was cruelly rent in peaces and troden vnder foote And that for no other cause then for that she woulde not worship the beaste that is that she wold not receyue the superstions and heathen rites of the Romane Empire I meane the false Gods and idolatrie of the Heathen And for that she worshipped one God alone through Chryst and cleaued to him seruid him after his Gospell Here therfore are excepted Constance Constantine Gracian Theodose and other godly and christen princes or Emperours which be not rekened vnder the deuelish beast For an Empire or kingdom of it selfe as S Paule sayeth is of God wherfore yf good men rule and geue not ouer themselues to be ruled of the Deuill they shall verely appertaine to the body of holy church and not to the abominable bodi of the beast In the meane time whilest that olde Rome wold not seriously repēt and tourne to Chryst forsaking theyr false gods and superstitions at the last it was condemned of Chryst by the law of like penaltie For with the same measure that the Romanes met to other nations with the selfe same did other nations measure agayne to Rome Wherfore the Persians Hunnes Frenchemē Alemans west Gothians Vādalles and East Gothians invaded thempire rent the whole Empire in pieces And at the last beseged Rome it self brake in to it toke it spoyled sacked burnt destroyed it And so at the length the Lord Iesus by iust iudgement reuenged the bloud of his seruauntes And Rome lay and yet lyeth in ruine and shall neuer be repared to the aūcient beautie And it behoueth the ruine of it to remayne in token of the veritie and reuengment of Christ Iesus that euen therof al godly may gather the God wyll be most true in thother promeses of Christ also as yet not fulfilled Moreouer the Romane Empire westward laye neglecte without an Emperoure aboue thre hundreth and twentie yeares from Augustulus whom Odacer a Germane oppressed til Charles the great king of Fraunce And in these times of desolation that is of thempire oppressed and extinguished in the west The Bisshop of Rome began by little and little to gather to him no smal power and possessions by the authorytie which he toke vpō him vnder the pretence of Chryst and the Apostles Peter and Paule tyll such time as he began to reygne also The falle of tholde Empire is the rysyng of a new But tholde Popes his predecessours wer not Princes in the Churche ruling vnder pretence of Religion but were ministers of the churche simple pastours and poore And Saint Paule prophecied that of the ruine of the Empire and destruction of the citie Antichrist shulde spryng vp For he sayd only this holdyng now or only thys let that now deteyneth tyll it come to passe that it be taken a waye and then shall that wicked be reuayled He signifye◠therfore that Antichrist shuld not reygne com nor appere before tha◠olde Romane empire were taken away For this being ouerthrowē that the same See of Rome shulde be erected For Tertullian who lyued a thousand and three huddreth yeres past in hys boke of the resurrection of the fleshe Who sayeth he shall be taken out of the way but the state of Rome whose departing being dispersed in to ten kings shall bryng in Antichrist And. S. Hierom in the .xi. question to Algasia The Romane Empire sayth he which now possesseth al natyons depart and shal be taken away and then shal Antichrist come the welspryng of iniquitie The same authours by Babylon in this boke of S. Iohn The two horned beast vnderstand Roome And Iohn hym selfe in this boke sheweth that the seuen headed and mighty olde empire of Rome being taken away an other beaste shal aryse and that with two hornes that is to witte suche a Prynce whyche shall chalenge to hymselfe a double rule or kingdome fulnes I say of power aswell in thynges spirituall as temporall And this same doth the whole worlde at thys daye acknowledge to be the Byshop of Rome decked with his triple crowne vndoubtedly of the three hornes which accordyng to the prophecie of Daniell Daniel .vii. eyther brought lowe or toke away this base contemned horne and Armed with two keyes signifieng hym to be king and Byshop the most myghty Monarke in matters spiritual temporall Christes vicar in earthe hauyng full power in Heauen and in earth He hym selfe in tymes past caused men to set vp the Image of the beast that is to set vp a new empire after the Image and the Imitation of the olde Romane Empire Whych thing after it was begon in Charles the great a right noble prince and furthermore auaūced and commen from the kings of Fraunce to the Germans which in dede were stoute Godly and worthye Prynces The Byshop of Rome was not ashamed in straunge wise to vexe trouble excomunicate depose and to substitute others in theyr place to styre vp wars in many Realmes at ones and set them together by the eares so long till those kynges did frame themselues after hys wyll and appetyte and wolde fall downe to kisse hys fete And he hym selfe at the length toke vpō him thempire publishing his decrees to the whole world boasted hymselfe to be the Monarche or soule ruler of the world who myght at hys pleasure bothe depose kinges and set them vp in kyngdomes Finally that he was supreme iudg in earth whych may iudg al men but he hym selfe may in nowyse be iudged of any man Therfore lyke as in tholde empire we sequestred from the cōmunion of the beastes all good men which were or liued vnder thempire so in this new also we do alwayes except the graue and witty the good godly men and al religious people which mixed among them not only abyde styll in Chryst but also eyther abhorre and comtemne the beast or to theyr power fight against him The Characte of the beaste Wherby they come not in the accompt of the beast And this two horned beast marketh his worshippers with a Characte And those that refuse thys characte he excommunicateth out of al mens company so that it is lawful for them neither to by nor sel Yea more he condemneth them for hereticks schismaticks for damned and lost creatures If thou confesse thy self now to be a Christian and professe with a syncere and loyall hart the belefe or crede of the Apostles one holy church of Christ and of al saincts and dost not aboue all thinges confesse the Pope to be Chrystes vicar in earth with the fulnes of power and the Romish churche which is the mother of all churches and can not erre thou shalte seme as yet to haue confessed nothyng but shalt be sayed rather to be suspected of heresy and therfore to be more straytely examined This thing can not be dissembled for it is knowen to all men in the whole world But to thintent we shuld not erre in a matter so nedefull to be
are signified by trees Trees appereth by the .9 chapt where it is sayed they had cōmaundement that they shuld not hurte the grasse of the earth nother any tree sauing only men whiche are not c. After he had sayed saue only those trees which were not marked but he had rather saye men that he might as it were with this keye vnlocke the misterie Nother is it rare to shadowe men in the scriptures by trees floures and grasse as we maye gather of the .1 Psalme the. 40. of Esaye and the .12 chapt of S. Matthew But that latter poincte that al grene grasse was brent muste be fauourably expounded For who can beleue that al men were distroyed by those first heresies we vnderstād therfore that the mindes of the faithful were diuersely afflicted and tourmoyled with those errours and troubles but yet as the Golde tried in the fixe not to be vtterly consumed The secōd trompet The second Aungel soundeth the trompet signifiyng that newe warres are nowe a brewyng and therfore exhorteth that al the godly would defende themselues with weapons And there is cast into the Sea not a Mountaine but as it were a Mountaine burning with fire The sea beareth a figure of the world A burning moūtaine than the which there is nothing more vnstable It is a thing most frequented in the prophetes to call this our world wherin we liue a sea By mountaines are signified kingdomes witnesse Esaye in the .2 chapt Daniel the 2. And Zacharie in the .4 chapt And Christ him selfe in the .7 of Matth. By remouing of hilles or mountaines signifieth any harde thinge and by the opinion of many impossible Nowe therfore springeth vp an heresie and a doctrine in the church as it were a burnyng Mountaine as the which was in dede most furnished and as it semed inuincible We reade that such was the heresie of the Valentinians Valentinians whose secte the holy martir Ireneus teached to be diuided into many Suche was the fury of the Manicheis Manicheis and Montanistes Montanistes They semed to many to burne with the spirite of God and to be whole nothinge els but the spirite and all their oracles to be of the holy ghoste Manichaeus called him selfe the Apostle of Iesu Christ The Montanistes bragged of a newe holy ghost Ther was moste greate plenty of this darnell throughout the vniuersall church Nother was the successe therof small For the thirde parte of the Sea was made bloud The Apostle signifieth the wickednes of sectes For howe vile and impudent were the heretikes called Gnostici the valentinians and Manicheis Ireneus S. Austen and Epiphanius doe testifie And a great part of the creatures in the Sea perisshed And he speaketh of such as haue soules not of fishes in dede but menne Many shippes moreouer were lost to witte Mariners and Ilonde men beyng corrupte with these heresies That time those heresies sprange vp in dede of those Authours which I named but as yet thei be not vtterly extinct corrupte men buddyng vp in a maner at euery time and renewyng the olde errour Wherupō a bitter strife remayneth yet at this daye in the church and we are dayly admonished that we should beware of those corruptions The thirde Aungell bloweth his trompet proclaymyng new warres The third trompet and behold a great Starre fell doune from heauen burning like a cresset and infecteth the thirde parte of riuers and fountaines of waters A burning cresset that starre is called wormwood I tolde you in the .1 Chapter that Starres are called Preachers Bisshoppes and notable men in the churche It signifieth therefore that some notable man should fall awaye from the trewe faith into heresie wherwith he should infecte a great parte of the world in corrupting the Scriptures and sounde doctrine of fayth And these thinges seme to be fulfilled in Paulus Samosatenus Paul Samosatenus and Arrius Arrius This creshet burned horribly and inflamed the whole worlde without recouerie That pestilence denied the deitie of Christe and made the whole Gospel to vs moste bitter For if Christe be not very God how is he a Sauiour King Bishop intercessour mediatour and saluation of the faithful He quenched the light that denied the deitie of Christ Therefore is he called by the name of wormwood The prophet Ieremie vsed the selfe same allegorie or metaphore or allusion in the .9 and .23 chapt And Amos in the .6 where he sayeth that the Iudges haue tourned iudgement into Wormwood The Scripture and doctrine whiche is trimly figured by riuers and fountaines corrupted of the Arrians was to many the occasion of death The Scripture and doctrine of the Gospel is of it selfe mortal to no man but rather liuely to al◠corruption maketh it deadly Poyson put in wine maketh the wine deadly the wine of it self killeth no man but rather gladdeth and reioseth al men Reade the Ecclesiastical stories of Eusebius Theodoretus Sozomenus Socrates and others and ye shal perceyue howe aptely S. Iohn hath written all these thinges and how rightly they are al fulfilled No smal parte of that bitternes hath flowed vnto our time whilest that old errour is often times by the instigatiō of the deuil renewed For what that vncleane beaste Michell Seruetus Michell Serueto a spaniarde vomited against the Sonne of God for his impenitent wickednes and continuall plasphemie burnte at Geneua the world knoweth We muste praye therfore to the Lorde that in suche daungerouse conflictes he would kepe vs safe and sounde Amen ¶ The fourth and fifte trompet is expounded of the opening of the botomlesse pitte and of grasse hoppers creping out into the Earth The .xxxix. Sermon ANd the fourth Aungel blewe and the third parte of the sunne was smitten and the thirde parte of the Moone and the thirde parte of starres so that the third parte of thē was darkened And the daye was smitten that the third part of it should not shine and likewise the night And I behelde and hearde an Aungell fliyng thorow the middes of Heauen and saiyng with a lowde voyce wo wo wo to the inhabiters of the Earth because of the voyces to come of the trompe of the thre Aūgels which were yet to blowe The .9 chapter And the fifte Aungel blewe and I sawe a starre fall from Heauen vnto the Earthe And to him was geuē the keye of the botomlesse pitte And he opened the botomles pitte and there arrose a smoke of the pitte as it were the smoke of a greate fornace And the Sunne and the ayre were darkened by the reason of the smoke of the pitte And there came out of the smoke locustes vpō the earth and vnto thē was geuen power as the Scorpions of the Earth haue power And it was sayed vnto them that they should not hurte the grasse of the Earth nother any grene thing nother any tree but only those menne which haue not the seale in theyr forheades and to
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
noÌ„bre the seueÌ„th laste Therfore ar al things figured spiritually not carnally to be vnderstand and taken Doubtles the matters are excelleÌ„t vnderstand euen after the letter howbeit we must thinke of spiritual matters and greater alwayes than the speach of man can atteine to For we know as taught by the doctrine of the Prophets Apostles to be alwaies true that is said that the eye hath not sene nor the eare hath not hearde nor ascended in to the hart of man those things which god hath prepared for them that loue him 1. Cor. 2 The chiefe articles of this place of the gâ—orye of the blessed And the chefest poincts of this place be these First he sheweth that the world shal be renewed SecoÌ„dly he signifieth that the Saincts shal be glorified blessed And declareth in general what that same fiticitie shal be And incoÌ„tineÌ„tly he confirmeth these things by many reasons moreouer he describeth the place the courte Palace of the blessed and lykewise the glory and felicitie of Saincts The which in the beginning of the .20 chap. he finisheth vp excedingly wel vnder the figure of a râ—uer â—ree of lyfe And lyke as he hath for the most part borowed al his things out of the bokes of prophets the which S. Ihon also with his reuelation lighteneth so hath he also at this present borrowed these out of the .65 and .66 chapt of Esaye And .37 of Ezâ—chiel and the laste chapters of the same Of the renewyng of the world he speaketh plainely Of the renewyng of the world as doeth also thapostle S. Peter in his later Epistle the .3 chap. that al thinges verely shuld be purged by fire not wholy abolished adnichilated but should doubtles be purified from all corruptioÌ„ for Aretas he signifieth not sayeth he thextinguisshing of the creature but a renewyng for the better Therfore sayeth S. Iohn expressely that he sawe a newe heaueÌ„ a newe earth wherunto he addeth by exposition that the first heaueÌ„ the first earth are vanisshed awaye to wit they are chauÌ„ged in their qualities so that the corruptible thinges are now gone created for corruptible vses For euen so is the Sea no more also doubtles subiecte to corruptioÌ„ but chauÌ„ged into better S. Austen and his scollar Primasius suppose that the troublesome state of the world signified not seldome in the scriptures by the Sea about th ende of the world shal cease Reade the .17 chap. of the .20 boke De ciuitate dei ExpouÌ„ding this place he reasoneth likewise at large of this innouatioÌ„ of the world in the same .20 boke De ciuitate dei .18 chap. other places I thinke mere in this matter to put awaie al curiositie if any hid thing appere therin that it be reserued vnto that daie in the which we shal see al thinges euidently And I suppose that these things coÌ„cerning the renewyng of heaueÌ„ earth ar not therfore spokeÌ„ that so ther shuld any place be prepared for vs which we shuld inhabite again in these inferiours partes vnder heaueÌ„ for we beleue that we shal flie vp into heaueÌ„ go mete the lord in the clowdes according to the doctrine of thapostle 1. Thess 4. but for the our mindes are thus confirmed that the faithful shal vndoubtedly be renewed glorified For if heauen and earth made for man be renewed purefied who wil doubte now that men themselues shal be moste chiefely clarified For coÌ„sequently now S. Iohn declareth Sainctes muste be glorified that the Sainctes shall both be renewed glorified placed in blessed seates signifieth yet generally what the glory of saincts shal be After he will declare more at large and seuerally all those thinges moste dilligently For he heareth an Angel sayeng come I wil shewe thee the bryde the wife of the lambe c. The same now figuratiuely he nameth a citie that in dede holy new Hierusalem And a citie signifieth aswel the place habitatioÌ„ as them that dwelle in the place I meane the citezens themselues This citie therfore is not only the place of the blessed but also the very coÌ„munion of sainctes in olde time prefigured in the citie of Hierusalem But he putteth a greate difference betwixte this of our newe and that visible and corporall Hierusalem HierusaleÌ„ For he calleth ours holy that other in the lande of Palestine was prophane polluted with the bloud of Christ prophetes and Apostles for the same cause destroyed vtterly Ours is also called newe For the coÌ„munion of Sainctes shal be renewed at the same daye And therefore by interpretation followeth coÌ„myng downe from heauen not that the habitation of Sainctes after iudgement shall againe be in earth but that the glory and renewyng shal be grauÌ„ted from heauen of the diuine maiestie power As also S. Iames is red to haue sayde euery good gifte and euery perfit gifte is from aboue commyng downe from the father of lightes And S. Paule also in the .4 to the Galath sayde that the free church is the heauenly HierusaleÌ„ The same in the .1 Corinth the .15 The firste man sayeth he of the earth earthly the seconde man the lord himself from heaueÌ„ Such as that earthly was suche are they also that be earthly and suche as that heauenly was such are they also that be heaueÌ„ly And as we haue borne the Image of the earthly maÌ„ so shal we beare also the Image of the heauenly Therfore sayed S. Iohn most rightly that the churche of Sainctes commeth downe from heauen to witte froÌ„ heauen receauing her glory For againe by a demonstration prepared of God sayeth he as a bryde garnished for her husbande For the Apostle in the .2 to the Corinth the .5 We know sayeth he that yf our earthly mansion of this tabernacle be destroied we haue bildyng of god a mansion not made with hande euerlastyng in heauen And anone he that hath prepared vs for the same is God He remoueth from his sainctes al corruptioÌ„ but geueth and teacheth to be purified with al giftes of the body that so they may be garnisshed worthely and maye dwell in the euerlastyng bryde chamber with their brydegrome Christe Wherefore this garnisshynge consisteth in the abolishinge of all corruption and mortalitie and in the gifte of vncorruption immortalitie and glory Of the purefying and deckyng of the bryde speaketh the Apostle S. Paule also in the .5 chapter to the Ephesians And in this worlde beginneth the purgyng and trimmyng and finally at the ende is finisshed most perfitly For than shal the church haue nother spotte nor wrincle al corruption verely wiped awaie and al glory receyued And here learne by the waye that the Sainctes are prepared of God therefore saluation to be of mere grace And he procedeth to declare yet more playnely What shal be the eternall felicitie what the glory shal be whereof in this worke he hath ben occasioned to speake oftener than ones Blessednes chiefely
thinges whiche are spoken here of the riuer of life and wood of life by an amplification right excellent is none other but that the blessed in the heauenly countrie shall be quickened of God and preserued in that happie life with highe delectation for euermore And there is no doubte but the S. Iohn hath borrowed these thinges as he doeth all the reste sins he is the expositour of the Prophetes out of the Scriptures And therefore hath he alluded to Paradise whose description set forth in the seconde of Genesis doeth with this description of Heauen very well agree For there springeth also a riuer in Paradise whiche immediately is diuided into foure heades and watereth the garden of pleasure moste pleasauntly The very paradise of the faithfull is heaueÌ„ it selfe In the same Paradise is the wood that is the tree of life bryngyng forth liuely fruicte to the eaters as it is expounded of S. Austen in the .13 booke De ciuitate dei The .20 chapter But for the sinne of our firste parente we were caste out of that Paradise and Christe is come to the ende he mighte brynge vs agayne into Paradise that is to saye into high felicitie Now therefore that trewe paradise prepared for vs of Christe is shewed in heauen and is here described into this Paradise entred the Lorde after death and brought with him into the same also the faythfull thiefe to whome he sayed verely I saye vnto thee this daye shalte thou be with me in paradise Therefore ought we not here to forge to our selues the gardens of Aleinous in Earth or in the ayre aboue the globe of the Mone and reason of Paradise terrestriall Our Paradise is celestiall whiche is prepared for vs in heauen as S. Paule hath sayde in the thirde to the Philipp And Paradise is called a garden of pleasure as at this presente it is called a golden Citie or of preciouse stones verely by a trope on eyther side Hereunto apperteyneth also a place of Zacharie in the .14 chapter There is also an other place of Scripture in the .47 chapt of Ezechiel Whiche is this and translated or written out by S. Iohn into this place in a maner worde for worde by the riuer sayeth he on eyther side of it shall growe vp all maner trees that beare fruicte whose leaues shall not falle nor the fruictes fayle but euery moneth shal they bring forth newe fruictes For their waters flowe out of the sanctuarie and their fruictes shal be meate and their leaues medicinable And Ezechiel vnder a figure seeth that same blessed life and happie seates whiche S. Iohn at this present seeth by the shewyng of the Angell And eyther of them both seeth the happie seates after the same sorte vnder the like figure For there is one only blessednes common to al the faythfull of the whole world The Patriarches Prophetes Apostles and Martirs atchieue all one felicitie They see the Riuer on eyther side and the same runnyng out of the Sanctuarie or seate of God They see on eyther side the riuer trees planted that bryng forth the fruictes of life They bring forth fruictes euery moneth fresshe and newe and the leaues of eyther do heale I suppose the olde Poetes borrowed out of the Scriptures suche thinges as they wrote in verses concerning Ambrosia and Nectar the meate and drinke of the Goddes the meates drinkes of goddes That shorte verse of Martiall is knowen Ambrosia is the meate and Nectar drynke of Ioue And Grammarians deriue those vocables of immortalitie But our S. Iohn here reasonyng more elegantly better of these matters sayeth how the Aungel shewed him a riuer which he commendeth vnto him by such properties as water is wonte to be coÌ„mended of the purenes brightnes and clearenes He addeth a parable whiche geueth light to that he hath sayde and sayeth cleare as a christal After he addeth that this riuer is the riuer of the water of life to witte liuely water which preserueth the drinkers therof in life Finally he sheweth also the originall or springe head of this riuer deriuyng the same from the seate of God of the whiche seate or Trone I haue spoken in the .4 and .5 chapter of this booke And by all these thinges is signified nothing els but that life procedeth of God alone which he geueth to theÌ„ that serue him in that blessed countrie pure cleare bright moste tried and most perfit and altogether diuine Touchyng the liuely springes and fountaynes of waters we haue touched some what in the ende of the .7 chapt of this boke Marke againe that God the lambe are so ioyned together againe that no man vnlesse he be madde wil denie the sonne to be of the same substaunce with the father The vitaile of this citie Now followeth the victual of this diuine citie The meate in the couÌ„trie euerlastyng is the tree of life And it is the Hebrewe phrase the woode of life for the tree of life or liuely meate For there is added bearing fruicte And whether you vnderstande that S. Iohn sawe one only tree as also in paradise was one tree only or mo as in Ezechiel so that by the general word we maye vnderstande the particular kindes of trees it shal be all one The Situation of the tree he sheweth dilligently to be sette in the middes of the strete of the Citie and on eyther side the riuer whereby doubtles is gathered that there were many trees to witte on the bankes of the riuer that they maye sucke vp liuely iuyce out of the riuer which floweth froÌ„ the Trone And hereby I suppose is signified that the heauenly fode is common and free for all not locked vp or kepte for a fewe It is founde in the middes of the strete of the citie than doeth the meate stande opeÌ„ and is not hidde And it draweth a liuely force out of the riuer whiche springeth out of the seate For that heauenly life is 〈◊〉 God floweth to al his electe Moreouer it is also declared moste dilligently what maner of fruicte this shal be the tree of life sayeth he The fruicâ— doeth fructifie or bring forth fruicte twelue times in the yere so that euery moneth it beareth fruicte freshe and newe The first fruictes to men are deintie and they that doe coÌ„monly abhorre olde fruicte had rather haue newe Therefore in that blessed couÌ„trie of oures shal nothing be tediouse vnpleasaunt lothesome or in any wise to be reiected but all thinges shal be most pleasaunt most delicate or deintie fresh and delectable Nowe also he neglecteth not the leaues as Ezechiel did The leâ—ues sheweth some vse of the same They serue saieth he for a medicine to heale the people Not that ther shal be diseases or sores in that heaueÌ„ly couÌ„trie but that the blessed shal haue continual perpetual helth These people he calleth geÌ„tiles not that the geÌ„tiles are yet vncleane but for that thei were ones suche but nowe beyng
that you lose not this grace through your negligâ—â— be diligent attentife and circumspect styryng vp in yoâ— selues the gift of God The spirit speaketh these thinges Now also he prouoketh to dilligeÌ„ce by authoritie diuiâ—â— The spirite of God speaketh and reuealeth these things 〈◊〉 the spirite of men or of errour for God speaketh by his sâ—â—rite whiche is red to be the spirite both of the father and oâ— sonne Moreouer he applieth all and euery thing to all coâ—gregations where he sayth what the spirite saith to the coâ—gregations not to the congregation It is now than manifest and out of all controuersie These thiÌ„ges apperteine to all churches that those seuen churches do represent a figure of al churches throughout the whole world and that all they be instructed in those seuen Furthermore least any thyng shoulde wante to the iuste exhortation vnto repentaunce to faith and dilligence last he annexeth a moste ample promyse and vseth an allegoricall speache that it might haue the more grace with it A most ample promis To them that ouercome he promyseth to geue the fruict of the tree of lyfe planted in the paradise of God And alludeth to the .2 Chap. of Genesis And he translateth the sense from earthly thinges to celestiall The paradise Paradise of God by the which som vnderstande the church is that eurlasting blesse and felicitie wherof the Lorde spake to the thief saying This day shalt thou be with me in paradise Herein is the tree of lyfe Christ communicating to vs his eternal life Whiche we inioy and haue the fruition of whilest being conueied into heauen by hym and with hym we liue Finally this is that Ambrosia or Godly drinke which the heauenly father geueth vs to drinke But this great and wonderfull good chaunceth not to euery one but only to him that ouercometh For Adam had not ouercome but vanquished had died If we therfore shall ouercome the flesh the Deuil and the world and that through Christ we shal liue also in the world to come with Christ The complutention boke hath whiche is in the middes of â—he Paradise of my God And Aretas expoundeth it Of my God and â—ayth Let no man herewith be offended Al humble thinges â—gree to the dispensation of the incarnation whiche was made for our cause since that he himself in the Gospel saith 〈◊〉 ascende vnto my father and your father to my God and â—o your God c. And thus farre hetherto concerning the Epistle of Iesus Christ by Iohn to the Ephesians and what profit our churches also and euery of vs may receiue therof The Lorde lyghten the eyes of our mynde ¶ The second Epistle of Iesu Christ by Iohn to them of Smyrna is expounded And is an exhortatiâ—â— to patience and consolation in afflictions The .ix. Sermon ANd vnto the Aungel of the coÌ„grâ—gation of Smyrna wryte Thesâ— thinges sayth he that is first anâ— the last whiche was dead and iâ— aliue I know thy workes and tâ—â—bulations and pouertie but thou arte richâ— And I know the blasphemie of them which call them selues Iewes and are not but aâ— the congregation of Sathan Feare none 〈◊〉 those things which thou shalt suffer Beholâ— the Deuil shall cast some of you into prisoâ— to tempte you and you shall haue tribulatâ—â— ten daies Be faithfull vnto the death and 〈◊〉 will geue thee a crowne of lyfe Let him thâ— hath eares heare what the spirite saith to congregations he that ouercometh shall nâ— be hurt of the second death The argument of the seconde Epistle Iesus Christ from the right hand of the father throuâ— the ministerie of an aungell by the Apostle and Euangeâ— S. Iohn exhorteth the congregations of Smyrna than â—â—flicted with all kinde of euils for the worde of God vnto â—â—feraunce and comforteth the same sighing nowe vnder 〈◊〉 crosse promising great thinges to them that ouercome Aâ— verely ther can not of this maner and in this matter a beâ— or briefer exhortation and consolation be found For in 〈◊〉 wyse it is couched of the eternal wisdome of the father 〈◊〉 vnto all times A generall comfort exhortatioÌ„ to patience and to all that mourne vnder the crosse it 〈◊〉 right well agree For like as Christ at the right hande of 〈◊〉 father is the catholique or vniuersal Byshop so verely is 〈◊〉 doctrine generall which he him selfe also applieth to all câ—â—gregations in the ende of this Epistle and in others And sâ— he declareth that he loueth his churche and is present in the same by his power and ayde And verely it is to be marueled The congregatioÌ„ of Smyrna excellent that nothing is blamed in this churche since that some faulte is founde in maner with all others Therfore was the churche of Smyrna right excellent howbeit not without any spirite For the Lorde of his goodnes doth not impute vnto vs smal faultes of the which the Prophet speaketh who shall say my heart is cleane And from my hidde sinnes clense me so that there be a feruent desyre or zeale of Godlines in vs that we be voyde of great enormities First is shewed vnto whom this heauenly letter is sent Thepistle is written to the shepeheard to the flok to the Pastour of the churche of Smyrna and to the whole flocke For the captayne is sayd to haue soughten or fled or to haue taken peace when the whole armie together with him hath done this And the stories beare witnes that Policarpus was that same messenger or pastour of the church of Smyrna ordeined of the Apostles theÌ„ selues Policarpe namely of S. Iohn Byshop there and that he liued in the misterie of this congregation .lxxxvi. yeares For so many he accompteth hym selfe before the Lieftenaunt Herode what tyme he was brought to execution For in the fourth persecution of the churche Aurelius Antoninus and Aurelius Comodus being Emperoures he was taken and brought to the gouernour And at length for the open and sincere confessinge of Christ he was burnt He had this very muche in his mouth That nothing ought to be receiued for true vnlesse it were knowen to be set forth by the Apostles Ireneus affirmeth that when he was a childe he sawe this olde father a man of great yeares and reuereÌ„ce in the third boke and third chapt against heresies where he telleth many thinges of him besides As also doth Eusebius in the .iiii. boke of theccle history â—he .xiiii. and .xv. chapters And S. Hierom in the register of â—he famouse wryters of the Churche Eusebius in his Chroâ—icis noteth that he suffered Martyrdome in the yeare of â—ur Lorde a. C. ixx Whereby it appeareth that he was â—ade Byshop of Smyrna in the yeare of our Lorde .lxxxiiii. â—r there about For we sayd euen nowe that he had bene in that ministerie .lxxxvi. yeares And therfore had he bene Byshop of Smyrna many yeares before the setting forth of thâ— Apocalipse whiche was written in the
the maner of praising where he addeth he hath ordeyned them that they should indure for euer he gaue them an ordenaunce neither is it transgressed As if he should haue sayed Where they neglecte no parte of those things wherunto thei are made but are ready in their place order and time and do their duety exceadingly well do they not preache vnto men the wonderfull wisedome and power of God For in an other Psalme also dauid sayeth the heauens shewe forth the glory of God and the firmament declareth the workes of his handes c. Thus I saye the creatures with out life do praise and coÌ„mende the name of God vnto men what time they are moued worke wonderfully and obediently do the thing were vnto they are appoincted The Hymne of al creatures like as that was of the beasts An Himne sayed vnto Christ of al creatures and Elders and Aungels is here also trimmely described although briefly But where it hath nothing that hath not beÌ„ declared before I wil not by oft repetyng and speakyng the same thinges molest and werie the gentle hearers Howbeit that one thing semeth chiefly to be obserued that they ioyne him that sitteth in the throne and the lambe together so acknowledging the sonne to be coequall with the father and they both to be worshipped with like honour and with like praises to be celebrated and coÌ„mended They attribute peculiarly to the lambe Empire or kingdome for that he receiued the boke of the father as is declared before to wit al power and authoritie to gouerne al thinges The foure beastes singe to it Amen A coÌ„sâ—nt is approued dissente is reproued eyther so confirmyng the Hymne of the creatures or thus declaryng their consent with them To the intent we should with one minde praye together and prayse God blessed for euermore With these are moreouer confuted the dessensions of men The Lord alloweth the concorde and agrement of menne and requireth vtterly especially in prayers and godly prayses For he coÌ„maundeth in the Gospell to laye downe thyne oblation whiche thou wouldest offer in case thou doest remeÌ„bre any discorde betwixt thee and thy brother to goe vnto him and to renewe amitie and than to retourne to thine offeringe which in the prophetes is called an abomination in case it be offered of myndes possessed with rancour and mallice c. Thelders worshippe agayne Finally the elders fal doune agayne and worshippe him that liueth for euer doubtles that by their ofte worshipping al we in earth might be moued vnto obedience For if these thinges be done in heaueÌ„ of the blessed spirites what I praye you is mete for vs to do here in earth And marke that they are sayed to worship him that liueth for euer who neuerthelesse fell downe firste also before the lambe and before the Throne out of the which the spirite proceded and wherupoÌ„ sate he that sitteth wherof we gather that the Father the sonne and the holy Ghost are in dede distincte in persones yet these three not to be three Gods but one God liuing for euer A medicine agaynst all heresies And verely this notable vision and treatise maye be in the steade of a moste effectuall remedy agaynst sondry poysons of heresies especially of the Arrians and Seruetanes or rather perdetanes moreouer agaynst diuerse and curiouse disputations and temptations touchyng the workes iudgmentes and prouidence of God Yf we be wise we will obediently submitte our selues to the liuing God with all the creatures and Sainctes of God worshipping him and with the Prophet criyng thou art iust Lord in al thy wayes and holy in al thy workes Thou hast created vs al thinges are thine Thou gouernest al thinges in best order Thou louest man Thou hast geuen vs thy sonne Thou by thy sonne our redemer gouernest al thinges vprightly We worship thee the father the sonne and the holy ghost one very god To thee is dewe the kingdom honour and glory for euer and euer Amen ¶ Two seales are opened and the directe course of Gods worde is and a cruel course of warres against the disobedient The .xxx. Sermon ANd I sawe when the lambe opened one of the seales The .6 chapter and I heard one of the foure beastes saye as it were the voice of thonder come and see And I sawe and beholde a white horse And he that sate on him had a bowe and a crowne was geuen vnto him And he went forth conquering and to ouercome And when he opened the seconde seale I hearde the seconde beast saye come and see And there went out an other horse that was red and power was geuen to him that sate there on to take peace from the earth that they should kill one an other And there was geuen vnto him a great sworde Hitherto hath thapostle prepared the auditours to heare with a quiet minde the iudgementes of God and fatal destenies of the church and patiently to beare all aduersitie and that we should worship him in al thinges and geue glory to his name consequently he expoundeth in a most goodly order the iudgementes of God and destenies of the Church shewyng how the sonne of God gouerneth the ordenauÌ„ces of God and his eternall prouidence And this is as it were a Prognostication for all times and Ages vnto the worldes ende A coÌ„tinual prognostecatioÌ„ of al times froÌ„ the birth of Christ For we shal not thinke that here are rehersed only the actes of one age or two but of al. And first al thynges are generally described by partes afterwarde particularly when we come to the openyng of the seueÌ„th seale The some is the lord sendeth forth the preaching of the trueth into the world which when men refuse and dispise they are distroyed with warres and other calamities innumerable Attentiuenes here is necessarie But before al thinges S. Iohn is excited and in him all we to be attentife And one that is to wit the first of the beastes doeth excite him One of the Sabbat is set for the firste daye in the weke that same is verely the sondaye The voice of the beast is like vnto thonder Wherby is signified that here is treated of greate most weighty matters For most great and terrible thinges followe whiche shake the whole world Therfore let vs not playe the slepy sluggardes let vs not be blinde and deafe Doubtles the sloughtfulnes of our time is such that we little consider the workes of God and what is done in our time The storkes swallowes Turtels and the rest of liuing thinges passe vs which ful wel obserue their time Therfore are we here wel stired vp that we shuld not be slouthful but should marke what thinges are declared and shewed vs of the Lord. The firste seale is opened And when S. Iohn had diligeÌ„tly marked what was don he seeth the lambe Christ I meane our redemer open one seale that is to saye the first And streight wayes came forth a white
slowe and to make those cleane that are couered with ruste and maye fine the corrupte Golde For so the Scripture defineth in the .11 chapt of Daniel and the Apostle .1 Peter Chapter .4 Christe therfore not to distroie but to trie permitteth very many things to Tirannes agaynst the Church The godly men also procure to themselues the heauy hande of the Lorde whilest in dede they beleue rightly in the sonne of God and depende only of him but neuerthelesse are intangled with sondry and euill affections and committe suche actes as not becometh them This maye you see declared at large in the beginnyng of the eight boke of the Ecclesiastical story of Eusebius whiche I lately alledged And the Tirannes that persecuted had an other respect as Sinacherib and Antiochus than our Bisshoppes and Princes haue at this daye For these nowe are moued with the hatred of Religion and are pricked forewarde of Sathan They will haue in any wise their Idolatrouse religion mainteyned and the religion of the Gospell vteerly distroyed They can not abide to haue their Idolles or other sinnes reproued for this cause are they mad at the faithfull and suche as frankely speake agaynst blame ther Idolles and wickednes And thus doeth the persecutiō arrise boyle vp and procede The whiche when the faithfull see increase thus Mutining in persecution and fele themselues sore oppressed they maruel howe longe the lord wil winke at this Many crie out the Lorde neglecteth his matters The Lorde semeth to deale vniustely with his seruauntes he semeth vtterly to forget them Neither is there any doubte but that many by murmuryng offende the Lord greuously Now therfore are we taught that we might haue hope and patience And at this present Heauen is opened to vs and shewed vs to beholde The sum of such thīgs as are opened to vs in this seale where as be the soules of them that are slaine in persecutions and what is their state is declared morouer that God forgetteth not to be reuenged whie also he differreth the same and how long These thinges are spoken to the consolation of al the faithful that are now afflicted with persecutiō Farre other thinges are exhibited here vnto vs than painters instructed or rather corrupted of with monkes and Freres set forth to vs to wit a great company of Monkes and Nunnes couered in Heauen with our ladies coule as though the greatest parte of them should be saued S. Iohn sheweth vs neuer a Frere but rather many martirs whom the Freres at this daye make before other men Herof therfore as of the doctrine of veritie we shal learne what state or degree is most plentifull in heauē not that we should thinke no man but only Martirs to be saued for so many as truely beleue in Christe and crucifie their fleshe with the concupiscences of the same shal be associated with holy Martirs and reioyse with Christ for euer but that chiefly the holy Martirs are saued whome the madde world supposeth to be lost Soules seperated frō the body be immortal But al thinges here must be examined of vs most diligētly For this place as it is most manifeste so is it ful of moste holesome doctrines First S. Iohn seeth and sheweth vs as it were poynting with his fingar the soules that of those that were slaine to wit the spiritual immortal substaunces which the body beyng lost and consumed do remaine a liue The body may be killed the soule can not be killed Whiche our Sauiour hath liuely expressed in the .10 of Matth. In the 12. of Luke he sayeth be not affrayde of them which sleye the body and after this haue nothing that they can do more c. Therfore tirānes might wel kil the bodies of Martirs they had no power ouer their soules This place witnesseth manifestly the soules of men not only to be immortall but also liuing or watcheful not slepyng to remayne liue in Heauē For there be that thinke the soules departed from the body to slepe The cause maketh martyrs not the punishment which thing is most vayne Nowe also the cause is shewed for the which the Martirs are slayne for the worde of God and for the testimony that they had they were not put to death for their wickednes or euill doynges but for the trewe religion wherby they confessed and preached that word of God which was in the beginning and was made fleshe and the Gospell which they had committed vnto them the testimony of God and eternal life which also thei ministred and preached Of the word of God and testimony of Iesu Christ I haue spoken in the first Chapt. For no other cause at this day are slaine innumerable of Bisshoppes kinges and princes Yf they were aduouterers vsurers blasphemers wicked doers they shuld be in some estimation nowe where they professe the onely sonne of God and preache the Gospell they are murthered without mercy Here haue we also certenly defined who be very Martirs in dede not they that suffer tourmentes but they that are tourmented for gods word For the cause maketh the Martir But where are the soules of them that are slayne for the word of God shewed vnto vs vnder the Aultar Where the place is of the soules slayne for gods word the Aultar is after in the .8 chapt set in heauē before the throne of God Therfore the soules of al Sainctes are in Heauen before the Throne of God which was also signified before in the Tipe of the .xxiiii. Elders The Lord hath sayed also where I am there shal be also my seruaunt But the lord is in heauē therfore the soules of the faithful whose bodies haue ben slayne The souls vnder the Aultar or buried without slaughter be no where els but in Heauen Neuerthelesse it waunteth not a singular misterie that they are layed vnder the Aultar as vnder a shadow through whose benefite the soules may be wel at ease I told you before and here againe repete that the aultar signifieth Christ For he is also the golden aultar intercessour and propiciation for our sinnes For the propiciation and mediation of Christ we are receiued into the Ioyes celestial And Christ is our life saluatiō Vnder him we lie hidde as vnder a couer or a shadow Thomas of Aquine expounding this place of S. Iohn by the aultar sayeth he is signified Christ in whom and by whome we should offer to the father what good so euer we doe and through him is made acceptable what so euer is pleasaunte to God Vnder this Aultar namely vnder christ be the soules not only in the state of life to witte whilest we liue here in earth but also in the state of our countrie to wit in heauē as vnder him of whome they are couered as vnder a shadowe agaynst all euill Thus sayeth Thomas But I suppose that there is an other thing also signified that martirs are made confourmable to the Aultar that is to
the passion of Christ and therfore to reste now vnder the Aultar Christ For they that are pertakers with him in passion doe cōmunicate also with him in glory The aulter and bosom of Abrahā For like as the bosome of Abrahā is called a receptacle and that porte and hauon of Saluatiō into the whiche the soules of thē are receiued which had the faith of Abraham so do we vnderstande the aultar to be a place of blessednes in heauen wherin they rest which with true faith haue acknowledged Christ the aultar propiciation sanctification and satisfaction and haue moreouer in suffering offered them selues to God in Christ through patience an acceptable sacrifice to God Vnder this Aultar was gathered the first martyr Abel and after as many as haue died for religiō and shal begathered who so euer in bearing the crosse through tribulation enter with Christ into glory The saītes crye vnder the Aulter Now is also declared what they do vnder the Aultar The very martirs I saye crye not the beastes as they haue done hitherto and they crie out with a lowde voyce No man shal Imagine that the blessed soules in Heauen doe complayne be sorowfull doe accuse and be troubled These thinges are fayned to an other ende to the intent we should gather therof that God forgetteth not his that he putteth not out al reuengement that he seeth feleth and regardeth the iniuries and deathes of his seruauntes Where the vengeaunce followeth not immediately God is thought of many to slepe and to haue no respect vnto his We heare therfore that the holy Martirs crie and that with a lowde voyce He appereth to haue alluded to that same in the .4 of Genesis The voyce of thy brothers bloud crieth vnto me to witte for vengeaunce Crying sinners For the Diuines call certen sinnes criyng as those whiche are red in the Scriptures to crie vnto God as is at this present the shedyng of bloud the sinne of Sodome in the .9 of Genes the oppression of widowes and orphanes in the .22 of Exodus wages for worke deteyned Deuteron 24. and Iames the .5 How longe so euer therfore God differreth vengeaunce be it neuer so many yeres yet is not the bloud of the iuste forgotten before God S. Paule in the .12 to the Hebrewes crieth out and sayeth that the bloud of Abell speaketh In the .18 of Luke the Lord sayeth that the afflicted do crie bothe daye and nighte for deliueraunce Would God they would wayegh these thinges whose feete are swifte to shede bloud God would not in times paste be mercifull to his people for that much innocent bloud was shed emonges them by the meane of Manasses theyr kinge as appereth in the .4 boke of Kinges Therefore dere bretherne let vs consider wel at this daye what we doe and let vs not shede rashly innocent bloud Certenly the wordes are expressed of S. Iohn Whether the Saincts in heauē desire vēgeāce whiche the Martirs cried to the Lorde howe longe saye they Lord whiche arte holy and trewe c. They put God in remembraunce not as ignoraunt or inconstaunt but as knowyng and moste stedfastely mindefull of holines and trueth For in asmuche as the Lorde is holy he hateth all prophane and vncleane persones and spareth them not For as muche as he is true he maynteyneth and defendeth his chosen and punnissheth and oppresseth his enemies as he hath promised by his worde Sins therefore thou arte suche saye they O God why doest thou not iudge and auēge our bloud of them which in earth as in their kingdome exercise tiranny and oppresse euery good man Al this signifieth none other thing than that God for his owne sake whiche is holy and true will neuer forget the iniuries of his seruauntes Therefore we vnderstande these thinges to be spoken by a figure called Prosopopeia that is the fayning of a persone not that the Sainctes in Heauen do expostulate with God but that we by suche a figure might vnderstande that God hath care of Martirs because he is holy and true S. Austen in the .68 question vpon the newe Testamente Seynge the Lorde sayeth he hath taught vs to praye for our enemies what is the cause that the soules of those that are slayne crye out as doeth the bloud of Abell and require that they maye be auenged And he maketh aunswer Sainctes be not impatient that they should vrge that thing to be done now which they know shal come to passe in the time prefixed which neither can be preuented nor yet delayed but by this saying he woulde shewe howe God will auenge the bloud of his seruauntes leest bycause he semeth now so patient that wicked warre shuld be thought vnpunished which is made against the Sainctes that both he might driue a feare into them that persecute the seruauntes of God and might also exhorte the sufferers vnto patience Thus sayeth he And this in dede semeth the playnest sense of al others especially if we consider the things that follow in the lordes aūswer and it was sayed vnto them that they should rest c. Primasius Bishop of Vtica expoundyng this place of S. Iohn Sainctes not incensed with carnal vnderstāding it is not to be thought saieth he that the Sainctes are incensed with a carnall vnderstanding and stoutenes to be auenged sins we knowe that through the aboundaunce of charitie the very enemies are of thē also in this case beloued but it is euident that they prayed agaynst the kingedome of sinne and to haue ernestly desired the other thinges of that kingdom wherof we saye thy kingdome come For it is not lawful to thinke that they woulde couet any thinge agaynst the pleasure of God sins their desires depende vpon his wil c. And S. Gregory what is it sayeth he that the soules make request of reuengement but that they desire the laste daye of iudgement and the resurrection of bodies slayne Aretas noteth here also out of the commentaries of S. Andrew bishop of Cesaria moreouer the Sainctes appere hereby to wisshe for the ende of the worlde Wherfore they are commaunded patiently to abide vntill the accomplishement of their bretherne Hebr. 11. leest they should be fulfilled with out them after the holy Apostle Vēgeaūce is desired two waies Howbeit Thomas of Aquine in the exposition of the Apocalipse sheweth that vengeaunce is required of god two waies First in dede with an euil and malliciouse affectiō which the Scripture doeth vtterly represse Secondely by a Zeale of rightuousnes and after the wil of God is iudgement required agaynst them that be vncurable After he annexeth this therfore do the blessed soules require vengeaūce of their enemies albeit they intende it not chiefly bicause of a Zeale of rightuousenes and affection of godly loue they grudge as also doeth god him self at the wickednes of the persecutours who impugne God him self and seke to hinder his religion and tourment suche as worshippe him wherfore they would
haue their mallice and power at an ende Thus farre he But where as the Scripture euery where agreably witnesseth that the sainctes in heauen are free from greues affections and to liue nowe a newe life moste farre from all payne and perturbatiō and that they haue submitted their willes to the will of God whom they maye followe in al thinges approuyng all his iudgementes saiynges and doynges yea and reuerencing the same I suppose we nede not to reason more subtily hereof at this present but simply to vnderstande that by this figuratiue speache as criyng is also els where attributed to the bloud of martirs shed is signified that the bloud of the oppressed shal neuer be forgotten of God and that before him the iuste iudgement and vengeaunce is prepared to be executed in his time against the enemies and cōtemners of God but chiefly agaynst the persecutours of the worde and the murtherers of Sainctes Which thing is more fully declared by this that followeth For by the same that followeth such aūswer was made to the complaincte of Martirs What was aunswered to the martirs requiringe vengeaunce that we may vnderstand what is the state glory of sainctes in heauen which haue offered their bodies for the Testament of God and that God hath not forgottē the bloud spilte but that he wil at length requite those bloud sheders when he seeth time But where he hath reserued this time to him self when he wil rewarde the bloud suckers it is not our parte to inquire curiousely therof but rather to be in a readines that if he will that we also should suffer for the Testimony of Iesus Christ we should runne spedely and cherely through afflictions vnto glory doubting nothing but that we shall be ioyned to the blessed Martirs in heauen and that the iuste iudge in that daye wil render to al the enemies ol God the Churche and Gods worde after their demerites And albeit the time of persecution doe seme a world to the flesh yet is it here and els where in the scriptures called shorte The state of soules in heauē is moste happy But these thinges muste be sene and considered by partes First doubtles the state of soules in heauen is in al things most fortunate The which is figured by the white garmēts For the glory of the blessed is signified that are nowe in light and fele nothinge of darkenes of this garmente I haue spoken before And it is sayd expressely and white garments are geuen to euery one of them For euery soule receiueth his rewardes And the body also at th end of the world shal receiue his owne garmente S. Gregory Saintes as yet sayeth he haue the fruition only of the blesse of the soules but in th end of the world they shal receiue two stoles or garmentes for with the perfecte ioye of the soules they shall be clothed also wyth the incorruption of bodyes Hereof shall be reasoned more dilligently about th ende of the .vii Chapter where this place shal be declared more at large After it was sayde to the blessed soules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should rest Therfore they be altogether in quiet and fele no perturbation whiche in the .xii. Chapter shall more plainely be declared Notwythstanding that it may be referred to delay and breathinge as though he should haue sayd It was signifyed to the soules that they should yet differ and abyde For it followeth yet a lytle whyle Therfore God signifyeth that after a little tyme he wyl delyuer hys and punnishe the aduersaryes The tyme of persecutiō is short And the noting of the time semeth to be taken of the .2 Chapt. of Abacuk whiche place is also alledged of the Apostle in the .11 to the Hebrew For yet a little while for bicause he that shall come wil come and wil not tary And the iust shal liue of his faith c. In the .26 of Esaye we reade these wordes after he hath shewed the resurrection to come and the laste ende of the worlde goe therefore my people and enter into thine inner chābers and shut thy dores after thee hide thee a litle while euen for a momente till the indignation be past And likewise S. Peter called all this time of affliction vnto the iudgement a shorte time that we mighte take comforte therin .1 Peter .1 And .2 Peter .3 To these also is ioyned an other thing whiche more fully accomplissheth the time till three fellowes and bretherne were fulfilled whiche should also be slayne for the worde of God Therfore let vs no more herafter inquire when persecution shal haue an ende or whie the Lorde differreth vengeaunce and howe longe For we heare that the numbre of the electe muste be accomplisshed But where that time is knowen to God alone lette not vs be curiouse but lette vs thinke of suche thinges as concerne our dewetie that if the case so require we maye also die strongly for the Testament of our Lorde God that we maye be associated to our bretherne and our fellowes and haue the fruition of the blessed sight of our redemer The numbre shal be accomplisshed in the ende of the world at the last iudgement Hitherto therfore shal last the persecution but than assuredly wil the Lord requite it as also the Prophet Malachie hath wittenessed in the .3 and .4 chapter Hereof we learne also What we should iudge of the saintes ī heauē what we shoulde iudge of the holy Martirs in Heauen and blessed soules the same that we learne here of Gods worde Bretherne and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellowe seruauntes as also Aungelles in the .19 and .22 of the Apocalipse they are expressely called not Lordes and founders For although the wordes muste be vnderstande of vs yet liuyng yet is there a relation For if we be theyr bretherne and fellowe seruauntes they be verely our bretherne also and Gods seruauntes with vs and euen fellowe seruauntes Now though we graunt that they praye in Heauen what I praye you praye they here but that God would auenge and punnisshe and what doe they obteyne As we reade that Christe sayed to his mother requiryng wine at the mariage womā what haue I to do with thee my houre is not yet comen so likewise are the Martirs here cōmaunded to tary abide the time of God appoincted The which we beleue that the Sainctes doe What can we saye than of their intercession and praying for sinners vnto God there is one only mediatour geuen euen the Lorde Christe let vs goe vnto him in al our necessities he alone shal suffice al and in all These thinges are spoken hitherto of the persecutions of al times so that in the meane time they haue ministred most comfortable consolations to all that suffer persecution to the ende of the worlde and haue likewise cutte of curiouse questions and sette vs saue and whole in the will of God wherein we only restynge maye knowe that the same is best
disturbers sediciouse iniuriouse against God his saintes and agaynst al men Therfore they wisshe with all theyr hartes to be eased of this burthen The Lorde Iesus forgeue them this sinne ¶ The enterprises of Antichrist in wedyng out the preachers to be vayne howe great shall be the rewardes of Preachers and of the punnisshement of the wicked The .xlix. Sermon ANd after three daies and an halfe the spirite of life frō God entred into them And they stode vpon their fete and greate feare came vpon them that sawe them And they hearde a great voice from heauē saiyng vnto them come vp hither And they ascended vp into heauē in a clowde and their enemies sawe them And the same houre was there a great Earthquake the tenth parte of the citie fell and in the Earthquake were slayne names of mē seuen thousand and the remnaūt were feared and gaue glory to God of Heauen Hitherto hath he spoken of the wicked ioyes and gladnes of Antichrist and the vngodly men of the last age The ioyes of the wicked not to be long conceiued of the slaughter of the holy prophetes of god They wil thinke how they shal reigne for euer in those their errours superstitions and pleasures and suppose by theyr murtherynge to haue put to silence the preachyng of the gospel to them most displeasaunt But consequently the Lord sheweth that their hope is most vaine their attemptes to be frustrate and their ioyes shorte yea and quickely to be tourned into mourning miserie For first he declareth that the prophecie or preachyng shal be repared of God by newe prophetes and that to the greatest griefe and terrour of the Antichristians whiche loked for no such thing After he sheweth howe great rewardes are prepared and geuē to the preachers oppressed in this world and intreated with greate vilanie Finally he signifieth that the wicked shall not liue in continuall pleasure but that God will disturbe their ioyes bringyng miserie vpon them euen in this world Which although he beginne at the laste in this world to punnishe in an other worlde will more aboundantly augmente their tourmentes euerlastyng And all these thinges shall nede no greate exposition so that we marke dilligently what thinges haue ben done a fewe ages past and what be done also at this daye And al these thinges apperteyne to the consolation and comforte of Sainctes The prophecie shal be oft restored which semed extinguisshed First that the free preachyng of Gods word agaynst Antichrist shal be restored whiche semed to him selfe to haue ouercomen and oppressed all prophecie he declareth by these wordes and after three dayes and an halfe the spirite of life from God entred into them He signifieth by that nombre of dayes as I tolde you before a very shorte time as though he shoulde saye they shall not longe in ioye their false and blouddy pleasures For God shal reyse vp other Prophetes in the place of those that are dead And he speaketh as though God should reyse vp the selfe same prophetes whiche Antichrist had slayne and that he would obiecte them agayne to the wicked in their owne bodies Howbeit they shal be reised agayne in their bodies at the laste daye but nowe shall other preachers succede in the place of those that reste vnto whom God shall geue that spirite of his which he had geuen to the others that are dead Therefore he calleth this the spirite of life for as much as those which were slaine for the same doctrine seme as it were to haue liued agayne Verely for lickenes of doctrine Iohn Baptiste Helias and the prophet Ieremie semed to haue ben reuiued in Christ as is red in the .14 and .16 of Matth. And here is expressely saied that the same spirite did not procede of the Deuill or of men as it is sayed at this daye of many but of God For he with his spirite which is one inspireth his ministers and directeth the same by his worde that the latter wholy aunswer to the fourmer in doctrine and seuere rebukyng of sinnes c. For the liuely effecte of that spirite followeth and they stode vpon their fete that is to saye they liued againe Their doctrine semed ouerthrowen and troden vnder fote but Gods worde standeth agayne vpon his fete and runneth moste swiftely We saye in Dutche of suche as be restored to expounde the effecte that same also appertayneth that the Antichristians seyng other preachers succede in the roume of thē that were slaine beyng stricken with feare knowe not whether to tourne them By the waye therefore is signified that the course of the worde shall be fortunate and the whiche these menne can not stoppe by any meanes howe so euer they rage and murther All these thinges shall be better vnderstande by the Histories of later times and of suche thinges as are done yet at this daye And to the intente that omittyng the eldeste thinges I maye touche those of latter time the Bisshoppes of Rome had thought they had wonne the fielde in the counsell of Constaunce when they had burned Iohn Husse and Hierome of Prage but within a shorte time after many godly and wel learned men sprange vp in Boheme and in other cuntries in whom those slayne appered to haue takē againe the spirite of life In Italy Laurence Valla taught to his greate prayse and also Hieronimus Sauanorela c. In Germany taught many godly men as in Fraunce also in Englande and other nations Thirtie yeres paste through the grace of God was brought a light into the world by Mirandula Reuchline Erasmus Luther Zwinglius Oecolāpadius Melanchthon and innumerable others in whom the spirite of life vttering it selfe after euery mans talente set forth the Scriptures detected the Romisshe wickednes and rebuked the vices of all states but especially of the clergie The Romish are affrayde of this spirite and fill the eares of themperour kinges with complainctes and accusations crie out that we should all with our bokes be distroyed burned Howebeit the power of God neuerthelesse maketh the prophetes to stāde on their fete and their preachyng to runne a pase howe so euer these rage in their furie persecute gods veritie preached through out the whole world To God be the prayse and glory In this cōsolatiō are mixed also rewardes prepared for the faithful ministers Great rewardes prepared for the godly ministers whō the Antichristians slaiyng do first excōmunicate that they maye sende them as it were boūden might as it were addicte thē to Deuils of thē to be tourmented with euerlastyng punnishmentes And hitherto haue all preachers bē thought which haue spokē agaynst the church of Rome haue suffered therfore at the Popes hāde to haue perisshed both body and soule their bodies I saye consumed with fire and their soules throwē downe into hell For they were condemned as heretikes and enemies of God and the church and euen as the plagues of mankinde so taken
inuadeth not only the auncient churche but euen the very head of the church and redemer Christ howebeit with his furie outrageouse he could nothyng preuayle therefore he shal no more preuaile agaynst his membres Now he retourneth againe to the church and sayeth the church fleeth into wildernes after the dragon could bringe nothing to passe agaynst the sonne of God he wente and made warre agaynst the church and the churche fled into wildernes Certenly Iewrie in the prophetes is compared to a place most frequented the gentiles are called a deserte or wildernes Therefore after Christes ascention the Apostles departyng out of Iewrie repared to the gentiles yea and the Iewes inspired of the red dragon caste out the church out of their limites which was constreined as appereth in the Actes of Apostles to flee vnto the gētiles And where the Lorde hath prepared a place for his churche and the churche was greately augmented emongs the gentiles certenly it was through his grace and by no merite of man whiche prepared the place whiche calleth directeth and kepeth his shepe the same hath disposed and yet doeth dispose for this churche ministers or pastours which may fede it as the rauens did Helias al the time that shal be vnto the worldes ende For as for the nōbre of those daies I discoursed before And by this exposition is signified that the dragon shal fight stoutely against the church so that she shal be cōpelled to flee but how much so euer he shal rage against the churche the lorde God shal yet prepare a place in earth wherin she maye dwell safe and will euer sende pastours to fede He sheweth moreouer that the flight shall not alwayes be reprochable The Lord saue and kepe vs. Amen ¶ The description of the conflicte of Christe and the Church with the Dragon the dragō is ouercome the heauenly dwellers sing prayses The .liij. Sermon ANd there was a great battell in heauē Michaell his Angels fought with the dragon the dragō fought his Angels preuailed not nother was their place foūde any more in heauē And the dragon that olde serpent called the deuil and Sathanas was cast out Which deceaued all the world And he was cast into the Earth his Angels were cast out with him also And I hearde a lowde voice which sayed in Heauen nowe is saluation and strength and the kingdome become our Gods the power is Christes for he is caste downe which accused them before God daie night And thei ouercame him by the bloud of the Lambe and by the worde of their testimony and they loued not their liues vnto the death Therfore reioyce ye heauens and ye that dwell therin Wo vnto the inhabiters of the earth and the sea for the deuill is comen doune vnto you which hath great wrath because he knoweth that he hath but a short time Thapostle hath spoken of the partes of the notable fight worthie battel he hath spoken also of attēptes pourpos of the dragō which verely applieth al his coūsels to this intēt that he may deuoure al godlines that is might distroy it vtterly he hath shewed how he began to moue warre agaynst the church which fled into the wildernes now as it were leauing the womā in the wildernes he semeth to bring forth other soldiours whiche geue battel to the dragon most valeauntly do impugne also discōfit him al his power S. Iohn therfore describeth the singular fight of one most excellent to witte Michaell which ouercame the Dragon and describeth the general fight annexed with that particular For he addeth that al the Angels of Michael fought agaynst the dragon And first is heauē shewed to be the place of the fight or cōflicte For in heauen sayeth he was fought a great battaile The place of conflict And it is euidēt that Sathan was at the beginning of al things cast out of heauē into the earth and therfore that he moueth no warre in heauē nor reiseth any tumulte there For heauē is a place of rest ioye not of debate and contention Therefore this must be attributed to the visiō For the lord hath in heauen by signes represented this battaile to be sene whiche in dede is fought in earth in the middes of the church But here is set forth an image of a notable fight wherby is shewed what hath ben what is yet done in earth I saied euen now that this cōbat was in dede particular but to haue a general fight annexed For Michael fighteth whiche is as captaine of this warre and Michaelles Angelles fight also Who fight which must be wel discerned although that Michaell his Angels make but one parte only On the other side fighteth the dragō as emperour of this warre his angels fight also And these verely make non other partes thā we haue heard before in the beginning of this chapt That the partie of this fight were the church the deuil Neuertheles leest the victory should be attributed to the church not rather to Christ the womā must now be omitted and Michael brought in fighting Whereupon there is in these thinges some difficultie but it shal be easie enough for him that will marke euery thing in order Who is that Michaell captaine of the warre against the Dragon First we must see what that Michael is there is in dede no doubte but that the Angel Michell appered in the vision with an Army of Angels fighting And that on the contrary parte against thē fought the Dragon with an hoste of deuils But for asmuch as we hearde in the beginning that these were tokens they must nedes signifie betoken other thinges I suppose here therefore to be signified Christ the head of his church king protectour with his mēbres Apostles Martirs faithful Nother is it a rare thing that Christ should be figured to vs by Angels but is euen moste accustomed that Angelles are called the ambassadours of God the faithful seruaūtes of Iesus Christ Christ therfore head of the church the faithfull membres of Christ fight against the Dragon yet after a diuerse sort For christ ouercame him alone in the cōbat with out helpe of any creature whilest in temptations he discomfited him at the last also by diyng on the crosse rising agayne from the dead How christ hath fought with the dragō he al to brake his head This is the only trewe singular victory wherby afterwardes are obteyned the victories of Christes mēbres goten of that general fight wherein Christ fighteth not now only hande to hande with the Deuill but all the membres of Christe at all times vnder Christ their Captayne fight against the Deuill and in the vertue or victory of Christ fight and ouercome as we shal heare by and by in the songe of prayse Why Michael is Christ But for great and sondry causes we affirme Christe to be figured and
aduoutries whoredomes to speake in the meane time of nothing els more filthie And where God forbiddeth lies and false witnes the Pope and his whole doctrine which he setteth forth besides the Scripture is sowed of lies and not only he dispenseth with false witnesses but permitteth also to breake safe conduites and publicke fayth geuen and yf he hate the Prince absolueth the subiectes from the othe of their fidelitie and obedience geueth libertie to al cōcupiscences and maketh lawes which nurrisshe the desires of the flesshe And whiche shall be the Dragons mouth yf this be not it Math. 4. The Dragon moreouer is red to haue spoken and sayed to the Lorde all these thinges will I geue thee for he shewed him the kingedomes of the worlde yf thou wilt falle downe and worshippe me What other thing speaketh the Pope doeth he not inriche his obedient children with the Riches of this worlde especially such as will fall downe and kisse his fete I suppose the Deuill would neuer be so shameles as to offer to the Lorde his fote to kisse but that beaste in the sighte of God and his Aungelles and of al the world dare put out his fote marked not with out a great mockery with the signe of the Crosse and profer it to be kissed of all the childrē of God I can not bring forth the horrible and innumerable blasphemies out of the decrees and decretalles For I am ashamed of such vngodlines Who therefore wil not acknowledge that Sathan him selfe doeth in this beaste reigne and rage God shortely confounde the same Amen Amen ¶ Agayne of the power of Antichrist and howe the fourmer beaste is worshipped The .lix. Sermon ANd he did all that the firste beaste coulde do in his presence And he causeth the yearth and them whiche dwell therein to worship the first beast whose deadly woūde was healed The secōd beaste executeth the power of the first Agayne he reasoneth of the power of the seconde beaste or Antichrist and of poperie He doeth or executeth sayeth he the power of the fourmer beaste that is to saye exerciseth the same authoritie that the old Romane Empire exercised Where he addeth in his presence Aretas expoundeth in followyng immediately after and euen in imitatyng the same But what power and authoritie they exercised I declared before in his place about the beginnyng of this chapt Therfore as the Romane Emperours supposed all kyngedomes and prouinces to be theirs and to appertayne vnto them so do the Bishops of Rome make their boaste that all realmes are theirs I geue nothing here to affection or hatred There came forth lately a boke printed at Liōs of Augustinus Steuchus keper of the Popes librarie in the which he reciteth out of the register of one Gregory I suppose the .7 all the kingdomes of Europe Spayne Englande Fraunce Denmarke Hongary c. The proprietie whereof apperteyneth to that seate of Rome the vse vnto the Princes Clientes of the same see Ful ofte haue the Popes assayed to bring into subiection to them and to their Sea the kingdomes of the Easte also and that vnder pretence of the holy warre and recoueryng the Lordes sepulchre And like as the olde Romanes vexed with continuall warre the nations that did not acknoweledge or obeye the olde Romane Egles so the See of Rome in our time and in the memory of our forefathers hath put to busines and trouble those kingedomes and nations and people that went aboute to reuolte and would not acknoweldge those double keyes that is to saye two hornes For who knoweth not with what cruel warres he vexed in times past the lande of Boheme who knoweth not what Germany and England hath suffered in fourmer yeres So verely the seconde beaste exerciseth gallauntly the Tiranny of the olde beast The olde beaste set forth proclamations concernyng religion and paiyng of tributes and customes and so impouerished in a maner all realmes their richesse beyng brought to Rome And what other thing doeth that seate at this daye what hath it done nowe to reken the leest these fiue hondreth yeres who therfore doeth not see that the seconde beaste exerciseth most aboūdantly the power of the first beaste A certen man made verses in Latin tauntyng the couetousenes and disceiptes of Rome and where Rome doeth magnifie her selfe to be head of the world which in Latin is Caput thus sayeth he If Caput come of Capio which signifieth to take Than maye Rome well be called so whiche doeth nothing forsake If you decline Capio Capis and to the groundes come Her nettes are large and can not misse to catch both al and some He addeth hereto an other thing Who worship the first beaste that this seconde beaste doeth procure that they that dwell vpon Earth should worshippe the first beaste Which doubtles we see fulfilled in the Popisshe kyngedome two wayes For firste the Papistes haue procured such authoritie and reuerence to the Romane Empire which they cal both sacred holy that as many as liue at this day whē they heare but the name of the Romane Empire spoken of doe Imagine a certen diuine thinge and brought vnto them from Heauen I graunt that there haue ben many right noble Princes godly and al praise worthie in that same Empire as was Constaunt Constantine wyth some of his sonnes Gratiane Valentinian Theodose and diuerse others I graunte that vnder these and such other like the Empire was holy and was in dede thempire of Christ For Christ was acknowledged with a trewe fayth and yet we see how the lord Iesus hath neuerthelesse as Daniel hath done also called that Empire a beaste doubtles figuratiuely and for the tirannes Therfore we must wisely and iustely attribute to euery one that is his and not without respecte to imbrace and reuerence that blouddy Empire for sacred and holy And we haue also declared before in what sorte kingedomes are of God and howe farre their workes are to be allowed that are in kingedomes And hereof shall be spoken a little after yet more plentifully Secondly the seconde beaste causeth men to worship the first herein chiefly Poperie hath reduced gentilisme that Papistrie hath brought agayne the heythennish maner the names only chaunged For I tolde you before that the firste beaste was worshipped in this that sely menne receyued the Romanes religion and worshipped Idolles The heythen did verely confesse the high God almightie but thei ioyned to him many Goddes vnto whom they submitted elementes diseases Artes countries cities the membres and partes of man and such other like things Aeolus was God of the windes and Neptune of the Sea Pluto ruled in Earth Mars was God of warre Minerua and Apollo of artes Aesculapius ouer diseases Hercules and many moe Venus was lady of Loue and the Goddesse Iuno of mariage Nother was there any membre in the body that had not his God so had all Countries and Cities theyr sauyng goddes and euery house their domestical Goddes
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
let him busily praie vnto God that if he fele them the lord would confirme them if he fele them not that the Lord would printe them depely in their mindes ¶ The Aungel preacheth the eternall gospel of Christe The .lxiij. Sermon ANd I sawe an AuÌ„gell fliyng in the middes of heaueÌ„ hauing an euerlastyng Gospell to preache vnto them that sit dwel on the earth and to all nations kinredes and tunges people saiyng with a lowde voice feare God and geue honour to him for the houre of his Iudgement is come and worshippe him that made heauen and earth and the See and the fountaines of water Antichrist desireth nothing so much to be oppressed as the preaching of the Gospell For euen therfore hath he instituted the inquisitours of hereticall prauitie for hâ— dare calle the Gospel heresie Therfore he burneth the Gospel bokes and preachers of the gospel and euery where restreyneth the readyng of the gospel and Euangelical bokes Wherefore the simple suppose that it can not be but that gospel with all his adherentes should perish vtterly Now therfore in the lordes consolation is brought in a vision of an Angel for he is stil in the vision fliyng in the middes of heauen hauing the euerlasting gospel and preachyng to the world Whereby is signified that the gospell shal be preached vnto men in despite of al the enemies therof And he gathereth a briefe some of such thinges as by the gospell are preached to the worlde Those same appertaine also to the coÌ„forte of the church whiche vnder the olde beaste suffered persecutions for the Gospel We will briefly consider euery thing The angel is a figure of the preachers Firste it is euident euen by the fourmer thinges that by thangel is signified the ministers of the worde and the very ministerie of the gospel Certes the scripture calleth preachers Angelles For so is S. Iohn Baptiste named of the prophet Malachie Wherof is spokeÌ„ before And the ministers by this honourable title are admonished of puretie of most sincere faith For Angels be gods ministers whoÌ„ thei only regarde loue and honour whose coÌ„maundemeÌ„tes thei execute most faithfully sincerely and dilligeÌ„tly Such it besemeth preachers to be in their kinde and office And like as Angels cannot be hurte through the treasons and iniuries of men so God defendeth his ministers vntill the houre appointed So is Peter deliuered out of prison in the .12 of thactes So is Paul in Shippewreake c. And he sayeth an other Angell for that he hath brought in already sondry visioÌ„s of diuerse Angels Notwithstanding that other semeth to be put for the firste For he annexeth to this yet two angels moe The first wherof he calleth an other the later the thirde He flieth through the middes of Heauen And this Angell flieth in the middes of heauen By this thinge is signified the lucky course and procedyng of the preachyng of the gospell It is also written in the prophetes his worde runneth swiftely Psalm .19 Dauid compareth the runnyng of the preachyng of the gospell to the course of the sunne ioyefull as a giaunt he runneth his waye iâ— the vttermost parte of heauens he arriseth and runneth againe to the same neyther can any man stoppe him nor hide him self froÌ„ the heate thereof The sunne shineth in all places Therefore shal the preaching be free For as we caÌ„ nother plucke backe nor hinder the thinges that are aboue vs in thayre skie so shall we nother plucke downe nor hinder him that flieth in the middes of heauen The wordes and writinges flie they flie farre wide where Nother can the veritie be oppressed God hath geuen to the world Printyng wherby the gospel is preached and runneth farre wide and most swiftely And this Angell hath the euerlastyng gospell The gospell euerlasting Wherin is the greatest coÌ„forte For it signifieth that the veritie shal be in the world inuincible And for many causes is the Gospell called euerlastyng Firste because the veritie is immortall which can not be bounden how so euer the ministers are fettered slayne .2 Timoth. 2. secondely the gospel is eternal for bicause it was shewed to our firste fathers prophecied in the lawe prophetes fulfilled of Christ declared by thapostles by the grace of God brought vnto vs. Yea before al times was predestinated Reade the .1 to the Ephes For eueÌ„ for this cause is it called euerlasting for asmuch as it apperteineth to vs to our posteritie vnto the worldes ende and not only to our elders And because it is euerlastyng they lie whiche at this daye calle it a newe doctrine or learnyng Papistrie is newe whiche hath his originall what time euery thing was ordeyned c. Moreouer the Apostle sayeth yf I or an Angel from heaueÌ„ shal preach any other gospell or besides the same that ye haue receyued let him be accursed And we heare expressely that the Aungel had not only the Gospell but that he had preached the gospell The angel preacheth Many in dede haue the gospel but dumme and written in bokes The gospel must be shewed forth and pronounced He declareth also vnto whom the gospel must be vttered and preached to the inhabiters of the earth for it must be cried out to such as are drowned in earthly matters and they muste be reysed out of their slepe And after his maner and imitation of blessed Daniel in the .7 chapt He rekeneth vp nations kinredes tunges and people and thus signifieth that the gospell shal be preached â—â—â—ough out the whole worlde Whiche thing the lord sayde also should come to passe in the .24 of Matth. and than that the ende should come And we see at this daye that the gospel hath in a maner thondered through out the whole world And here I geue warning leeste any disceaue him self Thapostle in the .1 Timoth. 3. and .1 Coloss that the gospell was preached through out the whole world in his time Howbeit al men had not than receyued it but a fewe Do not therfore Imagine with thy selfe that the Gospel is not preached vnlesse al receyue it There shal no more be made one sheperde one shepefolde They are abused that promise to theÌ„selues before the iudgement a concorde of all nations for that it is writteÌ„ that there should be ons one sheperde and one shepefolde For the same was accoÌ„plisshed whilest of the Iewisshe Synagoge and dispersion of the gentiles the lord prepared to him selfe one church wherof Christ is head and pastour and Antichrist shal at the length by his laste comyng be abolished Therfore shall he alwayes resiste Christe He preacheth with a lowde voice Furthermore where he seeth heareth this Angell preach the gospel with a lowde voice he meaneth that the preachers shall with great constancie and frankenes also with shrylle voices and most ernestenes preach the gospell agaynst Antichrist And we see at this daye that the more cruelly the faithful are
And in dede it were foloyshnes Babilon to expounde these thinges of the ould Babilon in Asia which was fallen long sins scarcely any token thereof beinge leste Rome we muste therefore vnderstande it of an other which is in her flowres and euen by a figuratiue speach we must vnderstande it of Rome Antonomasia For there is a greate Cozinnage as it were betwixte both Babilon was the first Monarchie Rome is the laste Babilon sore afflicted the people of God So doeth Rome greuouselye vexe the church of God Babylon burthened Israell wyth a greueouse captiuitie So Rome vexeth the church wyth more than a long captiuitie Babilon ouercame the people of God and burning the Citie of Hierusalem and destroieng the temple led away Israell captiue so Rome also hauing rased the citie of Hierusalē and subuerting the temple triumphed of Israell Babilon planted Idolatrie superstition and all abhomination auaunced maintained and set forth the same vnto al men but at the length when she woulde haue thought leest of it the people of God being sodeynely delyuered she was vtterly subuerted So is Rome also the mother nurse and reuyuer of all abominations in the church of the laste tyme wherein she shall perish at the last all those that beleue truly in Christe being delyuered And especiallie it is called great For howe greate and mightie the church of Rome is all we see and by experience knowe at this daye Nother am I the firste that vnderstand by Babilon Rome For many expositours reading the first Epistle of Saincte Peter in the end of the epistle do vnderstand by Babilon Rome Certes Oecumenius sayeth And here he calleth Babilon Rome for the excellencie and brightnesse of the Empire the which Rome obteined a long tyme sins But this the more auncient wryters expound more playnelie as Turtullian in his boke againste the Iewes which sayeth so Babilon with sainct Ihon beareth the fygure of the Citie of Rome therfore also great and proude in her kingdom and a murtherer of the saincts The same words in a maner he repeteth in the thirde booke against Marcion And no lesse playnely Saincte Hierome calleth Rome Babilon and that same Babilon wherof S. Ihon speaketh in the Apocalipse Read the epistle of Paula and Eustochium written to Marcella by the helpe of sainct Hierome Reade himself in the .11 questiō to Algasia Againe in the preface to the boke of Didymus of the holy ghoste to Pauliniane Also in the end of the .2 boke against Iouinian The same in the life of S. Marke Peter saith he in the first epistle vnder the name of Babilon doth figuratiuely signify Rome But S. Ihon wil expounde himselfe in the .17 chapter And we vnderstande that the Citie of Rome shall fall chiefly with all her vngodlynes And with the same also the Romish superstition and abomination through oute the worlde And the Aungell in dede sayeth she is fallen which is yet to fall And that by the propheticall maner of speaking Anadiplosis wherein that which shal assuredly come to passe is vttered as though it wer now done To signifie the certentie thereof that reduplication or iterating of the worde also apperteineth she is fallen she is fallen she is fallē she is fallē This is also repeated in the .18 chap. where it shal be shewed howe it is taken out of the Prophetes c. Notwithstanding both a desyre and Ioye also might seme here to be signified For such thinges as we haue longe and with a desyre loked for we receiue them nowe cumming and saie thou art come thou arte come at the laste longe loked for and nowe makest me glad For the sainctes with a great desyre loke and long for the distruction of that most wicked most vyle and most troublesome kyngdome of Antichriste The cause is shewed also of the destructiō of the commonwelth and church of Rome Why the Romyshe Church shoulde fal for that she hath caused all nations to drinke and hath made them dronken wyth wyne of wrath of her fornication And verelye the effecte of wyne in men is greateste Therefore doctrine is compared to it in the Prophetes Therefore Rome with her vncleane and corrupt opinions hath made all people dronken And it is called the wyne of the wrath For loke with whome God is angry he suffereth them to erre in the way of the Romish church For in asmoch as God hath reuealed the sincere doctrine of lyfe by his onely sonne and moste chosen Apostles and men receaue not the same God is iustely offended with them and geueth them ouer into a reprobate mynde that thei may followe shamefull errours As Saincte Paule also prophisied shuld come to passe in the .2 to the Thess 2. chapt This wyne is called moreouer the wyne of her fornication whereby she her selfe hauing firste played the harlot is become nowe also the Maistres of fornicatiō and as it wer bawde to al others This maner of speakyng is right well knowen euen oute of the Prophetes Rome ded not persiste in the doctryne of the Gospell and of the Apostles but inuented a newe and that contarry to the Gospel of the vycar of Christ in earth The deuilysh doctrin of Rome of the power of keyes of indulgences and pardons of iustification of works and merits of satisfactiōs cōfessions of worshipping of Images prayeng to saincts of celebrating masses and worshipping of the sacramēt of the aulter as thei terme it of monkery and vowes and such other innumerable This doctrine as Apostolicall auncient and chresten she drinketh of to all people and so plucketh them from Christ withdraweth them from the Gospell seduceth them from the oulde christianitie and destroyeth innumerable soules Therefore God powreth oute to her also of the cuppe of his wrath and bryngeth her also to destruction for euer He disswadeth all frō the fellowship of the Romysshe church And vpon this occasion he disswadeth all men from the felowship of the Romish church or papistrie that we haue nothing to do with the Romish religion vnlesse we will be part takers also of the euerlasting pūnishmēt He reasoneth therfore of the losse and punnishments and descrybeth greuouse and horrible paines yf happlie men might so be feared from that vngodlines The Angell therfore crieth and that with a loude voice Wherefore let al ecclesiasticall preachers learne that they must earnestly and tirribblie crye oute in this case that all flee the communion of the Romish or popish church I know doubtles what the common people beleue and saie that all shall be saued at the laste daye what religion so euer they be of and namelie yf any remaine an open papist But we can nother condemne nor absolue any man sette them in Heauen or cast them to Hell God liueth a rightouse iudge He alone knoweth who shal be saued or damned We ought therfore of right to credit his iudgements But where as he pronoūceth openly that the fauourers of the
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
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
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
the Lord God almightie and the lambe is the temple in that our heauenly coūtrie The vse of temples is this The Lord first instituting the tabernacle after the temple wold haue it testified that he wil be present in the middes of his people a father Lord and defender And therfore ar thei saied in the scriptures to come vnto the Lord which came either to the tabernacle or temple of the Lord. The temple moreouer was erected for preaching and praier and the externall seruice of God for receauing of the Sacramēts or offering vp of sacrifices But the Saincts in the heauēly coūtrie haue no nede of all these things Therfore thei nede no tēple Therfore is no temple sene in heauen For the Lord god nowe sheweth himself to them to be inioyed of the same the saincts ar now with him wherfore thei nede no tokē of his presēce We ar taught by doctrine what God is what is his wil and that we be saued by the lambe but now that we se god himselfe face to face and that saluatiō is cōmen by the lambe of God what nedeth there a temple in heauen By praier we require life and ioyes euerlasting now since these are happened to the electe what nedeth any house of prayer The Sainctes nowe withoute any temple offer vp eternall praises vnto God And seing that sacrifices and sacraments haue no further place in the euerlasting coūtrie I se not why there should be any temple in Heauen We rest and kepe in Heauen an euerlasting Sabboth This place moreouer proueth that Christ is very God coequall with the father as to whome he is ioyned inseperablie in all glory Nother is the Holy ghoste seperated from the father and the sonne which els where is saide to dwell in vs for the which cause we are called the temples both of God and of the Holy ghost of the Apostle in the first to the Corinth the .3 and the second Cor. 6. The eight place of this description is repeted of the lyght celestial The lyght of the citie God and that not without great cause yea and the same light is agayne cōmended in the .22 chap. For in buildinges there is nothing more excellent than light Otherwise without light all things are blynde Furthermore he sayeth not that the Sunne and Moone shulde be nomore but that the Citie of God shoulde not nede those lightes He sheweth the reason for the glory of God hath lightned it And the glory of God is the diuine celestial and vnspeakable brightnes of his vnapprochable light which he inhabiteth and according to his good pleasure cōmunicateth to the chosen The Lorde Christe which here is called the lambe for the misterie of redemption illumineth the blessed For by him we ar clarified and inioy that eternall moste beaultifull and celestial light S. Ihon hath borowed this place out of the .60 chap. of Esay where we read The Sunne shall not be there for the lighte of the daie And the brigtnesse of the Moone shall not shyne there but the Lord shall be to the thee a perpetuall light and thy God shall be thy brightnes Furthermore the seates of the blessed are thoughte to be fixed aboue the Sphere of the Sunne and Moone and also the brightnes of Saincts to excell farre the light of the Sunne and starres The same hath Esay testified also in the .24 and .30 chap. To God almightie and light eternall be praise and thankes geuing which hath prepared so great things for vs and geueth vs giftes such as no tung can exprsse He sheweth in places mo than one ¶ Who be Citizēs of this Citie who are partakers of that light or who be Citizens of this celestiall citie and what is the state of the Citizens All nations people saued are citizens of the eternal coūtrie Here ar two things to be noted First that the gentiles are made inheritours of glory and that without any choise For here excelleth not the Iewe nor the Greke nother Romane nor Barbarian Agayne yet not all without respect and confusely obteine euerlasting light but the saued only that is to sai whom Christ hath saued and redemed from sin the Deuil Antichrist and from the curse and the world And Christ saueth thelect and faithful They therfore shal in dede be partakers of the light These ar the citizens of the countrie euerlasting But what is their state and inhiritaunce Thei shal walke in the light of God the father the lambe that is to say they shall haue the fruition of the light and of God himselfe to their ioiful swetnes and fill For it is a figuratiue speach to walke in the light for that which is to inioy light Verely in the .88 Psalme is red with a figure not much vnlyke Lorde thei shall walke in the light of thy countenance And againe Thou shalt make knowen vnto me the fote path of lyfe the fulfilling of ioyes is in thy sight gladnes in thy right hand for euermore Kinges are in the courte of heauen But especially the places in heauen and in that Palace diuine are for Kings Kinges ar gouernours and captaines of the people as they be which are called Kynges and Princes gouernours Magistrates rulers aswel of the politique as ecclsiasticall gouernement Doctours maisters teachers Artificers and Parentes For their dutie is vertuouslye to gouerne their subiectes scollers or childrē to kepe them vnder awe or discipline to chastise and directe them to the dueties of life and all godlines This yf they do they shall haue a worthie place prepared in Heauen For Daniell saieth also in the .12 chapter But the teachers shall shine as the brightnes of the firmamēt and they that bring many to righteousnes as the starres euerlastingly O therefore O happie are you yf ye bringe many to execute the office of righteousnes But wo be to you Princes and teachers and maisters and Parentes yf herein you be negligent There is prepared for you in hell a place moste horrible and myserable as also Ezechiell hath testified But yf Kynges haue their place and the same right honourable in Heauen wherefore do the Anabiptistes teache naye whie doe they lie that a Christiane can not execute the office of a Magistrate For here are Kinges mentioned to be in heauē not only as men but as thei were kinges that is as they were good kynges and executed their office duely and not forsaking their place haue liued a priuate life For it followeth they shall brynge their glory and honour vnto it And what is that glory and what is the honour it followeth agayne and they shal bring the glory and honour of nations into it that is to saye they shal bryng into heauen with them the very nations their people and subiectes whō they haue holpen in trewe godlines and saluation in teachyng correctyng defendyng alluryng or drawyng c. And these be their glory and honour for S. Paule in the .2 to the Corinth the .1
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