be noted the goodnes of Almightie God The scripture expounded whiche declareth to vs him selfe the hardest places of the Scripture Where be they therfore that accuse the Scripture of obscurenes and contende that it can not be vnderstaÌ„de let vs here marke also the coÌ„mon maner of speakyng of the whole scripture seuen starres The phrase of the scripture be seuen Messengers The seuen lightes are seuen Churches For signes receyue the names of the thinges although they be remaine in theyr owne substaunce and bee not chaunged into another This the very contentiouse persons do graunte also whiche in the woordes of the supper this is my body will acknowledge no figuratiue speache at all Starres be called Aungelles Aungelles be Gods Messengers pastours of churches so called in the ii iii. chapter of Malachie For God sendeth preachers as Ambassadors to the people and willeth them to be hearde in like case as himselfe Luke .x. Iohn .xiii. Let no man therfore tary till the Lord him selfe come downe from heauen againe and preach â—nto vs. Euen now he preacheth to vs by his Messengers whiche preache his that is to saye the woorde of Christ yf â—ou contemne them you contemne Christ Preachers be â—alled starres by reason of theyr bright and Heauenly docâ—rine and for their purenes of life 2. Peter 2 Iude. 1. Beware therefore you Preachers that you be not wandering Planettes leest ye â—aue no light at all neyther in doctrine nor conuersation of â—â—fe For than ye shall be likened to starres that fall downe â—ut of Heauen as shall happen here after in this boke to the â—alse teachers But those starres are not in the head or in the fete The starres be in the right haÌ„de of Christ or on â—he backe or sides but in the right hande of Christ Whiche â—â—ing hath in dede a great consolation for the Pastours be in the right hande of God in Gods protection neither shâ— any man take them out of his hande God him selfe also â—â—ueth pastours and furnisheth them with necessarie goodâ— of the Church Therfore is the whole gouernement and glâ—ry his Wherefore the Apostle sayeth also he that waterâ— and planteth is nothing but God that geueth increase Nowe as concernyng the Candelstickes there was oâ— verely in the Tabernacle of Moses with seuen sockettes Candelstickes 〈◊〉 set in seuen Candelles In Salomons temple were ten caâ—delstickes The one represented a figure of Christ And the â—â—uen therupon and the ten betokened the vniuersalitieâ— Churches whiche are lighted all of the only lighte Chrisâ— and haue of this one what light so euer they haue And thâ— candelstickes are of Golde The mistery whereof Aretas eâ—pounding They are all golde sayeth he for the puritie aâ— preciousnes of faith liyng hidde in them And in dede the â—delstickes of them selues geue no light but be receptacles 〈◊〉 light So of vs arriseth no light but darkenes But in 〈◊〉 that light euerlasting set a light in the candlesticke the ligâ— shineth if Christe illumine the Churche with faithe and â—â—retie than faith sheweth foorth her selfe in open confessioâ— and the purenes of life in conuersation And this the Lord â—quireth of his churche in the v. chapter of Matth. So let yoâ— light shine c. And the apostle in the ii to the Philipp In tâ— middes of a frowarde and croked natioÌ„ shine like lightes the worlde And hitherto we haue handled the consolation of Chriâ— and the exposition of that great and celestiall vision wheâ— we haue learned the misteries of the faith of Christ and of his Churche to the ende we should knowe that Christ is the Lorde reignyng in his Church and applying al thinges to the saluation of his faythfull That he sendeth Preachers teacheth by them and kepeth and defendeth them To him be Glory c. ¶ Of the Epistles reuealed out of the throne of God from Christ by an Aungell and receiued and sent of Iohn Where also a parte of the Epistle to the Ephesians is expounded The seuenth Sermon VNto the Messenger of the congregation of Ephesus write These things saieth he that holdeth the seuen Starres in his righthand and walketh in the middes of the Seuen golden Candelstickes I knowe thy workes and thy labour and thy patieÌ„ce and â—ow thou cannest not forbeare them whiche â—re euil And examinest them which saie thei are Apostles and are not And haste founde â—hem liars hast suffered and hast patience â—nd for my names sake haste laboured and â—aste not fainted Neuerthelesse I haue some what againste thee because thou haste lefte â—hy firste loue Your charitie hath sene a certen Image of the lord christ Christe is prelate of the Church â—itting on the right hande of the father in glorye yet so that 〈◊〉 no wise he eyther forsaketh or neglecteth his Churche Now followeth it more fully and plainely howe our Sauiâ—ur Christe in Heauen executeth the office of the highe Bishop and teacheth the whole churche by his ministers rebuâ—eth comforteth and reteyneth it in her dutie Finally tourâ—eth alwayes awaye thinges hurtefull and auaunceth it to greater thinges For here follow seuen Epistles to the seueÌ„ Congregations that is to witte Seuen Epistles vnto all the churches in the â—hole worlde For this moste ample and holsome doctrine â—aye not be restreyned to a fewe sins Christ is Bisshoppe â—niuersall Thautoritie of these epâ—stels But great is the autoritie of these epistles For they are reuealed from the throne of God by the sonne of Goâ— speaking by an Aungell whiche prescribeth what is to bâ— written in those Epistles S. Iohn receiueth and writeth thâ— same through Christ his coÌ„maundement and sendeth theâ— to the seuen congregations And verely they aperteyne nâ— lesse vnto vs than if now the bearer entring into the churcâ— should deliuer these letters vnto vs. Moreouer in these seuen Churches is figured vnto vâ— the nature The epistles be vniuersall maners vices medicines rebukes prayses of 〈◊〉 Churches in all times and what soeuer is wonte to chaunâ— aboute them Then by examples of moste excellent meanâ— mixed of Hypocriticall also and wicked And these our Loâ— dothe euideÌ„tly instructe reproue rebuke and blame praisâ— correct moue exhorte comforte the same he threatneth anâ— promiseth them also ioyfull thinges c. This is no light 〈◊〉 coÌ„mon example but of the sonne of God the high and moâ— blessed Bishop teaching vs howe we should deale with 〈◊〉 congregations after the capacitie disposition of euery onâ— And not without cause he chouseth vnto him seuen thâ— most noble cities of Asia Certaine it is that Asia was of 〈◊〉 first inhabited and from thence they were dispersed into â—ther partes of the worlde Certaine it is also that the Deuâ— set vp his Throne in Asia and there reigned in men througâ— Idolatrie murther ambition auarice vncleanes and filthâ— pleasures For the prouerbe is knoweÌ„ the laughter Iouicaâ— It is knowen what the apostle wrote to the EphesiaÌ„s in thâ— iiii
And with many wordes and also moste dilligently and goodly is treated here of the openyng of the seales who verely might be thought worthie to open to the churche the secret iudgementes of God and to execute and minister his holy workes that is to saye to whome the kingdome is geuen and gouernement of the diuine prouidēce For an Aungell and that not of the cōmon sorte but a stronge and worthie one with a loude voice crieth to make vs all attentiue and that we shoulde note diligently who he is that shoulde both open the boke and vnloose or vndoe the seales And he holdeth longe in suspence the hearer beholder or reader before he will shewe him to the intent verely to cōmende him to vs exceadingly No man sayeth he in the whole vniuersal world neither emonges the Aungelles sainctes in heauen nor emongs earthly men and vnder the earth was founde whiche coulde eyther open or vnseale the boke To Christ alone belōgeth the kingdome and the power of gouernemēt is taken from others Let vs obserue that there is none that can open the boke and open the seales besides Christ alone Whie than is the administration of thinges attributed or communicated to sainctes none can open to vs the counselles and iudgements of God no man can gouerne those iudgements workes of God that he worketh in the world saue only Christ the lord whie than are so great benefites sought for of Sainctes and be imputed to them if eyther the sicke be restored to helthe or that a mortall man do receiue any other gifte or benefite ▪ many will saye I receyued this in dede of gods benefite but through the meditatiō and power and merite of this or that saincte vnto whome God graunted this that he should rule ouer suche a disease and might heale suche as calle vpon the name of the Saincte or the name of God by the Saincte These are here confuted now by the wordes of the Lord and S. Iohn saying that no man in heauen or in earth is founde whiche coulde open the boke Yet neuerthelesse aboute the Throne sate the xxiiii Elders representinge the Type of all Sainctes in glory not one of al thē was found which could open the boke Therfore be thei a great deale madder which do attribute the gouernement of things in the church to the Pope a most corrupte and filthie man Only Christ receiued al power in Heauen and in Earth as we shall incontinently more fully vnderstande S. Iohn wepeth The weping of S. Iohn for that he vnderstode a weightie matter to consiste in the openinge of this godly boke and yet sawe he no man at al which coulde eyther open or vnseale it Neyther did he as yet fully vnderstande the matter And he bare the figure of them which vnderstande not the iudgementes of God nor know not that al thinges are through God his prouidēce holyly gouerned by Christ For in them nothing els remaineth but mourning and heauines Certenly withoute Christ and his opening wherby he reuealeth to vs the diuine misteries and iudgements no man can rightly iudge of the same For vnlesse we vnderstand the seales to be opened by Christ and that al thinges are done by his order whiche loued vs and gaue him selfe for vs what thinge shall be lefte in vs but sighinge But he rehersed three thinges to open rede and loke vpō No man liuing openeth for that no man is mete for so great a charge saue only the sonne of God No manne readeth or vnderstandeth fully the iudgements of God but the sonne and to whom he hath reuealed so muche as any man hathe No man loketh on it that is to saye can beholde the workes and iudgementes of God but he shal be offended excepte he be indewed with the spirite purified with the same Therefore we must axe grace of him that we maye vnderstande so muche of Gods iudgementes as shal suffice and may iudge wel of the same Aretas Bishop of Cesaria an expositour of this boke neither any sayeth he of those that lacke fleshe nor any of them that are in the fleshe nor yet of suche as are deperted leauing their fleshe behinde them hath receiued a perfit knoweledge of godly matters And by and by after nother only is there any which could open it but also not so much as loke vpō it that is to saye coulde not loke attentiuely on the iudgments of God and so forth And the cōtexte of the whole place proueth sufficiently that S. Iohn speaketh here of the iudgmēts verely but chiefly of the gouernement of thinges The Lord Iesus be glorified for euer Amen ¶ Here is liuely described the Lambe in the throne of God receiuing the boke of the hand of him that sitteth and opening it The .xxvij. Sermon AND one of the Elders sayd vnto me wepe not Beholde the Lion whiche is of the tribe of Iuda the roote of Dauid hath obteyned to open the boke to lowse the seuen seales therof And I behelde and lo in the middes of the seate and of the foure beastes and in the middes of the Elders stode a lābe as though he had bene killed whiche had seuen hornes and seuen eies which are the seuen spirites of God sent into all the worlde and he came toke the boke out of the right hand of him that sate on the Throne By Christ all thinges are gouerned Forasmuch as Iohn had wept that no man was worthy so muche as to loke on the boke of him that sate on the seate muche lesse to open it One of the .xxiiii. Elders comforteth hym His name is not expressed wherfore it semeth to be required both vaynely and curiously Notwithstanding there be some of the expositours which suppose hym to be the patriarch Iacob Verely for that shortly after his oracle or prophecie is recited And so the authour descendeth in a moste goodly order vnto the description also of the sonne of God by whome the celestial father as al the scripture euery where approueth gouerneth al thinges Hitherto hath he described hym that sitteth on the seate and before that the holy ghoste Wherfore these are holsome and moste profitable doctrines for the churche wherby the true faith is confirmed The comfort of this elder and verely the heauenly most Godly doctrine tendeth to this ende that we should vnderstande that all the complaintes weping grudging and the sondry tourmoylinges of our minde can not be quenched appeased quieted vnlesse we see and beleue that to Christ as here is moste playnely and manifestly set forth is geuen of the father al power in heauen and in earthe and therfore to be constituted like as the only redemer so also the head Prince and gouernour of al whiche vnder the seale of fayth and veritie shoulde gouerne all thinges that are by God his prouidence ordeyned and euen now dispiseth them and reuealeth vnto vs so muche of God his iudgmentes as do suffice vs. This if we beleue with a
out of this life But contrarywise the Lord here pronounceth and declareth euerlasting rewardes to be for them prepared For theyr soules deliuered from their bodies are streight waye taken vppe into heauen and their bodies reysed at the last iudgement ascende into heaueÌ„ also that there they maie reioyce with Christ for euermore But to the intent that this godly promesse of the euerlastyng and inestimable rewarde might be of more authoritie and credit with al men the Lord propoundeth it not simplely but most gallauÌ„tly decked and â—â—rnisshed for he setteth before that a voyce was sente to the prophetes and that from heauen morouer great or lowde For great is the consent of Patriarches Prophetes and Apostles with the very sonne of god in most assured doctrine wherupoÌ„ we beleue vndoubtedly that those which suffer for the confession of Christ are saued both body and soule And that doctrine was brought froÌ„ heauen that there is no place lefte for doubtfulnes There be testimonies in the scriptures both manifest and many as in .26 of Esaye .12 of Daniel .10 and .16 of Matth .14 of Iohn and diuerse others What shuld we saye that at this present is brought an expresse testimony hereof for a voice soundeth from Heauen ouer the afflicted with the tiranny of Antichrist Come vp hither come vp hither That is asmuch to saye as I see the lewdenes and crueltie of the Antichristians to be such that there is no place lefte you in earth They tourmoyle and persecute you as plagues and vnworthie to liue on the earth come ye therefore hither to me into the heauenly palace whither I my selfe came also after the crosse and opprobriouse death We reade in the Gospel that the iudge shall saye to the godly come the blessed of my father c. They weÌ„t vp into heauen in a clowde Furthermore leeste any man should thinke these wordes to be vayne the lord adioyneth by S. Iohn and they ascended into heauen not for that the resurrection is made already but for the vndoubted certentie of the thing he speaketh of the thing to come as if it were paste of the which sorte are founde many lyke phrases euery where in the Prophetes Helias in times past asceÌ„ded into heaueÌ„ both soule and body as we reade in the .4 boke of Kinges the .2 chapt by the same miracle he shewed than also what rewarde the Lorde hath prepared for the faythfull preachers of Gods worde nother is there any other thing here nowe repeted He addeth how they went vp in a clowde For a clowde toke vp Christe our head from the eyes of the disciples and we shal be also taken vp in a clowde to mete the Lord in the ayre as the scripture reciteth in the .1 of the Actes and the .1 to the Thessalonians the .4 chap. Albeit therfore that preachers those which beleue the preachers be excoÌ„municated of Antichrist through open and shamefull punisshmentes should seme to be sent to the Deuill yet Christ receiueth them deliuered from al euils vnto him into the palace of Heauen Vnto this he addeth an other thing also and their enemies sawe them Their enemies sawe them They saw I saye with an horrible feare for whilest they shall see them whom they haue condeÌ„ned for gods enemies as the trewe and honorable frendes of God to be in glory therof they shal gather that they themselues shal be deputed into the fellowship of Deuilles Reade herof a plentiful coÌ„mentary in the .3 .5 chapt of the boke of wisedome Albeit therfore that the preachers of the Gospell in this present worlde be iudged and seme and appere before the world as damned yet in that same daye wherin all men shal be assembled so many as euer haue ben be now or shall be vnto al it shal be manifest that these be the most dere freÌ„des of God and that their cause is best And herewith wil the lorde haue them comforted which are persecuted condemned dispised and spurned for the preachyng of Gods worde By these thinges he prepareth establissheth the mindes of the faithful that thei be not discouraged with the rebukes reuilinges and oppressions of Antichrist and his limmes Finally the Lorde addeth also certen thinges of the miseries of the Antichristians The calamities of the Antichristians wherwith the rightuouse Lord beginneth to punnish them to interrupte their wicked ioyes that at the last in an other world he maye put the same to tourmeÌ„tes that neuer shal haue ende In that same houre sayeth he the same time doubtles wherin they shall afflicte the prophetes shal be made a great Earthquake the tenth parte of the citie shal fal And the tenth part we vnderstaÌ„d to be great yet so that the more parte shal remaine in errour As S. Peter prophecied should come to passe in the .2 of Peter the .2 And the Lord him selfe also in the .7 of Matth. And he semeth to recite two euilles which haÌ„ge ouer them calamities and reuoltinges For S. Iohn him selfe semeth to adde an exposition and to saye and there were slayne in the Earthquake the names of seuen thousande men And the residewe were affrayed and gaue glory to God of Heauen Therfore I suppose by the Earthquake to be signified excedyng greate alterations SeueÌ„ M. men slaine with the earthquake commotions seditions warres slaughters and distructions And he sayed the names of men after the Hebrewe phrase for a nombre of men And he put 7000. a nombre certayne for an vncertayne as where it is sayed to Helias I haue lefte me seuen thousande men which haue not boughed their knees to Baal For if it signifieth a great multitude Likewise he signifieth here also that no smal nombre of Antichristians shal be dispatched out of the waye by slaughter and sondry or all kindes of calamities Agayne he signifieth that the tenth parte of the world that is to saye the adherentes and fauourers of the Romisshe churche shall reuolte not a fewe of them from the same church beyng feared with the preachyng of God his worde and with plagues inflicted to the enemies of God his worde and so they shal forsake the Romisshe churche that they shal geue all glory to the God of Heauen The tenth part of the citie falleth Hitherto being abused with the Romish trifles and sophisticall opinions they haue not geuen all glory wholy to the trewe God creatour of heauen end earth and the inhabiter and geuer of heauen whilest they haue attributed more vnto creatures mens inuentions and to errours than to the veritie and communicated the glory which they owe to God alone vnto sainctes also and to the workes of their handes but now beyng instructed with the preachyng of the gospel they wil depende of God alone and wil ascribe al glory vnto him through Christ Nowe if ye conferre herwith histories not olde for wherunto shoulde I moleste you with a long rehersall but lately made that with in
sayeth he beyng inflamed with a exceding great heate they were euen ragyng madde For we reade in stories that mē beyng afflicted with ouer much heate haue felte greuouse displeasures and tormentes bothe of body and minde Than he addeth that followeth of the fourmer membre the impatiēcie of the heate prouoked them to blaspheme God and euen him that had power ouer these plagues to witte for that hauyng full power so to do he will not deliuer them so vexed with burning heate Cōtrarywise the children of Israel in their tentes beyng stongen with serpentes inflamyng the whole body with the stinge Nume 22. did repente nother did they blaspheme God But comyng vnto Moses they sayed we haue sinned for we haue spokē against the Lord and agaynst thee Praye the lord that he will take awaie from vs these serpentes They blaspheme therfore the name of the lord so many as through vnpatientnes do murmure against the iudgementes of God nother wil acknowledge themselues to be rightly and iustely pūnished crauing perdon finally is added nother did they repente that they might geue glory to God c. For the lord plageth vs to the ende that beyng afflicted we should repente and geue God the glory confessing as I sayed before that we be punnished iustely Howe the godly vngodly behaue them selues in afflictiōs and ought with wepyng and waylyng to tourne to the lord strikyng vs. But these like Pharao nother acknoweledge theyr sinne nother praye vnto God nor yet are amended but many times ouercome thēselues in malliciousenes Hereof we learne the diuersitie betwixte the godly and vngodly and howe both vse themselues in afflictiōs For they geue glory vnto God and amende their life these geue not God the glory but become worse than themselues To geue God the glory is to geue place vnto God not to resiste but to acknoweledge their sinne and Gods rightuousenes and not this only but also the mercy of God and clemencie towardes the penitent and the same to require humbly The darknes of the romish see the .v. plague The fifte Aungell powreth his cuppe vpon the seate of the beaste That a seate or trone is vsed for a kingdome is more manifeste than that it nede to be proued by testimonies sins that S. Iohn himself doeth by by for a seate place a kingdome And also in times paste the maisters or rather ministers of churches taught sitting had their stoles chaires in holy assemblees That saiyng in the gospel is knowen In the chayre of Moses sitte the scribes and Phariseis c. It is knowē that in aūcient time ther were seates of Patriarches Hierusalem Antioche Rome Alexandria Constantinople and others and that the same are called Apostolicall seates forasmuch as the Apostles haue taught there And so is the Apostolicall seate vsed for the Apostolicall doctrine it selfe That seate erected and established at Rome by the Apostles and Apostolicke men the beast that is the Pope hath subuerted and in the place therof erected the seate of pestilēce which he dare neuerthelesse cal the seate of Christe Thapostolicall seate of Christ S. Peter and the seate of S. Peter Christe hath no more any seate in Earth saue that he dwelleth in the hartes of the faithfull church Otherwyse the trewe seate of Christ is the right hād of the father The trewe seate of Peter is heauen it selfe Rome is no longer his seate for the Apostolicall doctrine and Patriarchall chayre is destroyed and troden vnder fote in steade therof is an earthly Empire or kingedome set vp by the Pope Yea more he pourseweth the Apostolical seates by force of armes Nowe therefore God hauyng cōpassion vpon his poureth out his wrath and plague on the see of Rome illuminyng men with the light of the Gospel to the ende they might know and see the wickednes and abomination of the Romisshe See The which is a wonderfull benefite to them that be lighted and a greate griefe and tormente to the Romish sorte For theffecte of the plage followeth and his kyngdome was made darke This plague aunswereth to the .9 of Aegipte For like as thicke darkenes plaged the Aegyptians bright light reioyced the Israelites so were the Papistes tourmēted with shameful errours than shall it grieue them also to haue their errours detected and their glory obscured the faithful shall reioyce in the light of Christ For now beginneth and already hath begonne the maiestie of the seate and of him that sitteth therein to be obscured That which was ones called an holy seate is now of the godly learned called wicked Rome the whore of Babylon the mother of al fornications the denne of theues Sodome Aegipte the red harlot by reason of the pourple senate of Cardinalles which weare red and purple It is comonly sayed and truely the nerer Rome the further from Christe They call and that moste rightly the Cardinalles bishoppes and spiritual fathers the familie limmes of Antichrist men disceaued and disceauers with Symony and filthie lust moste corrupte Therfore the kingdome of the beast so he expoundeth the seate was made darke There is added furthermore howe the worshippers of the seate of the beaste haue and do behaue themselues Firste for payne and sorrowe indignation wrath and enuie they gnawe or bite their tunges which is the gesture of angry mē and that impotently angry I meane that burne infuriouse rage The furie of the papistes againste the gospellers It is a phrase of speach signifiyng howe they will rage with greate furie agaynst the trewth opened which they would haue vtterly hidde and oppressed Agayne they blaspheme the Lorde of heauen maker of al both for that he afflicteth them with botches and sondry plagues also for that he casteth a darknes vpon their kingdome For euen therfore the Romish cal the preachers of the gospel disceauers heretikes and the very doctrine of the gospel heresie But this reproche redoundeth to him which is authour of the same doctrine Finally thei do not repent them of their doynges of theyr Simony of their craftie iuggelyng sacrileges idolatrie and al vngodlines And the apostle sayeth howe euill men and disceauers will waxe worse and worse disceauing and beyng disceaued Therfore is it no maruel though you see the papistes at this daye with a stiffenecke to procede obstinately in their errours But the greatest plague is to be forsaken of God and stubbernely to mayneteyne their errours vngodlines and therin to perseuer The Lord deliuer vs from euill Amen ¶ The sixte Angell shedeth his vialle The .lxxj. Sermon ANd the sixte Angell powreth out his vialle vpon the great riuer of Euphrates and the water dried vp that the waye of these kynges of the Easte shoulde be prepared And I sawe three vncleane spretes like frogges come out of the mouthe of the Dragon and out of the mouth of the beaste and out of the mouthe of the false prophet For they are the spretes of the
acceptable And like as in the beginnyng they sange Alleluia so in the ende also they repete the same By this repetition declaring that the prayses whiche also we powre out to God in Earth be to God most acceptable And by and by is added a sentence whiche might seme to be put to eyther of S. Iohn or of the diuine heauenly dwellers themselues Wherby is signified that the burning of the vngodly shal be perpetual and shal neuer haue ende as likewise Esaye hath sayed in the .30 and .46 chap. And the lord himself in the .25 of Matth. and .9 chapt of Marke The smoke â—ose by For when he sayeth smoke he vnderstaÌ„deth that there is fire there vnderneth Lette vs ernestly thinke of these thinges so oft as the pleasures and coÌ„modities of Antichrist do flatter vs. For this perpetual fire is prepared for all vngodly especially AntichristiaÌ„s And thaÌ„ seuerally he bringeth in praisyng God the .xxiiii. Elders and foure beastes by the whiche the vniuersalitie of creatures is vnderstande Touching the which thing see what is sayde in the .4 and .5 chapt of this boke And first not only they knele but also fal downe to th ende we should vnderstande what we ought to do in earth And thei worship God that sitteth in the throne nother Aungelles nor spirites nor yet any creatures Furthermore with two wordes he shaddoweth their himne For they singe Amen and Alleluya For they coÌ„firme God to be iuste and his iudgementes to be rightuouse and that iustely he puÌ„nisheth the whore And therfore that he is to be praised Nowe coÌ„meth also a voyce out of the trone A voice coÌ„meth out of the throne to witte from God him selfe but by the ministerie of an Aungell For it followeth singe prayse to our God Beholde he sayeth our God Therfore he accompteth himself here in the nombre of them which haue God coÌ„mon with men Therefore he was an Angel which recited those thinges of God Therfore that the sainctes do now they are commaunded to do For in the middes of the prayses this voice is hearde from God by the Angell And he coÌ„maundeth to prayse and that the true and only God He sheweth moreouer who should praise him all the sainctes that is al the feare God whether they be great or small By this commaundement therefore is signified that God is delighted with the prayses of holy menne and liketh them Wherof we now that dwell in Earth learne to praise the lord without ceasyng and with a sincere hart We learne that no maÌ„ is excepted of what so euer degree or age sexe or condicion he be of Agayne an other Himne is annexed The diuine prayses are greatest as it were an example of obedience For God by the Angell commaundeth the sainctes to prayse Now therfore they obey God and offer to him praises And howe great these prayses were he sheweth by a double comparison and by a maruelouse breuitie and euident maner For he sayeth how the voices of the singers were shrille as the gusshing and noyse of many waters also like the clappyng or crackyng of greate thonders Yf suche breuitie and perspicuitie were founde in Homere or Virgill it shoulde haue many maruailers thereof whiche would extolle and commende the elegancie But no man marueleth no man setteth forth or commendeth the holy Scriptures and elegancie and efficacitie of the same wauntyng example And agayne is annexed an Hymne the beginnyng whereof as of the fourmer is also Alleluya And like as in the fourmer himne the Sainctes haue celebrated that God doeth iustely punnishe the wicked so in this they preache that God raigneth and shall seme euen freely to saue the Sainctes They commaunde therefore to prayse the Lorde The reason for bicause sins he is omnipotent he raigneth He hath verely raygned euermore but sins so many thinges haue ben permitted by him to the vngodly many haue thought that the vngodly and chiefely Antichrist hath reigned but now sins he hath oppressed him and auenged his glory and his seruauntes it is made manifeste to all menne that God alone raigneth for euermore They alledge also an other cause whie God should be praysed ye rather whie the godly shuld be glad and reioyce for the mariage of the Lambe is come For as much as that time is nowe come wherein the lambe him selfe will bryng in the children of God his wel be loued spowse those I meane whome by his bloudshed he hath redemed to ioyes euerlastyng Of the mariage shal be spoken a little after at large Prayse and glory be to our redemer Christ Iesus the Lord. Amen ¶ Of the mariage of the Lambe and of the makyng ready of the Lambes wife The .lxxxij. Sermon AND his wife made her selfe ready And to her was grauÌ„ted that she shuld be arayed with pure and goodly silke For the silke is the rightuousenes of Sainctes The sainctes celebrate the Lord with prayses reioycinges and Himnes There be causes innumerable yet two notable aboue others The first for the Lord hath iudged the whore and auenged the bloud of Sainctes The second for the mariage of the lambe is come They reioyce therefore at the iustice of God whereby he hath punnished the vngodly and at his mercy or grace by the whiche he geueth to the godly a blessed lyfe But here muste we speake of the mariage Ther is very much mention made in the holy Scriptures both of the oulde and newe testamente Matrimony and mariage of matrimonie and mariage The which may not be expounded after the letter but by an allegory leest with the Turks and mahometistes we fall in shameful and moÌ„strouse absurdities For spiritual things are figured by corporal matters Of the spiritual this is the some God the father the louer of mankinde wil saue men by his son This thing is declared by a parable of wedlocke and mariage And in matrimonie there is a contract or makynge sure there is coupling or handfaste makyng of eyther partie and finally mariage In the contracte not onely the yong man and the mayde ar affiauÌ„ced The contract or makyng sure but also the whole maner of the mariage to com is appoincted and an order taken For the lawyers say that affiauncyng is a promesse of the mariage to come This contracte was made at the beginning of the world where God promiseth that he wyll delyuer mankynde by his sonne and receiue him into glory Hereunto appertaine all the promises of Christe of the remission of sinnes and euerlastinge lyfe Moreouer the duties of the spouse are prescrybed She promeseth to be obedient and other thinges c. Christe the sonne of God the father brydegrome affiauÌ„ceth to himselfe al the chosen through his free grace he promiseth them his righteousnes all heaueÌ„ly gyftes and eternall lyfe He taketh vpon him moreouer al the infirmities of the bride and pourgeth her filthines And the bryde is affiauÌ„ced to him by faith as it is with Osee and byndeth her selfe wholly to
the Lorde himselfe saieth in the gospel no man hath knowen the sonne but the father nother hath any man knowen the father saue the sonne and to whome the son hath pleased to reueale Besydes this we se here vnperfitly and the glory of the diuine maiestie is so great as euen nowe I sayed that mannes capacitie is vnable to conceyue such a glory No man therefore saue God alone knoweth his name 6. The vesture of our Iudge was sprinckled with bloude A blouddie garment Whereby is signified victory and slaughter of his enemies which shall anone be added aboute the ende of the chap. And he toke this note of our iudge out of the .63 chap. of Esay He alludeth to cōquerours returning from battayle whose garments armours are imbrewed with the blud of the slaine And betokeneth the iuste seueritie of the Iudge and greate slaughter of the enemies 7. The name of the iudge is nowe expressed The name of the iudge the worde of God which is vtterly vnknowen to the vngodly And the Iudge is called the worde of God For the son is the word and speach of God the expresse marke of the diuine substaūce in whome the father himselfe is expressed and of whome as of the worde the true messager of the hart we vnderstand the wyll and mynd of the father These holy wordes of the gospell are knowen In the begynnyng was the worde 1. Ihon. Hebre. and the worde was with God c. Therefore Christe the worde was made fleshe the Lorde God and Iudge of all 8. To the Iudge is added an Army not of Angels only The Army of the Iudge is whyte with whom he ofte repeted in the gospell that he wold come vnto iudgement but of al the faithful or saincts which at no time no not here ar sequestred from their head For first at the soūde of the trumpe blowē vp the Archangell the Sainctes arryse and the liuing also with the dead are chaūged and are taken vp to mete Christ in the Ayre Here here in the clowdes and bryghte Ayre appeare with Christe the happye and blessed victours By and by the vngodly ryse also and those that lyued at that day are chaunged with them that ryse agayne to payne and confusiō But they se the Saincts with Christe in heauen and in glory and fele incontinently vnspeakeable tourmentes They come to passe doubtlesse and are fulfilled which thinges are described it the .3 .5 chapt of Wysedome Saincte Ihon therfore sayeth that this Armie is in Heauen not in Earth He sayeth howe they followe Christe For the same sayed the Apostle also in the firste to the Thessalonians the .4 Moreouer he addeth that they wer clothed and appeared not naked and expresseth the kynde of garment They were clothed sayeth he in silke whyte and cleane For sainctes in Christe obtayne righteousenesse and glory are made cleane and are glorified Sanctifieng glorifieng And this sense hath Sainct Ihon himselfe a little before opened to vs sayeng silke is the iustifications of Sainctes 9. Oute of the Iudges mouth procedeth a two edged and sharpe sworde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sworde oute of the iudges mouth which cutteth on eyther syde It is not sharpe on one syde and blunte on an other it cutteth on both sydes indifferently Whereby is signified a iust sentēce pronounced of Gods mouth againste the wicked For againste them the sentence of God is a sworde pearsing euen to their heartes Wherefore it is also called sharpt The iudgemente of our iudge is streighte and seuere but yet iuste and righteouse What that sworde is in the gospell is declared verely that heauy and immutable sentence get you hence in to fyre euerlasting Math. 25. Whereupon it foloweth in the words of the Euangelist that with the same he may stryke the heathen to witte that he may damne and put to perpetuall tourmentes all vnbeleuers ¶ He shall rule them with an Iron rod. 10. And he shall rule them with a rod of Iron By the same kynde of speach in a maner he sayeth the same that he sayde before For they that woulde not receyue or acknoweledge with repentaūce the staffe of instruction and discipline postorall shal fynde in iudgement and fele the Iron sceptre wherwith he shall breake them all to shyuers lyke potters vessell Nother shall any power resist or preuayle againste him And this maner of speaking is taken out of the Psalme .110 For Saincte Ihon vseth gladly the wordes of Scripture to the ende to make his booke more cōmendable or more pleasaūt and acceptable 11. He treadeth the wynefatte of the wyne of wrath c. Agayne he sayeth the same that he ded before He nedeth the winefa◠but by an other parable nowe vttered the same taken out of the scriptures to witte out of the .63 chapter of Esaye The effecte or some is he wyll powre out his wrath vpon the vngodly and punnyshe them moste extremely with his almightie hande whereunto all things geue place geuing their heads a blow See what is sayed here of in the .14 chapter of this boke 12. Againe is shewed the name of this iudge ¶ King of kings and Lorde of Lordes in the name is maiestie power of all others greatest He hath the name written on his garment and on his thigh By these is declared the true humanitie of Christe after the which he is exalted as the Apostle saieth in the second to the Philippians And to him is geuen a name which is aboue al names Here he is called King of Kinges and Lorde of Lords very God Lord monarke and iudge of all men For so do the other Apostles speake also in the .2 .17 of the Actes And there might seme in this name of the Iudge as it were a cawse to be shewed wherefore he is here appoincted Iudge ouer all Because he is Kyng and Lord of all To whome be glory for euer Amen ¶ The description of the iudgement wherin punnishment is taken of Antichristians and vngodly The .lxxxvi. Sermon AND I sawe an Angel stand in the Sunne and he cryed with a loude voyce sayeng to al the foules that fly by the mids vnder the heauen come gather your selues together vnto the supper of the great God that you may eate the flesh of Kyngs and of high captaynes and the flesh of mightie men and the flesh of horses and of them that sit on them and the fleshe of all free men and bonde men both of small and great And I saw the beast and the Kinges of the Earth and their warriours gathered together to wage battayle against him that sat on the horse and againste his soldiours And the beast was taken and with him that false prophete that wrought miracles before him with which he deceaued them that receyued the beastes marke and them that worshypped his Image These bothe were cast quicke in to a pond of fyre burnyng with brimstone and the
Iohn Wickleffe sumtime Person of Lutterworth here in Englande shuld be taken vp and brent whose bestiall crueltie of raging against dead men our popishe prelacie of late dayes rightly Imitatynge as the children of one father that was a murtherer frō the beginning practysed lyke tyranny with the bones of Martin Bucer and Paulus Fagius at Cambridge Such raging surges of late dayes did beate against the Ship of Peter Blessed be the Lorde Iesus that hath sent vs a goodly caulme accordyng to the saying of the Prophet Dauid The Iuste shall suffer muche tribulotion but the Lorde delyuereth them out of all And this is verely the argument sum of this boke that Chrystes churche shall suffer greuous persecution but shall neuer be left destitute For where the dragon fighteth on the sand the Lambe Chryst like a conquerour standeth on Mount Sion right hable to succour all his to the great comfort and consolation of his chosen whiche of necessitie muste suffer with Chryst yf with him we will be glorifyed And as Christ him selfe when he was rayled vpon gaue no euil words again So is the true church of Christ knowen in this that it suffereth persecution and doeth not persecute agayne Wherfore lyke as wise kinge Salomon iudged her to be the true mother of the childe which had suche compassion on it that she had rather forgo the whole then haue it diuided and dismembred the other to be the harlot that had ouerlayne her childe whiche had also consented to the death of thother Right so maye we discerne euidently the whorish churche of Antichrist by her bluddy persecutions from the true churche and spouse of Chryst the one with sweard and fyre seketh alwayes to quenche the treuth the other through the sperite of lenitie to winne men to the same the one by compulsion and violent oppression thother by perswasion and meke intercessiō the one by the sworde the other by the worde the one goeth aboute to peruert and depraue the other seketh all meanes to conuerte and saue But lest I shulde excede here the iuste measure of an Epistle and through prolexitie be to your honour tediouse which cā as the prouerbe sayeth discerne a Lion by his clawes I will breake of the thred of my discourse notwithstāding that the matter is so ample large that it wold require an other worke wherin it is harder to fynde an ende then it was a beginning contented by these fewe examples of sondry tymes to haue signified not to your Lordship which knowe them much better then I And haue red this present work in Latin as you do all others right diligently But through your ientil patience to the plaine English Reader that the true church of Chryst hath ben in all ages persecuted and that this present worke written vpon the Reuelation of S. Iohn into an hundred Sermons digested declareth no lesse and is as it were an Ecclesiastical History of the troubles and persecutions of the Churche especially from the Apostles tyme vntill the last day wherin Chryst the head of the same shall come a righteous Iudge to condemn Antichrist and all Antichristian hipocrites bluddy persecutours But to receyue his electe people and to crowne them with glory And shall deliuer vp his kingdome to his Father God shall be all in all Which worke vnderstanding right well that it shuld to your honour be acceptable I dedicate and consecrate to your name as you best haue deserued Which in this and other like enterprises haue ben to me a golden spurre that by you all others may receyue commoditie therof to the glory of God and saluation of theyr owne soules The Lorde Iesus with his principall spirite strengthen and confirme youre good Lordeshyp in all youre Godly desires From Ipsewich the kalendes of March Anno. Do 1561. A Sixain touching the contentes of thys booke WHo list to moue his lippes and hereon loke and rede In thys Apocalyppes these thynge shall fynde in dede What Antichrist first is who and where he doth dwell And that his comming is from the depe pitte of hell Then what is tholde Serpent the Dragon and the rest And also what is ment by the Image of the beest That Roome is Babylon the beastes with her heades all The whore sitting theron is Pope that downe shall fall The three foule sprets like frogs are Legates of the syde And shal haue parte with dogges though now Prelates of pride The Locustes to declare as flies in Summer ryfe The Popish clergie are a people full of stryfe Theyr songe is nothing els but alwayes coaxe coaxe Holy church holi masse holi bells holy bread holy oyle holy waxe By the marke of the Beest they may both by and sell And as they saye at least redeme soules out of hell Theyr wayres yet shall decaye and perishe in an houre All shall be take away their oyle wyne and fyne floure And Rome shall downe be cast and drowned in the depe 〈…〉 marchaunts then at last 〈…〉 ll wayle and wepe The Dragon and the beast Sathan that Serpent olde Antichrist and the rest in paynes shal aye ben holde All ye that Godly be from Rome quickly depart or els with her you see of plages ye must haue parte Thys booke shall eke declare of Sunne Mone and of starres Candelstickes what they are of battell and of warres Whiche Antichryst shall meue against Christes church to fight And those that will beleue in Christ to death will dight But Chryst on Sion Mounte the Lamb shall aye preuayle Of his maketh accompte and will them neuer fayle The sealed are the elect whom God hath chosen free All others are reiect and condemned shall be The Raynebow and white cloude and maruels many one Thaungels crie aloude blessed be God in trone Thangels and spretes holy thelders and Beastes foure Prayse God continually so shuld we euermore The elect with good intent praye come Lorde Iesu comes vnto the last Iudgement to iudge both all and summe They that dye in the Lorde streyght waye do passe to blysses This scripture doth recorde where ioye and glory is The troumps that Angels sound and vialles of Gods ire Declare God to confounde that withstande his desire The Haruest and vintage do playnely signifye That sinne is ripe of age and ought of right to die The woman clad with sunne with starres eke crowned bryght The church is and her sunne our Sauiour Christ a ryght The newe Ierusalem of Chryst the spouse so pure The churche of faithfull men in ioye shall styll indure In it no temple is no Sunne no mone at all for Chryste her glory is and God is all in all Then Reader by thys boke thou shalt thee not repent yf thou wilt heron loke nor mony better spent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE PREFACE OF Henry Bullinger vpō the Apocalips of Iesu Christ setforth by the Apostle and Euangelist s Iohn vnto all thexiles for the name of Christ in Germany and Swyserland of
Fraunce England Italy and of other Realmes or nations and generally to all the faithfull where soeuer they be abiding and lokyng for the coÌ„myng of Christe oure Lorde and Iudge THat this Apocalips was reueled of Iesus christ king of kinges and high Bishop our lord from the right hand of the Father and setforth by thapostolical spirite for the saluatioÌ„ of al faithfull chieflye of those that shall be in the latter dayes before the last iudgment both the matter it selfe whiche is treated right necessary to be knoweÌ„ holsom and excelleÌ„t proueth And also the simple maner meane wherby it is handled being euident and plaine declareth I will speake of ether briefly Collectyng those thinges only which seme to be more profitable and more necessary Iohn .xvi. The Lorde had sayd in the Gospell how he wold ascende into heauen and froÌ„ thence wold send to his Apostles the holy Gost the comforter which shulde leade them into all truth and shew them the thinges that ar to come And that which he sayd he wolde do in wordes the same verely hath he also perfourmed in dede aboundantly The holy Gost beyng sent to his Apostles which induced them into all truthe and opened to them the thinges that were to come especially to the Apostle and Euangelyst S. Iohn who receiued this ReuelatioÌ„ exibited to him of Christ from the ryght hand of the Father by the mistery of an AuÌ„gel in the holy Gost who also by Chryste his commaundement committed the same to wryting The summe and ende of the which wryting is this The summe ende of the Apocalipse That Christ Iesus our Lord wil neuer fayle hys churche in earth but will gouerne it with his spirite and worde through thecclesiasticall ministery But that the church it self whilest it remaineth in this worlde shall suffer many thinges and that for Chryst and the truthe of his Gospell professed And it openeth al and singular euils in a maner that the church shal suffer shewing how it must be exercised with common Calamities as warre plage famyne and suche other lyke What it shall priuately suffer of the false bretherne through heresies schismes and greuous and continuall stryfes contentions corruptions in the matter of religion Finally how terribly it shulde be vexed by the most cruell persecutions of tholde Romane Empire And laste by the wicked crafts extreme Tyranny of Antichrist Al the which thinges apperteyne to this ende that all the chosen being sufficiently warned before and prouided in all ages whilest this worlde shall indure may with true faith alone cleaue vnto Christ our redemer king and high prieste only and eternall and may purely and syncerely professe hym call vpon him in the innocencie of lyfe serue him and patiently attend after him commyng to Iudgemente and to delyuer and saue the godly But contrarywise that they dispise all superstitions and the worlde it selfe with those his sondrye religions felicities and pleasures and bewar of al vngodlines And chiefly that they flee Antichrist which shall com in th ende of the worlde vsurping to himselfe most vniustly the kingdom and Priesthod of Chryst and greuouslye persecuting the churche of Christ euen to the laste Iudgemente In the whiche at the laste he with all his adherentes shall be throwen downe hedlonge into Hell And. S. Iohn beginneth this holsome matter of Chryste hymselfe The fyrste Chapter of the Apocalips Lorde king and high Bishop whose wonderful and most goodly description after the Apostolicke maner he placeth in the very begynnyng as the foundation of the whole worke The same descriptioÌ„ dooeth so â—â—ately setfoorthe the Lorde that all the churche may easely know What thinges are treated in this boke in what order dispersed throughout the whole worlde in Chryst oure Lorde all thinges to be accomplished what so euer he had sayd before shulde be fulfilled in him namely that he shulde be exalted one to the ryghthand of his father into all celestiall glory power and maiestie there to be kinge of kinges of all other most mightye and the true and only hygh Byshop Sauiour gouernour Lorde and generall defendour of the Catholycke churche For blessed S. Iohn not only saw him such him selfe but also exhibiteth him such to be sene of vs all in thys hys wryting so godly by a most bryght and goodly vision And moreouer to thintent it myght be knowne to vs all in what sorte our Lord Iesus Chryst king and priest sitting or working in Heauen on the right hande of his Father is neuerthelesse in the middes of the catholycke church wherof he hath a faithfull care how louingly and fully he preserueth it in best order gouerneth it S. Iohn sheweth in this his vision that Christ walketh amonge the seuen golden candlestickes holdeth in his right hande seuen starres And streyghtway declareth what thing he vnderstandeth by the candelstickes and starres calling the candelstickes churches and the starres Aungels of the churches That is to witte Seuen churches Messagers ministers and pastours For the Lord chose vnto him selfe seuen famouse churches in Asia with whom he treateth nowe generally and compendiously vsing S. Iohn for hys interpretour which he doth perpetually in all churches throughoute the world and will neuer cease to do tyll the worldes ende For the seuenth number whiche is most vsed in this boke Chap. 2 and .3 and is the numbre of fulnes comprehendeth in it all churches Wherfore S. Iohn doeth so propounde moderate and temper all thynges that he treateth with these seuen churches that they may be applied vnto all the Churches that shal be in the worlde vntyl the worldes ende for theyr learnynge and edifiyng And for the same cause these seueÌ„ churches may be exaÌ„ples of all other churches For loke what thing then did please or displease the Lord in those seuen churches what tyme these thyngs wer reuealed the selfe same in all other churches shall please or displease him so long as the worlde shall laste And as he wolde haue those instructed and taught so wyl he that all and singular be instructed at all seasons Therefore in these seuen churches we haue examples of churches moste excellent in dede and of God derely beloued And agayne of moste corrupte meane also and finally mixed And in these al is shewed what is or shall be the disposition maners and vertues of all the churches in the whole world and of al tymes and seasons likewise the vices of them and remedies of the same Therfore the Lorde in these instructeth reproueth chideth threatneth exhorteth comforteth promiseth Wherfore in these we shall see as it were in a table set before vs what the true and ryght doctrine of the churche is And againe which is the false and the corrupt doctrine We shall heare and learne that the churche beloued of God must stande styll in the preachyng of the Gospell once receyued of the Apostles of oure Lord Iesus Chryst and muste loke for no new
to come albeit s Iohn hath hitherto spokē neuer so largely yet hath there nothīg be sayd worthy so greate a matter wher both the prophetical Apostolicalscrip saith that which the eye hath not sene nor the eare hath hard nor yet hath ascended into the harte of man the same hath God prepared for those that loue him But those things whiche I haue hitherto drawen into an abridgement the title and conclusion of the woorke omitted the order of the booke shewed also by the way S. Iohn in his Apocalypse deliuered by Christe as ofte I haue said through the ministery of a most excellent Aungel commendeth to the vniuersall Churche of Chryst and chiefly to vs in whom th ende of the world hathe chaunced wherin he hath taught nothyng at all contrary to that which he hath taught in his euangelicall story and his epistles The doctrin of the Apocalypse is the apostolicall doctrine Iohn .v. In his story he resiteth certen thinges concernynge the persecutions of the church by the wordes of our Sauiour Christ Of Antechrist nothing vnlesse he sayd this only which many vnderstode to be spoken of Antechrist I came in my fathers name and you receyue me not If an other shall come in hys owne name hym ye wil receyue In thepistle he touched by the way Antechristes matter sayde 1 Ioan. ij dere children the last tyme is at hand and as you haue hearde that Antechrist shall come euen now many Antechristes haue begon to be But in this last boke of his S. Iohn toke vpō hym to declare peculiarly and in dew order and plentifully such things as oure lord Iesus Chryste had distinctly and playnly reuealed to hym of that great Antechrist and of the perills and persecutiōs of the church And for that cause he appereth to haue vsed more plētiful copie and a kind of speach better furnished more painted variable and polished so that it is no maruell though the phrase of this boke vary somewhat from the style of his other bokes Wherof we shal touche somewhat also in this that followeth In the meane time you wil say there wanteth nothing in this boke if you way euery thing more dilligently whiche you shulde require of a boke moste euangelicall and apostolicall We haue in the same not only expressed but also well expounded the chief articles of our belefe Moreouer innumerable places of the prophets are expounded in this boke For the whiche cause this S. Iohn was called of Iohn Decolampadius The apocalypse is the paraphrasis of the Prophets not without cause thexpositour of the prophets And as the Apostles had this peculiar to themselues to cōfirme such thinges as they taught by the wrytinges of the prophets So in thexposition of the boke it shall appere that this holy wryter S Iohn hathe either borrowed all his thinges of the scriptures or to beautifie and confirme his writhinges by the scripture What excellent and profitable things ar treated in this boke Bat chiefly this boke of S. Iohn setteth forth the kingdom and priesthode of oure Lord and sauioure Iesus Christ the power glory and maiestie of his deitie and humanitie the mistery and veritie of his redemptiō And I doubt whether after the Gospel there may be founde in anye other boke of the scripture more goodly and more godly fit descriptions of Chryste Neither do I desire that credit shulde be geuen to these my wordes let the triall be made of the thinge it selfe Yea the church also the chosen spouse of Christ is painted out most beautifully and she with her vertues and vices is touched also the fall of her and likewise the reparation and reformation and the conflict or fight of the same here be moreouer described the perils ayde and victories that you may seme to haue herein an abridgemente of the story of the church Moreouer it appereth by this boke what is the true and sincere doctrine in the church of God which is false corrupted Furthermore it sheweth vs also sondry descriptions figuratiōs of matters most weyghtie but first and chiefly of that honorable Trinitie of Chryst also as I said before our sauiour and iudge Finally protectour and president gouerning all thinges most iustely in most goodly order for the saluation of his chosen watching ouer his worde and ouer his church and ministers of the same Iustifieng also sanctifieng and preseruing all the faithfull in the felowship of the churche Punishyng lykewyse all the wicked with all superstition and vngodlynes Briefly no where neglecting the chosē no where sparyng thenemies Besides this it setteth forth to vs the description also of the Deuil of al his mallice and warre And setteth before oure eyes also the horrible torments and paynes that they suffer in hell It setteth open to vs heauen it selfe and sheweth what may be the hope of the faithfull And affirmeth the true resurrectiō of al flesh In this boke is taught how great is the grace and mercy of almighty God howe rightuous he is true Here is taught what is the true repētaunce of the faithfull here are taught the true good workes of the true faythe what be the duties of true pietie and what be the holy exercises dew to God acceptable of Sainctes in earth Here are shewed also most diligently those wicked dedes whiche are to God most hatefull Here is shewed most plenteously what shal at the length be th end of good men and euyll what shal be the souerayne felicitie and what the extreme misery and infelicitie In somuche that this boke maye euen by the thinge it selfe or matter that it treateth and setteth forthe commende it selfe to all godly people and may shew and proue in dede that it was writtē by the spirite of thapostle Now all these matters are setforth and handled after the Apostolicke maner and accustomed facion of holy scripture By what meane and in what sort these are setforth playne and ful of perspicuitie At the beginning God propounded diuine matters and the which concerned our saluation as it were vnder a veale and vnder figures not to thintente to darken or obscure them but rather to vnfolde them and set them foorth For this maner of declaryng inuisible thyngs by visible is more fit to teache more mete to moue more apt for perspicuitie and most conuenient and sitting that things may be more depely imprinted in minde and the lesse fall out of the same And therfore we rede that sondry visions were exhibited to the Patriarches as to Abraham Israell Ioseph Moses and others Certes yf you take frō the bokes of the Prophetes the visions parables and sundry figures of speache how much I pray you shall you leaue of theyr doctryne emongs these be more notable in visions Ezechiel Daniel and Zacharie Neyther is thys maner of teachyng by visions parables and sundry figures takē away in the new testament lyke as I haue shewed els where The very story of the
chiefly of Christ secondly of our whole faith redemption The third Sermon IOhn to the seuen coÌ„gregatioÌ„s Asia Grace be with you peaâ— from him whiche is and whicâ— was whiche is to come and 〈◊〉 the seuen spirites which are prâ—sent before his throne And froÌ„ Iesus Chriâ—â— which is a faithful witnes and first begotâ— of the dead And Lord ouer the kinges of tâ— earth Vnto hym that loued vs and wasshâ— vs from sinnes in his own bloud And maâ— vs kynges and priestes vnto God his fatheâ— be glory and dominion for euermore Ameâ— Behold he cometh with cloudes And al eyâ— shal se him And thei also which pearsed hiâ— al kinredes of the earth shal wayle ouer him Euen so AmeÌ„ I am Alpha Omega the beginning thending saith the Lord almightâ— which is which was which is to come The beginning or preface of the wâ—rke Another pece of the first part of this boke conteineth tâ— beginning or preface wherin is the Apostles salutation 〈◊〉 the whiche he discribeth first the whole mistery of Christ â—â—condly of our faith redemption For so were the Apostles wont in the beginning of their writinges to comprise a brief some of salutation Which thing in Paules Epistles is euery where to be sene By the same description he getteth the beneuolence and attentiuenes of al men The Apostles salutation or greting is nothing els What is the Apostles salutation but a blessing Blessing is an old accustomed order by the whiche the Patriarkes wished of God to their children al maner of good thinges both of body soul Which verely in Genesis is described at large And also the high priest had coÌ„maundement geuen to blesse the people As we reade in the sixt of NuÌ„bres especially he commaundeth to put his name vpon the people Therfore it is a supersticion to say God verely from whome euery good gifte descendeth froÌ„ aboue blesseth that is geueth good thinges but ministers or men wishe only And the Lord in dede in the lawe promiseth that he will grauÌ„t those thinges to the people whiche the high priestes shoulde wishe them Therfore nother wordes nor shauen crownes but the truth power of God geue the giftes We ought not therfore to doubt but that God wil grauÌ„t to vs also thapostolical blessing that being reconciled accepted of God we might haue peace And first S. IhoÌ„ repeteth his name left we shuld any thing doubt of thautour Iohn interpretour of Christ towardes the congregations whoÌ„ we see Christ to haue vsed as scribe interpretour vnto al coÌ„gregatioÌ„s But he repeteth not himself to be that seruauÌ„t of god witnesse or Apostle of Iesu Christ It sufficed to haue heard that at the first beginniÌ„g Therfore he teacheth theÌ„ modestie humilitie also which haue obteined great giftes Afterward he signifieth to whoÌ„ he wryteth to whoÌ„ this boke apperteineth to the seuen churches of Asia the names wherof he will vtter shortly after And Aretas bishop of Cesaria by the .vii. churches saith he by the .vii. nuÌ„bre he signified the multitude of churches that be in al places So also Primasius bish of Vtica in Affrick expouÌ„deth the .vii. nuÌ„ber Therfor this salutatioÌ„ this boke the whole doctrine of Iesu Christ writteÌ„ by s IhoÌ„ To whom this booke apperteineth apperteineth to the whole vniuersal church of Christ throughout al the world in all times ages WherupoÌ„ it beloÌ„geth to all vs also as many as be of vs in the church of Christ For albeit thepistles be intitled to the Romains Galath yet followeth it not therfore that they be not ours And he wryteth expressely to the churches of Asia not to tâ— churches of Hierusalem or Iewery that he might so shewâ— that the kingdome of Christ is comen also already to the gâ—tiles And as God from the beginning chose Israell in whiâ—he myght set forth a perfit example of the church and coÌ„mâ—wealth so froÌ„ the beginning of the new TestameÌ„t he chose thosâ— seuen churches of Asia which he might set forth to the whâ—â— Christen world But in case Rome had ben set in the first plaâ— amongest the churches as Ephesus is good God hoâ— much wold the Romish sort make of it for the estabishingâ— their supremacie The forme of the Apostles bessing And the maner of the Apostles saluting wysheth granâ— peace Grace is the fauour of the deitie and the reconcâ—ment wherby God the father for Christ his sake is madeâ— one with vs our sinnes pardoned we adopted for his chiâ—dren Therof arriseth the peace and tranquillitie of myndâ— and the desire of concorde with all men And here he sheweth aboundantly who geueth the churcâ— his blessing that is to witte grace reconcilement peaâ— God and God thre in persons the father the sonne and thâ— holy ghost one God in essence But here he discerneth thâ— persones very well From him that is to witte the fatheâ— And from the seueÌ„ spirites that is from the holy ghost And froâ— Iesu Christ this is the diuersitie of persons And the signification of the vnitie is when after the proprieties of persons dâ—clared The holy gost is placed in the middes he addeth I am Alpha omega c. And that the hoâ— ghost is set here in the middes it disordereth not the misteâ— of the Trinitie but appeareth to be an argument that he 〈◊〉 the spirite as well of the father as of the sonne and that hâ— procedeth from both As it is also proued by the wordes 〈◊〉 our lord the xiiii.xv and .xvi. of Iohn Here is also describeâ— the whole holsome mistery first of Christ than of the catholike faith and of our redemptioÌ„ so that herein you may findâ— the chiefest articles of the Apostles crede haue here a mosâ— goodly descriptioÌ„ of Christ our Lord. Hereof al meÌ„ shall iudgâ— how truly some men say The father whiche is which was c. that this boke contrary to the â—â—stome of thapostles maketh litle mentioÌ„ of Christ of faith The father as fountain original of whom the son is ingendred is first described for that it is he whiche is which was and which is to come Those wordes toke Iohn out of Moyses in the .iii. and .xxxiiii. chap. of Exod. out of many testimonies of Esay And he saith nothing but that God the father is an eternall ensence which coÌ„sisteth by and of it self and is and geueth life to all and in all preserueth the same And that this essence is suche that it hath bene always with out beginning For this is it that he ioyneth to being or existing was He addeth and he that shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shal be and shal remaine euen to the ende and to euerlastingnes without end The Grekes deriue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of running for that conning and running he medleth with all matters is euery where present bringing help to the godly or
the spirit we be the kingdoÌ„ of God The which thing S. Paul handleth at large in the sixt chap. to the Romains Moreouer we be made kings that is free We be kinges by Christ that we should not serue the deuill thâ— flesh and the world according to that saying of Zacharie 〈◊〉 being deliuered from the handes of our enemies we mighâ— serue him without feare in holines and rightuousnes befoâ—â— hym al the daies of our life We be priests And Christe hath consecrated vâ— priestes with his spirite and bloud that we should offer vp tâ— God spirituall sacrifices our selues pure prayers and praâ—ses 1 Pet. 2 Ro. 12.15 Philip. 4. Hebr. 13 Exod. 19 and almosdedes For that these be spirituall oblationâ— Peter and Paul do testifie And these thinges toke S. Iohâ— out of Exodus For we of the Gentils that haue beleueâ— haue succeded in the place of the people of Israell reiectiâ— Christ through incredulitie And these thinges geue a lygâ—â— to that article of the Crede I beleue the holy catholick church the communion of sainctes For we be as many of vs as bâ—leue the fellowship of Gods people sanctified through Chrisâ— to the seruice of God Of whome be these thinges hitherto In the sixt place in the discriptioÌ„ of Christ he sheweth the glory and rule is dewe vnto God alone through Christ 〈◊〉 the churche for euermore The glory and kingdome is of God We geue glory vnto God whâ—â— we ascribe to his goodnes our saluation and all goodneâ— not to our own strength and merites We geue hym ruâ—â— when we acknowledge hym to be Lord head in the churcâ— workyng by hym selfe not by the sainctes in heauen to whâ— he hath graunted power Not by the Pope whom he haâ—â— constitute Vicar in earth The whole glory rule is Christs Seuenthly in the description followeth the commyng 〈◊〉 Christ vnto iudgemeÌ„t Christ will com to iudgement and the maner of his comming Fâ— as a cloude toke him vp from the eyes of the Apostles eâ— so shall he come in cloudes to iudge the quicke and the deaâ— The scripture witnessing And he addeth that the eyes of aâ— men shal se the iudge Math. 24 Act. 1 1 Tessa 4. euen of those which haue peased hym Wherof we gather two thinges first that the iudgemeÌ„t shaâ—be vniuersall Wherin men arrising shall se Christ with thâ—â— owne eies An other thing that Christ shall come to iudgâ—ment in the same fleshe Iob. 19 in the whiche he was wounded and sticked honge vpon the Crosse was buried and rose again This place is taken out of Zacharie and is cited also in S. Iohns Gospel zacha 13 Iohn 19 And it behoueth that his body be shewed to the whole world full of printes and markes that herof may be iudged the Godly and also the vngodly They that then haue beleued in such a redemer These that then haue reiected and contemned suche a one Of these we vnderstande that is added And they shall wayle for that in dede thei haue neglected their owne saluation Which the wise man discourseth at large Sap. 3.5 Moreouer lest any may should doubt of those thinges that are spoken of the iudgement and of the lamentation of the wycked as S. Peter said Thinges spoken of the iudgement are certain 2 Pet. 3 the contemners and mockers of the iudgement should be he addeth a kynde of a confirmation euen so Amen In them also is expouÌ„ded the article of the crede of Christ that shall iudge the quicke and the dead He concludeth this place with these wordes I am Alpha Omega that whiche followeth the beginning and end is omitted in some copies As though that interpretation of that same I am Alpha and Omega crept in out of the margent It is a prouerbe of S. Iohn the Apostle I am Alpha and Omega Heretickes as Basilides and Valentine were wonderfully delighted in letters But against those lettered Heretickes Iohn speaketh plainly by the mouth of Christ I am Alpha and Omega If any thing ought to be ascribed to letters I am al this whole that euerlasting vertue essence and eternitie For the sense is that God is the beginning and ende that is eternall vnspeakeable best and greatest Those things are repeted He that is which was c. Which were expouÌ„ded before There is added almightie For hereby is declared the vnitie and maiestie of God of whom the Trinitie was opened also before Hereby also the authoritie of this boke is confirmed the authour wherof is shewed to be that God eternal and almighty To whom be glory ¶ Of the Narration of this boke where also is discoursed of the place and tyme and of the authour of this Reuelation The fourth Sermon I Iohn your brother and companioÌ„ in tribulation and in the kingdoÌ„ patieÌ„ce which is in Iesu Christ was in the I le of Pathmos for the word of God testimony of Iesâ— Christe I was in the spirite on the Sonday and heard behind me a great voice as it haâ— bene of a trompe saying I am Alpha and Omega the first and the last That thou seeâ— wryte in a boke and send it to the congregations whiche are in Asia vnto Ephesus anâ— vnto Smyrna and vnto Pergamos Thyatire and vnto Sardis and vnto Philadeâ—phia and vnto Laodicia Narration The last place of the first sheweth vnto vs a brief narratiâ— wherin the Apostle S. Iohn declareth the tyme and place this Reuelation and by whose commaundement he wrouâ— sent the same to the seuen churches in Asia And againe now the third time is the name of Iohn reheaâ—sed He sawe vndoubtedly that there would be some which to the ende they might take away the vse and fruite of thâ— boke wold doubt of the authour Against whom he repetâ—â— and reiterateth his name so oft leest we should doubt lacâ— the great commoditie of so worthy a boke S. Iohn is the brother of the faithful He addeth to his name certen thinges whiche instructâ— touching the state of the Apostle and certen profitable maâ—ters First he calleth him self a brother namely of those sâ—â— churches and of al ours As where I haue admonished yoâ— that in the seuenth number are comprised all churches of 〈◊〉 times throughout the whole worlde We are all so many 〈◊〉 beleue the children of one heauenly father And therfore all spiritual brethren in Christ coinheriters with Christ heires of God Which thing S. Paul taught after Christ Rom. 8 Math. 23 And seing our dignitie is so great let vs ones be ashamed of our misdedes least our memory be put out of this moste noble and celestiall familie It is a shame the brother of Christ of S. Iohn all the Apostles should degenerate c. But why haue not they so instantly vrged this brotherhood as the Munkes haue beaten in their forged fraternities the Rosaries of the virgin Mary and of Sainctes Bycause that was fre
and howe he is in hys churche In these thinges are all the misteries of the Gospell comprehended For what can you say of Christ that you haue not herein comprysed Let vs therfore remembre them and wryte them in our myndes that we may imbrace Christ kyng and byshop and that we neuer let hym departe out of our armes To hym be glory ¶ How Iohn was affected towardes the vision to hym exhibited the comfort of Iohn and the exposition of the vision applied vnto consolation The sixt Sermon ANd when I sawe hym I fel at his fete euen as dead And he layd his right hand vpon me saying vnto me Feare not I am the first and the laste and am alyue and was â—ead And beholde I am alyue for euer more â—nd haue the keyes of hel and of death write â—herfore the thinges whiche thou haste sene â—nd the thinges whiche are and the thinges whiche shal be fulfilled hereafter And the mistery of the seuen Starres which thou sawest in my right hand and the seuen golden candelstickes The seuen Starres are the messengers of the seuen congregations And â—he seuen candelstickes whiche thou sawest â—re the seuen congregations It followeth how blessed S. Iohn was moued with that celestiall and wonderfull vision And how he receiued consolation more ouer the exposition of the vision applied to his comfort with a commaundement to indite all these thingâ— diligently Iohn falleth downe lieth like one were dead What tyme he had fully sene this diuine and heauenly sight of Christ our Lord sitting on the right hand of God iâ— glory his strength failing him he falleth down on the earth and liyng at the fete of the Lorde is lyke a dead body Wâ— reade that the same chaunced to Daniel in the .x. Chapt. And other men of God also haue bene feared with the visions oâ— Aungels The women also in the new Testament trembleâ— at the sepulchre seing Aungels Peter was amased at thâ— greatnes of the miracle Luke .v. And falling at the knees 〈◊〉 the Lord crieth out go from me Lord for I am a synful mâ—â— For Godly visions bewray our infirmitie The weakenes of mans vnderstaÌ„ding Neyther be â—apte or sufficiently pourged to behold those supercelestâ— thinges with eyes and myndes sicke and not yet well puâ—â—fied Therfore must the elect be glorified in an other lyfe thâ— they may be made partakers of the glory celestiall In thâ— meane season here al godly are humbled and abased by hygâ— visions and reuelations 2 Cor. 12 For they auaunce not them selueâ— proudly through the glory of reuelatioÌ„ But perceiuing thâ— naturall corruption they craue pardon and the augmentation of the supercelestiall grace and light For vnlesse we bâ— illumined with the spirite of God we shal lye like dead folkâ— how so euer we receyue with our corporall senses the visioâ— celestiall Humilitie is comforted of the Lord. But they that humble them selues before the Lorde fyndâ— a moste present consolation at the Lordes hande Wherfoâ— there came to S. Iohn immediatly both in worde and deâ— a full consolation For the Aungell representing the personâ— of Christ layeth his right hand vpon Iohn The whiche is token of amitie protection and of present helpe For in 〈◊〉 pressing this maner of speaking in dutche we say therfore 〈◊〉 laiyng on the hand is signified that Christ is good to Iohn ready to helpe him Which incontinently he maketh playâ— by the addition of wordes saiyng feare not Feare not Whiche saiyâ— is common euery where in the story of the Gospel And thâ—â—fore is most gospel like that is to saye most lucky For God commaundeth the humbled to be of good hope and to liue assured vnder the protectioÌ„ of the highest Which verely we vnderstand to be spoken not to Iohn alone but to al vs also that we in like maner albeit that we fele the infirmitie of our fleshe should yet hope well of the goodnes mercy of God Here followeth that cause more fully declared why Iohn shold not be affrayed For the vision shewed was not exhibited for the terrour of him but that Iohn might perceiue how great and mightie he is which is prepared for the defence of him al the faithfull As though he shoulde saye Where thou seest how great he is which hath taken vpoÌ„ him to defende thee who finally protecteth and gouerneth the whole Churche there is no cause why thou shouldest be affraide But rather execute boldely that he coÌ„maundeth thee Wryte that he coÌ„maundeth to be written Be not affrayed of men feare God rather For if good meÌ„ be so sore afrayde at the sight of him where shal the enemies and contemners of God appere Therfore consequently he expouÌ„deth the vision teaching who he is which was sene like to the sonne of man walking emonges the golden Candelstickes And he applieth this expositioÌ„ vnto comforte that both Iohn euery faithful maye perceiue how mightie Christ is what the faithfull haue by him obteined For the Aungell tempereth his speach so that we maie seme to heare al things spokeÌ„ to vs not by the mouth of the Aungell but of Christ him selfe A diuisioÌ„ And this exposition hath his partes For first he declareth as I said euen nowe whose Image it was that was shewed Than is annexed a coÌ„maundement to write this boke After that is opened the misterie of the starres Finally the secretnes of the caÌ„delsticks is reuealed And al these thinges right plainly and briefly First thou hast sene saieth the Lord a vision Christe is represented by the same vision what he is and how great he is wherat thou waste amased but feare thou not For thou hast not sene any euill or fearful spirite boding any misfortune but my shape whiche am thy redemer and Lorde I am first and laste And this maner of speakyng as I warned a little before he toke out of the Prophecies of Esaye as it is to be seene in the .xli. xliiii xlv and xlviii chapters And he signifieth him selfe to be coequall and of the same substaunce with the father in all thinges very God eternall and incoÌ„prehensible For loke what thinges the father attributeth to himself the same also doth the sonne vsurpe But there is no order or time certain to be vnderstaÌ„de in first and last but plainly euerlastingnes Therfore Christ here signifieth Christ is egall with the father that he is very God egalle and of the same essence with the father from all eternitie As the same is also muche confirmed in Iohn 1.5.10.14 and 17. chapter This fighteth against the Heretickes which at that time also as at this daye the Seruetanes denie the eternall deitie of Christ the Lorde And thus when the trewe God is of vs acknoweledged and beleued he maye be for our Saluation Yf Christe be not very God he is not our saluation For I am God sayeth the veritie And besides me there is no God no Saluation Secondly he sayeth I am
That we might vâ—derstande that they suffered not euill menne but euill wrought by euill men So they with patience trauailed 〈◊〉 Christes name to witte to be mainteyned against naughâ—â— heresies And he addeth thou hast not fainted beyng werâ— and broken with labours For we are taught to ouercoâ—â— through patient constancie whiche is rightly called in dâ—â— the accomplishment of euery good worke All and euery of these thinges we muste applie vnto 〈◊〉 and vnderstande with what thinges we maye nowe also this daye please Christ our redemer king and Bishoppe truly we walke in the same steppes wherin we see the coâ—gregation of the Ephesians to haue walked It followeth what thing he blamed in the same churcâ— that they haue lefte theyr firste loue What time they firâ— receyued the Gospell by S. Paul and after by Iohn aâ—â— other godly menne there was sene a great feruentnes in the wordes and dedes of the faithefull whiche thinge maye be gathered bothe by the actes of the Apostles and also by the epistle of S. Paul to the Ephesians Thei loued God and their neighbours with a moste feruent zeale They burned in reforming of maners But in processe of time this heate was well couled and they wared colder in trewe godlines This greate mischiefe he rebuketh in them and as followeth desireth to haue it redressed And here let vs note howe not only reuolting Idolatrie and other great crimes are imputed to the churche but also if we slacke any thinge in holye zeale so that herof we may learne how holy and blameles we ought to be before God Doubtles we can not here excuse our selues before the diuine maiestie whiche were xxx yeres paste more ferueÌ„ter in this coÌ„gregatioÌ„ than we be at this daye c. Our lord God lighten our mindes that we may please him To whome be glory ¶ The seconde parte of the Epistle to the Ephesians where is spoken of Penaunce and of the Nicolaites The Eight Sermon REmembre therefore from whence thou arte fallen and repent and do the firste workes Or els I will come vnto thee shortely and will remoue thy CaÌ„delsticke out of his â—lace except thou repeÌ„t But this thou hast â—icause thou hatest the dedes of the Nicolaiâ—anes which dedes I hate also Let him that â—ath eares heare what the spirite sayeth to â—he congregations To him that ouercometh wil I geue to eate of the tree of life which is â—n the middes of the Paradise of God The ende of the lordes rebukes The accusations of our Sauiour Christ which he vseth â—gainste his seruauntes that be sinnes tende not to this enâ—â— doubtles that men ouerwhelmed with reproches might bâ— ashamed dispaire perish but rather that thei shuld ameâ—â— be restored liue Therfore the Lorde Iesus to his blameynâ— by and by annexeth an exhortation to repentauÌ„ce that thâ— may be saued And also describeth the trew lawful penauÌ„â—â— For we hearde what thing he rebuked in the coÌ„gregatiâ—â— of the Ephesians let vs heare nowe what the lord requireâ—â— of the same and how he seketh to haue the errour reformeâ— verely by repentaunce to the whiche he exhorteth For 〈◊〉 haue sayed that the Lord striketh and healeth chiefly in thâ— case Whiche doctrine surely is proper and perpetuall to thâ— churche of Christ He mentioneth chiefely of three thinges in this matter in his counsel or exhortation to amendement He exhorteth to repentauÌ„ce Firste he coâ—selleth or exhorteth to remeÌ„bre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whicâ— they are fallen that is to saie with how great loue they haâ—â— burned hitherto and nowe howe coulde they be wared 〈◊〉 how fortunate and blessed a state they haue stande hitherâ— and nowe in howe vnfortunate and shamefull they lie 〈◊〉 For the acknoweledging of the trespas is the beginning repentaunce The knowledge of sinne if beyng illumined by faithe we consider weâ— what benefites we haue loste and in what miserie we noâ— are in He that weneth he hathe loste nothinge will neâ— be moued to make any searche or inquisition he that thâ—keth him selfe to haue fallen from no felicitie he will thinâ— of nothyng how he maye be restored Therefore in amenâ—ment of lyfe it behoueth that acknoweledgyng and confâ—sion of sinnes go before by the whyche we maye lament bâ—fore God our pouertie and miserie And in dede they faâ— not from felicitie whiche were neuer in any felicitie Theâ—fore saie we Sainctes fall that holy menne maye fall and also be restorâ— by repentaunce Than after the acknoweledgyng of our â—â—serie followeth repentaunce that is the comynge agayneâ—â— our minde that we goe not foorthe on alwayes like madâ— menne and fooles walkinge in the waye of vanitie anâ— vnrightuousnesse RepeÌ„tauÌ„ce For repentaunce is a retourning a coâ—uersion and chaunge wherby we are tourned awaye froâ— euill and are conuerted to good in retourning to our witte and working rightuousnes For last of all followeth that whiche expoundeth this repentaunce Do the fourmer workes To witte be hote again in loue worke the workes of faith which are fruictes worthy of repentaunce Beholde there nedeth no new lawes Trewe satisfaction or long disputations concerning amendement Briefly do the fourmer workes not of the fleshe but those whiche thou beganst when thou first receiuedst the Gospel and wast borne again in Christ Finally this is the true reformation to do the fourmer workes of God Not the latter whiche the errour of the worlde hath deuised This is verely and shal be the true repentaunce to witte the acknowledging of the sinne the conuersion vnto God and to good and a tourning away from the Deuill and from euill and working of the first good or Godly rightuousnes of the faith in Christ There be many sondry disputations of repentaunce and partes of the same of the contrition of the harte confession of the mouth satisfaction of that worke But lyke as there is none briefer thaÌ„ this of Iesus Christ so verely is ther none better or more certain To these his exhortations and Godly couÌ„celles he addeth threatenings most greuous if haply perill might pearse He threatneth that loue could not styre or moue And he speaketh but fewe wordes in dede But he vnderstandeth a great euill that can not be spoken nor declared Except thou repent I wyll remoue thy candelstick out of his place The candelstick as the lord him selfe hath expounded it is the churche Which standeth in her place whylest she leaneth to Christ and is of Christe preserued so long as the preaching of the veritie is in the same mainteined and is in dede the churche of Christ She is remoued out of her place when she is without the preachynge of the truthe and now leaneth no more vpon Christ nether is of hym defended but is forsaken and is no longer in dede the churche of Christ This is done of Christ himselfe by his â—ust iudgement what tyme our vnthanfulnes and lyfe that can not repent driueth God to depart from vs to relinquish
places thou stickest daungerously vpō the stony rockes wherupon thou mayest chaunce at the laste to suffer Shipwreake Religion muste be holdē fast And two thinges he alloweth chiefly in this churche first that they holde the name of Christ For the Greke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to touche lightly but to holde fast so that it can not with force be plucked awaye that thou holdest And so they helde Christe moste depely fixed in their mindes The name of Christ is the holsome workyng of our redemption and sanctification besides the which there is no other name as S. Peter sayeth wherby we maye be saued They cleaued therfore vnto Christ as we reade of thapostles in the 6. of Iohn And necessary it is that euery one of vs holde faste the misterie of saluation rooted in our hartes Religion muste be professed Secondly it is not ynough to retaine the misterie of saluation in our harte vnlesse we professe it also with full and open mouth Wherupō he addeth streighte waies and haste not denied my faythe Beholde how he calleth it faith nowe which of late he called the name of Christ And he calleth it properly his fayth that is not diuised or inuented by men but set foorth of Christe him selfe by the woorde of his veritie This trewe right and catholicke faith must we confesse and not denye and professe it expressely aswel in wordes as in workes The maners of deniyng the Lorde Christ and his Gospel are denied by mo wayes than one They are denied by silence when we holde our peace what time we shoulde speake chiefly for the glory of God Christ agayne is denied through dissimulatiō as where Peter sayeth I wote not what thou sayest For he knewe right well what the mayde sayed but feare caused him to dissemble He is denied what time plainely with expresse woordes Christ and his veritie is denied He is denied with a figuratiue confession what tyme in dede we confesse some what but yet so darkely and so diffusely that it is vnknowen what it is that thou professest He is denied when we fayne in our harte that we kepe the true doctrine and denie it in our workes in bowynge our selues before Idolles goynge to prophane churches cōmunicating with the ceremonies of Antichrist kneling on the grounde and worshipping that thing whiche our conscience gaue vs and the faith set forth by the apostles taught vs to be no God And verely all this deniall arriseth of feare and of our corrupte affections If there where so assuredly a rewarde propounded of men for the confessing of him as thou arte sore affraide to be put to paine in case thou do confesse there wolde seme no difficultie at all to professe Christ sincerely Where therfore thou deniest or dissemblest thou doest it for feare But suche timorouse and fearefull deniers the lord shutteth out of his kingdome The world therfore beyng dispised the name of the Lorde muste be confessed boldely without feare accordyng to the doctrine of Christ Matth. 10. Marke 8. And this confession of the congregation of Pergamos is amplified and highly cōmended by reason of the time We muste than professe when persecutiō is hote For it is a great matter to professe Christ in no quiet but in most troublesome times But it is manifest that the churche of Pergamos confessed Christ in the middes of the persecutiō in the whiche was executed the holy martir of Christe Antipas Wherof it followeth that the profession was noble It is comonly saied but these men sawe Antipas slaine and yet could not be feared from the true faith and these thinges in dede are set forth in fewe wordes but in sense most ample to be followed of all churches Some others reade here in my dayes But the complutensian copie is better whiche hathe in the dayes wherin Antipas c. As though he should saye And thou haste confessed my name in those dayes wherin Antipas was my faithfull witnes whiche for the same cause was slaine also Antipas is cōmended The praise of Antipas of martirs and as it were canonised of the very sonne of God And he is praysed that he was a witnes that is a martir And that in dede a faithfull witnes by testifiyng teaching confessing and keping his faith to the Lord euen to the ende Actes 13. Perauenture he was pastour of this Churche or some other man of singular constauncie amonges the faithfull Certes fayth and not torment maketh martirs And because this martir is praysed of Christe we vnderstand that the agonies and cōflictes of martirs should be preached in the church of Christ and many be excited and exhorted to followe their steppes Therefore we affirme that the holy martirs of God are honoured but not to be worshipped or called vpon We condemne al those that speake against holy martirs and associate them with those that slew them But touchinge the worshippinge of Sainctes I haue spoken els where more at large we learne hereof also that they die not for euer that die in this worlde for the name of Christ neither that the martirs be polluted with worldly reproche considering how they be commended by the mouth of God To christ therfore king of martirs be honour praise and glory worlde without ende Amen ¶ The latter parte of the third Epistle is expounded wherein is spoken of the Nicolaitans whiche are damned And exhortation is made to repentaunce The .xi. Sermon BVt I haue a fewe thinges against thee Nume 24 that thou hast the there that mainteine the doctrine of Balaā which taught in Balacke to put occasion of sinne before the children of Israel that they should eate of meate dedicate vnto Idolles cōmitte fornicatiō Euen so haste thou them that mainteine the doctrine of the Nicolaitans whiche thing I hate But be conuerted or els I wil come to thee shortely will fight against them with the sworde of my mouth Let him that hathe eares heare what the spirite sayeth to cōgregations To him that ouercometh wil I geue to eate Māna that is hidde geue him a white stone in the stone a new name writē which no mā knoweth sauing he that receiueth it In the first parte of this epistle the Lorde cōmendeth many thinges in the church of Pergamos The lorde reprehendeth a few things in the churche of pergamos howe in the seconde parte he will reprehende a fewe And he sayeth a fewe thinges not that the errour of the Nicolaitans is a light offence but that the sinne is in others rather than in the trewe Church it self to witte in them whiche notwithstandinge that they were not of the bodye of the churche in dede yet did they ioyne with the churche outwardely and would be taken for membres of the same After he speaketh modestly least by exasperatinge ouer muche the sinne and errour in the faithfull he shoulde trouble theyr mindes and discourage them vtterly There is a measure in al thinges as
only sentence of Christ I wil impose none other burthen theÌ„ that you haue kepe that vntill the iudgement Beholde he sayth vnto the iudgement least any shoulde imagine in the meane season that another thing had pleased the holy ghost Let vs therfore perseuer in the same Most large promesses Hereunto he annexeth after his wonted maner most ample promesses that through hope of so great rewardes he might pluck them from errours ioine them to the true religion And like as in the fourmer epistles he hath said he that ouercometh so here he repeteth the same admonishing vs not to slepe but to watche fight maÌ„fully And he ouercometh that kepeth the workes of Christ vnto the ende The workes of Christ by a priuie opposition are set against the inuentions workes of men The workes of Christ The workes of Christ fignifie both doctrine and faith and whatsoeuer good workes insew vpon the same the seruice of worshipping of God the obseruatioÌ„ of Gods word For in the .28 chap. of S. Math. The Lorde saith to his disciples teace you them to kepe those thinges which I haue commaunded you He speaketh with an emphasie whiche I haue commaunded you not such as you shall haue inuented of your own braine For the Lord alledgeth out of the Propheth in the .xv. of the same S. Math. saiyng In vaine do thei worship me teaching the doctrines of men Therfore these workes haue no promesse But the workes of Christ whiche he him selfe hath ordeined the which are done of his spirit and of true faith whilest we forsake our errours cleaue to the truth they haue a promesse moste ample The victory of the hâ—ad Christ and his meÌ„bres And promiseth two notable thinges The first lyke as my father hath promysed me victory and perfourmed it that I ouercome all my ennemies and triumphed ouer them the same being brokeÌ„ in pieces lyke vessels of clay or earth with out any difficultie so wyll I geue vnto you also power and victory against all vngodly And that same promesse at the last shal be fully accomplished in the last iudgement in the which all the ennemies of Godlines shal be caste vnder the feete of Christ As it is declared in the Psalmes especially in the .ii. and Cx. Psalme And in this world also Christ affirmeth that his seruauntes shall spiritually rule ouer his ennemies Like as Christ although he were tormented and died yet neuerthelesse he ouercame his ennemies The holy and ecclesiasticall stories beare witnes of these thinges sufficiently The latter I will geue him the morning starre And he vnderstode the knowledge of Christ increasing dayly more and more and so euen Christ himselfe The morning star in lyke case as the day in the rysing of the morning starre waxeth brighter and brighter In the whiche sense the Apostle S. Peter is red to haue vsed this allegory in the .ii. Epistle first Chapter or at the least he promised a clerenes most bright For Daniel sayth howe the faithful in the resurrection shall shine like the firmament The whiche thing also the Lord Christ alledgeth the .xiii. of Math. And the Apostle alluding hereunto sayd that one star was brighter then an other So lykewyse in the resurrection one shal be made brighter then an other These promisses be most great neither can I thinke that any greater can be geuen vs. God graunte vs grace that we may be made partakers of so great thinges Finally he applieth this epistle to al churches and ages of the world Wherof since we haue spoken oftener than once there is no cause that by oft repeating I should be tediouse to any man To the Lorde our God be praise and glory ¶ He blameth certen thinges in the congregation of Sardis notwithstanding he sheweth streight wayes a remedy wherby they may be healed be safe The .xv. Sermon AND write to the messenger of the congregatioÌ„ of Sardis this saith he that hath the spirites of God and the .vii. starres I knowe thy workes Thou hast a name that thou liuest and thou art dead Be awake and strength the thinges which remaine that ar redy to die For I haue not founde thy works perfit before God Remember therfore howe thou hast receiued and heard and holde fast repent If thou shalt not watche I wil come on thee as a thefe and thou shalt not knowe what houre I wyll come vpon thee Two kindes of men in one churche In one congregation of Sardis were two sortes of people professing on either side the name of Christ But some in dede answered but litle to the holy profession liuing more licenciously than became them And the others in holines of lyfe set forth the doctrine of our sauiour that they professed The first sort the Lord Iesus accuseth in this Epistle by S. Iohn And sheweth also a medicine for the disease And the later he exhorteth to perseueraunce commending their integritie Therfore this Epistle is deuided in two partes verey fit and profitable for our time The first part of the Epistle coÌ„teineth those things which we haue now recited Nether doth he procede herein in other order than we haue sene him to haue proceded hitherto For first he sheweth to whom it is dedicated and sent Namely to the Pastour of the congregation of Sardis Sardis and therfore also to the whole church Sardis is said to haue ben the head citie of Lydia or of Maonia the metropolitane citie of Cresus the most riche king of Lydia whom Herodotus writeth that king Cyrus ouercame a towne most famous and pricked and painted with pride that it was a woÌ„der And addicte to voluptuousnes For Strabo in the .xiii. boke of Geographie testifieth that al the maidens therof were harlots who mentioneth more of the same citie Certes it semeth to haue kept his olde wonte euen at suche time also as it had receiued the name of the Lord And therfore to haue bene more geuen to fornication and al maner of filthy lust The which thing the Lord semeth to haue blamed in them as S. Paul likewyse persecuted the self same vise in the Corinthians The worlde can hardly beleue that simple fornication is sinne wherupon in that great counsel of the Apostles Actes 15. both thei and the elders and the whole assemblie with one minde decreed that the geÌ„tiles should absteine from fornication The deuill at this day goeth about many times to defile the church again with fornication to set vp stewes and that by authoritie and openly whordom might be practised For so being cast out he taketh seuen worse spirites enterprising to possesse that place again out of the whiche he was exiled by the preaching of the Gospel We must therfore resist him least the Lorde Iesus him self do accuse vs as he doth here accuse them of Sardis most greuously Christ hath and seÌ„deth the spirite Then is the Lord Iesus declared to be authour of the Epistle not without praise
and before his Aungelles He that hath eares let him heare what the spirite sayeth to the congregations The argumēt of this parte The seconde parte of this heauenly epistle is conteined in these poinctes in the whiche is praised and cōmended the innocencie holines and integritie of the faithful in the congregation of Sardis in true religion He exhorteth them by a promesse moste large vnto perseueraunce Last he propoundeth agayne vnto them moste ample rewardes euen to the corrupte sorte in case they amende and to the faithful if they continewe as they be The complutensiā boke hath thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But thou haste a fewe names in Sardis Whiche is as much as if he had saied they be not al corrupt and dead with thee although in dede those be very fewe And so Aretas readeth it in Greke and the cōmon translation in Latin other copies haue whiche Erasmus followeth thou haste a fewe names also at Sardis that is euen in Sardis hast thou names Names but fewe And he put names for notable men Which maner of speaking is also in our langage For we saye there is no man of name for no excellent or noble personage he signifieth therefore that there be in the same Churche noble personages and that noble in soundenes of faith and holynes of life but very fewe Few good if they shoulde be referred or compared to the numbre of Hipocrites or dead whiche in dede are a greate deale more Nother oughte we here at to maruel For the Lorde sayeth also in the Gospell that many be called fewe chosen And that the greater parte of this world walketh in that broade and wide waye of perdition Matth. 20. and 7. The whiche also S. Peter repeted in the 2. chapter of his latter epistle That they are rather to be hissed at than confuted whiche seke to defende theyr errour by a multitude You shall heare very ofte at this daye You are but a fewe in nombre we are innumerable and therfore our matter is the better But that same excellent thinge is chiefly to be obserued What is cōmended the church of Sardis that although they were but fewe good yet neuertheles the Lorde cōmendeth and extolleth those fewe doubtles for the example and imitation of al other churches The wordes in dede are shorte but the praise moste ample and large That they had not defiled their garmentes whiche is as muche as if he had sayed you haue not polluted your soules with straunge opinions or spottes of heresie For you haue remayned sincere in the true faythe your bodies also and the whole conuersation of your life you haue not defiled with filthie lustes with fleshely pleasures and voluptuousenes Doubtles this is the greatest prayse and most certaine signe of perfit godlines wherewith I would wishe that mo of vs were marked But the maner of speache here requireth also an exposition The allegorie of apparell in the scripture The allegorie of garments is often and much vsed in holy scripture The vse of apparell inuented of God him selfe and shewed to our forefathers hath this chiefe propertie to hide the priuie partes of our body to beautife and set forth the body and kepe of heate and colde And therfore Christ him self is called the garment of Christiās and in the gospel in dede the wedding garment Whervpon thapostle aduiseth vs to put on the new mā which is made after God euen Christ him selfe Roman 13. Ephes 4. Coloss 3. For Christ couereth not only our priuie partes but all the filthines also of the soule he adorneth and beautifieth vs and driueth frō vs all iniurie and all euill And we defile this garment when neither in faith nor in holines of life we do aunswer to our professiō For Christe is our garment and Christianitie sincere faithe and holines of life are our apparell And euen faithe and our conuersation is our garmente For asmuche therfore as the Sardensians were of a sincere fayth and vncorrupte maners they are saied to haue kepte their garmēts cleane and vndefiled The lorde also geueth nowe a rewarde vnto vertu To walke with christ in where graye And they shal walke with me sayeth he in white araye These excellent things verely doeth he rehearse to reteyne the Sardensians in theyr dutie to nourrishe them to greater things and to moue other also to sinceritie and integritie Sainctes walke with Christ in white araye that is to saye haue fruitiō of the same glory wherin we beleue Christ to shine For he desireth his father that he will graunt to the faithfull that where so euer he is they may be with him and see his glory c. in the 17. of Iohn And with S. Matth. in the transformatiō or clarifiyng the face of Christ appered bright like the sunne his apparell and rest of his body as light So appered Christ vnto Iohn in the first chapt of this boke clothed in white araye Nowe therfore sayeth he the godly that haue not defiled their garmente shal accompany me hauing put on light also Sainctes be worthy of glory He addeth an other thing for they be worthie This is the greatest prayse when the Captaine sayeth that the soldiour is worthy of honour and glory The greatest shame or ignomie is when it is sayed with vs thou arte vnworthy The first kind of speache sheweth him to be most excellent in al kinde of vertue whiche is sayed to be worthie of eternal light by the later is signified that he whiche is accompted vnworthy of a good and excellent thing is maruelouse negligent and vngraciouse But here we nede not to reason of the merite and deserte of worthines God pronoūceth his to be worthie of glory the godly referre al the goodnes that is in them vnto grace and still complaine of theyr vnworthines Not to reproue God of liyng but to prayse and cōmende the excellent goodnes that is in him acknowledging in dede that he rewardeth good workes and dignifieth the worthines of sainctes but they are nothing proude hereof but acknowledge al this to come of grace This appereth in the doctrine of the Gospell Luke 17. Matth. 25. where Sainctes cōmended of God for the workes of mercy seme the acknowledge nothing therof Howbeit he declareth more at large the most ample promesses of God Greate rewardes of vertue wherby he maye not onlye reteyne in their duty the Sainctes and vndefiled Sardensians but mighte also reduce al others that go astray at al times into the waye of repentaunce integritie and holines And three thinges he promiseth first in dede white apparell that is to saye gloryfiyng and light euerlastinge and the gloriouse company of Christ wherof I haue spoken already Secondly and I wil not sayeth he put out his name out of the boke of life For like as Cities haue bokes wherin the names of theyr Citizens are written The boke of life righte so is God in the scriptures sayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 after the maner of men to haue a boke of life or of his electe What that boke is and whose name is red in the same none of vs can tell sins none hath loked therein We must learne of the scriptures who be the citezeÌ„s of the kingdome of God For that theyr names be written in the boke of life no man nede doubt And S. Iohn sayeth so many as haue beleued he hath geuen them power that they maye be made the children of God S. Paull saieth He that hath not the spirite of Christe he is none of his And the spirite crieth in the mindes of the godly Abba father The same Apostle sayeth God hath predestinated vs that he might adopte vs for his children through Iesus Christe Moreouer he hath chosen vs in Christ before the fouÌ„dations of the world were layde Therefore are al beleuers written in that numbre celestiall Who so euer therefore beleue not or perseuere not in the faith eyther they are not written in the boke of life or els they be put out againe of the boke of lyfe Finally the sonne acknowledgeth the beleuers and such as perseuer in the true faythe before his heauenly father and his Aungelles And here he repeteth theuangelicall doctrine out of the 10. chapt of S. Matth. and 8. of S. Marke And doubteles it is a greate matter in that vniuersall iudgement to be knowen of the sonne of God of the highe iudge to be saluted and frendely spokeÌ„ to of him and that to our greate prayse If any Prince would in a great assemble of people knowe thee yea imbrase and coÌ„mende thee howe happie and fortunate woldest thou thinke thy selfe But then shall imbrase thee the very sonne of God king of kinges and lorde of lordes Let vs thinke of these thinges in time and amende our maners For that all these thinges apperteyne to vs that laste and wounted acclamation of S. Iohn proueth let him that hathe eares heare c. Wherof we haue spoken els where To the Lord be prayse and glory ¶ The Lord coÌ„mendeth the vertues namely the constancie of the congregation of Philadelphia c. The .xvij. Sermon ANd write vnto the Aungel of the congregation of Philadelphia this sayeth he that is holye and true which hath the keye of Dauid whiche openeth and no man shutteth And shutteth and no man openeth I knowe thy workes Beholde I haue sette before thee an open dore and no manne can shutte it for thou hast a little strength And haste kepte my worde and haste not denied my name Beholde I shall geue some of the congregation of Sathan whiche call them Iewes and are not but do lie Behold I wil make them that they shal come and worship before thy feete the church is not blamed but yet is it not therefore perfit 1. Iohn 1. Rom. 3. In al other congregations the Lord at the leest fouÌ„d some faulte in the only churche of Philadelphia he blameâ—h nothing not that any man is founde in this flesh so perfit that he hath not nede of the grace of God For Dauid crieth out enter not Lord into iudgement with thy seruaunt for no maÌ„ liuing shall be iustified in thy sighte But S. Iohn and S. Paull also make all meÌ„ subiect to sinne which thing also S. Austen discourseth learnedly agaynst the Pelagians Therfore that blameth nothing in this congregation it is not to be vnderstand as though it were not defiled with dayly faultes but therfore he imputeth nothinge for because the sinceritie and integritie of faithe couereth hideth what vice so euer there be For there is no coÌ„demnation to them that are graffed in Christe Iesu And albeit that other churches haue also the right faith yet this excelleth especially c. It might be referred chiefly to the Bisshop of the same Churche In this sixte epistle he coÌ„mendeth the sincere faith and coÌ„stancie of faith and admonissheth to perseuer propounding ample rewardes And it hath muche learning and diuerse whiche shall appere in the treatise therof And the lord herin followeth the same order which we see he hath followed in others For it is one the same kinde of doctrine with all churches and in al times Firste therfore is shewed vnto whom the epistle is written or dedicated to the pastour and whole coÌ„gregation of Philadelphia Philadelphia Philadelphia was a citie of Lydia neither very famouse nor yet obscure We reade how it hath beÌ„ oft shakeÌ„ with earthquakes and repared againe Strabo mentioneth therof in the 12. boke of Geographie and so haue other authours also Yet it made it self famouse by vertues After is the Lorde Christ signified to be Authour of this epistle who at other times also hath tolde S. Iohn what he should write And to Christ are attributed three things or rather Christ attributeth three things to him selfe that he is holy true hath the keye of Dauid The which he hath borrowed of the Image of the first Chapt. Christe is holy Christe holy because he is pure cleane from al filthines from al vnrightuousnes very God a coÌ„suming fire doyng no man any wroÌ„g hauing nothing at all that may be blamed For to him the Seraphin sayng rightly holy holy holy Lord God of Sabaoth Esaye 7. Christe the Saincte of Sainctes Christ is also the holy one of the Sainctes a sanctification I saye that sanctifieth all that be sanctified The same loueth holines in sainctes Christ therfore is moste truely called Antichrist the Pope hath taken vpon him this title and so filthy sitteth on this beaste as if you should call a priuie or a Iakes a Rosier Spitte vpon that vile and filthy beast whiche suffereth him self to be called the most holy father and worship Christ the holy one of all holy vnlesse you had rather vnderstande by that holines not euery holines but pope holines that is to witte stinking swimming full of al abominations Christe is like wise called trewe Christe is true because he is eternall and faithfull euermore constaunt and incorrupte He can neyther disceiue nor be disceiued The same moste constantly kepeth his promesses All his wordes be vndoubted and trewe Albeit that fleshe that can abide no delaye begin many times to doubt yet no one poincte or iote of them falleth awaye The trueth of the Lorde indureth for euer Thou standest vpon a moste sure foundation if thou leane vnto Christe whiche in the 14. of Iohn also calleth him selfe the veritie The keye of Dauid Laste he addeth whiche hath the keye of Dauid I spake of the keye in the firste chapter He alludeth to the 22. Chapt. of Esaye Wherby is signified the diuine almightie power of Christ by the which he bringeth vs purified into the kingdome of heauen whiche worke verely nother deuilles nor any power can let The same casteth doune the vncleane into hel nother is there that can deliuer or differ the same He sayeth therfore aptely and expressely he hath
pietie wherein they had excelled hitherto And he sayeth two thinges holde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holde faste that thou hast They had the gospell of Christe and the worde of eternal life the true fayth and godly religion These thinges he commaundeth to holde faste and to persist in the religion ones receyued And whilest he commaunded them to kepe that they had he signifieth by the waie that no new or other doctrine is to be loked for but that this one 's receyued doeth suffice Let vs not thinke therefore in the gouernement of the church vpon other lawes vpon other traditions than of the Gospell of Iesu Christe This is sufficient for the churche After reasonynge as it were of the losse he sayeth Therfore must thou watche diligently and holde strongly the gospel for this beyng taken away thou arte spoyled of thy crowne The crowne is a token of vertue and victory We saye Conquerours and worthie of the Empire are crowned The virgin loseth her crowne that is defiled Therfore heretikes false prophetes and seducers take awaye the crowne what time they seduce and corrupte therefore sayeth the Lorde Thou haste gotten honour and glory see that no man take it from thee So we reade that S. Paull spake in the 2. to the Coloss Let no man take from you the victory In the 18. of Ezechiel the Lorde testifieth that he will not impute rightuousnes to the iuste in case he forsake and leaue his rightousenes let vs praye therefore that we maye euermore perseuer in the worde of the Lorde ¶ He procedeth in recityng moste great rewardes The .xix. Sermon HIm that ouercometh wil I make a piller in the temple of my God and he shall goe no more out And I will wryte vpon him the name of my God and the name of the citie of my God newe IerusaleÌ„ which commeth downe out of Heauen from my God and I will wryte vpon him my newe name Lette him that hathe eares heare what the spirite sayeth to the congregations Our Lorde procedeth in raccomptynge muche more ample rewardes whiche he woulde geue to them that ouercome And so he tempereth his wordes that we maye easely perceyue this promesse not onlye to apperteyne to the congregation of Philadelphia but to all the Churches in the whole worlde yea and to euerye of the faythefull And as we haue oftentymes repeted already for I am not asshamed to repete seynge that the Lorde him selfe so greately vrgeth the victorye agayne we saye that those thynges are promised not to suche as fighte lightly or negligently for diuerse fighte The warfare victorye of ChristiaÌ„s and by and by runne awaye but to those that ouercome and perseuer to the ende For our life is a warfare vpon earthe whiche Iob also hath confessed The soldiour hath a sure purpose to ouercome his enemies Our enemies are the deuil the world and the fleshe Against these we muste ernestly fight of none other intent but that we may ouercome The Apostle in the 6. to the Ephes described the armour of the faithful In victory the Sainctes consider sinceries and integritie that we lose nothyng of the veritie knowen but let vs reteyne the pure worde of God and sincere fayth and let vs kepe our bodies our soules cleane from all pollution and that to our liues ende He propoundeth moste ample rewardes by promesse The maner of erectiÌ„g pillers Wherby he alludeth to the maner of Grekes and Romanes who decreed Images to suche as deserued wel of the coÌ„mon welthe in the whiche also they wrote theyr vertues for whose cause they were set vp eyther in the court or market place or els where They semed by this meane to deliuer to theyr posteritie as it were by hande the glory of their elders whiche they made also as it were euerlastyng Piller in that scriptures Otherwise the vse of this vocable Columne or piller is diuerse Ieremie is called of God a piller for his constancie The Apostles are called of S. Paull in the 2. to the Galath chiefe pillers for their excellencie and that the churches leaned vpon them for the preaching of the veritie The church it self also is called the piller base of veritie for asmuch as it is grouÌ„ded vpon the sure rocke Christ In the Temple of SalomoÌ„ stoode two columnes or pillers figures of the euerlasting kingdome of Christ â— Timo. 3. and of the holy churche In this place a piller is taken for a man in glory and beautie excellent For he sayeth not that he will erecte a piller for a godly man but I wil sayeth he make him a piller that is to saye I wil beautifie him with honours and glory euerlastyng But where shall this piller be set where shall the glory of Sainctes be famouse The piller is set in the Temple not in Courte or market place but in the Temple of my God And the Temple of God is heauen it selfe and in our worlde the holy Churche Gloriouse therfore shal he be in the churche of Sainctes aswel militaunt as triumphaunt Albeit therfore that the very godly heare euill in this worlde yet this worlde shall peryshe Christe shall reigne for euer and the Sainctes shall reigne with him Their glorye then shall remayne for euer and euer And where he sayeth of my God Aretas expoundeth and saieth This saiynge of my God taketh not awaye the diuine nature that is sene in Christ but establisheth as I may say the consubstantialitie For it declareth the vnion of two natures whiche are in the persone of our Lord Iesu to witte of his deitie and humanitie euen after vnderstanding yet not confusely to be indissobible For they aunswer mutualy one another because of the assumptioÌ„ of the humane nature the diuine to the humane and likewise the humane to the diuine proprieties c. Moreouer the perpetuitie and stablenes of the glory of the sainctes and faithful is signified where it is added Stable glâ—ry and he shall go no more out For many times pillers are brokeÌ„ and cast down and renowne ones gotten perisheth and fadeth away But Christ promiseth to them that ouercome that they shall neuer be cast out of the fellowship of Sainctes neyther that the glory of the faithfull should be obscured at any time And thus farre of the piller it selfe Here followeth of the inscription of the piller The inscription of the piller of what sort it shal be Thre thinges chiefly are wrytten in the Sainctes to witte the name of God the name also of the citie of God and the new name of God or of Christ Whiche we shal discusse in order First the name of God is ascribed to the godly that is they them selues are called by the name of God be the children and heires of God Whiche is discoursed at large in the first of Iohn and the .viii. to the Romains Ouercomers be the childreÌ„ of God And what can you deuise to be more honorable than to
tried gold That is purefied pourged wherby thou maist be riche be arayed in whyte and mayst haue a medicine wherwith to annointe thine eyes that thou maiest see To God be glory ¶ He draweth them also hereby vnto repentaunce The .xxij. Sermon BEholde I stande at the dore and knocke If any man heare my voice and open the dore I wyll come in vnto hym and will suppe with him and he with me To him that ouercometh wyll I graunt to sitte with me on my seate euen as I ouercame and haue sitten with my father on his seate Let hym that hath eares heare what the spirite saith to the congregations Hereby also the Lorde allureth the Laodiceans to repentaunce shewyng that euery time is mete for conuersion and that God is euermore ready to receiue sinners and prouoketh them alwaies that they should amēde and liue And this matter he expoundeth in an allegoricall and goodly speache Allegorical speche taken out of the fift chapt of the boke of Canticles For he faineth the Lorde to stande at the dore and knock yea and to promise to them that opē the greatest familiaritie and ioyes vnspeakeable First therfore is declared the beneuolence of God towards sinners and his most ready will alwaies to receiue the same yea and his infinite study to moue men to repentaunce that they might liue For the Lord standeth at the dore and knocketh The worde of standing doth signifie that God is always prepared always watcheth ouer our saluation For he sitteth not styll nor lieth not on the one syde lyke a sluggarde He standeth busely to his worke And I stand saith he not I stode or shall stande But I stande euermore ready euermore louing and gentle What doeth he He knocketh that in dede at the dore desiring to be let in For like as he that knocketh at the dore seriously coueteth to be let in so God desireth ernestly to be of vs receiued And God vseth sondry kindes of knocking For he warneth exciteth with his worde by the Prophets againe by signes wonders also by sondry chaūces mouings Howe the Lord knocketh These thinges may be sene in the citie of Ierusalē He sendeth to them his Prophets Apostles He sheweth diuers wonders He bringeth on thē sorowfull chaunces that they might admonish thē Such as are reported Luke 13. of the Galileans of those whome the toure of Siloe had ouerwhelmed We may se the like at this day how the Lord knocketh Therfore he said truly Hierusalē Hierusalē c. Math. 23. These ar doubtles the partes doings of god which wil not that a sinner shuld die but rather conuert liue Than must we se what is required of vs Our part is to heare and to opē verely that we shuld heare the knocking noise of the knocker that also we opē receiue suche as desire to come in Here are they confuted which speake of man as though he were a blocke image I know not what maner of drawing saiyng It is neither in that runner nor in the willer c. Certen altogether absteine from well doing saying if I be chosen it is enough But the scripture requireth euery where hearing obedience We knowe that thelect are only saued that thelect in Christ In Christ to be they that beleue That faith is of hearing hearing by the word of god Therfore saith the Prophet this day if you heare his voice c. This same is recited of the Apostle Heb. 4. The Apostle also 2. Tim. 2. In a great house there be not only vessels of gold but of earth also If any pourge him self c. And therfore the Lord saith I knocke It shal be thy part not to dispise him that knocketh but to opē vnto him And he reciteth in dede two things to heare which both in the .8 .9 of Iohn is required of the children of God of the true shepe And to open that is to receiue the Lord or beleue to obey to frame them selues after the wil of God to do penaunce Notwithstanding we must here beware that we thinke not that man hath power of him self to receiue the Lord. The Lorde illumineth his elect and by him we can do al thinges without whō we can do nothing Other places must be cōferred with this as Iohn 15.2 Corinth 3. Philip. 2. They therfore that open do open by the grace of God They that open not being wrapped in their sinnes through their owne faulte open not and not through any faulte of God Let vs heare moreouer what the Lord promiseth to thē that open that is to say to suche as receiue Christ with true faith What we shal get by opening The Lord promiseth to them two thinges chiefly First I wil go into him saith he The scripture signifieth the Christ dwelleth euery wher through faith in the hartes of the faithful with a most strayte knot to be ioyned vnto them He that eateth my flesh and drinketh my bloud abideth in me and I in him These thinges are spoken of the Lord in the .vi. of Iohn And in the xiiii chapt he saith He that loueth me wyll kepe my worde And my father and I will come vnto hym and will make abode with him S. Paul saith that he liueth not nowe but that Christ liueth in hym The same affirmeth that Christ through faith dwelleth in the hartes of the faithfull And so the Lord entreth the hartes of them that let hym in Not the least part of felicitie consisteth in this coniunction For to be vnited with God is blessednes whiche beginneth here and is made perfit in an other lyfe And therfore in the second place the Lord saith And I will suppe with him and he with me Wherby he noteth not only againe a moste dere frendship familiaritie for the table is consecrate to amitie but rather the fruition of eternall glory For by the supper are signified the ioyes celestiall greatest and vnspeakeable which after their soules the Godly receiue immediatly after death But more fully in the ende of tymes when the bodies shal arise againe Therfore is it not applied to a diner but to a supper as it is also in the .14 of Luke Thē if we receiue Christ we shal haue him dwelling with vs cōtinually whilest we liue in this world And in the worlde to come we shall haue the full fruition of al the ioyes celestiall These thinges be certain and true For otherwyse in the life to come there shall be no riotouse bankettes suche as the Turkes do imagine The thron of God is prepared for the penitent He annexeth also an other generall promesse wherby he exhorteth and moueth to the study of godly religion to repentaūce For to him that ouercometh is promised the kingdome of heauen And he saith to him that ouercometh wherof I haue spoken in thother epistles not to him the fleeth or to a coward c.
but because they reste from their labours and be of most quiet and pure affectiōs sitting with the high iudge But what thing doe these They geue God no counsell what he should do or by what meane or waye he maye doe this or that but they allowe his iudgementes For they know all his workes to be iuste and holy The whiche shal immediatly follow What shal we do than shal it be mete for vs to inquire of the iudgementes of God or prescribe what he shoulde do or not do I thinke not you haue in this vniuersalitie of sainctes al patriarches al iudges and kinges al princes the whole people of God you haue emonges these king Salomon him selfe and the moste excellent and wittiest Princes of the world you haue the Apostles and men Apostolical Martirs and the wise men of the whole vniuersal worlde Wilte thou condemne their iudgementes following therfore theyr example busy not thy selfe to moue curiouse questions prayse the iuste iudgementes of God and know that the Lord is iust in al his wayes and holy in all his workes To whom be glory ¶ Here is described the procedynge of the holye spirite and operation the almightie knoweledge of God and howe the Throne of God is borne vp or susteyned of the foure beastes and what the beastes doe The .xxiiij. Sermon ANd oute of the Seate proceded lightenynges and thonderinges and voices and there were seuen lampes of fire burnynge before the seate whiche are the seuē spirites of God And before the seate there was a Sea of glasse like vnto Christal And in the middes of the seate and rounde aboute the seate were foure Beastes full of eyes before and behinde And the first beast was like a Lion the seconde beast like a calf and the thirde beaste had a face like a man and the fourth beaste was like a fliyng Egle. And the foure beastes had eche one of them sixe wynges and rounde about without and within they were full of eyes And they had no reste daye nother night saiyng holy holy holy is the lord God almightie whiche was and is and is to come The marke ende of the firste parte of this vision Our Lorde Iesus Christe as the faithefull pastour of his church wil vtter the destenies and wōderful calamities that wil come vpon the churche Therfore to the intent he might stoppe the mouthes of suche as mutiue and be inquisitiue of the iudgementes of God and might perswade al mē to haue patience in these stormes of euilles he setteth forth a treatise before wherein he sheweth that all thinges are done or permitted to be done of God by his most iuste prouidence and are gouerned or ordered by the Lambe with a iudgement most rightuouse and holy For who so beleueth and remembreth this in what chaūces so euer he happen he submitteth him self humbly and lowly and obediently to his God and crieth alwayes the Lorde is rightuouse in all his mayes and holy in al his workes And this is the moste true state of the first parte of this vision which is done in the 4. and 5. chapt And is more ouer most elegaunt moste pleasaunt and moste full of consolation Althinges are more liuely set forthe and perceyued in suche fitte and heauenly representations than they can be vnderstande in bare wordes A recapitulatiō or brief rehersall First is recited a Throne that in dede a celestial throne leeste in the workes in the prouidence and iudgementes of God we shoulde Imagine any thynge carnall or corrupte Secondly he that sitteth on the throne is represented vnto vs by two coulours Grene and red For God is an eternal essence geuyng to al their greues or beyng The same burneth in loue towardes man kinde and willeth wel vnto man but to the disobedient and rebelles he is a consumyng fire And the throne is inuironed with a raynbow grener than grasse comfortyng vs that we should not be dismayed at the sight of that Godly throne but should remembre alwaies that he whiche sitteth in the throne iudge gouernour of al is most true and kepeth his promesses to be that same leage frende of oures .xxiiii. Elders sitte rounde aboute the throne which already are signified what they be and as it were shadowed streight waye in the ende of the iiii chapt and in the fifte shal be declared what they doe or what they saye Doubtles all the Sainctes in heauen are lokers on of the iudgemētes and workes of God For the iudgementes of God be not sutch that they should flee the light and knoweledge of Sainctes Now followeth out of the Throne proceded lightninges c. In the throne is he that sitteth and the lambe that is the father and the sonne and frō them bothe procedeth the holy ghoste For by interpretatiō it followeth immediatly which are the seuen spirites of God For the lightenyngs the signes of the holy ghoste thonderings other thinges rehearsed signifie or be tokens of the holy spirite whiche els where is red also to be shadowed by fire water and winde and by firie tounges But no man wil thinke that the holy ghost whiche is one in substaunce and of the simple nature diuine should be plucked into seuen partes For I tolde you in the first chapt how the seuen spirites of God are put for the seuenthfolde most ful and most perfit spirite of God We haue in the beginning of this visiō the whole misterie of the blessed Trinitie so much as is nedeful for vs to know The holy Trinitie beleue professe There is one Seate in that one seate are conteined the sitter lambe spirite therfore there is one diuine essence nature and thereof is one power and maiestie one rule because ther is one throne briefly there is one god true eternal for euermore blessed As Moses also in the 6. of Deuter. and al the prophetes and Apostles haue euery where taught Howbeit in this only vndiuided substaunce is sene a most plaine distinction of persones For there is he that sitteth in the throne the lambe and from bothe procedeth the holy ghoste This misterie of the Trinitie we professe in the Crede This appereth openly in the incarnation of our lord whilest the aungell sayeth to the virgin the holy ghoste shal come vpon thee and the power of the hiest shal ouershadow thee And that which shal be borne of thee shal be called the sonne of God Likewise in the baptisme of Christ is hearde a voice from heauen vpon the Lord This is my wel beloued sonne The holy ghost also appereth in the likenes of a doue Wherupon the lord cōmaunded vs also to be baptized in the name of the father of the sonne of the holy ghost This professiō is certaine true and so set foorth by the most manifest scriptures liuely preaching of the apostles like as Tertullian declareth against the heretike Praxeas We ought rather beleue cleaue vnto
their fore partes I meane with theyr brestes and heades and winges to haue stande forth and so to haue compassed the Throne and as it were inuironed it rounde about For so mighte they seme to be in the middes of the same Throne and rounde about the same After What maner of beastes they were what maner of beastes the same were is described dilligently in numbre they were foure For in times past also the nombre was expressed of Ezechiel And the partes of the worlde are trimly signified by the fourth nombre comprehending the vniuersalitie of thinges And some here haue forged the foure Monarchies of the worlde c. And euery beaste had his face and his bodye sixe winges and the same ful of eyes within as also theyr bodies were ful of eyes The firste represented in shape and fashion a Lion the seconde a Calfe the third a Man the fourth a fliyng Egle. By these appere to be signified all creatures visible and inuisible reasonable and vnreasonable and that the moste excellent For after in the .v. chapter we shal heare that al creatures ioynctly together doe worship the Lambe and him that sitteth on the Throne And verely God vseth them all the Sunne the Moone the Starres the ayre the fire and briefly all liuinge thinges And suche creatures as he hath chosen to the intent to worke any thing by them he maketh the same to be of efficacitie instructing euery one after their state and condiciō that they should want no wisedom reason strength power patience labour quickenes nor swiftenes The face of man signifieth witte and wisedom as also the eyes signifie a foresighte watchefulnes subtilties and luckenes in doynge of thinges The Lions face betokeneth force and strength and stoutenes or magnanimitie As the sighte of an oxe or a calfe betokeneth induring of labour The Egle the sixe winges swiftnes As for an example God chose vnto him the Assirians or Babilonians whiche should distroye Niniue These therfore as it is in Nahum the lord prepared and furnisshed that they were swifter than Egles and the reste as you may reade in the 1. and .2 Chapt. of Nahum And so be al creatures ministers of the iudgemēts of God cōming out of his iudiciall Throne What the beastes do Than it is touched also what those beastes doe They goe aboute the Throne awaytynge alwayes for God his commaundement that they may applie the same cherefully spedely and stoutely Neither haue they any reste marke howe he saieth haue not shal haue or haue had but haue any rest that is to witte they be in cōtinewall doynges of God But heare may we not vnderstāde that they be greued with any painefulnes And also thei honour god with cōtinual praise Aretas it signifieth sayeth he no laboriouse thing And they haue no rest but a continuall Tenure aboute the singyng of godly prayses c. The songe of the beastes what we muste learne therof Finally here is set also the fourme of the himne and praise of al creatures In olde time Dauid songe also prayse ye him Sunne and Moone c. The same himne is set in the 6. of Esaye And what do all creatures commende in God whose seruice God vseth and whose force and operation they fele chiefly holines These thinges do chiefly concerne the some of the matter For they teache God to be holy vnspotted iuste good omnipotent doyng althinges eternal the beginning of thinges and preseruer For they saie holy lord God omnipotent whiche was c. Whiche wordes verely we did expounde in the first chapt Who woulde not gather therof the workes and iudgementes of him to be most holy iuste who therefore shall hereafter reproue the iudgementes and workes of the Lorde Iuste is the Lorde in al his wayes and holy in al his workes This Testimony of all creatures maketh vs willing ready chereful and carelesse that we should willyngly quiet our selues in the iudgementes of God and murmure at him in nothing whīe he should do this or that But wholy submitte our selues vnto God beleuing all his workes to be good and to be done for the profit of the godly and for the most iuste punishment of the wicked Holy is God the father holy is God the sonne and holy is God the holy ghoste holy is one God in Trinitie blessed for euermore Holy are al his workes and his wayes vndefiled And we reade more rightly three times holy than niene times after the example of the complutensian boke For the fourmer lection the prophet Esaye approueth To God almightie be prayse and glory ¶ Here is declared what the Elders did about the Throne and how they sange vnto God a song of prayse The .xxv. Sermon ANd whan these beastes gaue glory and honour and thankes to him that sate on the seate which liueth for euer euer The .xxiiii. Elders fel downe before him that sat on the Throne and worshipped him that liueth for euer and cast their Crownes befor the Throne saiyng thou arte worthie lorde to receyue glory and honour and power For thou haste created all thinges and for thy willes sake they are and were created This most godly vision wel and rightly vnderstande The fruits of this vision and reposed in faithful memory instructeth vs rightly in iudgeyng rightly the workes of God that we should feare God be patient and submitte our selues wholy to God and geue all glory vnto him For this is the very fruicte that cometh vnto vs and the ende of all thinges that here are spoken And by the waye he inferreth in repetyng what the beastes did and declareth also what the .xxiiii. elders did Thexāple of the Elders Herby we are manifestly taught what we also owe vnto God and what we shall iudge of his workes and howe we should behaue our selues towardes him herin Those beastes that is to say the whole nūbre of creatures whose ministerie God vseth in the gouernement of things ascribe three thinges vnto God sitting that is to saye ruling and gouerning al thinges to God I say liuing for euer that is to saye eternall liuinge and geuynge or inspiringe life into all thinges Firste in dede glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is a maiestie or greate estimation a reputation worshyp Glory to god dewe or good opinion when we thinke well of God protesting that there is nothing better than he greater more worthye more iuste more holy more excellent This glory are we alwaies commaunded to geue him to esteme nothing in this world derer and more preciouse than God Secondly they geue to him honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honour dewe to God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greke signifieth honour and price and the dewe and bounden duety that we owe to any We owe vnto God reuerence and submission as to the supreme good and the only and trewe lord of al. S. Paul in the 13. to the Romanes speakinge of obedience dewe to the magistrate to
whome ye owe feare sayeth he geue feare And to whom you owe honour geue honour In the third place followeth benediction whiche he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is thankesgeuing and praise For we be commaunded to prayse all the workes of the Lord and to geue thankes for the same Iob is saied to haue blessed or thanked God for the most greuouse affliction that he sent him For he sayed like as it pleased the Lord so hath it bē done the name of the lord be blessed Whilest the beastes do attribute al these things to him that sitteth on the throne by their exāple they teache vs what we should do verely to geue al these singular things vnto god Which if we do al murmuring shall cease disputations cōmenced of searchinge examining the workes of God through out curiositie With the laude and praise of the beastes is ioyned the hymne or songe of the .xxiiii. The songe of the .xxiiii. Elders Elders This is the churche triumphaunt the cōpany of al Sainctes Patrtarches Prophetes Apostles Martirs c. as I declared to you before Mortall men haue not here an example of some one saincte or wise man but of all holy godly wise and worthy menne They haue put of their fleshe and wante affections and errours They be therfore of vncorrupte iudgementes so that there can be no more clere or pure examples ministred to vs. Three or foure thinges are taught vs concernyng these Elders whiche they did or perfourmed not to euery body but to him that sitteth on the throne and liueth for euer euer For so be the titles of God repeted wherof is spokē before We tolde you also that the seates of the Elders were sette rounde about the Throne in whiche they sate clothed with white rayment crowned with crownes of Golde liuynge with him that liueth for euer They first arise out of their seates or chaires The senanatours fall downe before god and fal down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falle vpon their knees or on their face before god And in falling or kneling down they shewe a submission or lowlines of mynde that we might learne with great humilitie and reuerence to submitte our soules and bodies to our God submitting I say our selues and all our thinges to his good wyll and pleasure But if the blessed soules now purified and already hauing the fruition of the sight of God fall down before the Lorde What should not a wretched man do miserable mortall and a synner Let hym be ashamed of rebellion and slouthfulnes whiche seeth so great submission in the moste noble and Godly soules of heauenly dwellers Than the sainctes worship The saīcts worship and worship in dede none other but him that sitteth on the seate and liueth for euer the father the sonne and the holy ghost God thre and one euerlasting almighty Therfore let vs also worship this God followyng the example of all sainctes To worship adoration We worship God with externall adoration if we vncouer our heades knele bowe before him In spirite and truth and with inwarde worshypping if we depend wholy of him consecrate vs whole vnto hym and wholy loke vpon him as one the only soul incomprehensible moste wyse beste and greatest moste rightuous and moste mercifull And they that thus fall down before the throne of God and so worship him they do not contende with God about his workes they do not expostulate with God vnpatiently why he doth this and permitteth that Vnto all these thinges is added The saicts cast of their crownes that they plucke of the crownes of their heades cast them away before the throne at the fete of hym that sitteth in the throne This is not only a notable modestie but also an humble humilitie wantinge an example Primasius an expositour of the Apocalypse assigning verely vnto God sayth he whatsoeuer vertue and whatsoeuer dignitie they haue For to hym is attributed rightly whatsoeuer is wonne or gotten Of whome he that ouercometh is ayded Thus saith he They testifie and signifie also that they would not take vpon them any Godly power that they would not reigne they would not as the counsellours of God geue counsell to God or prescribe vnto him the least thing in the worlde But to submitte vnto God all power all rule and the whole gouernment them selues and all others to be gouerned For they haue experience and see no man in the worlde vniuersall in heauen or in earth to be wyser mightier greater that none doeth more faithfully more dilligently more safely and better gouerne all thinges Let vs reste therfore O brethren to the iudgement of sainctes and let vs consent herein with them in all thinges Yea with expresse wordes they testifie why they threwe away their crownes Not that being vnthankefull to God they esteme not highly his giftes But for that they playnly acknowledge al glory to be dew to him alone Therfore they accorde very well with the beastes and all the creatures of God and saiyng an Himne to the high Prince they confesse him to be worthy to receiue glory c. And he said to receiue not that he had it not before But for that it shuld seme a most vnworthy thing if either they or any other creature woulde chalenge vnto them those thinges which apperteine to God alone To receiue glory These thinges apperteine to no creature c. And they commende God highly whom they call their Lorde God Some copies adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which art holy For thei do agree in all things with the beastes which cried also holy holy holy Lord God omnipotent To the same gaue they also glory honour wherof before So also the elders ascribe to him nowe the selfsame thinges And especially they attribute to God power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and take it from thē selues Why than doe the Papistes attribute power and operation to the sainctes in heauen Which neuerthelesse here plainly them selues attribute this to God alone Sainctes geue power to God take it not to them selues S. Ihō Peter liuing toke it not in good part that the people semed to attribute to them somwhat of godly power For when they had restored one that halted before the tēple the people were in admiratiō therof they said ye men of Israel what maruel you at this or why loke ye vpon vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as though through our owne power or holines we haue brought to passe that this man should walke The God of our fathers hath done this c. But how much lesse shall we now thinke that being deliuered from al corruption they would require any godly power to be geuen or diuine honour attributed c. They adde also or render a reason why they submit both them selues al theirs vnto God attribute to the same glory honor power For thou say thei hast created al things God that creatour
includeth captiuitie We were prisoners and seruauntes of sinne of death and very bondeslaues of the deuil and hel And the sonne of God came and toke flesh and shed his bloud for so also is the maner of redemyng vs expressed of the elders and he hath wasshed vs from our sinnes and beyng purified he hath raunsomed vs from the power of death hel sinne and Sathan that nowe we be of God Therfore they saye expressely thou hast redemed vs to God We be therfore of God the deuil hath no more power ouer vs we are the freemen of Christ deliuered through his bloud 1. Peter 1. Hebrewes 9. And for asmuch as we be nowe of God to witte iustified frely by his grace through the bloud of Christ as the apostle sayeth also in the 3. chapt to the Romanes we ought to serue God verely in the newnes of spirite not the flesh and the deuill in the oldenes of the letter and of our fleshe Whiche the same Apostle discourseth more at large in the 6. to the Romanes Whome also he hath redemed they declare by the waye Who are redemed men verely of euery tribe c. In the which rehersal he doeth Imitate Daniel in the 7. chap. and signifieth an vniuersalitie For the lord hath died for al but that al are not made pertakers of this redemptiō it is through their owne faulte For the lord excludeth no man but him only whiche through his owne incredulitie and misbelefe excludeth him selfe Of redēption followeth an other effect of Christes death Righteousnes foloweth iustification and redemptiō for that it maketh men iustified to God kinges and priestes For they that be iustified worke rightuousnes I haue expounded this place concerning the priesthood and kingdom of Christians in the firste chapter where you maye haue it The Sainctes adde moreouer that they shal reygne vpon earth to wit through the vertue of Christ not corporally How sainctes raigne vpon earth as the Millenaries do imagine and the Turkes followyng the same imaginyng corporal thinges in this worlde and ioyes in Paradise terrestriall For the whole scripture promiseth better thinges Neither must the godly be so geuen to corporal thinges that they should hope for nothing aboue corporal matters The Sainctes speake here of the last iudgement wherin it shal appere to the whole world and to al that dwel vpon the earth that the Sainctes which some time semed to the world to haue ben wicked vngodly peacebreakers heretickes and parricides and for the same cause haue ben slaine be iust holy kinges and priestes of God So I saie they shal reigne vpō earth The which thing is declared more at large in the .iii. and .v. chapt of the boke of wisedome Let the Sainctes I saie consider these thinges when they be oppressed of the wicked for the veritie and rightuousnes through the permissiō of Christ gouernour of al in this world let them neuerthelesse glorifie the Lord God and praise him without ceasyng To him be glory for euer ¶ Here is described the commendation and Hymne sayed vnto Christ of the Aungels and al creatures c. The .xxix. Sermon ANd I behelde hearde the voyce of many Aungelles aboute the Throne about the beastes and the elders I hearde thousande thousandes saiyng with a lowde voice worthie is the lambe that was killed to receiue power and riches and wisedome and strength and honour and glory and blessing And all creatures which are in heauen and on the earth and vnder the earth and in the Sea and all that are in them hearde I saiyng blessing honour glory and power be vnto him that sitteth vpon the seate and to the lambe for euer more And the .iiii. beastes sayed Amen And the .xxiiii. Elders fell vpon their faces and worshipped him that liueth for euer more In the fourth place nowe come the Aungels of God also to the Elders and to the beastes The Aungels also prayse Christ I meane to the most excellent creatures of God and together with them prayse with an hymne God and the lambe doubtlesse for an example to vs that as I ofttimes saie and repete we might vnderstand what thing becometh vs also Of Aungels Dauid in .c.iiii. Psalm speaking emōgs other thinges which maketh sayeth he his Aungels spirites Of Aungels and his ministers a flame of fire He testifieth therefore that the Aungels were made or created of God By their substaunce he calleth them spirites by a parable a flame of fire which is pure bryght moste swifte pearsyng and burnyng Therfore after their sorte and meane the Aungelicall spirites be altogether suche whome by their office he calleth ministers Reade 24. sermon folowyng to witte of God and manne For S. Paull also to the Hebr. brynging this same place of Dauid be they not al sayeth he ministring spirites whiche are sent forth into ministerie for them which be heyres of Saluation verely vnderstandyng men These thinges teach vs to iudge rightly of Aungels and that no man should worshippe ministers or any be they neuer so excellent creatures for theyr godly giftes Nother in dede can the Aungels or Sainctes abide them selues to be worshipped Here doubtles they attribute all glory to God and to the Lambe to God three and one that all we should doe the like Here is also declared the place wherin the Aungelles were about the Throne about the beastes and about the Elders Therefore they garded al these places rounde about as it were a garde Daniel in times paste sawe thinges not muche vnlike these in the .7 chapt Certenly they stande like ministers and seruitours ready to do seruice Aungels are sayed also to be about the godly vpon earth to attende vpon the saluation and ministerie of men In the .34 Psalm Dauid singeth he beyng afflicted called vpon the lorde and the Lorde hearde him and from all his troubles he deliuered him The Aungel of the lord pitcheth his tentes about them which feare him the lord he deliuereth thē And not much vnlike things you maye reade in the .91 Psalm And thou shalt here note that those that be afflicted do cal vpō the lord and not the Aungels And that the lord doeth heare and deliuer and for the workyng therof vseth the ministerie of Aungels as his ministers And like as no man that is wel in his witte doeth reuerence cal vpon and worshippe the sonne for that God by the same geueth great benefites to men So no mā honoureth calleth vpon and worshippeth Aungels for that God vseth their ministerie in deliueryng of men The nūbre of Angels Now also he putteth the nōbre of Aungels but a certaine for an vncertayne thousande thousandes for innumerable He alludeth in the meane time to that saying of Daniel in the 7. chapt Thousande Thousandes serued hym and ten hondreth thousande assisted him Of a greate and innumerable armie we are woonte to esteme the power of kinges What than shall we thinke of the power of our God
for vs. It behoueth vs therefore to gather certen sure saiynges wherwith to comfort our selues as with the moste certayne sentences of God pronounced First that God is trewe and iuste and therfore not to neglecte his but to tender with fatherly care And if he caste vs into any daunger or difficultie the same verely shall tourne the godly to great profit Yf he shal take vs awaye by tourmentes that he deliuereth vs frō euilles from miseries and corruption of this world and rendereth for the same euerlastingnes Secondly it is certen sins that God is iuste and trewe that he will requite the wicked after theyr desertes Agayne if he make menne fortunate in this worlde that the same in dede apperteyneth to their destruction Where he is slowe to punish that is done through Gods long suffering but that God recompenseth this slownes with the weightines of the punisshement in case they be incurable Where as these thinges vndoubtedly are moste certayne what remayneth there but that we shoulde committe our selues and al ours to the Lord our God He knoweth the time and meane wherby to auenge his and to plague his enemies To him be glory for euermore Amen ¶ The sixte seale is opened and the corruptyng of the sincere doctrine is exhibited The .xxxiij. Sermon ANd I sawe when he had opened the sixte seale and beholde there was a greate earth quake And the Sunne was as blacke as a sacke cloth made of heere and the Moone waxed euen as bloud and the starres of Heauen fel vnto the earth euen as a figge tree casteth from her her figges when she is shaken of a mightie winde and Heauen vanished awaye as a scroll when it is rolled together The sixte seale opened of the lambe Corruptīg of the sound doctryne in the church openeth vnto vs generally and setteth forth to be sene of the eyes of all men the corruption of the doctrine in the church with this mourning terrible effecte of the same Nother is there any other thing sayed here in the sixt seale as also in the fiue fourmer seales than that which was prophecied before of the same our lord Iesus Christ in the .24 of Matth. that the Gospell should be preached through out the world and how there should come warres famines pestilences persecutions most greuouse and false prophetes whiche should disceaue men whom also they should drowne in moste greuouse sorrowes Neuerthelesse these thinges must religiousely be expounded For it is not to be thought Chryste is not author of the corrupt doctrine for that the lambe openeth the sixte seale and the Sonne by and by waxeth blacke that Christ is authour of the corrupte euill doctrine For Christ it is that soweth in the fielde good sede the hostile man soweth darnell As the Lord him self expoundeth it Matth. the .13 For Christe teacheth sownde doctrine by the Apostles and sincere preachers which whē it semeth vile to the world and can not please of his iuste iudgement he leaueth the contemners to their affections and as the Apostle S. Paull sayeth 2. Thess 2. he sendeth vpon them the efficacitie of illusion that they may beleue lies and so maye be iudged all whiche had rather beleue a lie than the veritie And the seducing through corrupte doctrine is a more hurteful euill than are the blouddy persecutions Yea and the seducers and false prophetes haue done more hurte to the churche than haue cruell tirauntes Finally men are more greuousely punished what time they are relinquisshed to be seduced of disceauers than when they are obiected to be torne in pecs of their murtherers Therfore is it a most greuouse plague of god and vtterly to be abhorred for the simple veritie dispised to be deliuered to liyng disceauers which after the demerites maye with reuerence be it spoken al to be shite and be pisse thee For where the gospell is purely preached vnto many these men saye I vnderstand not what these men teache vs out of the Gospell but this I can see that the olde haue all to be rayde vs and these newe bothe to be pisse and beshite vs. Therefore shalt thou haue teachers which shal perfourme to thee in dede the same that thou talkest Would God we waunted examples and did not see certen nations which haue here tofore had the free pure preaching of the gospel and now spoiled of al veritie to sigh vnder the pleasure and boldenes of most wicked disceauers whiche treade Gods worde vnder fote and condemne it for heresie and stoppe the mouthes of the wretched people ful of mans dunge This is the punishment of the veritie dispised The deprauatiō of the doctrine in the church And this place maye not be expounded of one certen age sins as yet things are rehearsed in general but of that whole time which reacheth from the age of the Apostles vnto the laste iudgement It conteineth therfore the corrupte doctrine of Valentine Marcion Manichaeus Arius Macedonius Nestorius Eutyches Donatus Pelagius Priscillians and finally of all Heretikes and the mingle mangle of Mahomet composed of the same and chiefly the sophistrie and moste corrupt doctrine of Antichrist and of his ministers But what time the lambe opened the sixte seale there was not hearde now as before the voyce of the Beastes Elders or Martirs but a terrible earthquake An earthquake An Earthquake in the Scriptures doeth signifie a wonderfull commotion of all thinges troubles tumultes and greate alterations And verely greater darkenes arriseth of nothing els than by alteryng of Godly religion and receyuyng of wicked doctrine For so arrise sectes seditions warres You maye see many examples hereof in the story of the auncient people whiche are redde to haue ben greuously shaken so ofte as they haue chaunged theyr religion and kynde of doctrine By this Earthequake therefore is signified that exceadynge great trouble shal arrise herof for that a new and a straunge kinde of doctrine should be brought into the world of men amisse incensed Authours of tumults troubles Here haue you that you maye aunswere vnto them whiche impute to the Gospell and to the Preachers thereof what so euer troubles seditions and commotions be at this daye in the worlde Helias hath ones made aunswere for vs whiche maye serue for all times the place is in the thirde boke of Kinges .18 Chapter I haue not troubled Israell but thou and thy fathers house whiche haste forsaken God c. Hereunto apperteyneth also the story of Ieremie in the .44 Chapter Where al the euilles that than vexed the wicked are imputed to the sinsere doctrine and to the Prophet Ieremie without cause Learne here morouer what to aunswer them whiche saye it is like that God hath permitted his Church so many yeres to lie and rotte in errours c. And the corrupte doctrine is described by partes euen from the toppe to the toe The sunne waxeth darke and the effecte also of the corrupte doctrine is annexed
vnderstand that is to saye al that same time that is rekened frō the fatall yeres .666 wherof is mentioned in the .13 chapt of thapocalipse vntil the last iudgemēt And whie I do expounde a certen time by an vncerten these be the causes First for asmuch as the same nombre of monethes is put here in the .13 chapt And is ascribed to the olde Romane Empire verely that in their tribulations the Sainctes might vnderstand comfort themselues that there is an ende appoincted to their tirāny which is knowen of God and that the Sainctes should no more be sorrowful than if they should be cōstreyned to abide their tiranny a fewe monethes only Otherwise if ye should accompte from the firste yere of Iulius Cesar and bring the course of time vntil that yere wherin Odacer at Rome al emperours of the weste beyng takē awaye was acknowledged for King you shal not finde only three yeres and an half but about fiue hondreth and .xvii. yeres Yf you shal bring the accompte from Iulius to the empire taken awaye and geuen to the pope you shal finde about .767 yeres The later cause for that Daniel the Lorde Christe and the Apostle S. Paule agreablely do saye that the persecution of Antichrist should last vnto the iudgemēt But who shal rekē vnto vs the yeres and dayes of the last iudgement And therefore must the nōbre certayne be expounded by the vncerten and must thinke that al thinges are nombred prefixed in the counsel of god which neuer neglecteth his faithfull To him be glory for euermore Amen ¶ Of the two prophetes fightyng manfully agaynst Antichrist and of their power The .xlvij. Sermon ANd I will geue power to my two witnesses thei shal prophecie a M. cc. and .lx. daies cloted in sacke cloth These are two oliue trees two cādelstickes stādyng before the God of the Earth And if any man wil hurt them fire shal come forth of their mouth deuour their enemies And if any man will hurt thē this wise must he be killed these haue power to shut heauē that it raigne not in the dayes of their propheciyng and haue power ouer waters to tourne them to bloud and to smite the earth with al maner plagues as oftē as they will These thinges apperteyne also to the consolation of the faithful Prophetes are promised For the lord promiseth that he wil sende prophetes that is preachers whiche shall mayneteyne and defende the veritie of the Gospel and glory of Christ assayle Antichrist and distroye his kingdome and auaunce the saluation of the faythfull In the fourmer chapt 8. and .9 was described the fight of Antichrist and heretikes agaynst God his Christ and against his church now at fewe wordes is set agaynst the same the cōtrary fight the army of Christ is munstred Two prophetes And he bringeth forth two Prophetes that is preachers not for that there shal be two only but for that he wil so signifie that the power of Christ in the worlde should be and seme to worldly men small as I shal tel you anone in the meane time he vnderstandeth al faithful preachers and pastours of al times whiche offer themselues to resiste Antichrist and heretikes There be that expounde these thinges of Enoch and Helie which shal come corporally before the iudgemēt Howbeit S. Hierome in the epistle to Marcella doeth referre that opinion to Iewish fables signifiyng that these thinges must de spiritually expounded of those prophetes as are also the most things of this boke And in maner al expositours with great concorde doe interprete all these thinges of these Prophetes spiritually and not corporally after the lettre I suppose that for two causes there be two Prophetes only here rehersed First for that he would allude to the olde Historie or prophecie of Zacharie which is in the .4 chapt It was thought than also to the people of Israel retourned from Babylon that the reparyng of the Tēple was vnpossible for that they had many and mightie aduersaries and they were weake and fewe and their gouernours Zorobabel and Iehosua contemned but through the mightie hande of God and his faithful ayde it came to passe that the power of their aduersaries vanisshed awaye as vayne and they indespite of hell gates buylded vp their Temple right so the Lorde sayeth it shal be in that later age that the ministers most contēptuous and very fewe in nombre shal buylde vp Christ his temple and repare it shake the most mighty power of Antichrist Herunto I suppose belongeth that saiyng of Daniel and when they shal fal they were holpen with smal ayde c. Secondely for this cause chiefly he accompteth only two witnesses for that it is red written in the Lawe in the mouth of two or three witnesses euery worde shal stande It is iudged therfore a full testimony whiche shall be confirmed with the agreable declaration of two Where therfore the lord sayeth that he wil geue two Prophetes it is asmuch to saye as that he wil geue so many ministers as shal suffice which shal both builde vp his church and also plucke downe and rēt a sonder the kingdome of Antichrist There be of the expositours which thinke that by two witnesses are vnderstande two testamētes Howbeit we see that the Lord speaketh here of witnesses not of the thing testified or to be witnessed which neuerthelesse we separate not from the witnesses The Apostles and Apostolicall men are called witnesses euery where in the Gospel and in the .1 Who be witnesses chapt of the Actes of Apostles Witnesses are ordeyned in iudgement that they should faithfully vtter that whiche they haue sene or hearde that they should forge nothing of themselues to the things that should be testified should nother adde or put any thing nor take awaye any thing So likewise are placed of God in the church of God the witnesses of God that is to saye ministers and of them is required that they Imagine nothing of their owne braine nother put to nor take away any thing from Gods worde but simply declare to the church of God the thinges they haue sene in the story of the Gospell and hearde of the prophetes and Apostles Therfore are thei false witnesses nother worthie to be called the witnesses of God and of Christ which bryng not the Gospell They be rather the Popes witnesses whose decrees decretalles they bring forth and beare witnes of them to the folish people Therefore shal those two prophetes be witnesses of Christ and shal bryng witnes for Christ out of the most trewe Scriptures And the beginnyng of them is here referred to God and to his Christ as the original of Antichrist is reduced to the deuil him self The original of prophetes I wil geue sayeth the lord to my two witnesses and they shal prophecie Christ sendeth preachers geueth to them also that they can preach The which is a wonderful comforte For like as
as they haue liued which liue no more But with the Grekes it is otherwise at the leeste wise in these wordes To our iudge most iuste most mightie and most rightuouse be prayse and glory for euer and euer Amen ¶ The thankes geuyng of the Elders is expounded the Temple is opened in heauen the arcke appereth and there were made lightenynges c. The .li. Sermon ANd the heythen were angrie and thy wrath is come and the time of the dead that they shoulde be iudged that thou shouldest geue rewarde vnto thy seruauntes the Prophetes and Sainctes and to them that feare thy name smal and great and shouldest distroye them which distroye the Earth And the Temple of God was opened in Heauen and there was sene in his tēple the Arche of his Testament there followed lightnings and voices and thonderinges earthquake and a great hayle I shewed you Of the last iudgemēt howe the Elders did so geue thankes vnto God for their saluation that withall they extolled Gods rightuousenes and excellēt veritie which he sheweth in his iudgement most rightuouse wherein he rewardeth the godly with iust rewardes and plageth the wicked with deserued punnishmentes And vnder this figure of speache they teach vs that both the iudgemēt shall assuredly come and that the same in al thinges shal be most holy and iuste Would God they would dilligently consider these thinges with thēselues which iudge them to talke of tryfles that make mention of that horryble and most dreadfull day of iudgement For we loke for thinges more terrible than any toung beit neuer so eloquent is able to expresse The tyme of wrath is come He rehearseth the wrath or tyranny of infidelles againste the faythfull cruelly and continually executed and so verely that God semed to many to be a blocke and nother coulde nor wolde be angrie But the iudgement ones made the elders extoll Gods veritie and say the wrath is come Doubtles the holy Prophetes of God haue alwayes threatned punishmentes testifieng that God is angrie both with the sinners and with sinnes but where the wrath of god appeared not immediately the Prophets appeared to feare men with vayne terrours and as it were make them affrayde of their shadowes but now say the elders the veritie hath appeared and the wrath of God is come And the wrath of God sheweth it selfe in the iuste vengeaunce of God The tyme of the dead is come Moreouer they extoll in that also the veritie and iustice of God for that the tyme of the dead is commen that they be iudged Hitherto whylest the worlde florished they semed to tel fables and grandames tales which spake of the resurrection of the dead and the lyfe to come For the resurrection of the dead was contemned of Philosophers and men of this worlde But the elders reioyce also that the same tyme is come and that the dead are reuiued that is that the bodies of the dead are rysen agayne and cummen to iudgement Whereof the Apostle speakynge we muste all sayth he appeare openly before the iudgement seate of God that euery one may receiue such things as are done by the body according as it hath done whether it be good or euyll .2 Corrinthi the .5 chapter God in the iudgement wel requyre the hyre Furthermore they moste highly commend Gods iustice and veritie when also they declare exactely howe God by his iust iudgement rendresh to euery one that is his He declareth therfore what he rewardeth whome he rewardeth First he payeth wages or hyre For rewarde is promysed of God vnto good workes For in the .13 of Ieremy the Lorde saith refrayne thy voice from weping for there is a reward for thy worke And the Lorde sayth also in the gospel be glad reioice for your reward is great in heauē And agayne the sonne of manne shal come in the glory of his father with his Angelles and than shall he render to euery one after his doinges So the Apostle sayed that euery one muste ryse in his owne body that euery one may receiue such thinges as are done by the body whether it be good or euill Whylest this world florisheth and the wicked reioice in their voluptuousnes and the godly are afflicted and afflicte themselues with continuall mortifieng the flessh iudgeth that these lose both labour and cost but the other to be very happie Which thing is also declared in the third fourth chapt of Malachie But at the laste iudgement it shall finally appeare that the godly haue not laboured in vaine nother that the wicked haue contemned God vnpunished and dispysed godlines For God rewardeth euery one after the qualitie of his worke the which he calleth wages Neuerthelesse the godly abuse not in the meane time this sayeng acknowledgeing it to be of fre mercie that they haue beleued and wroughte with good fayth that good worke of theirs therfore to be accepted of God because they be in Christ Whereof I haue written in the .3 boke the .10 chapt Of the grace of God iustifieng shewing that of reward desert cannot be proued Secondly thei declare to whome he geueth reward To whome rewarde is geuen I say to two sortes of men to good I mean euil Againe he raccompteth many kyndes of good men First he calleth these the seruaūts of god as thei that be subiecte to the empyre of god alone and obey him in al things By and by he nameth thē prophets techers of churches Of whose state mo things ar spoken in the .11 chap. These some to be more vnfortunate than any others in this world and ar accompted of many as great offēders which being taken out of that way all clearenes shuld seme to come againe Therfore be thei iustlie raccompted in the rigister of them which receiue a reward of the lord to wit in recōpence of their trauell Now into this accompte come also the saints that is to sai al godly which being sanctified through fayth with the spirit bloud of god haue lyued an holy life keping thēselues from al worldly pollutiō Moreouer in the godly reward nōbre of holy saincts are reckened such as fear the name of the lord that is thei that be very holy and religiouse in dede Finally leeste any man should thinke any of the faithfull excluded he addeth to small and greate that is to saye vnto men of al ages state and sexe c. The lorde distroyeth thē whiche distroyed the Earth After he cometh to the euill and addeth and shouldest distroy them that distroyed the earth These thinges seme borrowed of the prophetes with whom is much mention of the distroyers of the earth whom the lord should distroye at the length And vnder the name of distroyers S. Iohn vnderstandeth first Tirauntes Kinges and Princes that be persecutours of the church Also menne of warre and souldiours whiche by vniuste warres distroye all thinges with sworde and fire Secondely he vnderstandeth vniuste
iudges moreouer oppressours of the poore which afflicte widowes and the fatherles more ouer whiche in vsurie thefte disceiptefulnes extorsion and euill meanes are hurteful to all men and by their vnsatiable couetousenes brede a darth of al thinges Finally which by whoredome and aduoutrie defile breake holy matrimony Laste heretikes distroye the earth suche as infecte men with corrupte doctrine that dwell vpon the Earth into the which numbre come also seditiouse persons and traitours and other wicked men Perdition is not to abolish These shall the Lord distroye with euerlastyng perdition wherby they cease not to be that perish but become muche more miserable whilest they are vexed with tourmeÌ„tes that neuer shall haue ende Vnthriftes and prodigall persons are sayed to be loste yet in perisshyng thus they cease not to be but procede dayly to be more miserable which is perdition it selfe God openeth Heauen to his that they loke vp to him Furthermore S. Iohn doubteth this doctrine of the reâ—arde of the godly that whiche before he treated vnder the fourme of a thankeful prayse and a ioyouse triumphyng he propoundeth now consequeÌ„tly the same as it were to be sene with the eyes by a vision celestiall And gallauntly he endeth this vision with the opening of the Temple which he began with the opening of Heauen For the louing lorde openeth to his seruauntes heauen it selfe to be sene of the eyes of our minde to the ende we should no where doubte of the glory prepared for vs in Heauen nother should saie who hath sene those celestiall thinges that are promised vs For like as the blessed fathers the Prophetes and Apostles haue had very many visions of this sorte effectuall trewe and godly So maye euery one of vs with the eyes of our minde through trewe fayth loke into Heauen it selfe I knowe well that the worldely men passe nothing vpon such visions as of whom the Lord in the Gospell hath sayed the world can not receiue the spirite of trueth for that he seeth him not nother knoweth him Let not vs care for their contempt Let vs see therfore The temple of god open in heauen what is prepared for the seruauntes of God in an other worlde Firste S. Iohn sawe heauen open now in heauen it self he seeth also the very temple of god open to witte to all the godly By the Temple of God he vnderstandeth the secretes of God the inwarde priuie partes of Heauen whereinto he will receyue to the fruition of him selfe al beleuers But in that diuine temple of heaueÌ„ was sene the Arche of his Testamente Arcke in the Temple For God made a conuenaunte or leage with the faythful that he would be theyr God their fulnes and a most pleÌ„tiful Sea of al goodnes a most aboundaunt and moste sufficient plentie of all thinges The confirmation testimony and declaration wherof is the Arke of coÌ„uenaunte the very sonne of God in whome dwelleth all fulnes of deitie and in whom we be made perfit For he is the Arke in whom are layde vp al celestial treasours ful of grace and veritie This Arke of good thinges and of eternal felicitie appereth in heaueÌ„ For the sonne of God is in the throne of God The liberall and bountiful father celestial wil powre out this Arke vpon his children graunting to them through Christ his only sonne all heauenly giftes that we mighte be partakers of al Christes benefites euen to the deitie wherin he excelleth his bretherne Hereby it appereth howe Moses prepared the Arke after the example of the same whiche he sawe in Heauen and the figure whereof was the Arke of the conuenaunt c. Otherwise we shal heare in the .21 chapt of this boke that there is no temple in heauen c. These moste beautiful thinges to be sene and moste pleasaunt to be hearde the sonne of God hath set forth to be sene and hearde of vs. Consequently he addeth that punnishementes are prepared for the wicked and expouÌ„deth the same also diuersely and propouÌ„deth the same to be sene Hitherto were made in the worlde lighteninges And lightninges were made voices and thonderinges c. The holy ghost shining to the world and drawing through the doctrine of the veritie mouing and fearing but the madde worlde would not vnderstande no nor so muche as heare the maner and waye of saluatioÌ„ therfore the diuine iustice requireth that they should be talked with all in an other langage and therefore by the iuste iudgemente of God are made now lightenings c. And by this heape of wordes he signifieth the horrible punnishement that God will take of the wicked And he appereth to haue alluded to the burnyng of Sodome also to the wordes of the godly Prophet it shall raygne vpon sinners snares of fyre brimestone and spirite of tempeste in the .11 Psalm Therefore is this vision concluded as the story of S. Matthewes Gospell and these shall goe into euerlastyng punnishement and the iuste into life euerlastyng We haue in these eight laste chapters the thirde parte of this boke and an notable abridgement of the Ecclesiasticall storie froÌ„ the time of S. Iohn vnto the worldes ende wherwith we are instructed in the trewe fayth and are admonisshed of all perilles and traysons whereby the trewe fayth is assailed to the intent that beyng watcheful we maye beware of all corruption and craftie seducing and may be made safe To God be praise and glory ¶ The description of the churche and of the red Dragon fighting agaynst the Church The .lij. Sermon ANd there appered a great tokeÌ„ in Heauen a woman clothed with the sunne and the Moone vnder her fete vpoÌ„ her head a crowne of .xii. starres And she was with childe and cried trauailing in birth payned ready to be deliuered And there appered an other token in heaueÌ„ and beholde a great red Dragon hauing seueÌ„ heades .x. hornes and seuen crownes vpon his heades and his tayle drewe the thirde parte of starres of heauen cast them to the Earth And the dragon stode before the woman which was ready to be deliuered for to deuoure her childe as sone as it were borne And she brought forth a maÌ„childe which should rule all nations with a rodde of yron hyr sonne was taken vp vnto God and to his seate And the woman fled into wildernes where she had a place prepared of God that they shoulde fede her there a thousande two hondreth and .lx. dayes The fourth parte of this boke exhibiteth to vs the thirde vision which others that diuide the seconde into two The order dispositioÌ„ of thinges of this boke make the fourth The lord hath often times and much made mention in the seconde vision of the persecution and fight of the faythfull with Antichrist and wicked enemies of God especially in the .6.9 and .11 chapters He procedeth therefore nowe in the thirde vision and that aboundantly to discourse of the same conflicte and
plagues The .lxviij. Sermon ANd after that I loked beholde the Temple of the Tabernacle of testimony was open in Heauen and the seuen Angelles came out of the Temple whiche had the seuen plagues clothed on pure and bright linnen and hauynge their brestes gyrded with golden girdels And one of the foure beastes gaue vnto the seuen Aungelles seuen golden vialles ful of the wrath of God which liueth for euermore And the teÌ„ple was ful of smoke for the glory of God and for his power and no man was able to enter into the Temple till the seuen plagues of the seuen Angelles were fulfilled The fruictes of the treatise of Gods iudgementes He retourneth now to the description of the iudgementes of God from the which he had made a little digressioÌ„ This treatise hath much fruicte For the iudgementes of God be the punnishmentes or paynes of the wicked the testimonies of Gods rightuousenes and veritie Againe the godly are herwith confirmed in their hope For they see that one Iote doeth not fall from the wordes and threateninges of God although he be of longe suffering winketh at them long and euen semeth to fauour and to spare the vngodly The godly therefore perceyue that their hope is not vayne They learne also to feare God and to praye continually leeste beyng dronken with the pleasures and felicities of this world they reuolte froÌ„ God to vngodlines Finally the wicked are feared with paynes are prouoked to repetaunce which whilest they refuse they fele vndoubtedly plagues as Pharao felte The description of the seuen Aungelles But before the Angelles powre out the cuppes of plages receyued they are most gallauÌ„tly and dilligently described And is shewed from whence they came out that is what is the originall of the iudgementes of God They come out of the temple set open and that out of the temple of the Tabernacle of witnes which is in heaueÌ„ For Moses sawe a temple on the mounte and that also in heauen after the similitude whereof he was commaunded of God to make the tabernacle of witnes Therefore was the tabernacle of witnes facioned and builte after the shape exhibited and sene in heauen which the blessed Apostle to the Hebrewes calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit the very example or patron For it was sayed to Moses see that thou makest euery thinge accordyng to the Patron which was shewed thee on the Mounte Which thing Moses did accordingly But such thinges as came forth of the Tabernacle of witnes made in earth semed to the Israelites iuste and holy Herof were ared the oracles and aunswers of God which it was not lawefull to speake agaynst Therfore when we heare nowe that the very iudgementes of God agaynst the wicked world Thangels come forth of the teÌ„ple paynes and punnishmentes come out of the trewe temple it selfe the patron I meane and that celestial who should herafter doubte that al the iudgemeÌ„tes of God wherwith he plageth the vngodly be sacred holy And whilest the vngodly are plaged that we muste thinke nothing els but that a sentence as it were an oracle is comen or pronounced from heauen whiche it is vnlawefull to gayne saye to conclude the diuine iudgementes do procede out of the very trâ—ne of God wherefore they can not but be moste holy Otherwise we shal heare in the .21 chapt that there is no temple in heaueÌ„ These be therfore Tipes and figures not matters trewe and permanent but after they haue signified this for the which they were instituted passyng and fadyng awaye Hereunto also apperteyneth the apparell of Angelles Aungelles clothed in brighte white lineÌ„ that hereof â—oe maye also esteme the iudgementes of God They are sayed to be clothed in pure lynen or cleane and white or bright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherby is signified that the iudgementes of God are vnspotted and bright For we haue hearde that these thinges which S. Iohn sawe were signes Therfore we maye not Imagine carnal thinges in heauenly matters but spiritually to expounde suche thinges as in the signe seme to be as it were corporall The garment in this worlde is chaunged with the state of thinges For they vse white garmentes in victories and triumphes blacke at burialles and mourninges red in battel Here is signified therfore that the iudgementes of God are most pure that God ouercometh and triumpheth ouer the vngodly At the resurrection and ascention of our lord Angelles appered in white garmentes shyning bright to signifie the glory of Christ Now is the very breste girded with a girdel and that in dede with a golden girdell Golde is a token of purenes In the breste is the seate of affections The girdell byndeth moreouer prepareth for the iourney Therefore it betokeneth that the iudgementes of God are prepared and in a readines the same to waunt affections that is to saye not to be pronounced or done of enuie or mallice loue or fauour but to be iuste moderate and vpright One of the beastes geueth vials And one of the beastes gaue vnto the seuen Angels reuengers punnishers seuen bolles the same ful of gods wrath Now although God nedeth not the helpe of creatures nother receiueth any thing of them as wauÌ„ting any thing yet sins he made not his creatures in vaine doeth thinges in order al creatures doubtles for I sayed in the .4 chapt how by the beastes the vniuersalitie of creatures is signified bestowe their labour agaynst the wicked and what so euer they haue of God and they haue al thinges at his wil and coÌ„maundement they imploye willyngly and franckely to execute the iudgementes of God Thus fire fallyng from heauen vpon Sodome and the cities aboute it did minister the plage or cup of Gods wrath to the Aungel reuenger So the water ouerwhelmed Pharao and his hoste So the Earth opening swallowed vp the company of Chore Dathan and Abyron c. Thus the Armies of the gentiles imploye themselues to take punnishement of the vngodly The walles of Iericho fall the hayle distroyeth the Chananites Thus God without any difficultie punnisheth his enemies seyng al creatures are ready to ayde and assiste And the viall or cuppe is of golde For againe is signified the iustice equitie of Gods iudgementes And where God is called a reueÌ„ger liuyng for euer his eternitie and maiestie is signified whiche neuer the transitorie thinges of this worlde and humane infirmities shall ouercome In the sight of the liuyng God all the wicked shal fall and perish euerlastingly After this the Apostle seeth The temple ful of smoke the temple filled with smoke for the maiestie of God and for his power That smoke is a signe of Gods presence it appereth by many places of the Scripture but chiefly in the .8 chap. of the .3 boke of Kinges Than is it also a token of Gods wrath For Aretas smoke sayeth he is a tokeÌ„ of Gods wrath according as it is sayed smoke ascended in
his wrath And nother is smoke with out fire nor fire without smoke c. Morouer smoke hurteth the eyes and maketh them blinde So in Esaye the .6 The temple of God which Esaye seeth is filled with smoke And at this present not only apeareth the presence of god and of his wrath to be signified but also to be figured that the iudgementes of God be vnsearchable so that the things which he him selfe reuealeth not to vs we can not atteyne to For his maiestie is infinite and his power passeth al thinges Primasiu Bisshoppe of Vtica in Affricke expoundyng this place Thinke sayeth he that same to be signified by smoke that all menne can not penetrate the secrettes of Gods iudgemētes and that the eyes and mindes of mortall men shal at the contemplation of the plagues inflicted dasel gropyng in darkenes which nowe he determineth to vtter and vnto the finall ende of the same he affirmeth the smoke to abide still in the temple Thus sayeth he Now followeth that semeth to expounde the same No man could enter into the temple and no man coulde enter into the Temple c. But certayne it is by the veritie of the euangelicall Apostolical doctrine that the soules passing out of the body before th ende last iudgemēt go right into the blessed seates and haue there the fruition of the ioyes promised of god so true Therfore is an other thing signified to wit that before th ende of all thinges the saincces can not clerely see al the iudgemēts of God For here we see by a glasse there face to face shal know God him self the veritie maner of his iudgementes Primasius nother coulde any man enter into the tēple that is could penetrate the secret til the seuen plages of the seuen Angels were finished Wherfore the Psalmographer This sayeth he is labour before me til I may enter into the sanctuarie of God may vnderstande the cōclusion of matters c. Here is signified therfore that Sainctes before the iudgemente shall not knowe the secret misteries of Gods iudgementes Let it than suffice vs that he him selfe hath vouchsafed to open to vs for the reste let vs beleue that the lorde is iuste in all his wayes and holy in al his workes To him be glory ¶ The three fourmer Aungelles powre out their vialles vpon the Antichristians and all the vngodly The .lxix. Sermon The .16 chapter ANd I hearde a greate voyce out of the temple saiyng to the seuē angelles go your wayes powre out your vialles of wrath vpon the Earth And the first went powred out his vialle on the earth and there fell a noysome sore botche vpon the men whiche had the marke of the beaste and vpon them that worshipped his Image And the seconde Angell shed out his vialle on the Sea and it tourned as it were into the bloud of a dead mā and euery liuing thing died in the Sea And the thirde Angell shed out his vialle vpon the riuers and fountaines of waters and they tourned to bloud and I hearde an angel of waters saiyng lord which arte and waste thou arte rightuouse and holy because thou haste geuen such iudgementes for they shed the bloud of Sainctes and Prophetes and therfore hast thou geuen thē bloud to drinke for they are worthie And I hearde an other Angell out of the Aultar saiyng euen so lord God almightie true and rightuouse are thy iudgementes After he hath spoken in generall of the rightuouse iudgementes of God he procedeth nowe particularly by the seuenth nombre and declareth at large the plagues of God The plagues of Aegypt which in this world also he inflicteth to the wicked but chiefly the Antichristians This place aunswereth to the same or at leest hath many thinges like to it whiche in Moses boke of Exod. from the .7 chapt to the .12 For in all those whole chapters are described the ten plagues of God wherewith for sinne he plaged kynge Pharao and the whole realme of Aegypt These plagues are comprised in goodly verses of D. Musculus our worshipfull Godfather The water tourneth into blood The frogges defile al that is good The duste brought forth the scrallyng lise Than came the flie a newe diuise The pestilence botches and hayle A huytaine Locustes and darkenes did assayle At last was slayne and quite forlorne Al that in Aegypte first was borne These plagues are expounded also in the .150 Psalme In the .15 chapt of Exod. the Lorde sayeth yf thou wilt heare diligently the voyce of thy God The cure of plages and wilt doe that is right in his sight and wilt kepe all his statutes I will sende vpon thee no disease whiche I sent vpon the Aegyptians for I am the Lorde healyng thee We learne therefore of the treatise of the plagues of God to feare God and to walke in his cōmaundementes Nother is it repugnaunt to this sentence of God that we reade howe Iob and other holy menne and walknng in the cōmaundementes of God were vexed with greuouse diseases For these are priuate and are not chiefly inflicted for sinne but for the exercise of fayth and increase of vertues Men for the moste parte ascribe the causes of plagues to the starres and to other matters The true cause of plagues and therfore do not tourne to the Lord strikyng them in amendement of life most euill but we are taught by the treatise of Moses which we alledged out of Exod. and by this present disputation of S. Iohn that God himselfe punnisheth the sinnes and wickednes of men although he vse the seruice of menne and elementes vnto whom as to the nexte causes men impute the euils receiued whiche they suffer iustely of God for their sinnes A voyce out of the Temple For the whiche cause at this present is hearde a voyce not out of the ayre or from the Earth but from the Temple of the Lorde trewe iuste and holy commaundyng the Angelles to come out and powre their vialles vpon the heades of menne The wicked therefore are plagued of God him selfe But a vialle is no other thing I spake of the worde in the .5 chapt but the iuste iudgement of God or vengeaūce of men deserued Angelles powre out their vialles so ofte as men are punnisshed with plages through meanes of God appoincted And that voice which is hearde from the temple is great For no man can resiste God nor infringe his decree When he commaundeth al creatures do obeye The firste Angell shedeth his vialle But whilest this first Angel executour of gods iudgemēt powreth out his plague vpon men there fell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a noysome sore botch vpon men This plage aunswereth to the sixte plage of Aegipt And that botche signifieth a canker a fistula and swelling sores or boyles but chiefly the pockes of Iude which others cal the disease of Naples some the French pockes the pockes first and some the Spanish verely
for that in the warre of Naples whiche was made by the French men and Spanyardes in the yere of our Lorde 1494. they came vp firste in the campe of whores whiche infected the Armie Whiche Mainardus the Phisition discourseth at large But howe so euer diuerse and venemouse sores doe infecte many greuousely yet doe the French pockes chiefly corrupte the Abbayes of Monkes and Nūnes and colledges of priestes aboue others For they geuyng themselues to moste filthie fornication do abhorre and deteste in others holy matrimonie and therfore receyue thereof the rewarde of their iniquitie Therfore is it sayed here expressely that the Antichristiās should be with this disease vexed or rather pūnished Ye shall finde some whose face is eaten with this disease All whoremongers and aduouterers for the moste parte are troubled with this plage Iob also the excellent seruaunte of God was couered with sores and boyles but by the singular counsell of God as I touched also before Therefore it is no maruell though some time very good men free from the vncleanes of whoredome be also infected with this disease The second Angell shedeth his viall on the Sea pestilēce ◠and therfore the bloude of lyuing thinges became all to gether such as is in deade men to witte corrupt and turned into matter Whereupon all that lyued in the sea died The Sea is euermore stirring and variable full rightlie therfore by this the worlde is signified or vnconstaunt men in the world these for theyr sinnes are infected with the Pestilence and dye in great plentie In the words is the fygure Synekdoche where euery liuing soule is said to dye This second plague aunswereth to the fifte of Aegipt Vnder this plague we comprise all kynde of Pestilences and plagues Ezechias also was taken with the plague as many Godly men also die of the Pestilence but by the singuler counsell of God The thirde Angell shed his viall on the ryuers and fountaynes of waters which were by and by turned into bloud Bloude 3. This aunswereth to the first plague of Aegipte The Aegiptians had drowned in Nilus the newe borne bodies of infants and had oppressed the innocent Israelites Therefore were they worthie to drinke of Nilus For water bloude Water otherwise in the Scripture signifieth doctryne as in Ezechiell and Zachary Therefore do the ryuers and fountaynes of waters signifie ecclesiasticall preachers and Princes whome God hath geuen to the people for a defence and reliefe Certenlie Saincte Peter calleth false prophets welles waunting water 2. Peter 2. In the .17 chapter we shal heare that by waters are vnderstand people This therefore is the plague of God the Princes of the people and preachers of peace are become the authours and ringleaders of rebellion and of warres In the which they fall and kyll one an other which shede the bloude of Sainctes And albeit that in warres the godly are also plaged yet knoweth the Lord how to requyte their paynes and to ease their sorrowes Saincte Austen decydeth this matter at large in the firste booke of Christen doctrine But if we loke vpon the variable Historie of Italie Fraunce Germanye and Hungarye and of other Realmes that glorye to be called Christians we shall fynde them to haue bene the blasing firebrandes of warres which ought of dutie to haue ben the Princes of peace Warres stirred vp by Popes And lyke as the Lorde sayeth in the Gospel there must not a Prophet die any where els than at Hierusalem So must ther no warre be moeued but by Popes of Rome Byshops and Prelates I will only resyte a fewe Pope Gregorye the .2 through sedition expulsed themperour Leo Isauricus out of Italie Pope Stephen brought in Pipine King of Fraunce into Italie againste the Lumbardes The same ded Charlemaigne at the motion of Pope Leo the .3 driue clean out of Italie hauing slaine many of them with the sworde Pope Gregory the .7 a moste wicked man stirred Peter King of Hungarie to warre with the Emperour Henry the .4 intangled all Italie Germany with warres and droue Henry to fight many fields and battels that wer not light Vrbane the .2 of that name tourmoyled with warre both Easte and West and all other partes of the world which he called holy taken in hand for the recouering of Hierusalem This warre was long cruell greate and blouddy suche as in all worldes you can not fynde the lyke What Alexander the third wrought against Fredericke Barbarousse and howe he raysed vp all Italie againste him the Stories do tell And whylest Fredericke the second warred in the holy lande Gregory the nynth taketh from him Naples Here the Abbot of Vrspurge sumeth that so great a wickednesse shoulde be committed of a Pope There arrose by the Popes meanes and motions great factions in Italie of the Guelphians and Gibilines Clement the fourth brought in the french Armie by the conducte of king Charles into the kingdome of Naples and put Conrade Duke of Swalande from his inheritaūce and caused him and Fredericke Duke of Austryce to be slayne to gether with manny thousandes of the Germanes Pope Ihon the two and twentie armed Fredericke Duke of Austrich and Leopolde against the Emperour Lewes the fourth of the house of Bauier Boniface the eight cōmaunded king Albert Duke of Austrich to beare Hostyle banners against Philip the French King As Martin the fifte stired vp a greuouse warre against the Bohemers Eugenius the fourth betrayed the Conquerour Ladislaus king of Poll and Hungary to Amurathes the great Turke to be vanquished and slaine through treason sending his Legate Iuliane Caesarinus Cardinal about the practise which perished also in that vnluckie ouerthrowe Where cometh to mynde that sayeng in Virgill Tolumnius himselfe the southsayer is slayne Pope Sixtus the .4 sent to the moste puissaunt nation of Swisses a red scarfe or band with a bull hanging at it wherein he graūteth most large indulgēces to such as wil fight for the church of Rome Iulye the second through much and great bludshed of the Swisses began to expulse the french kyng out of Italie which at length Leo the .10 brought to passe receyuing the Emperour Charles the .5 whose sonne ruleth yet in Italie Clement the seuenth began to oppresse him agayne but death disapointed his enterprises Paule the thirde ioyned the force of Italie with Charles the fifte and warred on the Germanes for obedience denied to the See of Rome and the Gospel receiued In the which war was taken Philippe the Lantzgraue of Hasse Ihon Fredericke Duke of Saxon Prince Electour Greate vilianie and crueltie was wrought by the soldiours in Germanie Pope Iulye the thirde began to dalie with the frenchmen and stiring vp the warre of Parma and Mirandula brought the frenchmen to Senes There arrose a most greuouse warre by sea and land both in Fraunce and Italie and also in Germany which indureth at this day The Princes and people teare a sonder one an other they drynke their bloude moste
.5 chapter And verely that same soden commyng of the Lorde exciteth the mindes of vs all and prouoketh to watch leeste we shuld at vnwares be oppressed He adioyneth also immediately a profit prepared for them that watche Happy sayeth he is that man that watcheth He addeth morouer how the godly should demeane themselues in watchyng Kepe thy garmâ—ntes that thou go not naked Howe they must kepe their garmentes that they be not defiled and take hede moreouer that they walke not naked leeste their filthines be espied Touchyng garmentes I haue spoken moste largely in an other place of this boke He kepeth his garmeÌ„tes that kepeth his life and conuersation vnspotted of worldely filthines He walketh not naked which putteth on Christ But his shame is sene that sinneth impudently But chiefly is their shame sene whose whoredomes aduoutries and fleshly lustes are knowen and open to the eyes of al menne And here is the state of them to be lamented that are called spirituall and rather in dede to be detested than to be described Blessed are they whose sinnes are couered and happy are they that haue learned to be ashamed Vnhappy are as many as caÌ„ not blushe but set such a face of the matter that they glory in their sinnes and wickednes The destructioÌ„ of the frogges After this he toucheth at few wordes the destruction both of the legates and also of them that are deceaued of the legates and suche as fight agaynst God and trewe religion for the mayneteyning of the Romisshe maiestie The legates in dede doe assemble menne of their faction vnto battel against the Godly but the lorde hath gathered the same into a place whiche is called in Hebrewe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche some interprete the distruction of the Riuer and some the armie of desolation But howe so euer that is the sense semeth easie they are in dede assembled of the legates that they mighte withstande or prohibite the destruction of the Riuer and ruine of Rome But the Lorde shall also assemble the selfe same that in the very same place and worke they maye be destroyed of the Lorde Which finally at the laste iudgement we beleue shall be accomplisshed To the Lord Christ our redemer and reuenger be prayse and glory Amen ¶ The seuenth Aungell powreth out his vialle The .lxxij. Sermon ANd the seueÌ„th Angel powreth out his Viall into the Ayre And there came a great voyce out of Heauen from the seate sayeng it is done And there folowed voyces thonderinges and lightnings and there was a great Earthquake suche as was not synce men were vpon the Earth so mightye an Earthquake and so great And the great Citie was diuided into thre partes And the cities of nations fell And great Babilon came in remeÌ„braunce before God to geue vnto her the cup of wyne of fearcenes of his wrath And euery I le fled awaye and Mountaynes were not founde And there fell a great haile as it had bene talentes out of Heauen vpon the men and the men blasphemed God because of the hayle for it is great and the plague of it was sore The seuenth and last cup poured out into the ayre The laste iudgement of God fygured by the seueÌ„th Angell signifieth the parturbation and alteration of all elementes and the horrible but yet iuste iudgemente of God and fynallye the ende of all thinges paynes euerlasting The thinges be inclosed wyth fyguratyue speaches taken for the moste parte out of the Prophetes and by a priuie comparison brought oute of the holy storie Which is done for this consideration that all thinges might be more full of Maiestie and that euery man shoulde more dilligentelie search for the sence of an excelleÌ„t matter which found ones he might kepe and retaine in perfecte memorie And what tyme the Ayre is moued Sore tempestes sondry and horrible tempestes arryse in the ayre And the Lorde Iesus in the gospell after Mathew testifieth that aboute the last comming of Christe the powers of heauen shall be moued And as soone as the cuppe was powred out into the ayer and a great tempest arrysen a voice sounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is done By the which voyce is signified An ende is at hande howe all thinges are at an end euen of the whole world moch more of wicked papistrie And this voice is heard out of the very temple of heauen and trone of God leest we should doubte any thing of the veritie and certentis of the sentence geuen and againe of the vertue and power of him that doeth pronounce it Therfore are they shamefullye disceaued so many as affirme the worlde to be euerlastinge and that they shal reigne alwayes vpon earth and inioy the pleasures therof A voyce from heauen out of the most holy temple of God and euen oute of the moste sincere trone of the Almightie speaketh that it is done For he speaketh of the time to come as though it were paste that we might as certenly knowe that all worldlie and popish thinges shoulde haue an ende as we vndoubtedly knowe the thinges to be done which are already past Let vs therfore watch and put no confidence in the thinges of this worlde which are moste deceiptful All thinges shal fal to decay and come to naught men onely and the blessed spirites remayning through the grace of God the vnhappie also remayning perpetually appointed to perpetuall punnishment by the iustice of God A fygure of Goddes iudgement And lyke as the holy Prophetes ded by fygures set forth the iudgemente of God to be sene of mennes eyes so nowe here the Lord Iesus by Saincte Ihon in a figuratiue speach shaddoweth the terrour of that horrible iudgemente For he sayeth howe ther shal be thonderinges voyces lightninges and thoÌ„derbolts an earthquake so terrible that the world hath neuer at any tyme felte the lyke For Saincte Peter also in the ende of his latter epistle reciteth terrible thinges of the laste day and burnyng of all worldlie thinges But the quaking and terrour of mennes myndes shal be yet a great deale more terrible than al these The godly are exempted frome cruell terrours The Lord in S. Mat. gospel Than shal wayle sayeth he all the kinreds of the earth For the vngodly whose coÌ„scieÌ„ces are wicked corrupt shall fele those terrours tourmeÌ„ts vnspekable The godly like as according to the saieÌ„g of our sauiour thei com not into iudgemeÌ„t so although that thei also by reason of the infirmitie of the flesh be some what astonied at the sodaine alteration of things and the terrible tearing and crashing of all elementes yet forasmoch as they haue knowen before that the same shulde come to passe and beleue the Sauiour sayeng your redemption draweth nere they gather vp their spirites and comfort themselues in Christ and reioyce in him comming to iudge or condemne the vngodly but to saue the godly And herein is alluded to sondry stories of the holy scriptures
but chieflly to the burning of Sodome to the drowning of Pharao in the red sea and ruine of Iericho c. Those were verelie but seueral destructions and yet terrible aboue measure therfore what thinke we that laste destruction will be which shall be generall Than shall that great Citie be cut a sunder The great citie shal be deuided in to .3 parts the vniuersalitie of men in the great church deuided into thre partes that is to saie in the end shal there thre kindes of menne be found in the Church There be true Christians which attribute to Christe his true glorie that is all thinges of true saluation and cleaue to him alone by sincere fayth There be Papistes which after the lettre ascribe vnto Christe many thinges but not as became them for they ascribe those thinges to Antichriste which belong to Christe alone and in coÌ„municating with him such thinges as be not to be coÌ„municated they deny Christ For yf the Pope be head of the church vniuersall yf he be king and priest c. Wherfore is Christe preached to haue those thinges alone There be moreouer Newters which will not seme to denie Christe and yet attribute not a litle to Antichriste whome yet neuerthelesse in many things they contemne and despyse vtterly These haue no certayne religion but established and conceaued at their pleasure as it liketh or pleaseth them to beleue this or that There is a great numbre of these men at this day deryding and mockyng whatsoeuer is not tuned after their moste light and wanton Lucianicall wittes You may fynde also in the gospell a felde sowen with sondrie seede to bring forth moste dyuerse fruictes yea euen cockle and darnell which at length in the ende of the worlde shal be gathered c. Math. 13. Moreouer the Cities of the Gentiles sayeth he shall fal The cities of the Heathen fall by the which I vnderstanÌ„d the Iewish Turkish and straunge religions plucked into sondry sectes or heresies But euery one of these haue their societies rytes and lawes which they commend to be the beste and such as shall endure for euer but they shal fal also The only religion or faith of Christ shall preuayle and ouercome Aretas expounding this place after the same sorte The Cities of the heathen sayeth he falling downe be dyuerse opinions of faith about religion c. They I say are fallen all Great Babilon came into 〈◊〉 remeÌ„braunce of God But especially it was mete and requisite he affirmeth and sheweth diligently that the Citie and church of Rome shuld be destroyed and committed to perpetuall tourments I declared sufficientlie before that Babilon is Rome whiche in very dede is greate not in Italie onelie but through out all Fraunce Spayne Germanie and other Realmes the citie and church of Rome hath seemed to many that it shoulde be euerlasting and triumphaunte for euer Herein the Epicures crie that God careth not for these inferiour thinges but that euery man liueth here eyther happelie or vâ—happelie according as he hath discretelie and wittelie framed his lyfe that knoweth not of our pleasures and displeasures and our conuersation But contrariwise Sainct Ihon affirmeth that the Lorde hat remembred Babilon and so to haue remembred her that he hath determined to commit her to tourmentes The which he vttereth by a prophetical phrase of speach that he might geue vnto her the cup of wyne of indignation or fearcenesse of his wrath that is to say that he might puÌ„nish her accordinglie as the great indignation and wrath of God requyreth Therefore she shall haue no small punnishmente for the wrath of God is not lighte but moste greueouse and hotte For he requireth and recompenceth the slackenesse of punnishment with the extremitie of payne and tourmente The lyke thinges you may reade in the .3 of Malachie howe God hath bokes written Touching the cup also of the wyne of Gods furie to spoken of before oute of the Prophetes †â—l Iles flee Nowe also emonges other thinges by a figuratiue speach he sheweth that the vngodlye haue no refuge nor way to escape Otherwise wolde the richer soâ—te in dauÌ„gers hyde theÌ„selues farre of in Ilandes that they might be out of gunshot many flee into the Mountaines that they maye there lurke safely But nowe he sayeth howe the very Ilandes flee and therefore that fleyng they can not be ouertaken He addeth that the Mountaynes that is to saye no places of refuge or lurking can be founde Therfore there remaineth nothing but that al vngodly in general beyng taken should be put to tormentes Furthermore he addeth that hayle as bygge as talentes should be caste downe from heauen vpon wicked men and that suche as hath not ben remembred to haue fallen in no memory of meÌ„ Hayle like talentes And he semeth to haue alluded to the story of the Chananites which is in the .10 cha of Iosua To be short here is signified that the greuouse and ineuitable iudgement of God pronounced agaynst al vngodly shal at the general iudgemeÌ„t tormente the wicked with such an extremitie that no eloquence of men no sence nor vnderstandyng caÌ„ attaine vnto for it is alwaies more greuouse Primasius expounding this place sayeth he setteth the wrath of reueÌ„gemeÌ„t in haile Whereof we reade the wrathe of the Lorde falleth downe like hayle Nother doeth he without cause mention of a talente weight For with equitie wil he inflicte iudgement c. Here is shewed the obstinate and vncurable mutining and impatiencie of the wicked The wicked blaspheme god in their tormentes wherby they are incensed against Gods iudgementes vomiting out blasphemies agaynst the Iudge him selfe and his iudgement I haue handled these thinges more briefly for that we haue hearde in a maner the same before aboute the ende of the .11 chapt To the Lorde be prayse and glory ¶ The Iudgement or punnishement of the pourple whore is described and also the sinne and vngodlines of the same The .lxxiij. Sermon ANd there came one of the seuen Aungelles whiche had the seuen vialles The .17 chapt talketh with me saiyng vnto me come I wil shewe thee the iudgemeÌ„t of the greate whore that sitteth vpon many waters with whome the kinges of the earth haue coÌ„mitted whoredome and the inhabiters of the earth are dronken with the wine of hyr fornication And he caried me awaye into the wildernesse in the sprete And I saw a woman sittyng vpon a rose coloured beast ful of names of blasphemie which had seuen heades and ten hornes He hath hitherto discoursed in generall of the iuste iudgemeÌ„tes of God albeit that in the meane time he hath touched some particular matters concernyng Babylon or Rome rather than reasoned And nowe consequently seuerally and euidently he handleth the destruction or ende of the beast and of his Image of olde Rome and newe I meane both thempire and papistrie which he semeth to poinct as it were with the fingar In the .13.14 and
for of vnmeasurable mightie and vnsatiable luste were made riche For where as Rome abounded with spoiles which it had gredely taken of al nations and brought to Rome they were geueÌ„ to al kinde of riot waÌ„tones Therfore the maisters of voluptuousnes and diuisers of delicate pleasures and marchauntes of most preciouse wares reparyng thither founde euermore theÌ„ that would bie intertayne and set by theÌ„ and were so made riche of the voluptuouse and riotouse life of the Romanes Therefore the Apostle noteth an incredible studie of moste sumptuouse riot in meate drinke apparell buildyng in pampering and cherisshyng of the bodye The Romishe also of our time striken with the same rage both in Italy and without speÌ„de excedyng muche richesse in liuyng riotousely This is sene chiefely in those spiritual fathers Bisshoppes and Abbottes and in the whole Romishe clergie But God neuer suffered riot and tiranny longe vnpunnished in any nation Therfore is Babilon fallen also therfore shal the church of Rome falle too Therefore let priuate men also loue temperancie and to absteyne from riot and pride To the lord be glory ¶ Counsell is geuen to the godly which are coÌ„maunded to go out of Babilon Enemies are stired vp against Babilon they are coÌ„maunded not to spare her The .lxxviij. Sermon ANd I hearde an other voyce froÌ„ Heauen saying come awaie from her my people the ye be not partakers of her sinnes leest ye receiue of her plages For her sinnes ar gone vp to heaueÌ„ the lord hath remeÌ„bred her wickednes Rewarde her euen as she rewarded you geue her double according to her workes And poure in double to her in the same cup whiche she filled vnto you And asmuch as she glorified her self liued wantonly so much powre ye in for her of puÌ„nishment and sorrow for she sayeth in her hart I sitte being a quene am no widowe shal see no sorrow Therfore shal her plages come at one day death sorrow and honger and she shal be brente with fire for stronge is the lord God which shal iudge her The seconde place of this chapt is the faithful couÌ„sel of the lord geuen to the godly The counsel of God for the faithfull howe thei should vse themselues how they should demeane theÌ„selues in the felicitie and destruction of the citie Rome hath in dede of long time ben lady of the world the richesse pleasures of the whole world haue beÌ„ sene at Rome Yf any at Rome or in the prouinces shewed himself tractable obedient to the Romanes loued much the Romishe religion made him conformable to the corrupt maners of the Romanes he was much made of might come as it were by degrees to high promotioÌ„ dignitie to the greatest richesse most chosen pleasures Yf any man would resist the Romish religioÌ„ and would not assente to the Romanes he was vexed with persecution he was spoiled driuen into exile or cast in prison or led to execution Therfore were the godly greuously tempted knew not whither to tourne them As we see the like done at this daye in newe Rome and popish kingdome through out the world Wherefore God which will not that man should perish but be saued geueth here the beste counsell of true felicitie and saluation which so many as obeye are blessed And streight wayes from the beginnyng he sheweth the authour of this couÌ„sell to th ende he might get it authoritie that we might boldely receiue it I hearde saieth he an other voice from heaueÌ„ from God therfore out of heaueÌ„ procedeth this counsell which they that followe obeye God they that obeye it not contemne and dispise the counsell of God And what is this counsell Flee from Babilon is the couÌ„sel of God briefe playne possible honeste holesome doubtles come awaye sayeth the Lorde from her to witte Babilon Rome both old and newe my people that is to saye you that will be called the people of God and be written in the nombre of the citizens of God This same is his counsell and none other The same counsell God by his prophetes gaue to his auncieÌ„t people when they were in the captiuitie of Babilon For thus sayeth Esaye in the .48 and 52. chap. departe departe come ye awaye from thence touch no vncleane thing Come awaye froÌ„ her be ye made cleane which beare the vesselles of the Lord. And Ieremie in the .51 chapt flee from the middes of Babilon and let euery manne saue his soule that ye be not roted out in her wickednes For the time of Gods vengeaunce is at hande he will rewarde her The lorde therefore counselleth to flee and that so our soules shuld be saued For els vnlesse we flee we shall perish Howbeit the Prophetes taught not the Israelites to flee out of Babilon bodily by motion localle as they terme it For Ieremie in the .29 chapt exhorteth the people captiue to dwel in Babilon and to make their prouision there til the time of deliuerie come ¶ What flight is counselled For than must thei come out of Babilon In the meane season he would haue them departe not by bodily motion but by vnlikenes of maners For albeit they shall dwel in the middes of the superstitiouse vngodly and Idolaters yet would not the lord haue them made like vnto theÌ„ That fleyng therefore in this that they should absteyne and refrayne themselues from vngodlines idolatrie sinnes to witte bloud vsurie pride lecherie and other like vices but to perseuer in true godlines and innucencie In like maner now whiter so euâ—r the godly shoulde haue fledde vnder the olde Romane Empire they shoulde euery where haue fallen agayne into the handes of the Romanes like as we also at this daye 1. Corâ—n 5. although we chaunge our place yet haue we poperie eyther nere or iminente Therefore the Apostle sayeth well we muste get vs out of the worlde if we will not be conuersaunt with sinners This therefore is the trewe and godly flight if remaynyng in this world bodily in minde maners we departe furthermost out of the world so that we absteine from al idolatrie and prophane worshippyng if we allowe it not if it pleaseth vs not if we nother assent nor frame our selues to the maners of the vngodly yf we shall not betraye our religion eyther for menne or for worldely gaine So therefore the Christians which liued vnder the Romane Empire fled Rome so that they vtterly absteyned from worshippyng of idolles and the corrupte maners of the gentiles althoug they liued emongs the heythen For that the auncient churches in Asia were suche we haue hearde in the .2 and .3 chapt of this boke Albeit therfore that we also dwel vnder the Popish kingdome and in thempire that persecuteth the gospel yet must we flee papistrie that is to saye popish churches none of the godly ought for worshipping or obedience sake to enter in none to acknowledge allowe or vse
required vengeaunce So we reade in the .51 of Ieremie that the sinnes of Babilon ascēded vp to the clowdes For S. Iohn in a maner euery where vseth the places of Scripture to the intent he mighte get his boke more authoritie although otherwise inspired of the holy ghost And in dede the olde Satyrical poetes as Horace Iuuenall and others wrote sore agaynst the sinnes and vices of old Rome There remayne also at this daye many sharpe writinges agaynst Rome and the Cardinalles and Prelates of the Romish churche and Pasquillis innumerable Pasquille at this daye is a Satyrical writer one in stead of many that as well at this daye as in times paste the sinnes of Rome crie vp vnto heauen it selfe Rewarde her as she hath rewarded you He procedeth after this to raccompte agayne the plagues and most certayne destruction of Rome whiche is the thirde place of this chapt where also is excedingly well described the most horrible and cruell maner of destructiō and subuersion thereof For God is brought in callyng on and exhorting the soldiours and the cōmissaries and executours of his iudgement vnto vengeaunce and that they should punnishe her moste extremely and spare her not but rewarde her moste aboundantly and mete vnto her by the same measure wherwith Rome hath measured to others For here taketh place that same of the Lorde and cōmon saying with all nations with the same measure wherewith you mete others shall mete vnto you agayne and there shall be geuen good measure pressed shaken and runnyng ouer Therfore seyng that Rome hath robbed the whole worlde and seduced the whole worlde rightly and by the iuste wrath of God was she spoiled and vtterly subuerted The which things did the Gotthes with great faith and dilligence so that we can not doubte also but that newe Rome and that See Apostaticall muste of her enemies whom the Lord hath prepared and of the Aungelles gatheryng the tares be plucked all to peces And what shal become of her in an other world we maye gather hereof that he beateth in so ofte that her euilles shal be doubled without mercy her payne also mourning and greuouse tormentes These thinges doubtles are greuouse and horrible Would God they might be perceyued of faythfull mindes And agayne this place is written out as it were worde for worde of the .50 chap. of Ieremie where you reade to this effecte be auenged on Babilon and as she did do ye vnto her Spoile and destroye sayeth the Lord and accōplish all that I haue cōmaunded thee Destroye her that nothing remaine Intrench rounde aboute that no man escape Rewarde her after her worke according to al thinges that she hath done do ye vnto her For she hath ben prowde agaynst the Lord and agaynst the holy one of Israel Thus sayed the lord in Ieremie Thou seest therefore where the lord hath borrowed his owne at this present Thou seest what euery citie or cōmon welth or man maye promise himselfe yf beyng inriched by the losse of others he liue voluptuousely proudly in this world For God is the same alwayes and his iudgementes are egall agaynst al vngodly And he hath meddled withal the causes of subuersion The vaine glory pride securitie of Rome crueltie couetousenes extorsions slaughters burninges wherwith Rome hath made desolate the whole world But he procedeth more expressely to recite other causes to witte pride glorying ond boastyng securitie riot pleasures and voluptuousenes For it followeth as muche as she hath glorified her selfe and liued wantonly c. And agayne for in her hart she sayeth I sitte a Queene c. He hath borrowed these thinges also out of the .47 of Esaye Where Babylon glorieth thus also and with so many wordes Rome in times past gloried her selfe to be Lady of the worlde and that she shuld be euerlastynge For they stāped in Siluer coynes of Rome eternall They had thought that the kingedomes should neuer haue ben plucked from her She thought therefore that she should neuer haue ben a widdowe And I doubte not but the Germanes borrowed of the Romanes that Germane worde Romen by the whiche they meane to boaste or bragge stoutely whiche semeth to haue ben peculiar and proper to the Romanes She was careles or insecuritie She had not thought to haue bē subuerted She saied I shal see no mournyng I will haue no mournyng chere I wil alwayes singe Gaudeamus The Romanistes at this daye also full brauely make their boaste that no Emperours no Kinges no people no heretikes and Schismatikes for so they terme the enemies of the Romisshe wickednes men godly and learned haue yet luckely assayled Rome That the enemies of the churche of Rome haue alwayes ben oppressed that she hath alwayes triumphed ouer her enemies these seuen or eyght hondreth yeres and more That the shippe of S. Peter maye be sore tourmoyled tossed and ouerwhelmed with Waues and billowes but can not be drowned and therefore that the See of Rome shal be perpetual quene and lady of al realmes and churches c. Rome shal perish vpō a sodayne But heare nowe the iudgement of God for as muche as she is prowde vayne gloriouse carelesse and wicked in one daye shal come her plagues Aretas noteth that by one daye is signified a sodayne destruction and that she shoulde than perish when she would haue thought leste And her plagues he reciteth in order death mournyng famine and fire And stories testifie that these thinges were by the Gotthes fulfilled accordingly in olde Rome whereof I haue spoken before Therfore we doubte nothyng at al but that newe Rome also shall by menne and by Gods Aungelles be torne a sonder and pluckte vp by the rotes And leest any manne should thinke this vnpossible for greate is the power and maiestie of eyther Rome in so muche that he that should haue sayed in S. Iohn his time Rome shall falle should haue semed to haue spoken a thynge as much impossible as if he had sayde the skye shall falle he annexeth incontinently for stronge is the Lorde God that shall iudge her Therefore lette vs not doubte of the falle of Papistrie For the Lorde is trewe iuste and almightie To whome be glorye for euer and euer Amen ¶ A doleful song or mourning and lamentation of Rome which the Princes and Marchaunts make for her The .lxxix. Sermon AND the Kynges of the earth shall be wepe her and wayle ouer her which haue committed fornication and liued wantonly with her when they shal se the smoke of her burning and shal stand a farre of for feare of her pūnishmēt saieng alas alas that great citie Babilon that mightye citie for at one howre is thy iudgement come And the marchauntes of the Earth shall wepe and wayle in themselues because no man wyll by their ware any more the ware of golde and siluer and of preciouse stone of pearle and silke and purple and skarlet and al thynen wood and all maner vesselles of Iuory
and all maner vessels of moste preciouse wood and of brasse and of Iron and Synamon and odours and oyntmentes and frankensence wyne and oyle and fyne flowre and wheate and cattel and shepe and horses and charets and bodies soules of men And the Apples that thy soule lusted after are departed from the. And al things which wer deinty and had in price are departed from thee and thou shalt fynde them nomore The Marchauntes of these thinges which were waxed rich by her shall stande a farre of for feare of the punnishment of her weping and waylinge and saieng alas alas that great Citie that was clothed in silke and purple and scarlet and decked with golde and preciouse stone and pearles for at one howre so great riches is come to naught And euerye shyppe gouernour and all theye that occupy ships and shipmen which worke in in the sea stode a farre of and cryed when they saw the smoke of her burning and said what citie is lyke vnto this great citie And they caste duste on their heads and cryed wepyng and wayling and saied Alas alas the greate Citie wherein were made rich al that had shyppes in the Sea by the reason of her wares for at one houre is she made desolate A lamentation wayling ouer Rome In the fourth place of this chapter followeth the weping or waylinge or lamentation of Rome brent and destroyed The coppie is plentifull and maruaylouse by an euident Hipotiposis settinge all thinges before our eyes And our Lord God hath alwayes a familier manner that what tyme he wyll euidentelye shewe before and fixe in the heartes of all men the ouerthrowe or destruction of a nation Kingdome or Citie he wyll commaunde his Prophetes to syng an elegie or lamentable song And in such kynde of lamentations is shewed not onely the subuersion but also the causes of destruction and maner of desolation are rehersed the end also or vse is declared leest others be made lyke vnto that nation and become partakers of the destruction We haue manifest examples in the wrytinges of the Prophetes especiallye the lamentations of Ieremye and the whych agree better to this place the dolefull dittie of Tyrus songe of Ezechiell in the .27 and .28 chapters And verely it appeareth that S. Ihon hath borowed many thinges from thence Nother is there any matter here to busy our selues much aboute The some of all is this Rome shall fall and perish vtterlie that there shoulde be nothing lefte eyther of the Empyre or of that See much lesse of the riches and pleasures The which was partlye fulfilled in oulde Rome and partlye shall be fulfilled in the newe at the daye of iudgement Howbeit nother Christ himself Kings and marchātes mourne nor the Apostle is brought in bewayling the subuersion of Babilon but wicked persōnes are induced which are firste to be cōsidered For they be Kynges and Princes of the Earth marchauntes or gouernours of ships or mariners which haue all cōmitted whoredome with this strumpet and by her companye haue bene made rich And verely ould Rome was furnished with the amities of Kynges and agayne the presidentes sent of them to gouerne Prouinces semed euery one to be Kynges and Princes And for asmuche as the riches of Rome were great and all states were wonderfully set a ryot the marchauntes there gote exceading much gaigne Moreouer ther was sayling to Rome oute of the Easte South and Weste I meane out of Syria and Aegipte or Affricke and out of Spayne it selfe and vttermoste partes of the worlde But what tyme Rome beyng destroyed lay ruinouse and the Empyre was rente in pieces they coulde not but lamente whose lucre and pleasure was lost Newe Rome hath also besydes those temporal The marchaunts of new Rome euen peculier marchauntes and Princes of her owne For the prelates of the church be Princes And in the church of Rome all the Sainctes of God knowe howe to occupie the traffique of marchaundyse For what holy thing is not to be boughte in that seat Marchaūdise is practised in forgeuenes of sinnes in pardons and satisfactōs in ecclesiastical benefices in worshipping of Images and Sainctes in masses in burialles in sayeng diriges for the dead and almoste in all spirituall matters Hereof cometh an vnmeasurable gaigne and the greateste occasion of pleasures Other marchaūtes bye their ware very dere the Romish Cananites pay not one denier or farthinge for their wares but sell the same for an vnreasonable price Nother suppose I that euer there was any marchaundise lyke vnto this in all the worlde nor yet a more gaynefull lucre of a thing of naught Erasmus hath also touched these thinges in the prouerbe to aske tribute of a deade man And where as before the day of iudgement the Lorde Christ shall destroy Antichrist with the spirite of his mouth and that gaigne begynneth to be minished we see howe euery where emonges these spirituall marchaunts complaints and grudgynges arryse Than what maner of lamentation and wayling thinke ye that wyll be where the same Lorde by his coming shal vtterly abolish the same Antichrist and they must go in to fyre euerlastinge Agayne we muste somewhat also consider the mourning To mourne of it selfe is no sin For the beste and holyest men haue lamēted their dead and their calamities destructiō of cities and realmes For Abraham mourned The lamētations also of Ieremye remaine ouer the citie of Hierusalē The faithful mourned with a great mourninge for Stephen in the Actes Howebeit in the lamentation they kepte a meane and referred all thinge to the glory of God and saluatiō of foules The vngodly and worldly men do not mourne after this sort They neuer remēber the sines of men for the whiche the righteouse Lorde punnisheth the world nother do they referre the euylles of them and theirs to the glory veritie and iustice of God or amēdment of maners therefore are they not sory that God is offended nor requyre forgeuenes of sinnes but it greueth them that occasion of sinninge is taken from them that their pleasures and lucre is past And nowe wayle Princes marchaūts and mariners not for the fauoure of God loste not of true compassion or loue of their neighbour but for loue of themselues for the losse of earthly things for the destruction of goodly auncient strong and preciouse things but chiefly for their lucre loste and pleasures taken away The Apostle maketh mention of eyther grefe in the seconde to the Corrinthians the .7 chapter And surely this sorrowe and mourning is nothing els but a descriptiō and a shaddowing of a moste certen and greateste destruction and that of men vngodly And ful well and pourposely doeth he set forth the wayling both in the behauiour of the mourners also by their woordes To their gesture apperteyneth that they wepe wayle crye oute and caste dust on their heads To their wordes are referred these thinges wo wo alas alas that great citie c. The whiche
which practised inchauntementes in very dede and bewitched men with corrupt religion And euen so hath Rome seduced the whole worlde and yet seduceth For the which cause she deserueth most greuouse punnishment The last cause of subuersion for in thee is foūde the bloud Bloud shed can not be whipte awaye nor clensed from them that shede innocent bloud The sheding of bloud And although it be not streight waye required yet will there come a time when it shal be required of God and than is it founde And he maketh mētion of thre sortes of bloud Firste of the bloud of Prophetes of them I meane which haue preached the Gospell and haue ben the fathers of the faithfull Secondely of Sainctes to witte holy martirs Finally of al menne that haue ben slayne in earth to witte dwelling here and there through out the world whom we vnderstande to haue ben dispatched and taken out of the waye by the warres seditions and tiranny of Rome So we reade also in the first oratiō of Ieremie that God straitely requyreth the bloud of his seruauntes spilte Doubtles all shedyng of bloud is greuouse the same excepted which is iustely done of the magistrate yet is one more heynouse than another For he that killeth a preacher of the gospell more greuousely sinneth than he that dispatcheth a priuate person and he whiche for religion sake slayeth a man and maketh a martir sinneth more heynousely than he that killeth a man in the warre Therefore al the bloud shed of Rome after any sort shal be required of Rome is required Thus the lorde spake also of the citie of Hierusalē Matth. 23. The lord Iesus haue mercy on vs loke vpō vs with theyes of his mercie Amen ¶ The reioycinges and Himnes of sainctes are recited for Rome destroyed and all vngodlines taken awaye The .lxxxj. Sermon Chapt. 19. AND after that I hearde the voice of muche people in Heauen saying Alleluya Saluatiō and glory and honour power be ascribed to the Lord our God For true and rightuouse are his iudgemētes because he hath iudged the greate whore whiche did corrupte the earth with her fornication and hath auenged the bloud of his seruauntes of her hande And agayne they sayde Alleluya And the smoke of her ascended for euer more And the .xxiiii. Elders and the foure beastes fell downe and worshipped God that sate on the seate saiyng Amē Alleluya And a voyce came out of the seate saiyng Praise our lord God al ye that are his seruaūtes and ye that feare him both smal and great And I hearde the voice of much people euen as the voice of many waters and as the voice of great thōderinges saiyng Alleluya For our lord God omnipotent raigneth Let vs be glad and reioyce geue honour vnto him for the marriage of the Lambe is come God neuer forsaketh his seruauntes For as much as the Apostle in this boke most plentifully hath described the oppression of Sainctes and the cruell mischeuouse and prowde assaultes of the persecutours of the Gospell whereby they both mocke God and tourment his sainctes whereupon euermore at all times the complainctes euen of the godly men are red to haue risen as though God through his longe sufferyng and great patience should seme to neglecte the oppressed he discourseth also moste at large nowe the reioycinges and prayses of Sainctes wherby thei extolle the veritie and iustice of God neuer neglectyng his and most greuousely punnishing the vngodly persecutours Howebeit they reioyce here chiefely and prayse God for the taking awaye of Antichriste and all vngodlines with him Whiche verely is the first place of this chapter The seconde confirmeth al Sainctes leeste they should doubte any thing of the saluation of the faythfull which he sheweth to be most certayne The thirde place reciteth the sinne of blessed Iohn and the faithfull doctrine of the holy Aungel that we should worshippe no creatures be they neuer so holy In the laste place is described the iudge or reuenger Iesus Christe commyng to iudgement there is moreouer described the perdition or punnishement of al vngodly which the iuste and holy lord taketh of them Which place verely begōne in the .11 chapt of this boke and suspēded hitherto repeted somewhat in the .14 is now at the last finisshed And verely the Iubiley of Sainctes is diuerse plentifull and manifolde ouer the loste and condemned enemies of the godly Firste he heareth a voyce and that a greate of much people in heauen He sheweth therfore in generall that all heauenly the Aungelles not excepted synge prayses to God in heauen Whiche we vnderstande shal be at the laste iudgement all vngodly troden vnder fote And before these thinges be done they are rehersed and described that hereby the godly maye in daungers and tourmētes comforte themselues and maye abide stedfaste in the true sayth beleuynge that they also though nowe oppressed shall singe prayses of thankes to God And verely he hath here compiled the whole Himne saide in the prayse of God the reuenger He placeth formoste Alleluya Alleluya after he annexeth the prayses Saluation and glory c. And Alleluya signifieth prayse ye the Lorde He vseth a most common and of all men beste knowen in the primitiue church For certen Psalmes haue this title Halleluyah For the chaūter so exhorted stired vp the people to praise God So after the same maner now also the saincts as it were cōprising the argument of their songe saye Alleluia And these vocables haue more grace in ours and straunge langages than translated So haue remayned in the churche Osanna Amen Saela Maranatha and diuerse others Whereof also writeth S. Hierome to Marcella and Damasus The himne of sainctes Now followeth the himne saluation and glory honour c. And those thinges they prayse in God ascribe vnto him wholy Whereof I spake in expoundhng the .4 and .5 chapt of this boke Moreouer they prayse God of that whiche in this cause is principall for his iudgementes are iuste true Which saying semeth worthie to be printed moste depely in the hartes of al men as the which in temptations maye not a little erecte them And wherefore the iudgementes of God be iust and true he addeth because he hath iudged the great whore that is to saye taken worthie and condigne punnishment of the greate whore Hitherto the Lorde hath semed to many ouer slowe and to much fauourable to Rome and the Romish church but than shall they see that God is most iust Of the whore is spoken before Yet doeth he repete here agayne her moste heynouse and greatest sinnes Firste corruption through whoredome and inchauntement Whereby is signified seducyng by corrupte and wicked doctrine The later the shedyng of the bloud of holy Martirs Wherof we haue already spokē many times Therefore God punnissheth the corruption of doctrine and crueltie of the Romish churche practised agaynst the sainctes of God The prayses of god to god are
that gaue them good counsell till the wrath of God was kindled and fell vpon them when they leest loked for it We see al tokens that are sayde shuld come before the daye of our Lord to be fulfilled Let vs watche therefore and these thinges on this wise coÌ„sidered let vs see and heare with great and dilligent attentiuenes what maner of iudge of al shal come and what that iudgement shal be of the godly most wished for to the vngodly horrible and with treÌ„bling to be feared Heauen open First S. Iohn in the vision seeth heauen open For by a vision to the ende all thinges might be more euident he not only telleth so great a matter but setteth it also before that eyes to beholde and that he sayeth he sayeth of the reuelation of Iesu Christ leest any should obiecte and saye arte not thou a madde fellowe to talke thus of matters vnknowen For what is he that knoweth who or what that iudge shal be or els what that iudgement shall be Therefore he telleth these thinges from the iudge Christe himselfe and by an heauenly reuelation For other places of the Scripture shewe that the Lord shal come in glory and Maiestie therefore with a great and most shining brightnes of light with fire and excedyng great clerenes For so it is sayde in the .24 .25 of S. Matth. in the .7 of Daniel And the .2 Thess 1. chapt Therefore by the openyng of heauen is signifsed that the whole world shal be lightned with glory and brightnes and that the same daye shal be most shining and clere Others vnderstande that the iudgement can not be fully perceyued but of the celestial reuelation Whiche as I confesse to be moste true so thinke I heare some greater matter to be signified The iudge commeth forth from iudgemeÌ„t Than followeth the description of the iudge as of a noble and stoute warriour consisting of many partes The godly vnderstande hereby that the kepar watcheman reuenger of the church slepeth not whom the wicked belie not to perceiue what wrong thei do to the godly nother to care for the superstitiouse Christians as they terme theÌ„ They see moreouer that they erre if they thinke Christ at any time ouer fauourable and to winke ouer long at the calamities of his seruauntes For now he commeth forth a iudge and reuenger There be many excellent descriptions of Christ in this boke as in any other but this is most elegaunt liuely whiche I haue accordyng to my smalle talent expounded by partes Thou shalt euer thinke of greater thinges til it shal be geuen to beholde them presently with our eyes Our iudge coÌ„meth on horsebacke that on a white horse He rideth on a white horse not that he nedeth the helpe of corruptible horses in heauen but thus he speaketh after the maner of men that we might imagine greater thinges CoÌ„querours ride on white horses Here is signified therfore that our iudge shal be a coÌ„querour a triumpher Others suppose by the white horse to be signified his most pure humanitie I vnderstand rather the white clowde For the same toke him vp from the eyes of his disciples what time he ascended into heaueÌ„ of mounte Oliuet In the same he shall come agayne to iudge And like as Kinges are caried on horses and charettes so the Psalmiste ascribeth to God clowdes as horses and charette 2. Our iudge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faitful true Faithful Faithful 〈◊〉 true to his faithful True in al his promesses towardes the godly vngodly They are disceaued shall see themselues to be disceaued at the iudgement so many as haue contemned the promesses threateningâ—s of God as vaine esteming thinges after the successe of this world iudge the wicked to be happy and fortunate and the godly to be wretched and miserable Hereof hath the Prophete Malachie reasoned in the .3 and .4 chapt And seyng the iudge is faythful true he iudgeth and fighteth in rightuousnes to witte geuyng euery man his owne rewardes to the good and punniâ—hmentes to the euill This kyng doeth not iudge and fight as the kinges of this world are wont followyng vanitie and corrupte affections And Christ is saide to fight when he rewardeth the vngodly after their demerites thapostle we must al sayeth he be manifest before the iudgement seate of Christe that euery man maye receiue such thinges as he hath done by his body according to that he hath wrought be it good or euill .2 Corinth 5. His eyes like a flame of fire 3. The eyes of the Iudge are like a flame of fire For as no man can escape or hide him from the iudge or iudgement as he searcheth the secretes of all nother can there be any thing hidde from his sight so are his eyes terrible and fearefull against the vngodly Psal 16. Rom. 2. The godly agayne are by the sight of the lord fulfilled with all pleasure ioye and gladnes Flamyng and firie eyes are attributed also to Christ in the first vision where you maye see more And the Scripture euery where testifieth that the iudge knoweth al thinges eueÌ„ the secrettes of hartes Thou doest folishly therfore whiche thinkest thou hast wonne the felde and to haue sinned vnpunnisshed wheÌ„ thou haste escaped the knowledge and iudgement of man There remaineth an other iudgemeÌ„t wherin al the doynges of the wicked shal to their vtter shame and coÌ„fusion be reuealed before all the world The sinnes of the godly are couered by him through whose benefite thei be iustified Rom. 4. and absolued from payne and crime also 4. Our Iudge hath very many crownes vpon his head for he alone gouerneth al realmes nations As also Daniel hath signified in the .7 chapt He alone might trewely be called Affricanus Europeus and Asiaticus Parthicus Persicus Germanicus Gotthicus and others Whiche our kinges haue ful fondely chalenged to themselues affectatyng so the Monarchie where Christe alone is the true Monarke for euer This iudge mightie Prince shal strike of the triple crowne from the head of the Bisshop of Rome More there shall be none so mightie a king in the whole worlde that shal be able to resiste him and make warre agaynst him A name vnknoweÌ„ 5. Our iudge hath a name writteÌ„ which no man knoweth saue he himselfe This shal be more playnely opened anone Christe hath a name vnspeakeable for he is the true God eternal incomprehensible and Almightie This name knoweth no man but him selfe For firste the Maiestie of God is greater than that it maye be comprehended of any creature agayne the name of God is agreable to no man but to him alone for the name of God in this signification maye not be coÌ„municated For he is very god besides him none which thing Esaye repeteth ofte He is the Sauiour Kynge Monarch and Iudge which thinges al belong properly to him alone and are not common to others Moreouer
as be thus sanctified the seconde death hath no place nor power And the firste death is the death of sinne therefore is the seconde death eternall damnation See what I haue spoken hereof before in the .2 chapt of this boke in the Epistle to the church of Smyrna Finally the faythfull are made the priestes of God and of Christ the electe I meane segregated notable excellent bothe of God and Christ moste derely beloued which in eternall life might offer eternal prayses to God It is repeted agayne and they shal raygne with him a thousande yeres And this signifieth that al Sainctes shal raigne with Christ for euer but chiefely the soules euen olso before the iudgement Primasius Bisshoppe of Vtica expoundyng this place it is not spoken sayeth he not only of Bisshoppes and Priestes but like as we cal al christes by reason of the mistical chrisme or oynctement so are all priestes for that they be membres of a Prieste of whom the Apostle S. Peter an holy people sayeth he a royall priesthood thus saieth he But this whole place of the bindyng and lowsing of the Deuill of the thousande yeres and of the firste resurrection and seconde death S. Austen hath wel and dilligently for his time and for so much as he coulde see discoursed at large in the .20 boke De ciuit dei I propounde these thinges of mine to be dilligētly considered of the faithful Let euery mā holde that which he shal thinke most consonaunt to the trewth To the lord our God be praise glory now and euermore Amen ¶ What shall be done when the thousande yeres are expired of the worlde deceaued of warre and greuous persecution of the godly and of the euerlasting payne of the wicked The .lxxxix. Sermon AND when the thousande yeares are expired Sathā shal be lowsed out of his pryson and shall go out to deceaue the people whiche are in the foure quarters of the Earth Gog and Magog to gather them together to battaile whose nombre is as the sande of the Sea And they wente vpon the playne of the earth and cōpassed the tentes of the sainctes aboute and the beloued citie And fire came downe from God out of heauē and deuoured them And the Deuil that deceaued thē was caste into a lake of fire and brimstone where the beast and the false prophet were and shal be tormented daye and night for euermore He declareth herby What shal be done after the thousāde yeres what shal happē after those thousande yeres And he sayeth chiefely two thinges that the deuill shal be lowsed out of his prison that he maye deceaue the people in the worlde and may assemble Gog and Magog vnto battaile To the which agayne he annexeth other two a moste cruell persecution of the church and payne of the wicked and euerlasting damnation of the deuil and his membres And the seducyng of the world must againe be expounded by the figure Sinecdoche Howe the worlde is deceaued agayne For the sense of the scripture will not permit vs to vnderstāde that there shuld be no godly lefte at that time For we beleue all that there is a church that an holy church shal be alwayes in the worlde vntil the iudgement And we haue hearde morouer in this boke how many thousandes are sealed that they should not perish And also that the dragon must be lowsed for a little season Like as therfore we reade in the gospel that Sathan is cast out and his kingdome taken frō him where neuerthelesse S. Peter warneth sayeth that the deuil goeth about like a roring Lion seketh whom he maye deuoure verely for that the greatest force of Sathan is for the faythful infringed by Christ that mightie champion and noble conquerour the Deuill not withstandyng goyng about and aspiryng agayne to the Empire and to be restored to his former place so at this present we vnderstande that Sathan lowsed after those thousande yeres raungeth now abroade more frely exerciseth greater authoritie seduceth more people in the worlde and ruleth further thā he hath raygned these thousande yeres yet so that there shal be neuerthelesse in the world a fellowshippe of Sainctes dispersed and vexed miserablely For immediately S. Iohn sayeth that the beloued citie of God is besieged of the enemies Therefore shal the church be in the middes of the enemies Wherefore al that same place muste be expounded not of the veritie religion wholy extinguisshed but of the more large ample power and seduction of sathan the old serpent The deuil cōmeth out of pryson Wherefore he sayeth that when the thousande yeres shal be expired the Deuill shall be lowsed out of that his prison whereinto through the power might of Christ or preachyng of the Apostles he had ben shutte For the chayne ones broken to witte the sincere doctrine and preachyng of the gospel corrupted and depraued he came out and to this ende he came out that he might deceaue the gētiles that is to saye al people and nations which are dwelling in the foure quarters or partes of the Earth I meane in the whole vniuersall worlde and to the ende he mighte allure Gog and Magog namely fierse men barbarouse worldly mocking and contemnyng the true religion addicte to robberies and geuen to euill thinges and regardyng only corruption and naughtines that he might drawe I saye suche men to vnrightuousenes and kepe them still in errours For such doeth Ezechiell signifie Gog and Magog to be But those whiche through the diuine grace be not such shal not be deceaued of Sathan but groūded on Christ shal perseuer in the doctrine of prophetes and Apostles and shall rightly worship Christ shall abhorre Antichrist and al naughtines in the world But that a deuelisshe deceauyng hath passed through the world farre and nere sins the thousande yeres expired What deceauynge shal be in the worlde after the thousāde yeres experience teacheth and Histories witnesses of times testifie For it is playne that duryng those thousande yeres there were famouse churches of Christe in the Easte whiche not withstandyng to haue ben distroyed within these fiue hondreth yeares we lament Therefore the wicked and abominable secte of Mahomet began sixe hondreth yeres after the birth of Christe and from that time forth was auaunced by the Saracenes but preuailed at the last after those thousande fatall yeres For howe great is the power of Turkes nowe in Affricke Asia and Europe no man is ignoraunt And Papistrie had his beginnyng and procedyng ouer soone but after a thousande yeres it was of full force For Bisshoppes of Rome through the abuse of excōmunicatyng haue oppressed euē most mightie Emperours Kinges For who knoweth not with what shameles boldenes the popes haue withstād both Kinges and Keysars Henries Fridderickes Lewysses and many other Princes whom their lewdenes hath vexed vanquished and ouercome After muche and greuouse contention the Popes extorted to themselues the consecratyng of Bishoppes Thei vsurped
tabernacle of his palace betwixte two Seas to wit the Hadriatical Sea called now the goulfe of Venise and the Tirrhene or Tuscane Sea in the mounte of desire of holines that is to saye in the pleasaunt and holy hille We haue hearde certenly that the palace of S. Peter is preferred both before mounte Zion and also Sinai There sitteth the most holy in the seate of holines There is moste full remission of al sinnes There is the mouther supreme head of al churches There is the high courte and iudgemeÌ„t from wheÌ„ce maie no maÌ„ appeale There sitteth the king of kinges and high Bisshop whiche so farre excelleth in brightnes and Maiestie the Emperour and other kinges as the sunne doeth the Moone and Starres There is thought to be perfit holines and al the treasures of Christ and of his Sainctes Therefore saide Daniel rightly that Antichriste shall dwell in the noble and holy hille namely in the seuen hilly Rome as we hearde also in the .17 chapt Finally he prophecieth also of the ende of this most puissaunt prince Antichrist sayeth and what time he shall come to his ende no man shall helpe him For Christ comming to iudgement shal thrust him out of his seate And Daniel in the .12 chap. followyng describeth the iudgement To Christ alone be glory Lette vs consequently procede to adde to a fewe thinges concerning the paynes of the vngodly and the euerlastyng condemnation of the Deuil and his membres S. Iohn and fire came downe from heauen and deuoured them And the prophet Amos in the .1 chapt calleth Gods vengeaunce fire as the others do also Wherfore S. Iohn signifieth that the vengeaunce of God shall falle vpon all the enemies of the church In times paste also fire commyng downe from heauen burnt vp Sodome and Gomorrhe and also consumed the enemies of Helias And although corporally fire doeth not alwayes falle from heauen yet shall the persecutours of the church neuer escape vnpunnisshed in that they haue vexed the Sainctes of Christ Doubtles yf we will beholde and coÌ„sider what was done in that holy warre and what chauÌ„ceth dayly we will saye that the vengeaunce of God is most present bothe agaynst the Turkes and the Papistes But if any man vnderstande that aboute the ende of the world fire shall rage and consume the wicked as also S. Peter mentioneth of fire and burnyng out of the prophetes .2 Pet. 3. I will not be agaynsâ— it Laste of all he toucheth also the euerlastynge damnation of Sathan and all his membres For where the Lorde sayde in the Gospell yf the blinde leade the blinde bothe shal falle into the ditche it followeth that both Sathan the deceauer and the people of him seduced shoulde be caried together to helle where S. Iohn nowe placeth and as it were ioyneth to gether the deuil Gog and Magog the Saracenes Turkes briefely all nations deceaued the Beaste and false Prophet and all the Antichristians We see therefore that the iudgement of God is rightuouse the which to describe he retourneth nowe agayne And we admonisshed before by this speache they shall be tormented daye and nighte c. The perpetuitie of damnation to be signified From the whiche the Lorde our God deliuer vs to whome be glory for euermore Amen ¶ The Iudge and laste iudgement is described with the resurrection of the dead The XC Sermon AND I sawe a greate white seate and him that sat on it froÌ„ whose face fled awaye both the Earth and heauen and their place was no more founde And I sawe the dead both great and smal stande before God and the bokes were opened an other boke was opened whiche is the boke of life and the dead were iudged of the thinges whiche were writteÌ„ in the bokes according to their dedes And the Sea gaue vp her dead whiche were in her and death and helle deliuered vp the dead which were in them and they were iudged euery maÌ„ according to his dedes And death and hel were caste into the lake of fire This is the seconde death and who so euer was not fownde written in the booke of life was caste into the lake of fire The order or disposiâ—ioÌ„ of this place S. Iohn had begonne to speake of the vniuersall and laste iudgement about the ende of the .11 chapt And resumed the same to be finisshed in the .19 chapt Where we hearde that Antichrist shuld be throweÌ„ downe out of his seate and glory into helle Where chaunced a question to arrise of theÌ„ which although they cleaue not to Antichrist yet are they not ioyned with Christe what shal become of them at the last iudgement That same when he had soluted and shewed the equitie of Gods iudgementes he retourneth as it were with an after songe to the description of the generall and laste iudgement and compeÌ„diousely describeth thesame and that more generally now than before in the .19 chap. Where he semeth chiefly to haue treated of the destruction of Antichriste yet so that he shewed after a sorte also what should happeÌ„ to the other vngodly Now he handleth more generally the self same iudgement shewing that al shal be iudged herein and setteth forth the same wholy as it were paincted to be sene of our eyes For after his wonted maner he expouÌ„deth al this matter by an heauenly vision that he might not seme only to tel the thing to our eares but also to shewe it forth to be sene of our eyes to thintent it might be more depely printed in our mindes And al these thinges are most certen and vndoubted as I also admonisshed you before reuealed of the iudge Christ him self But the iudge and Lord himself can be ignoraunt in nothinge of this matter Nother can we perceyue that S. Iohn hath hitherto ben deceaued or abused in any thing that he hath set forth to vs but hath hitte rightly al and singular poinctes as we see that caÌ„ testifie his prophecies to be fulfilled whie than should we so muche as doubte ones of suche thinges as are spoken of the iudgement Therefore let vs credite these thinges and not be emonges the mockers whom the Apostle S. Peter prophecied should come saye where is the promesse of his commyng The consideratioÌ„ of the laste iudgement is of greatest in iâ—portaunce doubtles this matter is of greatest importaunce the foundation and rote of our faith Here are to vs expouÌ„ded not a fewe articles of our sincere and catholicke fayth chiefely these I beleue that Christ shal come to iudge the quicke the dead I beleue the coÌ„munion of Sainctes the resurrection of the fleshe and life euerlastyng Let vs therfore be dilligent in hearyng and marking these thinges leeste we be accompted of their nombre which heare with out any fruicte the misteries of the kingedome of God but lette vs rather prepare our selues to goe mete the iudge to the ende we maye with the wise virgins enter with the brydegrome to the mariage and ioyes
euerlastyng And the description or demonstration of this vision hath these thinges chiefely what the iudge shal be The principall articles of this â—â—ace who shal be iudged how they shal be iudged of what sorte shal be the â—â—surrection of the dead and of euerlastyng damnation finally who shal be properly damned Which things I shal in order accordyng to the grace that God hath geuen me declare as playnely as I can ¶ What iudge at the last iudgement What maner of iudge there shal be we haue vnderstaÌ„d before at this preseÌ„t he is shadowed by certeÌ„ notes or markes These thinges agree with the same vision which is described of Daniel in the .7 chapt Where by the waye we see agayne how this boke hath his testimonies of the prophetes of whoÌ„ it is coÌ„mended to vs like as Iohn also expoundeth to vs the prophets S. Iohn seeth a seate and that white great For the iudge him self sayde that he would come in glory maiestie to witte with great light And we beleue also that his iudgemeÌ„tes are rightuouse iust white And Aretas an expositour sayeth the seate is great because he sitteth therin of whoÌ„ the prophet sayde great is the Lord great is his power c. And in the seate as iudge of al that moste rightuouse he sitteth furnisshed with all power vertue For al this signifieth the worde of sittyng They that are to be iudged staÌ„de he sitteth Therfore he calleth him that sitteth as you would say iudge For other name he geueth not But we beleue that al iudgement is geuen to the sonne and that he is appoincted iudge ouer all S. Iohn therfore seeth and also sheweth vs to beholde the Lord Iesus Christ commyng in the clowdes of the ayre a rightuouse mightie iudge S. Paule also in the .2 to Titus calleth him a great God not that there is one great god and an other little God but that the Maiestie of our Lorde Iesu Christ shal at that daye moste euidently be sene and the lord him selfe shal than shewe him selfe to the world with greater glory and power than euer heretofore FroÌ„ whose fight heauen fleeth The same shall appere also moste seuere and moste iuste Wherupon S. Iohn sayeth figuratiuely from whose face fled awaye both heauen and Earth For if those thinges whiche haue not sinned dare not come in the iudges sight but seke as it were to saue themselues by Sight where I praye thee shal appere the vngodly sumer And doubtles the prophet Malachie also who sayeth he shal abide the daye of his commyng or who is able to stande when he shal appere So in the sixte chapter we hearde that heauen fled backe and was folden vp like a scrolle that the mountaynes also and Iles flitted and that Kinges and Princes and other men hidde themselues in caues and sayde to the hilles and rockes falle vpoÌ„ vs hide vs from the face of him that sitteth on the seate and from the wrath of the lambe c. By whiche wordes although be described the effecte of a desperate coÌ„science out of corrupte doctrine yet the same shall appere chiefely in this iudgement what time the seuere and moste rightuous iudge shall appere A muche like figure is red in the .18 Psalme Where is added and their place was no more fownde it is annexed to amplifie the matter not that Heauen and Earth shal be no where but for so muche as they dare not whiche is spoken by a figure appere in the iudgement of God By al these thinges therfore is signified that the vngodly beyng destitute of all counsell shal not knowe at that daye whither to tourne them or what to doe but trembling and despayryng to be vexed with vnspeakeable tormentes before the seate It might be thought in the meane season that S. Iohn signifieth this also howe heauen and earth should at the coÌ„myng of the iudge be renewed The whiche also the Apostle S. Peter more playnely expresseth in the .3 chapt of the seconde Epistle whiche neuerthelesse referreth and applieth al those his sayinges to the same sense that we haue touched before For he sayeth seyng than that all these thinges shall be disolued what ought you to be in holy conuersation loking for and hasting the coÌ„myng of the day of God Aretas of Cesaria the flight of heauen and earth sayeth he signifieth no chaungyng of place for whither should they flee but flight flittyng from corruption to incorruption and the laste coÌ„myng of the lord vnder the which this mortal body of ours shal putte on immortalitie and the face of the Earth shal be renewed This sayeth he a like phrase of speach is had in the 12. of the Apocalipse of the Angelles caste downe out of heauen nother was their place founde any more in heauen c. Nowe toucheth he also who shall be iudged Who shall be iudged verely the dead For he sayeth and I sawe the dead And shorteth after we shall heare that the dead shal be reysed vp Therfore they shal be iudged that rise from the dead Neuertheles the liuing are not exeÌ„pted whome the Apostle sayeth most manifestly shal be iudged in the .4 of the first to he Thess But these he nameth not at this present the dead he nameth for that the resurrectioÌ„ of the dead is more hardely beleued more easely beleued that those which remayne in flesh should be iudged at that daye And verely the soules neuer die the bodies die Therfore where it is sayde here that the dead shal be iudged we meane that al those which are dead at that daie shal come in their owne bodies to the iudgement of Christ And al men must be iudged All meÌ„ are iudged Wherefore S. Iohn seeth great and smalle that is to witte men of all sortes state sexe and age Kinges and princes are not excepted the common people shall not escape nother children nor olde folkes men nor wemen All these seeth he standyng before the face or iudgement seate of God The gilty or accused or to be accused shal be set before the iudgemente seate of God And S. Paule also testifiyng expressely of this matter we must al sayeth he appere before the iudgement seate of Christe that euery one maye receaue in his body accordyng to that he hath done whether it be good or euil .2 Corinth 5. chapt but after a diuerse maner appere both good euill For the wicked as giltie are brought to be iudged and punnished and that their giltines maye be openly knoweÌ„ to al creatures The vngodly are iudged not the godly The good for asmuch as they be iustified and quitte haue nowe no more gilte nor crime by reason of Christes satisfaction appere in iudgement with glory ready to iudge the vngodly after their fashioÌ„ and maner and not to be iudged of any And this thinge is singular that he sayeth that we shall be iudged in the sighte of God For who
consisteth in two thinges For God will geue vnto his Sainctes all that good is and wil take from them al euill and so shal these for euer inioye the souerayne good and felicitie most perfit and shal waunte al payne and miserie S. Austen in th ende of his boke De ciuit dei Howe great sayeth he shal that felicitie be where no euill shal be no good shal waunt and this declaration of eternal felicitie hath her partes whereby she is made manifest For firste a voyce and that a great cried from the Trone beholde the tabernacle of God with men The coniunction of God with holy men was in time paste prefigured by the Tabernacle of wittenesse whereby God testified that he would be in the middes of his people And the same shal he at th ende after the iudgement verfourme most abouÌ„dantly And therefore that voyce annexeth In the presence and fruition of god shal bâ— al good c. and he will dwell with them and they shal be his people and God himselfe with them and will be their God The whiche S. Paule semeth to haue vttered more succinctely and briefely and God shall be all in all For what so euer is good what so euer is faire what so euer is pleasaunt and delectable what so euer the minde of maÌ„ can imagine to be wisshed for briefely what so euer apperteyneth to the true and perfit felicitie and blessed life That same shall that great God almightie be whole and shal shewe in him selfe most fully And like as al and singular menne do inioye vnto a pleasaunt satietie the amiable brightnes and holâ— some heate of the sunne that neueâ—theles the same loseth nothing by the same and albeit that al men vse the sunne in common and euery manâ—e neuerthelesse inioyeth the same as proper and peculiar right so in another world we shal vse that eternal light and ioye euerlasting and vnspeakeable Whereof incontinently shal followe thinges more plentifull God will deliuer the Sainctes from all payne And than like as God in himself geueth to the glorified al goodnes so wil he remoue al euil from the same so that they be not only deliuered froÌ„ calamities but the same shal neuer retourne nor be feared more The whiche in moste plentifull wise he declareth by wordes borrowed out of the oracles of the prophetes God shal wipe awaye sayeth he al teares froÌ„ their eyes Which kinde of speach he vsed also in the .7 chap. verely taken out of the .25 and .65 chap. of Esaye And Dauid also in .126 Psalm They that sowe in teares sayeth he shall reape in gladnes He semeth to haue alluded to moothers which wipe the eyes of their tender and dere childreÌ„ criyng comforte the sorrowfull and cherishe them hurte or bruissed Therfore if the Sainctes haue suffered any payne or grefe in this world when they shal come into an other world it shal be requited theÌ„ and prouided that they shal fele no more aduersitie The lord sayde also in the gospel verely verely I saie vnto you ye shal wepe and lameÌ„t but the world shal reioyce and you shal be sorowfull but your sorowe shall be tourned into ioye c. In the .16 of Iohn Consequently he declareth yet more fully by nombryng of the calamities that the sainctes in an other life shall be deliuered at ones from al euill and death shal be no more For they shal be rewarded with life euerlastyng Therefore shall there be no more feare of death whiche is in a maner more bitter than death it selfe The same affirmeth the Apostle in the first to the Corinth the .15 alledgyng the testimony of the Prophete Osee There shall be no mournyng nor sorrowe whiche drieth vp the bones although most ful of iuyce For the ioye of Sainctes shal be perpetuall There shal be no clamour no complayncte no expostulatyng or vmbraydyng For whie there shall be no iniurie no mallice or enuie This worlde sowndeth and redoundeth full of the clamorous and cries of poore wretches But in the blessed seates shal be no miserie There shal be no payne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labour sickenes werines The cause hereof for the olde thinges are gone There is nowe an other life yea and that a moste diuerse maner of liuyng from that whiche we liue nowe Therefore what soeuer is of sinne and subiecte to corruption shall there be taken awaye as the Lorde sayde in the Gospell Iohn 5. the children of this worlde doe marrie and are maried but they that shal be accompted worthie to attayne to that other worlde and resurrection from the dead shall nother marrie nor be married For they can dye no more for they are egall with Aungelles and be the children of God sins they are the children of resurrection Luke 20. chapt But of eternall life we haue spoken more in our coÌ„mentaries vpoÌ„ the .12 of Matth. And the Lorde him selfe in Iohn collecteth the some of all and sayeth howe he maketh all thinges newe Therefore in the world to come we shal thinke of no carnal nor corrupt thing but an heauenly But the mindes of the faythfull are greuousely tempted in this matter the Deuill suggestynge A weightie coÌ„firmatioÌ„ that all these things are vndoubted which are spoken of the blessed life that the hope of the faythfull is vayne and that is a thing moste folisshe to contemne good thinges presente and certayne for glory vncertayne There be innumerable others of the same sorte which come to the minde of manne and trouble and shake the faith of eternall life The Lord therefore the faythfull Phisition of his leeste they should fele any hinderaunce in this behalf coÌ„firmeth these thinges gâ—auely and many wayes declaryng the hope of the faythfull to be moste certayne and al thinges to be vndoubted whiche are or shall be taught of eternal life of the felicitie and glory of sainctes And he placeth this assertion as it were in batâ—ayle raye after he hath certenly collected the some of felicitie whereunto by and by he will adde fuller thinges after the vision exhibited And here is to be vnderstand that the certentie of the blessed life is shewed moste expressely of al by these wordes and he sayde vnto me wryte c. And neuerthelesse by the former wordes also no weake reasons of the veritie be gathered And firste in dede he sayde I Iohn sawe And we knowe Iohn to be an Apostle and witnesse of the trewth whose testimony it is vnlaweful to distruste Seyng therefore this godly maÌ„ sawe the thinges himselfe whiche he reherseth to doubte of the same were a wickednes Secondly he heareth a voice a great moreouer pronounced out of the Trone to wit of the .xxiiii. Elders spretes angelicall of the whole heauenly hoste And who can doubte of their testimony whiche already are in blesse euerlastyng They know and haue experieÌ„ce what the felicitie is therfore they speake and testifie that is tried and knowen Moreouer he him selfe that sitteth in
the Trone speaketh and testifieth saying beholde I make al thinges newe God is true and in him is no leasyng And seyng he testifieth so playnely that life euerlasting shal be and we see him declare it also of what sorte it shal be no place for doubtefulnes hereafter is relinquisshed And the thinges that he hath shewed and declared of the happie life he coÌ„maundeth immediately to wryte Thinges are written for a perpetuall memorial of the thing which we knowe to be true and substantial For wrytinges or testimonialles whiche are written or made and sealed by the lawe of nations and common custome of men haue the force of an vndoubted testimony But such letters or testimonialles are made and sealed at the commaundement of God For God commaundeth S. Iohn to write those same which ar taught of the blessed life and therefore they be true vndoubted and infallible As he himself immediately annexeth and saieth for these wordes are faythful true stable I saye immutable what can be spoken more euident than these here is also the authoritie of holy Scripture establisshed But he addeth an other thing almost more vehement and he sayde vnto me it is done By the which maner of speaking is signified eyther that the ende is commen and all thinges accomplisshed like as it is vsed in the .16 chap. or els that the thing which is spoken and beleued to come to be so certaine as though it were done already We Germanes so ofte as we will signifie that the thing whiche we haue pourposed or promised and sayde to be sure we are wonte to saye Es ist gemacht it is done Let vs therefore beleue assuredly these and all Gods wordes Moreouer let vs geue our lorde God moste hartie thankes which with so great faith and dilligence susteyneth confirmeth our hope and hath commaunded these misteries of our saluation to be put in writyng and publisshed to the whole world in all ages To him be glory for euermore Amen ¶ It is furthermore declared that the hope of the euerlastyng and blessed felicitie and glory to be certayne and vndoubted The .xcij. Sermon I Am Alpha and Omega the beginnyng and the ende I wil geue to him that is a thirste of the wel of the water of life freely He that ouercommeth shall inherite all thinges I will be his God and he shal be my sunne But the feareful and vnbeleuing and the abominable and murtherers whoremongers and sorcerers idolaters and liars shall haue their parte in the lake that burneth with fire and brimstone whiche is the seconde death Vnto all the former commeth nowe the sixte testimony of the certentie of the true felicitie of the faythfull God is beginnyng ende taken of the very nature of God For he pronouÌ„ceth of himself and sayeth I am α and ω And immediately by exposition the beginnyng and ende This he toke out of Esaye with whoÌ„ the lord sayeth oftener than ones I am firste and laste And here let no man imagine that God is firste in order referryng the beginnyng to the consequences as though he had a beginnyng or that he is called the laste or ende as though he shuld ones haue an ende but the contrary rather in this fourme of speakyng is to be vnderstand to witte that God hath no beginnyng no ende but to be euerlastyng of whom al thinges haue their beyng by whose decree al things haue an ende where he himself indureth for euer and his yeres neuer fade like as in an other place the prophet sayeth and the Apostle also And for asmuche as he is eternall without beginnyng and without ende which liueth alwayes and al thinges that liue he quickeneth and preserueth in life howe I praye you should not he quicken the faithfull So certayne therefore is the life saluation and felicitie of the faythfull as it is certaine that God is life and that in dede life euerlastyng For he is euerlastyng the life of the faithful Of the phrase of speach I am α and ω I haue spoken in the first chapt and third Concion or Sermon God hath promised euerlastiÌ„g saluation The seuenth testimony of our vndoubted saluation is taken of the veritie of God and his promesses hath a certen cosygnage with the former For that which God hath promised the same also caÌ„ he perfourme with no paine He hath promised a blessed life moste assuredly therefore will he perfourme the same to the faithful And he alledgeth the promise of God in dede at this present bringeth in God speakyng to Iohn and to vs also in these wordes to him that thirsteth I will geue of the wel of liuely water that is to saye I that am life and eternal and euen eternal life will geue the faithful to drynke the water of life that is to saye I will quicken him preserue him in life and deliuer him from death and al euils and wil rewarde him with al heauenly giftes Who can here doubte of the veritie of him that promiseth especially sins this place or this promise is red in mo places than one Dauid in the .36 Psalme singeth plaine thy mercy O lord reacheth vnto the very Heauens and thy faythfulnesse vnto the clowdes thy rightuousenes is like the strong mountaynes thy iudgementes are like the great deepe Thou lorde sauest both manne and beast How excellent is thy mercy O God And the children of menne shal put their truste vnder the shadowe of thy winges Thei shal be satisfied with the pleÌ„tuousnes of thy house and thou shalt geue them drynke out of the riuer of thy pleasures For with thee is the wel of life and in thy light shal we see light Full many of these thinges are in the Prophetes and are expounded of our sauiour him selfe in the .4.6 and .7 chapter of S. Iohn Where he sheweth that he geueth water and holesome drynke to the faythfull whiche at the length shoulde sprynge vp into life euerlastynge Moste certayne it is therefore that the faythfull are quickened by Christe and therefore the blessed lyfe of the faithful is and shal be moste assured and certayne as promised by so many expresse promesses of God Of this water of life we had some things in the .7 chapt of this boke towarde the ende and shall haue certen playne matters in the beginnyng of the .22 chapt But in the meane while and by the waye How eâ—eâ—nall lâ—fe is coÌ„municated to vs. he sheweth and declareth vnto vs after the Apostolicke maner who willingly and ofte declare vnto vs the maner of our saluation howe eternall life is communicated to vs to witte free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely whiche notwithstandyng for the doubtefulnes of speach or vnderstandyng of wordes we expresse not properly the force of the greke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are iustified sayeth the Apostle in the .3 to the Romanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely through his grace that is to saye by the mere mercy
excuse themselues before God and men and prouyde rather to saue their soules How be it all these thinges thei wype away as it were with one word and say we worship not the signes but the things signified Than yf the signes were taken away wold ye returne to the Idolles on pilgrimage do ye not thinke it done in a maner to God himselfe that you se done to the Idolles do ye not punnish am Image breaker as a traitour againste the diuine maiestie For he shal not seme to haue cut a sunder wood but to haue defiled God himselfe Therfore ye acknowledge somewhat more in this wood than wood alone For you thinke that some diuine thing is hid therin and therfore is this wood accompted of you no comoÌ„wood Which thing you declare also by sundry tokens otherwise Moreouer the geÌ„tiles excused themselues after the same maner saieng that thei worshipped the thinges and not the signes But this semed not a sufficieÌ„t excuse vnto godly men as it is to be red in Lactancius and Athanasius in their bokes againste the gentiles But God hath at one word cofuted you and saied who hath requyred these thinges at your handes yf any will exhibite to me worship let him worship after the prescripte of my moste Holy lawe They worshippe me in vaine teaching the doctrines of men These things haue I declared somwhat more at large to the intent that such as wil yet hear any reason and in whom the word and lawe of God hath any place might know auoide that grosse and mortall sinne of Idolatrie And lyars comprehend men that are lighte of their tung Lyars sclaunderers taletellers whisperers deceauers couetouse persons theues vsurers bribers and al maner of hypocrites and slipperie persons For as God is veritie so loueth he veritie simplicitie constancie integritie This vice of lyeng reigneth at this daie farre and wyde For there is the leeste or rather no faith at al in the earth The Lord be merciful to vs. And touchynge the lake or ponde burnyng with fyre and brimestone and of the second death I haue spoken before in the nynetene and twentie chapters And els where And he signifieth that all these and the lyke shall be caste downe of the Lorde into the euerlastinge fyre of Hell For he putteth here part for inheritaunce as also in the eleuenth Psalme he shall rayne vpon the vngodlye fyre and brymstone and this is part of their cuppe And in the .24 of Mathew And shall put his part with hipocrites And we say also he hath noâ—e obtayned his righte or he is puÌ„nished as he is worthy Like as Sainctes therfore obteyne the Kyngdome of Heauen by inheritaunce so are euerlasting tourments in steade of inheritaunce to the vngodlie To the Lorde the righteouse Iudge be prayse and glorie Amen ¶ Here is set foorth a goodly picture a discription or figure of the blessed seate and of the heaueÌ„ly lyfe and glory euerlasting The .xciij. Sermon AND there came vnto me one of the seuen Angelles which had the seuen vyalles full of the seuen laste plagues and talked with me sayeng come hither I wil shew the the bryde the lambes wyfe And he caried me away in spirite to a great and an high mouÌ„tayne and he shewed me the greate Citie holy Hierusalem desceÌ„ding out of heauen from God hauing the brightnesse of God And her shyning was lyke to a stone most preciouse eueÌ„ a Iaspar clere as a Cristal and had great and high walles and had twelue gates and at the gates twelue Angels names writteÌ„ which ar the twelue tribes of the children of Israell on the East part three gates and on the North syde three gates and towarde the South three gates and on the west syde thre gates and the walle of the Citie had twelue foundations and in them the names of the Lambes twelue Apostles S. Iohn retourneth to the description of the citie celestial A description of the heauenly citie whiche in the beginnyng of this chapter he had attempted He hath inferred certen thinges in place righte necessarie touchyng the certayne hope of the faythfull whiche after he hath finisshed he semeth afterwarde to vnlocke and set open Heauen that the godly with the eyes of fayth mighte as it were loke herein and see clerely what is the hope and glory of Sainctes to come For vnder the tipe of a moste beautiful citie he setteth forth a picture or description moste euident of the blessed seate or palace citie of God or of the euerlasting countrie and church triumphant We shal not here faine and forge to our selues thinges earthly and corporall but spirituall and celestiall For the sprete of God will haue vs by occasion of temporall thinges with our mindes to ascende to eternal and by temporal thinges more excellent Therefore are al thinges figured with amplifications Hiperbolies and ful of other figures We shall therefore imagine in these farre greater thinges as we are wonte to do what time we reade or heare such thinges as our lorde hath taught vnder the parables of weddynges and feastes And firste is declared vnto vs The shewer of the heaueÌ„ly visioÌ„ who is the shewer of this godly and wonderfull vision that is to saye who is the opener of the misteries verely an Aungell of God and the very same whiche before in the .17 chapter to the same Iohn sayde come I will shewe thee the damnation of the greate whore c. For it is the same God whiche punnissheth the vngodly and geueth rewardes to the godly and denounceth vnto menne by his ministers those his rightuouse iudgementes Moreouer sins we see them to be moste certen and partely also accomplisshed whiche he shewed before of the iudgemente of Rome who would not gather that the same shall be also moste certayne whiche the same nowe vttereth and sheweth of the euerlastynge glory of the faythfull And gatheryng a some of the thinges whiche he will shew him he setteth before and exhorteth him to follow him sayeng come I wil shewe thee the bryde the wife of the laÌ„be Of her hath ben ofte times spoken before He signifieth the congregation of Sainctes coupled by fayth to our Sauiour Christe And not only sheweth to Iohn and in the same to vs al the spowse but the glory also geueÌ„ her of God The meanyng therefore is this come I will shewe thee what shal be the glory of the church of Christ in the life to come what shal be the state of the life euerlasting Certes he speaketh also very many thinges of the churche but chiefely of her glory in the world to come The maner of the reuelatioÌ„ ThaÌ„ toucheth he also brefely the maner of reuealyng For he addeth and he toke me vp in sprete into a greate and high mountayne Therefore like as in the fourmer visions he was caried awaie in sprete his body remayning in Pathmos and as we haue red and admonisshed before that suche maner of visions and rauishmentes
happened to Ezechiel euen so sayeth he nowe also that he is caried awaye in sprete in minde to haue sene the thinges which the Angel shewed Wherfore if we will also reade or heare these thinges to any profit we must lifte vp our mindes and be caried vp in our sprete and thinke that al these thinges must spiritually be vnderstande Aretas rightly sayeth he in the mountayne was shewed the heauenly life conuersation of the Sainctes For with them is nothing earthly lowe or abiecte but all thinges loftie and high This he Certenly what time in the Gospell the Lorde Christe would exhibite to his disciples a certen taste and saye of the glory to come he conueyed them vp into a Mounte and was transfigured before them which thing S. Matthewe affirmeth in the .17 chapt to haue chaunced to Peter Iames and Iohn And now he annexeth the vision it selfe and generally and briefely describeth or shaddoweth the blessed seate and glory of the life to come afterwarde he amplifieth the same more largely particularly and as it were by partes and so enlarged and beaultified he setteth it forth as it were to be sene of the godly The citie of God the great citie And he calleth the heauenly countrie and habitation of sainctes the great Citie For it is the citie of the great king and in it shal dwell an innumerable nombre of the blessed and of Aungelles thousandes infinite and shal haue the fruition of greate glory nother is there any feare leefte the place should not suffice so great an hoste of men and spretes or that it shal be ouer strayte Great is the citie of God which is verely able to receyue all good men aboundantly In the gospel of Iohn the Lord sayeth in my fathers house are many mansions and so forth the .14 chapt The selfe same place is called holy Hierusalem For like as no filthines shal there be espied so shal there no vncleane persone there appere Of the heauenly Hierusalem is spoken before Thomas of Aquine sayeth She is sayde to haue descended from heauen for that what goodnes so euer the holy church hath she acknoweledgeth her selfe to haue receyued it of the grace of God But of this matter I haue spoken in the laste Sermon Hauyng the glory of God And the citie of God I meane heaueÌ„ hath the seates of God and the blessed the glory of God that is to saye the diuine maiestie and brightnes and what great thing so euer the minde of manne can thinke or imagine or in all thinges the vnspeakeable excelleÌ„cie of God such as nother the eye hath sene nor the eare hath hearde nor yet hath ascended into the harte of manne 1. Corintb the .2 chapt These thinges hath he sommarely and generally touched hitherto And coÌ„sequently he declareth by particulars and at large that celestâ—all glory and blessed seates The citie of God most ample large For what thinges so euer are â—mple what so euer are in cities commendable the same aâ—â— playnely founde in this our citie moste excellent as the largenes strength maiestie surenes excellencie beaultie pleasauntnes and plentie of thinges These thinges I saye and al other like do woÌ„derfully excelle in the citie of our god and in our fathers house and where as these thinges are on this wise set forth and amplified moste liberally yet semeth there nothing at al sayde in case a maÌ„ consider the vnspeakeable maiestie of the glory celestial To what ende these things are spoken But al these things are alledged of the lorde by S. Iohn to this ende verely that we should be taken with the desire of so worthie a life and shuld thinke in our tribulations and troubles that the afflictions of this present worlde are nothing beyng compared with so excellent souerayne glory finally that al are maddâ— which beginne to doubte of the eternal hope of the faythfull Vâ—ry many thinges of this sorte are red also in Ezechiel in â—â—t 40. chapt and after We will touche euery parte of this treatise vsyng neuerthelesse a succincte breuitie leest we should be tediouse to any man And verely he toucheth the principal and moste commendable thinges of Cities and in them sheweth that the citie of God excelleth The light of this Citie In cities and houses the chiefest prayse is if all thinges be light and clere for darkenes is horrible vnpleasaunt Therfore is an excellent light declared to be in the citie or house of the lord There is added a parable whereby is shewed the excelleÌ„cie of this light It is like a most preciouse stone suppose a Iaspar as it is coÌ„monly called or a Chrysolithe or some like stone moste brighte And S. Iohn him selfe addeth more as it were a Iaspar stone like a Christal This is a newe maner of speakyng but it hath a maruelouse grace if we vnderstaÌ„de it rightly For a Iaspar is grene a christal is bright He semeth therefore to saye howe that celestial brightnes is continually grene whithereth neuer that is to witte that the heauenly light is euerlasting in it self after a sorte waryng grene and in growyng grene wareth bright and reioyceth all heauenly dwellers For herafter followeth for the glory of God hath lightened her the Lambe is her light This brightnes and most ioyeful light the Lord in the gospel of Iohn promiseth in sondry places and the whole blessed life of this not the leste parte is called coÌ„monly blessed light light euerlastyng or light of heauen It semeth to haue ben prefigured in the golden caÌ„delsticke of the tabernacle c. For if it were not harde for our Lord God to geue vnto precious stones wonderfull colours brightnes yf he illumine this world full of naughtie men wyth moste goodly lyghtes the Sunne Moone Starres what a lighte I praye thee maye we thinke to haue in heaueÌ„ where no man shal dwell but the beste and of God most derely beloued Of this light muche mention is made with Esaye and in the Psalmist the walles of the citie Walles in Cities are moste notable and excellent in case they be high thicke and strong able to abide all force of enemies and defende the Citezens from al iniuries and to kepe them in peace and securitie The heaueÌ„ly walles therfore are both great or strong and also high or vnpregnable Hereby is signified that the protection of Sainctes in heauen shal of God be most safe and sure so that the Saintes shal be inperfit securitie and exempte from all feare There shall no man trouble or take awaye their ioyes as the lord in the .16 of S. Iohns gospel hath affirmed For there shal be perpetual securitie and gladnes in heauen moste perfit and euerlastyng Moreouer in the walles are placed gates The gates of the citie by the whiche meÌ„ go into the citie In the wall therfore of the heaueÌ„ly couÌ„trie shal be twelue gates that is to saye a most large entryng into eternal
chapt sayeth for we be your glory as you shal be oures also in the daye of our Lorde Iesu And agayne in the .1 to the Thess the .2 chapt the same Apostle sayeth for what is our hope ioye or crowne of reioycyng are not you in the sight of our Lorde Iesu Christe at his commyng for you are our glory and ioye Ful wel therefore sayeth Aquinas S. Iohn speaketh after the maner of coÌ„querours which bryng their spoyles into Cities Therefore he fayneth that Princes preachers and parentes bryng with them into heauen such as they haue wonne whiche to them shal be an honour and glory These thinges alwayes let vs thinke vpon and do our duety inioyned vs of God which we perceyue in the euerlasting countrie to haue so great rewarde For it shal be the greatest glory that maye be to stande with so many wonne in the presence of the eternal God LaÌ„be and al sainctes Contrarywise the greatest shame to stande with so great a multitude of men lost and that loste through our faulte and negligence Reade what thinges are written in the .1 chapt of the boke of wisedome c. In the tenth place followeth the custody of the gates celestiall The gates are not shut in the daye Certenly in greate Cities there is greate and dilligent watching and wardynge hede taken to the gates that they be shutte and opened in dewe time and season But in heaueÌ„ there shall nede no such carefulnes The reason is The gates are not wonte to be shutte in the day but at night But in the euerlastyng countrie there is no night therfore are the gates neuer shutte There is doubtles no night but continual day There is no treason no Ambusshes or wayte laide no perils or daungers all thing in generall are safe peaceable quiet sicker and sure The same thinges are red also in Esaye but some thing in a diuerse sense Aretas here is a double vnderstandyng sayeth he for eyther he meaneth that there shal be peace and securitie and that so great that it shall not nede to kepe the citie by shuttyng of the gates Or els that there also the godly gates of the Apostolicall doctrine are open for all men vnto their learnyng which haue more perfection c. Certenly they shal nede no teachers nor guides which see al misteries now presently are brought into heauen it self The cleanes of the heauenly â—â—tie And especially cleanes in Cities is highly commended if there shewe or appere nothing that offendeth the sighte hearyng and smellyng which is lothsome to loke vpon and to be abhorred And in priuate houses the chiefe prayse is yf all thinges shyne and stande euery thing in order and lie not scattered and stinke Now therefore in the eleuenth place he sheweth that there shal be nothing in heauen that maye offende that is to saye which shall not be pleasaunt and delectable moste cleane and nete absolute and complete The same place also muste be referred to the personnes For it followeth saue they that are written in the lambes boke of life We vnderstande therfore how into the kingdome of heaueÌ„ shal not enter whoremongers Idolaters liars deceauers what so euer is vncleane and not purged with the bloud of the sonne of God through fayth This same the Apostle affirmeth in the .1 to the Corint the .5 and .6 chapt and to the Ephes the .5 chapt Dauid also demaundeth Lord who shal dwell in thy tabernucle or who shal reste in thy holy hille And aunswereth incontinently he that walketh without spotte and worketh rightuousnes and that which insueth in the .15 Psalm Finally here shal be fulfilled suche thinges as are written in the .23 chapt of Deuter. Touching theÌ„ which are prohibited to enter into the church Wherfore this place hath a secret doctrine and priuie admonishment instructyng vs that if we wil or couet to be heyres of the euerlasting couÌ„trie we should al applie our selues whilest we liue here in Earth to rightuousenes and Innocencie For it shal followe in the .22 chapt For without are dogges and inchaunters and whoremongers c. The Lord bryng vs by the waye of rightuousenes vnto life euerlastyng ¶ He continueth yet in describyng the blessed seates The .xcvi. Sermon AND he shewed me a pure riuer of water of life cleare as Chrystall The .22 chapt proceding out of the seate of God and of the Lambe In the middes of the strete of it of eyther side of the riuer was there wood of life whiche bare twelue maner of fruictes gaue fruicte euery moneth the leaues of the wood serued to heale the people withal And ther shal be nomore curse but the seate of God and the lambe shal be in it and his seruauntes shall serue him And they shal see his face and his name shal be in their foreheades And there shal be no night there and they nede no candle nor light of Sunne for the lorde God geueth them light and they shall raygne for euermore In the twelfth place is described of Iohn the pleasauntnes The pleasauntenes of the citie of God trymnes the plentuousenes and abouÌ„dance of foode in the Citie of God Riuers make cities pleasaunt and delectable Without fountaynes sprynges and holesome waters cities decaye and are scarsely worthy the names of Cities But in case they waunte victualles they are wholy loste Therefore this our heaueÌ„ly Citie excelleth and is most noble in al these thinges nother hath it vitayle only but geueth the same vnto vs with greate pleasure and finesse moste pleasaunt For trees in this Citie doe not only beare fruicte but geue also a pleasauÌ„tnes vnspeakable inestimable The riuer moreouer runneth through the middes of the stretes on the bankes of eyther side are trees moste beautiful to beholde bearing the fruictes of life And as I haue many times in this description intimated so I repete now the same againe that those things are not to be vnderstande after the letter as the Millenaries take them For the Lord talketh with vs and euen lispeth to the ende we might after the imbecillitie of our witte coÌ„ceaue these thinges Yf any shuld wisshe for earthly things I wene he could couet no greater thinges thaÌ„ be here described We shall thinke therefore if the Lorde coulde geue these earthly thinges yf he woulde whie can he not geue greater to the soules of the godly and bodies glorified yea the Lorde will that beyng withdrawen from the contemplation of earthly thinges we shoulde loke altogether for celestiall and diuine worthie of blessed soules and bodies clarified Whiche verely howe greate and what they shall be no tunge of manne can expresse to vs be it neuer so eloquente For the Lord hath prepared greater thinges for his seruauntes than here we can comprehende Therefore he bringeth forth here matterâ— moste ample that after a certen maner we mightie conceaue heauenly thinges muche more excellent than they be Therfore the sense and meanyng of all those
purged by Christe liue hoale sounde for euer more And by those allegories hath he hitherto figured by partes those blessed seates To what ende these are writteÌ„ prepared for the faithfull in that euerlasting countrie vnder the Image of a moste noble citie which after he hath shewed vs he semeth as it were to haue opened heauen it selfe and set forth the eternall felicitie to be sene in a maner with mortall eyes and eueÌ„ to haue poincted with the fingar to no other ende than that we should be stronge and constant in the fayth of our lord Iesus Christ should neuer thinke ones who hath euer sene those blessed seates whereunto we are called by the deniyng of all pleasures what yf thou shouldest dispise the pleasures presente and shuldest obteyne none in time to come This thought is wicked Faith teacheth thee otherwise But what sayest thou more desirest thou to know and see such things as God hath shewed thee Thou hast sene enough and abouÌ„dantly at this present The lord hath sheweth thee aboundantly enough of life and pleasure celestial at this present Indeuour now only that the deuill the world Antichrist troden vnder thou mayest aspire and be lifted vp into those heaueÌ„ly seates Moreouer beware thou be not more curiouse than is mete or requisite and that thou sekest not to knowe mo and more exacte thinges of the heauenly towre and perpetuall ioyes than the Lord himself which only knoweth these things hath to thee reuealed Let this euident demonstration of eternal life suffice vs. I beleue neuer none hath disputed better or more rightly more elegantly and more euidently of the blessed life thaÌ„ here S. Iohn hath done Let vs therefore repose our selues in God let vs beleue his wordes let his reuelation suffice vs and let vs desire to be ioyned with him in this heauenly courte in all felicitie and eternal life most perfit A â—ome collected of the doctrine of the blessed life And now S. Iohn recollectyng the chiefest poinctes of this matter and concludynge this place of eternall life he finissheth this euerlastyng felicitie in seuen membres whiche we will but touche only for that many thinke we haue spoken hereof already sufficiently and plentifully enough And to beginne with al there shal be no curse no execration no malediction nother warre nor famine nor diseases nor yet any suche thing There shal be no more curse as is recited of Moses emonges the curses in the 27. and .28 of Deuter. Not that all are accursed whiche are subiecte to the same For Iob and other holy menne were tormented with sickenes but that commonly the accursed vnbeleuers and wicked are plaged there with Not that they should be exercised and profit in godlines but that thei shuld first be afflicted here so by certen degrees passe vnto greater tormentes What than The seate of God in the citie The second membre inseweth but the Trone of God and of the Lambe shal be in that citie To witte the kingdome of God shal be there and God shal raygne and al blessyng no malediction in the chosen Therefore what ioyefull thinges so euer the Prophetes Christ and the Apostles haue spokeÌ„ of the kingedome of God the same shal be in heauen and the blessed shal haue the fruition thereof And agayne are ioyned together inseperablely the father and the sonne in the vnitie of essence which neuerthelesse in the distauÌ„ce of persones are excedingly wel not diuided but discerned These misteries of the blessed Trinitie are knowen vnto the faythful His seruaÌ„tes shall serue him Here followeth the third membre Some may maruaile what the blessed shal do in the world euerlastyng Therefore S. Iohn sayeth and his sâ—â—uauntes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall serue him God I saye and the Lambe they shall worshippe him in honouryng praysing magnifiyng him for euer Therefore shal they wholy addicte themselues to godly worshippyng Whiche thing shall in dede be to him great pleasure As also S. Austen sheweth in an other place Fourthly they shal see the face of God They shall see the face of God S. Austen treateth much of seyng of God to Paulina and warneth godly that we shoulde not here Imagine to our selues carnall thinges Moses in the .33 of Exodus And Philippe the Apostle in the .14 of Iohn haue accompted it for the highe felicitie to see God as he is and as it is commonly sayde face to face And there is vndoubtedly in this sighte and fruition highe felicitie and ioye euerlastyng and moste complete howebeit in this present world as the lorde sayde to Moses it chaunceth to no maÌ„ The holy fathers haue in dede sene God but by a shape and so farre forth as he hath vouchesaued to reueale and shewe himselfe to them to be sene Like as Tertullian sheweth in the boke agaynste Praxeas but with full eye to see the full glory of God with ioye inestimable is than firste graunted vs what time beyng deliuered from miserie and purged froÌ„ corruption we shal also in body be clarified than at the laste as S. Iohn sayde also in the .1 of Iohn the .3 we shall see him as he is Iob moste rightuouse speakyng of this vision of God Iob. 19. sayde when they shal haue put aboute or clothed to wit the father sonne holy ghoste this namely my body with my fleshe I shall beholde God out of my flesshe whome I shall see to my selfe and mine eyes shall loke vpon and no other The which is my only desire Of this seyng spake Paule also the Doctour of Gentiles and sayde nowe we see in a glasse 1. Corinth 13. euen in a darke speaking but then shall we see face to face c. And of this vision S. Austen hath also disputed in his booke De ciuitate dei aboute the ende Fiftely they shal haue the name of God in their foreheads The name of God written in their foreheades eyther because they shal be the children of God as we haue hearde in the Epistle to the Philadelphians in the .3 chapter of this boke And verely in the couÌ„trie celestiall it shal be manifestly knowen to all who be the children of God In this world they are commonly taken for the children of the deuill which in very dede are the childreÌ„ of god But this shal clerely appere in an other world to the great glory of the chosen And verely the brightnes of God shal shine from the foreheades or countenances of the electe as in times past the brightnes of the lord shone from the face of Moses Christe Or because al Sainctes shal knowe one an other sins the vertue of God resteth in their countenaunces which sense I perceyue hath pleased Primasius Or for that they shal be priestes before the Lord for euermore as the prophetes haue taught of the chosen In olde time the high prieste bare the very name of God in his forehead in a plate of golde bounden to his
head with a lase Vndoubtedly in the heauenly countrie the glory of the children of God shal be wonderfull greate of those chiefely that haue confessed the name of Christ in earth for these the celestial father shal glorifie God lightneth the chosen In the sixte mēbre is repeted agayne which hath ones or twise ben spokē before that the electe in heauē are illumined with the glory diuine wherof hath ben spokē enough before In the last and seuenth membre comprisyng as it were all thinges of life and felicitie and vttering with one word they shal raygne They shal raigne sayeth he for euer more The lord Iesus graunt to vs his faithful that suche thinges as we haue now hearde plentifully of his mouth we may shortely experience in our soules and bodies and may crie with ioye to God the father most mercifull and to Iesu Christ the redemer most mightie and benigne and to the holy ghost the most swete comforter be prayse and glory for euer more Amen ¶ The conclusion of this worke wherein is established the autoritie of the same and the some collected briefely The XCvij Sermon AND he sayde vnto me these sayinges are faithfull and true And the lord God of the holy prophets sente his Angell to shew vnto his seruauntes the thinges whiche muste be shortely fulfilled Beholde I come shortely Happy is he that kepeth the saying of the prophecie of this booke I am Iohn which saw these things and I hearde them And whē I had hearde and sene I fel downe to worship before the fete of the Angel which shewed me these thinges And he saide vnto me see thou do it not For I am thy fellowe seruaunt and of thy bretherne the prophets and of them which kepe the sayinges of this boke Worship God The sixte last parte of this worke conteyneth the conclusion The conclusion of this worke which affirmeth the thinges which we haue heard to be diuine certayne and vndoubted for he collecteth the chiefest thinges moueth al men to faith study of godlines that in stedfaste hope we shuld loke for the iudge of al to come shortly and to iudge the quicke the dead And in goodly order this laste boke of the Canonical scripture finisheth the godly narration doctrine with the iudgement ende of all thinges The Apocalipse is the laste boke of the canonical bokes of the scripture For the holy Scripture beginneth at the firste originall of al thinges and continueth a narration vntill the ende of all thinges conteyning in it self the vniuersalitie of things and al such thinges as are requisite to be knowē of matters nedeful and profitable And al those thinges hath our good Lord geuen vs to be knowen in the holy scripture that is to say in the Canonical bokes For they be false harlottes that saye that al thinges which apperteyne to the true full godlines saluation of the faithful are not set forth in holy writinges and therefore to haue nede of traditions They in dede haue nede of those traditions which wil vtter their craftie wares we nede none which esteme al their wares not worth a gally halfpenny to be bought of any man For Esaye hath sufficiently diswaded vs from their disceauable craftie iuglinges in the .55 chapt And this conclusion conteyneth aboute .16 Articles Which we shal discusse in order Immediately after the beginning is set a graue asseueration That these thinges be true vndoubted that the thinges which he hath sayde or writtē hitherto are true sure certaine vndoubted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath in a maner the same sentēce also in the .19 chapt of this booke And he calleth faythful sayinges whiche are stable ratified stedfaste and vndoubted And the sentence is referred in the thinges whiche he hath spoken of the blessed life to the world to come leest we shuld be lefte in any doubtfulnes Agayne it is referred to the whole narration of this boke And this sentence semeth to be a clause of assertiō and confirmyng the certentie of the matter propounded as be those also in the prophets for the lord hath spoken againe thus sayeth the Lord of hoostes and that same moste vsed in the gospel verely verely I saye vnto you And that in the Epistles apostolical God is my witnes that I lie not And the goodnes of god doeth succour our infirmitie wherby many times we doubting of the veritie of Gods words do wauer confirmeth our hope with these as it were ankers Wherefore these must be dilligently beaten in vrged in the ecclesiastical doctrine Aretas expoundyng this place as the wōted maner of this holy Euangeliste is alwayes so is it here also For like as in his gospel in token of loyaltie he sayeth we know that his testimony is true so in this place also setting to his seale he sayeth these sayinges are faithful and trewe Hitherto he Therfore shal it be an vnworthie thing to doubt be it neuer so little of the thinges that are writtē in this boke and in other bokes of the canonical Scripture The Authour of this worke God of the holy Prophetes Secondly he repeteth who is the Authour of this worke and all these thinges are reuealed to him And verely there is none other Authour but the lorde God him selfe and that the God of the holy Prophetes The which hath a great efficacitie for he sheweth him not only to be one the same god of both Testamentes whiche by his spirite hath inspired the prophetes Apostles but also biddeth vs secretly to esteme the veritie certētie of this boke of the prophetical matters For if he coulde in olde time telle his people before of things to come vtter al thinges by the prophetes what maruell is it yf he nowe also perfourme the same by S. Iohn And if all those thinges came to passe which the prophetes did prophesie to come nother did there any word no nor one iote fal vnto the grounde which was not fulfilled there is no man also that wil doubt of the veritie of this boke yf at leest he cōsider that the same God which in times past was with the prophets is nowe also with blessed Ihon. The Prophets said howe the land of Chanaan shulde be deliuered in to the possession of the children of Israel it was deliuered The selfe same prophecied that the people of Israel shulde for their sinnes be cast out agayne of the same land in to Babilon thei were cast oute After thei prophecied againe that thei shulde be deliuered shuld repare the Citie to the which Christ wolde come which shuld redeme mankynd cal into the fellowship of life and blesse all nations They were deliuered they repared their Citie Christ came and redemed mankind and the gospel was preached through out the whole world What thyng than remayneth but that the church shuld be turmoiled Antichrist shuld come and raigne and that the true Christians and
hande of God The Angel had shewed Ihon expressely before that he shoulde not do that he than did and now repeteth it againe For hauing as it were forgotten those things by reason of the excellencie of the Angel he wold surely haue done him some worship For so we permit to our selues more than is decēt especially toward nobler personages whom for thexcellēt gyfts of God we esteme worthie whom we may also without the offence of God euen worship That opiniō deceaueth in our time the most part of them which against the comlines of syncere religion worship and honour Saincts But the Angel of the Lorde here nother forgeth nor bringeth foorth any newe doctrine but that olde in forme as thei terme it to the intent we shuld vnderstād that the will of God is alwayes one and perpetuall which will not haue the most excellent creatures to be worshipped but one God alone to be honoured He repeteth therefore the same causes which he also obiected before Therfore be they alwaies of force with all at al times S. Ihon in the meane time semeth that he wold commend vnto vs the excellencie of this vision or reuelation and that the Angel did admonish him cōstantlie of his dutie and vs al by him that the thing which is proper to God we shulde transpose to no creatures and it deserueth exceding great prayse here that S. Ihon here discembleth nothing but by expresse wordes committeth to writing his fall and rebukyng of the Angell moste euidently For by his fall he wolde admonish that the godly shulde not fall in lyke cases but geue all glory to God Here semeth also to be obserued a maruelouse affection in the maner of speakyng For the Angell crieth out to Ihon being ready to fall downe nowe yea prostrate already and nowe aboute to worwip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See thou do it not that thou verely intendest to do Here is expressed the carefulnes of mynd and haste wherwith he goeth about to preuent the enterprise of Ihon. And thus diligent are the Holy spirirites in heauē in letttyng al things that by any meanes do tourne vs frō God to the worshipping of creatures much lesse would they thēselues be worshipped or to haue the things attributed to them which the Papistes at this day attribute by force of Armes The Lorde of clemencie mercie conuerte them to a right minde that thei maye attribute al glory to God Amē ¶ S. Iohn is commaunded not to seale this boke but to publishe it hauyng respecte to no man The XCviij Sermon AND he sayd vnto me seale not the sayenges of the prophecie of this boke For the time is at hande He that doeth euill let him doe euill stil he which is filthie let him be filthie still and he that is rightuouse let him be more rightuouse and he that is holy let him be more holy 7 The seuenth place that is treated in this conclusion forbiddeth Iohn that he seale not the boke written Seale not the boke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayeth the Angel seale it not And certenly letters and bokes are wonte to be sealed eyther for credit confirmatiōs sake or els that they should not be openly red of al men but those only to whom they are assigned An Angell sayeth to Daniel in the .12 chapt And thou Daniel close the wordes and seale the boke vntil the laste time He is commaunded to shut his boke that is to saye to make an ende nother to loke for any more reuelatiō finally he is cōmaunded to shut it for the vngodly vnto whom assuredly this boke shal seme darke closed For it followeth for many shal erre knowledge shal be manifolde For thei that are not ruled by the certayne sure word of God haue nothing at al certenly tried knowē but wander through manifolde or sondry vncertayne opiniōs iudgementes and traditions of men For Daniel sayeth that knowledge shal be variable that is to say there shal be innumerable opiniōs sectes of the religion seruing of god where neuerthelesse there is but one only trewe opinion doctrine fayth or religion the fame I saye whiche Daniel set forth in his boke which boke also he sealed that is to saye cōfirmed it as it were with godly seales as authenticall or authorised and which was worthie to be credited howebeit at this present S. Iohn is not commaunded in the same sense and meanyng not to seale his boke which we know to be altogether autenticall This boke shoulde be open for al men but such a thing as this is the Angel meaneth cōceale or couer not hide not this boke whom God therfore would haue to be writtē that it might be a publicke doctrine in the whole world wherby al men might be instructed in the thinges that are reuealed from heauen that they be not thorowe the craftes and tiranny of Antichrist withdrawen from the kingdome of Christ vnto the kingdome of Antichrist for God would that al these thinges should to all men be moste common and manifestly knowen And this sense hath Aretas opened also sayeng Seale them not sayeth he that is kepe them not sealed to thy self but publishe them to all The reason is annexed for the time is at hande wherein verely these thinges which I haue sayde shal come to passe Wherfore the faythful had nede of warnyng cōfirmyng and comforte Consideryng therefore that this boke is set forth that it might admonishe strengthen and comforte the faythfull the same ought not to be shutte but wide open For this is the good will of God that this his word should be preached in his church to the profit of al faithfull Let them loke therefore what they doe whiche would haue this booke not only shutte vp but cleane taken awaie nother thinke it can be vnderstande as obscure and full of darke speakynges But to God be prayse and thankes geuyng whiche hath vouchsaued to prouide for vs faythfully in time by this most profitable and moste necessarie boke ¶ These thīgs must be beatē in both to the hearers to suche as will not heare 8 The eight place of this conclusion semeth to treate of a certen preuention For some man here might saye thou wilt haue this boke to be open and come vnto al men of al states sexe and ages but there shal be some whiche wil vtterly contemne the same In vayne therefore shall it be preached in vayne shall we vrge these writynges with them especially which shal deride the same and expounde them this waye or that waye at their pleasure But he semeth to preuent this saye doubtles there shall be vnrightuouse innumerable whiche shal procede vnbridled in their iniquities and shall more and more excede and passe themselues but yet there shall be also rightuouse whiche perseueryng in al rightuousenes shal increase in holy vertues and herein also shal surmounte themselues wherfore spare not thou to vtter to thē al such things
A brefe rehersal of the last iudgement of rewardes tormentes 9 The ninth place of this conclusion is of the comming of the lord vnto iudgement and of the rewarde prepared for the good and appoincted tourmentes for the impenitent and wicked for he collecteth at this present that he treated more dilligently and more at large in the .19 and .20 chapt and other places of this booke And this place before all others he inculketh and vrgeth most ernestly For it is of great importaunce if we both vnderstande it rightly and ponder it very ofte in our mindes For we shall the lesse licenciously sinne but shal watche more dilligently The lorde Christ coÌ„meth shortly And in this conclusion of S. Iohn the persones are often chaunged For now speaketh Iohn him self and incoÌ„tinently he bringeth in the Lord speakyng As at this present verely he maketh the lorde Christ himselfe to speake and saye beholdâ— I come quickely For the worde pronounced out of Christes mouth is of more authoritie and hath more credit with all than that the Apostle speaketh in sayeng that he will come shortely he would stire vp all men to watch repent praye For in the Gospel he sayed watch for you know nother the daye nor the houre Your Lord will come at an houre when you thinke leest He feareth therefore the slougthful and vncleane persones whiche comforte themselues that the Lorde shal not come at al and if he come that yet it shal be loÌ„g first and perauenture neuer Agaynst whom he pleadyng sayeth howe he will come quickely Agaynst the same also reasoned Malachie in the .3 and .4 chapt And S. Peter in the .2 the .3 chapt Moreouer in affirmyng that he will come shortely he comforteth the godly tempted and tossed diuersely in this world For the godly some times crie also that the Lorde differreth his coÌ„myng ouer loÌ„g that he is to benigne to his enemies Wherefore he saieth that he wil now come sone enough that is to saie in dewe time that he may both deliuer his seruauntes and distroye rote out his enemies and conteÌ„ners For it followeth what a one howe and to what ende he wil come he wil come gloriouse with great maiestie power to deliuer and saue the faithfull and condemne the vngodly for he sayeth and my rewarde with me Which words seme to be taken out of the .40 chapt of Esaye And signifie And my rewarde with me that God is furnished aboundantly with al implementes wherewith it behoueth a rewarder and reuenger to be furnisshed with Therefore he sayeth the rewarde which I shall geue to euery one after his doynges I haue presently with me and that ready and plentifull For our king and Iudge wanteth not power and treasure as many times the Kinges of this world eyther can not paye their Soldiours wages as they ought or haue it not ready and differ the payement a longe time But this our Captayne and my rewarde sayeth he is with me And immediately expoundyng himselfe he sayeth that he wil rewarde euery one accordyng as his doyng shal be For so the Apostle also in the .2 to the Corinth 5. saieth how we must al appere before the iudgement seate of Christ that euery one maye receiue such thinges as are done by the body accordyng as he hath done whether it be good or euil For in the .16 chapt of the gospel of S. Matth. the lorde sayde likeâ—ise that the tiâ—â—â—ould come that the sonne of manne shuld come in the glory of his father with his Angelles and then shal he render to euery one after his doinges The same is taught of the Apostle in the .2 chapt to the Romanes And to the intent no manne shoulde doubte I am â— and Ω. but that our iudge can accomplisshe in dede that in wordes he sayde he would do namely to render to euery maÌ„ after his doynges he adioyneth and sayeth I am Alpha and Omega the beginnyng and the ende c. By the whiche wordes he signifieth that he is very God eternall and almightie The sentence is taken out of the .43 and .45 chapt of Esaye And is expounded before These thinges teache vs that Iesus Christe is very God and therefore the rewarder of al most bountiful and most rightuouse Rewardes prepared for the godly ConsequeÌ„tely agayne expressely more playnely and by a pertition S. Iohn with his wordes declareth what and to whome the Lorde will geue And firste in dede he treateth of rewarde prepared for the good after of punnishemente appoincted for the euil by the iuste iudgement of God And rewarde is payed or geuen rather as S. Paule sayeth to them that kepe his coÌ„maundementes namely Christes For not they that reade or heare the commaundementes of God or boaste and preache them are blessed â— Iohn 3. but they that kepe and perfourme them in dede For so hath our Lorde and sauiour Christ taught vs in the Gospel after Matthewe the .7 chapt and Luke the .11 And his commaundementes are those that are expounded in the ten preceptes or in the gospell restreyned to the loue of God and our neighbour or the whiche are named of S. Iohn thapostle faith loue It behoueth vs therfore to be religious in case we loke to receyue a rewarde of God And what is the rewarde that is geuen of the iudge to the godly worshippers of God That is taken thre maner of wayes For first they are called happie blessed Secondely they shal haue power ouer the wood of life that is to say the fruictes of the tree of life shal be in their power that is to wit thei shal liue an eternal life with Christ as before is declared For he alludeth to the fourmer thinges Laste thei shal enter in sayeth he by the gates into the citie to wit before also described into the countrie euerlastyng After this he toucheth or collecteâ—h â—lsâ— the punnishmeÌ„tes appoincted for the wicked Without dogges and verely in one worde compriseth al together whilest he sayeth without For by this only vocable he excludeth the wicked out of the heauenly couÌ„trie and includeth or incloseth them in helle and helle tormeÌ„tes vnspeakeable endles and innumerable And S. Iohn here followeth the lord in the gospel saying Matth. 8. I saye vnto you that many shal come froÌ„ the Easte and from the Weste and shall reste with Abraham Isaac and Iacob in the kingdome of heauen and the children of the kingedome shal be caste out into the outwarde darkenes there shal be weyyng gnasshyng of teth Matth. 25. So likewise in the parable of the ten virgins the gate is sayde to be shut and the folisshe virgins shutte out of the ioyes celestiall Euen theâ—e he commaundeth the vnprofitable seruaunt to be cast out into the outwarde darkenes Likewise in the .13 of Luke the Lord sayeth howe the vnbeleuers shal be expulsed out And who be they I beseche thee What holy scripture of dogges which
trewe flesshe of Christe all Senewes moste strongely prouyng that he after the fleshe is of our owne nature Whereof he is called also in the Scripture the fruicte of the wombe of Dauid and he that is rysen of his loynes Moreouer it is sayed to the Dauidicates virgin and mother of God thou shalte conceaue in thy wombe and bryng forth a sonne Therefore he calleth him selfe also both the roote and generation of Dauid And the phrase of speache is to be marked For the like is red in the .16 of Ezechiel Thy roote and thy generation is of the lande of Chanaan that is to saye thy birth is of the Chananites or thy of sprynge is of people polluted yet semeth here neuerthelesse also an other certen thyng to be signified For the rote beareth a tree and nurrisheth or quickeneth the same The roote is not borne or nurrisshed of the tree and Christe the Lord is the foundatiō and preseruation of the house of Dauid and Churche of the faythfull That Dauid is preserued that the ofspryng of Dauid is not rooted out whiche ofte times hath deserued to be it is done in respecte or merite of Christe the Lorde Christe hath saued them the same saueth also so many as are saued as he that is of al the promesses made vnto Dauid the head vertue add some and euen perfection as in whome is perfit saluation and all fulnes as the clere testimonies of the Prophet Esaye beare witnes in the .7 and .37 cha and els where also in the 3. of Osee 34. 37. of Ezechiel And not a much vnlike place is in the .3 boke of Kinges the .15 chap. Iohn also the .1 Christ is the bright morning starre chap. of this boke named Christ the rote of Dauid c. Agayne the Lorde calleth hym selfe a Starre and that not obscure but shynynge and brighte and euen the mornyng Starre When he called hym selfe a Starre he had respecte to the moste auncient Oracle of Balaam that most wise Prophet in the Easte He prophecied that a Starre shulde arryse out of Israell that is to say a celestial starre and euen the very sonne of God shoulde be borne of a woman And that the same starre did arrise the magiciens being also of the Easte testifie in the .2 chap. of S. Mathew And it is called bright because Christe is the light illumining all men that come in to the world Of the which matter the same S. Ihon hath treated much in the first eight and nynth chapt of his Euangelicall story The same our Lorde is also the morning starre so called of S. Peter 2. Pet. 1. And of this our S. Ihon in the .2 chapt of the Apoca. For lyke as Lucifer arrising draweth the daye starre after him so Christ shyning in the hartes of the faithfull doth lighten them more and more in this present world also and in the lyfe to come doth cloth them whole with the light celestiall Thomas of Aquine expounding this place the morninge Starre sayeth he is to witte the messager of the day that is the euerlasting felicitie through his resurrection And these thynges haue we hearde hitherto of the mouth of Christe concerning Christe who and howe great he is and what treasures we haue layde vp in store in him He is very God and man was incarnate for vs that he might be our roote vertue lyfe light and saluation Therfore haue we reposed in him all fulnes of Saluation And so we see agayne that this boke is written with the Apostolicall spirite which spirite verely so ofte as occasion serueth reasoneth excellently of Christe and preacheth his saluation and commendeth the fayth in him vnto all the faithfull The same spirite therfore hath inspyred eyther booke both of the Gospell and Apocalipse of Saincte Ihon and caused them to be written of the same Authour 11. In the eleuenth place is brought in speaking the church The desire of the church for the cōmyng of Christ wyshing the comming of Christe vnto iudgement For sins our Lorde Iesus Christe is so good so benigne and holsome whome all this booke hath promysed to come and to delyuer the church of Sainctes afflicted in this worlde nowe is resited the desire of the same his church wyshing and calling the Lorde sayeng come For anone we shall heare the Lorde promising and saieng be it I come quickely And the church agayne reporting Amen Euen so come Lord Iesu And that the spirite within our body crieth busily to the Lorde for our deliueraūce and glorifieng the Apostle mentioneth much in the .8 to the Romanes Notwithstanding that by the spirite may be vnderstand euery spirituall man also And therefore Aretas he nameth them spirite sayeth he which are accompted worthie of the spirituall mariage And the bryde the church it selfe Thus sayeth he Of the bryde we haue spokē many times in this worke so that we nede not to be tediouse in repeting the same Howe be it with a wonderfull desyre all the godly couet that the Lorde wolde come vnto iudgement To the wicked that daye is terrible abhorred to the godly moste ioyfull and wysshed for For the godly perceaue that they shall ones be deliuered from all euylles and plentifully rewarded with all good thynges that the glory and veritie of God shall be auaunced and established that all vngodlynes shall be abolished and the wicked by the iust iudgement of God tormented Wherupon S. Peter in the .3 chapt of the Actes calleth this day the restoring perfourming of all such things as God hath at any time spoken by the mouth of his Prophets In that same day therfore shall all the promesses of God euen of the greateste matters be fulfilled througely Therfore sayeth the Lord in the gospell lifte vp your heads for your redemption draweth nere They that mourne and are desperate like cast downe their heads The Lord biddeth vs lifte vp our heades to be cherefull and of good hope For we shall certenly be delyuered and glorified which haue ben in the world a laughing stocke and had in derisiō of all men Therfore muste the places be expoūded fyguratiuely which pourport the exceding great lamentation and howling that shall be in that day For the wicked for anguyshe and payne and vtter desperation shall crye oute and teare themselues The godly shall reioyce in him whome they see comming shewynge the woundes wherewith they are redemed Lyke as therefore the desyre of Sainctes was greateste when the first commyng of our sauiour approched nere as in Symeon alone appeareth Luke the second right so at the second comming of Christe vnto iudgement all Saincts with vncessable voyces shall crie and continually do crye come Lorde Iesu come and delyuer vs come and maynetayne thy glorie and church almoste broughte to naught come our redemer and Sauiour so wished and loked for dispatch vs from euilles graunt vs the good thinges promised c. Wherfore the things that follow Come may be referred eyther to the
church or to S. Ihon that eyther the church or S. Ihon shulde say And let him that heareth say come Aretas expouÌ„ding this place briefely and well by these wordes he insinuateth them saieth he which ar not yet assuÌ„pted to the flocke yet ready to heare godly matters and geue their dilligence to knowe the Lorde So much he And doubtelesse the desyre of the godlye is so greate that they couet that all creatures shoulde praye the Lorde to come vnto iudgement as many times we se in the Psalmes the godly to exhorte the Sun and Moone all creatures to praise and speake wel of the Lorde 12. The .12 place of the conclusion conteineth a most large promesse and comforte of Christe †And leâ— him that is a thyrste come For he promiseth agayne frankelie As thoughe he shulde saie I knowe what thinges the faithfull shall suffer vnder Antichrist what also and howe great crafte the same shall practise All thinges will he sell for money Heauen and Earth and those things also which are not in his power And he shal deceaue many and shal spoyle many And al the godly shall he vexe and oppresse with greuouse persecution Therfore yf I tary long and come not incontinently in asmuch as the wisshes of Sainctes couet the same you that loue and beleue in me flee Antichriste geue not your selues to be spoiled of him loke ye for me haue recourse vnto me He that is a thirst that is he that desyreth an heauenly gyfte or he that is in angwysh or tourmented with cares and sondry euilles let him come to me to me I say let him come I shall fyll him with good thinges delyuer from euyll and wyll comforte him and strengthen him with my spirite in al maner dauÌ„gers that he may paciently beare and ouercome all euylles And he semeth to haue borrowed these holsome wordes and most ful of consolation of the doctrine of Esaye which is in the .55 chapter and in the seuenth chap. of Ihon. Hereof are spoken certen thinges aboute the beginning of the .21 chapt Where we reâ—de â—he Lord to haue saide And to him that is a thirste wil I geue of the well of the water of life frely And he that wille But where he sayeth and he that will he meaneth not as many mistake him that it standeth in our will that we maye be saued For we knowe that the Apostle hath sayde it is not in the wille nor in the ruÌ„ning but in the mercy of God The Lord of his owne good wil saueth vs yet not withstanding he saueth not the vnwillyng but the willyng But he geueth vs that we maye will accordyng to that saying of thapostle it is God that worketh in vs both to will and to accomplish Primasius by no good giftes sayeth he goyng before he receyueth the water of life frely For what haste thou sayeth the Apostle that thou haste not receyued Therefore haue we receyued of God frely the wil of coÌ„myng also vnto whome we gaue nothing firste that we should be much lesse that we should of sinners be made rightuouse Thus sayeth he Not withstandyng it might seme to be such a maner of speakyng as is emonges the Germanes which is I make it free for al to come I doe clerely exclude no man I bid al come so and he that will that is to saye come al and receiue water c. To the lorde be glory ¶ Punnishment is decreed to the corrupters of this boke The lord sayeth that he wil certenly come to Iudgement The church wissheth for his commyng The Cj. Sermon I Testifie vnto euery man that heareth the words of the prophecie of this boke if any manne shall adde vnto these thinges God shal adde vnto him the plages that are written in this boke And if any man shal minish of the wordes of the booke of this Prophecie God shal take away his parte out of the boke of life and out of the holy citie and from the thinges which are written in this boke He which testifieth these thinges sayeth be it I come quickely Amen EueÌ„ so come lord Iesu The grace of our lorde Iesu Christe be with you al. Amen 13. In the .13 A penaltie for the contemners corrupters of this boke parte of this conclusion is decreed a paine for the contemners of this boke but especially for counterfetter or forgers which as D. Bibliander hath sayde full well godly dare attempte to corrupte or falsefie this godly instrumeÌ„t and holy charter of thempire and Bisshopricke of Christ by addyng any thing or takyng awaye or alteryng the trewe meanyng and sense thereof This place is taken out of the common vsage of men For Princes are wonte in th ende of their writynges to establishe the same agaynst deprauers by menacinges and threatenings Antichrist the Ape of our lord Christ about the ende of his Bulles addeth yf any man shall rasshely presume to go agaynst this our coÌ„maundement or malapertly to infringe the same let him knowe that he shal incurre the indignatioÌ„ of Almightie God and the blessed Apostles Peter and Paule and our high displeasure And likewise in keping of treasures and publicke things where dauÌ„ger is feared they set on writinges and sealyng with waxe For the whiche cause verely where the Lorde was not ignoraunt that there would be some which wold seke to oppresse and abolish this boke he sendeth it wel Armed to all posterities We reade in olde Authours that certen heretikes in the beginnyng of the church toke very muche vpon them in corruptyng of the scriptures yea and that some of them to haue reiected whole bokes of the holy Scripture And Tertullian imputeth the same vnto Marcion whiche also depraued holy bokes Howebeit through the goodnes of God it came to passe that we haue neuerthelesse receyued the holy bookes whole and vncorrupted Whiche thing S. Hierome sheweth playnely in his commentaries vpon Esaye the .3 booke And Erasmus of Roterodam in the Apologie of the newe TestameÌ„t and also in his Apologie agaynst Iames Latomus c. Howebeit the Lorde at this present doeth no newe thing Nothing to braddeâ—â— nothing to be minisshed whilest he commaundeth that nothing shoulde be added or taken awaye For ones or twise he commaunded by Moses Thou shalt adde nothing to my worde nother take froÌ„ it any thing And Salomon in the .30 of the Prouerbes coÌ„maundeth the same But many maruell and finde faulte that he hath threatened so many plages to the corrupters Whie than do not the same meÌ„ blame and reproue in S. Paule that he hath in one worde comprised as many plagues and displeasures as S. Ihon hath here recited where he sayde vnto the Galath Although I or an Angel from heauen shal preach vnto you a gospel other than this that we haue preached vnto you let him be an outcaste or accursed And the same wordes againe he doubleth repeteth Wherefore if they graunt that Paule hath herein so little
offended that he hath deserued prayse also let them leaue blamyng of those thinges whiche are here moste pourposely placed of our lord Iesu Christ him selfe by S. Ihon in their place time dewe Verely Anathema whiche worde S. Paule vsed is he that is cutte of from the felowship of al good men deuoued to extreme punnishement and euen subiecte to all the euilles bothe of this present life and the life to come Whiche thinge maye be gathered of Deuteronomie and other holy bokes Who adde who take â—waye And he addeth and taketh awaye not whiche vseth other diuerse and playner wordes in expoundyng a sentence of the reuelation but he that putteth in any thinge contrary to the true sense and variyng from those thinges which are here of the lord expressed or he that taketh awaye any thing obscureth or peruerteth which here the lord himself hath expresely signified Wherupon Thomas of Aquine he addeth to sayeth he which putteth to a lie he minissheth which taketh awaye any thing of that which is written therein or also in deniyng gayne sayeth the same Thus much he Therefore this addition and substraction consisteth not in wordes only but rather in sense For nother the prophetes in expoundynge the lawe at large are thought to haue added any thing to God his worde nother the Apostles preachyng the libertie of the gospel are saide to haue taken any thing away froÌ„ the lawe And to testifie To testifie is vnder the religion of a testimony to affirme any certen thing or with a protestation to vrge beate in any thing ernestly and eueÌ„ as it were to binde the hearer that he shuld certenly know that these thinges that are spokeÌ„ do haÌ„ge ouer him that God wil plage vnlesse he do obey Concernyng the paynes or plages which he threateneth at this present is spokeÌ„ in the .15 16. 17. and .18 chap. c. Likewise is declared before that might be here spoken of the boke of life and of the holy citie Moreouer he coÌ„prehendeth here also all good thinges in like maner whiche are promised in this boke to the godly and obedient seruauntes of God of al the whiche thinges the contemner falsifier and corrupter of this boke shal be depriued With how great euilles and dauÌ„gers than do they intangle themselues whiche would haue this boke vtterly suppressed and let that it shoulde not be expounded openly and come in to the handes of al meÌ„ agayne it is most certayne that they shall obteyne of God all maner of blessing so many as haue a good opinion and thinke deuoutely of this boke and wil set forth and commende vnto al men the thinges that are written in the same to the glory of God and saluation of the faithfull 14. In the fouretenth place is sealed Thus saieth he that testifieth these thinges and euen signed as it were with a subscription the authoritie of this boke For it followeth he sayeth that beareth witnes of these thinges or he that testifieth these thinges For in maner all the expositours suppose those to be Christes words as though he him selfe for a confirmation had putte to the same and sayde I Iesus haue propounded al these thinges and especially such as concerne the threatenynges agaynste the corrupter as a true witnes and the same to be vndoubted For Aquinas here sayeth he is brought in Christe affirmyng the foresayde menacyng and approuing al thinges that are written in this boke But I for my parte reseruyng the iudgementes of others safe suppose this to be the subscription of S. Iohn the writer of this boke For the Notaries Secretaries or chauncelers of Princes are wonte at the ende of the kinges or Emperours letters or writynges to subscribe their name And verely S. Iohn in the Historie of the Gospell hath obserued the same maner For in the .19 chapt he sayeth and he that sawe bare witnes and his testimony is trewe And at th ende of the Historie he subscribeth and signeth vnderneth with these wordes this is that disciple whiche beareth witnes of these thinges and wrote them and we knowe that his testimony is trewe For al the church knewe and confessed this In like maner he semeth at this presente to haue subscribed these thinges also in his owne name to haue sayed He that testifieth these thinges sayeth Christ cometh certeynely to Iudge 15. In the .15 place he bringeth in agayne the lorde Iesus himselfe speakyng and promising that he wil certenly come to iudgement verely to redeme and glorifie the godly and to punnishe the wicked Therefore with a great asseueration he sayeth euen so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surely and doubtles I come quickely although I seme to tarye longe and to some not to come at al. Neuerthelesse yet moste certenly and in time doe I come as before also is sayde and declared And the same thing is repeted in maner with the same wordes oftener as a thinge most worthie to be marked and knowen He annexeth immediately the fayth and wisshe and great desire of S. Iohn and of the faythfull church or of any godly submittyng him selfe to the promesse and sayeng Amen euen so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to saye we acknoweledge it to be moste certayne and vndoubted that thou promisest that thou wilt come Therfore doe we loke for thee the Iudge of the quicke and the dead yea praye with our inwarde bowelles come lorde Iesu For els where also we praye dayly Thy kingedome come And al the godly with sighes vnspeakeable wish for the commyng of the Iudge for glory Whereof the Apostle treateth in the .8 chapter to the Romanes and we haue touched the same matter before The Apostles blessing In the laste place of the conclusion he wissheth after the Apostolicke maner the grace of our Lord Iesu Christe to all the hearers and readers of this boke S. Paule in the .2 Epistle to the Thess the .3 chapt Thus I wryte sayeth he in euery Epistle the grace of our lord Iesu Christe be with all you Amen He therefore here agreeth to him selfe as the Apostolicall sprete doeth euery where Grace comprehendeth the whole matter of the redemption and giftes of Christe He wissheth therefore to vs al the blessyng whiche we haue in Christ Iesus our Lord. Whereof moste plentifully and besiâ— hath discoâ—â—â—ed â—he vessel of election S. Paule in the .1 chap. to the Ephes◠〈◊〉 â—he lord Iesus whiche hath reuealed to vs these holy misteries write the same in our mindes and deliuer vs from Antichriste and from all euilles and kepe vs in the true faith and in his grace Vnto him be honour and glory prayse and thankes geuyng together with the father and the holy ghoste for euermore Amen Come Lorde Iesu our redemer and onlie Sauiour and gloryfie them that loke for thy commyng moste wisshed for that we maye gloryfie thee for euer Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VIVET TAMEN POST FVNERA VIRTVS ET SI MORS INDIES ACCELERAT ⧠IMPKINTED AT at London by Iohn Day dwelling ouer Aldersgate beneath Saincte Martins Cum gratia priuilegio Regiae Maiestatis per Septennium These bokes are to be sold at his shoppe 〈◊〉 the gate
To them afterwarde they framed Idolles that is tokens and memorialles whiche might bryng those heauenly goddes into the memorie of the Earthly dwellers They builded for thē chapelles and churches they instituted priestes holy daies rites and Ceremonies These things are foūde in the bokes of the gentiles in our histories and also in their writinges which haue cōfuted the heythen Idolaters But in the popish kingdome at this day the names beyng only chaunged who can denie that the same culte the same religion naye very superstitiō is not renewed of these thinges I haue treated at large in my booke De origine erroris The Papistes teache that the Sainctes in heauen reigne with God and that to them are subiecte sickenesses artes limmes or membres cities and althinges and muste therfore be called vpon and worshipped Sainctes are expressed and represented by Images to these Images are erected Aultars and churches briefly it is done to them that was done to the Goddes and Idolles of the Heythen Who therefore vnderstandeth not nowe that Antichrist hath procured that the first beaste might be worshipped that is to witte mighte be of force agayne and that the olde Idolatrie and superstitiouse worshippyng might be renewed and frequented Who worship the first beaste vnder the seconde And as we haue red it to be sayed before and they worshipped him all that dwell in Earth whose names are not written in the booke of life of the Lābe so sayeth he also here plainely and he causeth the Earth and the inhabiters of the Earth that is they that seke regarde only earthly thinges to worshippe the firste beaste For all be not polluted with popish Idolatrie For hereunto apperteyneth the noble historie of Leo the thirde Emperour and Gregory the seconde and of other Popes through whose wickednes Idolatrie was agayne brought into the church which I wrote of long sins in my worke De origine erroris Nother with out a misterie is this hereunto annexed Whose deadly wounde is healed whose deadly plague was healed For he semeth to compare together the firste and seconde beaste and to shewe the lickenes of the same And I tolde you howe many menne at the firste were kepte still in the Romanes errours and Idolatrie for that the Goddes by Vespasians meanes were sayed to haue preserued the common welth whiche els with ciuile warres was as it were brought to ruine Finally we reade in stories that the Empire of Rome hath many times receiued deadly woundes but yet by and by through the wisedome and valeauntnes of some noble men the Goddes as they speake so willyng haue ben healed againe In that nōbre are rekened Lucius Septimius Seuerus Valerius Aurelianus C. Aurel. Val. Diocletian c. By whose lucky successe triumphes and victories to the Empire restored many haue ben moued to saye who seeth not that Rome shal be eternal and that the Romane religion is to the Goddes most acceptable and that the Emperours also and publicke weale is indued with a certen deitie and is to be honoured after the same sorte the kyngedome of the Pope or Antichrist hauing tried moste diuerse chaunces hath very ofte escaped out of desperate daungers Force and policie hath afflicted it and also the religion of Henry the .3 Emperour and of his sonne Henry the .4 Fridericke the first and second vexed the popes There were also other mightie Princes whiche inflicted mortall woundes to the See of Rome Agane there were Bishoppes of Rome which with singular craftes haue cured their woundes agayne The woūdes of Antichriste healed of the whiche sorte was Gregory the .7 Vrbane the .2 Paschalis the .2 Calixtus the .2 Alexander the .3 Innocentius the .3 Honorius the .3 Gregory the .9 Clement the .4 .5 Boniface the .8 Iohn the .22 and diuerse others But was not that feate in greatest perill in times paste when three Popes were created at ones whereof one was resident at Rome the seconde went to Auignon in Fraunce and the thirde liued in Spayne But all these three putte downe by the power diligence authoritie and policie of the Emperour Sigismunde and the counsel of Constaūce that deadly wounde was fayre healed in Martin the .5 And this felicitie and restoryng the Popish kingedome perswadeth many effectually that poperie is of God and the popishe religiō to be most certen and trewe as that which hath so ofte ben of mightie princes assayled might in dede be shaken but neuer yet ouerthrowen The acclamation of all the Romishe is knowen the shippe of S. Peter is tossed in dede with stormes but can neuer be drouned But Daniel him self also hath prophecied that this shuld so come to passe saiyng and he shall prosper and shal doe what he will and shall kill the strong and holy people at his pleasure and guyle shal be directed in his hande Whiche thinges they doe not marke whiche are at this daye so much offended with the felicitie of that chayre of pestilence and the beaste therof Therfore like as the dayes of mourning and soden destruction came vpon olde Rome and vtterly destroied both the citie and Empire euen so shal we heare in the .17 and .18 chapt That Babilon shal haue her fatall destenies The Lorde Iesus confirme vs in the faith of Iesus Christe and deliuer vs from the guiles lucky successe and felicitie of that Romish Antichrist Amen ¶ Of the signes of Antichrist and Image of the beaste of him reysed The .lx. Sermon ANd he did great wonders so that he made fyre come downe from heauē into the yearth in the sight of men and deceaued them that dwelt on the earth by the meanes of those signes whiche he had power to do in the sight of the beaste saiyng to them that dwelte on the Earth that they should make an Image vnto the beaste whiche had the wounde of a sworde and did liue And he had power to geue a sprite vnto the image of the beaste and that the image of the beast should speake And should cause that as many as would not worshippe the Image of the beast should be killed He procedeth moste dilligently to describe Antichrist and his kingdome which so greatly impugneth the faith of Christ and afflicteth his church to the intent he mighte be knowen and eschewed of al men He sayeth nowe he shall do great wonders Of trewe miracles by the whiche he vnderstandeth miracles Wherof some be true and some false I call those trewe miracles which are done in dede and are not by any craftie iuggelyng countrefeted and the which allure mē to the veritie and set forth the veritie Of the which sorte out of doubte were the miracles of the Prophetes and Apostles holy Martirs and chiefly of Moses and Christe These do good vnto men hurte not nor emptye pore mens purses yea more they glorifie God and make the treweth to be beleued in drawyng men only vnto God as to the fountayne of all goodnes So Iohn testifieth of the lordes
firste miracle done in Cana of Galiley and sayeth This is the firste token that Iesus did at Cana in Galiley and shewed his glory and his disciples beleued on him This token was trewe and suspected of no iuggelyng it was a benefite bestowed vpoÌ„ pore folkes newely maried by the same God was glorified His disciples moued herewith and the sprite of God workyng also inwardely beleued on Christ So do all trewe miracles testifie Christ to be helthful and beneficiall therefore alone to be called vpon and worshipped So doe Iohn and Peter interprete the signes or miracle that their theÌ„selues wrought in the .3 of the Actes of Apostles And of such miracles we haue greate plentie in the Euangelicall Apostolicall Ecclesiasticall storie nother haue al those any other ende thaÌ„ that we must beleue in the sonne of God as which alone geueth life and al good thinges And false signes I calle those that are done through deuelishe crafte or inchauntement Of falsâ— signes or miracles or by the craftie iuggelyng and subtill sleight of wicked men as be those of witches and inchaunters such as the wise men of Pharao were and Symon Magus and those wherof mention is made in the .13 of Deuâ—ter Finally suche were the miracles of the Freres brent at Bernes in Swisserlande and greately it is to be feared leest such haue ben the most parte of the miracles of al Mounkes and Eremites Likewise those are called false also whiche although they be done in dede yet beare they witnes to a lie agaynste the trewth confirmyng the Pope to be head of the church that images are to be worshipped that we must pray vnto Sainctes and go a pilgrimage for religion yea rather for superstitions sake that we must worshippe a newe God liynge hidde vnder fourme of Bread and Wine that God muste be honoured with vowes and Monkish conuersatioÌ„ and yf there be any other thing of like sorte With suche disceauable signes are filled at this daye all Temples churches and chapelles These haue perswaded much euen wise men and do also at this daye Whiche thing the Lord prophecied should come to passe saiynge there shal arrise false Christes and false Prophetes and shal shewe great signes and wonders that euen if it were possible the elect should be brought into errour And S. Paule also the comyng of Antichriste sayeth he shal be after the workyng of Sathan with al power and signes and liyng wonders and the reste whiche is red in the .2 to the Thessal 2. And we knowe that many Bisshoppes of Rome haue wrought signes but that same is not so excellent but that the Bisshoppe of Rome hath confirmed what miracles so euer haue ben wrought in al ChristeÌ„dome and augemented the same with his bulles and indulgences Doubtles all had a contrary ende to the miracles of Christ and yet haue for they do not profite men but emptie their purses put men to sondry charges and leade them awaye from the faith of Christ to the faith of Antichrist confirming his religion superstitioÌ„ and doctrine Nother doeth he place these his miracles emongs the last of his argumentes what time the simplicitie of the gospell is impugned But if we be wise we will beware of them as of a most present pestilence He maketh fire to come down c heaueÌ„ And emonges his miracles the lord by S. Iohn reherseth that aboue all thinges he causeth fire to come downe to the Earth and that in the presence of meÌ„ And he semeth to haue alluded to the story of Helias wherof we reade in the .4 boke of Kinges the .1 chapt and whereof we mentioned in the .11 chapt We reade that it was no smal miracle in the Actes of the Apostles that al the laiyng on of thapostles handes the holy ghost was geuen Symon Magus also did couet the same grace but he was sore reiected of S. Peter the Apostle as we reade in the .8 chapt of the Actes of Apostles And here is to be obserued as also S. Austen hath admonished in the .15 boke de trinit the .26 chapt that thapostles gaue not the holy ghost for it is God alone that geueth the holy ghost therfore at the prayers of thapostles at the imposition of haÌ„des the holy ghost was geuen from heaueÌ„ Wherfore S. Iohn Baptiste saied how he baptised with water but that Christ shuld baptise with fire and with holy ghost And by fire is figured the holy ghost The Pope geueth grace But Antichrist the Pope shal make his boaste that he hauing power geuen him froÌ„ heauen graunteth the grace of the holy ghost Doubtles in the time of coÌ„secrating he saieth that he geueth the holy ghost So likewise in auricular coÌ„fessions absolutions they bragge that thei geue full absolutioÌ„ of sinnes which in dede is a great miracle Thei laie their haÌ„des vpon the sinner that confesseth and saye howe they absolue him from the payne and crime and that by the power receyued of that moste holy See of Rome Primasius expounding this place It is no maruell sayeth he though that beaste which fainedly vsurpeth to him selfe the name of the Lambe killed and yet liuyng doe fraudulently chalenge to him selfe also this gifte of the holy ghost colourably by ImitatioÌ„ and fayne a donation to his ministers as we remembre that Symon Magus coueted but coulde not obteyne Hitherto he There is an other fire also The Pope casteth a thoÌ„derbolt at his enemies which Antichrist calleth doune from heauen and casteth and throweth at his enemies to be reuenged on them to wit the darte and thonderbolte of cursing this was terrible to kinges princes people And these haue so much feared the thonderbolte of excoÌ„munication that they haue done graunted many thinges which otherwise no maÌ„ shuld haue gote of theÌ„ The story is knoweÌ„ of themperour Henry the .4 For Platina in the life of Gregory the .7 sheweth that this Emperour was excoÌ„municated by the Pope After he addeth these things of themperour he came spedely to Canosse where the bishop was with Mathilda and by and by laiyng a side his royal robes went bare foted to the gates of the citie and humbly required to be let in His entring denied he toke in good parte notwithstanding that the winter was sharpe and al was frosen harde Remaynyng thre daies in the suburbes of the Towne and continually crauing perdon at the length at request of Mathilda and the Erle of Sauoye the Abbot of Clunies he is absolued Fridericke Barbarouse that he mighte be reconciled to the Pope layed his necke vnder his fete to be troden on full manifeste are the iniuries done of this beaste to other kinges also and people I wil yet tel of one The Venetians besieged Farrare which payeth tribute to the Churche of Rome for the whiche cause they were excommunicated by Clement the .5 Therefore Fraunces Dandalus which was after created Duke wente into Fraunce where that time the Bisshop was