cost nothing But the Monkes selle theirs dere They be therfore disceauers and seducers After he calleth him selfe partaker in affliction or oppression and persecution as he that was euen now bannished by the Emperour Domitian and liued in exile And he ioyneth together and not separateth him selfe in the euill That is coÌmon to all the faithfull brethren The persecution of Iohn and of the whole churche And verely it is one and the same persecution that vexed the Apostles and tourmenteth vs at this day Let vs therfore reioyce that we haue the Apostles and all the Martyrs of Christ fellowes of our trouble and affliction that we be broken and bruised with the heauy burthen of euils Let vs therfore be pacieÌt and long suffring For it is not enough to be afflicted and vexed with all kinde of euils for many without any fruicte or prayse at all indure moste greuous paines But it becometh vs also to be patieÌt in aduersitie Therfore S. Iohn at this present ioyneth with all patince For the Lorde sayd in the Gospell In your patience shall you possesse your soules After he addeth vnto tribulation patience a kingdom that an heauenly not a terrestrial kingdom A kingdoÌ prepared for the pacient And he bringeth in the kingdom for the comfort of the patient people For also the Apostle S. Paul said a certen and sure saying For if we die with Christ we shall lyue also with hym If we suffer we shall reygne with hym c. Let vs alwayes here with comfort our selues in aduersitie For we are thruste downe that we might ones be exalted againe .ii. Corinthians .iiii. And all these thinges are concluded in Christ Iesus by whoÌ we be both the children brethren of God and suffer many thinges patiently and are made partakers of his kingdom For euen for these thinges must we thanke him and his mârites and not our own deserte The state of humilitie of thapostle Let vs here note also what and howe great hath bene the humilitie of the greatest and worthie Apostle of God whâ was his state Not plesaunt but harde yet in the pacience ãâã Christ ioyfull But where be they nowe that glory in thâ name of Apostles Who in the meane time swellyng witâ pride are addicte to filthie pleasures Whiche I warne thâ we flee from them as from Apostataes The place wherin the reuelation was shewed And now he sheweth the place where this diuine reuelation was made him where also he was coÌmaunded of Goâ to wryte the same The place was the I le of Patmos Thâ same is accompted amonges the Ilondes called Sporadâ of Plinie in the fourth boke and .xii. cha It lay ouer againâ Asia and the citie of Ephesus and was in thu sight boeth ãâã Europe and Affricke so that it semed to be as it were a miâdle seate or holy chaire out of the which Christ preached ãâã Iohn from heauen to the whole worlde And in dede the coâselles of God are wonderfull and his goodnes is vnspekeable which reuealeth so great misteries as it were in thâ Romish pryson or Babilonicall captiuitie to his faithfull Iohn persecuted for the Gospel Neyther hideth he the cause of his comming into the samâ Iland I was there saieth he for the worde of God and thâ testimony of Iesu Christ The word of God is the very soâ of God called of Iohn by a singular proprietie of speache the worde or sermon of God as appeareth the first of Iohn and the testimony of Iesu Christ is the Gospell if self whicâ Iesus testified and the whiche his disciples haue testified oâ Iesu Therfore for the confession and preaching of Iesââ Christ and of his holsome Gospell for so he expoundetâ also how he is made partaker of thafflictioÌ Iohn was apprâhended in Asia by soldiours led to Rome that he might pleaâ his cause before themperour Domitian who of his cruel nature condeÌned the inuoceÌt And he was put into a cawdroÌ oâ hote boiling oyl Out of the whiche when he escaped withouâ harme he was caried into Patmos He aunswered no other matter before themperour than Paul did .27 yeres past before Nero. This was done in that .xiiii. or .xv. yere of DomitiaÌ And the .xxiiii. yeare after the destructioÌ of the citie HierusaleÌ and after the birth of our Lorde .lxvi. Domician who would seme and be called a God being slaine of his own men after many murthers cruel actes died himself a shameful death the .xv. yeare of his reigne The authours hereof are Suetonius in the life of Domitian Tertullian in the heretic prescript Eusebius in his chronicles and in the third boke of the ecclesiastical history in the .xvii. and .xviii. chapter And hereto is added the common consent of all writers Moreouer he noteth the tyme also The time of the reuelation and of the sonday in the whiche these misteries began to be reuealed to him ãâã ãâã ãâã ãâã ãâã in that solemne day of the Lord namely the sonday For so haue the auncient fathers called one of the sabbothes that is to say the first day in the weke wherin Christ rose again froÌ the dead Math. xxviii and Mark .xvi. And this day haue the churches chosen to them selues in stead of the Sabboth day as holy in the remeÌbrauÌce of the Lordes resurrectioÌ wherin they might kepe their sacred and solemne assemblees For that this day was solemnised and coÌsecrated for assemblees in the congregation of Corinthe appereth manifestly in the xvi Chapter of the first Epistle to the Corintians where the Apostle commaundeth to lay a part their collections in one of the sabbothes The same day also the faithful did celebrate their seruice with S. Paul in the .xx. of the Actes Wher Sozomenus reporteth in the .viii. chapt of the first booke of the story tripertite that great Constantine made certen holy daies and euen the Lordes daie for one whiche is called of the Heathen the sonday it is to be vnderstande that he renewed rather the custome of the Apostles catholique church than to haue newly instituted the same And frely of their own accord haue the churches receiued that day for we read not that it was any where commaunded And the congregations sawe how it was altogether necessary that there shuld be a certen tyme in the whiche the sainctes should mete and come together They chose therfore the day of the resurrection nether did they maliciously contende among theÌselues for these thinges as the histories testifie was done in the churche afterward And at this day verely the supersticious holy days being abrogated it is better to obserue certain and moderat daies and to kepe peace and quietnes in the churche But where this Apostle knewe that the faithfull on the soâday serued God in all assemblees where he could not be pâsent in body The Sonday ought to be kept in spirit and contemplation he was with theâ And as he was thus in the spirite and
not had or shal haue but he hath now For he alone hath this power which he coÌmunicateth with no man els The Pope of Rome lieth whiche sayeth that he hathe this power The only sonne of God excelleth in this prerogatiue Keyes geuen to the Apostles Thapostles as ministers and preachers haue receyued the keyes of knoweledge and of vtteraunce of learning instruction and introduction by the whiche also in threatening they exclude infidels out of the kingdome of God binde them in their sinnes almightie God whiche hath the highe power ratifiyng the iudgement of the minister whiche he pronounced not of him self but of Christes wordes But these thinges agree righte well with those that follow of the opened dore which no man can shut and so to the whole matter For now the Lorde procedeth to tell what he would And as he hathe sayed in all epistles he repeteth in this also that he knoweth al things of this and of al other congregations And he commendeth so the perseueraunce in faithe in this congregation Thou hast no power that he signifieth with all that the same also did procede of the grace of Christ Thou haste sayeth he litle power and as it were no force and streÌgth which this world regardeth as power riches wordly wisedom lucky successe plentie of frendes and such other like things Therfore thou canste attribute nothing to thy selfe nothinge to thine owne strength not so much as this that thou arte a churche that the veritie of the gospell is freely preached with thee I haue set before thee an open dore For I set opeÌ this dore And by my strength I kepe open the same that no man can shut the same dore to witte the preachinge and grace ones graunted by any meanes to prohibite let or take away To open the dore is a coÌmon phrase of speaking vsed of thapostle in the 1. to the Corinth 16. and the 2. Corinth the 2. He openeth the dore whiche geueth an occasion and prepareth the waye to enter in By the worde therefore was opened the dore of life The faithful might enter in the infidels coulde not stoppe this waye For the hande of Christe helde the dore open And these thinges in dede do declare No maÌ caÌ shut the dore whereof it is that in cities townes and villages not greatly furnished with any force or power the course of the gospel procedeth with so lucky successe And where many go about by layng waite craftes and policies threateninges and persecutions to shut the dore they caÌ not These things are not done through our cunning wisedome but of the grace of God Howbeit if any man list to vnderstand those thinges and such as follow herafter peculiarly of the pastour or bishop of the church I wil not be against it For where he was huÌble and instruct with no worldly wisedome yet furnished with God his grace he opened the waye of saluation which now they coulde not shut vp as many as soughte to abrogate the preaching of the gospel The vertue of Christ kept him And nowe more expressely he preacheth or coÌmendeth the faithfull constauncie in faithe of the pastour congregation The commendation of perseueraunce in faythe Thou hast kept saieth he my worde and hast not denied my name When the Lorde opened the dore lighted the candel gaue heauenly giftes the pastour with the congregation receiued them and receiued kepte theÌ and so kept denied them not nother trode theÌ vnder foote This is an excellent praise Would God there were many such churches founde at this daie Here mayest thou learne also O thou church of Christ here maye you learne all and singular what is the duty of pastours of the churche and of all and singular godly men and women Thy merite was none at all God of his grace shone vnto thee Thy worthines was non thy desert power nor authoritie Christe of his mercy hath reuealed him selfe vnto thee Imbrace him therefore that offereth him selfe to thee holde fast and neuer at any time let him go c. The word of Christ is to be kepte And note that the Lord sayeth my worde not euery mans worde but mine What the worde of Christ is it is knowen to al men For that which is written in the Gospel and first in dede by the Prophetes and after by the Apostles was set forth in holy writte is the worde of christ It is not Christes worde that striueth with the same although it be set forth by Counsels and holy fathers Christe doeth not acknowledge that worde he acknowledgeth his for his owne And this must be obserued and kept The word of Christ is obserued what time it is not corrupted with additions The word of Christ is kepte howe detractions and wrastinges but in case it be kepte sincere in his naturall sense It is not kepte when it is corrupted or depraued with mens inuentions and peruerse interpretations The worde of Christ is kepte when it is coÌmended not with the mouth alone but is also expressed with godly workes in the whole life beautified with holines It is not obserued when with out repentaunce men liue most filthily Finally the word of Christ is obserued kept when it is not with any lothesomnesse of ours or impatieÌce cast awaye denied forsaken And therfore he annereth incoÌtinently and thou hast not denied my name I haue spoken els where largely of confessing and deniyng of Christes name These things verely did the PhiladelphiaÌs with these vertues through faith pleased the lord By these also maye we coÌmende our selues to our Sauiour The Lord conuerteth thenemies vnto the churche Furthermore the Lord sheweth with how great a reward he would honour that constauncie of the godly in faithe Ye haue nowe sayeth he many enemies by reason of your pure religion but in case ye thus holde one I wil cause that those same enemies shal become your freÌdes and finally fellowes of your religion In so muche that they that haue hitherto condemned you for wicked doers and heretikes shal come vnto you with great humilitie to axe you forgeuenes ready to receiue your religion to worship him whome they haue blasphemed And they shall come in moste humble wise and with the greatest humilitie that maye be For so sayed Esaye before that it shoulde so come to passe in 49. chap. wherunto the Lord alluded at this present In the meane season he toucheth the Iewes the singular enemies of the sayth False Iewes whom he calleth the Sinagoge of Sathan For their teacher was none other but the Deuill as in dede they haue no better at this daye He calleth them false Iewes and liars For neyther they confessed the Lorde nor glorified god nor beleued in Christ their Messias But they that are Iewes in dede be not suche as the Apostle S. Paull saied in the 2. Chapter to the Romans The power of God coÌstreyned many of them forsaking their
cruel and blouddy is that crueltie it shal continewe by the space of three dayes and an halfe Three dayes and an halfe the whiche al the expositours vnderstande for a shorte time certaine in dede but yet vncertayne as I tolde you before of the monethes and yeres Therefore I suppose this shortenesse of time to be brought for a consolation We saye also for the Lord geueth to the afflicted spaces to breath in shorteneth the sorrowful dayes to the ende we might be able to abide it Yf therefore our patience be tempted in a greuouse cruell persecution of Antichrist let vs thinke that our Lorde God hath in a rekenyng al the dayes of our calamitie and that he hath shortened the same for the consolation of the weake The place is tolde where the prophetes muste be slayne And the very place where this crueltie muste be wrought agaynst the prophetes he expresseth playnely as it were poincteth it with the fingar To witte the great citie And it is the citie of God and is also the citie of the deuil it is the citie of Abel an innoceÌt it is also the citie of Cain the parricide it is the catholicke citie of sainctes it is also the Sinagoge of Antichrist These cities are opeÌ through out the whole world and are inclosed with no strayte walles thou might call this citie the lordeshippe dominion kingdome or empire or fellowship of the wicked Where so euer therefore Antichrist or Pope of Rome hath iurisdiction and euen in the Romisshe church it selfe through out al nations people these thinges whiche we haue hearde shal be done agaynst Martirs For settyng forth that citie with more playne tokens their bodies sayeth he shal lie in the stretes of the great Citie And by an expositioÌ he addeth which is called spiritually Sodome and Aegipte Moreouer where also our Lord was crucified And agayne and they shall see of people and kinreddes and tongues and natioÌs therfore by this he vnderstode not any strayte nor yet any large citie inclosed with walles but that citie stretcheth through out the world wherin dwel nations kinreddes people c. Sodome and Aegipte are farre a sonder nother can they be ioyned together with any walles Againe our Lorde was crucified in the citie of Hierusalem whiche is also called of the Prophetes Sodome and Gomorrha but he is crucified dayly in his membres through out the world And there is one and the same citie and societie of al the wicked in the worlde as there is one body of the godly Let vs knowe therfore how that citie wherin the bodies of the prophetes lie in the stretes is the citie of Cain and the Romish church scattered ouer the world The same is called Aegipte and Sodome but spiritually Spiritually Where we see this vocable ãâã ãâã ãâã ãâã ãâã spiritually to be vsed in a sense farre from the lettre for otherwise there is no spirite at all eyther in Sodome or in Aegypte for they be altogether flesh Therefore insense of a parable and by a comparison this citie is called Sodome Aegypte Sodome Aegipte What Sodome was appereth of the .19 chapt of Genes and .16 of Ezechiel Her sinnes went vp to heaueÌ But what maner one is at this daye a longe time hath ben the churche of Rome all men know excepte it be they that wil not know And the Apostle in the .1 to the Romaines hath expounded And Aegipte robbed the children of God of their libertie oppressed them with vile boÌdage and prohibited them from the trewe worshippyng of God So likewise the Romish church hath spoyled the church of Christ of the libertie gotten by Christ hath wrapped her in filthie seruitude that she might serue in the dirte of mens tradicions It prohibiteth moreouer by all force and power that she shall not in retournyng to the gospel serue God truely And verely our lord Iesus Christ was crucified on Mounte Caluarie at the citie of HierusaleÌ Where our Lorde was crucified and also the articles of our fayth expounding the same saye that he suffered vnder PoÌce Pilate He was the Romane gouernour it is manifest therefore that Christ suffered vnder the Romane Empire Vnder the same Empire and vnder the iudgement thereof were executed the Apostles and auncient Martirs Vnder the Empire of newe Rome fal that prophetes also at this daye by sworde and fire Also people kinreddes tongues and nations obeye this Empire nowe called the churche so that preachers in all places the beaste so willyng and commaundyng are aprehended and slayne with cruell deathes people kinreddes and nations lokyng on To the augementation and moste aptely expressyng the crueltie that thinge apperteyneth chiefly The wicked reioyse at the calamities of the godly that these earthly men possessyng in these landes a church all together carnall shall reioyse and be glad ouer the calamities and miserable deathes of Prophetes The same did also the Lorde him selfe prophecie before in the .16 of Iohn Verely verely I saye vnto you you shal wepe lameÌt but the world shal reioyce c. Yea they shal sende giftes saieth he and letters of reioycing That this was done in the counsel of Constaunce what time Iohn Husse Bankettes were made for the fal of England and Hierome of Prage were burnt Histories make mention We haue hearde very lately howe after Englande was fallen agayne to the Romishe religion what ioye and gladnes what bankettes and triumphes the Papistes made in all places So ofte as the ministers or other faithfull are burnt the selfe same kepe solemne chere and pleasaunte bankettyng singyng Te deum Laudamus And letters of reioycing flye to froe in some other places with sollemne procession they reioyce at the miserie of the faithfull but the Lorde seeth these thinges which tolde loÌg sins that the same things should now come to passe They are glad they are lighted of theyr burthen And the cause of this excedyng gladnes is non other than that those prophetes vexed them that dwell vpon earth For they that loue the earth and couet earthly thinges are sore offended with the free preachyng of the veritie whiche they hate more than dogge and snake For they desire eyther to atcheue honours riches and pleasures or if they haue them to kepe stil the same but they are sore affrayed leeste through preachyng the same should be shrewedly shakeÌ or wholy taken from them Therefore they desire nothyng more than to be ridde and deliuered of their clamours and immediately to haue them taken out of the waye For so thinke they that they shal be safe and inioye their pleasures at wil. With like affection and Counsell in the feaste of Herode was coueted nother kingedom nor great some of Golde but the head of Iohn Baptiste The Popes had rather at this daye haue the heades of certen ministers of the churche than so many thousande crownes Yea moreouer the ministers of churches are called plagues
here certen Byshoppes ded resiste him emonges whome was Leo Bishoppe of ould Rome There remayne certen Epistles of his to the Emperour of Constantinople to the Byshops of the Easte and to others So was this trouble for that tyme also appeased But streight way an other Byshop of Constantinople blynded wyth Ambition requyred a fresh to haue the supremacie geuen hym Whome Pelagius and Gregory Byshoppes of Rome wythstood And this later so impugned the supremacie of the Patriarch of Constantinople that he sticked not to call him the vauntcurrour of Antichrist which woulde vsurpe the tytle of generall byshop There remayne not a fewe epistles wrytten of this matter in his register Neuerthelesse a fewe yeares after when the Byshoppes of Rome were sore affrayde leeste that dignitie shulde be geuen to the byshoppes of Constantinople Boniface the .3 obteyned of themperour Phocas a parricide that he which was bishop of old Rome might be taken for the vniuersal bishop and Rome for the head of al churches which constitution set vp the Pope in Authoritie Apostolicall that he was nowe taken of the moste parte of the west Bishops for Apostolicall and manie matters brought before him to determine whereby he got the fauour of many Princes chieflie of Fraunce by whose ayde he droue oute of Italie both the Emperour of Grece and kinges of Lumbardie and brought Rome and the beste most florishing partes of Italie vnder his own subiection Thus I saye out of the earth cometh vp the seconde beaste Beaste Furthermore Christe callth the Romish papistrie beaste for that in Auarice Couetousnesse Tyrannie Crueltie and euen in beastlinesse he differeth nothing from the olde beast of whome I haue spoken before Hitherto of the originall of Antichrist or Pope and of the newe Empyre furthermore S. Ihon procedeth to descrybe that second beast lyuelie that we shuld al know and eschewe the same and fyrst he reasoneth of the power of Antichriste The beast had two hornes That other beaste sayeth he had two hornes and he addeth lyke a lambe For of them is spoken in the fifte chapter of this boke And the Lord signifieth the priesthod and kingdome whyche the Popes vsurpe to themselues affyrmynge that power is geuen them in Heauen and in Earth in spirituall matters and temporal For therefore they geue in their Armes two Keyes that is to saie two hornes They boaste that they haue two swoordes Of the which blasphemies he that wyll be fullye instructed let him reade the wordes of the beastes of Boniface .8 in the sixte Decret of maiorit and obedieÌce One holy agayne Clement .5 second boke of othes finally Gregorie .9 or rather the first boke of Innocent the .3.33 tit de maior obedient All Histories make mention that Boniface the .8 ded in the yeare of our Lorde .1300 institute the first Iubeley and in the same opeÌly before the people to haue shewed in the way of ostentation the Pontifical and Emperiall maiestie whylest on the one day he appeared in the apparel of a Byshop on the other hauing put on purple robes shewed himselfe to the people like an Emperour They caried before him two swordes And he himself cried lo here are two swordes as though he shoulde poincte with his fingar to the whole worlde that he and certen of his predecessours and all his successours were that two horned beaste What shall we saie that all bishops by him consecrated weare vpon their heades miters or two horned caps Vnlesse therfore we be blynder than was Tyresias we see with our eyes who is that great Antichriste And here we muste obserue that he sayeth not Lyke a lambeâ that those ar the hornes of a lambe For Christ kepeth stil both the priesthod and kingdome with the faithful in the church nother doeth he resigne the same to any other he hath appointed no Vycar For he executeth continuallie at the righte hande of the Father the offices both of King and Bishoppe and this all faithfull fele with ioye He sayeth therefore lyke a lambes For the Pope wyll make all men beleue that he hath receiued of Christ Priesthod and Empire that he is Christes Vycar wher he is nothyng lesse He bragth euery where that he is the great shepparde and hath receyued the keyes of the Kingdome of Heauen And that of the very lambe of God in the Apostle Saincte Peter and therefore that all Bishoppes are subiecte to him finallie al Kynges Princes and people He procedeth to shewe moreouer He spake as the Dragon what the talke of Antichriste is what is his doctryne and what is his speach He spake sayeth he as ded the Dragon The Dragon is the Deuyll as before is playnelie shewed Therefore he ascribeth to Antichryste or Popery Diabolicall doctrine or a deuyllysh mouth or toungue We muste see therefore howe the deuyll speaketh that we may so vnderstande rightlie howe Antichriste speaketh In Paradise he so tempereth his talke that he calleth in doubte the certentie and veritie of Gods word and by that occasion placeth his owne worde in steade of the worde of God Is it so sayth the Deuyll hath God forbydden you Genesis .3 vnder perill of your life that ye shoulde not eate of the fruicte of the tree of knowledge of good euil yea rather yf ye eate therof ye shall be made lyke vnto God And after the same sorte Antichriste in his Poperie bringeth the veritie of the Scripture in doubte which by all meanes possible he disfameth as vnperfecte maymed obscure and doubtefull And by and by vpon that occasion he bringeth in his traditions decrees wherewith he maye patch vp that which he contendeth to want in the Scriptures But in his traditions he affirmeth thinges contrary to Gods worde and so disceaueth men And all men knowe that haue any skill of popysh matters that the fyrste and chiefe principle and foundation of Papistrie is that the Scriptures are vnperfecte and obscure and therefore to haue nede of traditions Moreouer the Dragon speaketh openlie against the lawes of God and so doeth the Pope manifestelye God wyll be worshypped alone the Pope addeth to him Sainctes God forbyddeth Idolles and Idolatrie the pope coÌmaundeth them playnely God wyll haue his name to be sanctified and his name to be sworne by onely the Pope by dispensing with othes polluteth the name of the Lorde and commauÌdeth vs to sweare by the names of Gods God commauÌdeth vs to kepe holie the Sabboth daye The Pope bringeth this in contempte setteth forth his owne holy daies and maketh double feastes God commauÌdeth vs to honor our parents This doeth the Pope abbrogate and commaundeth to make more of Abbotes and Abbesses God commaundeth thou shalt not kyll thou shalt not commit aduoutrie or steale The Pope graunteth moste ample indulgences and pardons to his soldiours for rash warres made at his wyll and pleasure spoyleth with his sacrileges al churches and he with his mayden priestes fylleth all the world with
condemned exiled excomunicated shut vp in prisons vexed with sondrie tourments at the length also cruelly slayne whosoeuer shall refuse to worshippe both the beaste and his Image The Lorde Iesus the true Kyng and Byshoppe of his church succour vs and restrayne the crueltie of the vngraciouse beaste Amen ¶ Of the marke and numbre of the name of the beaste The .lxj. Sermon ANd he made all both smal and great rych and poore free and bonde to receyue a marke in their ryghte handes or in their foreheads And that no man might by or sell saue hee that hath the marke or the name of the beaste eyther the numbre of his name Here is wisdome Let him that hath witte count the numbre of the beaste For it is the nuÌbre of a man and his nuÌbre is sixe hondreth threscore and sixe He annexeth the rest wherby Antichrist may be knowen and shunned And verely he maie chiefly be knowen of these thinges that folowe And he speaketh of the subiectes of Antichriste The subiects of Antichriste and of this newe Kynge and Byshoppe He wyll procure to hymselfe saieth he an infinite multitude of al kynd of men of al states and degrees For his Kyngdome shall be ample and large Therfore doth the Lord resite here certeine kynds and states of men And vnder the same vnderstandeth whatsoeuer is of the same state in the whole world The Romish Antichrist brought vnder his subiection smal and great rich and poore free to witte nobles and bond For we see that Emperours Kynges Dukes Marquesses Earles and Baronnes Realmes Countries Cities Patriarches Archbishops and Byshops Prelates Doctours Clarks and Laie men obey him also men of greatest power riches wisedom together with the poore people There is none such a kingdome so diuersly coÌpacte in the world no not emonges the Mahometistes And al these verely willingly are subiect to the seate yea thei haue perswaded with theÌselues that thei cannot wel liue that they cannot be saued vnlesse they be subiecte to the See of Rome The marke of Antichr And lyke as Princes discerne their subiects seruauntes by culloures and cognisaunces and the common people also their cattell by seueral brands and marks wherby thei may be knowen whose they are or whom they serue For euery man hath his cullours he white and blacke he red blewe an other white red some blacke yelow which they geue their soldiours seruauntes to weare thei professe thereby to be reteined to him or him And as they marke their horses with their brand and set their marks vpon household vessel So shall Antichriste doubtles haue also his ãâã ãâã ãâã ãâã ãâã to wit his marke whereby he may both bynde wen to him and so bouÌden shal marke that they may be discerned from others and by this meane maie weare the badge and as it were the cullours of their Lorde and Maister And he wyll geue his marke on the right hand or on their foreheades The mark in the right hand or foreheades Aretas and Primasius finally all expositours agreablie do expounde it the confession of the mouth and studie and operation of a good woorke We haue hearde verely howe Christe in the seuenth chapt ded imprinte on the foreheades of his seruaunts faith by effectual charitie And in very dede the signe of Gods children is fayth and loue that cometh of the same fayth So do the writings of the Euangelistes and Apostles testifie Neuerthelesse Christ hath also the externall marke of his seruauntes those holesome Sacramentes of the church Baptisme and the Lordes Supper Howebeit yf any be baptized at this day and be partaker of the Lords supper cal vpoÌ God the father with the Lordes praier and vtter his faith by a sincere coÌfession of thapostels Crede morouer confesse those to be good workes which are done in faith after the rule of the ten coÌmaundementes and besides this doe shine in good workes shall he be taken for a true catholicke and right christen maÌ In olde fime doubtles al men would haue imbraced him for a Brother But what shuld he be at this daye in the Popes kingdome Thou shalt seme by al these things to haue confessed nothing at al of the true faith except thou plainely professe that thou beleuest after the faith tradition of the church of Rome that thou doest acknowledge those for good workes whiche the churche of Rome hath approued Vnlesse thou beleue professe on this wise in vaine shalt thou confesse al the fourmer matters No though thou saiest moreouer that thou beleuest the lawe the prophetes the gospel Apostles They will like thee a great deale better if thou sayest thou arte an obedient childe of the Apostolicall See and church of Rome than if thou shouldest saye that thou arte the childe of God a christen manne that thou puttest thy whole truste in the sonne of God whiche is the only saluation and rightuousenes Yea ye shall finde theÌ which wil by and by at these wordes crie out that they smell of heresie a minde infected with poyson I fayne nothing experience it selfe wil witnesse that I saye trewth And thus doeth the Pope marke his men both in the forehead righthande Thus are the Romishe whelpes discerned from other faythfull as it were by markes Besides this there is an other thing Al papistâs do plainely testifie that vnlesse a man be marked in the forehead with Chresme by the Bishoppes hande he is no christian how so euer he be baptised beleue in Christ Iesus Whereof it followeth that they attribute more to their confirmation annoincting of the Bishop than to the christen faith Reade the boke called Summa angelica in the title of confirmation This therefore is a sealyng of the Popisshe religion the Christen markes of Christ are sufficient The Pope also by an other waye imprinteth his marke in the righthande of meÌ by heâting of vowes perfourming of othes as they terme it For they that make a vowe in entryng into any religion as they call it as it were by a stipulation made do binde themselues to the Pope and See of Rome Furthermore Antichrist the Pope by othes also to be perfourmed by the holdyng vp of the right hande doeth binde and bring in daunger to him Emperours Kinges Archbisshoppes Princes Bishoppes Doctours Vniuersities and all states They promesse that they will attempte nothing agaynst the church of Rome nor agaynst the high Bisshop thereof nor yet agaynst the priuileges and statutes of the See There remayne the maner of othes in the decrees and decretalles I touche these thinges briefly They see more that shutte not their eyes And al men beholde how the Pope hath set his marke on the righthand and forehead of men He forbiddeth that no man bée nor selle There followeth againe of the fierse crueltie and blouddy tiranny which Antichrist practiseth agaynst the Christians that is to saye agaynste them whiche will not receyue
euerlastyng And the description or demonstration of this vision hath these thinges chiefely what the iudge shal be The principall articles of this ââace who shal be iudged how they shal be iudged of what sorte shal be the ââsurrection 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 vnderstaÌd before at this preseÌt 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 coÌmended 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 iudgemeÌtes 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 staÌde 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 coÌscience 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 coÌmyng 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 coÌmyng 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 coÌmyng 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 exeÌpted 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
in that laste iudgement shal be caste out Dogges and the residewe whiche are recited in the register of the condeÌned The vocable of Dogs is not alwayes taken in the holy Scriptures in the euill parte but yet for the moste parte Abner the Prince of kyng Saulles warres am I the head of a Dogge sayeth he to Isboseth whiche defende the house of Saull agaynste Iuda Signifiyng that he had incurred the displeasure of the tribe of Iuda for that he had reteined ten tribes yet in their duetie and vnder the dominion of the house of kinge Saule Els where as in the .15 of Matthewe the gentiles or heythen or estraunged from the people of God seme to be called Dogges As some at this daye call the Turkes namyng them Turkish do good that is to saye turkish infidelles Now also the prophet Esaye calleth the false Prophetes dogges shamelesse rauening vnsatiable not able to barke and defende the lords Shepefâlde or els vnwillyng and slepie After the same signification the Apostle sayeth to the Philippians beware of dogges beware of euill workers c. Moreouer in the holy Scriptures are called dogges angrie men fierse cruell contemners of godly thinges barkers at the trewth sclaunderers and persecuters thereof and blasphemers For in the .22 Psalme Dauid a figure of Christ the lorde crieth Dogges haue inuironned me rounde aboute the counsell of the malignaunt hath compassed me Whom he now calleth Dogges by and by he nameth malignaunt And when Semei cursed Dauid Abisai the sonne of Zaruia sayeth whie doeth this dogge that shall die curse my Lorde the kynge Math. 27. And the lorde in the Gospell forbiddeth to caste that is holy to dogges or pearles to Swine Finally they are called dogges these filthie men vncleane without repentaunce wallowyng themselues in the dungehill of sinne and wickednes For S. Peter calleth suche dogges retournyng to their vomite And the lord prohibiteth 2. Peter 2. that no man bring the price of a strompet or dogge into the Temple For euen therfore the Iewishe Priestes refused the price of bloud offered of Iudas Therefore vnder the name of dogges we vnderstande heythen or infidelles false Prophetes or deceauers cruell men blasphemers persecuters of the veritie cursed speakers contemners of the trewth vncleane and filthie c. And as for the membres that followe haue ben expouÌded before to witte in the .9 chapt and about the beginnyng and in the ende of the .21 He loueth maketh lesinges chapt To a lie he addeth here he that loueth and maketh For many make them not opeÌly but they loue fauour and auaunce them Many both loue and make them They loue a lesyng chiefely whiche mainteyne liyng learnyng and delighte therein But hereof moste purposely Primasius Bishoppe of Vtica to all these thinges sayeth he must be geuen not dilligence of expouÌding but carefulnes of auoyding the euils The lord Iesus saue vs froÌ al euill AmeÌ Â¶ Christ is shewed agayne to be Authour of this booke how great he is here Here is also declared the desire of the church wisshyng for the commyng of Christ and the liberall promesse of the Lorde The C. Sermon I Iesus sent mine Angell to testifie vnto you these thinges in the coÌgregations I am the rote and generatioÌ of Dauid and the bright mornyng Starre And the spirite and the bryde sayde come And lette him that heareth saye also come And let him that is a thirste come And let who so euer will take of the water of life free The Authour of this booke Christ The tenth place of this conclusion sheweth againe the authour of this worke to be Iesus Christ whiche is brought in here of S. Iohn speakyng to the intent the thing that is spoken maye haue the more authoritie and credit be geueÌ more easely of the Auditours to the whole worke Wherefore nothing is to be ascribed to S. Iohn but the writing of the worke that is to wit that he first saw al these thinges indited committed them to writing And the maner also of the reuelation is repeted Christ himselfe came not downe into the earth or into these lower partes but sent forth his Angel which from Christ in Christes name opened shewed these thinges to S. Iohn The ende also of the Angelles sendyng or reuelatioÌ is specified that he should testifie these thinges in congregations and to you al that are in the world vnto th ende of the world And we learne of those fewe wordes that credit muste be geuen to this boke as that which is propouÌded of the very sonne of God by his Angel and Apostle and that in dede propounded to all that are in the church Agayne that Iesus Christ is very God the lord of Angelles as S. Paule also affirmeth in the .1 chap. to the Hebrewes Christ very God Of the which thing is spoken also before And these moste clere testimonies of the scripture ought to moue the faithful more thaÌ al the dotages of Seruetus the Spaniarde and Seruetanes playing the Arrians and Iewes Let vs obserue moreouer that Christe sente his Angell not to Iudge or to teache but ãâã ãâã ãâã ãâã ãâã The holy writinges are AutheÌticall that is to testifie Testimonies lawefully taken or committed to wryting and sealed it is not lawefull to speake agaynst For they are altogether taken for Authentical But all this boke was written by S. Iohn and is a witnes or the testimony of the Angell of God Therefore is it vnlawefull to doubte any thynge thereof And also ought to haue the same opinion of all other bookes of the olde and newe Testamente For the Prophetes and Apostles are called the witnesses of God and the Gospell and doctrine of the Prophetes and Apostles the witnes or testimonie He is madde that thinketh not the Canonicall Scripture to be of it selfe Authenticall vnlesse it be first made authenticall by the approbation of the church and Counselles Moreouer we vnderstande that the doctrine of this whole boke belongeth not only to the seuen churches of Asia but to all dispersed through out the whole worlde and therefore to apperteyne chiefely and singularly vnto vs whiche liue at this daye at Zuricke or in Swycerlande Englande Fraunce or Germany Aretas Bisshoppe of Cesaria that he should testifie saieth he that is to saye that âe should proteste not priuely nor obscurely but in the audience of all Churches dispersed in all the worlde that no man pretendynge wilfull ignoraunce shoulde remayne vncorrected And incontinently the Lord him selfe also sheweth and declareth Christe is the roote stocke of Dauid who and howe greate he is and what we faythfull haue layde vp in store in him And he vseth agayne parables and allusions for the more perspicuitie And firste he calleth him selfe the roote and generation of Dauid that is to saye a trewe and naturall man For we hearde before that he was very and naturall God And he cutteth of from al Heretikes deniyng and impugnyng the
trewe flesshe of Christe all Senewes moste strongely prouyng that he after the fleshe is of our owne nature Whereof he is called also in the Scripture the fruicte of the wombe of Dauid and he that is rysen of his loynes Moreouer it is sayed to the Dauidicates virgin and mother of God thou shalte conceaue in thy wombe and bryng forth a sonne Therefore he calleth him selfe also both the roote and generation of Dauid And the phrase of speache is to be marked For the like is red in the .16 of Ezechiel Thy roote and thy generation is of the lande of Chanaan that is to saye thy birth is of the Chananites or thy of sprynge is of people polluted yet semeth here neuerthelesse also an other certen thyng to be signified For the rote beareth a tree and nurrisheth or quickeneth the same The roote is not borne or nurrisshed of the tree and Christe the Lord is the foundatioÌ and preseruation of the house of Dauid and Churche of the faythfull That Dauid is preserued that the ofspryng of Dauid is not rooted out whiche ofte times hath deserued to be it is done in respecte or merite of Christe the Lorde Christe hath saued them the same saueth also so many as are saued as he that is of al the promesses made vnto Dauid the head vertue add some and euen perfection as in whome is perfit saluation and all fulnes as the clere testimonies of the Prophet Esaye beare witnes in the .7 and .37 cha and els where also in the 3. of Osee 34. 37. of Ezechiel And not a much vnlike place is in the .3 boke of Kinges the .15 chap. Iohn also the .1 Christ is the bright morning starre chap. of this boke named Christ the rote of Dauid c. Agayne the Lorde calleth hym selfe a Starre and that not obscure but shynynge and brighte and euen the mornyng Starre When he called hym selfe a Starre he had respecte to the moste auncient Oracle of Balaam that most wise Prophet in the Easte He prophecied that a Starre shulde arryse out of Israell that is to say a celestial starre and euen the very sonne of God shoulde be borne of a woman And that the same starre did arrise the magiciens being also of the Easte testifie in the .2 chap. of S. Mathew And it is called bright because Christe is the light illumining all men that come in to the world Of the which matter the same S. Ihon hath treated much in the first eight and nynth chapt of his Euangelicall story The same our Lorde is also the morning starre so called of S. Peter 2. Pet. 1. And of this our S. Ihon in the .2 chapt of the Apoca. For lyke as Lucifer arrising draweth the daye starre after him so Christ shyning in the hartes of the faithfull doth lighten them more and more in this present world also and in the lyfe to come doth cloth them whole with the light celestiall Thomas of Aquine expounding this place the morninge Starre sayeth he is to witte the messager of the day that is the euerlasting felicitie through his resurrection And these thynges haue we hearde hitherto of the mouth of Christe concerning Christe who and howe great he is and what treasures we haue layde vp in store in him He is very God and man was incarnate for vs that he might be our roote vertue lyfe light and saluation Therfore haue we reposed in him all fulnes of Saluation And so we see agayne that this boke is written with the Apostolicall spirite which spirite verely so ofte as occasion serueth reasoneth excellently of Christe and preacheth his saluation and commendeth the fayth in him vnto all the faithfull The same spirite therfore hath inspyred eyther booke both of the Gospell and Apocalipse of Saincte Ihon and caused them to be written of the same Authour 11. In the eleuenth place is brought in speaking the church The desire of the church for the coÌmyng of Christ wyshing the comming of Christe vnto iudgement For sins our Lorde Iesus Christe is so good so benigne and holsome whome all this booke hath promysed to come and to delyuer the church of Sainctes afflicted in this worlde nowe is resited the desire of the same his church wyshing and calling the Lorde sayeng come For anone we shall heare the Lorde promising and saieng be it I come quickely And the church agayne reporting Amen Euen so come Lord Iesu And that the spirite within our body crieth busily to the Lorde for our deliuerauÌce and glorifieng the Apostle mentioneth much in the .8 to the Romanes Notwithstanding that by the spirite may be vnderstand euery spirituall man also And therefore Aretas he nameth them spirite sayeth he which are accompted worthie of the spirituall mariage And the bryde the church it selfe Thus sayeth he Of the bryde we haue spokeÌ many times in this worke so that we nede not to be tediouse in repeting the same Howe be it with a wonderfull desyre all the godly couet that the Lorde wolde come vnto iudgement To the wicked that daye is terrible abhorred to the godly moste ioyfull and wysshed for For the godly perceaue that they shall ones be deliuered from all euylles and plentifully rewarded with all good thynges that the glory and veritie of God shall be auaunced and established that all vngodlynes shall be abolished and the wicked by the iust iudgement of God tormented Wherupon S. Peter in the .3 chapt of the Actes calleth this day the restoring perfourming of all such things as God hath at any time spoken by the mouth of his Prophets In that same day therfore shall all the promesses of God euen of the greateste matters be fulfilled througely Therfore sayeth the Lord in the gospell lifte vp your heads for your redemption draweth nere They that mourne and are desperate like cast downe their heads The Lord biddeth vs lifte vp our heades to be cherefull and of good hope For we shall certenly be delyuered and glorified which haue ben in the world a laughing stocke and had in derisioÌ of all men Therfore muste the places be expouÌded fyguratiuely which pourport the exceding great lamentation and howling that shall be in that day For the wicked for anguyshe and payne and vtter desperation shall crye oute and teare themselues The godly shall reioyce in him whome they see comming shewynge the woundes wherewith they are redemed Lyke as therefore the desyre of Sainctes was greateste when the first commyng of our sauiour approched nere as in Symeon alone appeareth Luke the second right so at the second comming of Christe vnto iudgement all Saincts with vncessable voyces shall crie and continually do crye come Lorde Iesu come and delyuer vs come and maynetayne thy glorie and church almoste broughte to naught come our redemer and Sauiour so wished and loked for dispatch vs from euilles graunt vs the good thinges promised c. Wherfore the things that follow Come may be referred eyther to the
Fraunce England Italy and of other Realmes or nations and generally to all the faithfull where soeuer they be abiding and lokyng for the coÌmyng of Christe oure Lorde and Iudge THat this Apocalips was reueled of Iesus christ king of kinges and high Bishop our lord from the right hand of the Father and setforth by thapostolical spirite for the saluatioÌ of al faithfull chieflye of those that shall be in the latter dayes before the last iudgment both the matter it selfe whiche is treated right necessary to be knoweÌ holsom and excelleÌt proueth And also the simple maner meane wherby it is handled being euident and plaine declareth I will speake of ether briefly Collectyng those thinges only which seme to be more profitable and more necessary Iohn .xvi. The Lorde had sayd in the Gospell how he wold ascende into heauen and froÌ thence wold send to his Apostles the holy Gost the comforter which shulde leade them into all truth and shew them the thinges that ar to come And that which he sayd he wolde do in wordes the same verely hath he also perfourmed in dede aboundantly The holy Gost beyng sent to his Apostles which induced them into all truthe and opened to them the thinges that were to come especially to the Apostle and Euangelyst S. Iohn who receiued this ReuelatioÌ exibited to him of Christ from the ryght hand of the Father by the mistery of an AuÌgel in the holy Gost who also by Chryste his commaundement committed the same to wryting The summe and ende of the which wryting is this The summe ende of the Apocalipse That Christ Iesus our Lord wil neuer fayle hys churche in earth but will gouerne it with his spirite and worde through thecclesiasticall ministery But that the church it self whilest it remaineth in this worlde shall suffer many thinges and that for Chryst and the truthe of his Gospell professed And it openeth al and singular euils in a maner that the church shal suffer shewing how it must be exercised with common Calamities as warre plage famyne and suche other lyke What it shall priuately suffer of the false bretherne through heresies schismes and greuous and continuall stryfes contentions corruptions in the matter of religion Finally how terribly it shulde be vexed by the most cruell persecutions of tholde Romane Empire And laste by the wicked crafts extreme Tyranny of Antichrist Al the which thinges apperteyne to this ende that all the chosen being sufficiently warned before and prouided in all ages whilest this worlde shall indure may with true faith alone cleaue vnto Christ our redemer king and high prieste only and eternall and may purely and syncerely professe hym call vpon him in the innocencie of lyfe serue him and patiently attend after him commyng to Iudgemente and to delyuer and saue the godly But contrarywise that they dispise all superstitions and the worlde it selfe with those his sondrye religions felicities and pleasures and bewar of al vngodlines And chiefly that they flee Antichrist which shall com in th ende of the worlde vsurping to himselfe most vniustly the kingdom and Priesthod of Chryst and greuouslye persecuting the churche of Christ euen to the laste Iudgemente In the whiche at the laste he with all his adherentes shall be throwen downe hedlonge into Hell And. S. Iohn beginneth this holsome matter of Chryste hymselfe The fyrste Chapter of the Apocalips Lorde king and high Bishop whose wonderful and most goodly description after the Apostolicke maner he placeth in the very begynnyng as the foundation of the whole worke The same descriptioÌ dooeth so ââately setfoorthe the Lorde that all the churche may easely know What thinges are treated in this boke in what order dispersed throughout the whole worlde in Chryst oure Lorde all thinges to be accomplished what so euer he had sayd before shulde be fulfilled in him namely that he shulde be exalted one to the ryghthand of his father into all celestiall glory power and maiestie there to be kinge of kinges of all other most mightye and the true and only hygh Byshop Sauiour gouernour Lorde and generall defendour of the Catholycke churche For blessed S. Iohn not only saw him such him selfe but also exhibiteth him such to be sene of vs all in thys hys wryting so godly by a most bryght and goodly vision And moreouer to thintent it myght be knowne to vs all in what sorte our Lord Iesus Chryst king and priest sitting or working in Heauen on the right hande of his Father is neuerthelesse in the middes of the catholycke church wherof he hath a faithfull care how louingly and fully he preserueth it in best order gouerneth it S. Iohn sheweth in this his vision that Christ walketh amonge the seuen golden candlestickes holdeth in his right hande seuen starres And streyghtway declareth what thing he vnderstandeth by the candelstickes and starres calling the candelstickes churches and the starres Aungels of the churches That is to witte Seuen churches Messagers ministers and pastours For the Lord chose vnto him selfe seuen famouse churches in Asia with whom he treateth nowe generally and compendiously vsing S. Iohn for hys interpretour which he doth perpetually in all churches throughoute the world and will neuer cease to do tyll the worldes ende For the seuenth number whiche is most vsed in this boke Chap. 2 and .3 and is the numbre of fulnes comprehendeth in it all churches Wherfore S. Iohn doeth so propounde moderate and temper all thynges that he treateth with these seuen churches that they may be applied vnto all the Churches that shal be in the worlde vntyl the worldes ende for theyr learnynge and edifiyng And for the same cause these seueÌ churches may be exaÌples of all other churches For loke what thing then did please or displease the Lord in those seuen churches what tyme these thyngs wer reuealed the selfe same in all other churches shall please or displease him so long as the worlde shall laste And as he wolde haue those instructed and taught so wyl he that all and singular be instructed at all seasons Therefore in these seuen churches we haue examples of churches moste excellent in dede and of God derely beloued And agayne of moste corrupte meane also and finally mixed And in these al is shewed what is or shall be the disposition maners and vertues of all the churches in the whole world and of al tymes and seasons likewise the vices of them and remedies of the same Therfore the Lorde in these instructeth reproueth chideth threatneth exhorteth comforteth promiseth Wherfore in these we shall see as it were in a table set before vs what the true and ryght doctrine of the churche is And againe which is the false and the corrupt doctrine We shall heare and learne that the churche beloued of God must stande styll in the preachyng of the Gospell once receyued of the Apostles of oure Lord Iesus Chryst and muste loke for no new
theyr knees to Baall Al the which through his vnspeakable goodnes and mercy he hath saued from perdition and mercyfully clensed from all corruption And out of the seuenth seale Seuen trompets Chap. viii are brought consequently seuen troÌpets by the which are denounced greuous conflicts of the faithful and infidels Yet before that these things are expounded Chryst is shewed before the Throne of God making intercession for vs. And to him are the faithful sent in their perils to craue helpe of him succour and deliueraunce And the Deuil master of lyes bloweth the one sente to his men Againe the holy spitite of God soundeth the trompet to the Sainctes They ioyne together in battell here the godly and vngodly the disciples of the pure and of the corrupt doctrine the soldiours of Chryst and of the Deuil Here are great daungers and the minds of the godly ar more greuously afflicted and tempted with peruerse doctrynes in the churche then with the cruel sworde of tyrantes and almaner of calamities Here are sondry heresies resited which impugne and corrupt the euangelical veritie And as by the seuen seales he vnderstode al maner of calamities by the iust iudgement of God powred out vpon the worlde so vnder the seuen trompets he comprehendeth al heresies in the world and pernitious opinions against thapostolical doctryne And sheweth that amonges those corrupte deprauations Mahometrie and Papistrie did moste excell He describeth the wanton and tedious clergie of the Pope Chap. ix whiche to men is euen intollerable vnder the kynde of grassehoppers And Lawrence Valla a man excellently learned though he was a Romane borne and that of a noble house Where the libertie mete for Christe was of him more estemed then so hard and monstrouse a bondage coulde not refrayne but inueyghed against the Popish clergie and said I verely yf I haue any fayth at all beleue nothing to be more hatefull neyther to God nor to other men then so greate a licentiousnes of the Clergie in temporall matters And no lesse euidently expresseth the Turkishe crueltie vnder the kind of terrible horses breathing out smoke and fyres By all the which thinges he setteth forth the church to be moste miserably afflicted and tormented vtterly after the same sorte that we see theÌ vexed at this day vnder the moste vnhappie papistrie mahometrie Againe yet lest any man shuld be in so great euils discouraged and shuld thinke that God The Gospel or consolation his promesses touching the endes of good and euill men were vayne also concerning the deliueraunce of the faithfull by the last iudgment Agayne after the disposition and maner Apostolicall he annexeth and setteth against all these perilles and calamities Chap. x. a most strong consolation For he bringeth forthe the Lorde Chryst hym selfe confirming by a solemne othe that doubtlesse an end of all these thynges shulde come And that God of hys iustice wyll assuredly render rewardes to the godly and punishment to the wicked Where he dissembleth not that Iohn himselfe shall prophecy again to write in thapostolicall spirite and doctryne to kynges nations and many people Moreouer he affirmeth manifestly that he wyll send in to the worlde Chap. xi teachers of the veritie and of certayne saluation which also most sharply shal rebuke the wickednes and wicked men of the moste corrupt last age shall preache Christ sincerly and accuse Antichrist most greuously These he shaddoweth by a figure of two excellent doctours Whom he saith for the libertie of preachinge and constancie of fayth shuld be most cruelly slayne of Antichrist But he addeth that these shall receyue of God most ample rewardes And that Antichrist shall laboure in vayne to suppresse by fyre and sworde the preaching of the Gospell for so muche as the Lorde shall oftentymes stire vp new preachers which shal lighten the truth obscured He addeth furthermore that many shal daily reuolt from Antichrists kingdom and that the same finally by the coming of the Iudge shal be vtterly brought to nought and he maketh no conclusion at this present in this place of the last iudgement of Christ but differreth thexposition or treatyng of that matter to an other place more coÌuenient which he treateth in the .xix. and .xx. Chapters And these thinges hitherto hath he spoken generally of the perils calamities contentions troubles sectes and persecutions of the churche of Chryst whiche shal exercise it from the time of Chryst and his Apostles to the worlds end He annexeth consequently a singular or priuate and that a plentifull treatise of the most greuous conflictes and persecutions of the church For it behoueth chieflye the sainctes to haue knowne these thynges that in the veri perilles and afflictions they may remember this godly admonition and beare in minde that the Lorde hathe tolde before Chap. xii of the things that they now suffer who ruleth gouerneth al things finally who can and wil delyuer them from al these euyls when how and asmuche as he of his good wyll shall see it good Firste therfore he propoundeth agayne generally the partes of this conflicte or strife a woman clothed with the sunne crowned traueling which is a figure of the faithfull churche he setteth against her a most fierse and cruel enemie I say the great dragon Red with seuen heades c. A figure doubtles of that olde serpente the Deuill After are setforth theyr attempts nature force and conflictes or fyght Seuen heads of the Dragon And here again for a coÌforte it is expressed the victory of Chryst the head and of the churche and members of the same Afterward the Lord by Iohn rehearseth seuerally in the vision the special instruments or members of the dragon by the which he assaulteth and moste cruelly vexeth Chap. xiii and werieth the church And these instrumentes are the beaste with seuen heades and ten hornes and the beast with two hornes that is thempire and false prophet and the image of thempire Seuen heads of the beast These thynges he painteth out after the Imutation of Daniell so liuely and as it is sayd with theyr owne colors in the .xiii. and .xvii. Chap that no man can chouse but fele and muche more perceyue of whom he speaketh verely of the olde Romane Empire and of Papistrie He calleth beastes after the imitation of Daniell cruell kyngdomes or empires And the thyng it selfe declareth that our very Lorde Iesus Chryst the head and king of all Sainctes suffered and was crucified vnder Ponce Pilate gouernour of Iuri but sent thither froÌ Rome and gouerning althinges in the name of Themperour Tiberius Agayne euery man knoweth that the first persecutioÌ against the Christians was styred vp by Nero Emperour of Rome The seconde by Flauius Domitian Emperour of Rome which intrapped also the Authour of this worke And after this we reade of eyght other persecutions or mo styred vp by the residew of Romane Emperours against the faithful spouse of Christ by the whiche she
Abbot Ioachim FrauÌces Potrarch liued Abbot Ioachim of Calabria who likewise calleth the Pope Antichriste and setforthe thapocalips with prophetical pictures scolies in ItaliaÌ FrauÌces Petrark a man excellently learned most worthy mortall fame flourished about the yeare of our Lorde .1350 Who also least suche wrytyngs behynd hym agaynst the See of Rome against the court there and agaynst the Pope that yf they wer comparde with these things whych in our tyme D. Luther wrote most bitterly against Rome he may seme to be vtterly vaÌquished of him In the .xx. epistle he calleth the Popes court both Babilon and also the whore of Babilon syttyng vpon the waters the mother of all Idolatry and fornicatyon There is moreouer a learned boke of Marsilyus Patauinus Marsilius Patauinus writteÌ for Lewis the .4 Emperour agaynst the Pope wherin he inueyeth sharply against the bishop of Rome and his tirannicall lawes In the same age to wyt two hundreth yeres past flourished also Micael Cosenas Michell Cesenas general of the Minories who openly accused the Pope as Antichryste and the church and See of Rome as the whore of Babylon dronken with the blod of saincts An hundreth yeres since liued Laurence Valla a gentleman of Rome of a noble house who also obiected him self to the Pope and the Romish See Laurence Valla. Hieronimus Sauonarola for the which cause he was dryuen into exile but of the kyng of Naples he was honorably receyued Moreouer Hieronymus Sauonarola of Farrare an excellente diuine and Philosopher in hys time a man in holynes of lyfe as he is sayde of many notable preached openly in Italy that the Pope was Antychist for the whych cause he was most cruelly burnt at FloreÌce by Pope Alexander the sixt Thys is had yet in the Fresh memorye of men where it was don about the yere of our lord .1499 Yet Iohn Fraunces Picus Counte of Mirandula calleth the same Sauonarola an holy prophet Albeit that Nawclerus signyfieth in hys story that he did many thyngs for ambition sake and for vayne glyrye And Marsilyus Ficinus attributeth to the same Sauonarola the spiryte of prophecye in a certeyn epistle Furthermore Philippus CoÌmines an Historiographer witnesseth that he was an holy man and to haue had the spiryte of Prophecye For they say how he prophecied of the sackyng of Florence and Rome and the restauratyon or reformatyon of the church and of many other thynges that shuld chaunce vnto Italy whych came to passe there in the meane season I remembre wheÌ I was yonge and followed my study in sondry vniuersityes to haue hearde certen blacke Freers say that Sauonarola prouoked the indygnatyon of Alexander the sixt the courte of Rome agaynst hym by nothing more then for that he preached against them in Italy the Apocalips of S. Iohn What shuld I say that the Waldensians foure hundreth yeres past in Fraunce Itali Germany Boheme Poland and in other parts of the world professing the gospel of Iesus Christ accused the bishop of Rome with diuers wrytings and continual prechings as the verey Antichrist prophecied by S. Iohn thapostle and therfore to be abhorred They themselues beyng put to most greuous torments haue constantly testifyed theyr fayth by gloryous martyrdoms and stil do at this day For they could neuer be roted out which thing notwithstanding hathe ben full oft attempted by most myghtye kings and princes inspired by the bishop of Rome the wyl of God beââg otherwise But why rehearse I these thynges synce thys yeare 1556. was printed at Basill a register of the witnesses of the veritie All good men at all times haue spoken against the pope which before our time haue spoke against the Pope wherof the nomber in dede is great and the more parte of them called the Byshop of Rome with out any prouerbe that Antichrist which shuld come into the world Therfore it is manyfest that I in this my worke brynge forthe no vnwonted thing or that hathe not ben heard of before wher now we do plainly vnderstand that this song hath in so many ages bâ songen written painted printed and beaten in of the best holyest and most excellently learned men yea and confirmed to with the vnmeasurable bloud of martirs Furthermore yf any remayne that be desirous of good thinges emongs the bishops or prelates of the churche in the clergie it selfe let theÌ not be offended with me in case any where in expounding the Apocalips I bryng foorth theyr sayings doings and compare theÌ with the Apostls words Let them rather be âipleased with theyr owne wordes and dedes spoken and done âesydes and against Gods word Let them leaue doing that they do Yea Daniel .xii. let them do penaunce so shall they haue prayse in the churche of Saincts But yf they hold on euen against their conscience to defend and maintayne their kinde of lyfe theyr pleasures theyr riches theyr honours dignities and to accuse persecute and murther the preachers yf the veritie as enemies of the church let them take hede it chaunce not to theÌ sodenly that the Gospel resiteth of the dronkeÌ seruaunt Math. xxiiii who did vexe and beate his fellow seruaunts but was of the chief Lord him self oppressed when he thought least of it and hewen al to pieces But yf there were euer any tyme heretofore Thapocalips in oure tyme is not only profitable but necessary wherin it behoued to setforth to vrge and beate in this doctryne to al the people This is chiefly necessary to be don in this our tyme. For this age of ours hath in the Popes kingdom sharpe and quick wittes which coÌmend with maruelous prayses both the Pope and the popish church perswade and dryue into the heads of the sort vnlearned cleane contrary things to theuangelical and Apostolicall doctryne Moreouer they haue woÌderfull crafts wherwith the wittier number are also disceaued They haue welth and riches authoritie armure munitioÌ threatnings promesses and torments wherby some strong also are made wery and ar halâd away to the popish parte There be many without experience whych esteme not this thing as it ought to be estemed suche care not nor passe not what religion be preached whether it be euangelicall or popish or what thynge be of eyther beleued or not beleued For they suppose all these things to concerne them nothyng In the meane season many perish and are in daunger not a few fall away diuerse stick in perplexitie and the kingdom of Christ is abbreuiated For the papistes omit nothing which may make for reparing of theyr kingdom and pullyng downe of the kingdome of Christ Therfore where these fellowes spare in this case nether paines nor cost that they may conuerte all thynges to oppresse the faythe of the Gospell and to dryue the sympler sorte to forsake it We oughte not to suffer that the Churche and the symple people afflycted and tempted in the same shulde want that comfort admonition and doctryne
to the .xxi. Chapter and disputeth of the moste iust iudgement of God against Babylon the whore of Babylon and the Antichristians finally against all wycked and impenitent persones The seuenth and last vision propoundeth to the eyes of all the faythfull the glory and blysse euerlastyngâ of Sainctes And verely thys diuision of the woorke hath a great grace and affinite with the rest of the thynges which in this boke are all in a maner treated by the seuenth nuÌbrâ Let the reader followe whiche he wyll What profit is in the Apocalipse Nowe of these thynges euery man may perceyue the thys booke is altogether Apostolicall and exceadynge profitable to vs all especially whome the ende of the worldâ hath ouertaken And this booke shall bee easier for vs fâ that all thynges nowe are in a maner accomplyshed Daniell was thought to haue tolde of starke dreameâ when before the Monarchies he prophecied the Monaâchies But after those thynges were accomplished whicâ he prophecied he semed vnto many to haue compiled an hâstory The selfe same I am sure thou wylt iudge also thys same boke of Saint Iohn A fewe profittes only of mâny we shall recite First we haue in this booke a moste full discription Christ reignyng in glory our kyng I saye and Byshop And howe he gouerneth the Churche and is the Sauioâ of all faythfull We haue also a moste gallaunte descriâtion of Christes Churche and howe the same maye be buâded repared and maynteyned Than haue we a perfâ description of Antichrist of his members and Synagogâ of his counselles craftie deuises kyngdome crueltie aâ destructions of the same From the whiche it byddeth ãâã beware Moreouer we haue an abrydgement of Historâ from Christes tyme vnto the worldes ende Finally an absolute and certayne prophecie of thyngâ to come that we neede not to haue the prophecies of Mâthodius Cyrill Merline Briget Nolhard certen triflers Furthermore we haue a great consolation and comfort of the churche in aduersitie whylest boeth we see thâ Lambe to open the Seales and that all thynges are doâ by Gods prouidence and that there is an ende of euylleâ And that the churche shall bee euermore in dispitee of all thâ Deuyls in hell Last we haue a moste plentifull and sure doâtrine of the Iudge and last iudgement of paynes and of tâwardes All these thinges I say shal the treatise it selfe shewe plainly for our edefiyng through Iesus Christ our Lord. OF THE TITLE OF THE whole worke and exposition therof The second Sermon â I said the whole boke was conteined in sixe partes Thre membres of the first part Now must we loke on the first part Which hath chiefly three members The title beginning and brief narration For this present we wyll only speake of the Title whiche is thus THe reuelatioÌ of Iesu Christ The first Chapter whiche God gaue vnto him for to shew vnto his seruauntes thinges whiche must shortly come to passe And he sent and shewed by his aungell vnto his seruaunt Iohn which bare recorde of the word af God and of the testimony of Iesus Christ and of all thinges that he sawe Happy is he that readeth and they that heare the wordes of the prophecie kepe those thinges which are written therin For the time is at hand This title is plentifull The title of the worke and vttereth all profitable circumstaunces that are to be declared in the beginnings of bokes First is set the Title or inscription of the whole worke that is the Apocalipse or reuelation of Iesus Christ whiche verely was opened or reuealed by Christ Iesus him selfe This title streightway proueth The reuelation of Iesu Christ that this worke is no mans inuention but a godly doctrine As that whiche was opened by our Lord kyng and priest Iesus Christ out of heauen from the right hand of the father executing there the office of the high Byshop as yet teaching vs profitable thinges and albeit it be called also the reuelatioÌ of Iohn yet is it chalenged to hym for none other cause than for that as scribe he wrote and set it forth FroÌ wheÌce is that reuelation Againe it is yet more playnly declared from whence this Reuelation is Euen of God hym selfe For he saieth which God namely the Father gaue vnto hym to wytte to Christ For in the holy and blessed Trinitie there is a distinction of persones And albeit that all thinges of the father be the sonnes also And all thynges of the sonne the fathers lykewyse Yet the scripture mentioneth the father to geue vnto the Sonne and the Sonne to receyue of the Father Whiche thynge all the auncient wryters haue full Godly expounded to be done by the mistery of dispensation For the Sonne receyued somewhat of the Father as man whiche otherwyse as the very Sonne of God sayeth Father Iohn 17 glorifie thou me with the glory which I had with thee before this worlde was Moreouer the Sonne is the wysdome word and mouth of the Father by whome God in tymes paste and nowe spake and speaketh to the Fathers Prophetes Apostles and to the vniuersall churche The Father by dispensation gaue to his Sonne this office that he should be Byshop For no man hath sene God at any tyme The only begotten whiche is in the bosome of the Father he hath reuealed vnto vs. Let vs knowe therfore this same to be a Reuelation Diuine whiche God the Father louynge mankynde hath reuealed by the only Byshop Christ vnto hys Churche And so it ioyneth together the Father and the Sonne that neuerthelesse the holy distinction of persones remayneth safe To what vse and to whom it is reuealed Nowe also is added to what ende God the Father hath reuealed or geuen the gyft of reuealing to wytte the office of priesthod to his Sonne our Lorde Iesus Christ to the intent verely that the same beyng reuealed he myght shewe it and as it were set it before the eyes of his seruauntes to wytte his worshippers and Christians which are called the seruauntes of God for theyr wyllyng obedience And as the seruaunt of a Lorde is a seruaunt and oweth to his Lord all that he hath or is worth So we owe vnto God our selues whole and all ours or els we be free and not bounde Here is also declared vnto whom this reuelation is opened Iohn 8 To all the seruauntes of God If therfore thou be glad to be called the seruaunt of God heare this boke and remember it And knowe that this boke is prepared for thee of God After he compryseth in fewe wordes What thinges are reuealed what Christe reuealed to Iohn thynges that must shortly come to passe The destenies therfore of the Churche are recited what good and euyll thynges shall happen to the Godly and lykewyse what punysshementes must be inflicted to the wicked And let no man gather of this woorde must necessitie as though God wrought not freely How good and euyll
thiÌgs must be done Or that the wycked dyd euyll not through their owne faulte but by Gods compulsion Good thynges must be done bycause God wyllyngly byndyng hym selfe to vs by hys promesse can not but doe that he doeth and promyseth Neuerthelesse he worketh frely Good thynges must be done in the Godly for bycause the nature of grace and faith is suche lyke as the propertie of vngodlines is to contemne and transgresse Wherfore they must also be punysshed And bycause the worlde is suche as it is there must needes bee Heresies and calamities innumerable And he sayeth these thynges must shortly be done that are reuealed for bycause certen thynges began in the very tyme of S. Iohn And although many thynges are founde to be doone a thousande yeares after 2 Pet. 3 yet sayeth the Apostle saynt Peter A thousande yeares before the Lorde be as it were yesterday Therfore this Reuelation apperteyneth to the tymes of the primatiue and last Churche And declareth what thynges so euer shal happen vnto it tyll the last iudgement Yea and howe it shall reigne for euer Moreouer the maner of reuealyng is also touched The maner of reuealing For Christ reuealed those thynges sendyng by hys Aungell or his Aungell sent forth vnto whome he gaue in commaundement what he should saye and doe Whereupon thys Aungell is after also called Christe bycause he represented the persone of Christe Therfore must not the Aungell in this booke but Christ alwayes be considered the trewe Authour of all these thynges And in dede the Diuinitie of Christ is here commended vnto vs what tyme we heaâ that Christ is the Lord of aungels Wherof S. Paul to the Hebrues hath reasoned more at large Hebre. 1 Moyses in the .xii. â Numbres setteth forth chiefly thre maners of propheciynâ or reuelation Thre kyndes of propheciyng Act. 16. First by vision of the which sorte many are âscribed to Daniell one notable to S. Peter in the .x. of thâ Actes and likewyse to S. Paul And into this forme Inferre also the Apocalipse Secondly by dreame of the whicâ sorte were those of Pharao and Nabuchodonozer kynges wherof Ioseph and Daniel were interpretours Gen. 41 Daniel 4. The Prophet Ioel in the second chapter mentioneth of visions and dreames For in the newe Testament also there be very many holy and prophetical dreames Last of all Moyses reheâseth a skylfull exposition as many were made to Moyses ⪠to the Apostles Into whose fellowship the Apocalipse commeth after a sorte also where visions are openly expoundeâ Here appereth the vnspekeable goodnes of God whiche ãâã many wayes procureth and worketh our saluation and sâ pleasauntly prepared offereth it vnto vs to inioye Vnhappy is he that knoweth not these thinges To whom it was reuealed and by whom it was writteÌ Besides this much mencion is made vnto whome Chrisâ hath opened this diuine and most excellent reuelation euâ to Iohn He commendeth hym that is himself for so was iâ expedient for the confuting of his aduersaries seing that Pauâ also many tymes mainteined his authoritie against the falâ Apostles by foure Epithetes For first he calleth himself thâ seruaunt of Christ This is the eldest and noblest title whicâ the fathers Prophetes and Apostles haue vsed For they bâ addicte and consecrate to God Secondly Iohn testified thâ worde of God amongst the Apostles most expressely declaring the diuinitie of Christ especially where he testified said In the beginning was the worde Iohn 1 c. Moreouer he testifieâ the witnes of Iesu Christ Vnder the which name the Lordâ himself in the Gospell and S. Iohn in the .xii. chapt of his Gospel coÌprised the whole Euangelicall doctrine And was a seing witnesse of all these thinges For in the first Chapter we haue sene sayth he his glory And in the .xix. Chapter he sawe water and bloud gusse out of the Lordes syde In his Epistle 1 Iohn 1 that we haue sene sayth he and haue heard c. Aretas noteth that in certen Greke copies is added that whiche is had also in the Greke copie of Spayne And what thinges soeuer he hath heard and what so euer be and what so euer must be done after this That same Iohn therfore is authour of this boke The coÌmeÌdation of Iohn whiche as he sawe the Lorde in flesh vpon earth so he sawe the same in spirite reuealing these thinges in heauen and propoundeth to the churche sightes most certen and sure This Iohn was that beloued disciple of the Lord whiche in the last supper rested vpon his breste vnto whom in his last will he bequeathed his mother on the crosse one virgin to another He alone stode by at the aultar of the crosse wheÌ Christ died witnes of the true death and of our purification He lyued til the tyme of the Emperour Traiane which thing Eusebius in his cronicles citeth out of Ireney in the noting of the yeare from the birth of Christ an hondreth and thre Dorotheus a most auÌcient wryter affirmeth the Iohn liued .vi. score yeares Last is touched also the profit of this godly worke or reuelation The coÌmodite of this reuelation that hereby the readers and hearers might be prouoked to diligence Where this boke is called also a prophecie For this boke by reason of the telling before of thinges to come is the prophecie of the newe Testament Moreouer a prophecie that is an exposition This boke is a prophecie whiche openeth and and expoundeth the olde Prophetes And promiseth blessednes to the readers hearers and kepers of the things that are wrytten in this boke Blessednes comprehendeth the benefites of the life present so farre forth as the Lorde permitteth them to the godly but chiefly of the lyfe to come If the profit of this boke hath bene also spoken before in the first Sermon And marke that it is not enough to reade or heare this boke It must be perfourmed in dede and kept dilligently For the Lord sayd also in the Gospell Blessed are they that heare the word of God and kepe it They therfore that shall frame their lyfe after this boke are happie For both they flie the seducing of Antichriste abide in the faith of Christ liue for euer more c. And he finisheth the Title with an acclamation by the whiche he moueth the hearers exceadingly For the tyme is at hande as thouge he should saie Let no man thinke here that straunge thinges and the which concerne him nothââ are tolde here which shal come to passe at length after maâ worldes they belong to euery one of vs. For they be wrâten of matters that chiefly concerne vs and euen of our oâ affaires So sheweth he that this booke is profitable for a worldes men ages God the father by his sonne teachâ profitable thinges and admonishing tyme enough and dewe season be praysed worlde without end Amen OF THE BEGINNING OF THIS boke and the Apostles salutation wherin are declared the misteries
restreining and punishing the wycked And the holy ghost where he is but one Seuen spirites for the seuenfolde that is all maner of grace and giftes manifold is here called as I may say Septenarie or of the seuenth numbre And from the seuen spirites sayth Iohn that is from that spirite whiche is indewed with the seuenfolde grace Those diuerse giftes are after a sorte declared of Esay in the .xi. Chapt. and els where in the scriptures He is sayd to be in the sight of the throne that is before the throne of God ioyned verely in gouernement with the father and the sonne For the throne is many tymes vsurped for the kingdom The holy ghost therfore is of the same glory power and maiestie with God Now is he commen to Christ The description of Christ whom by his properties he describeth moste aboundantly You know that Iesus is the proper name of Christ which Matthew expoundeth a Sauiour Christ is the surname of his office and dignitie as you would say annoynted that is byshop and kyng 1 First he calleth Christ our Lord a faithfull wytnes Christ a faithfull witnes and that out of the .xlix. and .l. chapter of Esay For he was sent of the father to the world out of heauen an Apostle whiche should testifie the wil of God what he wold haue done with men To witte that he would saue the worlde by his sonne Math. 18. 2 Petr. 3 Iohn 3 Math. 7.1 by faith in him which is obedient to the law of God For he must do the will of his father This Christ is a faithfull witnes that is sure constaunt and trewe Of whose doctrine no man ought to doubt No man hath seene God at any tyme The only begotten whiche is in the bosome of the father Math. 17. 2 Pet. 1 he hath reuealed This therfore is the byshop and catholick dâtour of the church Who so euer dissent from him are to ãâã eschewed Heare him saith the father Christ is the first fruits of theÌ that ryse 2 He is the first begotten of the dead For he died for oââ sinnes verely and rose again from the dead was made tâ first begotten of the dead Lorde conquerour of death Iâ whom we se that we shall also ryse again in what sorte ãâã whom the first of the Corinth xv And like as in the first prâpertie he shaddoweth the humanitie of Christe wherin hâ taught also his deitie in that he was the faithfull true ââtholique byshop and is yet at this day So in the second thâ articles of our belefe concerning the death of Christ and hâ resurrection are confirmed To these also may be added tâ article of the resurrection of the dead Christ is Prince of kynges 3 Christ is prince ouer the kinges of the earth a monarâ verely and Lord of all rulers Whiche hath taken a name âboue all names the Lord of aungels and of all creatures ãâã whom al things be subiect As thapostle expouÌdeth Colosâ Philip. 2. And he doeth not abolishe lawes Magistratâ which wil be king of kinges and Lord of lordes For if thaâ wer no kings how shuld Christ be king of kings The moâ sacred Emperours Constance Constantine Theodose anâ Iustinian knew them selues to be clientes of Christ Thaâ kingdom was Christes they to be subiectes These Chriââ acknowledgeth for his by whoÌ he gouerneth those he haââ redemed with his bloud They that proudly rule ouer the people boast theÌ selues to be lordes of althings acknowledââ not Christ to be monarch ouer all be starke mad And herâ are comprehended such thinges as we confesse in tharticles of our faith that Christ ascended into heauen sitteth on thâ right hand of the father that is that he hath receiued high pâwer of al things in heauen and earth Ephe. 1. Act. 2. Christ loued vs. 4 Christ hath loued vs with incoÌparable loue For he hiâ self saith greater loue hath no man than that a man shoulâ leaue his life for his freÌdes This loue the Apostle amplefietâ in the fift to the Romains And it was exceading great loue ãâã moued Christ to come downe from heauen and be incarnaââ and to redeme vs by his death With a free loue he loueâ vs prouoked by no desert of ours For as this same Iohn in his Epistle canonicall speaketh the same of the father In this is charitie not that we haue loued God but that he hath loued vs sent his son a propiciation for our sinnes So is it to be vnderstaÌd of the son the he hath doth bear vs great good will not moued thereto through our loue wherewith we haue imbraced him And of the fre loue to mankinde he gaue him self vnto death washed vs froÌ our sinnes For streight waies is added by his bloud Christ washeth Where thre thinges seme of vs to be obserued First that Christ washeth purgeth purifieth or cleÌseth the faithful that most fully not partly He alluded to the washings of the law which he expouÌded also For Dauid saith Pourge me with Hysope I shal be made cleane washe me I shal be whiter than snow The same phrase of speache repeteth Esay in the first chap. Micheas also sayth Miche 7. The Lord wil returne wil haue mercy on vs he wil treade vnder fete our iniquities And thou shalt throw into the depth of the Sea al their sinnes And the Lord saith Ezech. 36 I wil cast vpon you cleane waters and you shall be mundified from al your filthines The Lord Christ these thinges accomplishing washeth vs purgeth and clenseth throughly aswell from the falte as the paine He clenseth vs from our sinnes Christ washeth all synnes not from one but from al. The which thing is proued both by former testimonies again in the first second Epistle of S. Iohn Last the maner also of purifiyng is set forth by bloud For without the sheding of bloud no remission was made Therfore through the mediation of death and bloudsheding there was full remissioÌ of all sinnes obteined for the faithfull He washeth by bloud Hebr. 9 They that bring forth any other maner of forgeuenes of synnes ar iniurious to the death and bloud of the sonne of God And here we may se plainly set forth an article of the Apostolicall crede I beleue the forgeuenes of synnes In the fift place is shewed theffect of our redeÌption purifiyng For Christ hath brought to passe Theffect of Christs redemptioÌ in the faithfull that as many of vs as beleue in the father by the son of God shuld be kinges prists to God to his father Aretas the copie of complute reade not kinges but ãâã ãâã ãâã ãâã ãâã that is kyngdome the which is not red amisse For we be the kingdoÌ of God for bicause God by his spirit not the flesh nor the worlde ought to reigne in vs And when we permitte the gouernment to
contemplation of mâters diuine and in holy prayers he heard a voice whereof ãâã wyll speake hereafter But here we are presently taughâ what is the religion of the sonday and how it is mete to oâserue it Finally wordly men are reproued whiche pollutâ breake it with prophane workes and affaires Dauid wâ time he suffered persecution of Saul lamenteth chiefly tâ he might not come to the Lordes tabernacle Our men aâcompt it a great felicitie neuer to enter into the felloship Sainctes And to abuse the sonday in gamenyng drinkinâ dauncing and worldly businesse By whose commaundement he wrote and sent the Apocalipse These thinges on this wyse declared he cometh at lenââ to the reuelation setting forth before the expresse commauâdement of God wherby he was commaunded both to wâ the thinges âeuealed also to send theÌ to the seuen churchâ of Asia To the maner and maiestie of the reuelatioÌ that saâ chiefly apperteineth that he heard a voice and that notabâ as the sound of a trompet For so we reade it was done the law geuing at the mount Sinay Now is declared who voyce it was and who was the authour of the reuelation Verely the eternall God which calleth hym selfe Alpha â Omega that is the beginning and the ende Or as it is saâ in Esay first and last Wherof els where Now followeth the commaundement whiche hath âpartes For first the Lord commaundeth S. Iohn to wââ And to wryte suche thinges as he sawe that is to witte ãâã Apocalipse And that he should wryte nother in the sanâ nor on the walle but in a boke Verely for the edifiyngâ profit of the churche present and of all posteritie After heâ also commaunded to sende those writinges to seuen congââgations and verely to all the churches of the whole worldâ al times ages Therfore al these thinges belong to the proâ of congregations and that of al that be haue bene or shalâ Thautoritie of the Scripture Here of we learne how great is the authoritie of the sââturs It was not written nor coÌpiled in bokes but by Goâ coÌmaundment There be notable testimonies of the bokâ of Moyses in the .xxxiiii. of Exod. and .xxxi. of Deuter. And to say nothing of the residue of the Propetes is not Ieremy commaunded to wryte his Sermons againe whiche kyng Ioachim had cut in pieces and burnt The scriptures are ours Doubtes S. Peter beareth manifest witnes that the Prophetes receiued the misteries of God to none other ende than thei shuld reueale them to vs Which in dede might only be done by the scriptures Now is Iohn moste apertly commaunded to wryte What wyl we say that he is also commaunded to sende his wrytinges to the congregations Wherof againe we gather that God willeth right well to the congregations and euen to euery one of vs. Let vs beware and take hede that we put not from vs vnworthely so great benefites of God to whoÌ be prayse and glory ¶ THE BEGINNING OF THE worke is made a moste goodly description to vs exhibited of Christe kyng and byshop in glory neuertheles woorkyng in the Churche The fifth Sermon ANd I tourned me that I myght see the voice that spake with me And when I was tourned I sawe seuen golden candelstickes And in the middes of the seuen candelstickes one like vnto the sonne of man clothed with a linnen garmeÌt âowne to the grounde and gyrde about the pappes with a golden girdell His head and his eares were whyte as whyte wolle and ânowe And his eyes were as a flame of fyre ând his feete like vnto brasse as though they brent in a fournace and his voice as the sound of many waters And he had in his ryght and seuen Starres and out of his mouthe went out a sharpe two edged sworde and hiâ face shone euen as the SuÌne in his strength Suche thinges as haue bene treated of hitherto in thââ boke be in stead of the prologue or preface as they termeâ Now at last shall the matter it selfe be propouÌded to vs. The som of these things vnto the .iiii. Chapter Hâ therfore followeth the second part of this boke whiche râcheth to the fourth chapter In the which is Christ describe vnto vs with his catholike churche For first in dede is set âfore vs the moste sacred Image of Christ our Lord teachiââ what a one he is on the right hande of his father in glorâ how he sittyng on the right hand of his father worketh nâuerthelesse in his churche continually neuer absent preseâ alwayes Of what sorte moreouer the churche is hereâ earth is figured in those seuen congregations Here therfoâ are shewed the excellent giftes of churches and agayne iâ shamefull errours How the Lord Christ confirmeth suchâ are sliding and ready to fall establisheth those that standeâ forteth the weake harted restreyneth the folyshe hardy aâ preserueth thinges that are corrupt Finally how faithful âstours of the churche must worke and trauell with the peâple committed to their credit For here is exceadingly wâ taught what is the reparing and preseruation of churchâ Where also a briefe somme of the whole ecclesiastical and ãâã some doctrine brought in to an abridgement shal be set beâ vs. For here is repeted from heauen of Christ in glory ãâã doctrine of true religion whiche he had set forth more plâtifully when he was yet here in earth And here most apâ applieth it to churches after consideration of the same And in most goodly order the wordes are knit togetheâ as likewyse the whole boke is wrytten with playne worâ and hanging right well together they are disceaued that thiââ it to be lose besomes or broomes vnbounde Iohn heard voice behind him criyng Wherupon he tourned backwaâ that he might se the voyce speaking that is to wit hym tâ spake For Aretas also admonissheth that there is a tropeâ the wordes For no man seeth but heareth the voyce Aâ tourning him to see he sawe a figure of Christ our sauioââ Therfore when the Lorde speaketh let vs tourne also wâ all our harte Let vs turne to the lord speaking that we may lykewyse deserue to se the misteries of the kingdom of God for he gladly reuealeth him selâ to suche as tourne and desire heauenly thinges And from those that neglecte the misteries of the kingdome of God al thinges of saluation are hidde Further more S. Iohn exhibiteth to vs the Image of Christ our catholike kyng and high bishop sitting in glory Thimage of Christ is set befor vs. in the whiche description are comprised the chiefest matters of Christ For suche a taste of Christ is here geuen vs as in this world may be of our weake flesh perceiued But we shal se hym at the length in the world to come such as he is in the fulnes of his maiestie wherin shal be ioye life euerlasting But this in this corrupt world is yet graunted to no man So much therfore is permitted vnto vs that liue yet
these thinges it behoued hym to vse a teâple and palace not transitory but heauen it selfe Hebre. viâ and .ix. Yet in the meane tyme the effect pearseth in to thâ church it selfe that so he may be present in the church also The head heares of Christ But the head of Christ appeareth hoare and his heaâ whyte lyke moste pure wolle and whytest snow Suche a head is ascribed also to the father of our Lord Iesu Christ ãâã the seuenth Chap. of Daniel For they be of the same essenâ And hereby is signified wysdome and age and also the eânitie and deitie of Christ And by reason that Christ is Giâ therfore is he head of the church ministring to the body liâ spirite wysdome and all giftes celestiall Ephes v. Caââ Pope of Rome that moste wicked man of synne doe thâ What an head is he than without lyfe without brayneâ moste folyshe As he is described in the .xi. of Zacha. And is a shame that we will not se these thinges being blynd euer Christ is euerlasting omnipotent and that knoweth thing And he may be the health and head of the body Iâ in the beginning saith he was the word and the word ãâã with God c. Christ him self before Abraham was saith ãâã I am Therfore the Heretickes lye deniyng Christ to beâry God of the same substauÌce with the father He is the âââdome of God all thinges are subiect to hym Ephe. the ãâã And he him self fulfilleth all thinge after the same sort beâ present with his churche The eyes of Christ Now are his eyes also not darkened nor blynde but fyâ and bryght For Christ knoweth all thyng Christes eyeâ watchful nothyng is hyd from him he seeth all thinges ãâã are done both good and euyll And he seeth to the intent may iudge and require He is light in darknes and the siâââ of Christ is to good men ioyfull in perils Finally the iudgementes of Christ are rightuous The Prophet Dauid The eyes of the Lord sayth he vpon the iust and his eares are to their prayer Agayne The face of the Lorde is on them that do euyll And like as the head is not plucked from the body so Christ can not be absent from his churche And seyng that his eyes are quicke sighted and that the Lord forseeth al our thinges and hath the charge ouer vs how is he absent from his churche What nedeth there any vicar And the fete of the Lorde are of copper BraseÌ fete or lyke vnto brasse and frankensence burning in a fornace For Chalcolibaum is a worde compounded of brasse and frankensence Eusebius This noteth Erasmus and that Swidas sheweth also the same that there is a kynde of Copper more precious than gold which he sayth is made of Salt peter and of a stone Plin. in the xxxiiii and .ii. Chapter calleth it a kynde of brasse whiche is digged out of the vaynes of the earth in tymes paste had in price It should seme to me to be the same whiche in the first and tenth of Ezechiel is called Hasmal a present remedy against poysons For if wyne intoxicated be put into a cuppe therof it wil hisse And so is the death and poyson detected The moste cleane brasen and firy fete do signifie the conuersation and the wayes of the Lorde blameles his iudgements right iust And that he so walketh in the church and gouerneth al things that in the meane season al vncleanes be detecâed and consumed but he him selfe remaineth always moste holy and pure For fire pourgeth God is a consuming fire But the voyce of Christ The voice of Christ is as it were the noyse of many waters not so muche for that all nations and people do commende and prayse him But for as muche as the Gospel and worde of God came into the whole worlde Whiche voyce also moste mightie kinges could lesse asswage and appease than they could do the gusshing of waters Rom. 10 or to stoppe the wyndes in sackes Therfore by the power of preaching the Lorde is always present in his churche The hand is an instrument of all instrumentes especially the righthande The right hand In this Christ holdeth seuen starres to wit seuen prelates or pastours of churches in Asia And euen all the byshops throughout the whole world Christ by his power geueth to vs as Pastours and instructeth comforteâ confirmeth defendeth them to the end they should preacâ his worde Wherby he may ioyne hym selfe to the churcâ Christ worketh by them in the churche and preserueth thâ A two edged sword out of Christ his mouth The same is more lyuely expressed in the wordes that fâlowe For a sharpe two edged sworde commeth out of ãâã Lordes mouth This swearde is the worde of God as ãâã ryght well declared in the sixt to the Ephes and fourth to ãâã Hebrewes And this word or sworde hangeth not vpon ãâã walle nor sticketh fast in the sheathe nor hangeth by the fâ but cometh out of the mouth He sayth not it came foortâ it shall come forth But it cometh forth as the thyng thâ in continuall operation or perpetuall preaching throughâ the worlde And it is two edged sharpe and pearsing asâ in the heart of the Godly vnto saluation as in the heartâ the wycked to payne and condemnation And yet at ãâã day cometh out that sworde of the mouthe of Christ by mouthes of Ministers The worde of Christe is in dede âtemned of the world and is called of many a fable But ãâã a sworde and that a sworde out of Christes mouth All ãâã vnfaithfull do finde and shall fynde this howe soeuer ãâã resiste With this sworde Christ kylleth the wicked And effect of this sworde is greater than was the sworde of Aââander Pompey Iulius Cesar or Marius Attille or âmerlane Neyther maketh it any skylle though the wâ now acknowledge it not It shall doe in tyme to comâ their greatest euyll Doubtles with this spirite of his mâ the Lorde continueth alwayes to comfort and gouernââ churche so that he is neuer absent from the same Finally the countenaunce of Christ shineth as the ãâã doeth in his greatest strength about none when it is ãâã bryght clere and plesaunt by the countenaunce we ãâã men chiefly Therfore by the countenauÌce we know Câ The countenaunce of Christ is light Christ therfore is ãâã And that verely a diuine and eternall lyght lyghtyng aââ that they may also be made the children of light and thaâ faces of saintes may shine in that day as bright as the siâ and as the face of Christ shone Math. 13. and .17 And fâ he doeth thus communicate this lyght vnto vs. Iohn ãâã and .1 Iohn 1. How is it to be thought that Christ should be absent from his churche Thou seest how he is present And so hath our Lord Christ exhibited hym selfe to vs to be sene vnto saluation and hath opened hym selfe wholy vnto vs as he is what he doeth for vs
be noted the goodnes of Almightie God The scripture expounded whiche declareth to vs him selfe the hardest places of the Scripture Where be they therfore that accuse the Scripture of obscurenes and contende that it can not be vnderstaÌde let vs here marke also the coÌmon maner of speakyng of the whole scripture seuen starres The phrase of the scripture be seuen Messengers The seuen lightes are seuen Churches For signes receyue the names of the thinges although they be remaine in theyr owne substaunce and bee not chaunged into another This the very contentiouse persons do graunte also whiche in the woordes of the supper this is my body will acknowledge no figuratiue speache at all Starres be called Aungelles Aungelles be Gods Messengers pastours of churches so called in the ii iii. chapter of Malachie For God sendeth preachers as Ambassadors to the people and willeth them to be hearde in like case as himselfe Luke .x. Iohn .xiii. Let no man therfore tary till the Lord him selfe come downe from heauen againe and preach ânto vs. Euen now he preacheth to vs by his Messengers whiche preache his that is to saye the woorde of Christ yf âou contemne them you contemne Christ Preachers be âalled starres by reason of theyr bright and Heauenly docârine and for their purenes of life 2. Peter 2 Iude. 1. Beware therefore you Preachers that you be not wandering Planettes leest ye âaue no light at all neyther in doctrine nor conuersation of ââfe For than ye shall be likened to starres that fall downe âut of Heauen as shall happen here after in this boke to the âalse teachers But those starres are not in the head or in the fete The starres be in the right haÌde of Christ or on âhe backe or sides but in the right hande of Christ Whiche ââing hath in dede a great consolation for the Pastours be in the right hande of God in Gods protection neither shâ any man take them out of his hande God him selfe also ââueth pastours and furnisheth them with necessarie goodâ of the Church Therfore is the whole gouernement and glâry his Wherefore the Apostle sayeth also he that waterâ and planteth is nothing but God that geueth increase Nowe as concernyng the Candelstickes there was oâ verely in the Tabernacle of Moses with seuen sockettes Candelstickes ãâã set in seuen Candelles In Salomons temple were ten caâdelstickes The one represented a figure of Christ And the ââuen therupon and the ten betokened the vniuersalitieâ Churches whiche are lighted all of the only lighte Chrisâ and haue of this one what light so euer they haue And thâ candelstickes are of Golde The mistery whereof Aretas eâpounding They are all golde sayeth he for the puritie aâ preciousnes of faith liyng hidde in them And in dede the âdelstickes of them selues geue no light but be receptacles ãâã light So of vs arriseth no light but darkenes But in ãâã that light euerlasting set a light in the candlesticke the ligâ shineth if Christe illumine the Churche with faithe and ââretie than faith sheweth foorth her selfe in open confessioâ and the purenes of life in conuersation And this the Lord âquireth of his churche in the v. chapter of Matth. So let yoâ light shine c. And the apostle in the ii to the Philipp In tâ middes of a frowarde and croked natioÌ shine like lightes the worlde And hitherto we haue handled the consolation of Chriâ and the exposition of that great and celestiall vision wheâ we haue learned the misteries of the faith of Christ and of his Churche to the ende we should knowe that Christ is the Lorde reignyng in his Church and applying al thinges to the saluation of his faythfull That he sendeth Preachers teacheth by them and kepeth and defendeth them To him be Glory c. ¶ Of the Epistles reuealed out of the throne of God from Christ by an Aungell and receiued and sent of Iohn Where also a parte of the Epistle to the Ephesians is expounded The seuenth Sermon VNto the Messenger of the congregation of Ephesus write These things saieth he that holdeth the seuen Starres in his righthand and walketh in the middes of the Seuen golden Candelstickes I knowe thy workes and thy labour and thy patieÌce and âow thou cannest not forbeare them whiche âre euil And examinest them which saie thei are Apostles and are not And haste founde âhem liars hast suffered and hast patience ând for my names sake haste laboured and âaste not fainted Neuerthelesse I haue some what againste thee because thou haste lefte âhy firste loue Your charitie hath sene a certen Image of the lord christ Christe is prelate of the Church âitting on the right hande of the father in glorye yet so that ãâã no wise he eyther forsaketh or neglecteth his Churche Now followeth it more fully and plainely howe our Sauiâur Christe in Heauen executeth the office of the highe Bishop and teacheth the whole churche by his ministers rebuâeth comforteth and reteyneth it in her dutie Finally tourâeth alwayes awaye thinges hurtefull and auaunceth it to greater thinges For here follow seuen Epistles to the seueÌ Congregations that is to witte Seuen Epistles vnto all the churches in the âhole worlde For this moste ample and holsome doctrine âaye not be restreyned to a fewe sins Christ is Bisshoppe âniuersall Thautoritie of these epâstels But great is the autoritie of these epistles For they are reuealed from the throne of God by the sonne of Goâ speaking by an Aungell whiche prescribeth what is to bâ written in those Epistles S. Iohn receiueth and writeth thâ same through Christ his coÌmaundement and sendeth theâ to the seuen congregations And verely they aperteyne nâ lesse vnto vs than if now the bearer entring into the churcâ should deliuer these letters vnto vs. Moreouer in these seuen Churches is figured vnto vâ the nature The epistles be vniuersall maners vices medicines rebukes prayses of ãâã Churches in all times and what soeuer is wonte to chaunâ aboute them Then by examples of moste excellent meanâ mixed of Hypocriticall also and wicked And these our Loâ dothe euideÌtly instructe reproue rebuke and blame praisâ correct moue exhorte comforte the same he threatneth anâ promiseth them also ioyfull thinges c. This is no light ãâã coÌmon example but of the sonne of God the high and moâ blessed Bishop teaching vs howe we should deale with ãâã congregations after the capacitie disposition of euery onâ And not without cause he chouseth vnto him seuen thâ most noble cities of Asia Certaine it is that Asia was of ãâã first inhabited and from thence they were dispersed into âther partes of the worlde Certaine it is also that the Deuâ set vp his Throne in Asia and there reigned in men througâ Idolatrie murther ambition auarice vncleanes and filthâ pleasures For the prouerbe is knoweÌ the laughter Iouicaâ It is knowen what the apostle wrote to the EphesiaÌs in thâ iiii
the deliueraunce of the good and punishement of the euill for the sworde is geuen to the magistrate as an authoritie to punishe the euill and defende the good Christ him self defendeth his and his aduersaries he heweth in pieces The sworde is the very worde of God most sharpe two edged and pearsing the very hartes for it animateth the godly and discourageth the wicked Christe therfore gouerneth his Churche as a Iudge and defendour moste rightfull and iuste whiche hath his sworde not in his handes but in his mouthe and with his spirite and worde comforteth and preserueth the faithful but feareth and wouÌdeth the vnbeleuers Full rightly therfore is this beginning applied to the cause that followeth touching the crosse of the faithfull And expulsing and fliyng the Nicolaitans For it is Christe by the vertue of whose worde these thinges are luckely brought to passe Moreouer the particular workes of this congregation followe In this church are som thiÌgs coÌmended and some dispraised He prayseth in this Churche the singular constancie in faith and profession of the same in moste daungerous perilles temptations and persecutions And it semeth to be a playne rehersall and narration that the Lord knoweth what they suffer and howe greuously they be afflicted but prayse is mixed with al. And this coÌmendation belongeth to an exhortation that the thing they did thei should perseuer to do He sayeth howe he is not ignoraunt where the church of Pergamos dwelleth euen there verely where Sathan hathe fixed his seate or throne That is to saye I knowe in what case thou arte in what daungers and with whome thou arte matched He sayeth not the church dwelleth where SathaÌs seats is I know that thou sittest in the seate of Sathan but I know that thou dwellest there where Sathan hath his seate Christe therfore is not ignoraunt of the labours sorowes and temptations of the faithfull And the knoweledge of Christe hath a certen peculiar thinge For Christ so knoweth the matters of the faithful that he is both touched with the same and hathe also a consideration or respecte of his seruauntes And we see howe Christ also placeth his throne there where the Deuill hathe his seate iust by At the length he thrusteth him out of his seate Pergamos the seate of SathaÌ And for two causes Pergamos semeth to be called the seate throne and kingdome of the deuill For first as Aretas hath admonished in superstition and worshippinge of Idolles it excelled all Asia whiche neuerthelesse was moste corrupte Pergamos was the most auncient and famouse citie of Asia or of Misia and Phrygia renomed by kinge Attalus Eumenus For the same was the Princelyke palace of kinge Attalus whiche came into the handes of the Romans by the legacie of kings who were most addicte to idolatrie Strabo speaketh muche herof in the 13. boke Moreouer this place was also as Plinie semeth to signifie in the 5. boke the 30. Chapt. moste noble and frequented by reason the liftenant or gouernour there inhabited who at the commaundement of the emperour Domitian persecuted the trewe faithe of Christ imprisonyng scourging and afflicting al that professed Christ By good reason therfore is Pergamos called the seate or Throne of the Deuill For he is a liar and the father of liyng and a murtherer from the beginnynge whiche the Lorde also testifieth in the 8. of Iohn For bycause therfore at Pergamos reigned heathennes liynge Idolatrie superstition the oppression and murther of good men it is rightly called the seate or throne of the deuill This appereth to be a sclaunder not to be dissembled or suffered For Rome semed to her selfe established for euer Rome the seate of sathan and the whiche the Goddes fauoured who had sent them victorye ouer moste greate nations and geuen the Empire of the whole worlde In the whiche citie iustice and religion mighte seme to be obserued And therfore that this seate of iustice and religion shoulde be called the seate of Sathan mighte be thought bothe blasphemie and treason But this doeth the onlye begotten sonne of God from the right hande of his father pronouÌce against Rome agaynst Pergamos and agaynst all the confortes of Rome Who shall accuse him of temeritie of rasshenes or of bitter speakyng light persons are doubtlesse angry and very stroÌpettes will be offended in case they be called by their owne names and be called as they are in dede For suche is the glory of vertue that all men coueth the same euen the open enemies of vertue so that no man will seme to be voide of vertue and such is the corruption and darkenes of mans minde that he would be that he is not and wold not be that he is Therof cometh al this impatience in the whole world when a mattocke is called a mattocke and a figge a figge as the prouerbe is Is an harlot therfore no harlot because she will not be called an harlot yes verely is she an harlot and a shameful harlot and though she denye neuer so ofte that she is a whore yet is she an whore neuerthelesse and remayneth a whore So the seate or Throne of Sathan is at this daye Rome it selfe whiche will seme to be the seate of Christe and the seate Apostolical For the worke and instruction of the deuill therein aboundeth Finally al Cities Townes Where is the seate of the deuil places wherin veritie godlines religion and vertue are exiled wherin the preaching of Gods trueth and correctioÌ of most corrupte maners haue no place wherein filthines and vncleanes baudy songes and not spirituall Psalmes wherin crafte and disceipte surfetting murther aduoutrie oppressioÌ of good people and of godly religioÌ triuÌpheth be the seates of Sathan how so euer they be called the moste christen and catholicke cities and worshippers of the righte and christen saith This thing Iesus Christ the very sonne of God saieth crieth affirmeth repeteth and euen with a maiestie pronouÌceth For by and by after the murther of Antipas he addeth where sathan dwelleth And these thinges are doubtles true whiche Christ sayeth and pronounceth in the Churche and most false be the thinges whiche this most sinful world here alledgeth against the wordes of Christ But this same the Lord highly coÌmendeth that in so slipper vnfortunate a place they haue stande vprightly hitherto and coulde not be subdued in the verye seate of Sathan To dwell in the mids of a frowarde nation Ephes 5. Here we learne that it is lawefull as occasion shall serue to dwell in the middes of a frowarde nation yet so that we be not made conformable to theÌ in any wise either in maners or superstitioÌ And for as much as it is dauÌgerous to dwel amoÌgs the vngodly and as it were to touche pitch with our haÌdes Thou shalt nothing offende against the Lord if thou get thee to a safer place wherin is lesse daunger and more occasion of al godlines Yea rather when thou mayest coÌueniently passe vnto suche
places thou stickest daungerously vpoÌ the stony rockes wherupon thou mayest chaunce at the laste to suffer Shipwreake Religion muste be holdeÌ fast And two thinges he alloweth chiefly in this churche first that they holde the name of Christ For the Greke woorde ãâã ãâã ãâã ãâã ãâã is not to touche lightly but to holde fast so that it can not with force be plucked awaye that thou holdest And so they helde Christe moste depely fixed in their mindes The name of Christ is the holsome workyng of our redemption and sanctification besides the which there is no other name as S. Peter sayeth wherby we maye be saued They cleaued therfore vnto Christ as we reade of thapostles in the 6. of Iohn And necessary it is that euery one of vs holde faste the misterie of saluation rooted in our hartes Religion muste be professed Secondly it is not ynough to retaine the misterie of saluation in our harte vnlesse we professe it also with full and open mouth WherupoÌ he addeth streighte waies and haste not denied my faythe Beholde how he calleth it faith nowe which of late he called the name of Christ And he calleth it properly his fayth that is not diuised or inuented by men but set foorth of Christe him selfe by the woorde of his veritie This trewe right and catholicke faith must we confesse and not denye and professe it expressely aswel in wordes as in workes The maners of deniyng the Lorde Christ and his Gospel are denied by mo wayes than one They are denied by silence when we holde our peace what time we shoulde speake chiefly for the glory of God Christ agayne is denied through dissimulatioÌ as where Peter sayeth I wote not what thou sayest For he knewe right well what the mayde sayed but feare caused him to dissemble He is denied what time plainely with expresse woordes Christ and his veritie is denied He is denied with a figuratiue confession what tyme in dede we confesse some what but yet so darkely and so diffusely that it is vnknowen what it is that thou professest He is denied when we fayne in our harte that we kepe the true doctrine and denie it in our workes in bowynge our selues before Idolles goynge to prophane churches coÌmunicating with the ceremonies of Antichrist kneling on the grounde and worshipping that thing whiche our conscience gaue vs and the faith set forth by the apostles taught vs to be no God And verely all this deniall arriseth of feare and of our corrupte affections If there where so assuredly a rewarde propounded of men for the confessing of him as thou arte sore affraide to be put to paine in case thou do confesse there wolde seme no difficultie at all to professe Christ sincerely Where therfore thou deniest or dissemblest thou doest it for feare But suche timorouse and fearefull deniers the lord shutteth out of his kingdome The world therfore beyng dispised the name of the Lorde muste be confessed boldely without feare accordyng to the doctrine of Christ Matth. 10. Marke 8. And this confession of the congregation of Pergamos is amplified and highly coÌmended by reason of the time We muste than professe when persecutioÌ is hote For it is a great matter to professe Christ in no quiet but in most troublesome times But it is manifest that the churche of Pergamos confessed Christ in the middes of the persecutioÌ in the whiche was executed the holy martir of Christe Antipas Wherof it followeth that the profession was noble It is comonly saied but these men sawe Antipas slaine and yet could not be feared from the true faith and these thinges in dede are set forth in fewe wordes but in sense most ample to be followed of all churches Some others reade here in my dayes But the complutensian copie is better whiche hathe in the dayes wherin Antipas c. As though he should saye And thou haste confessed my name in those dayes wherin Antipas was my faithfull witnes whiche for the same cause was slaine also Antipas is coÌmended The praise of Antipas of martirs and as it were canonised of the very sonne of God And he is praysed that he was a witnes that is a martir And that in dede a faithfull witnes by testifiyng teaching confessing and keping his faith to the Lord euen to the ende Actes 13. Perauenture he was pastour of this Churche or some other man of singular constauncie amonges the faithfull Certes fayth and not torment maketh martirs And because this martir is praysed of Christe we vnderstand that the agonies and coÌflictes of martirs should be preached in the church of Christ and many be excited and exhorted to followe their steppes Therefore we affirme that the holy martirs of God are honoured but not to be worshipped or called vpon We condemne al those that speake against holy martirs and associate them with those that slew them But touchinge the worshippinge of Sainctes I haue spoken els where more at large we learne hereof also that they die not for euer that die in this worlde for the name of Christ neither that the martirs be polluted with worldly reproche considering how they be commended by the mouth of God To christ therfore king of martirs be honour praise and glory worlde without ende Amen ¶ The latter parte of the third Epistle is expounded wherein is spoken of the Nicolaitans whiche are damned And exhortation is made to repentaunce The .xi. Sermon BVt I haue a fewe thinges against thee Nume 24 that thou hast the there that mainteine the doctrine of BalaaÌ which taught in Balacke to put occasion of sinne before the children of Israel that they should eate of meate dedicate vnto Idolles coÌmitte fornicatioÌ Euen so haste thou them that mainteine the doctrine of the Nicolaitans whiche thing I hate But be conuerted or els I wil come to thee shortely will fight against them with the sworde of my mouth Let him that hathe eares heare what the spirite sayeth to coÌgregations To him that ouercometh wil I geue to eate MaÌna that is hidde geue him a white stone in the stone a new name writeÌ which no maÌ knoweth sauing he that receiueth it In the first parte of this epistle the Lorde coÌmendeth many thinges in the church of Pergamos The lorde reprehendeth a few things in the churche of pergamos howe in the seconde parte he will reprehende a fewe And he sayeth a fewe thinges not that the errour of the Nicolaitans is a light offence but that the sinne is in others rather than in the trewe Church it self to witte in them whiche notwithstandinge that they were not of the bodye of the churche in dede yet did they ioyne with the churche outwardely and would be taken for membres of the same After he speaketh modestly least by exasperatinge ouer muche the sinne and errour in the faithfull he shoulde trouble theyr mindes and discourage them vtterly There is a measure in al thinges as
ãâã after the maner of men to haue a boke of life or of his electe What that boke is and whose name is red in the same none of vs can tell sins none hath loked therein We must learne of the scriptures who be the citezeÌs of the kingdome of God For that theyr names be written in the boke of life no man nede doubt And S. Iohn sayeth so many as haue beleued he hath geuen them power that they maye be made the children of God S. Paull saieth He that hath not the spirite of Christe he is none of his And the spirite crieth in the mindes of the godly Abba father The same Apostle sayeth God hath predestinated vs that he might adopte vs for his children through Iesus Christe Moreouer he hath chosen vs in Christ before the fouÌdations of the world were layde Therefore are al beleuers written in that numbre celestiall Who so euer therefore beleue not or perseuere not in the faith eyther they are not written in the boke of life or els they be put out againe of the boke of lyfe Finally the sonne acknowledgeth the beleuers and such as perseuer in the true faythe before his heauenly father and his Aungelles And here he repeteth theuangelicall doctrine out of the 10. chapt of S. Matth. and 8. of S. Marke And doubteles it is a greate matter in that vniuersall iudgement to be knowen of the sonne of God of the highe iudge to be saluted and frendely spokeÌ to of him and that to our greate prayse If any Prince would in a great assemble of people knowe thee yea imbrase and coÌmende thee howe happie and fortunate woldest thou thinke thy selfe But then shall imbrase thee the very sonne of God king of kinges and lorde of lordes Let vs thinke of these thinges in time and amende our maners For that all these thinges apperteyne to vs that laste and wounted acclamation of S. Iohn proueth let him that hathe eares heare c. Wherof we haue spoken els where To the Lord be prayse and glory ¶ The Lord coÌmendeth the vertues namely the constancie of the congregation of Philadelphia c. The .xvij. Sermon ANd write vnto the Aungel of the congregation of Philadelphia this sayeth he that is holye and true which hath the keye of Dauid whiche openeth and no man shutteth And shutteth and no man openeth I knowe thy workes Beholde I haue sette before thee an open dore and no manne can shutte it for thou hast a little strength And haste kepte my worde and haste not denied my name Beholde I shall geue some of the congregation of Sathan whiche call them Iewes and are not but do lie Behold I wil make them that they shal come and worship before thy feete the church is not blamed but yet is it not therefore perfit 1. Iohn 1. Rom. 3. In al other congregations the Lord at the leest fouÌd some faulte in the only churche of Philadelphia he blameâh nothing not that any man is founde in this flesh so perfit that he hath not nede of the grace of God For Dauid crieth out enter not Lord into iudgement with thy seruaunt for no maÌ liuing shall be iustified in thy sighte But S. Iohn and S. Paull also make all meÌ subiect to sinne which thing also S. Austen discourseth learnedly agaynst the Pelagians Therfore that blameth nothing in this congregation it is not to be vnderstand as though it were not defiled with dayly faultes but therfore he imputeth nothinge for because the sinceritie and integritie of faithe couereth hideth what vice so euer there be For there is no coÌdemnation to them that are graffed in Christe Iesu And albeit that other churches haue also the right faith yet this excelleth especially c. It might be referred chiefly to the Bisshop of the same Churche In this sixte epistle he coÌmendeth the sincere faith and coÌstancie of faith and admonissheth to perseuer propounding ample rewardes And it hath muche learning and diuerse whiche shall appere in the treatise therof And the lord herin followeth the same order which we see he hath followed in others For it is one the same kinde of doctrine with all churches and in al times Firste therfore is shewed vnto whom the epistle is written or dedicated to the pastour and whole coÌgregation of Philadelphia Philadelphia Philadelphia was a citie of Lydia neither very famouse nor yet obscure We reade how it hath beÌ oft shakeÌ with earthquakes and repared againe Strabo mentioneth therof in the 12. boke of Geographie and so haue other authours also Yet it made it self famouse by vertues After is the Lorde Christ signified to be Authour of this epistle who at other times also hath tolde S. Iohn what he should write And to Christ are attributed three things or rather Christ attributeth three things to him selfe that he is holy true hath the keye of Dauid The which he hath borrowed of the Image of the first Chapt. Christe is holy Christe holy because he is pure cleane from al filthines from al vnrightuousnes very God a coÌsuming fire doyng no man any wroÌg hauing nothing at all that may be blamed For to him the Seraphin sayng rightly holy holy holy Lord God of Sabaoth Esaye 7. Christe the Saincte of Sainctes Christ is also the holy one of the Sainctes a sanctification I saye that sanctifieth all that be sanctified The same loueth holines in sainctes Christ therfore is moste truely called Antichrist the Pope hath taken vpon him this title and so filthy sitteth on this beaste as if you should call a priuie or a Iakes a Rosier Spitte vpon that vile and filthy beast whiche suffereth him self to be called the most holy father and worship Christ the holy one of all holy vnlesse you had rather vnderstande by that holines not euery holines but pope holines that is to witte stinking swimming full of al abominations Christe is like wise called trewe Christe is true because he is eternall and faithfull euermore constaunt and incorrupte He can neyther disceiue nor be disceiued The same moste constantly kepeth his promesses All his wordes be vndoubted and trewe Albeit that fleshe that can abide no delaye begin many times to doubt yet no one poincte or iote of them falleth awaye The trueth of the Lorde indureth for euer Thou standest vpon a moste sure foundation if thou leane vnto Christe whiche in the 14. of Iohn also calleth him selfe the veritie The keye of Dauid Laste he addeth whiche hath the keye of Dauid I spake of the keye in the firste chapter He alludeth to the 22. Chapt. of Esaye Wherby is signified the diuine almightie power of Christ by the which he bringeth vs purified into the kingdome of heauen whiche worke verely nother deuilles nor any power can let The same casteth doune the vncleane into hel nother is there that can deliuer or differ the same He sayeth therfore aptely and expressely he hath
be and be called the sonne not of kyng nor Emperour but of the liuing God But this same noble grace the Lorde graunteth to theÌ that ouercome In the first of Iohn the .iii. and .v. Victours be citezens of the citie of God Chap. Secondly to the ouercomers is inscribed the name of the citie of God that is to say the Godly man is wrytten in the noÌber of the citez ns of the citie of God and is verely a citezen of the citie of God I saye euen of the citie of God It was a great matter in tymes past to be a citezen of Rome But it is farre greater to be a citezen of the citie of God The citezens inioye all priuileges and commodities finally the glory of the citie the church is described what iâ is But this is greater and more than that it can be declared at fewe wordes But the churche is the citie of God And the citie of God is the churche Whiche is here set forth with thre epithetes or titles of the whiche it is easy to iudge what the churche is or what we shuld thinke therof The church is the citie of God For lyke as the citie is the fellowship of citezens Euen so is the churche the communion of sainctes The Prince of theÌ is Christ the head of the churche The rounde worlde it selfe was a figure of this churche and the very setting vp of the tentes in the middes wherof was sene the Tabernacle a token of the deitie present as it were a cohabiter c. For the Lorde is in the middes of the churche As we haue red in the xxvi of Leuit. And in the .2 to the Corinth the .6 Secondly the churche is called new Hierusalem For the olde was a figure of the newe This corporall churche is new HierusaleÌ that is to say spirituall Whiche S. Paul also affirmeth in the iiii to the Galath For in the thirde place is expounded that newnes It is not builded of men but cometh downe from heauen aboue For vnlesse we be borne from aboue of spirite and of sede immortall to witte the word of God we can not be members of the churche And we are borne by a spirituall regeneration the children of Christ of the church Wherof the Lorde himselfe discourseth at large in the .iii. of Iohn 1. Petri. 1. And S. Paul the first to the Corinthians the .iii. iiii There shall be more sayd of the new Hierusalem in th end of this boke But of these ye vnderstande what is the churche of Christ the fellowship of the faithfull regenerated by the worde of God c. The viccours get a new name Finally in them that ouercome is wrytten a new name and that in dede the new name of Christe Not only that they should be called Christians of Christ but because the name is a brief description of euery thyng and nature and a newe name is promysed It followeth that we should vnderstande that men shall be renewed chiefly by glorifiyng He promyseth therfore a glorifiyng to the Godly Wherof is spokeÌ els where in the .xvii. of S. Math. 1. Cor. xv Phil. iii. And the first of Iohn the .iii. These most ample rewardes the sainctes may verely loke for if they fight that they may ouercome Hereunto is annexed the wonted acclamation by the whiche both this doctrine is applied and communicated to all churches through out the worlde And is declared that it came not of men as vayne but of the very spirite of God moste true This spirite the Lorde graunt vs. ¶ The Lorde blameth sore the churche of Laodicea The .xx. Sermon AND vnto the Aungell of the congregation which is in Laodices write This saith Amen the faithfull and true witnes the beginning of the creatures of God I know thy workes that thou art nother colde nor hoat I would thou were colde or hoate So then because thou art betwene both and nother colde nor hoate I wyll spew thee out of my mouth Because thou sayst I am riche and increased with goodes and haue nede of nothiÌg And knowest not that thou art wretched and miserable poore blinde and naked The seuenth and last Epistle of our Sauiour Christe The argument of the epistle to the LaodiceaÌs is written by the hand of S. Iohn to the Byshop of Laodicea The same is a great reproche of that people in nothing commendable And neuerthelesse a faithfull admonition or exhortation to repentaunce And after his accustomed maner he signifieth to whome he wryteth and from whom the Epistle procedeth The Epistle is indited of Christ to the Byshop of Laodicea and to the whole congregation Therfore some thing is to be said of the Laodiceans wherby the reste may the better be vnderstande and considered Laodicea the chiefe citie of Caria after Strabo Plinie standeth by the riuer of Lycus Antiochus Theos Laodicea builded the citie and named it after his wyfe It was the welthiest citie of Asia Whiche Vadiane also hath noted in his Epitome It had by makynge of wollen clothe a moste plentifull gayne Vnto whome S. Paule semeth also to haue preached the gospel For he mentioneth of Laodicea from whence also some men thinke he wrote the first Epistle vnto Timothee Colos 4 Certenly it appereth that the LaodiceaÌs had receiued the gospel euen by this Epistle but corruptely For they went about to matche the worlde and the churche together and to ioyne together Christ and Mammon And as it is sayd at this daye The sinne of the Laodiceans Therfore they layd not aside their auarice and their immoderate trafficke to vse moderatly the trade of marchaundise without disceptfulnes no religion doeth forbid and exceading great riot and pride neyther semed they to wante any thing but to haue and seme to haue all thinges for that they were riche Against these meÌ the Lord inueigheth greuously declaring them to be very miserable and more than nedy plaine beggars For as in the churche of Philadelphia he blamed nothing so in this he commendeth nothing at all Laodicea a figure of many churches at this day You shall finde at this daie many lyke to whome this is common and euer in their mouth I haue learned both to be a gospeller and to be a souldiour to drinke to play the whoremonger and liue at pleasure You shall finde like churches seruing both Christ and Mammon or marchaundise Bacchus Venus and God of battel Both they and al these here are confuted and are called to repentaunce Which argueth that the mercy of God is greatest not forsaking nor reiecting so corrupt churches and men full of so great filthines Wo be to them that coÌtemne this vnmeasurable mercy and goodnes of God and long suffering and continewe in their mischiefe The description of Christ Christ is here againe most plentifully described who he is as in the fourmer titles Certes it may be gathered of al that this is the best and moste perfit
description of Christ that there is no nede to begge of any other to witte of humane matters He setteth forth him selfe with a new name and calleth him Ho amen that Amen That same is an Hebrewe worde and most commonly vsed in the Euangelistes especially in Iohn S. Paul in the .ii. to the Corinthians the first Chapt. Christ the sonne of God saith he which by vs is preached amonges you by me by Syluanus Timothee was not yea and nay but in him it was yea For all the promesses of God are in hym yea and in him are amen to the praise of God by vs. c. But the Lorde expoundeth him selfe why he called hym selfe that Amen For I am sayth he that witnesse I meane that trustie or faythfull or constant and true For Christ is geuen vs of the father that he should testifie of the will of God the father And his testimony as he hym selfe repeteth oftener than once in the Gospell of S. Iohn is firme constant sure certain true hauing no falsetie doubtfulnes nor inconstancie And these thinges accorde right wel to this argument wherin he reproueth the Laodicians of sinne and exhorteth them to repentaunce It is a greuous matter for the flesh to heare suche a doctrine but where the certentie assurednes or veritie of the teacher is perceiued it will commonly moue mens myndes if they be not altogether abiect and desperate He addeth moreouer an other thing The beginning of the creatures of God whiche declareth his dignitie For he calleth him selfe the beginning of the creatures of God Neyther ought the Arrians to seke here any defence for them selues For neyther is it mete by any one place muche lesse by a litle worde to subuerte the whole scripture to striue with the articles of the crede the liuely tradition of the Apostles Our sauiour Christ is considered after his deitie and after his humanitie After his deitie he hath no beginning but is rather the beginning actiuely as it is commonly sayd not passiuely of all thinges and creatures Neyther is he a creature For al thinges ar made by him Which thing both the Euangelicall Apostolicall scriptures proue Iohn 1. Colos 1. and the Hebr. 1. where thou hast places expositours of this same one After his humanitie he is called the beginning of the creature of God namely man whiche is called a creature by reason of his excellencie and for that he is the Lorde of creatures for whome all thinges were made as he is called the first begotten of the dead For in Christe mankynde is repared that it hath not perished God loked vpon the couÌtenaunce of his Christ when he first made maÌ For Christ is the beginning that is to say the preseruer of the humane nature As it hath els where bene told you at large Hitherto we haue had the description of Christ which is called Amen the beginning of the creature of God by whom verely all thinges are made which is very true God witnesse of the diuine will of God c. Now he telleth the churche what opinion he hath of her what she is that is to say blameth her And as he hath beaten in to all the fourmer that he knewe all their workes so doth he to this also And first he sheweth that he knoweth this of the churche of Laodicea and especially of the Byshop therof that he is neither colde nor hote He addeth ãâã ãâã ãâã ãâã ãâã I woulde it were better if thou were altogether colde or throughly hote But now thou arte lewke warme or bloud warme An Allegorie taken of mens meate or of colde hote or warme water and it is in a maner applied prouerbially He is colde that openly followeth the worlde Colde beyng wrapped in heathennisshe errours and synnes of this worlde he boasteth no thyng or wyll seme to haue any thing to doe with the true Religion Hote He is hote whose breste inflameth with the holy ghost contemneth the worlde loueth the trewe Religion exceadingly and lyueth an holy lyfe He is warme or betwene both Warme or betwene both whiche hath neyther forsaken the worlde his errours and synnes nor hath fully receyued Christe his veritie and rightuousnes but serueth partely the worlde partly Christ In outwarde thynges he sheweth hym selfe to be a Christian in resorting to holy assemblees and receiuing the Sacramentes but inwardly he is so beseged of the worlde that he lyueth a worldly lyfe rather than a Christian Suche a mixture the Lorde alloweth not Luke 5 whiche els where forbiddeth to plowe with an Oxe and an Asse and to make a garment of linen and wollen To poure newe wyne into olde bottels to patche an olde garment with newe cloth A mixture and compositioÌ of corrupt and whole In Religions and rytes that lightnes and mixture can be lesse allowed of God For you shall haue that wyll temper together sondry Religions and of many compile some one Mahomet composed his Religion of the Iewyshe and christian Religion Many at this day make an hogepotche of papistrie and the Gospell or bake a chuchurnullis as the Germaines call a cake of sondry graynes If a Papiste see this kynde of seruice he knoweth it not for his And if the Gospeler see it he knoweth it for none of his For it is a mixture of whole and corrupte where the sound part hath no more strengthe the corrupte for the moste part hath the greater Of suche sorte are the masses that are vsed at this day of many neither altogether Papisticall nor yet wholy Euangelicall For the Lordes supper appereth not in them The Popishe masse also is cut of and altered in the same If we beleue that Christ set forth the best rule of Religion and lyuinge why followe we not that same only Maister But we set more by the fauour of men whiche in no wyse we will lose For we set not so muche by the fauour of Christe as to call that saying of the Apostle to memory if I should please men I should not be Christes seruaunt But heare what the Lorde saith to these mungerelles Galat. 1 It were better saith he thou were eyther colde or hote It were better thou were a synner or an heathen than an Hipocrite and a mongerell For so mightest thou be more easely holpeÌ according to that saying of the Lorde If you were blinde ye should haue no sinne Iohn 9. Nowe where ye seme to your selues iust and sufficiently taught and furnished with Godly rites and cultes that please God you leaue no place to further instruction but contemning the worde of God and Christes institution ye preferre your mixtures before all the iustifications of God The Lorde also in the Gospell sayth vnto the Pharyseis Amen I saye vnto you that Publicanes and coÌmon harlottes go before you into the kyngdome of God Math. 12 The other membre is playne enough that it were better they were hote namely with the
spirite of God whiche thing the Apostle requireth in the .xii. Chapt. to the Romains Furthermore he threatneth to plage them if they continue as they haue begoÌne to be newters ãâã ãâã ãâã ãâã ãâã The Lord speweth out the newters I wil spewe thee out of my mouth By the whiche maner of speaking two thinges are signified Both the lothsomes whiche God conceaueth of this newtralitie or warmnes And the vomiting out which punisheth the same warm water prouoketh a vomite WheruÌto he appereth to haue alluded as likewise to that olde phrase of speaking the lande hath vomyted the Chananites and the same shall vomite vp you also Therfore these composers or mongerelles with their temperature and mixture doe so displease God that they ingender in hym a lothsomnes be vnto hym an abhomination that finally he shaketh them of the same we vnderstande of them that ioine together Christ and Mammon And the phrase of speache is to be noted ãâã ãâã ãâã ãâã ãâã now therfore or so forasmuche as or now seing it is so c. Moreouer the longaminitie or longe suffering of God is here noted whiche plageth not immediatly vnlesse there appere nowher any hope of ameÌdemeÌt Vnhappy ryches He expoundeth more fully the sinne of the Laodiceans what is the cause of their tepiditie Because they loue riches wherin they truste supposing them selues to want nothing They thinke them selues to be wise and to se all thinges to be sufficieÌtly furnished with thinges spiritual and temporal It is lesse wher they say we are riche More that followeth I am increased with goodes That is to say I haue gotten so muche richesse that I want nothing A great rebuke That same he now confuteth and sheweth that they are vtterly disceiued and to be miserable people For he rebuketh them greuously and sayth thou knowest not that thou arte suche as thou art That ignoraunce is a great euill and the beginning of desperate blindnes when a man thinketh to haue that he hath not For such perseuer in their errour and admit no counsellour Therfore saith the Lord thou knowest not that thou art ãâã ãâã ãâã ãâã ãâã miserable wretched weried and worne with euils For they are toyled with many labours that serue this worlde ãâã ãâã ãâã ãâã ãâã miserable Thou seest not thyne owne miserie Others that se are ful sory Thou seest not in what case thou art This kynd of speach signifieth a maÌ very wretched and desperate whose miserie others see but he him selfe seeth nothing ãâã ãâã ãâã ãâã ãâã poore or a begger Thou thinkest thy selfe very riche but thou art a starke begger Couetouse riche men are poore They are poore also in vertues The people of Laodicea were blynde as the Phariseis were called blynde in the .ix. of Iohn Well sighted in wordly matters in heaueÌly blynde as betels Naked or destitute of good workes Voyde of thy wedding garment They notwithstanding were rychely arayed with garmentes of most fiue wolle But before God thei appered naked Let the gallauntes of this worlde or proude pecockes rather so well eyed and gorgeously appareled marke these thinges wel The Lorde geue them vnderstanding ¶ The Lorde geueth holsome counsell to the Laodiceans admonishing them to repent The .xxj. Sermon I Counsell thee to bye of me golde tried in the fier that thou maiest be ryche And whyte rayment that thou maiest be clothed that the shame of thy nakednes do not appere And annoynte thyne eyes with eye salue that thou maiest see As many as I loue I rebuke and chasten Be feruent therfore and repente Forasmuch as God willeth not the death of a synner Holsome counsell but rather that he should conuert and lyue Therfore after a greuous blaming of the church of Laodicea he geueth her holsom counsell admonishing exhorting the same to repentaunce and signifieth with all what is true repentaunce The Lord vseth the word of counselling I counsell thee not of commaunding to thinteÌt to confound the madnes of them which vnlesse they be violently drawen thinke not them selues admonished allured or called of the Lord. And whilest thei loke for such a drawing they neglect al gods counsell fall from the true saluation God counselleth his elect such thinges as are holsome The chosen obey good counselles God toucheth their hartes inwardly and outwardly by preaching of the worde and by sondry admonitions he pooleth and driueth man from euill to good This counsel of God is not to be dispised and an other violeÌt vocation to be imagined God his word must be heard To day saith the Prophet if ye heare his voice do not harden your hartes When the Lorde counselleth with his worde the hearers harden their mindes they do that through their owne fault and are made authours of their own distruction But they that receiue Gods counsell receiued it not by the force of free will but of the grace of God which worketh in vs to wille and to perfourme Therfore when the Lorde counselleth holsome thinges the chosen pray that they may receiue the same And thei receiue them through grace obeiyng the counselles of God The some of the holsome counsell And the some of the holsome counsell is this Bie of me saith the Lord golde tried in the fire that thou may be riche maiest bie apparel and maiest get eie salue to annoint thyne eies He setteth these thinges as a medicine against the diseases which he discouered before calling the church of the Laodiceans poore naked and blinde Now therfore he teacheth them how they may be riche may be clothed may receiue their eyes or sight again if they verely get them selues golde tried or concoct or purified Gold tried And gold tried in the fire is golde moste purified cleane hauinge in it no grossenes or mettall but pure and cleane golde Hereby is shadowed the worde of God wherof the Prophet sang The worde of the Lorde is a pure worde syluer tried in the fire seuen tymes pourged in a vessel of earth Certenly the worde of God is light comming of the eternal and moste pure lyght hauing no parte of humane filthines or affections sauouring of none errours teachyng nothyng that is corrupt Howbeit of it selfe it shall profit a man nothing vnlesse it be receiued with a true sincere faith Therfore do I not separate faith from the worde and say therfore that the pure and sincere faith is signified by golde Wherof S. Peter said that the faith of our hartes be pourged For although there be in vs spottes and infirmities yet is faith by reason of the subiect wherupon he resteth moste pure The worde of promission and euen Christe hym selfe is the obiect of faith whiche is the very purenes it selfe Wherfore the Lorde counselleth that the Congregation of Laodicea should bye golde tried he counselleth that they should heare Gods worde and beleue it in deede For the Lorde vseth the worde of byeng for receiuynge hearynge and
but because they reste from their labours and be of most quiet and pure affectioÌs sitting with the high iudge But what thing doe these They geue God no counsell what he should do or by what meane or waye he maye doe this or that but they allowe his iudgementes For they know all his workes to be iuste and holy The whiche shal immediatly follow What shal we do than shal it be mete for vs to inquire of the iudgementes of God or prescribe what he shoulde do or not do I thinke not you haue in this vniuersalitie of sainctes al patriarches al iudges and kinges al princes the whole people of God you haue emonges these king Salomon him selfe and the moste excellent and wittiest Princes of the world you haue the Apostles and men Apostolical Martirs and the wise men of the whole vniuersal worlde Wilte thou condemne their iudgementes following therfore theyr example busy not thy selfe to moue curiouse questions prayse the iuste iudgementes of God and know that the Lord is iust in al his wayes and holy in all his workes To whom be glory ¶ Here is described the procedynge of the holye spirite and operation the almightie knoweledge of God and howe the Throne of God is borne vp or susteyned of the foure beastes and what the beastes doe The .xxiiij. Sermon ANd oute of the Seate proceded lightenynges and thonderinges and voices and there were seuen lampes of fire burnynge before the seate whiche are the seueÌ spirites of God And before the seate there was a Sea of glasse like vnto Christal And in the middes of the seate and rounde aboute the seate were foure Beastes full of eyes before and behinde And the first beast was like a Lion the seconde beast like a calf and the thirde beaste had a face like a man and the fourth beaste was like a fliyng Egle. And the foure beastes had eche one of them sixe wynges and rounde about without and within they were full of eyes And they had no reste daye nother night saiyng holy holy holy is the lord God almightie whiche was and is and is to come The marke ende of the firste parte of this vision Our Lorde Iesus Christe as the faithefull pastour of his church wil vtter the destenies and woÌderful calamities that wil come vpon the churche Therfore to the intent he might stoppe the mouthes of suche as mutiue and be inquisitiue of the iudgementes of God and might perswade al meÌ to haue patience in these stormes of euilles he setteth forth a treatise before wherein he sheweth that all thinges are done or permitted to be done of God by his most iuste prouidence and are gouerned or ordered by the Lambe with a iudgement most rightuouse and holy For who so beleueth and remembreth this in what chauÌces so euer he happen he submitteth him self humbly and lowly and obediently to his God and crieth alwayes the Lorde is rightuouse in all his mayes and holy in al his workes And this is the moste true state of the first parte of this vision which is done in the 4. and 5. chapt And is more ouer most elegaunt moste pleasaunt and moste full of consolation Althinges are more liuely set forthe and perceyued in suche fitte and heauenly representations than they can be vnderstande in bare wordes A recapitulatioÌ or brief rehersall First is recited a Throne that in dede a celestial throne leeste in the workes in the prouidence and iudgementes of God we shoulde Imagine any thynge carnall or corrupte Secondly he that sitteth on the throne is represented vnto vs by two coulours Grene and red For God is an eternal essence geuyng to al their greues or beyng The same burneth in loue towardes man kinde and willeth wel vnto man but to the disobedient and rebelles he is a consumyng fire And the throne is inuironed with a raynbow grener than grasse comfortyng vs that we should not be dismayed at the sight of that Godly throne but should remembre alwaies that he whiche sitteth in the throne iudge gouernour of al is most true and kepeth his promesses to be that same leage frende of oures .xxiiii. Elders sitte rounde aboute the throne which already are signified what they be and as it were shadowed streight waye in the ende of the iiii chapt and in the fifte shal be declared what they doe or what they saye Doubtles all the Sainctes in heauen are lokers on of the iudgemeÌtes and workes of God For the iudgementes of God be not sutch that they should flee the light and knoweledge of Sainctes Now followeth out of the Throne proceded lightninges c. In the throne is he that sitteth and the lambe that is the father and the sonne and froÌ them bothe procedeth the holy ghoste For by interpretatioÌ it followeth immediatly which are the seuen spirites of God For the lightenyngs the signes of the holy ghoste thonderings other thinges rehearsed signifie or be tokens of the holy spirite whiche els where is red also to be shadowed by fire water and winde and by firie tounges But no man wil thinke that the holy ghost whiche is one in substaunce and of the simple nature diuine should be plucked into seuen partes For I tolde you in the first chapt how the seuen spirites of God are put for the seuenthfolde most ful and most perfit spirite of God We haue in the beginning of this visioÌ the whole misterie of the blessed Trinitie so much as is nedeful for vs to know The holy Trinitie beleue professe There is one Seate in that one seate are conteined the sitter lambe spirite therfore there is one diuine essence nature and thereof is one power and maiestie one rule because ther is one throne briefly there is one god true eternal for euermore blessed As Moses also in the 6. of Deuter. and al the prophetes and Apostles haue euery where taught Howbeit in this only vndiuided substaunce is sene a most plaine distinction of persones For there is he that sitteth in the throne the lambe and from bothe procedeth the holy ghoste This misterie of the Trinitie we professe in the Crede This appereth openly in the incarnation of our lord whilest the aungell sayeth to the virgin the holy ghoste shal come vpon thee and the power of the hiest shal ouershadow thee And that which shal be borne of thee shal be called the sonne of God Likewise in the baptisme of Christ is hearde a voice from heauen vpon the Lord This is my wel beloued sonne The holy ghost also appereth in the likenes of a doue Wherupon the lord coÌmaunded vs also to be baptized in the name of the father of the sonne of the holy ghost This professioÌ is certaine true and so set foorth by the most manifest scriptures liuely preaching of the apostles like as Tertullian declareth against the heretike Praxeas We ought rather beleue cleaue vnto
whome ye owe feare sayeth he geue feare And to whom you owe honour geue honour In the third place followeth benediction whiche he called ãâã ãâã ãâã ãâã ãâã that is thankesgeuing and praise For we be commaunded to prayse all the workes of the Lord and to geue thankes for the same Iob is saied to haue blessed or thanked God for the most greuouse affliction that he sent him For he sayed like as it pleased the Lord so hath it beÌ done the name of the lord be blessed Whilest the beastes do attribute al these things to him that sitteth on the throne by their exaÌple they teache vs what we should do verely to geue al these singular things vnto god Which if we do al murmuring shall cease disputations coÌmenced of searchinge examining the workes of God through out curiositie With the laude and praise of the beastes is ioyned the hymne or songe of the .xxiiii. The songe of the .xxiiii. Elders Elders This is the churche triumphaunt the coÌpany of al Sainctes Patrtarches Prophetes Apostles Martirs c. as I declared to you before Mortall men haue not here an example of some one saincte or wise man but of all holy godly wise and worthy menne They haue put of their fleshe and wante affections and errours They be therfore of vncorrupte iudgementes so that there can be no more clere or pure examples ministred to vs. Three or foure thinges are taught vs concernyng these Elders whiche they did or perfourmed not to euery body but to him that sitteth on the throne and liueth for euer euer For so be the titles of God repeted wherof is spokeÌ before We tolde you also that the seates of the Elders were sette rounde about the Throne in whiche they sate clothed with white rayment crowned with crownes of Golde liuynge with him that liueth for euer They first arise out of their seates or chaires The senanatours fall downe before god and fal down ãâã ãâã ãâã ãâã ãâã falle vpon their knees or on their face before god And in falling or kneling down they shewe a submission or lowlines of mynde that we might learne with great humilitie and reuerence to submitte our soules and bodies to our God submitting I say our selues and all our thinges to his good wyll and pleasure But if the blessed soules now purified and already hauing the fruition of the sight of God fall down before the Lorde What should not a wretched man do miserable mortall and a synner Let hym be ashamed of rebellion and slouthfulnes whiche seeth so great submission in the moste noble and Godly soules of heauenly dwellers Than the sainctes worship The saiÌcts worship and worship in dede none other but him that sitteth on the seate and liueth for euer the father the sonne and the holy ghost God thre and one euerlasting almighty Therfore let vs also worship this God followyng the example of all sainctes To worship adoration We worship God with externall adoration if we vncouer our heades knele bowe before him In spirite and truth and with inwarde worshypping if we depend wholy of him consecrate vs whole vnto hym and wholy loke vpon him as one the only soul incomprehensible moste wyse beste and greatest moste rightuous and moste mercifull And they that thus fall down before the throne of God and so worship him they do not contende with God about his workes they do not expostulate with God vnpatiently why he doth this and permitteth that Vnto all these thinges is added The saicts cast of their crownes that they plucke of the crownes of their heades cast them away before the throne at the fete of hym that sitteth in the throne This is not only a notable modestie but also an humble humilitie wantinge an example Primasius an expositour of the Apocalypse assigning verely vnto God sayth he whatsoeuer vertue and whatsoeuer dignitie they haue For to hym is attributed rightly whatsoeuer is wonne or gotten Of whome he that ouercometh is ayded Thus saith he They testifie and signifie also that they would not take vpon them any Godly power that they would not reigne they would not as the counsellours of God geue counsell to God or prescribe vnto him the least thing in the worlde But to submitte vnto God all power all rule and the whole gouernment them selues and all others to be gouerned For they haue experience and see no man in the worlde vniuersall in heauen or in earth to be wyser mightier greater that none doeth more faithfully more dilligently more safely and better gouerne all thinges Let vs reste therfore O brethren to the iudgement of sainctes and let vs consent herein with them in all thinges Yea with expresse wordes they testifie why they threwe away their crownes Not that being vnthankefull to God they esteme not highly his giftes But for that they playnly acknowledge al glory to be dew to him alone Therfore they accorde very well with the beastes and all the creatures of God and saiyng an Himne to the high Prince they confesse him to be worthy to receiue glory c. And he said to receiue not that he had it not before But for that it shuld seme a most vnworthy thing if either they or any other creature woulde chalenge vnto them those thinges which apperteine to God alone To receiue glory These thinges apperteine to no creature c. And they commende God highly whom they call their Lorde God Some copies adde ãâã ãâã ãâã ãâã ãâã which art holy For thei do agree in all things with the beastes which cried also holy holy holy Lord God omnipotent To the same gaue they also glory honour wherof before So also the elders ascribe to him nowe the selfsame thinges And especially they attribute to God power ãâã ãâã ãâã ãâã ãâã and take it from theÌ selues Why than doe the Papistes attribute power and operation to the sainctes in heauen Which neuerthelesse here plainly them selues attribute this to God alone Sainctes geue power to God take it not to them selues S. IhoÌ Peter liuing toke it not in good part that the people semed to attribute to them somwhat of godly power For when they had restored one that halted before the teÌple the people were in admiratioÌ therof they said ye men of Israel what maruel you at this or why loke ye vpon vs ãâã ãâã ãâã ãâã ãâã as though through our owne power or holines we haue brought to passe that this man should walke The God of our fathers hath done this c. But how much lesse shall we now thinke that being deliuered from al corruption they would require any godly power to be geuen or diuine honour attributed c. They adde also or render a reason why they submit both them selues al theirs vnto God attribute to the same glory honor power For thou say thei hast created al things God that creatour
And with many wordes and also moste dilligently and goodly is treated here of the openyng of the seales who verely might be thought worthie to open to the churche the secret iudgementes of God and to execute and minister his holy workes that is to saye to whome the kingdome is geuen and gouernement of the diuine prouideÌce For an Aungell and that not of the coÌmon sorte but a stronge and worthie one with a loude voice crieth to make vs all attentiue and that we shoulde note diligently who he is that shoulde both open the boke and vnloose or vndoe the seales And he holdeth longe in suspence the hearer beholder or reader before he will shewe him to the intent verely to coÌmende him to vs exceadingly No man sayeth he in the whole vniuersal world neither emonges the Aungelles sainctes in heauen nor emongs earthly men and vnder the earth was founde whiche coulde eyther open or vnseale the boke To Christ alone beloÌgeth the kingdome and the power of gouernemeÌt is taken from others Let vs obserue that there is none that can open the boke and open the seales besides Christ alone Whie than is the administration of thinges attributed or communicated to sainctes none can open to vs the counselles and iudgements of God no man can gouerne those iudgements workes of God that he worketh in the world saue only Christ the lord whie than are so great benefites sought for of Sainctes and be imputed to them if eyther the sicke be restored to helthe or that a mortall man do receiue any other gifte or benefite ⪠many will saye I receyued this in dede of gods benefite but through the meditatioÌ and power and merite of this or that saincte vnto whome God graunted this that he should rule ouer suche a disease and might heale suche as calle vpon the name of the Saincte or the name of God by the Saincte These are here confuted now by the wordes of the Lord and S. Iohn saying that no man in heauen or in earth is founde whiche coulde open the boke Yet neuerthelesse aboute the Throne sate the xxiiii Elders representinge the Type of all Sainctes in glory not one of al theÌ was found which could open the boke Therfore be thei a great deale madder which do attribute the gouernement of things in the church to the Pope a most corrupte and filthie man Only Christ receiued al power in Heauen and in Earth as we shall incontinently more fully vnderstande S. Iohn wepeth The weping of S. Iohn for that he vnderstode a weightie matter to consiste in the openinge of this godly boke and yet sawe he no man at al which coulde eyther open or vnseale it Neyther did he as yet fully vnderstande the matter And he bare the figure of them which vnderstande not the iudgementes of God nor know not that al thinges are through God his prouideÌce holyly gouerned by Christ For in them nothing els remaineth but mourning and heauines Certenly withoute Christ and his opening wherby he reuealeth to vs the diuine misteries and iudgements no man can rightly iudge of the same For vnlesse we vnderstand the seales to be opened by Christ and that al thinges are done by his order whiche loued vs and gaue him selfe for vs what thinge shall be lefte in vs but sighinge But he rehersed three thinges to open rede and loke vpoÌ No man liuing openeth for that no man is mete for so great a charge saue only the sonne of God No manne readeth or vnderstandeth fully the iudgements of God but the sonne and to whom he hath reuealed so muche as any man hathe No man loketh on it that is to saye can beholde the workes and iudgementes of God but he shal be offended excepte he be indewed with the spirite purified with the same Therefore we must axe grace of him that we maye vnderstande so muche of Gods iudgementes as shal suffice and may iudge wel of the same Aretas Bishop of Cesaria an expositour of this boke neither any sayeth he of those that lacke fleshe nor any of them that are in the fleshe nor yet of suche as are deperted leauing their fleshe behinde them hath receiued a perfit knoweledge of godly matters And by and by after nother only is there any which could open it but also not so much as loke vpoÌ it that is to saye coulde not loke attentiuely on the iudgments of God and so forth And the coÌtexte of the whole place proueth sufficiently that S. Iohn speaketh here of the iudgmeÌts verely but chiefly of the gouernement of thinges The Lord Iesus be glorified for euer Amen ¶ Here is liuely described the Lambe in the throne of God receiuing the boke of the hand of him that sitteth and opening it The .xxvij. Sermon AND one of the Elders sayd vnto me wepe not Beholde the Lion whiche is of the tribe of Iuda the roote of Dauid hath obteyned to open the boke to lowse the seuen seales therof And I behelde and lo in the middes of the seate and of the foure beastes and in the middes of the Elders stode a laÌbe as though he had bene killed whiche had seuen hornes and seuen eies which are the seuen spirites of God sent into all the worlde and he came toke the boke out of the right hand of him that sate on the Throne By Christ all thinges are gouerned Forasmuch as Iohn had wept that no man was worthy so muche as to loke on the boke of him that sate on the seate muche lesse to open it One of the .xxiiii. Elders comforteth hym His name is not expressed wherfore it semeth to be required both vaynely and curiously Notwithstanding there be some of the expositours which suppose hym to be the patriarch Iacob Verely for that shortly after his oracle or prophecie is recited And so the authour descendeth in a moste goodly order vnto the description also of the sonne of God by whome the celestial father as al the scripture euery where approueth gouerneth al thinges Hitherto hath he described hym that sitteth on the seate and before that the holy ghoste Wherfore these are holsome and moste profitable doctrines for the churche wherby the true faith is confirmed The comfort of this elder and verely the heauenly most Godly doctrine tendeth to this ende that we should vnderstande that all the complaintes weping grudging and the sondry tourmoylinges of our minde can not be quenched appeased quieted vnlesse we see and beleue that to Christ as here is moste playnely and manifestly set forth is geuen of the father al power in heauen and in earthe and therfore to be constituted like as the only redemer so also the head Prince and gouernour of al whiche vnder the seale of fayth and veritie shoulde gouerne all thinges that are by God his prouidence ordeyned and euen now dispiseth them and reuealeth vnto vs so muche of God his iudgmentes as do suffice vs. This if we beleue with a
Whose bloud prohibited the Aungel distroier from the houses and tentes represented the figure of Christ by whose preciouse bloud we are reconciled to God This expositioÌ of the Paschal lambe S. Peter him self in the .1 Pet. 1. and S. Paull in the .1 to the Corinth 5. haue brought Esaye accordeth with them in the .53 chapter And so expounded by the Apostle S. Philip in the 8. of the Actes Finally S. Iohn Baptist whiche with the fingar stretched out and poinctyng to Christ exclamed beholde the Lambe of God whyche taketh awaye the sinnes of the world Let vs therfore beleue that the same Iesus Christ vnto whom al power is geueÌ of the father to be our deliuerer our expiation reconciliation innocencie sanctification iustification and euerlastyng saluation as he whom we shal heare in the xiii chapt to haue beÌ slayne from the beginning of the world for so much as his only death one oblation made from the beginning of the world and continually to the worlds ende doeth sanctifie al those that are sanctified Which the Apostle also affirmeth in the .10 to the Hebrewes Howebeit this lambe or sauiour of the worlde is sayed to stand in the middes of the throne verely for that now he executeth thoffice of a catholicke kinge and priest gouernour beynge alwayes ready and prepared to saue So S. Stephen also in the .7 of the Actes seeth him standing Or els in other places we reade that Christ sitteth on the right hande of the father To the which this place gayne saieth not considering that to sitte is bothe to rest and to reigne Moreouer this our Lambe appereth in the Throne of the diuine maiestie The lamb appeareth as slayne as if he were killed not for that he was not slayne in dede and dead for that same is a little after excessed moste exactely but for that he remayned not in deathe but the thirde daye rose agayne from the dead to th ende he mighte so declare him selfe to be the life and resurrection of the faythful Or verely for that after his humanitie he is red to be slayne after his deitie to be immortall and subiecte to no reproche Wherfore in the old lawe the one of the goates in the 16. of Leuitic is slayne but the other is not killed but by the worke of a man herunto appoynted is led forthe into the deserte Neuertheles there is of the expositours which expounde it thus he is sayed as though he were slaine for asmuche as after S. Chrisostome and S. Austen he hath reserued as yet the seares of the woundes of his death in token of his victory c. Furthermore this lambe Christ Iesus our lord hath .vii. The laÌbe hath seuen hornes hornes not that in dede he carieth so many hornes like a goate of Iude. An horne as appereth by Daniel and by the songe of Zacharie in the 1. of Luke signifieth power and kingdome The .vii. nombre is the nombre of fulnes It is therfore signified that Christ is indued with al kinde of power diuine humane imperial pontifical roiall briefly moste absolute In the 13. chapt we shal heare that the beaste hath taken to him two hornes as it were of the lambe whereof I shal speake in his place Daniel in the 7. chapt And rule sayeth he was geuen him and honour and kyngedome that al nations and tounges mighte worship him whose rule is an euerlastinge rule which shal not perish nor decaye at any time Now hath he seuen eyes also These he expoundeth and sayeth The laÌbe hathe .vii. eyes whiche are the .vii. spirites of God sente into the whole worlde I shewed you before that the .vii. spirites are called a seuenfold spirite Here therfore is signified the fulnes of the spirite which the lord powereth out vpon al flesh Here is signified the vniuersal knowledge of the sonne in whose sighte are present what thinges so euer are done in heauen and in earth opeÌly priuely For the spirite of Christ that vnmeasurable force incomprehensible and most diuine searcheth and pearseth al thinges nothinge is hidde from his eyes whiche viewe the whole world And such is Christ as we haue hearde described hitherto What is the gouernour of all and who openeth the seales whome the Patriarches haue before sayed shoulde come a victour and triumphant coÌquerour alone verely inuincible very man of our owne substauÌce and also our very brother yet very God neuerthelesse of the same substaunce with the father and the holy ghoste the reconciler redemer and the only saluatioÌ of the world hath suffered for vs and the same risen agayne from the dead and ascended into heaueÌ hauing al power in heauen and in earth whiche seeth al thinges coÌmunicateth his spirite vnto men and is the most faithful keper and defender of al maÌ kinde This Christ Iesus our lord came and receiued he conueyed not or stale it away but toke that boke of the prouidence diuine of the iudgementes of God of the vniuersal gouernmeÌt of al things that he might open and lowse the Seales thereof that is to saye that he might reueale to vs that are redemed with his bloud the iudgementes of God and mighte dispose and order al thinges in heauen and in earth Therfore sins we know that the gouernour of al thinges is geuen to vs a redemer Kyng Bishop and our only saluation who will not from hence forth willingly submitte himself to his gouernement And seyng we nowe vnderstande certenly how that vnder the seale of faith and veritie al things are done by Christ who dare hereafter more curiousely inquire of his workes and iudgmentes vnto whose credite and gouernement we should nowe coÌmitte althinges Howe the sonne is saied to receiue the boke at his fathers hande in case they were in our power Notwithstanding we shall obserue that the sonne doeth not so receyue these thinges of the father that the father is depriued therof For in the .5 chapt of S. Iohns Gospel the Lorde sayeth my father worketh vnto this time I worke c. Certes the sonne is called the worde mouth and arme of the father c. or that after the humanitie the sonne mighte seme lesse than the father For very godly Aretas where the lambe sayeth he receyued the boke of the right hande of him that sitteth on the Throne it must be vnderstande on the behalfe of his humanitie As also that he was slayne For concernyng his deitie none of all those thinges that maye worthely be spoken or thought of God is seuerally assigned to three persones sauing the maner of bringyng forth of him that begetteth and of him that is begotten and of hym that procedeth c. This description of Christ is singular moste excellent very euangelicall and ful of consolation and therfore is it chiefly to be layde vp in the botome of our hartes Where we finde also that they were disceaued in theyr iudgment which were not affrayde to saye that in this boke besides
includeth captiuitie We were prisoners and seruauntes of sinne of death and very bondeslaues of the deuil and hel And the sonne of God came and toke flesh and shed his bloud for so also is the maner of redemyng vs expressed of the elders and he hath wasshed vs from our sinnes and beyng purified he hath raunsomed vs from the power of death hel sinne and Sathan that nowe we be of God Therfore they saye expressely thou hast redemed vs to God We be therfore of God the deuil hath no more power ouer vs we are the freemen of Christ deliuered through his bloud 1. Peter 1. Hebrewes 9. And for asmuch as we be nowe of God to witte iustified frely by his grace through the bloud of Christ as the apostle sayeth also in the 3. chapt to the Romanes we ought to serue God verely in the newnes of spirite not the flesh and the deuill in the oldenes of the letter and of our fleshe Whiche the same Apostle discourseth more at large in the 6. to the Romanes Whome also he hath redemed they declare by the waye Who are redemed men verely of euery tribe c. In the which rehersal he doeth Imitate Daniel in the 7. chap. and signifieth an vniuersalitie For the lord hath died for al but that al are not made pertakers of this redemptioÌ it is through their owne faulte For the lord excludeth no man but him only whiche through his owne incredulitie and misbelefe excludeth him selfe Of redeÌption followeth an other effect of Christes death Righteousnes foloweth iustification and redemptioÌ for that it maketh men iustified to God kinges and priestes For they that be iustified worke rightuousnes I haue expounded this place concerning the priesthood and kingdom of Christians in the firste chapter where you maye haue it The Sainctes adde moreouer that they shal reygne vpon earth to wit through the vertue of Christ not corporally How sainctes raigne vpon earth as the Millenaries do imagine and the Turkes followyng the same imaginyng corporal thinges in this worlde and ioyes in Paradise terrestriall For the whole scripture promiseth better thinges Neither must the godly be so geuen to corporal thinges that they should hope for nothing aboue corporal matters The Sainctes speake here of the last iudgement wherin it shal appere to the whole world and to al that dwel vpon the earth that the Sainctes which some time semed to the world to haue ben wicked vngodly peacebreakers heretickes and parricides and for the same cause haue ben slaine be iust holy kinges and priestes of God So I saie they shal reigne vpoÌ earth The which thing is declared more at large in the .iii. and .v. chapt of the boke of wisedome Let the Sainctes I saie consider these thinges when they be oppressed of the wicked for the veritie and rightuousnes through the permissioÌ of Christ gouernour of al in this world let them neuerthelesse glorifie the Lord God and praise him without ceasyng To him be glory for euer ¶ Here is described the commendation and Hymne sayed vnto Christ of the Aungels and al creatures c. The .xxix. Sermon ANd I behelde hearde the voyce of many Aungelles aboute the Throne about the beastes and the elders I hearde thousande thousandes saiyng with a lowde voice worthie is the lambe that was killed to receiue power and riches and wisedome and strength and honour and glory and blessing And all creatures which are in heauen and on the earth and vnder the earth and in the Sea and all that are in them hearde I saiyng blessing honour glory and power be vnto him that sitteth vpon the seate and to the lambe for euer more And the .iiii. beastes sayed Amen And the .xxiiii. Elders fell vpon their faces and worshipped him that liueth for euer more In the fourth place nowe come the Aungels of God also to the Elders and to the beastes The Aungels also prayse Christ I meane to the most excellent creatures of God and together with them prayse with an hymne God and the lambe doubtlesse for an example to vs that as I ofttimes saie and repete we might vnderstand what thing becometh vs also Of Aungels Dauid in .c.iiii. Psalm speaking emoÌgs other thinges which maketh sayeth he his Aungels spirites Of Aungels and his ministers a flame of fire He testifieth therefore that the Aungels were made or created of God By their substaunce he calleth them spirites by a parable a flame of fire which is pure bryght moste swifte pearsyng and burnyng Therfore after their sorte and meane the Aungelicall spirites be altogether suche whome by their office he calleth ministers Reade 24. sermon folowyng to witte of God and manne For S. Paull also to the Hebr. brynging this same place of Dauid be they not al sayeth he ministring spirites whiche are sent forth into ministerie for them which be heyres of Saluation verely vnderstandyng men These thinges teach vs to iudge rightly of Aungels and that no man should worshippe ministers or any be they neuer so excellent creatures for theyr godly giftes Nother in dede can the Aungels or Sainctes abide them selues to be worshipped Here doubtles they attribute all glory to God and to the Lambe to God three and one that all we should doe the like Here is also declared the place wherin the Aungelles were about the Throne about the beastes and about the Elders Therefore they garded al these places rounde about as it were a garde Daniel in times paste sawe thinges not muche vnlike these in the .7 chapt Certenly they stande like ministers and seruitours ready to do seruice Aungels are sayed also to be about the godly vpon earth to attende vpon the saluation and ministerie of men In the .34 Psalm Dauid singeth he beyng afflicted called vpon the lorde and the Lorde hearde him and from all his troubles he deliuered him The Aungel of the lord pitcheth his tentes about them which feare him the lord he deliuereth theÌ And not much vnlike things you maye reade in the .91 Psalm And thou shalt here note that those that be afflicted do cal vpoÌ the lord and not the Aungels And that the lord doeth heare and deliuer and for the workyng therof vseth the ministerie of Aungels as his ministers And like as no man that is wel in his witte doeth reuerence cal vpon and worshippe the sonne for that God by the same geueth great benefites to men So no maÌ honoureth calleth vpon and worshippeth Aungels for that God vseth their ministerie in deliueryng of men The nuÌbre of Angels Now also he putteth the noÌbre of Aungels but a certaine for an vncertayne thousande thousandes for innumerable He alludeth in the meane time to that saying of Daniel in the 7. chapt Thousande Thousandes serued hym and ten hondreth thousande assisted him Of a greate and innumerable armie we are woonte to esteme the power of kinges What than shall we thinke of the power of our God
whiche is the God of hoostes and whome not only innumerable legions of Aungels but all creatures serue And what an excellente prayse is it whiche is songe together of so many blessed spirites For after this the proper duetie or office of Aungelles is touched They singe prayses to God and coÌmende the laÌbe of God and that with a lowde voice It skilleth not greatly wheter with a lowe or an high voyce thou singest prayses to the Lord but for asmuche as they that crye with a lowde voice are for the moste parte sore moued as ouerwhelmed wyth great sorrow or with great gladnes reioysing therfore shall we prayse God with a lowde voyce in case with a stoute spirite and with the inwarde affection of the harte we shal prayse God The Himne of the Angels sayde in the prayse of Christ The aungelical Hymne is now annexed which accordeth in al thynges with the Himnes of the Beastes and Elders For they celebrate the lambe that is to saye the sonne which as he is the sauiour alone so hath he deserued to receyue all power and glory to gouerne al thinges as is sayed before And seuen thinges do the Aungelles attribute to the laÌbe that is to Iesus Christ our Lord on the right hande of the father First ãâã ãâã ãâã ãâã ãâã power to witte godly almighty viuificatiue and conseruatiue Of this I spake also before SecoÌdly ãâã ãâã ãâã ãâã ãâã richesse For he is riche as the Apostle sayeth for al that cal vpoÌ him Rom. 10. And Primasius Christ him self saieth he is the treasure of al good things c. For schaddais the sufficiencie of al goods of the minde and body And if it be lawful to attribute a prophane worde vnto God he is very Saturne fulfillyng al creatures And sins the Aungelles do so coÌmende Christ who woulde thinke that men should so scrape to themselues as though they themselues could fil their owne desires Than they attribute to Christ wisedom to witte godly and great For the sonne is the wisedome of the father Wherof treateth Salomon much By this wisedome caÌ he rule al things by most agreable and best gouernment Who shall saye Thus it should haue ben done The wisedom of God hath most goodlily wel made al thinges from the beginnyng so that our reason can iustly blame nothing what thing shal we blame than nowe in the vniuersal gouernmeÌt of Christ They ascribe vnto Christ also strength to execute verely such thinges as he hath most wisely ordeyned finally strength to defende his and to subdewe the aduersaries For he is almightie Such thinges as follow honour glory and thankes geuing are declared before what they be and of what force sauyng that the thing he called first ãâã ãâã ãâã ãâã ãâã he calleth now ãâã ãâã ãâã ãâã ãâã blessing prayse and geuyng of thankes This Hymne sayed in the praise of Christ Christe is greater thaÌ Aungels the lord of Aungels teacheth that Christ is very God of the same substaunce and coequal with the father greater than Aungels yea the lord of Aungelles whom the aungels themselues also worship as S. Paul in the 1. to the Hebr. hath declared Here than are confuted who so euer preferre Aungels to Christ The heretikes are confuted that are called Aungelical to witte worshippers of Aungels The aungels themselues do here reproue their errour that not without cause they are accompted of S. Austen emongs heretikes Yf richesse glory and honour be dewe to Christ alone and that he excelleth them wherfore are the same coÌmunicated to creatures Otherwise we admonish all godly that they thinke highlye of Aungels and acknowledge and maruel at the benefites of God in them and that we loue the same as bretherne and felowes and coinheriters of the same saluation much lesse contemne or blame them Whereof I wil speake more at an other time Hitherto hath he recited the excellent prayses the Panegyrical verses or Himnes of the excellent creatures of God of those Elders in dede especially and generally of al The praise agrement of all creatures to the glory of Christ moreouer of Aungelles also sayed vnto Christ our redemer and prince And yet not with these contented he addeth morouer in the fifth place the agrement and prayse and submission of al the creatures in the world to the inteÌt that if haply we be not moued with the excellent example of the excellent creatures Elders and Aungelles nowe at the laste we might be abasshed whiche see all creatures of their owne accorde to do their duetie For manne sins he is Lorde of all and all thing were for him created howe I praye you shal he offende more haynousely agaynst God whiche hath made him Lorde ouer all than if by his hardenes ingratitude and maliciousnes he not only doeth not his owne duetie but is rather inferriour to al creatures as he whiche alone contendeth with God and attributeth not to him dewe prayse Therefore doeth this example greatly excite man that he should submitte him selfe vnto God and geue God the whole glory and in no wyse striue with God nor complayne of any thinge But marke I praye you with howe diligent a diuision of thinges he compriseth all creatures excludeth none the Deuill only excepteth what time he raccompteth the creatures that are in Heauen whiche are in Earth which are vnder the Earth and in the Sea finally he addeth and all that be therin Therfore if all thinges created doe celebrate and worshippe him that sitteth in the Throne and the lambe and submitte themselues vnto him is it not a shame yea and a soule shame that manne alone Lord of all should reuolte to the sworne enemie of God the Deuill with him to expostulate with God to tauÌte and blame and finde faulte with his iudgementes and gouernementes to complaine of his workes and will How al creatures can praise god You maruell I wote well howe al creatures syns many of them be voide of reason and insensible can prayse God Howebeit this figure prosopopeia that is the faynyng of persones is very common with al the prophetes and chiefly with Dauid prayse ye him Sunne and Moone sayeth he praise him ye bright starres Prayse the Lord from the earth ye Dragons and all depe places fire hayle snowe Ise c. And by suche maners of speakyng the Prophetes would incourage and stire vp men to prayse God seyng that creatures whiche haue no life do after their maner prayse God see that you after your maner doe prayse God in Hymnes and spirituall Psalmes And in dede Dauid sheweth a plaine reason whie he commaundeth bodies that haue no life to prayse God let them praise sayeth he the name of the lorde whie because he commaunded and they were created As though he should saie they be his creatures and in that they remayne yet they haue it of him therefore lette them make the name of God gloriouse as of their maker and preseruer And he signified also
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 perturbatioÌ 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 coÌtemners 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 auÌswer 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 forgotteÌ 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 heaueÌ 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 garmeÌts 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 ãâã ãâã ãâã ãâã ãâã 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 persecutioÌ 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 chaÌbers 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 iÌ heaueÌ what we shoulde iudge of the holy Martirs in Heauen and blessed soules the same that we learne here of Gods worde Bretherne and ãâã ãâã ãâã ãâã ãâã 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 womaÌ what haue I to do with thee my houre is not yet comen so likewise are the Martirs here coÌmaunded 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
Millenaries vnlesse we iudge here vprightly I beleue therfore that the same restoring wherof the Prophetes speake muste be diuided into three times that the first be so be called historicall which extendeth froÌ king Cyrus vnto great Pompey the which Ezras Nehemias and the Authour of the boke of the Machabeis describe and teache to be fulfilled The second to beginne at the comming of our Sauiour and procede vnto Antichrist and to his distroying which in dede the Apostles and Euangelistes haue moste diligently described and wherin they testifie many thinges to be accomplisshed And that the thirde time should beginne from the gospel restored and the last iudgment and continewe foreuermore whiche restitution verely semeth to be of al other most perfit complete wherin God wil geue vnto man most fully what things so euer he hath promised by the mouthes of the prophetes and Apostles Hereof hath S. Peter most manifestly made mention in the actes the .3 chapt saying it behoueth Christ to take heauen vntil the time of restoring of al things which god hath spoken by the mouth of al his sainctes froÌ the time of the prophetes And the Lord him selfe in the gospel speaking of the last iudgement sayed lifte vp your heades because your redemption draweth nere Or happely we may on this wise diuide this matter perauenture more plainely the restoring of Israel or of al faithful is verely either corporall or spiritual The corporal maye be called historicall and was perfourmed by Cyrus Zorobabel Iehosua Ezras Nehemias and the Machabeis And the spirituall is fulfilled or shal be yet accomplisshed by the coÌming of our holesome Messias our lord Iesus Christ And the coÌming of the lorde is of two sortes the firste in dede is in the flesh in the which we beleue many things the Apostles bearing witnes to haue ben fulfilled of Christe in the latter he shal come agayne from Heauen into iudgement In that comyng he shal most fully accomplisshe such thinges as we see as yet not perfourmed And doubtles al our hope is herunto referred and comforted by this comyng Those thinges that are spoken of the Apostle in the .11 to the Romains of the conuersion of the Iewes are fulfilled partly and partely are fulfilled dayly and as yet shal be fulfilled Now we retourne to the plenty of them that shal be saued and are already saued from the middes of the kingdome of Antichrist to be declared Many thousands of Iewes be saued S. Iohn diuideth the vniuersalitie of man kinde into Iewes and gentiles Of the Iewes are raccompted an hondreth and fourtie and foure thousande And after our iudgement of a thousand Iewes there semeth scarsely one or two to be saued but where by the testimony of our sauiour him selfe so great a numbre is saued there is lefte verely of this numbre certayne an infinite multitude of this stifnecked people to be gathered which shal be saued And they are not saued by the Lawe or by circumcision or by their damnable obstinacie but vp the grace of God in Christ their Messias the only redemer reuealed to them of God mercifully and of them receyued faithfully For if the thefe on the crosse mighte be saued nowe leauinge his lyfe what shal lette innumerable Iewes to be saued by the same meane neuerthelesse I will here determine no measure Neyther will I also by this meane make frustrate the ministerie of the worde and Sacramentes Howbeit I know the thinges to be trewe that here are spoken the measure or maner is knowen to God neither is there any thing with him vnpossible And hereunto serueth the Apostles doctrine in the .11 to the Romains You wil saye If the ende be good al is good this doctrine wil make men to neglect their owne Saluacion where already nowe there are that saye if the ende be well then is all well As though they shoulde haue sayed how soeuer thou liuest in this world drowned in pleasures and bloud and geuen to gloutonny beleue only at the last ende of thy life and thou shalt be saued Doubtles I am not ignoraunt that there be many vncleane hogges and filthie swine abusing the worde of the veritie and consolation of the Gospell but shal the abuse of prophane men take awaye the veritie from vs The childreÌ of God which know that there is none other propiciation or satisfactioÌ for sinnes but the oblation of Christ cease not therfore to renewe their life dayly by repentaunce The godly abuse not gods mercy to the libertie of sinnynge Thus although the godly doubte nothing but that innumerable at the last ende of their life are conuerted and saued of the Lorde yet do they not abuse this mercy of God to the libertie of the flesh but are affraied For ther be other places diuerse which reteyne them in order and duety For the lord sayeth thou arte made hole go and sinne no more leest some worse thing happen to thee Item let vs do good whilest we haue time the time will come when we can not worke The parable of ten virgins declareth vnto vs the same Also if the iuste shall vnneth be saued where shal the sinner and wicked appere moreouer tempte not the Lord thy God And innumerable others of like sorte And when the Sainctes shall haue all their life time demeaned themselues blamelesse in the rightuousenes of God yet in the laste time of theyr life thei trust not to the same but to God his mere mercy through Christ They remember alwayes howe greuousely he was rebuked in the Gospel first in dede he that inuied the good lucke of him that laboured with him in the vineyarde for that he had receyued so muche wages coming into the vineyarde about the laste houre of the daye as he had receyued that had laboured al daie long and agayne the thriftie sonne for that he was sory that his wastefull and prodigall brother was receyued agayne of his father a feeste also made him and for him that was alwaies obedient and toke paynes coÌtinually no such thing was prepared Innumerable people of al parts of the world are saued But the gentiles he contriueth not into any certen numbre but saieth how he sawe a great multitude which no man could tel no more thaÌ they coulde the starres sande herbes or grasse how many they were in nuÌbre He signifieth therfore that in al the worlde at al times innumerable are saued by Christe neuerthelesse leeste any man should thinke that it should preuaile or hinder him to saluation to be borne of this or that nation tribe or tonge S. Iohn addeth incontinently of al tribes people and tonges to be ordeyned to saluation indifferently Therfore this difference hindereth saluation nothing but are founde in Inde Aethiopia Barbaria and in the furthest parte of Libia in Scythia Tartaria and in the vttermost endes of the worlde whiche are saued by the grace of Christ And because it hath much doubtfulnes to reason of things
corrupte doctrine of heresies or sectes and troubles euer sins the time of S. Iohn vnto the last iudgemeÌt It is extended through out the .8.9.10.11 chapt A consolation euen euaÌgelical Neuerthelesse before the trompettes come forth for a consolation as it were by a little digression is placed a remedy which the faithful in al ages may vse in that pestiferouse corruption to kepe safe their soules the integritie of the same For many times in this boke are broughte in moste strong consolatioÌs in maters of most difficultie For al the .10 chap. shall serue also to this Argument And the remedy that he sheweth is this that we muste flee vnto Christe redemer of of mankynde intercessour propiciatour And that we shall be safe vnder his defence that we muste offer vp to him our prayers continually And verely the Lord in the Gospel reasoninge of the greatest daungers of the Deuill prepared for the company of Apostles and beyng at hand Yet addeth he by and by that whiche mighte comforte their sorrowfull mindes I haue prayed for thee Peter that thy fayth should not faile c. Beholde we are saued in greatest distresse thorow Christes protection that we should not fainte in fayth Howbeit as euery where the Euangelicall and Apostolicall letters do intimate our continual prayers which we offer to God through Christ must be ioyned to our truste in Christ And in fewe wordes the intercession of Christ at the righte hande of God and effecte and maner of the prayer of the faithfull are here set forth to beholde But we shal declare euery thing in order He spake in general vnder the .vi. seale of corrupt doctrine in the seuenth he wil declare the same particularly and most abouÌdantly And whileste the seuenth seale was opened there was silence in heauen almost halfe an howre Of this sileÌce the expositours write diuersely But as I thinke the hearers are excited by this silence to a diligent and attentiue hearyng For silence hath an admiration and an expectation of matters moste weightie Salomon sayeth in the .9 of Ecclesiast the wordes of wise menne are hearde in silence When weightie matters should be proclaymed and set forth the crier is woonte to proclayme silence And in dede they be matters of great importaunce that followe which vnlesse we obserue with great attentiuenes we shal perish in sectes and seductions Those spirituall wickednesses be more daungerouse than corporall perilles And nowe whilest in silence they loke for with an admiraration what should come the last seale beyng opened behold there appere seuen Aungelles trompetters of these we shall speake afterwarde Nowe is placed set forth a remedy to be taken in so great euils as I sayed The whiche A remedie agaynst all kinde of sectes troÌperies and troubles to the intent it might be more liuely and maye be printed more depely in our brestes is set forth to be sene with a moste godly vision Before the seate and in the compasse almoste of the seate appereth a golden Aultar And there came an Aungell and standeth at this Aultar the same hath in his hande a golden censer into this the Sainctes put their offeringes He offereth theÌ before the seate and the smoke of the odoures ascendeth vp from the hande of the Aungel before God Christe is the golden Aultar We sayed in an other place that the golden Aultar of incense was the Lord Christ him selfe whiche is bothe Aultar and sacrifice and priest as S. Paule witnesseth to the Hebre. The same is called an Aungell to witte the same of whome both Esaye maket mention in the .9 Malach. 3. Chapt. and also Malachie saying beholde I sende mine Aungel which shal prepare the waye before me and sodenly the Lorde shall come vnto his temple whom you seke for and the Aungel of the couenauÌt whoÌ you desire beholde he cometh saieth the lord of hostes The fourmer Aungell that is to saye messenger or Ambassadour was Iohn Baptiste whiche prepared the waye for the Lord. Marke 1. He to witte the later Aungel came immediately after the preachyng of Iohn and made complete that euerlasting couenaunt The same nowe appereth on the right hande of God in Heauen what christ doeth at the righthand of the father And two thinges of him are vttered Firste that he stode before or in or vpon the Aultar We may here Imagine nothing corporally but we must thincke that by this maner of speakyng is signified the priesthood of Christ He appereth alwayes in the sighte of his father for vs As S. Paull hath taught the .8 to the Romains and .9 Chapter to the Hebrewes He pleadeth therfore the cause of his church before God and is aduocate for the faithfull The same morouer standeth before the Aultar the same standeth in the middes of the seate For he is coequall with the father after his deitie after the which he standeth in the seate and after his humanitie is of the same substaunce with vs according to the which dispensation he is red as Bishop and very man to stande before the Aultar The latter which is to be obserued is this that christ holdeth in his hande a golden censer For he hath taken our very nature without sinne that he might make intercession for vs and offer vp our prayers to God the father Christ offeceth vp our prayers And leeste any man should doubte that he receyueth our prayers and offereth them to God finally that the true office of the Church might also appere offeryng vp al thinges by Christe there is added to him are geuen many odours But to what ende that he might geue them vpoÌ the golden Aultar and that before the seate as though you should saye that he might bring them into the sight of God And because of a further declaration leeste we should not know the trewe odours whiche please God and whiche the faithful offer vnto God through Christ The trewe odoures be the praiers of saintes ones or twise he addeth that those odoures be the prayers of Sainctes And he meaneth by Sainctes not those that dwel in heauen but vs in the earth which are sanctified with the spirit of our God with the bloud of Christ baptisme faith and worde Iohn .13 Philip. 4. And the prayers be inuocatioÌs and geuyng of thankes And he saieth expressely of al Sainctes leest any should feare that he and his prayers offered by Christ were excluded Yf thou beleue thou arte holy and thy prayer is of God accepted What the prayers of Sainctes be it appereth in the Lordes prayer which we offer vp to the father in the name words of Christ hallowed be thy name thy kyngedome come and the residewe which all fight with those sectes and corruptioÌs of trewe doctrine Ireneus alledgeth this place in the .31 and .32 chapt of the .4 booke And by this meane he calleth Eucharistia whiche is geuing of thankes the sacrifice of Christians For the mainteyners of papistrie do
corrupte that place and vtter it so as though it mente that the prieste should sacrifice the real body of Christ for the quicke and the dead But the holy Bisshop of Lions knew this filthie errour Away with them and their sophistrie whither they are worthie I haue spoke also befor something of the same matter And that it might clerely appere vnto all menne the smoke of the odours ascendeth that the prayers of the faythfull offered to God through Christ are pleasaunt and acceptable ther is added and the smoke of the odoures ascendeth that is to saie the prayers of the faithful were of God accepted Therfore let vs offer dilligently our prayers vnto God through Christ For he heareth vs and deliuereth vs from euill And the scripture many times calleth our prayers an acceptable sacrifice to God The plaâes are in Osee 14. in the .50 Psalme And in many other places In the .141 the prophet sayeth Let my prayer be directed as incense in thy sight the lifting vp of my handes an euenyng sacrifice Primasius expoundyng this place sayed how Christ is sayed to haue taken of the prayers of Sainctes For bycause through him the praiers of al maye come swetely vnto God Hebrew 13 Herof the Apostle by him we offer vp alwayes a sacrifice of prayse vnto God that is to saye the fruicte of lippes confessyng his name Agaynste praiyng of Sainctes Herby is coÌfuted the opinion of them which suppose that the Sainctes in heauen be the intercessours of the faithfull which should coÌmende their prayers vnto God make the waye open to God For what nede haue they to procure to theÌselues other intercessours or aduocates what lacke finde they in Christ or whom maie they preferre or compare with Christ what shal we say that eueÌ at this present the odours are offered vp by the hande of the Aungel The celestial sainctes were present with the Lorde and were sene aboute the seate but which of them taking the censer and gathering the prayers of the faithfull offered them vnto God It tourned Ozias or Asarias the king to displeasure that he toke in hand the censer minding to sacrifice and to execute the priestes office the same would be worse for the heaueÌly dwellers naye they should not remayne in Heauen in case they toke vpon them the office of the only Bisshoppe c. He filleth the censer with fire sendeth it into the Earth After this we haue heard that Christ filled the censer with fire taken from the Aultar and sent it downe into the Earth By the whiche narration he retourneth agayne to finish the exposition of the trompettes This fire is the grace of the holy ghoste That is put into the censer is taken of the Aultar is sent doune into Earth For Christe toke the fulnes of the spirite as S. Iohn sheweth in the â and .3 chapt Christ is Aultar and censer Of the Aultar here is takeÌ fire For the holy ghoste is the spirite of the Father and of the Sonne Whom sayeth he I will sende you from my father Him he sente into earth vnder the shape of firie tounges he sendeth him also at this daye into the hartes of the faithfull that he maye inflame them This is the same fire which the Lord in the gospell of Luke sayeth Luke .12 that he will sende into the Earth and would that it should burne Moreouer the effecte of this fire followeth immediately For there were made thonderinges and voices and lightninges and Earthquake By the voices of the Gospell the woundes of sinners are healed and the hartes of men lighted by the illumination of the holy spirite c. Of the whiche thinges we haue spoken also in the .4 chapt and .24 SermoÌ Of the preaching of the Gospell as Haggeus also prophecied it should come to passe insewed a wonderfull commotion of all nations c Sathan also was stired whiche reysed vp his ministers through out the worlde agaynst holesome preachyng of the Gospell For there sprange vp sectes whome the mayneteyners of the veritie resisted fightynge with them Whereof nowe he wil reason at large The Lord geue grace that these thinges maye bothe be spoken and hearde with much fruicte ¶ Of the seuen Aungelles trompetters and of the trompettes and of the first .ii. and .iii. trompet The .xxxviij. Sermon ANd the seuen Aungels which had the seuen trompettes prepared themselues to blowe The firste Aungell blewe And there was made hayle and fire which were mingled with bloud and they were caste into the Earth and the thirde parte of trees was burnt and all grene grasse was breÌt And the second Aungell blewe and as it were a great Mountaine burnyng with fire was caste into the See the third part of the See tourned to bloud and the third parte of creatures whiche had life died and the thirde parte of Shippes were distroyed And the thirde Aungell blewe and there fell a great starre from Heauen burnyng as it were a cresset and it felle into the thirde parte of the Riuers and into the fountaines of waters and the name of the starre is called Worme wood and the thirde parte of the waters was tourned to Worm wood And many menne died of the waters because they were made bitter Our lord Iesus Christ hath kindeled in earth a bright and holesome fire which the Apostles and men Apostolical haue euery foote more and more inflamed But contrary wise sathan seketh to quenche this holesome fire not only to corrupte and depraue this doctrine of saluation but also to abolish it and ouerwhelme it with lies The meaner and maner herof is at this present described and euen paynted out gallauntly to none other ende but that the faithful beyng warned and fully taught might be wel ware of that pestilent infection For the scope or ende of this boke is to preserue the church safe and sounde from corruptions or at leest to repare the same beyng corrupted The seuen Aungelles stande in the sighte of God S. Iohn therefore sawe seuen Aungels stande in the sight of God To stande signifieth to minister and compriseth the faith and diligence of Ministers Seruauntes stande before kinges ready to do seruice and to execute al theyr commauÌdementes We reade in the .1 chapter of Iob. The sonnes of God came and stoode before the Lord and Sathan came also into the middes of them The blessed Aungelles are called the children or sonnes of God They come to doe seruice before God Sathan preaseth in emongs them forasmuch as he is also the minister of God for the executioÌ of those things whiche apperteyne to the wrath and indignation of God agaynst the wicked Al elementes be Gods ministers and finally al the creatures of god For he is the lord of Sabaoth the God of hostes whiche for the saluation and iudgement of men vseth wel and rightly all his creatures euery one accordyng to his nature and disposition For he vseth the ministerie of Aungels
locustes To vnderstande and beware of the locustes neuerthelesse leest any maÌ should be impeched with any obscuritie so that he could not know the locustes beware for this is th ende of the whole prophecie to vnderstaÌd the misteries of Antichrist beware now also he describeth the locustes with a wonderful suffiguration theyr fight agaynst Christ and against the doctrine of godlines of al other most perillouse And there is no doubte but that the whole Armie of the Pope is here described The spiritual hooste of the Pope is described especially the spiritualtie as they terme it For the soldiours of the Emperour kinges and all princes serue him whom they call seculare But in the popes tentes of the spirituall Armie be Cardinalles Patriarches Archebishoppes Bisshoppes Abbottes Prelates nother is there any noÌbre of Priestes and religiouse persones of both sexes Hereunto appertaine many vniuersities Doctours and Maisters great Champions of the Pope these be verely those Locustes of whome the Lorde Iesus speaketh of here I knowe howe displeasantly many will take this my exposition And I would gladly God is my witnes haue spared them but all the blame is in them whiche in wordes and workes bewraye and declare themselues to be locustes For except the thing it self crie out that those things are done of them whiche by the exposition are now brought to light I will not desire that credit should be geuen to me I speake nothing here in the fauour of any manne nother for hatred Let God him selfe be iudge betwixt vs let the veritie it selfe iudge Certenly al expositours with one consent vnderstand by locustes false teachers But lette vs see the description of the Apostle S. Iohn by the reuelation of Iesus Christ which doeth iniurie to nomaÌ which slaundereth no man Al thinges are made playne by parables And he sheweth the Homoiomata that is to saye the similitudes of locustes by the which they maye be figured and as it were set before our eyes to be like the things which he bringeth forth For vnto euery part he applieth a parable or similitude wherby he expresseth moste aptly the disposition and maners of the locustes Horses prepared to battell First he sayeth that locustes are like vnto horses prepared to battel By the whiche parable he signifieth many thinges at ones that the clergie shoulde not only be ambitiouse and prowde for an horse is an Image of pride but moreouer rebelliouse and bolde and eueÌ cruelly fierse and in their incredulitie and in all their errours most obstinate Beyng vtterly ignorauÌt of reuersion that is of repentauÌce For S. Iohn semeth here to haue alluded vnto these wordes of Ieremie howe chaunceth it that this people is not tourned away froÌ so frowarde an auersion They cleaue stiffely to disceipt they refuse to retourne I marked and hearde and they spake not right there was none that was sory for his euil that would saye what haue I done euery one of them did runne his course as it were an horse dislodged into battel certes with this kinde of men there is none amendement They thinke rather all howe they maye allure others into errours with them He signifieth morouer that the clergie shal be warlike and the Authours of warres and shal moue warres against the Sainctes and true worshippers of God For they haue the secular power as they cal it ready Of longe time nowe there haue ben in maner no warres which haue not ben reysed by this kinde of men Stories beare witnes hereof Yea and in this our time cardinals and Bisshoppes haue had the leadyng of Armies c. Finally there is signified herby that the clergie shal continually vexe wery with spiritual warre also the trewe church of Christ Wherefore in the .11 chapter we shal heare howe the beaste commeth out of the botomles pitte and maketh warre with the excelleÌt prophetes of God They mixe therfore and practise aswell spiritual as corporal warres Laste of all is signified that the popes clergie shal be wel fed faire and wellikyng and geuen to voluptuousenes lustes and pleasures of the body For this kinde of people represente not horses that be gaunte or leane suche as goe to plowe and carte but such as are wel kept and fed eueÌ to serue vpon in the warres For beholde with me and consider of what sorte the clergie is for the most parte and you wil say that they are here set forth in theyr coulours SecoÌdly vpoÌ theyr heades sayeth he as it were crownes Crownes like vnto golde Rabanus Maurus in the .3 chapt of the firste boke of the institution of Clerkes calleth the shauinge of the priestes crowne a kingedome a token verely of the dignitie of a king and prieste For Priestes and Monkes or Freres boaste themselues to be kinges and priestes and yet in dede are neyther of both For the trewe faythfull before God are kinges and priestes .1 Peter .2 But by the ordeyning or shauing of the Pope they receiue nothing either of kingdom or priesthood Full well therfore S. Iohn vpon theyr heades sayeth he as it were crownes like vnto golde for he sayeth not they were crownes but like as they were crownes of golde They were not crownes in dede neyther were they dewe vnto them And yet notwithstanding in the ende of the world now they haue taken vpoÌ them diademes or miters and crownes of golde also and the same most preciouse Yet haue they done this by no right In times past Bisshoppes of Rome did were white miters in token of puretie and sincerenes finally of the knowledge of both Testamentes but none of the Apostles nor Apostolicke men ware them Therfore they bewraye themselues like a Ratte with their owne vtteraunce the which I suppose to be done by Gods prouidence that they might be knowen and eschewed of Christes shepe as crowned wolues Theyr faces were as the faces of men Faces of men not as the faces of Locustes So likewise in Daniel to Antichrist are attributed the eyes of a man To wit industrie and policie These meÌ pretende a great humanitie thei be furnished with fayre speach you woulde thinke if humanitie were lofte it mightie befounde in them but they fayne these thinges to the intente that in creping thus into mens bosomes they maye bring theyr matters to passe and disceiue In craftes disceipte wilines and practise as they terme it the Popes Legates Ambassadours Priestes and Religiouse persones excell all other wisemen of the worlde They prease into al assemblees of all menne they will be made priuie to all thinges they take all thinges for the bringyng of theyr matters to passe they semble and dissemble all thinges they can easely supplant and begyle euen suche as be moste wittie Moreouer they are learned witty eloquent and wonderfull craftie in all thinges The thing it selfe speaketh and testifieth that I write the trueth Wemens lockes or heere And they had heere like the heere of wemen by
salute and cal him most blessed father moste holy Pope c. Christ setteth forth with an other stile and geueth him other titles His name sayeth he was Abbadon in Hebrewe and in Greke Apollyon He publissheth his name in eyther tounge for none other cause than for that in eyther Testament wherof the one is written in Hebrew the other in greke this title is attributed to him Abbadon or Abbaddon or Apollyon signifieth a waster or destroyer But Daniel in the .7.8 and .11 The childe of perditioÌ chapt And Zachar. in the .11 doe attribute to Antichrist this vertue and propertie S. Paul calleth him the sonne of perdition to wit most lost most damnable and the greatest Authour of perdition and damnation whiche finally shall be vnto many Authour of slaughter by sondry warres For through false doctrine he distroyeth soules and with tiranny by fire and sworde he wasteth the lande and those that refuse to obeye him moste cruelly Let the Popes actes be considered and the practises of spirituall fathers lette them be applied to these oracles of God and than let a coÌparison and iudgement be made And this is as it were the keye openyng to vs the sense of this place and that it should be expounded of Antichrist whome S. Paull called the sonne of perdition Habad in Hebrewe signifieth is loste or distroied And therof cometh Habbaedon perdition or destruction So in Greke Apoleo and Apollyme signifieth to lose and distroy herof is Apollyon The Lord Iesus slaye this destroyer with the breath of his mouth take him away vtterly by his gloriouse commyng ¶ The sixte trompet is expounded where is created of Saracenes and turkishe matters The .xli. Sermon ONe wo is paste and beholde two woes come yet after this And the sixte Aungel blewe and I hearde a voyce from the foure corners of the golden Aultar whiche is before the eyes of God saiyng to the sixt angel which had the trompet lowse the foure Angels which are bound in the great riuer Euphrates And the foure Angels were lowsed which were prepared for an houre for a daie for a moneth and for a yeare for to slaye the the thirde parte of men And the nombre of Horsemen of warre were twenty times ten thousande And I hearde the nombre of theÌ And thus I sawe the horses in a vision and them that sate on them hauing firie habbergions of a yalowe and brimstony colour and the heades of the horses were as the heades of Lions And out of theyr mouthes wente forth fire smoke and brimstone And of these three was the third part of meÌ killed that is to say of fire smoke brimstone whiche proceded out of the mouthes of them For their power was in their mouths in their tailes for their tailes were like vnto serpentes hauing heades and with them did they hurt The sixte coÌflicte or fight is of Mahometrie by the Saracenes Turkes TartariaÌs most cruelly foughten and with muche wo. And would God it were foughten For we perceiue dayly by the thinges themselues the misterie of the prophecie and see the fulfilling and euen experience it also At the sounde of the trompe of the sixte Aungell S. Iohn heareth a voice from the foure corners of the golden Aultar The some of the vision that is to saye from the middes of the Aultar neither is there any cause why we should seke a misterie in the fourth noÌbre And he speaketh of that Aultar whiche is before the eyes of God That voice commaundeth the Aungell trompetter to lowse the foure Aungels bounden in the great riuer of Euphrates Whiche thing as soone as it was done an innumerable armie of horsemen marched forwarde and sleyeth and distroyeth the third parte of the earth that is the third parte of men And those horsemen and the force or power therof is most diligently described We learned of late that the golden Aultar The goldeÌ Aultar doeth signifie Christ sitting on the right haÌd of the father He is purer and more preciouse than golde he is priest and sacrifice of all the faithful standing before the eyes of God to witte pleasyng God wherin or in whome his soule is pleased with al faythfull whose vertue suffiseth all And suche a one God the father would haue him to be preached and beleued of all the faythfull in the worlde Such a one also the auncient church instituted of the Apostles beleued and taught him vntill by the worke and instigation of the Deuill menne moste corrupt sprange vp in the churche whereof these deny the deitie of Christe those the humanitie others plucked a sonder the persone consisting of God and manne and others confounded the natures or proprieties of natures The goodnes of God suffered this longe patiently many times sendynge faythfull and open defenders of the veritie whiche mighte roote out those blasphemouse errours the whiche we haue red to be done by seuerall Bisshoppes or Preachers of the church or by ecclesiastical assemblees which we call couÌsels such as were the counsells Nicene Constantinopolitane Ephesine and Chalcedonian In the whiche were coÌdemned Arrius Macedonius Nestorius Eutiches and other monstres of heretikes which impugned Christ Howebeit the vncurable peruersenes of men gettyng the vpper hande there was none ende of alteration and blasphemies For two great Bishops of no smal churches Peter and Seuerus deny thaultar Christ to be dead Peter patriarche of Antioche and Seuerus of Constantinople springyng vp in the reigne of the emperour Iustinian impudently and moste wickedly affirmed as the actes of the .5 counsell of Constantinople doe plentifully enough declare that the body of Christ was vtterly in corruptible and verely deified neyther subiecte to any affections as oures are For that the worde was so made fleshe that by and by it began to be one nature to wit diuine that Christ was made ãâã ãâã ãâã ãâã ãâã that is incorruptible These thinges should seme to procede out of the most wicked schole of Valentinian Marcion and Manicheus Iames Syrus Iames Sirus surnamed ZaÌzalus of whom at this day the Iacobites are named in the east countrie toke vpon him to defende the doctrine of Seuerus He taught that Christ for that he was incorruptible neyther to haue suffered nor ben crucified but that some other was put to tormeÌtes for Christ Christ only standing by inuisibly and loking on This opinion was madde by many testimonies of the Scripture and finally repulsed and ouerthrowen with the articles of our fayth Christ suffered verely For we professe in our belefe suffered vnder Ponce pilate was crucified dead and buried The prophetes tolde expressely before that he should suffer and die that he hath suffered and died the Apostles haue witnessed of whom S. Iohn behelde the death and passion of Christ on the crosse Nother reade we that the Lorde was euer so much offended with his disciples as he was with Peter goyng about to diswade the passion as vnworthie the sonne of God For he
For although the Turkes be victoriouse yet is their religion moste false most wicked and moste absurde And corporally how those thinges may be expouÌded ther is no man that seeth not whiche knoweth the Turkâsh histories The Mahometanes burne with fire and brimstone for hardely is ther any other nation whiche hath so wasted the world with fire as this Which waie so euer thei tourne theÌ al thinges burne with a light fire all is full of smoke Their princes are lions their gouernement is like lions al things tiraÌnical They coÌmaunde cruel thinges nother cometh ther any other thinge out of their mouthe than that is blouddy Therfore haue many of them called themselues the wrath of God the whippe or scourge of god And verely this wrath of the lord followeth corrupte doctrine and swaruing froÌ the faith With these three plagues fire smoke and brimstone the third parte of the world is slayne and distroyed Morouer the Serpentes taile admonissheth chiefly The SerpeÌtes taile with heades that they do hurte very much For in case the Mahometanes or Turkes haue any where entred in leage with christen Princes thei haue not done it without crafte and guile They that haue beleued theyr promesses and flattering wordes haue required and had ayde of them haue nurrished a Serpent in their bosome Herof remaine two notable examples The ayde and flatteringes of the turkes are pernicious A discorde arrising betwene the emperour of Constantinople and his Princes Whilest Marcus lorde of Bulgaria ioyned him selfe with the princes or lordes of Grece themperour was coÌpelled to require aide of Amurathes the first of that name the .iii. turkish Emperour after Ottoman And he ayded themperour geÌtly For he sent into Grece .12000 chosen turkes with whome the emperour beyng ayded he discomfited and put to flight Marcus him self the rest of the rebelles But that same amitie was the beginning of the distruction of thempire of Constantinople of al the calamities of Grece For when Amurathes vnderstode by the soldiours whiche retourned home that Grece was both a most goodly couÌtrie not strong by reason of the discorde dissention of Princes he determined to transporte thither immediately vnder pretense of persecuting theÌperours enemies And so began to possesse Grece it self which both his sonnes nephewes with in an C. yeres brought wholy into their subiection In our time arrose a discorde for the realme of HoÌgarie betwixt Ferdinando which nowe is Emperour and Iohn Vayuode Prince of Hongarie which beyng not able in strength to matche Ferdinando was driuen to craue ayde of Solyman Emperour of Turkes The Turke was by and by ready with great faithe and dilligence placing Iohn in his kingdome howbeit we see that immediately he beyng extincte the Turke inioyed the kingdome of Hongarie Would God therefore that Christen Princes would not trust the turkish nauie and warfare For whilest the Mahometane laugheth vpon the Christian with a frendely countenaunce he intendeth to put a Serpent into his bosome and to distroye him And we are also at this day in this sixte as also in the fifte fighte in the Papisticall and Mahometicall corruption wickednes and tiraÌny The lord Iesus deliuer vs from al these euilles by his gloriouse commyng vnto iudgement Amen Amen ¶ What should be done to the reside we of impenitentes in this meane while felyng none euill of the Locustes and Horses The .xlij. Sermon ANd the remnaunte of the menne which were not killed with these plagues repeÌted not of the dedes of theyr handes that they should not worship deuilles and images of golde and siluer and brasse and stone and of wood which nother can see nother heare nother goe Also they repented not of theyr murther and of theyr witchcrafte nother of theyr whoredome nother of theyr thefte The wauÌt must be fulfilled in the reason It is spoken abouÌdantly how greate calamitie shal come vnto the world of the locustes and horses vnder the fifte and sixte trumpet where it is sufficiently knoweÌ that al are not subiecte to the locustes and horses neyther to be punnisshed of them which neuerthelesse committe thinges also worthie of punnishment some man might maruel whether these beyng free and exempted from these plagues may safely leade an impenitent life he preueÌteth and sayeth and the residewe of men which also committe shameful things against God and yet are not slayne with these plagues set forth maye not thinke to escape vnpunnished For euen they shal be punnisshed also of God most iust For the speache is defectiue and therfore to be made vp both by the tenure herof and also by the catholike sense of the whole Scripture which is that all impenitent persones are punnisshed of God that so much more greuousely the more carelessely that they haue abused gods longanimitie beyng nothing moued with any examples of Gods iudgemeÌtes Yet sayeth he not this by expresse wordes It was enough for him to reherse the wickednes wherin they were drowned For herof maye euery man gather what is dewe to such offenders Aretas a Greke expositour expounding this place This speache saieth he sheweth an excellencie of insensibilitie that is of the wantonnes and lasciuiousenes of them which haue spent the time graunted them of God to repente in aboute vanity that euen for the worthines of their slougthfulnes they might receyue theyr rewarde yea euen before the eyes of the vngodly the very rewarde is put in effecte yet these men not only by the sight of these terrible thinges which they had present before theyr eyes were made neuer a whit better but also worse more and more wrapped in sinne haue fulfilled theyr course c. Thus farre he Hereof we maye gather that it is not sufficient to a godly and blessed life that a man be not a papiste What is requâred of the very godly or a Mahometane but that of euery one of vs is required a trewe faith which maye make vs to walke in al the commaundementes of God and that we should know that al must be greuously punnisshed of God so many as transgresse the lawe of God of what religion condition age state or degree so euer they men be of For God most iuste hath no respecte of persons Who so euer haue sinned without a law sayeth the Apostle shal perishe with out lawe and who so euer haue sinned in the lawe by the law shall be iudged CerteÌly S. Iohn semeth here now to bring forth both the tables of the lawe therby to reproue the sinnes and wickednes of the vngodly men of who âhe will also that iudgemeÌt be gathered The first table setteth forth the seruice of God coÌmaunding to worship one God not to worshippe Idolles c. The seconde geueth preceptes of liuing and teacheth the loue of our neighbour forbiddyng murther adulterie thefte and like mischiefes S. Iohn bringeth forth two sinnes done against the first table and three or foure coÌmitted agaynst the seconde
to Baal In them hath he a moste strong and moste purified kingdome figured by the firie pillers Certes thapostle calleth the churche a piller and base of veritie .1 Timoth. 2. And Christ him self also sayeth that his kingdome in the world is vnmouable howe so euer it be assayled of Antichriste The gates of hel shal not preuaile agaynst it and his church And like as Antichrist coueteth to haue the boke of the gospel shutte and closed obscure and vnperfit The Angel holdeth in his hand a boke open so the lord Christ holdeth the boke open in his hande He openeth and no man shutteth You vnderstaÌd therfore wherof it cometh that Antichrist although he be of moste great power can not at this day shut the gospel boke which he seketh with al his force to do Of christ his spirite we haue the word bright clere By the grace of Christ we haue the bright preaching of the gospel coÌtrariwise a darke an intricate sophistrie of Antichrist of this boke shal follow herafter more pleÌtiâul thinges Herunto apperteineth the worthie inuention and godly benefite of Printing neuer coÌmended enough This openeth bokes Printing and sendeth them abroade into the world in dispite of all the enemies of Gods veritie and scattereth them abroade in euery corner of the world So that they whiche can not heare preachers to them come godly bokes not without fruicte The sownde of Antichristes winges The Angel roareth like a lion is as the noise of charettes when many horses runne into battel therefore Christ also maketh a noise and crieth in dede with a lowde voice S. Iohn addeth a parable He roareth ãâã ãâã ãâã ãâã ãâã he loweth which is asmuch as if he had sayed he roareth For Erasmus perauenture saieth he the Grekes kepe not the difference betwixt ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã as the latines doe betwene Rugire and Mugire that is to roare to lowe as a Lion We haue hearde before how Christ is called a lion of the tribe of Iuda Therfore like as when a lioÌ reareth as Amos noteth in the .3 chap. Al are affrayed of themselues so when the Lord Christ crieth by his word al the wicked are amased Wherby is signified that the gospell shal be preached agaynst Antichrist constantly and with Authoritie to the terrour of Gods enemies And doubtlesse although the princes aswel spirituall as temporall seme to contemne and vtterly to dispise the preaching of the Gospell yet is it certayne by many tokens and coniectures that they are excedingly fore affrayed of that preachyng whiche as vile they dispise For they indeuour with all force of minde and herunto applye all theyr counselles that thei might abolish that same preaching But in case thei suppose it to be of no force whie are they so affraied therof whie are they at so great charges whie can they neuer be at rest herunto apperteineth the common prophecie which telleth that whilest antichrist reigneth Helias shal come which with a sharpe liuely manly preaching shal confute the triflings of Antichrist Therefore the spirite of Helias and his ernest preachyng is that roarynge of the Lion whiche roareth out Christes veritie The voyces of the seuen thoÌders And as soone as that roaryng was hearde the seueÌ thonders vtter also theyr voyces By the which voyces are signified the sondry graces of the holy ghost and chiefly the terrible preachyng out of the veritie of the canonicall scriptures as appered in the .4 chapt of this boke For with the gospel in the latter ages shal be expounded agayne the Scripture of the prophetes whiche semeth as it were to thonder agaynst Antichrist agaynst sinnes and wicked people Verely Iames and Iohn bretherne and Apostles of Christ of the free plaine ernest preachyng of the trueth are called of the lorde Boanerges that is the sonnes of thonder thonderers that is to witte excellently sharpe in preaching and to be feared He is forboden to write the voices of thoÌders he is coÌmaunded to seale them And S. Iohn would by and by haue written the voices oâ preachyng of the thonders but he is forbidden so to do bââ is coÌmauÌded to seale them only For sins the holy scripture through the inspiration of the holy ghost was writteÌ and ãâã forth already by the seruauntes of God the Prophetes and Apostles what nede were it to wryte and set it forth againe Those thinges are sufficient for the godly that are written Therof maye the preachers take vnto theÌ agaynst Antichrist and al sectes thonderinges lightenings and thonderboltes And where he is coÌmaunded to seale vp the thinges set forth already it alludeth to the laste chapt of Daniel and that sealyng is referred aswell to the godly as vngodly Sealed letters are doubtles of most authoritie S. Iohn therfore by his sealyng maketh not now the Scriptures authenticall but in sealyng them declareth that they are authenticall enough so to the full scriptures no godly man goeth about eyther to adde or diminish Thus I saye the Scriptures are sealed to the godly as to theÌ that are most perswaded that the scriptures are most perfit and Authentical which may most fully suffice in the church for trewe pietie against all vngodlynes Where the wicked will not see this seke not for al thinges of godly religion in the Scriptures nother care greatly for the scriptures what maruell is it though the Scriptures be sealed to them that is shutte vp whiche they neyther greatly care for nother vnderstand nor yet wil vnderstande And on this wise is Christ sette against Antichrist and recouereth agayne his church discomfiteth and subdeweth Antichrist to whom be malediction for euer ¶ The Lord Christ perfourmeth an othe and confirmeth his electe that they should not doubt of the fayth of Gods promesses c. The .xliiij. Sermon ANd the Angel which I sawe staÌde vpon the sea and vpon the earth lift vp his hande to Heauen and swore by him that liueth for euer more whiche created heauen and the things which therin are and the sea and the thinges which are therin that there shal be no more time but in the daies of the voice of the seuenth Angell when he shal beginne to blowe euen the mistery of God shal be finisshed as he preached by his seruauntes the Prophetes But whilest the wicked triuÌphed and thenemies of God Antichrist Mahomet ouercame with most lucky successe whilest al good men were oppressed and disceipte and liyng reigned euery where many men will thinke that there shall neuer be an ende nother of these euilles nor yet of the world For the Apostle S. Peter knowe this sayeth he that in the latter dayes shal come mockers which wil walke after their owne concupiscences and wil saye where is the promesse of his coÌming Of whom Malachias also reasoneth in the .3 and 4. chapt But to the intent the goodnes of God might heale the wouÌdes of the godly and might auaunce
these thinges for a declaration only but for confirmation also For by the oracles of the prophetes the faithful are comforted whose oracles sins they haue neuer failed in any thing nother shall they in the ende disceyue in such things as they had prophecied concernyng the last iudgement And againe we see how great is thautoritie of the auncient scripture and that the vse of it is excelleÌt in the church euangelicall wherin we see both Christ and his Apostles to confirme all theyr saiynges with prophetical scriptures and also to illumine set forth and declare or demonstrate The testimonies of the prophetes concernyng the last iudgement of the rewarde and punnishmeÌt of the godly and vngodly of the abolishyng of Antichrist of death and of al corruption are in the .110 Psalme in the .24.26.27 and .46 also in the .7.11 and .12 of Daniel in the .14 of Zacharie .3 and .4 of Malachie and also els where Thapostle hath cited Osee .1 Corinth 15. Therfore let vs lift vp our heades bretherne let vs watch and pray for because our redemption draweth nere Deliuer vs Christ from al euil Amen ¶ S. Iohn deuoureth the booke receyued at the Aungelles hande and prophecieth agayne to the gentiles nations and Kinges The .xlv. Sermon ANd the voice which I hearde froÌ Heauen spake vnto me agayne and sayed goe and take the little boke which is open in the hande of the Angel which standeth vpoÌ the sea and vpon the earth and I wente vnto the Angel and saied vnto him geue me the litle boke And he sayed vnto me take it and eate it vp it shal make thy bealy bitter but it shal be in thy mouth as swete as hony And I toke the little boke out of the hande of the angel did eate it vp it was in my mouth as swete as hony as sone as I had eaten it my bealy was bitter And he sayed vnto me thou must prophecie againe vnto the heitheÌ and tongues people and to many Kinges This is the .iii. comfort which in this .x. chap. is coÌteined The apostolical doctrine is restored against Antichrist For vnder the persone of S. Iohn is shewed here that thapostolical euangelicall doctrine must be restored in the laste times before the iudgemeÌt against Antichrist Mahomet And he might briefly haue sayed The apostolital doctrine as it was preached of Iohn shal florish again but he had rather expresse the same by a goodly vision at the last to adde a plaine briefe expositioÌ of the visioÌ Which is thou must preach againe c. And those things al expositour do expouÌde agreably Iohn preacheth agayne first in dede of the persone of Iohn which vnder the Emperour Nerua retourned into Asia from exile by the space of fiue yeres or ther about againe preached the gospel For he liued til the .3 or .4 yere of the reigne of themperour Traiane Secondly of al preachers before the laste iudgement indewed with the spirite and doctrine of S. Iohn and constantly professing Christ against Antichrist Primasius expounding this place the certaine meaning saieth he is directed to S. Iohn whiche must yet beyng deliuered from exile not only bring this reuelation to the knowledge of Christes church but also preach more depely the Gospell to people and nations to tongues and many kinges notwithstanding no man doubteth but that this voice agreeth also to the whole Churche which neuer ought to cease from preachyng c. Thus saieth he The ordinary glose expoundeth these wordes although this be vnderstande of the very person of S. Iohn yet euen herein is vnderstaÌde that the lord wil haue his church likewise instructed and taught by other preachers also This apperteineth to the consolatioÌ of the faithful which shal liue in the dayes of Antichrist the residewe Thomas of Aquine also In S. Iohn him self sayeth he other preachers are vnderstande whome the lord in the time of Antichrist will haue to preache instauntly to great small So much sayeth Thomas Before the iudgement coÌmeth Enoch agaiÌst Antichrist Aretas Bisshop of Cesaria an expositour of this boke reciteth of this place of S. Iohn that the opinion of the coÌmon people was that S. Iohn with Enoch and Elie shuld come againe into the world before the iudgemeÌt to wit corporally ernestly and constantly to preache against Antichrist The self same doeth Aretas repete with a more plentiful expositioÌ where in the .11 chapt He expoundeth the wordes of Iohn concernyng the two witnesses c. Certes where in the .44 of Ecclesi it is writteÌ that Enoch was traÌslated that he might teache the heythen many haue expounded it as though he should corporally retourne that he might teach the gentiles against Antichrist where by the very translation made in times past he teacheth rather the gentiles that there is an other life prepared for the seruauÌtes of God that the same is also dewe for the bodies sins that Enoch was translated both in body soule against the opinioÌ of Epicure and the madde world supposing none other life to remaine after this that the bodies do putrefie and neuer to rise agayne This Enoch semeth to come spiritually to that laste age for that the lorde him self prophecied that a like thing should come vnto it as chaunced before the deluge or flud of Noe. For like as many than beyng carelesse contemned the iudgementes of God nother feared they any perill or hoped for any better life so cometh it to passe also in the last age in the which Enoch constantly preacheth by them which establissh and maineteyne eternall life and the resurrection of bodies agaynst the Epicures Before the iudgement coÌmeth Helias agaiÌst Antichrist Helias in the mounte Thabor appered in glory with our sauiour Christ vnto three chosen Apostles neyther is it to be thought that about the ende of the world he must be thruste out of the heauenly palace and agayne be subiecte to corruption and obiected to the cruell handes of Antichristians which might teare him in peces For like as in the time of our sauiour Christ Helias in vertu and spirite I meane S. Iohn baptiste went before Christ the Lord so also before the iudgement Helias shal preache in them againe which indued with the spirite and vertue of Helias shal cal awaye the mindes of al men from the worshippyng of creatures to the adoration of the eternal and only God Helias cried out howe longe do ye halte one bothe sides yf the Lord be God followe him yf Baal be God followe him And nowe shal the Helianes crie 3. of Kings 18. yf Christ be the perfection of the faythful what nede is there of mans inuentions and constitutions to worke a perfectioÌ Yf Christ be our iustification satisfaction purificatioÌ our only mediatour and redemer wherfore are these thinges attributed to mans merites whie are sainctes accoÌpted intercessours in heauen whie is saluation ascribed to many other stinking things
Helias cried out how long halte ye on both sides As though he should saye it is not lawful to part your hartes betwixt two Gods nother is it lawful to atttribute al thinges of life of saluation but vnto God alone The fellowship of the kingdom is in this case enuiouse in dede The Helianes shal crie if rightuousenes be of the lawe Christ died in vaine No man can serue two maisters Christ shall profit you nothing which seke saluation in the traditions of men Come ye vnto Christ he is the perfection of the faithfull in him we are complete And like as Helias greuousely accused Achab Iezabel and the Baalamites righte so shall the Helians most sharpely inueye against kinges and Bishoppes Idolaters and Antichristians Thus I saye Helias cometh againe hath commen and shal come before the iudgement Nother shal S. Iohn prophecie otherwise before the iudgement Before the iudgement Iohn came against antichrist He shal not retourne into the Earth in his body out of Heauen but the preachers indewed with the doctrine of S. Iohn shal renewe al his doctrine thei shal expounde such thinges whiche he hath lefte vnto the church written in his Gospell in his Epistles and in the Apocalipse This booke hath a while layne hidde contemned also of good and learned men yet preachyng the same that is conteyned and set forth in this boke but it shal be brought to light of others be set by as it is playne that in this our memorie is done of many And of al these thinges we doe clerely perceyue how Antichrist muste be impugned and slayne not with carnall Armures but with spirituall to witte by sincere doctrine framed after the example of Enoch Helie and Iohn and taken out of the holy scriptures Wherof we shal speake more fully in the .11 Briefly the doctrine of Iohn about the laste iudgement shal be renewed agayne and be knowen to the worlde in despite and agaynst theyr will And vnder the doctrine of Iohn we vnderstande the whole euangelical and Apostolical doctrine in the writing settyng forth wherof S. Iohn also imployde a singular trauell amongs the most excellent What thei must be with what qualiâies furnisshed that preache against antichrist And in the meane season in the same vision is figured the whole maner of the faithfull and lawefull Preachers to be matched with Antichrist what thei ought to be with what qualities furnisshed First S. Iohn is called by a voyce spoken to him from heauen with a coÌmaundement goe Therfore is Gods vocation chiefly necessary leest any maÌ should take vpon him this office with an euill affection Moses was called the prophetes and Apostles were called some in dede immediately from God not of men nother by men some of God also but yet by men and of men The apostles of Christ were not called of men boasting the lawfull succession from Caiaphas Annas colledge of priestes neuerthelesse had their vocation of Christ and approued their vocation in dede to wil by preachyng of the veritie Therefore albeit we cannot at this daye referre our vocation to the Pope and Bisshops braggyng of the lawful succession yet for asmuch as we are able to approue it in very dede and by the testimonies of Christ that our doctrine is Christes doctrine therfore that our ministerie is lawful we care not a whit for theyr opprobriouse and rayling words which crie that we be not called that we be not ordeyned by the Pope To the called is geueÌ a sure coÌmaundemeÌt to take the boke of the haÌde of the Angel But to him that is called is geuen a sure coÌmaundement to witte that he take the boke not euery boke but the booke open and that of the hande of the Aungel and agayne of the Aungel standyng vpon the sea lande That Angel is Christ the Lord Lord of the whole Earth of the Sea and al thinges conteyned therein He with his hande offereth to his ministers a boke open to witte the holy scripture and chiefly his sacred holy gospel wrapped with no darkenes nother closed but right manifest to theÌ that wil see For albeit that for thantiquitie of the tongue for the proprietie of speach for the figures rites places things stories out of memory some places maie appere somwhat harde what doeth this darken or obscure the misterie of fayth and saluation neuerthelesse most open plaine who vnderstandeth not what he should beleue what he should do how he should pray euen of the Articles of the faith of the .x. coÌmaundementes and the lordes praier The some of faith and of doctrine is certaine plaine Esaye 29 2. Cor. 4. This boke therfore opened Christ offereth to his ministers And S. Iohn hath ãâã ãâã ãâã ãâã ãâã not ãâã ãâã ãâã ãâã ãâã a little boke not a boke For if ye compare the holy bible especially the gospel boke with other lawes bokes and especially the decrees and decretalles of the Pope the little boke of the holy gospel shal seme very smal Primasius expoundyng this place he semeth sayeth he to vnderstande the veritie of the lawe and prophetes manifested in Christ therfore he sayeth not now as before that he taketh the sealed but the open boke For Christ is the ende of the lawe for rightuousnes to al that beleue and so forth Therefore the lord Christ him selfe geueth vnto the sincere preachers none other preaching than his owne to witte the Euangelicall For he is the light and redemer of the worlde rightuousenes and life nother is there saluatioÌ in any other This preaching is not fetched nor takeÌ of others than of the handes of the Angel not of the handes of the Pope or Bishops Christ sayeth go forth into the whole worlde and preache the Gospel to euery creature teachyng them to kepe al thinges which I haue coÌmaunded you Now is also required obedience of the ministers The obedience of the ministers that they obeye the coÌmaundement of God and that they craue and receyue that which they are coÌmaunded to axe and receyue In vayne doe some loke for a drawyng and working of saluatioÌ outwardely and with out then to be finisshed through the only inuisible operation of God Yf God will haue me blessed and iuste saye they let him worke in me what he wil. Moreouer they themselues are not careful how they should applie themselues to the grace of God workyng by grace Agaynst their vngodlines is it that we heare now howe S. Iohn applieth him self to the coÌmaundementes of God not without grace For he goeth to the Aungell and sayeth geue me the boke For the Lord must be prayed we must reade diligently as S. Paul also coÌmaundeth we muste learne and obeye the commaundementes of God The Lord denieth nothing to theÌ that are and not tary til God without vs do drawe vs. And the lord denieth nothing to them that are willing do are and are dilligent
to these wordes of Zachary The eyes of the Lorde loke ouer the whole earth And these be the two childreÌ of oyle which stande before the gouernoure of the whole earth And these thinges comforte exceadingly the faythful preachers which se that god hath a care of them I meane God the Lord of al. Agayne they be nother Olyues nor candlestickes shewing the light of the Gospel so many as of Antichristes parte esteme dregges and doung of men in the place of the oyle of the holy ghost and power them also into the candle nother shewe they any lighte but darkenes and opinions of moste corrupte men Against these S. Iohn reasoning these things haue I written to you sayth he of these which disceiue you And the vnction which you haue receyued of him abydeth in you and you haue no nede that any man shuld teach you but lyke as the very vnction teacheth you of al thinges so is it trewe and no leasinge Nowe are also the weapons of these preachers descrybed The armure of the prophetes wherewith they may defend their cause and fyght againste their enemies Yf any man will hurte them ãâã ãâã ãâã ãâã ãâã fyre esseweth out of their mouthe and deuoureth their ennemies And this ãâã ãâã ãâã ãâã ãâã signifieth with a pretensed mallice and against iustice to hurt or to iniurie and first he sayed to hurt Yf any therfore of the champions of Antichrist shall assayle those preachers and shall blame their doctrine and ministerie streight waies shal they bring forth of the holy scriptures Gods worde so shal represse and ouercome their enemies For that these thinges maye not be expounded after the letter that same chiefly proueth that by and by we shall heare that those prophetes shal be vaunquisshed and put to death of Antichrist to witte corporally Who than can not gather herof that the victory of preachers is spiritual that their aduersaries vanquisshed of the veritie may liue in dede bodily but through the vertue of the veritie they maye seme to be ghostly slaine Fire goeth out of the Prophetes mouthes And therefore as it were by an interpretation is added and if any wil iniurie theÌ so must he be slayne So I saye by fire verely whiche goeth out of their mouth And who will saye that materiall and naturall fire should come forth of a mans mouth And S. Paul also expounding these thinges taking the maner of speaking of Esaye reasoning of Christ of Antichrist whome he shal kill sayeth he with the breath of his mouth Beholde S. Paule calleth it the breath of the mouth whiche S. Iohn named fire We reade also in the .xxiii. chapt of Ieremie is not my worde as fire and as a mallet breaking the rocke And againe in the .5 chapt In as muche as you speake this worde beholde I will make my wordes in thy mouth fire and this people wood and it shall consume theÌ Of Helias we reade in the .4 of Kinges .1 chapt that callyng downe fire from heauen he bodily burnte the kinges seruauÌtes Which example where the disciples Iames and Iohn alledged the lord forbadde them that he might admonish them of their function to witte that they muste fight with long suffering and with the word of the veritie Which thapostle in an other place coÌmaundeth expressely to wit in the .2 Timoth. 2. Wherby we are plainely taught that Antichrist must not be vanquisshed with corporal weapoÌs by thâ ministers but with spiritual For he must be slaine with the gospel with that most sharpe sword fal downe and die in the brestes of men that he may be vtterly contemned knowen to be Antichrist And where many coÌfounde the ministerie of the word the power of the magistrate for the same cause take the sworde out of his handes coÌmaunding that in this case he may not strike heretikes and blasphemers affirming that they ought not otherwise to be punnisshed than by the word let them learne to discerne better betwixt offices not to geue that libertie to blasphemers to all maner of seducers to such as hauing ben a thousand times coÌuicte of heresie cease not to infect innumerable bring them into perditioÌ vnlesse they be straitely puÌnisshed by the magistrate Let euery one therfore applie their owne office herein follow the rule of veritie and equitie than shal thinges be in better order They haue power to shut heaueÌ Furthermore he addeth more expresse things concerning their power ministerie euen herein alluding also to sondry tipes of the scripture For first he sayeth they haue power to shut heauen that it rayne not in the dayes of their propheciyng And he alluded to the story of Helias which is red in the 3. of Kinges the .17 chap. And they must be spiritually applied to this our busines For like as Helias through the power of God did prohibite that it shuld not raine so shal the preachers of the gospel froÌ the disobedient or such as wil not heare the word but had rather be seduced with popish abominations shut vp heauen it self that is shall assuredly testifie that it is shut of God for asmuch as through Christ alone as the only gate that waie is opened vnto heaueÌ whom they not withstanding do conteÌne shal tel theÌ also sharpely that the grace of God is denied theÌ which is only grauÌted by Christ For the prophetes are authours that raine doeth signifie the grace of god fruictful watering sent downe froÌ heauen Therfore al the time of their prophecie thei shal coÌstaÌtly testifie that thei are through their greatest deserte their own faulte depriued of that celestiall grace light life so many as had rather haue the Popes dragges than the true bread from heaueÌ And againe we vnderstaÌd that thei haue power geuen theÌ to open heaueÌ to the beleuers Wherof here is now no place to speake For the things are more manifest which are writteÌ in the gospel coÌcerning the keies of the kingdom of heaueÌ herunto chiefly beloÌg than that I shuld nowe rehearse theÌ sins I haue both at other times before also in this same boke spokeÌ of them at large Secondly he alludeth to the story of Moses sayeth thei tourne waters into bloud that power is geueÌ to these prophets to tourne waters into blod which discordeth nothing with the fourmer meÌbre For the water of godly wisedome is a figure of the grace and reliefe of the spirite Bloud betokeneth offence and punnisshment For that sentence of the lawe and of thapostle is wel knoweÌ your bloud be vpoÌ your owne head Therfore shal these prophetes testifie that God hath verely sent his worde of saluatioÌ to saue al beleuers but that this shal be to the vnbeleuers through their owne faulte vnto condemnatioÌ For they that heare the preachyng of Gods word and beleue it not heare it to their owne condeÌnatioÌ And so is the gospel at this daie preached to many
with out fruicte as beyng corrupted with the popish doctrine by force wil not be wise c. Finally they haue power to strike the Earth with euery plague so ofte as they wil. But they will not they strike the Earth with plagues excepte Gods worde by the whiche they beyng inspired and instructed are gouerned shall commaunde them For they wil do nothing wilfully they will not followe their affectioÌs but the worde of God Howebeit they are saide to strike the earth with plagues when out of Gods word thei threaten that God with plagues wil punnish the sinnes of meÌ Those plagues are recited in the .26 .28 of Deuter. Wherfore in case they threaten to impenitent persons warre pestilence famine sickenesses and other calamities God will sende them to such as are vncurable as the lord sayeth oft him selfe in Ieremie Agayne and on the contrary parte they shal in riche with all blessyng those that obeye gods word what time they shal shewe forth the Lordes blessing Thus muche hath he spoken hitherto concernyng the preachers of the Gospel which shal fight agaynst Antichrist in that last age before the iudgement and shal buylde vp the church confirme the beleuers Thou thy self shalt obserue in what preachers thou shalt perceyue these markes and the same shalt thou acknowledge for the lawefull prophetes of God And shalt acknowledge with all how great a benefite of God it is to haue trewe and faithfull preachers of Gods word The lord our God confirme al ministers of his worde in the settyng forth of his trueth to the worldes ende ¶ Of the cruell fight of Antichrist agaynst the Prophetes of God whome he ouercommeth and sleyeth and shamefully vseth them The .xlviij. Sermon ANd wheÌ they haue finished their testimony the beast that cam out of the botomles pitte shall make warre agaynst them and shall ouercome them kille them And their bodies shal lie in the stretes of the great citie which spiritually is called Sodome Aegipte where our lord is crucified And som of the people and kinreddes and toÌgues and of nations shall see their bodies three dayes and an halfe and shal not suffer theyr bodies to be put in graues And they that dwell vpon the Earth shall reioyce ouer them and be glad and shall sende giftes one to an other for these two Prophetes vexed theÌ that dwel on the earth We haue hearde of the coÌtinual preachyng of the preachers which shall obiecte themselues to Antichrist to his armie for christes veritie and the church of the faithfull that al the time that Antichrist shall exercise tiranny against the church consequently our lord Iesus Christ will teache vs by thapostle and Euangelist S. Iohn after what condition the sainctes shal fight and howe Antichrist shall incountre with them which also apperteyneth to consolation The persecution of Antichrist a necessarie admonition leest any maÌ should be discouraged with the felicitie of the Antichristians and calamities of the faithful He speaketh therfore expressely of the greuouse persecutioÌ of antichrist which hath now coÌtinued these many yeres I meane al that time wherin the bishop of Rome hath vsurped takeÌ vpoÌ him authoritie ouer al churches with some smal spaces of respite to breath in of the Lord permitted This persecutioÌ of Antichrist is more greuouse longer than euer was any eyther emongs thauncieÌt people of God or in the primitiue church Certenly for these fiue hoÌdreth yeres who so euer of what state or condition he were of began to speake neuer so little against the church of Rome he felte incoÌtineÌtly hatred imprisonement bannishment and death This do stories testifie which shewe also that persecutioÌ so much the more increased as the Bisshoppes themselues and theyr champions Monkes and freres were increased in nombre and power And the lord declareth most diligeÌtly when who of what estate where when with how great crueltie Antichrist shal playe the tiraunt against the faithful seruauntes of God He addeth immediatly that all his enterprises shall be vtterly vaine and how great shal be the rewardes of constaunte ministers and also the calamities of the Antichristians The testimony of Prophetes muste first be finished before the persecutioÌ come on And first in dede he admonisheth playnely what time persecution must be moued not before the testimony of the prophetes shal be finished I shewed you before that the testimonie is the sincere preaching of the gospel Aretas saieth what testimonie That he which shall be present is not Christ but a deceauer and a pestilent seducer c. And so great is the goodnes of God louing his church that he wil not suffer the preachers to be taken away till they haue finished their preachinge For the gospell must be openly preached to all men for saluation and deliueraunce from anguish craftes and disceiptes and from the seducers of Antichriste And they shall finish their ministery with sondry wrytinges and continual preachinges Thei shal finish I say when it shal please God For some preach and abide safe and sound many yeares beynge safe and sure from persecutions And others are immediatly apprehended cast in prison and slaine Thus are these things done as semeth to god good which must euer be credited what meane so euer he vseth to auaunce his glory further the helth of his church Here coÌmeth to passe also as we reade oft times in the gospel that the lord was not takeÌ for asmuch as his houre was not comen Therfore shal a certaine houre also be appoincted of God to the preachers Before this houre they be safe sure though the deuill be neuer so madde tirauntes rage bloudsuckours and thenemies of faith laye in waite We maruel sometimes how the preachers of the gospel coulde preach in so great a coÌpany of wolues so long time that directly agaynst wolues Whie they were not by and by torne in peces God deâeÌdeth his Prophetes vnto theyr houre The lorde God almightie hath kept which would first haue them throughly to finish the testimonie of the veritie He letted therfore their enemies and gaue strength to his seruauntes to preach To him shall we render thankes that many good preachers in times paste of late daies D. Luther and D. Zwinglius other faithful witnesses of God coulde in so wicked a worlde and in so great power of Antichrist execute their ministerie so many yeres in dispite of Hell gates Notwitstandyng that the Princes and Magistrates deserue also to be praysed for the lawefull defence shewed them yet should this haue ben none at all vnlesse the power of God would haue had it so And what time the faithful in the churche shall be sufficiently admonisshed so that such as will be wise Persecution cometh on and not of a set pourpose perish maye all escape the snares of Antichrist and liue in Christe immediately shall followe persecution For so soone as the Pope shall heare with his dregges
world intollerable thei haue oppressed the godly bragged of their victories and haue boasted of theyr owne felicitie with full chekes and as we shall heare in the .18 chapt of this boke that beaste hath sayed I sitte as Quene am no widowe and shal neuer see any sorrow For voices are hearde from Rome al Empires are oures It is knowen what maner of thinges Augustinus Steuchus an Italian and chiefe champion of the Popes holines hath set forth in this cause against Laurââce Valla about the donation of CoÌstantine And dayly are hearde the brags reioycings of the papistes of the euerlasting coÌtinuauÌce of the See of Rome of her victories oppression of the preachyng of the Gospell that the same hath her power stretched through out the world c. But in that day what time verely our lord Iesus Christ shal abolish al power rule authoritie shal haue made al his enemies his fote stoole accordyng to the scripture in the .110 Psalme And in the .1 to the Corinth the .15 Ther shal be hearde againe the voyces of the gladde and ioyeful singing trewe and eternal triumphing songes in heauen For Angelles and sainctes shal sing together wherfore the voices shal be greater more durable thaÌ the voices of Christes enemies which last but a smal season The songe of the Elders Nowe also he rehearseth the songe or triumphaunt dittie and reioycyng the kingdomes of this worlde are made our lordes his Christes and he shal raigne for euer more AmeÌ He sheweth two thinges that all kingedomes are made the fathers and the sonnes and that he shal raigne for euermore Al kingdomes were before also our lord Iesus Christes but the same appered not so plainely to al men what time the bisshop of Rome also vsurped the same to him selfe oppressed theÌ which did only celebrate the name of Christ But in that it shal truely appere and that to all fleshe that al kingdomes were euer and yet remayne of one the eternal God Christ therfore ouercometh the veritie ouercometh the gospel ouercometh the churche ouercometh they that are vanquished shal be led to hel Mahomet with his the Bishop of Rome with his There is added that Christ shal raigne for euer more Antichrist in dede hath raigned and the wicked haue reioyced in this worlde but a very shorte time but nowe shall the godly reigne with christ for euer more Nother doeth he now diuide the kingdome of the father the sonne but sheweth it to be comon where he sayeth that the kingdomes are made that is to saye it is openly declared that al kingedomes are of God the father and the sonne and that he shal reigne with his electe for euermore So you may see that the place of S. Paule maye not be expounded after the lettre which is writteÌ in the .1 to the Corinth the .15 chapt of that the sonââ must be subiected shall deliuer the kingdome to his father For he shall deliuer the kingdome to witte the church that is to saye shal bring and present it to the father and in his membres shal be subiecte to the father with whom not withstanding he him selfe shal reigne for euer Thaffirmatiue vocable is annexed Amen Leeste any man should doubt one whitte of these celestial misteries Howbeit he doeth more playnely expounde afterwarde what those voices are that were spokeÌ in Heauen whilest he annexeth the narration of the .xxiiii. Elders and of such thinges wherwith they praysed God And here the most goodly beautifull order of this boke semeth to me worthie to be obserued In the beginning of this visioÌ he brought in the same elders teaching vs by their exaÌple himnes what we should do the same therefore he bringeth againe also in the ende of this vision that we might be instructed againe by their wordes doynges not only concernyng the last iudgement of what sorte it shal be most rightouse doubtles as al his iudgementes are which the whole visioÌ approueth but that also we shuld vnderstaÌd what becometh vs what we shuld do verely that we should worship god submit our selues whole vnto him beleue stedfastly that both the iudgement shal assuredly come that also it shal be most iuste A geuynge of thankes The himne or prayer which they offer vp vnto God is a kynde of prayse For it is a thankesgeuyng or reioysing for victory For in such sort they geue God thanks that neuerthelesse they celebrate god highly and reioyce to themselues and to al godly for their saluatioÌ For they geue god thanks for their saluation And coÌmend his iustice and veritie which he sheweth in this his iudgement rewarding the good with good things and the euil with euil Therfore like as they rise out of their chayres and fal downe before almighty God euen so aught we also both nowe and euer to do Whereof is spoken more in the .4 chap. Here we should learne humilitie and that God alone is to be worshipped that to him alone al praiers or inuocatioÌs or geuing of thaÌks must be offered the which thing is cleane repugnauÌt to the popish doctryne We se now the very thankesgeuing than the which no better can be found They geue thankes vnto God Let vs therfore thanke him also And also coÌmend exalte him whylest they call him the Lord and God almightie and also they celebrate his maiestie where they say which arte and which waste and which arte to come They allude to the wordes of God spoken in oulde tyme to Moses in the .3 of Exodus By the diuersitie of tymes the eternitie of God is fygured But of this kynd of speach I haue spoken more in the first chapt Christe in iudgement receyueth power and kingdome And nowe they declare wherefore they geue thankes for thou haste receiued thy great power and hast reigned God verely neuer laide asyde his power that he nedeth to receiue it agayne but what time he sheweth not the same and permittith very much to the vngodly that they by their power can infringe preuayl against gods word he semeth to haue layde it away Therfore now that he oppresseth the wicked and as a iudge auauÌceth the godly maintayneth the veritie and destroyeth lying he is truly sayed to haue receyued his great power Lykewise now is he said to reigne not because he reigned not before but forasmoch as the lord hath reigned in the mids of his ennemies so that some time it was doubtfull and vncertayne whether Christe reigned or Antichriste yea that he hath had the vpper hand and Christ hath ben oppressed now that Christ hath broken al the power of his aduersaries he is said most truly to reigne And very wel Erasmus admonissheth in his annotations vpoÌ the newe Testament that the translatour had tourned more aptely Ebacilensas yf he had sayed thou hast obteyned a kingdome For the latin men saye Regnauit He hath reigned whiche hath lefte reignyng
signified to vs vnder the tipe of Michaell We know by the scriptures as many of vs as be learned that Michael as also Gabriel be the names of good Angels of god Michael signifieth who as God And who I praye you is such as God but in whome thexpresse Image of the fathers substaunce which is the Image inuisible and worde of the father from the beginnyng I meane the very sonne of God Iesus Christ Michael in the .10 .12 chapt of Daniel is president protectour Patrone of the Iewish nation And it is plaine that the people of Israel had from the beginning non other tutour and patrone but Messias him selfe the blessed sede This appereth in the .7 of Esaye were we reade that the lord spared the people of Iuda and the princelicke Citie for Christ In an other place he sayeth moste openly I will defende that citie for my selfe and for my seruaunt Dauid And Dauid is called Christ in the .34 of Ezechiel Christ is therefore in very dede gouernour of his people whiche neuerthelesse in defendyng and deliueryng his vseth the ministerie of Angelles who also attribute nothing to themselues but all glory to God alone Morouer that excellent victory caÌ not with out offence of godlines be ascribed to Michael the archangel For so omitting our Messias Christ we should coÌmende Angels being made worthie to be called Angelical rather than Christians In the lawe was written the sede of the womaÌ shal breake the serpentes head But the lord neuer toke the nature of an Angel but the sede of Abraham and by sinne hath condemned sinne There shal followe anone in the songe Now is saluation and power c. And there is added for the Deuil is cast out And this saluatioÌ hath Christ alone accomplisshed wherfore it is necessary that Christ the conquerour of Sathan be signified by Michael And the Dragon fought hande to hande agaynst the lord The dragoÌ his Angels fight not only matched with him in the deserte but also neuer ceased to tempte and assayle him so longe as he liued here on earth he stired vp also agaynst him the Phariseis Princes of the people kinges and the Romane gouernour and so at the laste brake the lordes heele This was the greatest fight of the Dragon The same Dragon inspireth now kinges and Princes wicked Priestes and cruel men his Angelles which maye warre vpon the churche And all these verely do persecute and vexe the churche in the power of the red Dragon Stories declare the same to be done before Christes time the same testifie and experieÌce proueth the like to be done from the ascension of Christ into Heauen vnto this present daye and vnto the worldes ende Now is also declared with what lucke they fought with what lucke they sought on eyther side to witte most luckely concernyng Christ most vnluckely as touchyng the Deuill or red Dragon And in this fight as also in the songe immediately following is coÌteined the whole fruicte of this disputatioÌ For herof al godly may learne that Sathan our enemie is vnarmed and that Christ in this conflict is on our syde as our Emperour captayne at all tymes by whome all the godly maie easely in all conflictes ouercome Therfore this matter of battel and victory is set by and by after the beginning of the moste dauÌgerouse battaile wyth Antichriste and Antichristians whych are the broode or tailes and scales of the serpent and champions of the Dragon for a comfort and consolation And the naturall order is here altered which treateth nothyng of the successe of the battaile til he hath set forth al the conflicte before But this battaile shall be continewed hereafter in the reste of the 12. and all the .13 chapter Christ ouer commeth and christianes ouercome also He declareth at thre wordes first the victorie of Chryste secondly of al christians The first is ãâã ãâã ãâã ãâã ãâã they preuayled not they had no strength Doubtles the force of the deuyll is greate if God permitte and clerely greatest in consideration of the iuste iudgement of God as also appeareth in Iob that he is able to slake breake the strongest thinges But the Lorde sayth in the gospel Ihon .14 Math. 16 The Prince of this world came and against me he hath nothing Again in the gospel The gates of Hell shall not preuayle againg her the rocke I meane and secondly againste the church Although therfore the Deuyl make an horrible vprore and cruelly rage against Christ and his church yet is he without force For the vertue of Christe preuayleth The seconde parte is nother was theyr place any more founde in heauen which maner of speach signifieth no other thing than that the reprobate Angell is put from al dignitie glory power moreouer that he hath no more any place in the church or emonges the electe of God not that the deuil should not retourne or should not tempte or renewe warre but because he hath no place parmanent Herunto apperteyneth that the Lord so ofte repeateth in the Gospel and now the Prince of this worlde is caste oute in the .12.14 and .16 chapters of Sainct Ihon. Moreouer by other places of the Scripture it is manifeste that the Deuyll is shut out of heauen And it shall be easie for vs to shutte him oute which being cast out by the sonne of God hath no place in vs vnlesse we our selues geue place to him Which we shoulde not do the Lord admonisheth vs dilligently that we should watch The story is knowen in the .12 of Matth. of the Deuill pourposing to retourne and therfore toke vnto him seuen worse spirites But wherefore doest thou heare him whie doest thou obeye him whome thou seest shut out of Heauen Notwithstanding that herby is signified also that the Deuil was so fully vanquished of Christ that he was also driuen to forsake the place of the battayle For the thirde membre Sathan cast downe to the earth as it were expoundyng the seconde addeth and he was caste to the Earth For they that are throwen to the grouÌde are iudged to be ouercome Therfore a full victory and perfit conqueste is signified Howbeit he was ones most valeauntly throwen to the Earth Of our lord Iesus Christ in the misterie of our redemption and in the vertue of the same is dayly cast to the Earth of the faithfull And like as the Deuill hath no place permanent in heauen nor in the chosen so verely doeth he inhabite all earthly that is to saye menne sauouring the earth and contemnyng heauenly thinges Yea and we heare that his Angels are cast out with him For the Lord in the gospel of S. Iohn the .16 chapt sayeth In the world you haue afflictioÌ but be of good there I haue ouercome the worlde And S. Iohn in his Canonical epistle you are of God little children sayeth he 1. Iohn .4 2. Iohn .5 and you haue ouercome them for he is greater that
is in you thaÌ he is that is in the worlde And this is the victory that ouercame the world euen your fayth And by the waye he expoundeth The nature of the deuil is figured by certen wordes what we shoulde vnderstande by the dragon of whoÌ he hath spoken hitherto to wit the olde enemie of man kinde He setteth him foorth with his titles attributinge to him foure names that hereby also we may vnderstande his nature the better and maye beware of that wicked murtherer Firste he calleth him the olde Serpent For at the beginnyng by the Serpent he infected with the poyson of death and sinne our first Parentes and by theÌ the whole vniuersal world as is to be sene in the .3 of Genes and the .5 to the Romains Therfore I sayed in the beginning of this chapt that he is called a Dragon After he calleth him the Deuill that is to saye a sclaunderer or a false accuser For by and by it followeth which may expouÌde this word for the accuser of our bretherne is caste out c. A goodly exaÌple of this thing is declared in the .1 and .2 chapt of Iob. ãâã ãâã ãâã ãâã ãâã signifieth to accuse or blame and ãâã ãâã ãâã ãâã ãâã is an accusation and ãâã ãâã ãâã ãâã ãâã a crime or complaincte Thirdly he calleth him Sathanas in the Hebrewe word to witte an aduersarie for that he is in al things against god and obiecteth him selfe and resisteth men in holy matters yf happely he might hinder or corrupte them Laste he is called ãâã ãâã ãâã ãâã ãâã seducer disceauer or he that supplaÌteth and betrayeth the whole world For this the Lord attributeth to him in the .8 of Iohn for that he hath ben a lier from the beginning and is the father that is the fouÌtaine and original of al liyng disceipte of errours and seducyng and of al euill For all errours and heresies al deceiptes and all leasinges finally all kinde of euils haue flowed out of this most filthy welspring And who is he that heareth these thinges which wil not abhorre that vile beast they must nedes be starke madde that seke by al meanes to be in fauour with that wicked spirite He should now here consequently annexe the residewe of this fight to witte how the Dragon persecuteth assaulteth the woman and she agayne by fliyng resisteth and ouercometh through Christ But he suspendeth the same narration yet a little while A songe of victory placeth now a songe of victory and triuÌphe of sainctes in heauen of the Angelles and blessed soules The some wherof is that Christ hath ouercomen that the faithful do ouercome in Christ and therfore muste heauens themselues and al that dwel therin reioyce and singe And I repete that these things are interlased in the dauÌgerous Antichristian and Romish sight for a coÌsolation leest the saincts should in those great daungers by reason of their natural infirmitie be discouraged but callyng vpoÌ the name of Christ should fight manfully when they vnderstande vnder whose banner they fight and with whome they fight verely wyth one ouercomen vnder Christes staÌdart And when we heare that the Dragons force is broken we shal thinke that the furies of eyther beast aswell the ten horned as the two horned are weakened in the faith of christ This geueth also no smal courage in this conflicte that we see that the Dragon hath no power ouer them that are sprinkled and purified with the bloud of Christ but ouer earthly and worldly men And this triumphe is heauenly For voices are hearde out of heauen singyng a mery note to the intent that the reioycing of the blessed spirites might haue more authoritie grace and efficacitie emonges the pore afflicted Thei al with one voice singe merely that saluatioÌ power is now made perfit for by the Lordes death and resurrectioÌ Perfit saluation by Christ God hath wrought power and made perfit the saluatioÌ promised to the fathers to witte whilest he trode downe the serpentes head abolisshed sinne death and restored life Thus is the kingedome of God in this worlde establisshed in the electe whilest euen by the power of Christ the Prince of this worlde is caste out and ouercome For the cause followeth wherfore we must so reioyce and what vertue and power of Christ hath shewed it selfe or howe saluation is made perfit because sayeth he through Christ the Deuill is cast downe that is to saye ouercome and vaÌquisshed that he can no more accuse mankinde before the iudgement seate of God Hereunto belongeth that S. Paule wrote Rom. 8. Who shall accuse the electe of God It is God that iustifieth who is he that condemneth It is Christ whiche died yea whiche rose agayne which is also on the right hande of God which maketh intercession for vs. Moreouer the heauenly dwellers do not only preach the victory of Christ but of all the faythfull Christ hath made also the faithfull victours which they obteyne agaynst Sathan in the fayth of Iesu Christ that it maye herof at the leest appere what we should vnderstande before by Michael and by his Angelles And he beateth in dilligently that Christians ouercome not Sathan by their owne merites force or streÌgth but by the merite and grace of Christe And they sayeth he to witte the Angelles of Michael ouercame the Dragon by the bloud of the Lambe For in asmuch as the faythful are purified by the bloud of Christe Sathan hath nothing against them but sins they haue the spirite and fayth of Christ they ouercome the Deuill also So in times paste the distroyer had no power ouer those houses whiche were marked with the bloud of the Lambe Exod. 12. And he addeth an other thinge for the which the faithful ouercame for the worde of the testimony of Christ which is the gospel Which because it is inuincible eternal they ouercome all thinges of this worlde who so euer abide in the liuely and eternal word of the veritie And euen in the gospel most trewe the lorde himselfe hath promised that he wil not forsake his and wil fight for theÌ Therfore must the faithful nedes ouercome To these thinges is added more the effecte of Christes purifiyng They loued not their life more than Christe and therfore haue thei geuen it for Christ vnto death and so haue ouercomen For many are vanquisshed by this one thing that they wil not hasarde their life for Christ For these great benefites of God they exhorte nowe heauens themselues and all the inhabiters of Heauen that is to saye they exhorte one an other to singe a ioyeful songe And that which the heaueÌly sainctes saye they do here they teach the sainctes in Earth to doe also and instructe of what maner and sorte they ought to be which shal ouercome Sathan in battaile to witte purified by the bloud of Christ cleauing to the testimonie of Iesu Christe and contemners of their own life to whom it
vpon the woman For God neuer fayled his afflicted churche In so much which a man may maruayle at that the earth opened her mouth and swallowed vp the floude powred oute of the serpents mouth This earth dranke vp in oulde time and couered the bloud of Abell And here is signified that the godly abyding persecution haue helpe from whence they loke not for as Dauid in times past is red to be deliuered by the help of the Palestines thinking nothing les than to delyuer Dauid oute of the handes of King Saule but yet whyleste they go aboute an other thing they bring to passe that which semed good to the Lorde which can turne the euil counselles of euil men to the profyte of the godlie And doubtles we see many tymes in the Actes of the Apostles that the earth hath swallowed vp a floude of euylles that is to say that earthly and worldly men doing in the meane tyme an other thing haue procured peace to the church So doeth that Towne clarke or recorder of Ephesus pacifie the multitude of the Ephesians which were all on a roare and worse than madde Lysias the head Captayne taketh away Paule out of the blouddy handes of the Iewes so doth the Centurian defend Paule that he shoulde not be slaine of the souldiours in the shipwreake The ciuile warres begonne immediatelie after the death of Nero gaue peace vnto the church vntyll the Empyre of Domitian But the oulde Serpent that can neuer reste attempteth newe warres For nowe beyng wood madde with the church he goeth to make warre against the remnaunt of the womans seede which verely is to be borne vntyll the iudgement of the church by the worde And so maketh way to the Romayne persecutions which folowed incontinentely after the tyme of Saincte Ihon in the Empyre of Rome and the Antichristiane persecutions reysed after the Empyre subuerted Whereof shall be spoken in the .13 chapt c. the church begetteth Galath 4. Neuerthelesse hereof it appeareth chiefely what Saincte Ihon vnderstandeth by the woman the same verely which engendreth the seede of God The church is called both the Mother and daughter The daughter because she is engendred by the worde preached in the church The mother for that by the worde she bryngeth soorth spirituall chyldren to Chryste For the seede of God and the seede of the woman be all those which kepe the commaundementes of God and haue the testimonie of Iesu Chryste They kepe the commaundementes of God which make much of Gods lawe and frame all parts of theyr lyfe according to the same They kepe not Goddes commaundements which sette nothyng by the lawe or worde of God nother frame theyr lyfe after the same Of this matter is spoken at large in the fourtenth The testimony of Iesu Christ is nothing els but the gospell of Iesu Christ preaching vnto vs the free remissioÌ of sinnes They haue this which possesse it by fayth And where he sayeth The dragoÌ staÌdeth on the sea sand that the Dragon stode on the Sea sande it is a preparation to thinges that followe for by by he sayeth how the beast the principall instrument of the dragon came out of the Sea by the deuilles meanes And it hath a consolation that the dragon is sayed to stande on the sande and not on the rocke For it signifieth that the furies of Sathan shall not longe indure agaynst the church and that the kingedome of the Deuill shal be rumouse and fall to decaye whose foundations are layde vpon the sande ¶ He exhibiteth a noble instrumente of the Dragon to be sene the olde Romane Empire which describeth what maner a one it is c. The .lv. Sermon ANd I sawe a beast rise out of the see hauing seuen heades The .13 chapter and ten hornes and vpon his hornes ten crownes and vpon his head the names of blasphemie And the beaste whiche I sawe was like a Cat of the Mountane and his fete were as the fete of a beare and his mouth as a lion And the dragon gaue him his power his seate great authoritie I sawe one of his heades as it were wounded to death his deadly wounde was healed and al the world woÌdered at the beast and they worshipped the DragoÌ which gaue power to the beaste InstrumeÌts by the whiche the deuil hath wrought worketh S. Iohn procedeth to describe by the reuelatioÌ of Iesus christ the notable instrumentes of the deuill wherby he hath afflicted the church of Christ with continual most greuouse persecution And he speaketh of the olde and the newe Romane Empire S. Iohn could not without excedyng great dauÌger vtter much lesse describe those thinges a man not furnished with any mans helpe and therto bannished and driuen into exile For the Romane Empire was takeÌ for godly inuincible most sacred and euerlastyng Neuerthelesse the Apostle both speaketh and writeth hereof in such sorte that it semeth that he can not eschewe the title of a seditious person and offende against the holy maiestie both of the emperour and Empire But what I praye thee woldest thou do God coÌmaunding thee so to speake and write The vnpatientnes boldenes of the world against the crewth Math. 21. The world also rageth at this daye when they heare realmes and policies chastised by Gods word for sinne and wickednes coÌmitted and lordely enough some Princes set forth proclamations commaundyng that no such thing be hearde any more But the Lord sayeth in the gospell yf these holde their peace stones shall speake signifiyng vtterly that the trueth muste be preached nother that it can be oppressed or quenched with any decrees threatenynges force of Armes or punnishmentes Therfore if they should at this daye kepe silence vnto whom the office of preachyng is committed the lord wil stire vp other preachers which though al the world saye naye wil beare witnesse to the trueth Therfore I would counsell princes that thei vexe not themselues in vayne with those their sondry atteÌptes agaynst Gods trueth For they shal not preuaile The veritie shal vanquish For he that then furnisshed Iohn agaynste the Romane Empire that time most florisshyng and puissaunt the self same also at this daye reuealyng his trueth to the world nowe broken and waxen olde wil ouercome doubtles Wo to those stifnecked natures which loue to seduce Let al preachers learne by the exaÌple of the Apostle S. Iohn to vtter frely such things as they haue receiued in commaundement and to feare no man He is greater which is in vs as the same S. Iohn saied in the .1 Iohn 4. than he that is in the world The beast is the Rom. Empire And the beast he calleth the Romane Empire of great authoritie and as it were godly notwithout most weightie coÌsiderations For the lorde kepeth still the phrase of the scripture imitatyng Daniel which in the .7 chapt attributeth the name of beaste to the Romane Empire And S. Hierome expoundynge the
those hilles were sene the Temples of Iupiter after all his properties c. The Temples of Saturne Iuno Minerua of Mars the reuenger of Hercules Ianus Venus Apollo also the Temples of Fortune Helth Victory concorde and suche other But yf ye loke vpon the Princes themselues Caius woulde haue his Images sette vp in Temples and the people to sweare by his name Nero blasphemed the name of Christe and by sheddyng of innocent bloud sought to abolissh the Gospell Domitian commaunded him selfe to be called God and the Lorde And others also haue required godly honours menne swimming in blasphemies and stinking in all wickednes the power of the Romane Empire of monarchies oppressed Furthermore by an Image compacte of sondry beastes he sheweth howe the Romane Empire increased and obteyned suche power and what be the maners thereof In the 7. chapt of Daniel By the eatte of the Mountayne is signified the monarchie of Grece or Macedome by the Beare the Persian and by the Lion the monarchie of the Chaldeis or Babilonians And it is playne that the Romanes ouercomyng those nations and putting downe and subdewyng to theÌselues those monarchies came vnto the supreme toppe of gouernemente For they subdewed to themselues the east partes chiefly by Lucullus Pompey and Crassus Macedonie and all Grece by Paulus Aemilius a good parte of Affricke by Scipio and Marius Aegipte by Octauius Augustus and so forth And lyke as they were in religion vngodly so in other maners not vnlyke moste wilde beastes For as the Libarde or Panther is spotted and of sondry colours so are the Romanes a collection of many nations borne to make sedition and slaughter The beare doeth only goe vpon his fete The Romanes are beastes but with the same also striketh catcheth his praye so the Romanes did nothing els but strike fight take spoiles And as the force of a Lion is emonges foure foted beastes most excellent and the Lions mouth vnsatiable and stinking so was the Romane Empyre moste strong couetouse neuer contented and the very matter and corruption of mischiefe And S. Ihon declareth in dede more expressely The Dragon geueth to the Ro. his power and seate that the Romaines haue of the Deuyll all that wickednes crueltie and mischiefe the Dragon sayeth he gaue vnto that beaste his power and that greate he gaue also his seate Which is asmoch in effecte as if he had sayed the Deuill reigned whole in the Romaines and the Romaines wrought by the Deuyl all that they did For the Deuyll is the originall of murthers and lyes Of the deuyls seate I haue spoken in the seconde chapter of this booke Howebeit we muste knowe that all power is of God but he by his iust iudgement doth permit many things to the Deuil ouer the children of misbeleif For S. Paule in the .2 to the Thessa the .2 chap. When he had spoken of the most mightie workyng of Sathan by tokens and kyng wonders wherewyth they shoulde be deceaued that wolde not receaue the truth he addeth immedately therfore God shall sende them strong illusions that they may beleue lyes and be iudged all that beleued not the veritie c. For as I haue ofte admoneshed we must take good hede that we mixe not the workes of God and the Deuyll together Good workes are of God euil are of the Deuyll Now leest any man shulde maruayle why God permitteth so moch to the Romains and the deuil their head and doth not infringe theyr force for the electe sake S. Ihon interlaceth an heauie chaunce of the people of Rome and of the whole Empyre which chaunced to them immediately after the first persecution moued against the church of Christ and after the moste shyning Apostles executed verely to reuenge that innocent bloud For he seeth one of those heads as it were wounded to death For Nero which first of the Emperours stirred vp the first persecution against the church with his owne hand sticked himself And he was the last Emperour of that familie And left the Empire so afflicted that it was lyke enough to haue falleÌ to decaie Certen prouinces reuolted Galba Ottho and Vitellius fought emonges themselues and made ciuile warres This Vitellius moreouer droue Sabinus Vaspasians brother suspecting none euill with others into the Capitoll house and settyng the temple on fire distroyed bothe Temple and men together and made all one heape Nother doeth Orosius conceale whie these thinges happened saying by and by Rome solfed by the murther of princes and ciuile warres for the iniuries done to the Christen religion The deadly wounde is healed Notwithstanding the Apostle addeth that the wounde made was healed againe For Sextus Aurelius victour Vespasian saieth he refresshed in a shorte time see what is the deadly wounde the wery worlde that longe waunted bloud this sayeth he Here haue you that he sayed the deadly wounde was healed agayne For other writers discoursing the same more at large set forth how Vespasian retournyng to Rome accompted nothyng more noble or better than to establisshe and beautifie the comon welth that was sore afflicted and decayed to bryng in order and frame the prouinces and cities that were disordered by tumultes and seditiouse vprores to reforme the warlicke discipline ouer licentiouse and to punnisshe offenders He repared with newe buyldinges the citie defaced with olde firinges and ruines he builded agayne the Capitoll house that was burnte and erected the Theater in the middes of the citie the most auncient Monumente of the Empire c. The folishnes vnâodlines of the world Moreouer he toucheth now sore the folishenes wickednes of the world And there was an admiration in the whole earth c. For the world followeth the present felicitie estemeth al thinges after their good or euil fortune For that religion saye they is most noble stable and trewe which is famouse in victories and shineth with the ornamentes of this worlde Therefore for the maiestie of the Romane Empire which they had in greatest admiration the most part of men receaued the Romish religion defended the same as sincere But S. Iohn declaring the enormitie of this sinne sayeth and they worshipped the dragon c. he sayeth not they worshipped Gods They worshipped the Deuil or wood and stones but they worshipped the Deuill Idolaters will saye that they worshippe and honour Gods and are not ignorauÌt that Images are made of matter corruptible and that the worship that they do vnto them redoundeth not to those dead signes but to them whereof they be signes Thus verely will all Idolaters saye vnto whom if you saye you worshippe wood and stones thei wil aunswere quickely that they haue greate iniurie done them For they be not so folisshe they will saye to worshippe that thing which they made with their owne handes c. But the Apostle whiche knewe well enough those ciuile expositions and wilie shiftes of Idolaters speakyng frankely agaynste them respected not that which
to are perdon for that offence LoÌg it was or euer he was admitted to come in the Popes sight At the last he was led with an yroÌ chaine aboute his necke to the Bisshoppes table lyke a Dogge and there fayne to lie vnder the table emongs the dogges so loÌg til the wrath of Clement without all clemencie beyng ouer paste he put out that ignominie from his countrie And was therefore alwayes after called dogge of his owne countriemeÌ for that he had layne like a dogge at the Popes table for to gette absolution This is written in Sabellicus in the ende of the .9 Aeneid the .7 boke The Pope in excommunicatinge vseth tapers or candelles of waxe burning which he throweth downe to the grounde from on highe that euen thereby we might perceyue that it is he that calleth downe the feareful fire from Heauen vpon men in earth And these thinges doeth the beast in the presence of men to wit with great confidence boldenes finally to make meÌ affrayde and to kepe them in awe For after the same kinde of speaking S. Paule commaundeth also to rebuke a great man offendyng before all men that others maye be affrayed 1. Timoth. 5. He disceaueth by signes Howbeit the Lord addeth the vse and effect of Antichristes wonders to th ende the church might iudge rightly of them and he deceaueth sayeth he the dwellers on the Earth by reason of the miracles c. He shall seduce by these signes or miracles to wit by that grace of the spirite whiche he faineth that he geueth and with those his excommunications wherwith he would seme to caste men downe into hell that dwell vpon Earth that is to saye more geuen to earthly than to heauenly thinges And he shall leade them from the fayth of Christ vnto his tromperies Therefore must we iudge of the tokens and doctrine of Antichrist for that they seduce men Leaue maruelyng therefore howe it hath chaunced that the Pope hath allured to his side so many menne of wisedome and learnyng You haue hearde already by what meanes this is done Therefore be not you alwayes fooles learne take hede and beleue Christe and his Gospell and cleaue thereunto Agayne he sayeth The beaste doeth miracles in the sight of the beaste that power is geuen to the beast verely by the iuste iudgement of God that according to thapostles saiyng they maye be iudged whiche had rather beleue lies than the veritie that he shoulde worke those miracles in the sight of the beaste What is it to worke miracles in the sight of the beaste but to do them in the presence of all men boldely and with out feare euen to feare disceaue the very beast Here therfore nowe we heare of two beastes The beaste that doeth the wonders and that later beaste in whose sight that other fourmer beaste doeth those signes In the .19 chapt Yea it shall followe hereafter that both the beaste and the false Prophet whiche doeth these miracles before the beaste by the whiche he also deceaued the beaste shall be caste bothe into fire euerlasting Who therfore is the former and the two horned beaste but the Pope the very same is the false prophet also And who is the beaste in whose sight the Pope worketh wonders but the Image of the beaste and therfore a beaste also in asmuch as thempire is reysed of the beaste and gouerned by the spirite of the beaste For it followeth that the beast setteth vp an Image of the beaste The beaste setteth vp an Image of the beast and that of the same beaste whiche had the wounde of a sworde and liueth that is to wit of that olde Romane Empire Now therfore is erected a new Romane Empire which neuerthelesse is not called playnely a beaste but the Image of the beast that is to saye an Empire in dede but the which cometh not so nere to the olde by as farre as an Image differeth from the true example For the olde Romane Empire is as it were an example whereof thempire set vp by the Romish Antichrist is only an Image representation shaddowe and as it were a dreame hauyng neuerthelesse some sumilitude of the same Howe the Image of the beaste was set vp I tolde before and shewed out of stories howe the olde Romane Empire was torne and rent in pieces taken quite awaye In times paste the one Emperour gouerned in the Easte at Constantinople the other in the Weste at Rome or at Rauenna But from Augustulus by the space of thre hondreth yeres and more there was no Emperour of the Weste And suche landes as were the Emperours were now possessed of others and the Empire was vtterly loste Therefore about the yere of our lorde eyght hondreth what time Charles the greate Kynge of Fraunce came to Rome vpon Christemas daye Leo the .3 of that name Bisshoppe of Rome setting the Crowne vpon Charles head made him Emperour all the people saiyng with a lowde voice to Charles the Emperour crowned of God be long life and victory These thinges are red in all stories especially in the .4 booke of Auentinus his Cronicles of Bourbonois The beaste sayeth to the inhabiters of the Earth that they shuld make an Image to the beast Agayne when this Empire semed to wauer and to slide and therefore lyke shortely to falle the Bisshoppe of Rome instituted seuen Princes Electours Some referre this ordenaunce to Gregory the .5 whiche was Pope when Otthâ was Emperour And some to Gregory the .10 whiche called Rafe of Abspurge to the Empire Whereof shal be more sayed anone But the Lorde by S. Iohn sayeth expressely howe the beast sayed to the inhabiters of the Earth that thei shuld make an Image of the beaste For the Popes haue by speakyng and not by fightyng as appereth in the stories of Bisshoppes of Rome especially of Leo the .3 erected a new Empire For by preachyng perswadyng and practysing they brought the Empire to Kinge Charles Certenly Platina in the life of Leo the .3 The Bisshop sayeth he minding to gratifie by some meane king Charles which had deserued right well of the churche in the churche of S. Peter after solemne seruice done by the voyces and prayers of the people of Rome with a lowde voyce declareth Charles Emperour and crowneth him c. But nowe we muste see more dilligentlie What is properlie the Image of the beaste wherefore the newelie erected empyre is called of the Pope the Image of the oulde beaste And here in dede myghte manye thynges be alledged but I shall recyte of many things onely a fewe Aboue all thinges it is called the Image both for that it is named the Empyre it selfe and wolde be taken for the oulde Empyre where it is in dede a name wythoute the thynge and a vayne tytle wythoute that aunciente power maiestie and glorie For vnlesse the Emperour haue the Kyngdome of his owne by inheritaunce what Kyngdome shal he haue by the name of
Fucine he was taken with duke Fridericke Anno. 1266 There were slaine as it is saied .12 thousand The occasion of so greate an euill were the Popes chiefly Clement the .4 which beyng demaunded of Charles the worthie Prince what he should do with his prisoners aunswered so that the Frenche men vnderstode that they must suffer Therfore he put them both to the sworde In whome the house and posteritie of the moste noble Dukes of Austriche and Swauelande is sayde to haue failed Paulus Aemilius discourseth this gere more at large in the .7 booke of Frenche Actes and Auentinus in the .7 booke But yet might not the Ire and furie of those moste holy fathers be so pacified conceiued hereof that the most noble Dukes of Swauelande had for gods glory and the comon welthes sake most godly and most constantly resisted the Romish Bisshoppes Wolues I would haue saied Thempire made desolate But these Parricidies and blouddy warres displeased all good meÌ euery where and chiefly the wise and godly Princes so that they vnderstode how they must eschew that Empire and flee from it as from the plage as the which was not only but a shaddowe but moreouer would vtterly consume his yerely reuenewes and treasour which should receiue the office For now was it knowen through out the world what the moste valeaunt and excellent Princes of Germany had nowe about .119 yeres from Henry the .4 to the Sonnes of Fridericke the .2 suffered of the bolde ambition and vncredible mallice of the Popes and that many of them had loste both their liues with their auncient kingdomes and their âibertie most excellent of all And here was thempire with out any Emperour for certeÌ yeres which I am wont to cal a desolation of the kingdome or Empire For the Popes with their inuincible and intollerable pryde and tyrannie had so weakened the force of the Emperours that the empire semed subuerted destroyed nother coulde there any be easely founde which ded set by it or thoughte it worthie to be desyred At the laste at the commaundement of Gregory the .10 which helde a Counsell at Lions was chosen Counte Rodulph of Abspurg which although he forsoke not the thing offered yet being oft requested to come to Rome is sayed to haue aunswered the waywarde steppes of fete do feare me sore meaning by this dixaine that he trusted not the Popes which by their craftes had destroyed both many Prences of Germanie and also innumerable people comming to Rome And this Rafe is red to haue ben crowned Kyng in the yeare of our Lorde .1273 the .200 yeare after Gregory the .7 And so longe time lasted the fight of Popes and Emperours A little whyle after whyleste Alberte the sonne of Rafe was chosen Emperoure and the election was referred to Boniface the .8 of that name he stoutely reiected the same and shewed by and by in word and dede that he was both Pope and Emperour which by right had both swordes Which I expounded in the .58 sermon the same doth Albert Krantz declare excedingly well in the .8 boke .36 ch of Saxon matters In the place of King Albert was substituted Henry Prince of Lucemburge But what authoritie ouer him thempire chaleÌged Clement the .5 pope he that list may know of the ClemeÌtines For there is a long treatise therof in the .2 boke .9 tit I could also rehearce many other lyke things of pope Ihon the .22 and of others if I ded not thinke it superfluouse For of these things which I haue rehersed hitherto The proprietie of kingdomes is the popes but the vse of Kings and Princes it appereth sufficieÌtly that the popes theÌselues by a mischeuouse boldnes haue takeÌ to theÌselues thempire do boast theÌselues for monarkes do abuse the seruice ministerie of kinges as their wards clieÌtes yet to pretend the name of soÌnes to the intent thei may haue them the more obedieÌt For so in times past wrote Gregory the .7 to Geusas king of Hongary which place read in the .17 chap. of this boke the sermoÌ .75 yet vnderstaÌd we in the meane time that the gretest part of Princes Nobles haue not knowen the same beast but haue rather impugned him therfore not to come in the nombre of the beast but in asmuch as they lyued vnder the Empire yet estraunged farre from the beaste By this I woulde haue them aunswered which wyll exclame and saie who can take it in good parte to haue the holy Empire called the Image of the beast and so many noble Kings and Princes Cities and people praise worthie But I nother oughte nor wyll chaunge the manner of speakinge which the scripture vseth They be the Lordes woordes all which Daniell in oulde tyme and nowe Ibon haue reuealed to vs but I maie excepte and excuse such as are excused by the testimonie of scripture The way is ready briefe whosoeuer wyll be free from the beaste let him take hede that he be not inspired withe the Popes spirite and that he speake not and doe that the Pope commauÌdeth against godlynes Let him rather be ruled with the spirite of Christ and so shal it come to passe that dwelling in the middes of Babilon he shal not lyue after the iniquities of Babilon but in the Kingdome of Christe They that shall not worship the beaste shal be slain It foloweth and the beast shal cause that whosoeuer shal not worship the Image of the beast shall be slayne And it is all one offence to worship that oulde beaste and to worship the Image of the newe beaste Of the worshipping of him I haue spoken a little before Therfore doe they worshippe the Image of the beaste which admitte the decrees and those ordinaunces of the seate and Empire speaking the inspiration of the beaste which allowe the Romish religion which fall to the kyssing of the feeâe and shew themselues in all things obedient chyldren of the seate and are faithfull to the popish Empire Nowe yf any wyll not be suche a one and woulde be content with Christianitie would abhorre Rome the seat of the beast and detest the Image of the beast he lyke a church robber and traytour is iudged vnworthie of lyfe There is a Canon in the .5 boke of Decret the .7 tit of heret Wherein withoute any circumstaunce of wordes Lucius the thirde of that name determyneth playnelye that heretykes are strycken with an euerlastinge curse whosoeuer beleue and teache otherwyse of the Sacraments than the church of Rome beleueth and teacheth He commaundeth moreouer that such beynge depryued of all dignitie shall be committed to the iudgement of the secular powers to be punished with dewe correction But yf the temporall maiestrate wyll not punish so defend the church that than he shal be also depriued of al honour c. But why do I tary in rehearsyng these thinges All men at this daie knowe and see what thynges are done daylie They are
rules of Italy and deliuer them to the pope whiche he perfourmed in dede For he ouercame kinge Aistulphe toke from him the gouernement of Rauenna and deliuered it to the Bisshop of Rome Herein maye all men see The kings ouerthrowen the Pope him selfe is made a kiÌg vnlesse it be those which will see nothing how this contemptuouse Bishoppe and very smal horne hath at one pusshe ouerthrowen two hornes For he hath put themperour of Constantinople froÌ the gouernmeÌt of Italy and hath put downe the King of Lumbardy caused his people to be driuen out of Italy For a fewe yeres after the Pope by the force of Charlemaigne put downe Desiderius the last king of Lumbardy and distroied withall the whole people of the LuÌbardes And thus starte vp the Pope became as it were king of olde Rome of the chiefe parte of Italy And now ar the beginnings of the kingdome laied but as yet he reigned not with full authoritie as is declared before Eberardus therfore Bisshoppe of Salisburge whose wordes I recited in the preface of this boke extendeth these things further But I suppose this our exposition to accorde with the prophet with the thinges times And the pope gaue to king Pipine for so great a donatioÌ a title as Platina sheweth in the life of Stephen the .2 that al kinges of FrauÌce shuld be called moste Christen Afterwarde was the Image of the Empire bestowed vpon Charles whereof is spoken before And leest the Pope should seme to haue receiued nothing whilest king Pipine gaue him therarchate the stories reporte thus The Pope made a most mightie king thexarchate was diuided into two regiones in Pentapolis and Aemilia Pentapolis had fiue cities Rauenna Cesena Classe Forum liuij and Forum popilij In Aemilia were Bononie Rhezo Parma Placence and all the laÌdes that lie from the borders of the Placentines and Ticinians vnto Adria and froÌ Adria to Arimine c. But he that liste maye reade the Donation of Ludouicus pius in Volateranes Geographie where he nombreth the kynges of Fraunce We saye nothing yet of this that afterward he vsurped to him self power ouer kings and realmes finally ouer all churches and soules so that we must confesse that a more maruelouse prince neuer liued Thou hast here a briefe and compeÌdiouse story declaring how the Pope hauing huÌbled ouerthroweÌ three kinges he him self began to be made a king But let vs now apply herunto the noÌbre of the name of the beast The popes power augmeÌted both in spiritualties in temporallies to th ende it maye so be knowen to the whole world that there is no other Antichrist to be loked for than the bishop of Rome that is comeÌ which in dede laied the foundatioÌ of his kingdom vnder theÌperour Phocas did builde it vnder the kings of FrauÌce and inlarged the same vnder themperours Henrickes Friderickes finally hath establisshed it vnder themperours followyng reigneth in our time and hath done certen ages already paste c. The supputation of .666 yeres must be rekened from the time wherin S. Iohn sawe the reuelation Ireneus sayeth It was sene no longe time sins but in a maner in our dayes about th ende of the reigne of Domitian And Eusebius in his chronicles saieth that it was in the yere of our lord .97 Therfore there remayne yet thre yeres to accomplish an hondreth yeres from the birth of our lord Adde therfore to an hoÌdreth yeres The fatall yere of our lord .763 these yeres of the noÌbre of the name of the beast .666 substracte those three yeres of the first hondreth and thou shalt haue the yere of our Lord .763 whiche was the .13 yere or there aboutes of king Pipines reigne and the .7 of Pope Paul Notwithstandyng that there be wryters of stories and times which attribute to Paull but one yere c. Now muste we not loke only what thing happened in the very instaunt of the yere .763 but what chauÌced in the nexte yeres fourmer and following Whereof I will recite a fewe thinges oute of the writers of stories and tymes Nauclerus in the .16 generat In the yeare of our Lord. WoÌders Monsters 750 saieth he vnder Pope Zacharie and vnder themperour Constantine the .5 began the .26 generatioÌ in the which was made an alteration of the Kingdome of Fraunce an abolyshment of the Kyngs of Lumbardie and a translatioÌ of the Romane Empire from the Grekes These so greate alterations the wonders dyd happly pourtend which hapned at this tyme. In Mesopotamia the Earth roue a sunder by the space of two myles and a Mule was sayed to haue spoken with a mans voyce Ashes fel downe from heauen Ther were wonderful Earthquakes Crosses appered vpon mens garmeÌts These things wrote Nauclerus The lyke are red in the storie of Eutropius in the .22 boke vnder the yeare of CoÌstantine the .6 moreouer in the Historicall glasse of Vincent in Fasciculo temporuÌ In the yere of our Lord .751 Pipine is made King through the couÌsell of Zachary the Pope Pipine the master of the Kyngs household oppressing his lord Hilderych king of FrauÌce began to reigne and reigneth .18 yeres This writeth Aemilius in the .2 boke of kings of FrauÌce And in the yere .755 Pipine entreth into Italie with an Armie vanquisheth the King of Lumbardes and geueth the whole gouernemente of Rauenna to S. Peter The exarchate is geuen to the Pope against the wil of the Emperour of Constantinople Vespergensis in chronicis You see howe in stead of the Emperour the Pope beginneth after a sort to reigne at Rome and in Italie the hornes be shaken of according to the prophecie Mathew Palmer in his chron vnder the yeare .756 the Romane Empire sayeth he reuolting a pace in the Easte The begynninges and preludies of the Empyre translated and the Emperour persecuting the Christians Idolaters he shoulde haue termed them Pope Stephen gaue to the kynges of Fraunce the Emperiall titles and dignities and coÌfirmed Pipine and the successours of his stocke onely for their kyngs al others vtterly excluded and in the name of the people of Rome called hym Patricium Hitherto Palmer Ihon Functius in his Chron. In the yeare of our Lord .756 the rites and ceremonies of the church of Rome The Romish religion obtruted were caried into Fraunce first receiued In the yeare of our Lord .757 Paule is made Pope and immediately followeth that fatall yeare of our Lord .763 as the middle poinct betwixt the yere 750. .770 or .773 Wherein these thinges haue all together chauÌced which both geue the name to Antichrist and whereof as euery thing els is knowen by his name so hath he also his name and is knowen In the yeare of our Lorde .768 Stephen the .3 helde a counsell at Rome in the church Laterane of the byshops of FrauÌce of Italie Idolatry is confirmed and decreed that none
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 AuÌgell 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 coÌforte 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 coÌmaundemeÌtes thei execute most faithfully sincerely and dilligeÌtly 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 visioÌs 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 coÌforte 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 âââough 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 theÌselues 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 accoÌplisshed 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
to be loked for in the world to come most dilligently and most certenly he treateth of the state of soules and of the felicitie and blesse of soules which as sone as they die they atchieue assuredly and streightwaye flitting out of this worlde into life euerlasting But they that know these thinges and haue conceaued them by a true faith how thei shal vndoubtedly slitte froÌ the corporal death into the blessed life it can not be chosen but that they shal more boldely contemne the life present Most certeÌ tables of saluation are to vs exhibited And this holesome doctrine is comprised in three poincts For first he sheweth the certentie therof secoÌdly he declareth what it is laste he setteth forth and lighteth the same by circuÌstaunces At the first verely he semeth to allude to the maner accustomably receyued of al nations that such thinges as they wuld haue thought to be certen and vndoubted they would also coÌmitte to writing to leaue them vnto posteritie But the certentie veritie or Authoritie of the thing is estemed of thauthours which first haue dispatched any matters emonges theÌselues and after haue caused the same to be put in writyng At this present therfore is God shewed to be authour For S. Iohn saieth and I hearde a voice from heauen And by and by addeth ye the spirite sayeth Therefore there is no doubte but that the sonne of God him self hath spoken and reuealed these things Our lord Iesus Christ For him he sawe at the beginning of this reuelation after he seeth diuerse kindes of Aungelles but he seeth not Christ speaking to him But he heareth now his voice from Heauen he heareth the spirite speakyng by whom the lord sayed whilest he was yet coÌuersaunt in earth with his disciples that he would treate and speake al thinges in the churche Let vs beleue therefore that the wordes which are here recited by christes doyng to be a celestiall oracle certen and trewe whereof we ought not to doubte And S. Iohn thapostle Euangelist is coÌmauÌded to write the saiynges of Christ from the heaueÌly seate Which thing he doeth so at Christes coÌmaundement sendeth them vnto al posterie vnto vs also to our ofspring euen to the worldes ende But if tables written by the chauÌcelours or secretaries of kinges and Princes beyng notable men deserue credit we maye much more iustely rightly beleue this writing which the sonne of God inditeth from heauen that beloued disciple of Christ the apostle and Euangelist S. Iohn writeth Thou hadst ones a confidence in the Popes bulles they maye well be called bulles sins thei be more vaine than bulles or blabbers in the water sent from the See of Rome wherein thou as one assured didst put ful truste to haue remission of sinnes and blessed life And shalt thou not nowe be accompted madde and out of thy witte in case thou wilt not beleue this heauenly writyng That other was indited by the spirite of Antichrist by the Pope the man of sinne and childe of perdition written of some disceauer infected with Simony and sacrilege which in life and maners was filthines it self But in Iohn is nothing but cleanes puretie integritie and the very sonne of God which prescribeth these things to S. Iohn is the very veritie and life This writing is frely geuen the light of the world lord of heauen and Earth of life death See than how safely thou mayest laine to this heauenly writyng which here is offered geuen thee frely Thou nedest not to disburce for the same one farthing The Pope instituted in the church biyng selling deuelish bargayning about perdoÌs other things which were plaine disceiptes illusions playne mocheries and open blasphemies therfore accursed for euer as S. Peter also pronouÌceth in the .8 of the Actes God him selfe diswadeth al men from such tromperies and bargaines wicked vayne in the .55 chapt of Esaye where he promiseth agayne that he wil geue to the godly al plentie of al good thinges And now let vs heare what the writte is Blessed at the dead whiche die in the lord what S. Iohn is coÌmaunded from heauen to put in writing It is a shorte senteÌce as also in many places the wisedome of God coÌpreheÌdeth in fewe wordes the true some of blessednes so prouiding for our infirmitie that we nede not to coÌplaine that the doctrine were ouer longe which we with our slender vnderstandyng are not able to attayne to The Lord therefore pronounceth them to be blessed whiche die in the Lord then we must see what he vnderstandeth by blessednes and who thei be that die in the lord blessednes is that high felicitie which chaunceth to the faithfull in an other world in the which we shall see God him selfe as he is and haue the fruition of him vnto a ioyefull and neuer lothsomefulnes We shall liue in the same with all the Sainctes for euer and shall haue ioynes that can not be expressed with tunges of men Of the whiche shall followe more afterwarde They shal reste from their labours And more plentifully in the .21 chapt And they dye in the Lorde whiche by faith greffed in Christe layne to him alone depende wholy vpon him only regarde him and desire nothynge els but hym alone For they are sayed to liue in Christe in whome Christ liueth by faith they that liue in Christ do frame their whole life after the will of Christ And they die in the lord chiefly and before all whiche for the confession of the lordes faith suffer death and offer theÌselues to tourmentes And not they alone but those also whiche although they die of the sworde of the persecutours yet die when the Lorde calleth them in the trewe christen fayth For these are also blessed as the Lord in S. Iohn verely verely I saye vnto you yf any man kepe my worde he shall not see death for euer Howebeit they die not in the lorde which eyther deny god that they might not be slaine or trust to their owne merites intercessions of Sainctes or to other mens workes be they monkes freres or massemonging priestes and so departe out of this life thinking that thei shal be holpen by other meÌs workes To be briefe the veritie of the lord pronouÌceth them al blessed and fortunate which departe out of this world in true faith Finally the Lord him self adioyneth a notable declaration of this his briefe sentence For he sette forth the circumstauÌce of the time When and how saluation commeth to the dead and the maner of the blessednes For it is wonte to be demaunded what time saluatioÌ and felicitie happeneth to the dead whether incontinently or after a time that is whether our soules flitte by and by and immediately after the death of the body to the blessed seates or whether they be intercepted for a certen time so that they might be pourged in purgatorie before thei enter into
thursted for bloud driÌke blud in so moch that being drowned in their owne blud vp to the chin thei may seme to bath them in their owne bloud And here we must remeÌbre the horses prepared to battaile of whoÌ we spake in the .9 chap. shal be drowned in euerlasting tormeÌts Thus thus at the last wil the lord auenge himselfe vpon his enemies Let vs call vpon him and abyde patiently and valeauntly The Lorde graunte vs his grace ¶ The Angels of seuen plagues are brought forth Moreouer the triumph and prayse of Christes holye Maritrs is described The .lxvij. Sermon The .15 Chapter AND I saw an other signe in heauen great and wonderful Seuen Angels hauing the seuen laste plagues For in them is fulfylled the wrath of God And I sawe as it were a glassye sea mingled with fyer and them that had gotteÌ victory of the beast and of his Image and of his marke and of the nombre of his name stand on the glassy Sea hauing the harpes of God and they sung the song of Moses the seruaunt of God and the song of the lambe sayeng great and maruelouse are thy works Lord God almightie iust and true are thy wayes thou King of Sainctee Who shal not fear O Lord and glorifie thy name For thou onely art holy for all gentiles shall come and worshippe before the for thy iudgementes are made manifeste The argument of the fifte parte Vpon occasion of harueste and vintage expounded in the laste parte of the fourmer vision is annexed the fifte parte of this godly worke which represeÌteth vnto vs the fourth visioÌ of this worke whiche some make the fifte The same is of the iudgemeÌts of God it hath two parts wherfore it might also be deuided into mo visioÌs but we had rather vse fewer For first he discourseth most largely of the paynes or tourments prepared of God to be executed vpon Antichrist his membres and all the vngodlye here is treated of the iudgement of the whore of Babilon of the destinies and ruine of Rome and the church of Rome of the reioicing and song of saincts of the comming of the iudge vnto iudgement of the payne and euerlasting destruction of all wicked And these are intreated in the .15.16.17.18.19 and .20 chap. Than also he reasoneth most excelleÌtly of the reward of saincts and of the euerlasting filicitie thorow out the whole .21 chap. and a good part of the .22 euery where is set open hel it selfe and heauen it selfe And is geuen vs in maner to loke in this fleshe mortall euen into very hell it self into the very palace of Heauen Nother shal you finde any where in all the Scriptures with a continual treatise so plenteouse a disputation of the iudgementes of God of the tormentes of the wicked of the felicitie and ioyes of the godly as in this presente And ful necessarie is this treatise especially in this our last and vngraciouse world A most pleÌtiful dilligent treatise of the iudgemeÌts of God wherein men neglectyng the spirite of God are become like brute beastes altogether carnall regarde the flesh and wholy depende thereof Happy are al the victoriouse welthie honorable and gloriouse Antichristians miserable are the pore and dispised trewe christians and subiecte to the iniuries persecutions of al men Therfore do the carnall men esteme al thinges of the present fortune and crie it out that their religion and conuersation pleaseth God and the ChristiaÌs to displease The godly are here also greuously tempted as they were also in times past reade Psalm 73. and the .1 chapt of Abacucke The vngodly promise themselues that they shal reigne for euer at the length also they conteÌne the iudgementes of God nother thinke they that euer it wil come to passe that they shal be punnisshed The talke of punnishementes to be diuised of melancholicke persones and to be vttered of mallice and therfore they saye and thinke them not to be regarded but to be mery in this worlde Therefore it behoued the place of Gods iudgementes to be most largely and dilligently decided and to be set as it were before the eyes of the hearers to the ende al might rightly vnderstaÌde what should be assuredly the ende of good and euill But the punnishmeÌtes of the vngodly are diuerse to witte of this life present and to come And the punnishmentes of this present life are almost innumerable and the tourmentes of the life to come are eternall and vnspeakeable and as there is no comparison betwixte the paincted and trewe fire so is there none betwixte the punnishementes of this present life and that to come But in case men would ernestly beleue that vnspeakeable ioyes and euerlastyng tormentes are prepared of God for good and euill doubtles al would sinne lesse serue God more dilligently But let vs see nowe what is the treatyse of S. Iohn concernyng the same The originall of the doctrine of the iudgementes of God First he sheweth the original of al things that follow not to be earthly but heauenly For he seeth an other token in heauen He saieth an other for that in the .12 chapt we heard that mention was made of an other certen signe And he calleth that a signe or token which signifieth an other thing and therefore not to be considered of it selfe but in asmuche as it bringeth into knoweledge an other certen thinge and that much greater thaÌ it sheweth at the firste sight He calleth this signe that is to witte that same visioÌ great and maruelouse For the iudgementes of God are greatest and moste wonderful Whilest thei are executed the vngodly maruel which had thought such thinges should neuer haue comen to passe the godly also maruell at the great power of God his moste iuste rightuousnes and his ripenes and faythfulnes in deliuering and sauing his people Than he declareth what signe was shewed him in Heauen and by that celestiall vision he sawe seuen Angels hauyng in seuen cuppes plages That is he perseyued God prepared and furnisshed with power diuine wherewith he both might and would sende plages and condigne punnishementes aswell vpon Antichrist him selfe as vpon his membres and all the vngodly men in Earth for their wickednes committed agaynst God Seuen angelles seueÌ plages And as we haue many times warned you in this boke the seueÌth nombre is the noÌbre of fulnes Wherefore God hath ministers enough and enough by whose seruice he maye plague and distroye the vngodly And therefore seuen plagues are all maner of plagues Temporall plagues are aboundantly recited in the 26. of Leuit. and .28 of Deuter. Riche is the Lord and in euerlastyng plagues of most diuerse kindes also For the Scripture in certen places reherseth a gnawyng worme a fyre vnquenchable weping and gnasshing of teth outwarde darkenes and many other of like sorte But these seuen plagues he calleth the laste and immediately sheweth the reason for in them is the wrathe of God
fulfilled For on those laste and most corrupte ages the Lorde wil powre out his plague and that the plagues of his iuste wrath and shall powre them out most fully to the ende and shall execute his ful wrath against the vngodly for euermore Yet now he suspendeth a while that narration begonne of the Angelles masters of the plagues The ioyes triuÌphes of the godly and placeth or sendeth before the greate ioyes of the blessed Martirs triumphes songe of praise reioycynge and thankes geuynge And this Ioye is interlased here in the treatise of punnishementes for the consolation of the faithful that they should knowe themselues deliuered from punnishmentes And if it fortune whilest the wicked are punnisshed that any displeasure touch theÌ also as it can not be chosen but the wicked beyng plaged some discoÌmoditie must also arrise vnto the faithful that thei maye vnderstande yet that the daungers of the discoÌmodities must with the excellent abouÌdaunce of ioyes be recompensed For hereby is signified how the godly reioyce whilest the lord executeth his iustice To be also the chaungeable course of thinges that those that haue ones wepte in the world should now be glad and ioyefull accordyng to the saiyng of our sauiour in the .16 of Iohn Morouer it behoued by the testimony of all Sainctes to be declared to the Sainctes that dwell in Earth that the iudgementes of God be rightouse and true whiche thing vnderstande questions and sondry mutininges agaynst God do cease First he seeth them which ouercame Antichrist and haue had nothing to doe with him as we saye in dutch for this I suppose be signified by that plentiful rehersal of certen membres the declaration wherof is setforth before in heauen not in some dortour or no where as some men gather He sawe I saye in heauen the blessed soules stande vpon a glassy See A glassy See mixed with fire mixed with fire And in an other place I haue tolde you that the See figureth the worlde by reason of the rage and vnstablenes therof Certenly Daniel so taketh in the .7 chapt And it is called glassy because of the frailetie and bricklenes For worldely thinges shine but they are soone broken Whereupon it is sayed that wordely things are as brickel as glasse whiche whilest they shine breake And not with out cause is fire mixed with worldely thinges For the Sainctes whilest they be conuersaunt in Earth fele alwayes in a maner the fire of affliction Whereof spake S. Peter 1. Pet. 4. And they stande vpon a glassy See mingled with fire For coÌquerours treade vpon the worlde and vpon al the tourmentes mockeries of the world as triuÌphyng ouer all worldely thinges The Prophet in the .66 Psalm bringeth in the Sainctes singyng a ioyeful songe vnto God and emonges other things saiyng thou hast brought vs into snares thou hast layde tribulations vpon our backe thou haste set men in our neckes We haue passed through fire and water thou hast brought vs out into a place of reliefe Therefore do there followe alterations in an other world Wherfore Aretas expouÌdyng this place the glassy See sayeth he semeth to intimace nothyng els than by the Sea verely the multitude and by the glasse the brightnes by fire the puretie of them which are worthie that blessed life And certenly the same wordes in diuerse respectes maye signifie diuerse thinges and make the sense agreable Hitherto we haue hearde that the sainctes are in heauen where they triumphe ouer the world vanquisshed but nowe we shal heare more clerely what they do in heauen and how they singe vnto the lord a songe of thankes prayses which fully agreeth with the Psalm 66. The harps of God And he attributeth to the blessed martirs harpes as he did to the Elders These he calleth of God as you would saye diuine and celestiall mete to set forth the prayses of God For a celestial Iubeley is signified whereof is spoken in the .5 chapt He addeth moreouer to expresse the musicke and they singe And declareth also the maner of their singyng The songe of Moses the laÌbe the songe of Moses the seruaunt of God and the songe of the Lambe Therfore this songe of the Sainctes is reioycyng ditty triumphaunt and of thankes geuyng For like as in times paste Marie with the coÌpany of virgins Israeliticall at the appoinctement of Moses sange a songe when the Israelites were deliuered out of the bondage of Aegypte and Pharao was drowned in the red Sea with his whole armie whereof you maye reade more in the 14. and .15 chapt of Exod. So the blessed soules in Heauen prayse God whiche hath deliuered them from Sathan Antichrist and the worlde And the songe of the LaÌbe is the christiane thankes geuing by the which the vertue of Christ and his redemption is praysed of the Sainctes For like as the olde fathers after the eatyng of the Paschalle lambe made a iubiley gaue God thankes So the blessed Sainctes nowe infraunchised with the full libertie of the children of God geue thankes vnto Christ theyr deliuerer Finally reciteth the order and fourme of their songe Kinge of Sainctes God is highly commended herein which is called the Lord God almightie Kynge of Sainctes as for whome the Sainctes warre by whome also they be gouerned and whiche defendeth mayneteyneth and kepeth the Sainctes And he is called holy in whome is no spotte no iniquitie And before all thinges they prayse his workes whiche they call greate and maruelouse These are manifest in Heauen and in Earth They declare the power wisedome iustice of God Therefore they inferre by and by that the wayes that is the considerations of God which he followeth in gouerning and doyng of thinges be trewe and iuste For he disceaueth not he doeth no man wronge Therfore God is iuste in punnishing the AntichristiaÌs and deliueryng his For although he seme to neglecte his yet kepeth he fayth to the godly as a kynge that neuer neglecteth his Now they alledge what it becometh all men in the Earth to do also it is reoson that al men feare thee and glorifie thee in all thinges nother to accuse and murmure at thy iudgementes There is added an other reason for he alone is holy without sinne and with out spotte None of all the creatures hath this Although many gentiles nowe coÌtemne God yet shal they ones come and worship shal knowe their owne filthines and the holines and rightuousenes of God For the iustice and iudgement of God whiche are not yet reuealed and therefore are contemned shal be ones reuealed that all the godly of al natioÌs may attribute glory to the rightuouse God These thinges verely prepare also the reader and hearer to the treatise nowe followynge concernynge the iudgementes of God and puÌnishmentes of the vngodly The lord open the eyes of our mindes that we maye see these thinges with fruicte plentifull ¶ The seuen Angelles are described coming forth to execute the seuen
for that in the warre of Naples whiche was made by the French men and Spanyardes in the yere of our Lorde 1494. they came vp firste in the campe of whores whiche infected the Armie Whiche Mainardus the Phisition discourseth at large But howe so euer diuerse and venemouse sores doe infecte many greuousely yet doe the French pockes chiefly corrupte the Abbayes of Monkes and NuÌnes and colledges of priestes aboue others For they geuyng themselues to moste filthie fornication do abhorre and deteste in others holy matrimonie and therfore receyue thereof the rewarde of their iniquitie Therfore is it sayed here expressely that the AntichristiaÌs should be with this disease vexed or rather puÌnished Ye shall finde some whose face is eaten with this disease All whoremongers and aduouterers for the moste parte are troubled with this plage Iob also the excellent seruaunte of God was couered with sores and boyles but by the singular counsell of God as I touched also before Therefore it is no maruell though some time very good men free from the vncleanes of whoredome be also infected with this disease The second Angell shedeth his viall on the Sea pestileÌce â and therfore the bloude of lyuing thinges became all to gether such as is in deade men to witte corrupt and turned into matter Whereupon all that lyued in the sea died The Sea is euermore stirring and variable full rightlie therfore by this the worlde is signified or vnconstaunt men in the world these for theyr sinnes are infected with the Pestilence and dye in great plentie In the words is the fygure Synekdoche where euery liuing soule is said to dye This second plague aunswereth to the fifte of Aegipt Vnder this plague we comprise all kynde of Pestilences and plagues Ezechias also was taken with the plague as many Godly men also die of the Pestilence but by the singuler counsell of God The thirde Angell shed his viall on the ryuers and fountaynes of waters which were by and by turned into bloud Bloude 3. This aunswereth to the first plague of Aegipte The Aegiptians had drowned in Nilus the newe borne bodies of infants and had oppressed the innocent Israelites Therefore were they worthie to drinke of Nilus For water bloude Water otherwise in the Scripture signifieth doctryne as in Ezechiell and Zachary Therefore do the ryuers and fountaynes of waters signifie ecclesiasticall preachers and Princes whome God hath geuen to the people for a defence and reliefe Certenlie Saincte Peter calleth false prophets welles waunting water 2. Peter 2. In the .17 chapter we shal heare that by waters are vnderstand people This therefore is the plague of God the Princes of the people and preachers of peace are become the authours and ringleaders of rebellion and of warres In the which they fall and kyll one an other which shede the bloude of Sainctes And albeit that in warres the godly are also plaged yet knoweth the Lord how to requyte their paynes and to ease their sorrowes Saincte Austen decydeth this matter at large in the firste booke of Christen doctrine But if we loke vpon the variable Historie of Italie Fraunce Germanye and Hungarye and of other Realmes that glorye to be called Christians we shall fynde them to haue bene the blasing firebrandes of warres which ought of dutie to haue ben the Princes of peace Warres stirred vp by Popes And lyke as the Lorde sayeth in the Gospel there must not a Prophet die any where els than at Hierusalem So must ther no warre be moeued but by Popes of Rome Byshops and Prelates I will only resyte a fewe Pope Gregorye the .2 through sedition expulsed themperour Leo Isauricus out of Italie Pope Stephen brought in Pipine King of Fraunce into Italie againste the Lumbardes The same ded Charlemaigne at the motion of Pope Leo the .3 driue clean out of Italie hauing slaine many of them with the sworde Pope Gregory the .7 a moste wicked man stirred Peter King of Hungarie to warre with the Emperour Henry the .4 intangled all Italie Germany with warres and droue Henry to fight many fields and battels that wer not light Vrbane the .2 of that name tourmoyled with warre both Easte and West and all other partes of the world which he called holy taken in hand for the recouering of Hierusalem This warre was long cruell greate and blouddy suche as in all worldes you can not fynde the lyke What Alexander the third wrought against Fredericke Barbarousse and howe he raysed vp all Italie againste him the Stories do tell And whylest Fredericke the second warred in the holy lande Gregory the nynth taketh from him Naples Here the Abbot of Vrspurge sumeth that so great a wickednesse shoulde be committed of a Pope There arrose by the Popes meanes and motions great factions in Italie of the Guelphians and Gibilines Clement the fourth brought in the french Armie by the conducte of king Charles into the kingdome of Naples and put Conrade Duke of Swalande from his inheritauÌce and caused him and Fredericke Duke of Austryce to be slayne to gether with manny thousandes of the Germanes Pope Ihon the two and twentie armed Fredericke Duke of Austrich and Leopolde against the Emperour Lewes the fourth of the house of Bauier Boniface the eight coÌmaunded king Albert Duke of Austrich to beare Hostyle banners against Philip the French King As Martin the fifte stired vp a greuouse warre against the Bohemers Eugenius the fourth betrayed the Conquerour Ladislaus king of Poll and Hungary to Amurathes the great Turke to be vanquished and slaine through treason sending his Legate Iuliane Caesarinus Cardinal about the practise which perished also in that vnluckie ouerthrowe Where cometh to mynde that sayeng in Virgill Tolumnius himselfe the southsayer is slayne Pope Sixtus the .4 sent to the moste puissaunt nation of Swisses a red scarfe or band with a bull hanging at it wherein he grauÌteth most large indulgeÌces to such as wil fight for the church of Rome Iulye the second through much and great bludshed of the Swisses began to expulse the french kyng out of Italie which at length Leo the .10 brought to passe receyuing the Emperour Charles the .5 whose sonne ruleth yet in Italie Clement the seuenth began to oppresse him agayne but death disapointed his enterprises Paule the thirde ioyned the force of Italie with Charles the fifte and warred on the Germanes for obedience denied to the See of Rome and the Gospel receiued In the which war was taken Philippe the Lantzgraue of Hasse Ihon Fredericke Duke of Saxon Prince Electour Greate vilianie and crueltie was wrought by the soldiours in Germanie Pope Iulye the thirde began to dalie with the frenchmen and stiring vp the warre of Parma and Mirandula brought the frenchmen to Senes There arrose a most greuouse warre by sea and land both in Fraunce and Italie and also in Germany which indureth at this day The Princes and people teare a sonder one an other they drynke their bloude moste
deuiles workyng miracles to goe out to the kynges of the earth of the whole worlde to gather them to the battell of the great daye of God almightie Beholde I come as a thefe Happy is he that watcheth and kepeth his garmentes leeste he be founde naked and men see his filthines And he gathered them together in a place called in the hebrewe tunge Armageddon The sixte Aungell powreth out his viall on the great riuer of Euphrates âhe drying vp of Euphrates yâ sixte plage th ende of this sheding is that the waie might be opened for the kynges of the Easte that is that Babilon might be taken This plague chiefly apperteyneth to Rome and the Romish church The speach hath an allegorie or a secret comparison and allusion vnto olde Babilon We reade in the .5 chapt of Daniel that Babilon was taken the same night wherein Balthazar king thereof had prepared a sumptuouse banket and loked for nothing lesse than for destruction Herodotus and Xenophon reporte howe the kinges of the Easte Darius Priscus who is also called Medus and Cyrus of Persia besieged the citie rounde aboute but where there was no hope to winne it Cyrus let out Euphrates by ditches so that the Army might wade ouer the riuer and so was the citie layde open and taken on the same side where it was fensed with the riuer Euphrates therfore fortified Babilon and brought vnto it many other coÌmodities and pleasures Here therefore are signified by Euphrates richesse munition pleasures coÌmodities tributes and customes which the romisshe churches call sacred or of the holy church These commodities and pleasures I saye are dimished of the kinges of the Easte of trewe christians whom the scripture calleth the Kinges and Priestes and deriued and putte to an other vse Wherefore the power of the Romane churche beginneth to decaye to the intent that at the length it maye be taken and abolisshed of the Lorde Christ him selfe Doubtles the trewe Christians vnderstaÌde Howe Euphrates is dried vp beleue and professe that Christ alone is the Sauiour nother that there is saluation in any other And that this is geuen freely that they be madde and committe Simonye and sacriledge whiche in this case practise and make marchandise Reade the .55 chap. of Esaye and the 8. of the Actes finally the .1 and .2 chapt of S. Paule to the Coloss Wherin most dilligently is declared illumined and set forth that by Christ alone we are absolued and in him alone haue al fulnes And what time the common people do heare this to witte that by those romish trifles fayres of pardons and other craftie iuggelinges they are disceaued and robbed of their substauÌce they shutte by and by and make faste their chestes their purses their cellars and garners And so drieth vp the riuer of welth and pleasure it drieth vp also when the godly denie to geue other customes as tenthes palles firste fruictes and suche other like thinges So I saye is the waye prepared for the kinges of the Easte so beginneth Rome the seconde Babilon to be taken and come to naught It followeth furthermore Howe Antichrist behaueth him for the preseruyng of euphrates how Antichrist wil fight against the faythfull and godly labouring to drie vp Euphrates for the mayneteynaunce and increase of his kingdome where he might briefly haue saide he shal sende forth ambassadours vnto al kinges and princes to stire them vp agaynst the gospellers for the defence of the priuileges rightes reuenewes of the See of Rome he had rather moste dilligently describe those Ambassadours and shewe their destruction It forceth very muche to haue knowen the Popes legates For they are maruelouse pestilent to the churche of God for we haue not only experience of it at this daye but also by the reading of all stories that great euilles The description of the popes ambassadours called legate a latere and all calamities in a maner haue ben brought into the church and are also at this daye through the instigations of those legates I touched a little before what mischiefe Cardinal Iulian Cesarine the legate of Pope Eugenius wrought in Germany Boheme Pole and Hungary What is done in our time and hath ben done in our fathers memorie it were to longe to reherse Yf our elders had by the doctrine of Iesu Christ reuealed to the church by S. Iohn vnderstande knowen the nature of the Popes legates they might easely haue eschewed wherewith they haue vndiscretely intangled themselues and suffered greate losse hinderaunce I speake nothing here of Ambassadours and ambassades of kinges and coÌmon welthes vncorrupted First he sheweth dilligently the original of legates to the intent we might vnderstande Thoriginal of legates that they be led with a wicked sprete and that their vocation is not godly but deuillish He sheweth a threfolde originall where in very dede they maye al be reduced to one deuelish vnitie He saw sayeth Primasius expounding this place one spirite and for the nombre of the partes of one body he sayeth three that al the nombre of the wicked might be vttered to be led with one deuelishe sprete Therfore the first denne that the legates breake out of he calleth the dragons mouth Of the dragon is spoken in the .12 chap. nother is there any that vnderstaÌdeth not that it signifieth the deuil him self They come forth therfore froÌ the deuil For al the affaires of their ambassade coÌsisteth in lies craftes practises finally in corruptyng the veritie and sincerenes of the gospell and also in factions and dissentions in slaughter and bloud And the deuil was from the begynning a liar and murtherer as the lorde him selfe sayeth in the .8 of Iohn And hitherto they be of the Dragons mouthe The selfe same arrise also out of the mouth of the beaste For they come furnisshed with the Popes authoritie legates laterall with full power Of the beaste I haue spoken in the .13 chapt finally they come out of the mouth of the false prophete The trewe prophet and pastour high and only of the church vniuersal is Christ the sonne of God Antichrist is that false prophet chiefe seducer of the whole world as is sayed in the .13 cha Therfore come the legates sente from the Pope which hath put into their mouthes wordes or instructioÌs or coÌmissions that they should speake those thinges which are of false prophecie Three vncleane sprites Howbeit he expoundyng himselfe more playnely declareth of what sorte the legates shall be to witte three vncleane spretes An vncleane sprete is euery where in the scripture called the deuill or Sathan verely of naturr and effecte For as the spirite of God is called holy so this coÌtrarywise vncleane For he him self is of nature or rather of his owne corruption and reuoltyng from God impure and authour to meÌ of all impuretie and vncleanes He signifieth therfore that those legates shal be men of a deuelish vncleanes And in dede if you laye
hereunto the life maners and conuersation of those legates laterall and of theyr families you shal finde in maner nothyng els but extreme vncleanes filthines and beastelynes monstrouse luste whoredome and aduoutrie and detestable fornications wonderful surfettyng blouddy craftes and counselles Therefore the thing it selfe speaketh and the thinges that the legates do euery where are a commentary of this place And where there be three vncleane spretes rekened some doe expounde it of diuines laweyers and religiouse as monkes and freres of the which thre sortes for the most parte ar chosen the Popes ambassadours I vnderstande simplely by the thirde nombre that those legates shal be most furnished with all hostile authoritie that they shall all agree wel emonges themselues and all helpe one an other that what so euer one semeth to lacke an other maye supplie Salomon in Ecclesiastica a threfolde rope or line sayeth he wil not lightly breake But now that no man shuld finde any lacke of light They be like frogges by a parable brought in he setteth as it were before our eies what maner ones these legates shal be verely frogges of the marrishe or fenne and criers importune and tediouse foule and filthie And he sayeth not that they be frogges in dede but like frogges For like as frogges by their importune criyng are moste tediouse and troublesome and the fennie are also filthie so doe those legates loue earthly thinges and filthynes and by their complainetes accusations prouocations wrytinges and disputations altogether froggelyke and fenlyke be hatefull bothe to God and men They are nothing asshamed yf they be interrupted a little by and by they retourne to their olde songe Aristophanes in ranis ãâã ãâã ãâã ãâã ãâã For there is no other tune with them but ãâã ãâã ãâã ãâã ãâã Primasius reasoneth very muche of Frogges Emonges other thinges it is mete for those false Prophetes like frogges criynge in the nighte to make a damnable noyse by barkynge of errours For frogges bothe by reason of the place sight and troublesome noyse are so hatefull as the Deuill wyth his is knowen to be abominable to the trewth and wyth iuste fyre to bee rightely condemned c. Thus sayeth he And lyke as the Frogges of Aegypte reysed out of the duste by the Deuelisshe arte of the Magiciens cryed out agaynste Gods veritie callynge agayne by Moses and Aaron the people of GOD to the trewe libertie and worshippyng of God right so doe the Popes legates moleste with talke the preachyng of the gospell the free deliueraunce the christiane libertie and trewe seruice of God And like as the frogges doubble and reiterate euen to make one wery to heare that same their ãâã ãâã ãâã ãâã ãâã euen so these fennish beastes of Rome haue euermore in their mouth the most holy See the most holy father the holy church of Rome The holy churche of Rome erreth not the holy churche of Rome muste be obeyed He that will not obeye her is an heretike and a schismatike These thinges full many times and ofte and to al menne and in all and singular causes will they reiterate and repete that their one and the same songe ãâã ãâã ãâã ãâã ãâã The sprite of Deuils The Lorde annexeth by S. Iohn and so yet more clerely declareth for they be spretes of Deuilles workyng miracles c. ãâã ãâã ãâã ãâã ãâã whiche is here vsed in Greke for deuill hath his name of sondry knoweledge and skilfulnes of thinges and semeth to be in a maner indiffereÌt although it be commonly put for the Deuill Neuerthelesse for a difference they are called Eudaimones and Cacodaimones as it were good and euill workers For the Grekes saye that ãâã ãâã ãâã ãâã ãâã is called of ãâã ãâã ãâã ãâã ãâã that is knowyng or skilfull For ãâã ãâã ãâã ãâã ãâã is called an experte Artificer The Lord therefore signifieth that the Popes legates shal be spretes of Deuilles that is to saye spiritual fathers but indewed with the spirite of Sathan wise men or skilfull craftie workers to bryng their matters to passe And therefore he annexeth workyng wonders Whereby he semeth to allude to the Magiciens of Aegipt who also wrought miracles and deteyned kyng Pharao in lies against the veritie S. Paule moreouer in the .2 to Timoth. the .3 chapt compareth the wise men and ministers of Antichrist to the MagicieÌs of Aegipt And right well knowen it is that the legates doe euery where boaste of miracles which haue beÌ done in their church and religion and so kepe stil the hartes of kinges and princes in popish errours Of miracles speaketh S. Paule in the .2 to the Thess 2. And I haue sayed some thing hereof in the .13 chapt Here is shewed moreouer the ende of all the treatise and counselles of the Popes legates that they might go forth to the kynges of the whole earth to assemble them to battaile The legates are in all kynges courtes c. Thei shal crepe into the courtes of al kinges and princes Ye shall haue doubtles in all kinges courtes in a maner the Popes legates And what do they Thei inuironne kinges princes They see that no faithfull manne be admitted to the kinges speache they learne to know al the kinges counsell which they write and signifie to Rome and yf they mislyke any thing that they maye infringe and subuerte the same and that they alwayes beate in that songe of theires to witte ãâã ãâã ãâã ãâã ãâã that is verely obedience which all menne owe to the holy Sea finally that they arme kynges and princes to defende the churche of Rome and distroye heresies This I saye is the battel of that same daye of the great God almightie that is to saye whiche shal be parted by the commyng of the sonne of God vnto iudgement and the whiche shall indure to the commyng of Christ vnto iudgement which shal than auenge the bloud of his from the handes of that vgly beaste And he calleth the daye of iudgement the daye of the great God as doeth also S. Paule in the .2 to Tit. And the daye of God almightie as he that shal than shewe his omnipotencie and euen his power diuine whiche semeth now to the vngodly by reason of his long sufferaunce to slepe This necessarie and moste profitable description S. Iohn hath set in here by the reuealyng of Iesus Christ to the ende that we should watche and beware of them Hereafter followeth a faythfull admonition and exhortation to watchyng An exhortation to watchyng leeste we fall a slepe and perishe with the Antichristians in the cares and pleasures of this worlde And he sayeth howe that daye of the lord wyll come sodenly and when we shall leest loke for it For the lord here repeteth that thyng whiche he sayde also in the Gospell beholde I come like a thefe These thinges are red in the .24 of Matth. and are repeted of the Apostle in the .1 to the Thess the
with golde siluer preciouse stones al costely arraye These thinges are founde in the olde people beyng vnder the discipline of the lawe they are founde also emoÌges the gentiles which suppose not god to be rightly honoured but with the preciouse things of this world But we know that the leuitical priesthood is abrogated with al the outwarde araye that now the church decketh her self with vertues hateth and abhorreth outwarde garnisshing Lactantius confuteth at large the externall deckyng in religioÌ or godly worshippyng in his boke of Institut de vero cultu c. Moreouer all olde writers shewe that God is not worshipped of the christians with golde siluer but with faith charitie rightuousnes What wil ye say that Daniel in the .11 chap. sheweth that Antichrist shal worship God with golde siluer precious things which thing he coÌdeÌneth reiecteth And doeth it not appere here plainely The Pope paincted forthe is shewed to the world that the lord Iesus himself hath setforth to vs the Pope or Antichrist painted as it were in a table For he appereth altogether such in such like apparell he sheweth him selfe to be sene of all men as the whore of BabiloÌ is decked with at this present And he chalengeth to him selfe this apparell by a certen right For the Papistes bring forth a false fained donation of Constantine emonges other thinges pronouncyng thus in the Distinct 96. The donatioÌ of CoÌstantine fained We geue and dimise to blessed Siluester and to all his successours the palace laterane of our Empire moreouer the Diademe to witte the royal crowne of our head whiche the Pope calleth a kingdome hath made it triple and also our purple robe and coate of Crimosine and all our imperiall araye c. I can not here omitte but must nedes wryte out a fewe thinges of Platina the Popes secretarie de vitis pontif For describyng the life of Clement the .5 at the Popes coronation sayeth he were present Philippe kyng of FrauÌce and Charles his brother Iohn Duke of Britaine which ouerwhelmed with the fallyng of a walle dieth see the diuine and iust iudgement of God with many others whilest the pompe of the Coronation as the maner is was led through the citie Kyng Philippe also by the same ruine was sore hurte and lamed the Pope stricken of his horse loste a Rubie out of his myter that coste sixe thousande Ducates This he This whore moreouer drynketh to all nations of the cup of Circes whiche the lorde calleth of Golde She drinketh to theÌ carouse And it signifieth doctrine For to geue drinke is to teache Ezechiel .34 Golde betokeneth sincerenes and purenes of doctrine Doubtles vnder pretence of sincerenes and veritie diuine Rome hath easely perswaded all people to receyue the doctrine of the Romish Sea For the Pope hath both named him self Apostolicall and the church of Rome also Apostolical And in the Canones hath lefte wrytten right so are all the lawes of the See Apostolicke to be taken as though they were confirmed by the godly mouth of S. Peter him selfe Distinct 19. Reade the .20.21.22 Distinct Therefore the more simple sorte of the world haue supposed that they receiue the very worde and lawes of God what time they receyued the decrees and doctrine of the church of Rome But our lorde Iesus Christ doeth here declare vnto vs what hath ben and what is euen at this daye their doctrine and sayeth ful of abominations and vncleanes of her filthie luste And the scripture calleth abomination Idolatrie Deuter. 7. chapt Moreouer the false worshippyng of God superstition and suche other thinges like The vncleanes of whoredome in the Prophetes is nothing els but peruerse doctrine and peruerse religion not attributing al good things to God alone by his sonne but rather diuiding the harte and appliyng them bothe vnto creatures to wicked worshippynges But suche is the doctrine and religion of the Romish See Therefore is her great sinne here recited that she hath with her euill and venemouse doctrine seduced and infected al nations and euen nowe also reteyneth them in superstition and Idolatrie A lyke place is in the .16 chapt of Ezechiel And I suppose that our lorde Iesus Christ vsed here now wordes very filthy to the intent he might plucke awaye from the Romish decrees and Canons their authoritie and viserne that their filthines mighte appere vnto al men and be knowen and eschewed Furthermore leeste any shoulde be ignoraunt what the same woman were A name written in the forehead which may open the mistery or vnderstandyng whiche is here setforth to be sene and that all might flee that greate witche Circes he wryteth her owne name in her very forehead that al men might reade it and that she might by no meanes be vnknowen For he calleth a misterie the vnderstandyng or signification of a secret for by a trope is Rome called Babylon Wherof I haue spoken before And after the true signification of the worde Babel soundeth confusioÌ And Rome hath brought an exceding greate confusion into the church For like as the primatiue church of Rome set forth the gospell in the weste countrie so the first simplicitie and purenes ones extinguished the later Bisshoppes regardyng more ambition and couetousenes than humilitie liberalitie and godlines haue brought into the whole world al maner of Idolatrie and superstition Certenly she is called of the Lorde expressely the mother of the whoredomes and abominations of the earth For we maye thanke the church of Rome for all the corrupte doctrine and vngodlines that is in the church She is the original of idolles Masse and other abominations Therfore is she moste worthie to be punnisshed with moste greuouse tourmentes And this verely is the moste worthie title of the Romish churche Others calle her Apostolicall diuine chiefe and of all moste holy The Lord Christe calleth her Babylon and that great a moste common harlot and euen the mother of the abominations and whoredomes of the whole worlde fightyng agaynst God and his annoyncted Therefore lette al the holy and obedient children of God the father flee from her I wil not here make rehersal how she is also the mother of al abominatioÌs and whoredomes euen after the flesh For whilest the church of Rome hath prohibited lawful mariages and of God permitted to ecclesiasticall persones it hath opened the gates to fornications adulteries whoredomes lustes abominable There nede no wordes the thing it self speaketh Vnto these he annexeth a crime of al other most greuouse Dronken which the bloud of Sainctes dronkennes tiranny and parricidie And here also he vseth an amplification For he sayeth howe that greate Circes the moste venemouse witche and Sorcerer is not sprinkled or imbrewed or wette but dronkeÌ with the bloud of saincts I meane of holy martirs which haue borne witnes to Iesu Christ by preachyng of the gospell and ascribyng al thinges of saluation to Christe alone But howe many
they are glad for the deliueraunce and for the veritie established and confirmed and reioyce not of an hatred they heare towarde the oppressours whom they haue wished lost and destroyed The godly wisshe euermore the wicked to be conuerted and to retourne into fauour with God But wheÌ they see them moued with no repeÌtaunce but obstinately to procede and falle into their owne destruction and that God doeth intercepte them for the saluation of the faythfull and deliueraunce of the godly the godly reioyce at this deliueraunce and prayse the iustice of God Notwithstanding that they had alwayes rather if it mighte haue ben that the loste had otherwise led their life but nowe sins it can be no otherwise through their owne obstinate mallice they speake not against the iudgementes of God but rather commende the same These thinges verely do the sainctes in Earth And the Sainctes in heauen sins they be purified now from all affections their reioycing is altogether most pure so that it were superfluouse to reason curiousely therof But where the heauenly reioyce at the destruction of the wicked we maye easely iudge howe muche they erre whiche truste to the helpe or prayers of Sainctes where neuerthelesse they alter nothing at all of their wicked life It shall be easie also to discusse their doubte and carefulnes which feare leest they should be sory also seyng their bretherne sisters frendes and kinsfolkes coÌdemned For the Sainctes do plainely consent to the will of God and extolle the iudgementes of God and reioyce therat and can be sory no more And he biddeth heaueÌ reioyce Reioyce thou heauen as many times in the Psal we reade the like phrase vnlesse you had rather by Heauen vnderstande heaueÌly dwellers such as we beleue thapostles prophetes to be For at the same time when S. Iohn wrote these thinges all thapostles in a maner were slaine And here is to be knowen that the Romish beast had deuoured that is to saye afflicted slaine not only the sonne of God our lord Iesus Christ but also Iohn the Baptist all the Apostles of God and al the martirs of Christ By the prophetes we vnderstande not only those olde but all the faithful preachers of the gospel For we haue hearde oftener than ones before that the faithful preachers of the worde be called prophetes He annexeth more ouer a reason whie they ought to reioyce for God hath geuen your iudgement of her For in the .6 chapt the soules of Martirs crie vnder the Aultar howe longe Lord auengest thou not our bloud on them that be on Earth nowe therefore they prayse Gods iustice whiche as he than promised that he would auenge so hath he nowe auenged in dede And by this place we learne Sainctes do not puÌnishe the wicked that all iudgement is geuen to the sonne and that no Saincte in heauen can iudge or puÌnish an euil man on Earth For it is moste false that Sainctes are sayed to punnisshe their enemies S. Anthony with the holy fire Valentine with the fallyng sickenes and other with other diseases God alone as in the .16 chapt is declared at large punnissheth and sendeth and taketh away sickenes And moste certayne it is aswel by this as also by many other places of this boke that God slepeth not but will wheÌ he seeth time reuenge and punnish most certenly The martirs when they should die had coÌmitted all their iudgement to the Lorde their God He iudgeth nowe the iudgement of Sainctes of Rome that is after his iuste iudgement taketh punnishment of Rome for that she had with wroÌgfull iudgement oppressed the Sainctes In the sixte place of this chapter he retourneth to the description of the subuersion of Babylon And it is a moste clere and eueÌ a certen eyely and euident demonstration by a similitude For takyng vp a greate stone in quantitie like a Milstone he casteth the same into the Sea and makyng a declaration of his so doyng BabiloÌ is drouned in the Sea sayeth thus sodaynely and with such a violence ãâã ãâã ãâã ãâã ãâã shal Babilon be cast downe c. This place is taken out of the ende of the .51 chapt of Ieremie where you reade in a maner the like thinges worde for worde And here is now brought in a strong Angell leest we shoulde thinke that the force of Rome were happly stronger than that it could be broken But it shal be broken of a stroÌg Aungell And the thinges that be sodainely drowned appere no more Here is signified therefore that with a sodayne destruction Rome shal falle that there shal no token thereof be lefte that it shal falle without any difficultie it shal be made to plumpe and neuer more be sene And the Lorde in the gospell affirmeth that the crime or sclaunder must be punnished with a Milstone hanged aboute the necke yea and that same not to be punnishment greuous enough although emonges the Syrians it was accompted for vile and shamefull sins the crime deserueth to be punnished with a much more greuouse or crueller paine Wherefore Primasius supposed that here by the waye is signied how Babilon for offences geuen to the worlde should be drowned in the Sea as it were with a milstone tied fast to her necke Doubtles if euer any citie if euer any kingedome were hateful by reason of greatest offences and geuen to the Christians innumerable sclaunders Rome and the Romane Empire and euen the Popishenes of the church hath hurte most by sclauÌder and yet hurteth Wherefore it is no doubte but that it hath beÌ plaged most greuously and shal be yet more punnished of the Lorde Agayne by propheticall and figuratiue speaches he signifieth a notable desolation and that the same place should neuer after be inhabited for euer Such like maners of speaches shall ye finde in the .24 of Esaye and .26 of Ezech. and in diuerse other places Al pleasure sayeth he shal perish especially which was wont to be taken of Musicke All craftes shall be layde downe Briefely there shal be no more any habitation for men The causes of her desolatioÌ In the seuenth and last place are set forth agayne the causes of this subuersion and that more notable three The first Thy marchauntes were princes of the Earth For they that haue occupied marchandise in the church of Rome and yet do are in a maner princes Of whom I haue spoken before Here is noted therfore their pride auarice and sumptuousenes Aretas he calleth them marchauntes sayeth he whiche tourmoyle and trouble the whole worlde as it were certen fayres c. The seconde for with thine inchauntementes all nations haue ben seduced There is no doubte but that inchauntyng and magicke raigne in Babilon and that there is founde plentie of fortune readers necromanciers and inchaunters yet here appereth chiefly to be signified seducing Idolatrie and impietie or errour of doctrine Suche an inchaunter was Iezabel as appereth in the .4 booke of Kinges the .9 chapt
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 coÌquerours 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 substauÌce 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 souÌde of the trumpe bloweÌ vp the Archangell the Sainctes arryse and the liuing also with the dead are chauÌged 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 confusioÌ 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 ãâã ãâã ãâã ãâã ãâã 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 senteÌce 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 repentauÌce 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 coÌmendable or more pleasauÌt 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 winefaâ 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
remnauÌt wer slayne with the sworde of him that sat on the horse which sword proceded out of his mouth and all the fowles were fylled with their flesh ¶ The descriptioÌ of the Iudgemente and puÌnyshmeÌt of the wicked Immediatly after the description of the Iudge and a certen lyuely picture a description no lesse euident foloweth of the iudgement that is to say howe Christe hauing vanquisshed his enemies committeth them to perpetuall tourmeÌts And the Apostle vseth a prepheticall phrase and eloquence For by a fyguratiue speach al foules are called to the slaughter and feaste that they mighte be filled with the fleshe of the slaine And first an allusion is made of such as sley wares and prepare a feaste whereunto they may call their frendes and make them chere Againe an allusion is made to the murther and slaughter of enemies whereof wylde beastes and rauening foules are fylled Nother is there any thyng hereby signified but Christ shall ouerthrowe all the vngodly and take punishmente of the same Before was sette forth a supper for the godly wherewith they are refresshed and fulfilled Nowe is prepared a feast of the solemne slaughter whereby the vngodly receyue no commoditie nother are they satisfied but rather are slayne and deuoured that is to say perish For no man wyll imagine that the wicked shall be ouerthrowen at ones and after weried of wylde beastes and gnawen of foules and so all punnishment to make an end to gether For so shoulde their payne seme to be none at all But by temporal parables eternall thinges are fygured These are taken oute of the Prophetes namely oute of the .66 chapter of Esaye and the .39 of Ezech. where are red in a maner the same wordes what time he couereth wrappeth the vngodly with calamities I meane warres and destructions and with other tormentes as it were killeth them but chiefely when at the laste iudgement he committeth them to paynes euerlastyng And this slaughter is declared of the Angel An Angell staÌdyng in the sunne staÌding in the sunne criyng with a lowde voice Wherby is signified that the daie of iudgement shal be solemnely proclamed with troÌpettes shal be a notable daye That no man can be ignoraÌt herein but that al thinges herof shal be hearde of al meÌ And therfore he crieth with a lowde and an audible voice And he calleth to gether as it is in Ezechiel the birdes and foules to deuoure kinges and men of al states age and sexe that is to saye that all these muste be called together to suffer eternall punnishement and destructioÌ Therfore he reciteth dilligently kinges chiefe captaynes stronge men and of all sortes to witte the persecutours of Christ Antichristians vngodly coÌtemners and impenitent persones Here is shewed the cause of the damnation and destructioÌ of the vngodly whilest their enterprise indeuour The cause of damnation resisting of the trewth attempte is shewed Thei are now assembled to fight a battaile against Christe and his electe that is agaynst the churche who the beaste the Kinges of the Earth and their Armies Captaynes and Soldiers fightyng both spiritually and corporally And here nedeth no longe commentary Reade the stories of the churche for the space of these fiue hondreth yeres And see what is done at this daye of Popes Bisshoppes and Princes and of theyr couÌsellers and ministers Parliamentes are called in them are blouddy decrees and lawes made agaynst the gospellers And a greuouse persecutioÌ attempted agaynst the Gospel and churche The spirituall fathers cluster together they consulte and crie out that there muste a counsull be called Wherefore I praye you to the intente that newe doctrine as they calle it of the Gospell maye be cutte vp rooted out and plucked vp by the rootes And therfore they stande alwayes ready to fighte are many times assembled against God his annoincted to fight with the lord Christ and with his chosen Nowe a dayes yf at any time peace be concluded and the moste blouddy warres of Princes taken vp other in the composition of peace or immediately after consultations are had how to oppresse the godly But there is no other kinde of sinne more heynouse than to impugne the veritie of the Gospell And therefore is this the chiefeste cause of the condemnation of the wicked at the same daye It is accompted at this daye emonges the chiefest vertues of Princes if a Prince will geue no place to the preachyng of the gospel but the same shut out wil defende and maineteine the church of Rome with those doctrines rites and ceremonies falsely called olde Suche are called right good catholickes most christen and defenders of the fayth The beaste is taken But nowe is their damnation and the maner thereof annexed And the beast is taken And he speaketh of these notorious offenders ãâã ãâã ãâã ãâã ãâã as it were takeÌ with the maner and taken in dede beyonde their expectation For in the middes of their enterprise are they intercepted whilest they be yet in great hope thinke verely to bring many thinges to passe agaynst Christ and his church then in the selfe heate and wickednes of impugninges and persecution they shal be comprehended Whereupon also this is manifest that persecutioÌ impugning of the veritie shal perseuer to the worldes ende But who shal be taken the beast and the false prophet which wrought miracles Touchyng these thinges see what is sayde about the ende of the .13 chapt The cause of eternall damnation is agayne here placed For he hath seduced the worlde by his inchauntementes and crafty iuggelynges by his decrees and commaundementes Whereof I haue spoken before oftener than ones as also in the .17 chapt c. The fellowship also of his condemnation is adioyned so many as haue receyued the marke of the beaste and haue worshipped the beast Wherof we wil now repete nothing These things are declared in the .13 chapt And albeit nothing can or ought to be proued by the pictures yet is it neuerthelesse certayne that Paynters haue borrowed hereof those their olde payntinges of the laste iudgement For we see the olde pictures of the laste iudgement painted an hondreth yeres sins and more to represent and exhibite to vs a great rabble of Priestes Monkes and Freres and al maner of spirituall fathers but chiefely the ghostes of kinges and Popes whiche are hurried to helle and burne in the botome thereof with fire euerlastyng Whereupon it is sayde that there go mo priestes thaÌ plowmeÌ to the deuel c. Furthermore the damnation it self and maner of tormeÌt A lake of fire burning with brimstone or the torment it selfe shal be fire For S. Iohn sayeth these two are cast quicke into a ponde burnyng with brymstone ãâã ãâã ãâã ãâã ãâã into a lake or staÌding water as be in fenne couÌtries for such is the description of helle and of thextreme punnishmeÌt as is also described with Esaye in the .30 cha Tophet was longe
he propoundeth maye haue the more perspicuitie he not only declareth the matter in words but setteth them forth by visions as things present to be sene with the eyes and that to the faithful For to the vnfaithfull al these thinges although moste godly diuine seme starke trifles and fables But the wisedome of God shall laugh at them also when she seeth her time as she threateneth in the Prouerbes of Salomon And also soluteth certeÌ questioÌs which are wonte about this matter to be moued What shal become of them that he nother ChristiaÌs nor Antichristians And he sayde how the beaste with the false prophet and all his adherentes should be caste at the laste daye into hell but where the firste parte is nother Antichristiane nor yet Christian but rather of their owne sense and arbitrement to be a rule and lawe to themselues such as be verely the NestoriaÌs Iacobites Georgians c. Or those that be heythen yet or gentiles moreouer Iewes and Turkes some man might maruaile and demaunde what shal be done with them or what shal come of them S. Iohn maketh aunswere and the remnaunte were slayne with the sworde of him that sat on the horse c. Agayne where a godly man might maruaylle how they should be condeÌned which borne emongs the Turkes heretikes Iewes and gentiles neuer hearde the Christian veritie S. Iohn preuenteth this imagination and by the beginnyng of the .20 chapt sheweth with what a Maiestie perspicuitie and euidence the veritie of Christes gospell was notified to the world with what a maiestie the veritie of Christ was set forth to the world howe also al force and power was takeÌ awaye from the deuill and that by the space of a thousande yeres wherein the preachyng of the gospel thondered continually so that they be vtterly inexcusable so many as haue not receyued the gospell of Christ For the preachyng of the gospell was not obscure but most clere manifest nor shorte and contracted but published by the space of a thousande yeres it was not receyued of a fewe little ones but of al people and natioÌs vnder the sunne Therfore is it a grosse ignoraunce of the Turkes Heretikes Iewes and gentiles For although in times paste the veritie semed to haue ben notably knowen now it is not so yet certayne it is that the maiestie of the gospel hath ben so great in the worlde that there is nowe also mention with al men therof and by their owne mallice they hide their eyes which vnderstande nothyng of Christ Therefore is that sayeng of the Apostle euen nowe of force also yf our gospell be hidde in those that perisshe is it hidde vnto whome the God of this worlde hath blinded the mindes of them which beleue not that the light of the gospel should not shine vnto them c. 2. Corinth the .4 They that are condeÌned are iustely coÌdemned chap. Wherupon we now gather that none of them whiche are damned in the world are damned with out deseruyng Which thing the Apostle also S. Paule hath touched in the Epistle to the Romanes in the .1 and .2 chapt Here therefore is a profitable and necessarie place treated of the famouse preachyng of the gospell through out the world the course thereof induryng a thousande yeres And this treatise procedeth in this order First is thangell described after his worke or effecte is declared And laste is the sealyng of the time Touchyng the description of the Angell first in dede he is named an Angel The angel signifieth the order or state apostolicall and commeth forth abroade howebeit the whole state Apostolicall is hereby vnderstande in the which shineth excedingly S. Paule the doctour of gentiles nother is it maruaile that the order of Apostles is signified by an Angell For an Angel signifieth a messager ambassadour or an Apostle And therefore the prophet Malachie called Iohn Baptist the vauntcurrour of our lord an Angel beholde I sende my Angel before thee c. And ministers of the church are oftener thaÌ ones in this boke called Angelles But in case the worthines nobilitie of the name please the ministers let the Angelicall puretie and excellent faith please them also An ambassadour doeth and sayeth nothing saue that which he hath receyued in coÌmission of him that sent him so also let the ministers set forth nothing saue that which he hath receyued of the Lord in the Scriptures ¶ The angell came downe froÌ heauen Secondly this excellent Aungell is sayde to come downe from heauen not that the bodies of Apostles came from heauen but for as much as their vocation and office was geuen them froÌ heauen For the sonne of God which came downe from heauen chose the Apostles and sent them forth into the worlde Which thing is declared in the .10 of Matth. and .20 of Iohn Marke .16 and Luke .24 And S. Paule sayeth to the Galathians that he was called and ordeyned an Apostle nother by men nor of men but of God through Christ Wherupon it appereth howe greate is the authoritie of Apostles For they be not they which speake but the spirite of Christ and of the father which speaketh in them Therefore he that dispiseth their doctrine despiseth God the father the sonne They lie moreouer that saye how the gospell is a newe doctrine forged of wittie men Reade the .1 chapter of the fourmer and later epistle of S. Peter Thangell holdeth in his hande the keye chayne After this the Aungell is sayde to holde in his hande those two excellent instrumentes the keye and chayne Let vs see what is mente by the same Doubtles by these two instrumentes S. Iohn vnderstaÌdeth nothing els but the free trewe holy liuely preaching of the gospel by the which it came to passe that both hell was locked from the faithfull the deuil was holden and kept faste bouÌden in chaines that he coulde not hurte the godly so much as he would and seduce whom he liste For so hereafter S. Iohn will expounde him self And the keyes Keyes of bindyng lowsing the apostles receiued of the Lord in the .16 of Matth. and .20 chapt of Iohn They open by the preaching of the gospel the botomlesse pitte and helle it self to the vngodly when they shewe vnto them their damnation in hell for their vngodlines They shutte vp helle from the godly whilest by the preachyng of the gospell they open heauen and bring the faythfull to the ioyes celestiall I haue spoken of the keyes at large in an other place A chayne is the signe of captiuitie Chayne By the preachyng of Gods worde the Deuill is taken and bounde Whereof it coÌmeth to passe that the common painters haue painted the Deuil bounden with chaynes to certen notable preachers By thinges that followe this keye He taketh the dragoÌ and significatioÌ of the chayne is better declared whilest the effecte of the Apostolicall preachyng is expounded For he addeth and
he toke the Dragon c. And he repeteth the names of our enemie out of the .12 chapt where euery thing is expounded Where you maye also loke for the same And the Aungell did binde Sathan whiche is the ende and vse of the chayne verely that he should not be stirre him and inuade and distroye the faythfull Moreouer there followeth an other thinge yet more vehement and he sente him into the bottomlesse pitte to witte he caste him headlonge into the botome of hel that he should not murder the faythful There followeth an other thing yet more greuouse and he shutte him vp that he shuld not come out agayne This is the ende and vse of the keye Furthermore he set a seale vpon him But letters prisones graues are wonte to be sealed and that for truste and credit leest any manne shoulde vndoe them but that they mighte remayne shutte sealed and safe And all these thinges signifie a full and most perfit victory which we haue obteined through Christ by the worde of the gospell preached vnto vs and coÌmunicated through fayth For eueÌ for vs he ouercame ouerthrewe bounde locked vp and sealed the enemie that we might be safe and sure from him Finally it followeth which may declare al and singular partes hereof That he shoulde no more disceaue the people to the ende he should deceaue the people no more to witte by such meanes as he dyd seduce them before the victory of Christe before the gospell preached through out the worlde For they were all thinges full of vngodlines and errours TeÌples of Gods or Idolles were euery where Idolles were worshipped the same gaue oracles Aultars smoked with the bloud of men beastes All wickednes raigned Arte magicke witchcrafte parricidies whoredomes were practised without punnisshemente No man can easely expresse not in a longe oration how shamefully Sathan had disceaued the worlde howe assuredly be raigned and with what intricatenes he hath boundeÌ vnto him mankinde like a bondeslaue Let him loke who so liste vpon Grece Italy and Asia in the same Corinthe of Grece Rome of Italy and Ephesus the head citie of Asia He shal finde abominations abominable and will saye that the deuil hath raygned in them wholy and had dayly with newe giles bewitched the sely wretches But after that Paule alone I will speake nothing now of the other Apostles came to Corinth Ephesus and Rome and there had preached Christe who can not see howe truely S. Iohn here sawe the Deuill bounden and faste shutte vp I am the briefer in this matter most plentifull for that I thinke I haue done enough yf I shewe only some fotesteppes wherein goyng ye maye come to a muche more ample consideration of these thinges Hereunto appertayne those diuine wordes of S. Paule which are red in the 26. of the Actes spoken before king Agrippa and the princes of Syria and Festus proconsull there For this intente haue I appered vnto thee sayeth the lord to S. Paule that I mighte ordeyne thee a minister and a witnesse both of suche thinges as thou hast sene and also of such wherin I shall appere vnto thee after this deliuering thee from the people and nations whereunto I nowe sende thee that thou mayest open their eyes that they maye tourne from darkenes to light and froÌ the power of Sathan vnto God that they maye receiue forgeuenes of sinnes c. In the .1 chapt of the Epistle to the Colossians as also in diuerse other places S. Paule sheweth that Christ hath ouercome Sathan and that the same Christ hath redemed vs brought vs out of the kingdome of darknes into the kingdome and light of the sonne of God Christ hath bounden Sathan Therfore where the Apostles and ministers are here saide to binde and shute vp Sathan it is by the waye of their ministerie to be vnderstande Euery man also maye iudge of the thinges that haue ben treated hitherto whether he haue profited in the doctrine of the gospel which he hath a longe time hearde in the temple For in case thou thy self be as yet bounden stil with the chayne of the Deuill thou haste not yet hearde the gospell as apperteyneth but if thou felest that the Deuill is bounde with the chayne and that thou rulest the Deuil and the Deuill not thee the matter goeth well Crie vnto God Lorde confirme this and increase that thou haste wrought in vs c. And coÌcerning the time of this most shining trewth of the gospel A thousaÌd yeres it is sayde how it shal indure in the world a thousand yeres For he saieth expressely he bouÌde him for a thousande yeres And againe that he shuld no more deceaue the people til the thousande yeres were fulfilled I know that the opinions of thexpositours touchyng these thousande yeres be diuerse I know how the heresie of the Chiliastes or Millenaries by Papias Authour hereof as Eusebius reciteth in the .3 boke of the Ecclesi historie was taken hereof I will not here staÌde aboute to confute the opinion of others which also would be ouerlong and tediouse and not of so great profit I wil only vtter my owne to be wayed of the godly readers than will I leaue it free for euery man to followe that thinge which he shall thinke moste agreable to the treweth and profitable for the godly And I vnderstande playnely and simplely that S. Iohn speaketh of a thousande yeres whiche ranne on by continuall course from the time of Christ vntill the laste corrupting of the Euangelical preachyng and church of Christ Nother am I very scrupulouse in searchyng out the terme of the supputation of these thousande yeres The beginning of the accoÌpte of a thousaÌde yeres Simplely I appoyncte the beginnyng of the rekening in the open preachyng of the Gospell and what time the worde beganne now to be receyued and was nowe receyued of the Gentiles I suppose therefore that there maye be three termes or times appoyncted whiche neuerthelesse shall come all to one rekenyng differyng little or nothinge emonges themselues or hauynge smalle diuersitie not passynge halfe a yere more or lesse Ye maye therefore yf ye please beginne the supputation of the thousande yeres from the .xxxiiii. yere of Christes birth wherein Christe also ascended into heauen and Paule beyng called to the ministerie and drawing the gentiles into the felloweshippe of Gods people by the preachyng of God his worde began to restrayne Sathan And thou shalt come to the yere of our Lord .1034 and to the Bishoprycke of pope Benedicte the .9 whiche after he clome by vnlaweful meanes into the chayre of Saincte Peter as they calle it practysed arte magicke was ioyned in leage with the deuil of whom he was caried away also what time he had solde his bisshoprike before the Pope Gregory the .6 Reade the storie of Cardinal Benon whereof is mentioned before in the .13 chap. and let reade other stories Certayne it is that the Deuill at those
daies did occupie the Apostolical seate as thei terme it Reade the stories from Syluester the .2 and so forth Thou wilt saye than that aboute that time the Deuill brake lowse agayne and seduced the people especially by Popes Or beginne the supputation of the thousande yeres from that time wherein Paule beyng bounde for the Gospell at Rome testified that the gospell was preached through out the worlde That was aboute the yere of our Lorde .60 from thence accomptyng a thousande yeres thou shalte come to the yere of our Lorde 1060. when Nicholas the seconde was Pope vnder whom it is written that the veritie was diuersely tempted and corrupted and that Gregory the seuenth dyd than also by his craftes and enterprises trouble the whole world Or beginne the supputation from the destruction of Hierusalem what time the Iewes cast of the Gentiles in great nombre entred and were receyued into the place of the Iewes reiected whiche was the yere of our Lorde .73 and thou shalt atteyne to the yere of our Lorde .1073 euen to Pope Gregory the seuenth in the whiche time not a fewe Historiographers wryte that the Deuill him selfe raygned Doubtles neuer manne hurte godlines or more stoutely auaunced impietie than dyd this Gregory otherwyse called Hildebrande Of him I haue spoken before in the .13 chapt Where also I admonisshed you that Cardinall Benon dyd accompte those thousande yeres from the birth of the Lorde and concluded in Syluester the second It is euident therfore that the gospel hath had a notable place in the world nother hath ben quenched for the space of a thousande yeres that is to saye from the time of thapostles vntil the yere of our lord was rekened 1073. or there aboute What was done at that time after we shal heare when we shal come to that sayeng And when the thousande yeres shal be fulfilled c. Some man wil say I cannot see that the preaching of the Gospell hath continued in the worlde so long tyme to witte a thousande yeares For it appeareth by Histories that the doctrine of merites satisfactions and iustification of works ded incoÌtinently after the Apostles time lay their first soundations We knowe that the intercessions of Sainctes and the worshipping of relicques were defended of Saincte Hierome which departed out of this world the yeare of our Lordes incarnation .422 We knowe that the Bishop of Rome ded immediately after the death of Gregory the firste take vpon him to be head and catholique Pastor of the church vniuersall We knowe that aboute the same time to wit aboute the yeare of our Lordes incarnation .630 Mahomet seduced a great parte of the world We knowe that shortely after arrose that detestable contention about the hauing of Images in the churches of Christians We haue heard that S. Ihon hath assigned to Antichriste yeares .666 Fynally it is manifeste that the Deuyll hath by murther parricidie and all kynd of mischief raigned in the children of misbelefe Wherfore thou sayeste I see not howe the Deuyll hath ben bounden a thousande yeares and locked in chaynes Howe the deuyl hath ben bouÌden a thousand yeares I aunswere that the things which are alledged hitherto are true yet neuerthelesse to be true and so to remayne alwayes which S. Ihon by the reuelation of Iesu Christe hath affirmed that the Deuyll shoulde be shutte vp for a thousande yeares and remayne bounden tyll a thousande yeares were at an ende And the same we declare on this wyse The Lorde sayde in the Gospel Nowe is the iudgement of the world nowe shall the Prince of this world be caste out And where as it is not lawfull to doubt of the veritie of Christes wordes yet neuerthelesse is he not red to be so caste oute but that he hath ben of greate force in the worlde and hath bene called of the Apostles themselues the Prince of this worlde Howe than is he sayde to be cast oute and to tempte the godlie to raigne and to be caste oute of his Kyngdome He is cast out of the church and of the faithful Howe Sathan is cast oute yet vexeth the faythfull not that he cometh not againe and tempteth for alwayes he returneth and seketh to plucke backe the redemed but for that he possesseth no more the ful empire For Christ now liueth raineth in the church and Sainctes These as S. Austen saieth he assayleth from without he is cast oute of his auncient possession but he laboureth to recouer his olde habitatioÌ And thus was Sathan bounde and shutte vp for a thousand yeares as he that possessed not the faythfull of Christe through out the worlde nor ruled them at his pleasure and after his mallice although he hath tempted and vexed them So was the holy ghost denied to be geuen not that he was not in the world and in the Prophets but because he was neuer so plentifully powred oute vpon all fleshe as after the glorifienge of our Lorde Christe In the same sense we say that death and sinne are taken away from the faythfull and troden vnder fote As S. Paule therfore which in the first chapt to the Colloss saide that we are translated oute of the kyngdome of darkenes in to the kyngdome of light sayeth neuerthelesse to the Corinthians that the God of this world hath blynded the myndes of the vnfaythfull so S. Ihon at this presente sayeth howe the Deuyll is bounde and sealed by the space of a thousande yeares and the very same sayeth afterwarde the reste of the dead reuiued not til the thousand yeares should be fulfilled that is to say in al those thousand yeares beleued not which set more by the beast than they ded by Christe And they verely through their owne faulte and instigation of the Deuill beleued not and perished Therfore ded Sathan exercise his force in them Which to the faithful in dede is bounden and tyed faste but to the vnfaithfull free and ouer familier Lykewyse Hell is shut to the godly to the wicked open Wherefore also we confesse in the crede lyfe euerlasting and not death or damnation euerlasting For the faithfull haue no Hel or there is no Hell prepared for them but for the vngodlye For Christe hath broken Hell but for his faithfull to the vnfaythfull all thinges of hell are yet moste stronge and these haue Hell ¶ The power of the Deuyll by Christ broken Agayne the Deuyll is sayed to be bounden shutte vp and sealed for since the redemptioÌ of Christ his power hath not bene so great in the worlde as it was before Wherefore S. Ihon expouÌdeth himselfe and sayeth that he shuld deceaue the people no more What is this more but that he shal not so seduce them from hence foorth as he hath done hitherto Therefore al be it in the meane whyle he shall deceaue some yet in those thousand yeares he hath not raigned so fully safely at large as he ded before and as it is permitted him after those thousand
moreouer the church goodes also by the which such a force hath lady monie they might do in the world what they liste For by this meanes Papistrie receiued strongest sinewes Moreouer after those thousande yeres was reysed vp established that God Mayzim The God Mayzim of whoÌ also Daniel maketh mention whiche brought also a greate strength vnto Poperie I meane transubstantiation and the horrible polluting of the lordes supper and manifolde abuse of the holy misteries And of the force hereof increased an infinite nombre of priestes and filthie Freres For after those thousande yeres at the length came vp the secte or order of Iacobines Celestines Gilbertines of Graye freres blacke freres white freres and many other freres and monstrouse Mounkes whiche haue craftely cropen in the fauour of all princes to thintent they might know al their secretes by auricular confession Than began all thinges more impudently to be set forth solde in the church than euer before Superstitions and vnprofitable hurtful ceremonies ouerflowed For we haue sene thirtie yeres sins and more how much increased dayly idolles and Idolatrie worshippynge of creatures and abuses innumerable about the same pilgrimages to dumme Idolles and an infinite nombre of the same sorte I recite not that holy matrimony waxed now vile after those thousande yeres in so much that ministers of churches were prohibited to marye Than waxed whoredome rife rape and aduoutrie and yet more filthie thinges thaÌ al these c. I pas ouer here very many thinges this only I reherse yf ye compare the rites ceremonies and superstitions of Papistrie with the heythen gentilitie as I haue partely shewed here and there in my workes ye will saye that Papistrie passeth farre all gentilitie For in case the false opinion and perswation ones taken awaye ye doe waye what Papistrie is in it selfe you will graunte that there was neuer suche a corrupte thing in the worlde Full rightly therefore sayeth S. Iohn that Sathan is broken lowse out of pryson We say in Englisshe hell is broken lose By the whiche prouerbe he signifie matters extremely corrupted nothing to be done in his place or decent order but althing confused all tourned vp side downe at the will and luste of the euill sprete Gog and Magog at gathered to battaile Herunto is added an other thing that the thousande yeres expired Sathan shuld gather Gog and Magog to battaile By the which wordes doubtles S. Iohn hath alluded the prophecie of Ezechiel which we reade in the .38 .39 chapt Ezechiel semeth to haue prophecied of the warres of Macedonie and of Antiochus speakyng hereof by a propheticall phrase and an hiperbolicall amplification The Prophet sayeth that Gog is the lande of Magog And euident it is that Magog was Iaphetes sonne whiche dwelt at Mounte Cancansus and extended his Empire to Aethiopia and Aegipte And afterwarde out of Asia and that out of the Easte partes Antiochus Epiphanes made warre on the people of God The same was a figure of Antichrist as all expositours doe confesse Wherefore it appereth that S. Iohn bringeth forth these his things by waye of comparison As though he shoulde saye like as in tymes pasie the people of Gog and Magog dyd sore moleste and afflicte the people of God so in the times of Antichriste moste greuouse warrss shall arrise wherewith the church of God shal be shaken and layde wast And sayeth verely that the hoste of these distroyeis shal be innumerable He addeth after the maner of the Scripture aparable for perspecuitie as the sand of the Sea And also by an other phrase of speakyng he signifieth that the enemies of Gods people shal be bolde and ready to ouer runne the whole world and and turmoyle all thinges with warres For he sayeth And they wente vpon the playne of the lande As much to say as they beyng swifte bold shal ruÌne ouer al the world Euery where through out the wyde world shal be cruel warres For most purposely he addeth TheicoÌpat fed aboute the tents of Sainctes beloued of God and thei compassed about the tentes of Saincts and beloued Citie And meaneth that the church of God shall be moste greuouslye plagued with those Gogicall and barbarouse warres For in times paste Hierusalem was called the chosen and beloued Citie but after she reiected the worde of the Lorde she was no more beloued of God but rather reiected and hated Therfore Saincte Ihon speaketh of the Catholique church which Sainct Paule also in an other place oute of Esaye nameth Hierusalem that is aboue The same is also called the tentes of Sainctes For the faythfull are in the church as it were in tentes fyghting againste Sathan the worlde sinne and flesh And where he sayeth they compasse aboute the tentes of Sainctes he sayeth some what more than yf he had written they assayled or beseiged or assaulted the tentes of Sainctes For they compasse them aboute which geue the assaulte rounde aboute and vexe them moste greuouslie as though they were already taken that no hope can appeare to any man no refuge or waye to escape Vndoubtedlie if we conferre these things with Histories ¶ The church plaguâd moste greuouslye by the holye warres we shall fynde that the church hath ben many times assayled with cruell warres but neuer yet with crueller than after those thousande fatall yeares I meane the holy warre as they terme it Whereof haue written at large William Archbyshop of Tyrus the Abbot of Vrspurge in Chronic. Item Benedecte Coltes and Paulus Aemilius in the fourth boke de reb gestis Francorum Fynallye Volaterane in the eleuenth booke of Geographie in Coelesyria and Palestine Historiographers report many things of the battel af Troy Others suppose that those of Assyria and Babilon wer greatter Many extol the warres of the Persians and Macedomans as in very dede thei wer horrible The Romanes haue also their warres Punicall Methridaticall Ciuile Cimbricall and Germanicall but I suppose verely that the warre which they call Holy was more cruell than all these more bluddy and sore and of longer continuaÌce In this haue ioyned together in maigne battaylles with multitudes of men innumerable in a maner all nations and people of the whole world inhabited Wonderful monstrouse slaughters haue ben made There haue died more hondreth thousaÌds of men than can be credited It hath continued moreouer many yeares yea mo than the fourmer or any warres that euer were in the worlde Furthermore it was done with moste hostile myndes And the whiche maketh moste for this purpose in this war were exasperated the OrieÌtal Saracenes Turkes Aegiptians BabiloniaÌs and other barbarous nations that they brent with an vnquenchable hatred againste the christian religion and wente aboute to plucke it vp by the rootes and a great parte thereof haue plucte vp and cease not to do yet at this day That same warre therfore moste greuouse of all others was cause of the persecution of the faythfull in the
Easte and Weste And to the intente I may note somewhat hereof and may rehearse for those that be ignoraunte in stories it is playne that vnder that Chylde of pardition Pope Gregory the .7 there were many most famouse churches in the Easte and that Patriarchall churches yet safe but whileste this Pope aboue all others dealte wickedly againste Christ the son of God and his holy church lyke as we read in the time of Salomon that after he had reuolted many enemies arrose against him and that moste cruell so in the wicked and tyrannicall raigne of Gregory the seuenth In the tyme of pope gregory the .7 euyls begaÌ to ouerflo Solymanne the Turke inuaded Antioch at the whyche time the Emperours of Grece are sayed to haue ben dispatched of the East countrie And the Turkes marching forewarde are sayde to haue inuaded and vexed first the straits or ports of the Caspiane hilles and the countrie of Armenia aboute the yeare of our Lorde .764 Whereof there is nowe no time to speake After Solyman succedeth Belchiaroke the Turkyshe Prince whome others call Belzet which also inuaded Grece it selfe the Emperours of Constantinople dispised Alexius which then was Emperour is sayd to haue demaunded aide of the westerne men against the Turks And also one Peter an Heremite whoÌ certeÌ Historiographers blame most greuouslie not without cause comming oute of the Easte and running through oute the Weste crieth Alarme Vrbane the seconde whome some call Turbane and disciple of Gregory the .7 calleth a great counsell at Cleremounte in Fraunce The counsell of Cleremounte wherin he propoundeth a question of the recouering of the holy lande and deliuering the Lordes sepulture oute of the hands of the Infidelles That counsell putteth me in remeÌbraunce of that which is described in the .8 booke of Kinges the .22 chapter vnder Achab and Iosaphat for the recouering of Ramoth Galaad oute of the hands of the Syrians For ther was in this also a deceauing spirit there were Achabbes there were Iosaphats and many other thinges lyke And to the intente not to make many wordes a iourney is decreed against the barbarous infideles of the East This was done in the yeare of our Lorde .1095 In the meane time Peter the Heremite bestirred him a pase and gathered certen thousandes which he leadeth through Hongarie in to Asia And immediately after followe the vnlucky captaines Folkemar and Gottschalke priestes which by the way distroying all with fyre and sworde are slaine The fyrste voiage into the holy lande At the last Godfrey and Baldwyne most noble Princes with certen excellent Captaynes and Noble warriours with an innumerable multitude of men traÌsported into Asia which they say was done in the yeare of our Lorde .1096 And within .4 yeares space at the moste or thre they had taken by assault or surreÌdrie the Cities of Nice Heraclea Tarsus Antioch and Hierusalem The Abbot of Vrspurge reporteth that there was so much bloude shed in the Citie of Hierusalem that in the very temple it selfe the horses stode vp to the knees in the blud of the slayne there The same man telleth of a notable battayle foughten at Askalon A notable battayle in the which aboute fiftene thousand footemen and fyue thousand horsemen of Christians ouerthrewe and discomfited Solimanne of Babilon furnisshed with an hondreth thousande horsemen and four hondreth thousand footemen and that there were slayne in that battaile aboue an hondreth thousaÌd men And this iourney of Godfrey was the first emonges the woorthy voiages of Syria or Asia 2. After this voiage folowed others mo and that beste furnished For whilest the victorie and good lucke of them that went firste into the East was highlie extolled and commended through out the West William Prince and Duke of Poictiers beinge put in greate hope leadeth also about an hondreth thousand footemen in to the Easte countrie The yeare of our Lord was accompted .1101 But of so great a nombre scarcely one thousande are written to haue retourned home in safetie 3. After in the yeare of our Lorde .1147 through the exhortation of Barnarde Clareualle Lewis Kynge of Fraunce and Conrade Kyng of Germanie and Fredericke Prince of Swaland toke their iourney in to the Easte which led with them an Armie almoste innumerable but the same died in a maner all scarcely the Princes lefte on lyue 4. In the yeare of our Lorde .1189 what time the Citie of Hierusalem was taken by the Soldane King of Persia where the Christians had kept it onely about .89 yeares The Emperour Fredericke surnamed Barbarousse Philippe Kynge of FrauÌce Richard Kyng of England and other Princes most puissaunte leuied an exceding greate Armie of Christen people to recouer the Citie and Holy lande and very luckelye transported their Armie in to Asia but after had moste euyll lucke For the Emperour Fredericke was drowned and the whole Armie as Vrspurgens testifieth died of the plague 5. The fifte and that famouse indede voiage in Syria made the moste mightie Kinges Philippe of Fraunce and Richard of Englande surnamed Coeur de Lion The same was done in the yeare of our Lord .1191 Howbeit they retourned withoute any woorthy exploicte done wauntinge not a fewe of their menne 6. And Palmerius a Cronographer Henry sayeth he the sonne of the Emperour Barbarousse sent an Armie in to Syria which retourneth agayne the nexte yeare The Christians therefore being destitute of ayde in Syria loste vtterly all the dominion that they had lefte He seaketh these things in the yere of our Lorde .1198 7 Agayne in the yere of our lord .1213 Pope Innocent the .3 of that name sendeth his letters publicke to al the faythful of Christ wherein he exhorteth them to take armour agaynste the infidelles whiche possessed the holy lande Innocente the .3 as did Vrbane the 2. ringeth a larme Yf any manne haue leasure and liste to reade the letters he shall finde them in the Chronic. of Vrspurg And not longe after in the yeare of our Lorde .1215 he holdeth a generall couÌsel in Laterane wherein warre is decreed agaynst the Easterlinges And also Honorius the .3 aboute the yere of our Lord .1217 treateth and confirmeth the same thinge Whereupon many christen Princes mette at Accon whiche some time was called Ptolemais and made mortall warre vpon the Easterlynges Wherein they toke the noble citie Damiata Yet nother the ende nor fruicte aunswered so great enterprises and costes perilles and losses 8 Therefore Fridericke the .2 and Emperour moste excellent hopyng to doe some good marcheth also with an enge and well furnisshed armie into the Easte whiche they saye was done in the yeare of our Lorde .1234 In the meane season whilest he doeth valeauntly in the Easte the Bisshoppe of Rome Gregory the .9 of that name takyng an occasion I vse the wordes of Vrspurgens of the absence of the Emperour sente a greate armie into Apulia The pope setteth vpon themperour in the west whilest he warreth in
of God by no merite of manne For the same Apostle in the same Epistle to the Rom. the .6 chapter The rewarde sayeth he of sinne is death and where on the contrary side he shoulde haue sette and the merite of rightuousenes eternal life for this membre he placeth rather and the gifte of God is life euerlastyng And addeth incontinently through Christ Iesus our Lorde Therefore S. Iohn sayeth rightly that eternall life happeneth to the faithfull frely that is by the very grace of God SaluatioÌ coÌmeth to vs freely And of this vocable freely through the merite of Christ and by no deserte of man For if we coulde by our workes rightuousenes deserue eternall life than Christ had died in vaine ãâã ãâã ãâã ãâã ãâã for naught There was no cause why he shuld die seyng we might of our selues haue beÌ saued There is no effecte nor merite of Christes passion such effecte verely as it is in very dede that by the bloud of Christ alone we be purified For if there were or had ben an other meane of saluatioÌ Christ neded not to haue ben incarnated haue suffered And that this vocable ãâã ãâã ãâã ãâã ãâã ought after this waye and maner to be expouÌded many other places of Scripture proue In the .10 of Matth. the lord saieth frely ãâã ãâã ãâã ãâã ãâã haue you receiued freely geue The lord wil not haue his Apostles to receiue any recoÌpence for the gifte of healing But speaking of the ministerie he sayeth the workeman is worthie his hire In the .15 of Iohn the lord sayeth they haue hated me without cause ãâã ãâã ãâã ãâã ãâã doubtles without my desert or vndeserued of my parte In the .2 Corint 11. thapostle saieth that he preached the gospel to the CorinthiaÌs frely ãâã ãâã ãâã ãâã ãâã for he toke no rewarde or recoÌpeÌce therfore And in the .2 to the Thessal the .3 chapt nother haue I taken sayeth he bread of any man for naught ãâã ãâã ãâã ãâã ãâã to be shorte where S. Iohn sayeth that life is geuen to the faithfull free ãâã ãâã ãâã ãâã ãâã he claymeth al things of our saluation to the grace of God and merite of Christes passion and plucketh it from mans merittes And the same affirmeth Esaye also in the .55 chapt rebukyng folish menne spending their monie aboute thinges of naught Here ought therefore to cease the faires of indulgences and pardons and holy thinges in the church Let the Pelagians kepe silence Whât is required of them that be iustified frely Howbeit leest any by the free preachyng of the grace and merite of Christ agaynste the deserte of man should gather that the blessed life chauÌceth to Idle folkes slepers and ceasing froÌ all good workes and that God alone worketh and we worke nothing but only to suffer the operation of God in vs and for the same cause nothing to be required of vs he preuenteth and first the lord sayeth that he will geue to them that are a thirste to drinke of the water of life There is required of vs therfore fayth and a ferueÌt desire of godly thinges not that faith is oures but is geuen of God For by thirste to signifie the faythful desire of a godly maÌ the Lord himselfe is authour in the .5 of Matthewe pronouncyng them blessed which honger and thirste for rightuousenes And also in the 6. of Iohn the Lorde him selfe vnderstandeth by drinkyng to beleue Faith therfore is required of vs that is that we shuld thirste for the water of life The which self thing also the lord graunteth by his spirite and word as els where we haue declared And he sayeth howe he that is freely iustified must fight also nor fight only but must ouercome Therfore the dueties of charitie be required wherof is spokeÌ in the .2 and .3 chapt of this boke Wherein is most frequent mentioÌ made of this fight and victorie And God will than acknoweledge such as labour thus valeauntly for his childreÌ to them will he shewe him selfe a father and take them for the heyres of all their fathers possessions They are bastardely childreÌ which beyng idle bragge of faith prayse God with their mouth wordes and deme him with their dedes Ye see therefore that bothe muste be preached in the church that we be iustified and beautified frely so beyng iustified must worke good workes wherunto notwithstandyng as to their merites they ascribe not saluation but to the mere grace of God through Christ WhereupoÌ consequently and on the contrary parte he reciteth who be excluded from the felowshippe of the blessed life and of the blessed compilyng a register of sinnes and of wicked men such as he hath compiled also about the ende of the .9.21 and .22 chapt And such as the Apostle hath in a maner recited to the Corinthians And we suppose that in S. Iohn his time these sinnes were moste common nor sufficiently knowen Who are excluded froÌ the true felicitie as apperteyned Many also at this daye iudge more lightly therof than trewe godlines permitteth And we doubte not but that in this register whiche in eight kindes or membres is comprised are conteined al other like sinnes and wickednesses But we vnderstande that helle fire is assuredly dewe vnto them for their sinnes committed whiche nother haue any faith at all nother can by any meanes be perswaded to repente and tourne vnto God For in the firste Epistle to the Corinth the 6. chapt Ye were sayeth he suche but ye are purged by the bloud of Christe and with the sprete of our God Therefore yf we haue ben suche at any tyme lette vs repente or in case we be fallen into these sinnes agayne lette vs rise vp and tourne to the Lord which calleth vnto him sinners and promiseth pardone and grace But wo be to the vncurable walkyng alwayes and without repentaunce in the waye of iniquitie And we shal touche seuerally eight partes of this register Fearefull Firste are placed the fearefull But the Lorde him selfe was affrayde and euen quaked for feare of death the Sainctes of God haue feared also and often fled for feare yet are they not for this cause condemned in the Scriptures Therefore an other feare is ment to witte that same immoderate feare by the which compelled we do for feare of menne that thing whiche God hath prohibited and we our selues conuicte in our owne consciences vnderstaÌde that we sinne in so doyng or what time through carnall feare we leaue vndone that thing whiche God hath commaunded vs briefely when we more feare men as princes or leagefellowes or enemies or any other men what so euer they be than our lord God him self And therfore the Lord himselfe in the gospel sayde feare ye not them which kille the body and can not kill the soule c. Matth. 10. The same in an other place sayeth he that denieth me before that aduouterouse generation I will denie him also before my father in heauen
Doubtles it is a fowle shame to feare more a moste wicked manne than moste holy God But men offende in this behalfe at these dayes most greuousely For some attribute so muche to wicked and cruell persecutours that euen for them they will commaunde to peruerte the preachyng of the Gospell or to kepe silence al together There is that will sette more by the Kinge Prince Erle Baron Citezen or plowmaÌ Bishop or Abbot or some flatteryng Frere or vile massemongyng Prieste and will fayne and dissemble for his fauour rather than he will frely confesse the trewth and feare and glorifie God to be feared only Vnto them sayeth Esaye saye ye not conspiracie and be not affrayde of terrour of the enemies nother be you discouraged But rather sanctifie the lord of hostes let him be your terrour let him be your feare He shal be the sanctuarie and stumblyng stone and the reste in the .8 chapt of Esaye For vnlesse we put awaye this vayne and wicked feare and goe about to funisshe vp the Lordes worke valeauÌtly constauntly and without feare we shall surely be caste downe to helle Let timorouse menne thinke hereof and calle vpon the Lord and take vnto them the sprete of strength and of wise and godly boldenes and do the worke of the Lord not negligently but dilligently valeauntly and constantely He is greater that is in vs sayeth S. Iohn in his Canonicall thaÌ is he that is in the worlde Vnbeleuers Vnbeleuers are not weake in the fayth modeste fearing God but such as beleue not gods word promising coÌmauÌding threatening nother follow God nor his Christ but rather follow straunge Gods had rather beleue fables haue withdrawen their hartes from God And of these is there a great multitude at this day which notwithstaÌding haue al in their mouth that they beleue God his worde but they beleue not the preachers thinking verely that their incredulitie is thus sufficiently excused But where the preachers shewe nothing els but the word of God thei caÌnot but conteÌne gods word whilest they dispise the Sermons of the preachers In the thirde place followeth Abominable that the tourmentes of Hell are dewe ãâã ãâã ãâã ãâã ãâã to the abominable detestable For ãâã ãâã ãâã ãâã ãâã signifieth abomination and stench He noteth therfore abominable and detestable men to whom al religion is a mockerie which deride God and his word and blaspheme all holy thinges the children of Beliall vncurable and spurners These although thei knowe the truth yet thei knowe it to their owne condemnation seing thei contemne it knoweÌ and with dogs and hogs returne to their vomite and wallowyng in the myre Whom also the Apostles haue noted Peter in the second epistle the .2 3. cha S. Paule in the .3 to Titus and .12 to the Hebrewes Iudas Thaddeus through out the chefest parte of his epistle S. Ihon himselfe about the end of the .22 chapt reciting in a maner the same register calleth them dogges And would God we wanted examples at this daye of abominable men and such kynde of dogges But there is no cawse why we shoulde maruayle hereat considering that we liue in the time of all other most corrupt of Noe and Loth Mathew the .24 Of Homicides ther be sondry kyndes Murtherers or Homicides For we kil with the hart mouth worke Whereof you may se thexpositours of the .x. coÌmauÌdemeÌts chieflie D. Musculus But I thinke the world had neuer a more notable mor cruel and more shameles murderer yea paricide most verely according to the word of Christ in the .8 of Iohn the firste begotten child of the Deuyll than the Bysshoppe of Rome For he in a maner at all times for these fyue hondreth yeares and more hath blowen the trumpet to all the greuouse warres of Europe or ChristeÌdome and agayne hath graunted to murderers especiallie warring for the See of Rome most large ample pardons and promised heauen to them that die in that warfare al the which being many of them excellent men had not the great mercy of God ben he had destroyed bothe body and soule Than S. Ihon raccompteth whoremoÌgers Whoremongers And he nameth the lowest kynd to the end we shulde vnderstand the higher and vyler as rape adultrie incest and Sodomitical nother that we shoulde exclude here glottonie dronkennes and all kynde of riorousenes and nourryshing of voluptuousenes Where doubteles we see that S. Paule vnder the vocable of whoredome coÌprehendeth all filthy lust and riot But in our dayes whorehuÌting is made so coÌmon that euery most shamefull whoremonger is admitted to the aulter a maried priest that kepeth holy matrimonie is expelled from the same For the which we may thanke Syricius and other Popes whom the Apostle hath greuously noted in the first to Timothe 4. Sorcerers Of Sorcerers is spoken in the .9 chap. of this boke S. Ihon hath ãâã ãâã ãâã ãâã ãâã and he meaneth magicieÌs inchauÌters sothsayers witches and by deuillish craftes loue makers The latin men vnderstand them also that geue poyson to drinke Idolaters Idolaters be worshippers of Idolles And maruayle it is that the Papists at this day deny theÌselues to be Idolaters For what other thing is an Idol but a shape or image made of any matter visible representing the fourme of God or a Saincte but without spirite An Idoll therfore is an Image of wood stone or metall representing the shape of God the father of God the sonne or of S. Peter c. Dauid describeth an Idoll sayeth the Idolles of the heythen are siluer and golde euen the worke of mennes handes They haue mouth and speake not eyes haue they and see not c. Psal 113. And I wolde fayne knowe what the Idolles of the Papistes differ from these Concerning worshippinge of them they can not denye but that they worship those Idolles of wood and clay For thei attribute to them holy names and euen the sacred name of God to be coÌmunicated to none other saieng this is pointing to stone or wood that is an Idol of wood God the father this is God the son this is S. Peter I tremble in my minde whylest I report these things especially sins the lord himself hath said whom wil ye make me like Esay 40. And S. Paule calleth this plainly couÌterfeting folishnes and expresly denieth the godhead to be like a stone artificially polished Ro. 1. Act. 17. Againe these Images which thei call their gods saincts made with mens hands thei bring into the churches namely a place of worshipping and set them vpon the altars vnto these they go on pilgrimage fall downe before them and worship sence them offer oblations to them and hang Iewels on them And moreouer attribute to them also a parte of the heauenly doctrine and instruction sayeng that the vnlearned sort are taught and admonished by these And what is to worship yf this be not Let them se therfore whether thei can herein
happened to Ezechiel euen so sayeth he nowe also that he is caried awaye in sprete in minde to haue sene the thinges which the Angel shewed Wherfore if we will also reade or heare these thinges to any profit we must lifte vp our mindes and be caried vp in our sprete and thinke that al these thinges must spiritually be vnderstande Aretas rightly sayeth he in the mountayne was shewed the heauenly life conuersation of the Sainctes For with them is nothing earthly lowe or abiecte but all thinges loftie and high This he Certenly what time in the Gospell the Lorde Christe would exhibite to his disciples a certen taste and saye of the glory to come he conueyed them vp into a Mounte and was transfigured before them which thing S. Matthewe affirmeth in the .17 chapt to haue chaunced to Peter Iames and Iohn And now he annexeth the vision it selfe and generally and briefely describeth or shaddoweth the blessed seate and glory of the life to come afterwarde he amplifieth the same more largely particularly and as it were by partes and so enlarged and beaultified he setteth it forth as it were to be sene of the godly The citie of God the great citie And he calleth the heauenly countrie and habitation of sainctes the great Citie For it is the citie of the great king and in it shal dwell an innumerable nombre of the blessed and of Aungelles thousandes infinite and shal haue the fruition of greate glory nother is there any feare leefte the place should not suffice so great an hoste of men and spretes or that it shal be ouer strayte Great is the citie of God which is verely able to receyue all good men aboundantly In the gospel of Iohn the Lord sayeth in my fathers house are many mansions and so forth the .14 chapt The selfe same place is called holy Hierusalem For like as no filthines shal there be espied so shal there no vncleane persone there appere Of the heauenly Hierusalem is spoken before Thomas of Aquine sayeth She is sayde to haue descended from heauen for that what goodnes so euer the holy church hath she acknoweledgeth her selfe to haue receyued it of the grace of God But of this matter I haue spoken in the laste Sermon Hauyng the glory of God And the citie of God I meane heaueÌ hath the seates of God and the blessed the glory of God that is to saye the diuine maiestie and brightnes and what great thing so euer the minde of manne can thinke or imagine or in all thinges the vnspeakeable excelleÌcie of God such as nother the eye hath sene nor the eare hath hearde nor yet hath ascended into the harte of manne 1. Corintb the .2 chapt These thinges hath he sommarely and generally touched hitherto And coÌsequently he declareth by particulars and at large that celestâall glory and blessed seates The citie of God most ample large For what thinges so euer are âmple what so euer are in cities commendable the same aââ playnely founde in this our citie moste excellent as the largenes strength maiestie surenes excellencie beaultie pleasauntnes and plentie of thinges These thinges I saye and al other like do woÌderfully excelle in the citie of our god and in our fathers house and where as these thinges are on this wise set forth and amplified moste liberally yet semeth there nothing at al sayde in case a maÌ consider the vnspeakeable maiestie of the glory celestial To what ende these things are spoken But al these things are alledged of the lorde by S. Iohn to this ende verely that we should be taken with the desire of so worthie a life and shuld thinke in our tribulations and troubles that the afflictions of this present worlde are nothing beyng compared with so excellent souerayne glory finally that al are maddâ which beginne to doubte of the eternal hope of the faythfull Vâry many thinges of this sorte are red also in Ezechiel in âât 40. chapt and after We will touche euery parte of this treatise vsyng neuerthelesse a succincte breuitie leest we should be tediouse to any man And verely he toucheth the principal and moste commendable thinges of Cities and in them sheweth that the citie of God excelleth The light of this Citie In cities and houses the chiefest prayse is if all thinges be light and clere for darkenes is horrible vnpleasaunt Therfore is an excellent light declared to be in the citie or house of the lord There is added a parable whereby is shewed the excelleÌcie of this light It is like a most preciouse stone suppose a Iaspar as it is coÌmonly called or a Chrysolithe or some like stone moste brighte And S. Iohn him selfe addeth more as it were a Iaspar stone like a Christal This is a newe maner of speakyng but it hath a maruelouse grace if we vnderstaÌde it rightly For a Iaspar is grene a christal is bright He semeth therefore to saye howe that celestial brightnes is continually grene whithereth neuer that is to witte that the heauenly light is euerlasting in it self after a sorte waryng grene and in growyng grene wareth bright and reioyceth all heauenly dwellers For herafter followeth for the glory of God hath lightened her the Lambe is her light This brightnes and most ioyeful light the Lord in the gospel of Iohn promiseth in sondry places and the whole blessed life of this not the leste parte is called coÌmonly blessed light light euerlastyng or light of heauen It semeth to haue ben prefigured in the golden caÌdelsticke of the tabernacle c. For if it were not harde for our Lord God to geue vnto precious stones wonderfull colours brightnes yf he illumine this world full of naughtie men wyth moste goodly lyghtes the Sunne Moone Starres what a lighte I praye thee maye we thinke to haue in heaueÌ where no man shal dwell but the beste and of God most derely beloued Of this light muche mention is made with Esaye and in the Psalmist the walles of the citie Walles in Cities are moste notable and excellent in case they be high thicke and strong able to abide all force of enemies and defende the Citezens from al iniuries and to kepe them in peace and securitie The heaueÌly walles therfore are both great or strong and also high or vnpregnable Hereby is signified that the protection of Sainctes in heauen shal of God be most safe and sure so that the Saintes shal be inperfit securitie and exempte from all feare There shall no man trouble or take awaye their ioyes as the lord in the .16 of S. Iohns gospel hath affirmed For there shal be perpetual securitie and gladnes in heauen moste perfit and euerlastyng Moreouer in the walles are placed gates The gates of the citie by the whiche meÌ go into the citie In the wall therfore of the heaueÌly couÌtrie shal be twelue gates that is to saye a most large entryng into eternal
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 froÌ 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 heaueÌ saiyng vnto them come vp hither And they ascended vp into heaueÌ 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 meÌ seuen thousand and the remnauÌt 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 geueÌ 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 theÌ 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 takeÌ 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 OecolaÌpadius 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 staÌde 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 coÌsolatioÌ are mixed also rewardes prepared for the faithful ministers Great rewardes prepared for the godly ministers whoÌ the Antichristians slaiyng do first excoÌmunicate that they maye sende them as it were bouÌden might as it were addicte theÌ to Deuils of theÌ to be tourmented with euerlastyng punnishmentes And hitherto haue all preachers beÌ thought which haue spokeÌ agaynst the church of Rome haue suffered therfore at the Popes haÌde to haue perisshed both body and soule their bodies I saye consumed with fire and their soules throweÌ 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
his wrath And nother is smoke with out fire nor fire without smoke c. Morouer smoke hurteth the eyes and maketh them blinde So in Esaye the .6 The temple of God which Esaye seeth is filled with smoke And at this present not only apeareth the presence of god and of his wrath to be signified but also to be figured that the iudgementes of God be vnsearchable so that the things which he him selfe reuealeth not to vs we can not atteyne to For his maiestie is infinite and his power passeth al thinges Primasiu Bisshoppe of Vtica in Affricke expoundyng this place Thinke sayeth he that same to be signified by smoke that all menne can not penetrate the secrettes of Gods iudgemeÌtes and that the eyes and mindes of mortall men shal at the contemplation of the plagues inflicted dasel gropyng in darkenes which nowe he determineth to vtter and vnto the finall ende of the same he affirmeth the smoke to abide still in the temple Thus sayeth he Now followeth that semeth to expounde the same No man could enter into the temple and no man coulde enter into the Temple c. But certayne it is by the veritie of the euangelicall Apostolical doctrine that the soules passing out of the body before th ende last iudgemeÌt go right into the blessed seates and haue there the fruition of the ioyes promised of god so true Therfore is an other thing signified to wit that before th ende of all thinges the saincces can not clerely see al the iudgemeÌts of God For here we see by a glasse there face to face shal know God him self the veritie maner of his iudgementes Primasius nother coulde any man enter into the teÌple that is could penetrate the secret til the seuen plages of the seuen Angels were finished Wherfore the Psalmographer This sayeth he is labour before me til I may enter into the sanctuarie of God may vnderstande the coÌclusion of matters c. Here is signified therfore that Sainctes before the iudgemente shall not knowe the secret misteries of Gods iudgementes Let it than suffice vs that he him selfe hath vouchsafed to open to vs for the reste let vs beleue that the lorde is iuste in all his wayes and holy in al his workes To him be glory ¶ The three fourmer Aungelles powre out their vialles vpon the Antichristians and all the vngodly The .lxix. Sermon The .16 chapter ANd I hearde a greate voyce out of the temple saiyng to the seueÌ angelles go your wayes powre out your vialles of wrath vpon the Earth And the first went powred out his vialle on the earth and there fell a noysome sore botche vpon the men whiche had the marke of the beaste and vpon them that worshipped his Image And the seconde Angell shed out his vialle on the Sea and it tourned as it were into the bloud of a dead maÌ and euery liuing thing died in the Sea And the thirde Angell shed out his vialle vpon the riuers and fountaines of waters and they tourned to bloud and I hearde an angel of waters saiyng lord which arte and waste thou arte rightuouse and holy because thou haste geuen such iudgementes for they shed the bloud of Sainctes and Prophetes and therfore hast thou geuen theÌ bloud to drinke for they are worthie And I hearde an other Angell out of the Aultar saiyng euen so lord God almightie true and rightuouse are thy iudgementes After he hath spoken in generall of the rightuouse iudgementes of God he procedeth nowe particularly by the seuenth nombre and declareth at large the plagues of God The plagues of Aegypt which in this world also he inflicteth to the wicked but chiefly the Antichristians This place aunswereth to the same or at leest hath many thinges like to it whiche in Moses boke of Exod. from the .7 chapt to the .12 For in all those whole chapters are described the ten plagues of God wherewith for sinne he plaged kynge Pharao and the whole realme of Aegypt These plagues are comprised in goodly verses of D. Musculus our worshipfull Godfather The water tourneth into blood The frogges defile al that is good The duste brought forth the scrallyng lise Than came the flie a newe diuise The pestilence botches and hayle A huytaine Locustes and darkenes did assayle At last was slayne and quite forlorne Al that in Aegypte first was borne These plagues are expounded also in the .150 Psalme In the .15 chapt of Exod. the Lorde sayeth yf thou wilt heare diligently the voyce of thy God The cure of plages and wilt doe that is right in his sight and wilt kepe all his statutes I will sende vpon thee no disease whiche I sent vpon the Aegyptians for I am the Lorde healyng thee We learne therefore of the treatise of the plagues of God to feare God and to walke in his coÌmaundementes Nother is it repugnaunt to this sentence of God that we reade howe Iob and other holy menne and walknng in the coÌmaundementes of God were vexed with greuouse diseases For these are priuate and are not chiefly inflicted for sinne but for the exercise of fayth and increase of vertues Men for the moste parte ascribe the causes of plagues to the starres and to other matters The true cause of plagues and therfore do not tourne to the Lord strikyng them in amendement of life most euill but we are taught by the treatise of Moses which we alledged out of Exod. and by this present disputation of S. Iohn that God himselfe punnisheth the sinnes and wickednes of men although he vse the seruice of menne and elementes vnto whom as to the nexte causes men impute the euils receiued whiche they suffer iustely of God for their sinnes A voyce out of the Temple For the whiche cause at this present is hearde a voyce not out of the ayre or from the Earth but from the Temple of the Lorde trewe iuste and holy commaundyng the Angelles to come out and powre their vialles vpon the heades of menne The wicked therefore are plagued of God him selfe But a vialle is no other thing I spake of the worde in the .5 chapt but the iuste iudgement of God or vengeauÌce of men deserued Angelles powre out their vialles so ofte as men are punnisshed with plages through meanes of God appoincted And that voice which is hearde from the temple is great For no man can resiste God nor infringe his decree When he commaundeth al creatures do obeye The firste Angell shedeth his vialle But whilest this first Angel executour of gods iudgemeÌt powreth out his plague vpon men there fell ãâã ãâã ãâã ãâã ãâã a noysome sore botch vpon men This plage aunswereth to the sixte plage of Aegipt And that botche signifieth a canker a fistula and swelling sores or boyles but chiefly the pockes of Iude which others cal the disease of Naples some the French pockes the pockes first and some the Spanish verely