emonges those ten hornes one other little horne should grow vp whiche shoulde strike of three and take their place and reigne wantonly crwelly and wickedly Wherefore the Popes Empire and those sondry kingdomes grewe vp in a maner aboute one and the same time The kings haue one minde He sheweth moreouer what maner of kingdomes those shal be and how they shal demeane thēselues towardes that latter beast namely towarde the church of Rome thei saieth he haue al 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one opinion they beleue al one thing be of the same religion He speaketh chiefly of the westerne kynges For they al receyue the decrees of the Bishoppe of Rome and honor them as most obedient childrē of the most sacred holy church of Rome They shal deliuer to the beaste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their authoritie or kyngedome For they submitte themselues to the See of Rome Yf the church of Rome haue nede of an Armie or force of armes the kinges sende their power gladly to hym which the most noble kingdome of Boheme felte about an hondreth yeres sins though it were to no great commoditie and beautifull triumphes of the inuaders Yea morouer they acknowledge thēselues to owe homage and feaultie to the moste holy and supreme Bishop in al the world Hereunto chiesly apperteyneth that which Augustin Stewchus in his boke against Laurence valla concernyng the donation of Constantine in the .94 Section hath written on this wise Gregory the .7 vnto Geusa king of Hungarie we suppose it is not vnknowen to thee sayeth he that the kingdome of Hungarie like as other most noble realmes also ought to be in the state of his owne libertie nother that it ought to be subiecte to any kyng of an other realme saue to the holy and vniuersall mother church of Rome which hath her subiectes not as seruauntes but as children Hereunto addeth Steuchus thou hearest with what gouernement the church ruleth that she maye interteyne her subiectes not as seruauntes but as childrē She putteth not kinges out of their possession but permitteth them to reigne as her sonnes who reignyng she reigneth her selfe also Neuerthelesse she will be knowen for Quene and Lady Quene Lady Thou hearest how al the moste noble realmes be subiecte to the Apostolical See Euen there he sheweth that the moste noble kingdomes of Spaine Fraūce England Denmarke Russelande Croatie Dalmatia Arragonie Sardinia Portugalle Bohemia Sweuia and Norwaye be subiecte tributaries to the church of Rome In the Section .97 He addeth moreouer although the kinges reigned and continued in possession yet are they wonte to acknowledge her as Quene and trewe Lady and gyuer of their kingdomes And in the Sect. 105. The old monumentes of all Popes are full of highe authoritie A mouth verely speaking great thinges whereby they haue with their Empires gouerned the whole worlde hauing the rule and order of al landes which power and authoritie that impudente praiser of the Romishe See is not asshamed to call omnipotent or almightie And doubtles we see at this daye great Ambassades sent to Rome by the westerne kinges newely elected crowned to the intent to kisse the Popes fete or too of Antichrist and to offer dewe obedience as they cal it Therefore did he calle them before not kinges absolutely but as kinges For they acknowledge a superiour and be euen as it were seruauntes or wardes of the seruaunt of seruauntes Of whome he hath made proper verses The vulgare people brought from farre ende of the worlde The seruaunt of seruauntes O Rome is now thy Lorde Hereunto the Apostle addeth a thing yet more greuouse The fight with the lambe These Kinges I meane the confederates of the Pope and obedient children of the Church of Rome indewed with the spirite of the beaste shall fight with the Lambe Whereby is signified the tiranny which kinges and princes and certen other states of the Romane Empire do practise long haue practised agaynst Christ his gospel Concerning the lambe we haue already spokē enough before Iohn Baptist poinctyng with his fingar to Christ sayeth beholde the lambe of God which taketh awaye the sinnes of the world Therfore shal the Romish princes fight not agaynste Christ himselfe for they will be christians but agaynst the Lambe that is the sanctification iustification and satisfaction of Christ For yf any man saye at this daye that the sonne of God is most holy by whome alone sinnes are forgeuen and we are sanctified and saye not also that the Bisshop of Rome is moste holy also whiche purgeth by pardons graunted but shall saye rather that perdons are playne disceiptfulnes and the Pope most vncleane of all he shal doubtles nother be takē for right catholicke nother shal he be spared for confessyng the lambe of God Yf any man shal confesse that iustification is only in the sonne of God alone and that men are iustified by fayth only and not also by our workes and merites he shal be caried to death or to prison nother shal the confession of the lambe of God preuayle him any thing Yf any man shal say that he is fully purged through the only oblation of Christe on the crosse as of a lambe without spotte and sacrificed frō the beginnyng neyther that he nedeth any popish Masses wherby the shauelynges boaste that they make a dayly offering for the sinnes of the quicke and dead whiche in dede is both false and blasphemouse he is streight wayes hurried to prison and from thence drawen to the stake and brente We can not denye but that this is true seyng there be at this daie innumerable exāples of Romishe kinges and princes in this behalfe We shall not nede therefore to fetche our exposition farre of how these kinges which wholy depēde of the Pope shal fight with the lambe I speake here nothinge of others which cleaue whole vnto Christ And therefore for a comforte is consequently annexed and the Lambe shall ouer come them The lābe shall ouercome thē For albeit that Popish kinges and Princes seme to ouercome the Sainctes whom they burne murther and distroye yet Christ liueth for euer the redemption of Christe florissheth As moste godly that good poete hath songe Christ liueth yet and shal do still His trewth eke shall remayne Whilst al that doeth this world fulfill Shall perish and be vayne Kinges perish kingdomes perish or be chaunged but the trewth is neuer chaunged Christ perisheth neuer He adioyneth a most strong reason for he is Lord of Lordes and king of kinges Therfore shal they be made a fote stole for the fete of the Lambe as many as shall striue agaynst him You see agayne whie S. Iohn sayed before they receiue power as kinges For all kinges are vnder Christ whiche excelleth all lordes in the worlde For to him is geuen power in Heauen and in earth Let vs therfore be of bold courage For the lord is Emperour and our
him after whose will and lawe she frameth her selfe wholly For she is the body of a liuely head As S. Paul saieth in the .5 to the Ephe. The bride leaders be the prophets patriarkes Apostles So Ihon Bapt. in the .3 of Ihon calleth himselfe the frend of the brydegrome He addeth to be the spouse of Christ S. Paul 2. Cor. 11 I haue maried you to one man a chaste Virgin c. Hereunto the .16 chapter of Ezechiell semeth to appertayne And the ioyninge together of eyther partie is made after they be affiaunced with certen ceremonies to wit by taking ech other by the handes and certen wordes spoken there is geuen a token or a ring c. But immediatly after the beginning was a league or bonde made betwixte God and men which is ofte tymes red of not withoute ceremonies certen wordes and sacrifices repared as by Abraham Moses and others God byndeth himselfe to men and men to him and that notwithout Sacramentes Hereunto belonge all those thinges that God woulde be in league with man and haue men bounden to him and all his thinges communicated to vs. And this mariage of all others is most straightly ioyned and made whyleste the sonne of God hath vnited our fleshe into one and the same person with him and hath commaunded the Apostles to preach vnto all that he wyll haue a communion with the faithful Of the which communion are red many things euery where in the scriptures And he hath geuen a pledge of faith and perpetual amitie A pledge not a ring of gold but rather the sacramentes yea euen the holy ghost as S. Paule sayeth in the .2 to the Cor. 1. and to the Ephesi the first And the mariage Mariage shall be solemnized in the resurrection of the dead The soules verely passe from the death corporal into lyfe euerlasting but yet the full restitution and saluation of man is not made perfect except the body come also Therfore at the resurrection cometh the mariage of the lambe that is of Christ our redemer Than are we caried to mete Christ in the ayer than he bringeth in his wyfe into the bed chamber of eternall glory and blesse than shall be holden that feast and deintie supper than shal the bryde inioy for euer the loue of the brydegrome This shall be verely the mariage of the lambe And the mariage shal be the merier for that the whore beinge caste oute and condemned the wyfe and honeste matrone shal haue the ful and perfect ioy alone At this ioy and at this mariage the holy inhabiters of heauen do reioyce The preparation of the bryde to yeâ—ariage Moreouer the Sainctes resite here also a certen preparation of the Bryde that by the waye the godly maye vnderstande what thinge beste becommeth them and whereunto they shoulde apply themselues in the last age Let vs prepare our selues to mete the Bridegrome For we loke for the iudge euery howre And we prepare our selues not in one howr or day but all our lyfe time And howe we shoulde be prepared the Lord himself sheweth by the parable of ten Virgins Let vs decke our selues with true fayth againste Antichriste in the later dayes Math. 25 Luke 21. Let vs beautifie our selues with the works of charitie the works also of righteousnes chastitie and temperauncie Let vs not be corrupted and defiled with droÌ„kennes bloude and cares of this worlde Furthermore leest any shoulde ascrybe this preparation to his owne merite strength and vertue The bryds araye and that we shoulde see also that the same preparatioÌ„ doth chiefly consiste in prouyding of the garment S. Ihon addeth incontinently and to her was graunted that she shoulde aray or apparell her selfe Yf it be geueÌ„ than is it not by our force or meanes prepared 1. Corinth 4. chapter Yf it be geuen than is it not bought by popish trafficke Reade the .8 to the Actes And he expresseth also the kinde of garmeÌ„t of cleane or pure silke shyning or brighte For we reade also in the gospell of the wedding garment The Apostle ful oft exhorteth vs that we shuld put vpon vs the Lorde Iesus These things be in alligorie But he by and by expounding nowe this kynde of garment sayeth that silke is the righteousnes of sainctes ¶ Iustifications or ryghteousenesse Sainctes he calleth the faithfull But where there is one only iustificatioÌ„ of faith through Christe S. Ihon speaketh iustifications in the plurall nombre For they that be freely through Christe iustified by fayth onely doe incontinently sondry and many workes of righteousnes For he that is iuste as the same Ihon saieth 1. Ihon. 3 the same worketh righteousnes Therfore be ther iustifications to witte the righteousnes of fayth iustifieng and the righteousenes of workes iustifieng that is to saye declaring vs to be iustified by fayth alone For we are purified by the bloud of Christe freely the which we receyue by fayth and be fully iustified witnesse Paule in the .3 to the Romanes Agayne they that be righteouse do sondry workes of righteousenes and coÌ„mend themselues vnto God So do they not appeare naked but clothed with ther wedding garmeÌ„t as we touched also in the thirde chapter of this booke A pure and bright garment And full aptely is the garment of the bryde called pure or cleane not for her selfe whome we knowe to be alwaies hindered and weakened by the fleshe but for the spirite sanctifieng and bloude of the sonne of God as Saincte Paule testifieth Ephesians the fifte and fyrste of Ihon the fyrste The garment is sayed moreouer to be shyning and bryght and that for the glorifieng of Sainctes to come Whereof is made mention in the .12 of Daniell and .13 chapter of Mathew For of righteousnesse followeth glory For whome he hath iustified Roma 8 the same hath he also glorified Vnto him be prayse honour and glory ¶ Of the certeÌ„tie of the saluation of Sainctes and what blesse or Saluation is The .lxxxiij. Sermon AND he sayed vnto me wryte blessed are they which are called vnto the lambes supper And he said vnto me these are the true sayenges of God Of the certeÌ„tie of the saluatioÌ„ of the faithfull The second place of this chapter is of the certentie of the saluation of the faithful where is signified in the meane season what and of what maner is the blesse of the faithful For ther is saied enough already of the mariage of the lamb and that is to say of the glory and blesse of the chosen but many thinges are suggested to man in this lyfe which bring saluation in doubt and go aboute as it wer to make it vncertaine and therefore waueryng myndes are here nowe confyrmed This doctrine is profitable for afflicted and troubled coÌ„sciences and ouerthroweth and beateth downe the doctrine of sophisters affirming that man is neuer assured of his saluatioÌ„ for that in an other place the wise man saieth man knoweth not whether
as in this boke I haue cōmaunded thee being nothing careful for the successe therof let me alone with that execute thou thoffice of preachyng I wil bryng to passe that thy faithfull preachyng shal not be vayne And let them alone if thou see certen that will be altogether filthie and perish in their filthines seyng they contemne al thy faythful labour For thou haste done thy duetie and arte blameles and they perishe through their owne fault Wherfore I wil nother haue thee nor yet no other to be ouer careful what time you see many contemnyng the puretie of Gods word had rather wallowe in filthines And we reade els where also Math. 24. 2. Corin. 2. that the Gospell is preached to many for their condemnation and the sauour of the gospel to be swete vnto some vnto saluatiō and to others an intollerable stēche vnto perdition A like place in a maner is in the .2 chapt of Ezechiel where we reade that the Lorde sayde to the Prophet thou sonne of man I sende thee to the childrē of Israel to a people rebelliouse which haue rebelled agaynst me they and their fathers haue dealte traytorously with me vntil this daye They be childrē of an harde fauour and of a frowarde harte I sende thee vnto them and thou shalt tell them thus sayeth the Lord God whether they will heare or not heare for it is a rebelliouse house that they may knowe yet howe there hath ben a Prophete emongs them And thou sonne of man feare thē not nother be thou affraide of their wordes for they be contentiouse and prickyng like thornes and thy dwellyng is with Scorpions But therfore shalt thou not be affrayde of thē thou shalt speake my words vnto them whether they wil heare them or no. Howbeit we must here take hede God commaundeth not that the wicked shoulde walke still in their wickednes that we vnderstāde not that God cōmaundeth that the vngodly shuld procede to be more vngodly where thangel sayeth he that is vnrightuouse let him be vnrightuouse stil c. For it semeth in maner to be such a saying as that same is in the gospell that thou doest doe it more spedely For he commaundeth him to doe that thing which he knew he would do After the same sorte here also that he knewe the wicked would do he sayeth they shal do nother willeth he that their doynges shuld trouble Iohn the faythfull preacher seyng there shal be also many good whiche shal also applie themselues vnto rightuousenes We are wonte also to saye with a muche like phrase yf it will no otherwise be we muste be content Not that we bidde him that perissheth to perishe but that so we reproche to him his madnes signifie that he perissheth through his owne fault willingly and wittingly Aretas It is no exhortation sayeth he but rather a rebukyng of euery one vnto the whiche study he applieth him selfe And Thomas of Aquine The sense is sayeth he he that hurteth lette him hurte stil That is he will hurte by doyng other euilles that the Angel be vnderstande to haue sayde these thinges in propheciyng not in wisshing c. And so the meanyng were the wicked contēning the prophecie shall continewe to be wicked the godly agayne shall growe in the holy study of rightuousnes Which sense truely semeth moste playnest of al. Nother differ they muche from these that are red in the .12 of Daniel by these wordes go Daniel sayeth the Angel and searche not ouer curiousely the instaunt of the laste time for the sayinges are closed and sealed vntill the laste time Very many shall be purified and made white and caste newe But the wicked shal doe wickedly and al vngodly shal not vnderstande But the learned shal teach From these thinges swarue nothyng at al the wordes of the Apostle ◠Timo. 3. speakyng and propheciyng of the later times all that will liue godly in Christe Iesus shall suffer persecution for rightuousnes Notwithstandyng euill menne and deceauers growe worse and worse whilest they both leade others into errour and erre themselues Therefore seyng the later age of this worlde shal be such let vs which are called to this function procede constantly to auaunce set forth and beate in the very worde of God and reuelation of Iesu Christ vnto al men regardyng nothing what the worlde and worldly men speake agaynst it And ful elegantly he setteth two sortes of men against two others the vnrightuouse agaynst the rightuouse The vnrightuous◠filthy are set against the righteuous and holy and filthie to holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayeth he he that doeth euill let him do euil or he that is vnrightuous let him be vnrightuous or he that hurteth by persecutīg the godly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him hurt stil or furthermore Agaynst this he setteth he that is rightuous let him be more rightuous let him procede further grow more more in al godlines go beyōde himself in rightuousnes both of faith and workes For by rightuousenes of faith we are iustified by the rightuousnes of workes we are declared to be rightuouse And thei that be rightuouse not only hurte no man but also profit do good to al. Contrarywise the vnrightuous which waunt true faith waūt light walke therfore in darkenes doe the workes of darkenes persecuting both the rightuouse rightuousnes molestyng al mē And that there should be such men in the later dayes the lord hath also prophecied in the .24 chap. of the gospel after Matthewe An other kinde of men is of vncleane polluted filthie and vile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He that is filthie sayeth he lette him be filthie stille And the interpretours of the Greke tunge admonisshe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that filthines which we gather with our nailes endes And he signified vncleane persones in body soule Idolaters fornicatours gluttons and suche like Agaynste whome he hath placed the holy pure and cleane that is to saye purified by faith and appliyng thēselues busily to sanctification Therfore like as the filthie do more and more wallowe themselues in the mire and araye and defile thēselues to vilely so the godly doe more and more applie themselues dayly to cleanes and holines of life The lorde Iesus iustifie and sanctifie vs for euermore ¶ He gathereth suche thinges as he hath taught of the laste Iudgement and of the rewardes of the godly and of the tormentes of the wicked The .xcix. Sermon AND beholde I come shortely and my rewarde is with me to geue euery man accordyng as his dedes shal be I am Alpha and Omega the beginning and th ende the first and the laste Blessed are they that kepe his commaundementes that their power maye be in the tree of life And maye enter in through the gates into the citie For without shall be dogges inchaunters and whoremongers and murtherers and idolaters who so euerloueth maketh lesinges
the passion of Christ and therfore to reste now vnder the Aultar Christ For they that are pertakers with him in passion doe cōmunicate also with him in glory The aulter and bosom of Abrahā For like as the bosome of Abrahā is called a receptacle and that porte and hauon of Saluatiō into the whiche the soules of thē are receiued which had the faith of Abraham so do we vnderstande the aultar to be a place of blessednes in heauen wherin they rest which with true faith haue acknowledged Christ the aultar propiciation sanctification and satisfaction and haue moreouer in suffering offered them selues to God in Christ through patience an acceptable sacrifice to God Vnder this Aultar was gathered the first martyr Abel and after as many as haue died for religiō and shal begathered who so euer in bearing the crosse through tribulation enter with Christ into glory The saītes crye vnder the Aulter Now is also declared what they do vnder the Aultar The very martirs I saye crye not the beastes as they haue done hitherto and they crie out with a lowde voyce No man shal Imagine that the blessed soules in Heauen doe complayne be sorowfull doe accuse and be troubled These thinges are fayned to an other ende to the intent we should gather therof that God forgetteth not his that he putteth not out al reuengement that he seeth feleth and regardeth the iniuries and deathes of his seruauntes Where the vengeaunce followeth not immediately God is thought of many to slepe and to haue no respect vnto his We heare therfore that the holy Martirs crie and that with a lowde voyce He appereth to haue alluded to that same in the .4 of Genesis The voyce of thy brothers bloud crieth vnto me to witte for vengeaunce Crying sinners For the Diuines call certen sinnes criyng as those whiche are red in the Scriptures to crie vnto God as is at this present the shedyng of bloud the sinne of Sodome in the .9 of Genes the oppression of widowes and orphanes in the .22 of Exodus wages for worke deteyned Deuteron 24. and Iames the .5 How longe so euer therfore God differreth vengeaunce be it neuer so many yeres yet is not the bloud of the iuste forgotten before God S. Paule in the .12 to the Hebrewes crieth out and sayeth that the bloud of Abell speaketh In the .18 of Luke the Lord sayeth that the afflicted do crie bothe daye and nighte for deliueraunce Would God they would wayegh these thinges whose feete are swifte to shede bloud God would not in times paste be mercifull to his people for that much innocent bloud was shed emonges them by the meane of Manasses theyr kinge as appereth in the .4 boke of Kinges Therefore dere bretherne let vs consider wel at this daye what we doe and let vs not shede rashly innocent bloud Certenly the wordes are expressed of S. Iohn Whether the Saincts in heauē desire vēgeāce whiche the Martirs cried to the Lorde howe longe saye they Lord whiche arte holy and trewe c. They put God in remembraunce not as ignoraunt or inconstaunt but as knowyng and moste stedfastely mindefull of holines and trueth For in asmuche as the Lorde is holy he hateth all prophane and vncleane persones and spareth them not For as muche as he is true he maynteyneth and defendeth his chosen and punnissheth and oppresseth his enemies as he hath promised by his worde Sins therefore thou arte suche saye they O God why doest thou not iudge and auēge our bloud of them which in earth as in their kingdome exercise tiranny and oppresse euery good man Al this signifieth none other thing than that God for his owne sake whiche is holy and true will neuer forget the iniuries of his seruauntes Therefore we vnderstande these thinges to be spoken by a figure called Prosopopeia that is the fayning of a persone not that the Sainctes in Heauen do expostulate with God but that we by suche a figure might vnderstande that God hath care of Martirs because he is holy and true S. Austen in the .68 question vpon the newe Testamente Seynge the Lorde sayeth he hath taught vs to praye for our enemies what is the cause that the soules of those that are slayne crye out as doeth the bloud of Abell and require that they maye be auenged And he maketh aunswer Sainctes be not impatient that they should vrge that thing to be done now which they know shal come to passe in the time prefixed which neither can be preuented nor yet delayed but by this saying he woulde shewe howe God will auenge the bloud of his seruauntes leest bycause he semeth now so patient that wicked warre shuld be thought vnpunished which is made against the Sainctes that both he might driue a feare into them that persecute the seruauntes of God and might also exhorte the sufferers vnto patience Thus sayeth he And this in dede semeth the playnest sense of al others especially if we consider the things that follow in the lordes aūswer and it was sayed vnto them that they should rest c. Primasius Bishop of Vtica expoundyng this place of S. Iohn Sainctes not incensed with carnal vnderstāding it is not to be thought saieth he that the Sainctes are incensed with a carnall vnderstanding and stoutenes to be auenged sins we knowe that through the aboundaunce of charitie the very enemies are of thē also in this case beloued but it is euident that they prayed agaynst the kingedome of sinne and to haue ernestly desired the other thinges of that kingdom wherof we saye thy kingdome come For it is not lawful to thinke that they woulde couet any thinge agaynst the pleasure of God sins their desires depende vpon his wil c. And S. Gregory what is it sayeth he that the soules make request of reuengement but that they desire the laste daye of iudgement and the resurrection of bodies slayne Aretas noteth here also out of the commentaries of S. Andrew bishop of Cesaria moreouer the Sainctes appere hereby to wisshe for the ende of the worlde Wherfore they are commaunded patiently to abide vntill the accomplishement of their bretherne Hebr. 11. leest they should be fulfilled with out them after the holy Apostle Vēgeaūce is desired two waies Howbeit Thomas of Aquine in the exposition of the Apocalipse sheweth that vengeaunce is required of god two waies First in dede with an euil and malliciouse affectiō which the Scripture doeth vtterly represse Secondely by a Zeale of rightuousnes and after the wil of God is iudgement required agaynst them that be vncurable After he annexeth this therfore do the blessed soules require vengeaūce of their enemies albeit they intende it not chiefly bicause of a Zeale of rightuousenes and affection of godly loue they grudge as also doeth god him self at the wickednes of the persecutours who impugne God him self and seke to hinder his religion and tourment suche as worshippe him wherfore they would
of liuyng water And God shall wipe awaye all teares from theyr eyes The occasion of this exposition S. Iohn saw the soules of Martirs resting vnder the aultar couered with white garmentes The selfe same sawe an infinite multitude of all nations and people saued from the Idolatrie of the gentiles and superstition of Antichrist couered also with white garmentes Vpon this occasion three thinges shal now be expoūded vnto vs what they are which are clothed in white garmēts whence they haue that whitenes purenes and saluation Finally what is the state or felicitie of these or what is the trewe blessednes The weaknes of mās vnderstandinge is holpen by an expositiō diuine What time S. Iohn had sene them he marueled without al doubte what they were neuerthelesse he is red to haue inquired nothing But of his owne accorde one of the .xxiiii. Elders offereth him selfe to him an expositour doubtles an excellent teacher a Patriarche and prophet finally a maister celestial to whome we maye iustely geue credit Here appereth the ignoraunce of mans witte For like as the Eunuche of Aethiopia in the .8 Chapt. of the Actes of Apostles acknowledgeth his ignoraunce excepte an interpretour and mete teacher were geuē him so at this present also blessed S. Iohn him selfe beyng demaunded whether he knewe them that were appareled in white confesseth his want of knowledge yet he ascribeth to his teacher the knowledge therof by this meane through a most humble modestie requiring a further declaration Finally here appereth the vnmeasurable goodnes of God which taketh in hande to teache vs that are rude and vnworthy We haue many exāples herof euery where in the prophetes and in the holy gospel of Christ And in the beginnyng streyght wayes he declareth to S. Iohn and to all the faithful in the world What the◠are from whēce thee come clothed in white what these are that are clothed in white And expoundeth with all from whence they came For with one the same aunswere he dispatcheth both two He sayeth briefly that the clothed with white in Heauen be the godly people of all times and ages whiche at the length haue escaped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of great tribulation Tribulation is founde to be sondry and diuerse For first it is tribulation which cometh of laying wayte and persecution of Tirauntes This apperteineth to Martirs alone Wherof we haue spoken in the .6 chapt Whiche for asmuch as in this worlde they were ouerwhelmed with reproches vnspeakeable for the worde of God they haue in an other world receiued white garmentes Than is there an other tribulation which arriseth of the feare of God and is a care of obteyning saluation This is sory for the vnrightuousenes and corruption of man It is sory for the greuouse abominations of Antichrist And these also albeit they be not made Martirs yet are thei in an other life clothed with white Finally they haue tribulatiōs and are molested after the flesh so many as mortifie their fleshe with the concupiscēces therof And because thei mourne here in the world to come they shal receyue comforte and consolation Agayne leeste any man should ascribe life and saluation to martirdom as to our worke Frō whēce is lyfe and saluation and to repentaūce as to our deserte the Lord moreouer declareth by thelder expressely frō whence that life and saluatiō procedeth and how that whitenes and puretie chaunceth vnto vs. And they haue wasshed their garmentes sayeth he and made them white by the bloud of the lambe And here is founde a diuerse readyng And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that they haue inlarged their garmentes so that he might appere to haue alluded to the families of great Princes which vse for the settyng forth of their renowne to put on moste wide and moste sumptuouse garmentes But in my opinion the complutensian copie and Aretas seme to reade more rightly and more simply or plainly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue wasshed as also the olde interpretour hath translated it For by this exposition by by followeth and haue made white Primasius readeth and haue made their garments white in the bloud of the Lambe And herby is signified that the saluation and purification of the faythfull is of the bloud of Christ how bloud springled should purifie and of non other thing Where verely bloud springled whiteth not but polluteth Therfore must we vnderstande these thinges spiritually to witte that the very natural and humane bloud of Christ shed ones on the Crosse beyng sprincled vpon vs spiritually as S. Paull to the Hebrew the .10 expoundeth and receyued with fayth although it touche vs not naturally and corporally pourgeth vs from al sinnes And therefore we reade in an other place that Christ pourgeth vs with his bloud For bycause sanctification is the only worke of God Therfore where the saintes are sayed now to haue wasshed and whited their garments by the bloud of the lambe It signifieth that they haue receiued by faith the pourgatiō prepared by bloud And this doctrine is catholicke and of the right faith which hath so many and so great testimonies in the holy Scriptures Finally we perceyue how those whiche are saued from the kingdome of Antichrist are saued by the merite of Christ alone by none other thing as I haue also shewed you before Morouer by and by is inferred therfore be they in the sight of gods seate For what cause I praye thee bicause they haue washed and whited their garmentes in the bloud of the Lambe therfore for the merite of Christ haue they entred into Heauen What is the state of sainctes the trewe blessednes and there are inuironned or clothed with eternall light Finally the elder declareth moste at large what the state of Sainctes is and what is the trewe blesse of the faythfull And these thinges are certen tastes set here for a cōsolation Or els such things as the eye hath not sene or the eare hearde that same hath God prepared for those that loue him And he reciteth many thinges of the which he wil haue vs to gather the excellencie of eternal saluation what good thinges we obteyne in the same First stand the Saincts before the Throne of God In the Throne is the maiestie of god to be worshipped for euer and the blessed Trinitie And the Sainctes stand before the seate not as thei are wounte that tary before the gates For as the most intier frendes of God they are alwayes in the sight of God haue the fruition of his deitie Wherof the lord speaking in the Gospell praye ye sayeth he that ye maye escape these thinges and stande before the sonne of man And also Dauid the accomplishment of ioyes is in thy sight and pleasauntenes in thy right hande for euer And there is annexed an other thing which maye expoūde that stāding they serue God in his Temple bothe day and night That seruice hath pleasure and no
like Aungels and so the seruice of Deuils as Deuils in dede But where as the seuēth numbre is the numbre of fulnes conteyning in it self al times for there be seuen dayes of creation and rest there be seuen worldes or ages certenly seuen Aungelles appere before God for that they betoken all battels that shall be foughten to the ende of the world For to these seuen Aungels are geuen seuen trompettes and the Aungels already had the trompettes and euen prepared themselues to blowe the on set The vse of trompets Where chiefly the vse of trompettes is to be searched for The same is most plentifully described of Moses in the .10 of Nombres The vse of trompettes was diuerse as it is also at this daie First by the sounde of the trompet the people of Israel were called together to consult of the cōmon welth Agayne at the sounde of thē the Senate of princes of the people did assemble Moreouer they were warned by the trompet when who should remoue their tentes Furthermore the trompets blewe vnto battel what time they ioyned to fight as maye be sene in the .20 of Deuter. The people moreouer were called together with trompettes on the holy dayes to publicke and diuine seruice Sounde with the trompet in Zion call the congregation sayeth Iohel gather the people There was more ouer a feaste of trompettes and a Iubiley hauing the name of the blowyng and sounde of trompets as appereth in the .25 of Leuit. Finally the preachyng of the veritie was figured by the sounde of trompettes neyther might any other blow the same but priestes For it forceth much to whom you cōmitte or deliuer the signes publicke Of this sundry vse of trompettes none shall agree better to our mater than the warlicke For this world hath a shape of warre In it are the campes of good men and the campes of euill the tentes of Catholickes and tentes of heretickes The chiefrayne of these is Sathan and of those Christe the Captaine and Emperour of these is the Deuill of the other the sonne of God And now the Aungels sounde their trompettes and blowe the onset not that the good Aungels and God him selfe is the Authour of heresies and of heretickes whose original is referred to Sathan and sinne but soūding their trompettes they geue in dede warnyng to all men and signifie that most greuouse warres shal arrise in the worlde and euen in the church it selfe But diuerse men are diuersely moued and worke in warre accordyng to their natures The trewe catholikes beyng warned by the trompet take heade to themselues praye and finally taking in hande spirituall weapons prepare themselues vnto battel and māfully fight for Christ and for maynteinyng and defending the veritie Heretickes sectaries and menne of corrupte mindes accordyng to theyr mallice takyng to them also Armour runne sorth and fighte agaynst Christ and the veritie defende lies and such as be weakelynges they take spoyle beate downe and distroye The good shepardes are the trompets of God and of Christ the Deuill bloweth vp Archeheretickes and beginners of sectes Of the good and of their fight we shal heare in the .11 and in the chapt following Neuertheles in euery cōflict we must vnderstād that the sainctes slepe not nor be any where idle but to doe their duetie euery where It was nowe in dede enough for the lord to shewe vs the heretikes sectaries sighting to declare how much they maye hurt that we might watche more dilligently and beware of all corruption The firste trompet or fight The first Aungel soundyng the first trompet denounceth vnto vs the first conflict All and singular battels haue some thing like and diuerse It is like in that all heresies doe impugne Christ and would haue the trueth of the Gospell eyther extinguisshed or wrasted out of the true sense And that same is singular or diuerse that at an other time Sathan assayling other doctrines hath spred abroade in the Churche sundry heresies Therefore whilest the Aungell soundeth the trompet that is to saye proclaymeth warre he warneth the Sainctes to watche Therfore as he is yet blowing through Gods permission accordyng to his iuste iudgement by the meane and suggestion of Sathan ther was made hayle and fyre mixed with bloud the whiche beyng so tempered was sente or fell vpon the Earth For S. Paule acknowledgeth spiritual policies in the heauenly spirites And the Scripture in a certen place doeth figure rightwell the sounde and holesome doctrine by the heauēly dewe and showre that maketh the earth fruictefull most rightly therfore S. Iohn cōpareth the false and hereticall doctrine to hayle For that destroyeth the fruictfull places of the earth and marreth vtterly the plētiful fruicte of the earth Wherfore like as els where the peruerse doctrine is called darnell leuen chaffe c. so is it here called haile But this hayle is tempered and of a wonderful mixture For it hath fire and bloud ioyned with it These thinges muste be expounded after an allegorie not after the letter Haile is water congeled with colde Hayle is corrupte doctrine And water they haue called the wisedom of the scripture haile therfore shal be false wisedom Yet fire is put vnto it The pretense of the scriptures and inspiration of the holy ghost wherunto is added bloud the euil affection of man to witte the vice of Ambitiō wrath contention hatred and like affections Of these is compounded an haylie doctrine hurtfull doubtlesse and pestilent For when false doctrine ruleth or depraueth the Scriptures and wicked affections of teachers are ioyned with all a pestilent doctrine arriseth Such was frō the beginnyng the doctrine of the Nazareans or Mimeorites and of the Hebionites cōtending that iustification came not by the only faithe of Christ but by the law Our men fought sharpely to wit S. Paule thother Apostles against this perniciouse doctrine And frō the beginning many corrupt with Philosophie Diuinitie corrupt by Philosophie others blinded with mens traditions haue brought forth most corrupt opinions Histories beare witnes herof And Tertulliane not without cause called Philosophers the patriarches of heretickes For S. Paule most diligently warned that the godly shuld be ware of Philosophie They that haue not kepte thēselues from it haue set more by Philosophie I know not what traditions they in stead of the heauenly dewe swete showres haue cast into the church great heauy haylestones And haue verely hurte the church very much For the .iii. part of trees was burnt and also al grene grasse This nūbre is intimated in foure trōpets and in fixe likewise And it semeth to signifie that a greate parte of men inconstaunte and vnstable are seduced lofte geuing thēselues to be distroyed of wicked men agayne the best part of the saythful to be saued The lord him self knoweth the numbre exactely It is enough for vs to know these thinges which he hath reuealed vnto vs nother to searche curiousely any further That men