Temple whiche is in Heauen hauyng also a sharpe sickle And an other Angell came out from the Aultar whiche had power ouer fire and cried with a lowde voyce vnto him that had the sharpe sickle and sayde thruste in thy sharpe sickle and gather the clusters of the Earth for hyr grapes are rype And the Angell thruste in his sickle on the earth and cutte downe the grapes of the vineyarde of the Earth and caste them into the greate wine fatte of the
For he is said to haue the seuen spirites of God that is to haue the seuen fourmed spirit whom he also powreth out vpon the faithful or els he is one only spirit and not seuen but seuen that is to witte his graces be many and diuerse as I declared in the first chapter for the same hath also in his right hand seuen starres to witte the whole multitude of all preachers and ministers keping and instructing theÌ„ And this beginning agreeth not amisse with this argument which he treateth in this Epistle For of the spirite of Christ is life Of the want of the spirit death Christ preserueth the ministers how angrie so euer meÌ„ ar in the churche with theÌ„ for accusing their wickednes Priuely therfore he warneth them to craue the spirite to norishe the lyfe spirituall And to trust in Christe which wil defende the ministers and auaunce them After the same that he testifieth in all other Epistles he repeateth here also I knowe thy workes Wherof I haue spoken before The Loâ—de is ignoraunt of nothyng that is done in the churche whiche is also the searcher of hartes And especially he blameth this in this Churche The sickenes of this church that she thought her selfe a lyue where she was dead He speaketh not of the corporall but of the spirituall lyfe and death For Christe lyueth by his spirite in his sainctes and faythfull and sheweth lyuely workes by them Lyke as the Lorde teacheth in the .vi. of Iohn and in many other places of the Gospel of S. Iohn The Apostle said also that he liued not now Galat. 2 1 Tim. 5 but that Christ liued in him The same Apostle said that wydowes liuing in waÌ„tones being aliue were dead They be dead therfore which haue not Christ liuing in theÌ„ by faith spirit Which haue not the vertue of Christ workyng in theÌ„ that is which bringeth not forth liuely workes Math. 8 For the Lord is red to haue said also in the Gospel Suffer the dead to bury their dead The Sardensians therfore had the name of men liuing that is to say they were called Christians spirituall regenerated and holy worshippers of God but they were dead to witte hipocrites in whome no spirite nor Christen life appered The fleshe the world and corruption as yet liued in theÌ„ But such churches displease Christ There be many suche at this day But whether doth Christ reiect them Verely he blameth such but not to confounde them for so the worlde blameth but that they should repent For he willeth not the death of a sinner but rather that he should conuert and liue And therfore consequently he prepareth a medicine for the disease A medicine prepared for the sicknes And first he prescribeth to the starres or Byshops what they should do in this case Then telleth he also the whole coÌ„gregation their dutie Wherof we learne howe like diseases of churches are to be holpen That beloÌ„geth to the Pastours that he commaunded them to watche verely ouer the flock And to confirme that remained of the flock not yet in dede lost but next vnto perdition vnlesse it be holpeÌ„ in time with sound and holsome doctrine He alluded doubtles to that cure and charge pastorall whiche the Lorde describeth in the xxxiiii chapt of Ezechiel The flock is confirmed by the word of God by the same it is retyred from death and preserued in lyfe c. The workes of that church not ful before God Now also he addeth the reason why he commaundeth to confirme the flocke least they slyde in to death For I haue not found thy workes full or perfit before God The Greke copie Complutensian and Aretas haue my God By workes he vnderstaÌ„deth al things that are done wordes works and the whole conuersation of men The workes doubles euen of Sainctes be euermore vnperfit if we haue respecte to humane imbecillitie For always so long as we lyue here the flesh fighteth against the spirite In so muche that Iob sayd how he feared all his workes and therfore fled to the clemeÌ„cie of the iudge Notwithstanding they be perfit and full in respect of Christ For he is our fulnes and in hym we are coÌ„plete Iohn 1. Ephes 1. Coloss the 12. And he maketh vs pertakers of his fulnes by faythe They of Sardis were destitute of trewe fayth wherfore euery worke of theirs muste nedes be vnperfit before God whiche alloweth nothinge but that is of the sonne and moste pure Therfore the Lorde coÌ„maundeth to teache faith diligently and beate it in that they maye bâ— made perfit in Christe This is the beste medicine for the deadly disease of Christes churche Here followeth the dutie of the people The true apostolike repentauÌ„ce how they may be healed by the apostolicall repentaunce Whereof the chiefe poincte is to remember the lordes wordes in what we haue hearde and receiued the same We are not commaunded to diuise newe formes of religion and repentaunce but we are sent to the olde tradition not of men but the which we haue in the Scriptures of Euangelistes and Apostles These I saye we oughte to remembre For throughe custome of sinning we forget Gods worde And truely the beginnyng of Peters repentaunce was to haue remembred the wordes of the Lorde Therfore such as will not be reproued and instructed by gods worde shall neuer come to or attayne the trewe repentaunce Furthermore it is necessarie that we kepe and reteyne the wordes of God that is the trewe doctrine of Christ leeste we forget it streight wayes or that we sette it in vayne contemplation and not in effectuall worke The doctrine of Christ must be kept and perfourmed in worke For in the laste place it followeth and repente Trew repentauÌ„ce consisteth in worke that in minde body we should tourne awaie from euil and tourne vnto God and do good beyng sorie for our wicked dedes paste this is the trewe Apostolicall repentaunce Vnto the whiche repentaunce nowe By threatninges he exhorteth to repentaunce after the diuine prophetical apostolical maner he draweth theÌ„ by the threatnings Whiche are in dede to be referred aswell to the ministers as to the people in the congregation Againe the Lord vseth parables whiche we reade that he vsed in S. Matth. 24. Where with the same he exhorteth to watchyng sobrietie Whiche place sins it is there expounded at large I nede not to vse many wordes aboute it here To the Lorde be prayse and thankes geuyng for euermore ¶ He alloweth and commendeth those that couet to liue godly in the Churche of Sardis exhorting them that they would so holde on and procede The .xvi. Sermon BVt thou haste a fewe names in Sardis whiche haue not defiled their garmentes And they shall walke with me in white for they are worthie He that ouercometh shall be clothed in white araye and I will not put out his name out of the boke of life And I will confesse his name before my Father
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
be confuted 80 Heresye oght nether to be maynteyned nor born wyih 79 Heresyes of diuers sortes 244 Heretikes maye be punyshed otherwyse then by the wordes 318 Heretikz muste be examined 52. 53. ordred .iij. waies of iij. statz 53 Hail resembleth corrupt doctryn 242. 243 Hail lyk talents 503 Hand of Christe is a token of c 50 HaÌ„ds holding vp for an oth 292 Hand fasting or coÌ„tract of matrimony 563 Happy or vnhappy who are 343 Harp in the scrip 169 Harps of God 474 Hart of maÌ„noÌ„ knowz but god 96 Harts inflexible habergions 263 Haruest 465 Hatred must be toward the diedz not the parson 58 Heads seuen are 7. hils 517 Head of the churches 519 Head of the churches 253 Head of the church must be c. 51 Hear of wemeÌ„ for waÌ„tuÌ„nes 262 Hebeon 52 Hebrew tuÌ„g called Iewish of the papists 4â—8 Hebrew tungs maiestie 533 Heithen are all papists 380 Heithennish religion broght in by the Pope 393 Hel what 627 Hel figured by a wyn fat 468 Hel tormeÌ„ts euerlasting 455. c Helias cumming 288 Heuen in the script 209 Heuen is atcheued with the mynd in this world not with the body 139 HeueÌ„ opened to the faithful 344 139 Hid can nothinge be from Gods fyry eyes 87 Hierom for praiyng to saiÌ„ts 595 Hierusalem new 122. 632. HierusaleÌ„ ruin what it teacheth 530 High priestz ministry 5â— Hildebrand Pope touk vpoÌ„ him the authoritie of themperour 414 History of corrupt doctrin 234. of Rome 525. c. of the church 183 Hodgpotch of papistry the gospell 126 Holy ghostz proceding 20 Holy ghost is seueÌ„ spirits 20. 21 Holy ghosts mystery 146 Holy ghosts signes thunder c. 145 Holy ghosts operacions 147 Holy ghost did not the Apostles geue but God 399 Holines of God 150 Homicids 643 Honor of God 449 Honor dew to God 152 Honoring or worshipping of saiÌ„ts 154 Hoordum 82. what 506 Hoordum better then matrimony with papistz 81 Hoordum vnclennes by Baaâ— religion 91 Hoormongers and their kindes 643. 281 Hoot and could 126 Hope of the faithfull is not vayn 283 Horn sign power and kyngdum 165 Horns sign kingdums power 371 Hornz ij of the lamb 44 Hors an image of pryde 260 Hors red 185 Horses of sundry colors 182 Hour day munth and yere 271 Hour for the same tym 519 Humanity of Chryst 22 Human body of Christ in on place 34 Humanitye figured by faces of men 261 Humility to be lerned 340 Humility shal find comfort at the Lords hand 40 Humility of Saints 153 Humilitie of an apostle 28 Hunz inuade Rome 527 Hungary lost to the Turk 275 Hussis death reioysed at 328 Hymne of Saints 172. 560 Hypocrites 127 Hypocritz alwaies suÌ„ in the church 79 Hyre vnto euery one 343 I Iacobyts heretiks 268 Iamz Syrus heretiks 268 Iasper stoon 142 Idol what 644 Idols of theÌ„ Gentils and Chrystians differ not 280 Idolaters 644. their excuses for images 374 Idolatry Nicolas falt 60. prohibited 280. reducid by what men 394. confirmed 436 Iesus diffined 21 Iesus face lyuely painted by Pilate 60 Iewes conuersion 223 Iewes fals 115 Iezabel cast into a bed 94 Iezabelism 90 Ignoranse without a teacher 229 Ignoranse of Christ without all confort 159 Ignoranse is a great ill 128 IgnoranÌ„se of the Turks c. shal not excuse them 589 Iles be token nacions c. 210 Image or shap is not attributed vnto God 141 Image of Christ not in colours 33 Image of the beast set vp 402. the propertie therof 403 Image wourshipynge agaynst God 280. excused 374. forbodeÌ„ 432 Images of fame 120 ImpacieÌ„s what it wurketh 89 Impenitent sinners 278 Imperfytnes in Saints 104 Impossible things thre 37 Imprisonment and bonds 67 Incarnacion of Christ 352 Incens 169 InchauÌ„ting 280. in Rome 557 Inconstancie figured by a ball or bowl 655. by waters 524 Inheritauns spokeÌ„ bi parte 646 Intent good 226. 375 Intercession of saints 84 Intercession of saints in heuen 170 IntercessioÌ„ of saints is noon 203 Interpretacion of the script best allowed 3 Inuencions of men 97. 375. 299 Inuincible is Christ 162 InuocatioÌ„ is but part of praiers 170 Inuocacion of saints 573 Iohn the eighth Pope a womaÌ„ 507 Iohn theuaÌ„gelists prais 17. banished by Domician 27. returneth from exyl 297. erreth 571 wourshippeth the aungel 677. dyed at Ephesus 49. shall returne into the world befor the iudgement how 299 Ioyes triumphes of the godly 473 Ioyes of heauen 633. c. vndoutedly certain 635 Irun rod. 580 Israell all faithfull 222 Israels restoring 222 Italy no patrimony of S. Peter 386. c. Iubiley of Saints 559 Iudge inexorable Rhadamantus 212 Iudge of the last iudgement 622 Iudge câ—meth to iudgemeÌ„t 576 Iudging the quik and dead 25 Iudgement of Christ 24 Iudgement beloÌ„geth to god 555 Iudgement of God 449 Iudgements of God of ij sorts 629 Iudgements of God are paines of the wiked 476 Iudgement last 575. 621. 465. 466. c. is at hand 295. is assured iust 341. is certein and spedie 675. 676. is vnknown to vs. 337. is known to the father alone 315. is coueted of the church 692. 698 Iulius Maximinus 194 Iustice of God commended 342 IustificacioÌ„ 565. falsly attributed 52 Iustification where it is to be sought 299 Iustification by the law whoo 's heresy 243 Iustificacions sequels 640 K Keeping of Christes word 116 Key of Dauid 112. of the botoÌ„les pit 261 Keyes signify charge and gouernement of the hous 43 Keyes of the Apostles 112. of biding and lawsing 590. of hell and death are in Chrysts haÌ„ds 43. of the Pope 252 Killing gostly 317 King of Fraunce most Christen 433 King of Saints 475. of locustes the Pope 264 Kings 662 Kings we are 24 Kings clients to the Pope 416 Kingdums are of God 370 Kingdums are all Christs 338 Kingdumes all theyr proprietye belongeth to the Pope vse to theyr princes 419 Kingdum and priesthod chaleÌ„ged by the Pope 389 Knoking that God vseth 134 Knowledge of God necessary to be perswaded to the people 72 Knowledge of Christ 73. 74 L Labours effects 51 LaÌ„b is fought against not christ 521. is maried 563. is a figure of innocencie 163. is slain 164. kylled from the beginnynge 381 Laodicea 123 Latin church 428 Latreia and Duleia 570 Lawe of God signifyed by tan 220 Leage figured by the rainbow 285 Leag of God with vs perpetuall 142 Legats a latere 493 Leo Bishop of Rome 387 Luke warme 126 Libertie of speakinge the truth 368 Light heuenly what 650 Linsie wulsie 126 Lyar who 52 Lyars with theyr kynde 645 Lying 688 Lyfe of ij sortes 605. ought to be loued aboue Christ 362. procedeth from God alone 668. is figured by the riuer of the celestiall Citye 666. single 443. present how it may be conteÌ„ned 457. spirituall 103. after thys lyfe 70. euerlastyng 629. 648 Lyon described 372 Lyons teeth figure cruelty 262 Lyon in the scripturs 162 Locusts authours of ill doctryn 254. of locusts 257 Long
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
.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
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
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
to these wordes of Zachary The eyes of the Lorde loke ouer the whole earth And these be the two childrē of oyle which stande before the gouernoure of the whole earth And these thinges comforte exceadingly the faythful preachers which se that god hath a care of them I meane God the Lord of al. Agayne they be nother Olyues nor candlestickes shewing the light of the Gospel so many as of Antichristes parte esteme dregges and doung of men in the place of the oyle of the holy ghost and power them also into the candle nother shewe they any lighte but darkenes and opinions of moste corrupte men Against these S. Iohn reasoning these things haue I written to you sayth he of these which disceiue you And the vnction which you haue receyued of him abydeth in you and you haue no nede that any man shuld teach you but lyke as the very vnction teacheth you of al thinges so is it trewe and no leasinge Nowe are also the weapons of these preachers descrybed The armure of the prophetes wherewith they may defend their cause and fyght againste their enemies Yf any man will hurte them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fyre esseweth out of their mouthe and deuoureth their ennemies And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth with a pretensed mallice and against iustice to hurt or to iniurie and first he sayed to hurt Yf any therfore of the champions of Antichrist shall assayle those preachers and shall blame their doctrine and ministerie streight waies shal they bring forth of the holy scriptures Gods worde so shal represse and ouercome their enemies For that these thinges maye not be expounded after the letter that same chiefly proueth that by and by we shall heare that those prophetes shal be vaunquisshed and put to death of Antichrist to witte corporally Who than can not gather herof that the victory of preachers is spiritual that their aduersaries vanquisshed of the veritie may liue in dede bodily but through the vertue of the veritie they maye seme to be ghostly slaine Fire goeth out of the Prophetes mouthes And therefore as it were by an interpretation is added and if any wil iniurie thē so must he be slayne So I saye by fire verely whiche goeth out of their mouth And who will saye that materiall and naturall fire should come forth of a mans mouth And S. Paul also expounding these thinges taking the maner of speaking of Esaye reasoning of Christ of Antichrist whome he shal kill sayeth he with the breath of his mouth Beholde S. Paule calleth it the breath of the mouth whiche S. Iohn named fire We reade also in the .xxiii. chapt of Ieremie is not my worde as fire and as a mallet breaking the rocke And againe in the .5 chapt In as muche as you speake this worde beholde I will make my wordes in thy mouth fire and this people wood and it shall consume thē Of Helias we reade in the .4 of Kinges .1 chapt that callyng downe fire from heauen he bodily burnte the kinges seruaūtes Which example where the disciples Iames and Iohn alledged the lord forbadde them that he might admonish them of their function to witte that they muste fight with long suffering and with the word of the veritie Which thapostle in an other place cōmaundeth expressely to wit in the .2 Timoth. 2. Wherby we are plainely taught that Antichrist must not be vanquisshed with corporal weapōs by th◠ministers but with spiritual For he must be slaine with the gospel with that most sharpe sword fal downe and die in the brestes of men that he may be vtterly contemned knowen to be Antichrist And where many cōfounde the ministerie of the word the power of the magistrate for the same cause take the sworde out of his handes cōmaunding that in this case he may not strike heretikes and blasphemers affirming that they ought not otherwise to be punnisshed than by the word let them learne to discerne better betwixt offices not to geue that libertie to blasphemers to all maner of seducers to such as hauing ben a thousand times cōuicte of heresie cease not to infect innumerable bring them into perditiō vnlesse they be straitely pūnisshed by the magistrate Let euery one therfore applie their owne office herein follow the rule of veritie and equitie than shal thinges be in better order They haue power to shut heauē Furthermore he addeth more expresse things concerning their power ministerie euen herein alluding also to sondry tipes of the scripture For first he sayeth they haue power to shut heauen that it rayne not in the dayes of their propheciyng And he alluded to the story of Helias which is red in the 3. of Kinges the .17 chap. And they must be spiritually applied to this our busines For like as Helias through the power of God did prohibite that it shuld not raine so shal the preachers of the gospel frō the disobedient or such as wil not heare the word but had rather be seduced with popish abominations shut vp heauen it self that is shall assuredly testifie that it is shut of God for asmuch as through Christ alone as the only gate that waie is opened vnto heauē whom they not withstanding do contēne shal tel thē also sharpely that the grace of God is denied thē which is only graūted by Christ For the prophetes are authours that raine doeth signifie the grace of god fruictful watering sent downe frō heauen Therfore al the time of their prophecie thei shal cōstātly testifie that thei are through their greatest deserte their own faulte depriued of that celestiall grace light life so many as had rather haue the Popes dragges than the true bread from heauē And againe we vnderstād that thei haue power geuen thē to open heauē to the beleuers Wherof here is now no place to speake For the things are more manifest which are writtē in the gospel cōcerning the keies of the kingdom of heauē herunto chiefly belōg than that I shuld nowe rehearse thē sins I haue both at other times before also in this same boke spokē of them at large Secondly he alludeth to the story of Moses sayeth thei tourne waters into bloud that power is geuē to these prophets to tourne waters into blod which discordeth nothing with the fourmer mēbre For the water of godly wisedome is a figure of the grace and reliefe of the spirite Bloud betokeneth offence and punnisshment For that sentence of the lawe and of thapostle is wel knowē your bloud be vpō your owne head Therfore shal these prophetes testifie that God hath verely sent his worde of saluatiō to saue al beleuers but that this shal be to the vnbeleuers through their owne faulte vnto condemnatiō For they that heare the preachyng of Gods word and beleue it not heare it to their owne condēnatiō And so is the gospel at this daie preached to many
to be loked for in the world to come most dilligently and most certenly he treateth of the state of soules and of the felicitie and blesse of soules which as sone as they die they atchieue assuredly and streightwaye flitting out of this worlde into life euerlasting But they that know these thinges and haue conceaued them by a true faith how thei shal vndoubtedly slitte frō the corporal death into the blessed life it can not be chosen but that they shal more boldely contemne the life present Most certē tables of saluation are to vs exhibited And this holesome doctrine is comprised in three poincts For first he sheweth the certentie therof secōdly he declareth what it is laste he setteth forth and lighteth the same by circūstaunces At the first verely he semeth to allude to the maner accustomably receyued of al nations that such thinges as they wuld haue thought to be certen and vndoubted they would also cōmitte to writing to leaue them vnto posteritie But the certentie veritie or Authoritie of the thing is estemed of thauthours which first haue dispatched any matters emonges thēselues and after haue caused the same to be put in writyng At this present therfore is God shewed to be authour For S. Iohn saieth and I hearde a voice from heauen And by and by addeth ye the spirite sayeth Therefore there is no doubte but that the sonne of God him self hath spoken and reuealed these things Our lord Iesus Christ For him he sawe at the beginning of this reuelation after he seeth diuerse kindes of Aungelles but he seeth not Christ speaking to him But he heareth now his voice from Heauen he heareth the spirite speakyng by whom the lord sayed whilest he was yet cōuersaunt in earth with his disciples that he would treate and speake al thinges in the churche Let vs beleue therefore that the wordes which are here recited by christes doyng to be a celestiall oracle certen and trewe whereof we ought not to doubte And S. Iohn thapostle Euangelist is cōmaūded to write the saiynges of Christ from the heauēly seate Which thing he doeth so at Christes cōmaundement sendeth them vnto al posterie vnto vs also to our ofspring euen to the worldes ende But if tables written by the chaūcelours or secretaries of kinges and Princes beyng notable men deserue credit we maye much more iustely rightly beleue this writing which the sonne of God inditeth from heauen that beloued disciple of Christ the apostle and Euangelist S. Iohn writeth Thou hadst ones a confidence in the Popes bulles they maye well be called bulles sins thei be more vaine than bulles or blabbers in the water sent from the See of Rome wherein thou as one assured didst put ful truste to haue remission of sinnes and blessed life And shalt thou not nowe be accompted madde and out of thy witte in case thou wilt not beleue this heauenly writyng That other was indited by the spirite of Antichrist by the Pope the man of sinne and childe of perdition written of some disceauer infected with Simony and sacrilege which in life and maners was filthines it self But in Iohn is nothing but cleanes puretie integritie and the very sonne of God which prescribeth these things to S. Iohn is the very veritie and life This writing is frely geuen the light of the world lord of heauen and Earth of life death See than how safely thou mayest laine to this heauenly writyng which here is offered geuen thee frely Thou nedest not to disburce for the same one farthing The Pope instituted in the church biyng selling deuelish bargayning about perdōs other things which were plaine disceiptes illusions playne mocheries and open blasphemies therfore accursed for euer as S. Peter also pronoūceth in the .8 of the Actes God him selfe diswadeth al men from such tromperies and bargaines wicked vayne in the .55 chapt of Esaye where he promiseth agayne that he wil geue to the godly al plentie of al good thinges And now let vs heare what the writte is Blessed at the dead whiche die in the lord what S. Iohn is cōmaunded from heauen to put in writing It is a shorte sentēce as also in many places the wisedome of God cōprehēdeth in fewe wordes the true some of blessednes so prouiding for our infirmitie that we nede not to cōplaine that the doctrine were ouer longe which we with our slender vnderstandyng are not able to attayne to The Lord therefore pronounceth them to be blessed whiche die in the Lord then we must see what he vnderstandeth by blessednes and who thei be that die in the lord blessednes is that high felicitie which chaunceth to the faithfull in an other world in the which we shall see God him selfe as he is and haue the fruition of him vnto a ioyefull and neuer lothsomefulnes We shall liue in the same with all the Sainctes for euer and shall haue ioynes that can not be expressed with tunges of men Of the whiche shall followe more afterwarde They shal reste from their labours And more plentifully in the .21 chapt And they dye in the Lorde whiche by faith greffed in Christe layne to him alone depende wholy vpon him only regarde him and desire nothynge els but hym alone For they are sayed to liue in Christe in whome Christ liueth by faith they that liue in Christ do frame their whole life after the will of Christ And they die in the lord chiefly and before all whiche for the confession of the lordes faith suffer death and offer thēselues to tourmentes And not they alone but those also whiche although they die of the sworde of the persecutours yet die when the Lorde calleth them in the trewe christen fayth For these are also blessed as the Lord in S. Iohn verely verely I saye vnto you yf any man kepe my worde he shall not see death for euer Howebeit they die not in the lorde which eyther deny god that they might not be slaine or trust to their owne merites intercessions of Sainctes or to other mens workes be they monkes freres or massemonging priestes and so departe out of this life thinking that thei shal be holpen by other mēs workes To be briefe the veritie of the lord pronoūceth them al blessed and fortunate which departe out of this world in true faith Finally the Lord him self adioyneth a notable declaration of this his briefe sentence For he sette forth the circumstaūce of the time When and how saluation commeth to the dead and the maner of the blessednes For it is wonte to be demaunded what time saluatiō and felicitie happeneth to the dead whether incontinently or after a time that is whether our soules flitte by and by and immediately after the death of the body to the blessed seates or whether they be intercepted for a certen time so that they might be pourged in purgatorie before thei enter into