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 coÌ„mon 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 pacieÌ„t 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 patieÌ„t 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 mâ—rites 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 〈◊〉 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 coÌ„maunded 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 〈◊〉 Europe and Affricke so that it semed to be as it were a miâ—dle seate or holy chaire out of the which Christ preached 〈◊〉 Iohn from heauen to the whole worlde And in dede the coâ—selles 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 Iesâ—â— Christ and of his holsome Gospell for so he expoundetâ— also how he is made partaker of thafflictioÌ„ Iohn was apprâ—hended in Asia by soldiours led to Rome that he might pleaâ— his cause before themperour Domitian who of his cruel nature condeÌ„ned the inuoceÌ„t 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 remeÌ„brauÌ„ce of the Lordes resurrectioÌ„ wherin they might kepe their sacred and solemne assemblees For that this day was solemnised and coÌ„secrated 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 theÌ„selues 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 soâ—day serued God in all assemblees where he could not be pâ—sent 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
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 obediēce 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 opēly 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 lambe◠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 cōmaundeth 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 commaūdeth vs to sweare by the names of Gods God commaūdeth vs to kepe holie the Sabboth daye The Pope bringeth this in contempte setteth forth his owne holy daies and maketh double feastes God commaūdeth 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
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 remissiō of sinnes They haue this which possesse it by fayth And where he sayeth The dragō stādeth 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 wōdered at the beast and they worshipped the Dragō which gaue power to the beaste Instrumēts by the whiche the deuil hath wrought worketh S. Iohn procedeth to describe by the reuelatiō 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 daūger 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 takē 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 cōmaunding 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 cōmitted 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 attēptes 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 exāple 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 cōsiderations 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
Iohn Wickleffe sumtime Person of Lutterworth here in Englande shuld be taken vp and brent whose bestiall crueltie of raging against dead men our popishe prelacie of late dayes rightly Imitatynge as the children of one father that was a murtherer frō the beginning practysed lyke tyranny with the bones of Martin Bucer and Paulus Fagius at Cambridge Such raging surges of late dayes did beate against the Ship of Peter Blessed be the Lorde Iesus that hath sent vs a goodly caulme accordyng to the saying of the Prophet Dauid The Iuste shall suffer muche tribulotion but the Lorde delyuereth them out of all And this is verely the argument sum of this boke that Chrystes churche shall suffer greuous persecution but shall neuer be left destitute For where the dragon fighteth on the sand the Lambe Chryst like a conquerour standeth on Mount Sion right hable to succour all his to the great comfort and consolation of his chosen whiche of necessitie muste suffer with Chryst yf with him we will be glorifyed And as Christ him selfe when he was rayled vpon gaue no euil words again So is the true church of Christ knowen in this that it suffereth persecution and doeth not persecute agayne Wherfore lyke as wise kinge Salomon iudged her to be the true mother of the childe which had suche compassion on it that she had rather forgo the whole then haue it diuided and dismembred the other to be the harlot that had ouerlayne her childe whiche had also consented to the death of thother Right so maye we discerne euidently the whorish churche of Antichrist by her bluddy persecutions from the true churche and spouse of Chryst the one with sweard and fyre seketh alwayes to quenche the treuth the other through the sperite of lenitie to winne men to the same the one by compulsion and violent oppression thother by perswasion and meke intercessiō the one by the sworde the other by the worde the one goeth aboute to peruert and depraue the other seketh all meanes to conuerte and saue But lest I shulde excede here the iuste measure of an Epistle and through prolexitie be to your honour tediouse which cā as the prouerbe sayeth discerne a Lion by his clawes I will breake of the thred of my discourse notwithstāding that the matter is so ample large that it wold require an other worke wherin it is harder to fynde an ende then it was a beginning contented by these fewe examples of sondry tymes to haue signified not to your Lordship which knowe them much better then I And haue red this present work in Latin as you do all others right diligently But through your ientil patience to the plaine English Reader that the true church of Chryst hath ben in all ages persecuted and that this present worke written vpon the Reuelation of S. Iohn into an hundred Sermons digested declareth no lesse and is as it were an Ecclesiastical History of the troubles and persecutions of the Churche especially from the Apostles tyme vntill the last day wherin Chryst the head of the same shall come a righteous Iudge to condemn Antichrist and all Antichristian hipocrites bluddy persecutours But to receyue his electe people and to crowne them with glory And shall deliuer vp his kingdome to his Father God shall be all in all Which worke vnderstanding right well that it shuld to your honour be acceptable I dedicate and consecrate to your name as you best haue deserued Which in this and other like enterprises haue ben to me a golden spurre that by you all others may receyue commoditie therof to the glory of God and saluation of theyr owne soules The Lorde Iesus with his principall spirite strengthen and confirme youre good Lordeshyp in all youre Godly desires From Ipsewich the kalendes of March Anno. Do 1561. A Sixain touching the contentes of thys booke WHo list to moue his lippes and hereon loke and rede In thys Apocalyppes these thynge shall fynde in dede What Antichrist first is who and where he doth dwell And that his comming is from the depe pitte of hell Then what is tholde Serpent the Dragon and the rest And also what is ment by the Image of the beest That Roome is Babylon the beastes with her heades all The whore sitting theron is Pope that downe shall fall The three foule sprets like frogs are Legates of the syde And shal haue parte with dogges though now Prelates of pride The Locustes to declare as flies in Summer ryfe The Popish clergie are a people full of stryfe Theyr songe is nothing els but alwayes coaxe coaxe Holy church holi masse holi bells holy bread holy oyle holy waxe By the marke of the Beest they may both by and sell And as they saye at least redeme soules out of hell Theyr wayres yet shall decaye and perishe in an houre All shall be take away their oyle wyne and fyne floure And Rome shall downe be cast and drowned in the depe 〈…〉 marchaunts then at last 〈…〉 ll wayle and wepe The Dragon and the beast Sathan that Serpent olde Antichrist and the rest in paynes shal aye ben holde All ye that Godly be from Rome quickly depart or els with her you see of plages ye must haue parte Thys booke shall eke declare of Sunne Mone and of starres Candelstickes what they are of battell and of warres Whiche Antichryst shall meue against Christes church to fight And those that will beleue in Christ to death will dight But Chryst on Sion Mounte the Lamb shall aye preuayle Of his maketh accompte and will them neuer fayle The sealed are the elect whom God hath chosen free All others are reiect and condemned shall be The Raynebow and white cloude and maruels many one Thaungels crie aloude blessed be God in trone Thangels and spretes holy thelders and Beastes foure Prayse God continually so shuld we euermore The elect with good intent praye come Lorde Iesu comes vnto the last Iudgement to iudge both all and summe They that dye in the Lorde streyght waye do passe to blysses This scripture doth recorde where ioye and glory is The troumps that Angels sound and vialles of Gods ire Declare God to confounde that withstande his desire The Haruest and vintage do playnely signifye That sinne is ripe of age and ought of right to die The woman clad with sunne with starres eke crowned bryght The church is and her sunne our Sauiour Christ a ryght The newe Ierusalem of Chryst the spouse so pure The churche of faithfull men in ioye shall styll indure In it no temple is no Sunne no mone at all for Chryste her glory is and God is all in all Then Reader by thys boke thou shalt thee not repent yf thou wilt heron loke nor mony better spent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE PREFACE OF Henry Bullinger vpō the Apocalips of Iesu Christ setforth by the Apostle and Euangelist s Iohn vnto all thexiles for the name of Christ in Germany and Swyserland of
all your truste in him alone where we loke already from heauen for the selfe same Lorde Philip. iij. whiche shall chaunge our vile bodye that it maye be lyke fashioned vnto his gloryouse bodye accordynge to the woorkynge whereby he is able to subdew all thinges to hym selfe he blesse vs all and brynge vs in that daye into the sight of hys father that we maye see hys glorye whych he had before thys woorlde was made to him alone be glorye From Zurick the moneth of Ianuarie in the yere of our Lorde 1557. An Index or table of the most notable thinges and wordes conteined in thys work A ABbadon 265 Abominable parsons 643 Abomination is Idolatry 512 Abrahams Bosum 198 Absens presens of Christ 284 Accusacion of Christ is for amēdement 56 Acknowledging of beleuers by God 109 Adding or minishinge from the script 695. c. Adoration externall and inward 153. Aduersities remedies 385 Aduersitie conforted 27 Adultry Nicolas fault 60 Egypt for Rome 327 Affians of mariage 563 Affliction is fourfold .64 is sum tyme for tryall .68 is felt of the godly vngodlye also 487 is comforted 27 Age last corrupt 599 Aid of the Turks pernicious 275 Air figure of holsū doctryne 253 Alarik captain of the westgoths 526 Alleluya 559 Al shal not be saued but the faith full only 221.222.454.456 628. Alteration figured by the moone 349 Ambassadore of the Pope 493 Amen 124.125 Amendement of lyfe requyreth c. 56 Amires Princis of Mahomete 273 Anabaptistes .662 c. wourthy to be sharply loukt vnto .290 theyr counterfeit paciens 53 Anadyplosis 453 Anathema 696 Antichrists beginninge .387 holines .111 kingdū cōtinews til the worlds end .221 shall haue an end .451 foundacion therof laid by Hyldebrand .415 hys palace where .618 his power 388. his speach .389.390 hys subiects .421 he shall wourship God with gold and siluer .511 he hath reined Christe shall reine .339 shal be slaine howe 318. his seat betwē ii seas 508 he is set forth by the Prophets 1. he ouercumeth and killeth 323. c. he is lyuelye painted 348. his tyme .434 his vaūtcurror 388 Antipas martired .77 is praised 77. Apocalyps neglected of manye why .2 made by Iohn theuangeliste .4 approuid by iudgement of many olde wryters .5 oght to be commended to all men 697. to be known and not hid .680 belongeth to all ages 30. to the hool church .19 to all churchs .61 serueth chiefly for our tyme .8 is euangelical .214 is gospellyke .284.439 is the last boke of the canonical scripturs why .673 expositiō therof taken out of the scripture .348 doctryne therof what it is 1. methode and perspicuitie .233 diuision .10.11 Commodities 676. a prophecie .677 the end therof .14 to know Antichrist and beware .259 whē wher it was wrytten .26 whens it came .14 doctryn therof is generall 83 Appollyon 265 Apostles doctryn perfyt .98 how they are the foundation of the Churche .652 c. theyr humilitie .28 counterfeited and fals 52 Apostolicall Pope Rome and sea 511 Apparill of the faithfull 132. to miet the Lord in .565 defyled or vndefiled .107 the vse therof 107. of thehoore .510 of popish priestes .262 of the Antechristians 316 Ark of the testament is Christe 345 Armie of great number 272 Armour of the faithfull 120 Arrius 245 Arrianz 125 Asia 48 Ascension of Christ 22 Asseueration of the scrip 673. c. Assistauns of Christ 50 Attila inuadith Rome 527. Augustinus Steuchus a papist 338. Augustus began and ended the Roman Monarch 528 Aultar signifieth Christ 197 Aultar golden .267 is Christe 236. Aungels good and bad .214 are ministers .651 ar mens kepers 486. ar pastors of churchs 45. are fugurs of preachers .446 their excellencie .569 c. 570. they oght not to be nourshyp 571.573.175 are our felo seruaūts .572 their office dewtie 176. they prayes Christe .175 theyr description .175 do differ from blessed souls 486 Aungell signifieth c. 589. for a hool nacion .271 wourshipped of Iohn 677 Aungell of the botumles pit 265 Aungelicall heretiks 177 Aurelianus 194 B Babel confusion 512 Babylon title of the Romyshe Churche 513 Babylon for Rome 451.502 Badge of Antechrist 422 Badge of Gods children is faith 422. and the sacraments Balans token of right and equitie 188 Balaams doctryne 80 Bankets and masking 81 Banishment of Iohn 27 Bastards threatened 94 Bawl or gloob figure of inconstancie 655 Boastings of victories 274. Bear Persian monarchie 372 Beast and image of the beast 515 Beasts .iiij. sign al creaturs 149 Bed in the script vsed for siknes wherwith c. 94 Beginning God hath noon 637 Beginning of creatures of God 125 Beheaded for Christ 602 Beleuers who 109 Benedict abbot of Cassinea 269 Beno a Cardinall againste the Pope 412 Bible forbiddē .214 vncorrupted 695 Bishopriks geuīg wrōgout of the emperours hāds by the Pope 416 Bishops and Priests ol an 387 Bishop of Rome head of churchs 519. chief murtherer 643 Blak coulor 188 Blaming of sines by Christ is for repentaunce 104 Blamles lyf not to be trusted vnto 224 Blasphemies of the wicked .503 against the faithfull .66 of Rome 508 of the Romains iii. wayes 378 Blessednes of the faithfull what 568.459 consisteth in ii thyngs 633. what it is 230 Blessed how they shal be occupied heuen 670 Blessing what it is .19 for praise 227 Blis of the soul 457 Blis is rest from all labour 462 Blok man is not 135 Blud in the scrip 208 betokneth offens and punishment 319 Blud sheding of Rome 557 Blud how it maketh whyt 230 Bludy garment token of a conquerour 579 Blyndnes 128 Blyndnes cured 132 Bookz of lyfe .109.625 of God 156. open and shut .287 to eat a booke 302 Books of the holy scripture most excellēt .232 vncorrupted .695 why they wer put in writīg 31 Body humain of Christe in one place 34 Boldnes necessary for a preacher 681 Bonarges 288 Boniface Bishop of Rome 387 Bosum of Abraham 198 Bottumles pit 252 Bow 182 Bretherne of Iohn and Christe 572 Brotherhod in Christianity 26 27 Brotherhods of Saints 572 Bryd of the lamb 563 Buls of the Pope 458 Buryall denied by papists to the godly 325 Burthen taken for doctryne 98 Bying and barganing 130 Bying and selling forboddē 424 Bying and sellyng of pardons c 45◠C Called who 567 Calling of ministers 300 Cādelz watched by chryst 50. 51 Candlestiks what they signifye 46. 34 Capacitie of man very small 228 Cardinals leaders of armies 260. Carpocratytz 59 Casting out 307 Cat of the mountain 372 Cataphrygians 90 Cataphrygianz bragz of new reuelacions 97 Catholik churche communion of saints 24 Cerinthus heretike 52 Certentie of the scrip 674. c. Chalcolibanum 37 Chariot of God 148 Charitie 88 Charles the great renewed the Empire of the west decaied 409 Chastisment of the Lord. 133 Chein token of captiuitie 591 Chein that bynd the deuel sincere doctrin 608 Cherubin 148 Children of God who 109 Choinix a mesure
be confuted 80 Heresye oght nether to be maynteyned nor born wyih 79 Heresyes of diuers sortes 244 Heretikes maye be punyshed otherwyse then by the wordes 318 Heretikz muste be examined 52. 53. ordred .iij. waies of iij. statz 53 Hail resembleth corrupt doctryn 242. 243 Hail lyk talents 503 Hand of Christe is a token of c 50 HaÌ„ds holding vp for an oth 292 Hand fasting or coÌ„tract of matrimony 563 Happy or vnhappy who are 343 Harp in the scrip 169 Harps of God 474 Hart of maÌ„noÌ„ knowz but god 96 Harts inflexible habergions 263 Haruest 465 Hatred must be toward the diedz not the parson 58 Heads seuen are 7. hils 517 Head of the churches 519 Head of the churches 253 Head of the church must be c. 51 Hear of wemeÌ„ for waÌ„tuÌ„nes 262 Hebeon 52 Hebrew tuÌ„g called Iewish of the papists 4â—8 Hebrew tungs maiestie 533 Heithen are all papists 380 Heithennish religion broght in by the Pope 393 Hel what 627 Hel figured by a wyn fat 468 Hel tormeÌ„ts euerlasting 455. c Helias cumming 288 Heuen in the script 209 Heuen is atcheued with the mynd in this world not with the body 139 HeueÌ„ opened to the faithful 344 139 Hid can nothinge be from Gods fyry eyes 87 Hierom for praiyng to saiÌ„ts 595 Hierusalem new 122. 632. HierusaleÌ„ ruin what it teacheth 530 High priestz ministry 5â— Hildebrand Pope touk vpoÌ„ him the authoritie of themperour 414 History of corrupt doctrin 234. of Rome 525. c. of the church 183 Hodgpotch of papistry the gospell 126 Holy ghostz proceding 20 Holy ghost is seueÌ„ spirits 20. 21 Holy ghosts mystery 146 Holy ghosts signes thunder c. 145 Holy ghosts operacions 147 Holy ghost did not the Apostles geue but God 399 Holines of God 150 Homicids 643 Honor of God 449 Honor dew to God 152 Honoring or worshipping of saiÌ„ts 154 Hoordum 82. what 506 Hoordum better then matrimony with papistz 81 Hoordum vnclennes by Baaâ— religion 91 Hoormongers and their kindes 643. 281 Hoot and could 126 Hope of the faithfull is not vayn 283 Horn sign power and kyngdum 165 Horns sign kingdums power 371 Hornz ij of the lamb 44 Hors an image of pryde 260 Hors red 185 Horses of sundry colors 182 Hour day munth and yere 271 Hour for the same tym 519 Humanity of Chryst 22 Human body of Christ in on place 34 Humanitye figured by faces of men 261 Humility to be lerned 340 Humility shal find comfort at the Lords hand 40 Humility of Saints 153 Humilitie of an apostle 28 Hunz inuade Rome 527 Hungary lost to the Turk 275 Hussis death reioysed at 328 Hymne of Saints 172. 560 Hypocrites 127 Hypocritz alwaies suÌ„ in the church 79 Hyre vnto euery one 343 I Iacobyts heretiks 268 Iamz Syrus heretiks 268 Iasper stoon 142 Idol what 644 Idols of theÌ„ Gentils and Chrystians differ not 280 Idolaters 644. their excuses for images 374 Idolatry Nicolas falt 60. prohibited 280. reducid by what men 394. confirmed 436 Iesus diffined 21 Iesus face lyuely painted by Pilate 60 Iewes conuersion 223 Iewes fals 115 Iezabel cast into a bed 94 Iezabelism 90 Ignoranse without a teacher 229 Ignoranse of Christ without all confort 159 Ignoranse is a great ill 128 IgnoranÌ„se of the Turks c. shal not excuse them 589 Iles be token nacions c. 210 Image or shap is not attributed vnto God 141 Image of Christ not in colours 33 Image of the beast set vp 402. the propertie therof 403 Image wourshipynge agaynst God 280. excused 374. forbodeÌ„ 432 Images of fame 120 ImpacieÌ„s what it wurketh 89 Impenitent sinners 278 Imperfytnes in Saints 104 Impossible things thre 37 Imprisonment and bonds 67 Incarnacion of Christ 352 Incens 169 InchauÌ„ting 280. in Rome 557 Inconstancie figured by a ball or bowl 655. by waters 524 Inheritauns spokeÌ„ bi parte 646 Intent good 226. 375 Intercession of saints 84 Intercession of saints in heuen 170 IntercessioÌ„ of saints is noon 203 Interpretacion of the script best allowed 3 Inuencions of men 97. 375. 299 Inuincible is Christ 162 InuocatioÌ„ is but part of praiers 170 Inuocacion of saints 573 Iohn the eighth Pope a womaÌ„ 507 Iohn theuaÌ„gelists prais 17. banished by Domician 27. returneth from exyl 297. erreth 571 wourshippeth the aungel 677. dyed at Ephesus 49. shall returne into the world befor the iudgement how 299 Ioyes triumphes of the godly 473 Ioyes of heauen 633. c. vndoutedly certain 635 Irun rod. 580 Israell all faithfull 222 Israels restoring 222 Italy no patrimony of S. Peter 386. c. Iubiley of Saints 559 Iudge inexorable Rhadamantus 212 Iudge of the last iudgement 622 Iudge câ—meth to iudgemeÌ„t 576 Iudging the quik and dead 25 Iudgement of Christ 24 Iudgement beloÌ„geth to god 555 Iudgement of God 449 Iudgements of God of ij sorts 629 Iudgements of God are paines of the wiked 476 Iudgement last 575. 621. 465. 466. c. is at hand 295. is assured iust 341. is certein and spedie 675. 676. is vnknown to vs. 337. is known to the father alone 315. is coueted of the church 692. 698 Iulius Maximinus 194 Iustice of God commended 342 IustificacioÌ„ 565. falsly attributed 52 Iustification where it is to be sought 299 Iustification by the law whoo 's heresy 243 Iustificacions sequels 640 K Keeping of Christes word 116 Key of Dauid 112. of the botoÌ„les pit 261 Keyes signify charge and gouernement of the hous 43 Keyes of the Apostles 112. of biding and lawsing 590. of hell and death are in Chrysts haÌ„ds 43. of the Pope 252 Killing gostly 317 King of Fraunce most Christen 433 King of Saints 475. of locustes the Pope 264 Kings 662 Kings we are 24 Kings clients to the Pope 416 Kingdums are of God 370 Kingdums are all Christs 338 Kingdumes all theyr proprietye belongeth to the Pope vse to theyr princes 419 Kingdum and priesthod chaleÌ„ged by the Pope 389 Knoking that God vseth 134 Knowledge of God necessary to be perswaded to the people 72 Knowledge of Christ 73. 74 L Labours effects 51 LaÌ„b is fought against not christ 521. is maried 563. is a figure of innocencie 163. is slain 164. kylled from the beginnynge 381 Laodicea 123 Latin church 428 Latreia and Duleia 570 Lawe of God signifyed by tan 220 Leage figured by the rainbow 285 Leag of God with vs perpetuall 142 Legats a latere 493 Leo Bishop of Rome 387 Luke warme 126 Libertie of speakinge the truth 368 Light heuenly what 650 Linsie wulsie 126 Lyar who 52 Lyars with theyr kynde 645 Lying 688 Lyfe of ij sortes 605. ought to be loued aboue Christ 362. procedeth from God alone 668. is figured by the riuer of the celestiall Citye 666. single 443. present how it may be conteÌ„ned 457. spirituall 103. after thys lyfe 70. euerlastyng 629. 648 Lyon described 372 Lyons teeth figure cruelty 262 Lyon in the scripturs 162 Locusts authours of ill doctryn 254. of locusts 257 Long
Eusebius in the .xviii. Chapter of the fourth boke of the Ecclesiasticall story Iustine sayth he mentioneth of the Apocalypse of Iohn saying playnly that it is the Apostles S. Hierom also in the lyfe of blessed Iustine wryteth that Iustine expounded the Apocalypse of S. Iohn but the same exposition remayneth not so farre forth as I knowe The same authour wryteth that Ireney Ireney set forth the Apocalypse of S. Iohn with a commentary whiche also is not to be had He hym selfe who is red to haue lyued about the yeare of our Lorde 160. Witnesseth playnly in the fift boke against the Valentinians that this reuelation was exhibited to Iohn the Apostle a lytle before his dayes We alledge certen wordes of his in the .xiii. Chapter of this boke Tertullian TertulliaÌ„ who lyued about the yeare of our Lorde two hundred and .xx. in the fourth boke against Marcion Albeit sayth he that Marcion refuseth the Apocalypse of Iohn yet shall the order of Byshoppes rekened vp to the very begynnyng affirme S. Iohn to be authour therof In graue matters and reasoning against heretickes he vseth gladly the testimonies of this boke The same thinges are also recited of the blessed Martyr S. Cyprian S. CypriaÌ„ vnder the title of Iohn the Apostle in this Epistles treatises and Sermons Eusebius also in the .xviii. Chapter of the fift booke of the Ecclesiasticall historie Apolloni sheweth that Appollonius a moste auncient wryter vseth the testimonies of the Apocalypse of S. Iohn Theophi And lykewyse Theophilus Byshop of Antioche Whiche he affirmeth in the .xxiiii. Chapter of the fourth boke of the Ecclesiasticall story Also Origen Origen a great man in the churche of God in the .xxv. Chapter of the sixt boke of the same Eusebius And he wrote sayeth he the Apocalypse whiche rested vpon the Lordes breste c. I haue hytherto recited the opinions of the most auncieâ— Martyrs and Doctours of the christen churche touchynâ— the Apocalypse I meane Iustine Ireney Tertullian â—â—prian Appolonius Theophilus and Origen I wyll shorâ—ly after brynge yet moo iudgementes boeth of the 〈◊〉 and Latin wryters of moste authoritie in the churche agâ—yng with the myndes of them that we haue alledged 〈◊〉 therto Howbeit I wyll fyrst touche briefly suche thyng as Dionisius of Alexandria Dionisius AlexaÌ„dria left wrytten of the same booâ— in the fyue and twenty Chapter of the seuenth booke of â—sebius whome I suppose they haue followed as manyâ— after hym haue spoken against this booke He sayeth hâ—â— diuerse that were his predecessours dyd vtterly reprâ— and reiecte this booke Neyther hydeth he the cause wâ—â— they so dyd for that the kyngdome of Christe is affyrmâ— therin to be earthly Wherunto doubtlesse they reserâ—â— that precious citie and the reste whyche vnder terrestrâ—â— kyndes figured spirituall thynges Whiche when we 〈◊〉 in the treatynge therof haue dissolued declaryng thys boâ— not to edifie the earthely kyngdome of Christe but a spiâ—â—tuall and celestiall no man I trowe wyll reiecte a good aâ—â— Godly booke for bycause certen abusyng the testimonâ—â— therof geue vnto it a wrong sense Heretickes haue wrasted verey many places of 〈◊〉 scripture Chiliastes or Millenaries to the defence of their errour shoulde therfore authoritie of the scripture it selfe be brought in doubte Iâ—â— fauoureth nothing at all the Chiliastes or Millenaries this boke He geueth them no weapons Eusebius saieth very well in the ende of the third boâ—â— speakyng of Papias the first authour of the Millenaries He thought saieth he that after the resurrection Chriâ—â— should reigne here corporally with his a thousand yeaâ—â— in earth Whiche I suppose he thought for that he vndeâ—stode not well the Apostles woordes neither that he coâ—â—â—dered not well those thynges that were spoken of hym â—â—der figures for that he was indewed with a small iudgâ—ment But in the meane tyme Dionisius hym self I sayth hâ— dare not reiecte this booke He addeth by and by that he thynketh it not yet to be the booke of Iohn the Apostle but of some other but yet who that should be he knewe not He gathereth also by certen coniectures by the phrase of speach and handlyng of the booke and by the vnlykenes of wytte that this boke should be an other mans than his that wrote the Gospell and Epistle But seing that the argumentes of the story and Epistle be so diuerse that neyther they two be lyke and the argument of the booke of Reuelation moste diuerse of all Why shoulde it seme maruell though it agreeth not with them in all thynges This can no man denie but that in consent of doctrine there is great agremeÌ„t The Epistle to the Hebrewes semed to many to fauour in the syxt and tenth Chap. The Nouatians or Catharites The diuersitie of style was noted to differ from the rest of Saint Paules Epistles But if we should so iudge of holy scriptures I knowe not what shuld be firme and sure enough Leauing therfore this disputation in suspence I wyll nowe procede to bryng foorth the iudgementes of other olde wryters concerning this boke Eusebius Eusebius surnamed Pamphilus Byshop of Cesarea lyuing in the tyme of great Constantine the Emperour and a moste dilligent reader of olde wryters whome many suppose in deminishing the authoritie of this boke to fauour them ryght eloquently in the eighteÌ„th Chapter of the third booke of his story tauntyng the Tyranny of Domitian affirmeth that Iohn exiled into Pathmos wrote there hys Reuelation And where other Historiographers doe also the same He againe in the .xxiiii. Chapter in the thyrd booke concerning the Apocalipse saith he the opinion of men is diuerse some approuing and others reprouing the same Again wheÌ„ he should bring forth his opinion touching the Canon of the new Testament in the .xxv. Chapter He ioyneth the Apocalipse with the bokes vndoubted although he dissembleth not that he wyll shew in another place what other men thinke therof Whilest he this performeth he recoÌ„pteth many more better which iudged the Apocalipse to be of S. Iohn thapostle and imbraced it as a moste Godly booke than those which denied or reproued the same Epipha Epiphanius Byshop of Salamine in Cypres a Greke Authour also doeth manifestly ascribe this boke to S. Iohn the Apostle Reade that he hath left wrytten against Thelogians in the .xv. heresie And S. Hierome attributeth very muche to this Epiphanius Hierome And S. Hierome hym selfe ascribeth this boke to Iohn the Apostle to Paulinus Thâ— Apocalypse of S. Iohn sayth he hath so many Sacramentes as it hath wordes Moreouer Philastrius Byshop oâ— Griria Philastri whome S. Austen sayth he sawe with S. Ambroâ—â— at Millan accompteth them for Heretickes that reiecte thâ— Apocalypse of Iohn and saye that it is not of Iohn the Apostle but of Cerinthus an Hereticke Verely S. Ambrosâ— Ambrose hym selfe alledgeth in his bokes testimonies of the Apocalypse vnder the name of S. Iohn the Apostle S. Austen
and howe he is in hys churche In these thinges are all the misteries of the Gospell comprehended For what can you say of Christ that you haue not herein comprysed Let vs therfore remembre them and wryte them in our myndes that we may imbrace Christ kyng and byshop and that we neuer let hym departe out of our armes To hym be glory ¶ How Iohn was affected towardes the vision to hym exhibited the comfort of Iohn and the exposition of the vision applied vnto consolation The sixt Sermon ANd when I sawe hym I fel at his fete euen as dead And he layd his right hand vpon me saying vnto me Feare not I am the first and the laste and am alyue and was â—ead And beholde I am alyue for euer more â—nd haue the keyes of hel and of death write â—herfore the thinges whiche thou haste sene â—nd the thinges whiche are and the thinges whiche shal be fulfilled hereafter And the mistery of the seuen Starres which thou sawest in my right hand and the seuen golden candelstickes The seuen Starres are the messengers of the seuen congregations And â—he seuen candelstickes whiche thou sawest â—re the seuen congregations It followeth how blessed S. Iohn was moued with that celestiall and wonderfull vision And how he receiued consolation more ouer the exposition of the vision applied to his comfort with a commaundement to indite all these thingâ— diligently Iohn falleth downe lieth like one were dead What tyme he had fully sene this diuine and heauenly sight of Christ our Lord sitting on the right hand of God iâ— glory his strength failing him he falleth down on the earth and liyng at the fete of the Lorde is lyke a dead body Wâ— reade that the same chaunced to Daniel in the .x. Chapt. And other men of God also haue bene feared with the visions oâ— Aungels The women also in the new Testament trembleâ— at the sepulchre seing Aungels Peter was amased at thâ— greatnes of the miracle Luke .v. And falling at the knees 〈◊〉 the Lord crieth out go from me Lord for I am a synful mâ—â— For Godly visions bewray our infirmitie The weakenes of mans vnderstaÌ„ding Neyther be â—apte or sufficiently pourged to behold those supercelestâ— thinges with eyes and myndes sicke and not yet well puâ—â—fied Therfore must the elect be glorified in an other lyfe thâ— they may be made partakers of the glory celestiall In thâ— meane season here al godly are humbled and abased by hygâ— visions and reuelations 2 Cor. 12 For they auaunce not them selueâ— proudly through the glory of reuelatioÌ„ But perceiuing thâ— naturall corruption they craue pardon and the augmentation of the supercelestiall grace and light For vnlesse we bâ— illumined with the spirite of God we shal lye like dead folkâ— how so euer we receyue with our corporall senses the visioâ— celestiall Humilitie is comforted of the Lord. But they that humble them selues before the Lorde fyndâ— a moste present consolation at the Lordes hande Wherfoâ— there came to S. Iohn immediatly both in worde and deâ— a full consolation For the Aungell representing the personâ— of Christ layeth his right hand vpon Iohn The whiche is token of amitie protection and of present helpe For in 〈◊〉 pressing this maner of speaking in dutche we say therfore 〈◊〉 laiyng on the hand is signified that Christ is good to Iohn ready to helpe him Which incontinently he maketh playâ— by the addition of wordes saiyng feare not Feare not Whiche saiyâ— is common euery where in the story of the Gospel And thâ—â—fore is most gospel like that is to saye most lucky For God commaundeth the humbled to be of good hope and to liue assured vnder the protectioÌ„ of the highest Which verely we vnderstand to be spoken not to Iohn alone but to al vs also that we in like maner albeit that we fele the infirmitie of our fleshe should yet hope well of the goodnes mercy of God Here followeth that cause more fully declared why Iohn shold not be affrayed For the vision shewed was not exhibited for the terrour of him but that Iohn might perceiue how great and mightie he is which is prepared for the defence of him al the faithfull As though he shoulde saye Where thou seest how great he is which hath taken vpoÌ„ him to defende thee who finally protecteth and gouerneth the whole Churche there is no cause why thou shouldest be affraide But rather execute boldely that he coÌ„maundeth thee Wryte that he coÌ„maundeth to be written Be not affrayed of men feare God rather For if good meÌ„ be so sore afrayde at the sight of him where shal the enemies and contemners of God appere Therfore consequently he expouÌ„deth the vision teaching who he is which was sene like to the sonne of man walking emonges the golden Candelstickes And he applieth this expositioÌ„ vnto comforte that both Iohn euery faithful maye perceiue how mightie Christ is what the faithfull haue by him obteined For the Aungell tempereth his speach so that we maie seme to heare al things spokeÌ„ to vs not by the mouth of the Aungell but of Christ him selfe A diuisioÌ„ And this exposition hath his partes For first he declareth as I said euen nowe whose Image it was that was shewed Than is annexed a coÌ„maundement to write this boke After that is opened the misterie of the starres Finally the secretnes of the caÌ„delsticks is reuealed And al these thinges right plainly and briefly First thou hast sene saieth the Lord a vision Christe is represented by the same vision what he is and how great he is wherat thou waste amased but feare thou not For thou hast not sene any euill or fearful spirite boding any misfortune but my shape whiche am thy redemer and Lorde I am first and laste And this maner of speakyng as I warned a little before he toke out of the Prophecies of Esaye as it is to be seene in the .xli. xliiii xlv and xlviii chapters And he signifieth him selfe to be coequall and of the same substaunce with the father in all thinges very God eternall and incoÌ„prehensible For loke what thinges the father attributeth to himself the same also doth the sonne vsurpe But there is no order or time certain to be vnderstaÌ„de in first and last but plainly euerlastingnes Therfore Christ here signifieth Christ is egall with the father that he is very God egalle and of the same essence with the father from all eternitie As the same is also muche confirmed in Iohn 1.5.10.14 and 17. chapter This fighteth against the Heretickes which at that time also as at this daye the Seruetanes denie the eternall deitie of Christ the Lorde And thus when the trewe God is of vs acknoweledged and beleued he maye be for our Saluation Yf Christe be not very God he is not our saluation For I am God sayeth the veritie And besides me there is no God no Saluation Secondly he sayeth I am
liuing and was dead wherby he signifieth that he toke the true humane nature The whiche many also at the same time denied In like case as theâ— be some at this daye whiche do playnely derogate from thâ— humanitie of Christe Agaynste all suche maner of heresies the Lorde him selfe confesseth that he was dead Wherby it is now manifest that he is very maÌ„ as he is also very God of the same esseÌ„ce with his father in deitie as he is also of the same substaunce with vs in humanitie like vnto vs in all thinges sinne excepted For he toke not the nature of Aungelles but the sede of Abraham And it behoued in dede thaâ— the sonne of man shuld be incarnate that bothe he might diâ— shede bloud Hebr. 9. For the Testament in the dead is finally ratified neither is there any remission made without bloud sheâ—ding The Lord therfore dieth and shedeth bloud to the intâ— he might geue full remissioÌ„ of sinnes and confirme the newâ— Testament Yet euen he that was thought to be dead nowe liueth Christ that was dead liueth and is that same liuing who hauing vaÌ„quished death the iii. daye rose againe from the dead and repared life for aâ—â— beleuers and inspireth into them his owne very life And therefore addeth immediatly beholde I am liuingâ— world without ende For nowe Christ dieth no more deathâ— shal not rule ouer him But rather he is the life of al his faitâ—full who in rising againe brought agayne life and that life euerlastinge induringe I saye worlde without ende As he him selfe declareth more at large Iohn 5.6.10 chapter And thapostle to the Rom. 4.1 Corinth 15. and 2. Timoth. 1. Moreouer where many were woÌ„te to doubte of this life gotten and repared by Christe the Lorde him selfe confirmeth that he saied by an othe and sayeth Amen As though he should saye this is altogether trewe and vndoubted that I saye Finally he addeth Christ hath the keyes of hell and of death and I haue the keyes of Hell and of death By the whiche woordes againe he comforteth exceadingly and expresseth his power and declareth howe great he is and what we haue of him Here must we speake by the waie of the kepe The ordinary glose saieth very wel he that hath the keyes of any house sayeth he letteth in whome he wil and kepeth backe whom he will from entring in Therfore Christ possesseth the keyes of death hel for that whom he will he deliuereth from perpetual coÌ„demnation of death And whom he wil The keyes he suffereth to remaine iustely in the same daunger of damnation And verely Esaye in the 22. speaking of Eliachim whome he sayeth shoulde be made Iudge in the courte of Ezechias I wil laye sayeth he the keye of the house of Dauid vpon his shulder whiche shal open and no manne shall shutte shall shutte and no man shal open Therfore are the keyes put in the Scripture for the charge and gouernement of the house Eliachim shall gouerne all thinge in the Courte of Ezechias vprightly What soeuer he shall determine no manne shal infringe that whiche he shall abrogate no manne shall restore Christe therfore a figure of whome Eliachim represented shal him selfe haue also the chiefe gouernment in the house or kingdome of God so that whom he will he may quickeÌ„ and plucke backe from hel and from damnation And againe whom he liste to condemne he may distroie by his iuste iudgement For he hath most ful power ouer death and hell Ose 13. 1. Cor. 15. For bothe two hath he ouercomen and made weake And these thinges comforte the faithfull moste strongely and reteyne them in all Godly duties And that same is chiefly to be obserued that he sayeth not he had the keyes or shall haue but I haue sayeth he I haue I saye He gaue not his power to the Bishoppe of Rome but hath iâ— him selfe and will kepe it still for euer And he gaue not to the Apostles ful power of life death of saluation and damnation The keyes of heauen geueÌ„ to the Apostles and so vnarmed him selfe but he gaue the keyes of opening and shutting heauen as it were to his Ministers seruitours by the preaching of the Gospell by the whiche he promised life to all that beleued Christ him selfe shoulde geue that life for the truth of the promise To whom so euer they should threaten damnation Christ him selfe shuld condemne for the truth of his woorde We see therfore that the Lord kepeth stil exerciseth the power and his ministers the ministerie by preaching not by absolute power Therfore the Pope is Antichrist The keyes of the bishop of Rome which vsurpeth and taketh vpon him this full power and authoritie in Heauen and in Earth and in the middes of the earth also or beyonde all the earth iâ— those vnfortunate Ilandes I meane purgatory By the whicâ— craftie deuise he hath subtilly emptied the purses Cofferâ— garuers and wine cellers Apoc. 13. of foolish people that swarne from the articles of their beliefe to wit I beleue the forgeuenes oâ— sinnes the resurrection of the fleshe life euerlasting Thâ— beaste dare vsurpe the two hornes of the Lambe Daniel 7. namely thâ— authoritie of King Bishop therfore to hange two keyeâ— vnder his triple Crowne that euen by these Armes all the world maye perceyue that this is very he whiche hauinâ— subdued three kinges or hornes is cropeÌ„ vp chalengeth tâ— him selfe all power in heauen in earth signified by the twâ— keies And surely the blindnes of our time is wonderful anâ— to be lameÌ„ted that hauing eyes it seeth yet nothing Let sucâ— as be wise remeÌ„ber that Christe hath yet the keyes of deatâ— and Hell his ministers the denouncyng of life and death Iohn is coÌ„maunded to write And nowe when he had declared these greate and mosâ— holesome matters and had comforted the minde of Iohn hâ— addeth the commaundement write the vision exhibited fâ—nally write those thinges also whiche muste be done shorteâ— after this He placeth in the middes and those that be thâ— is whiche are in dede and trewe and be not false And thesâ— things are to get authoritie to this boke finally to the whoâ— scripture whiche is reuealed with like truth of the selfe samâ— Author And as Iohn is coÌ„maunded to write without fearâ— so are we coÌ„maunded to Preache publish the same boldly though the world be neuer so madde therat He addeth moreouer the exposition that remaineth and sayeth The misterie of the seuen starres c. The reason semeth almost vnpersit Therfore muste we vnderstande this is the mistery or sacrament of the seuen Starres and Candelstickes that it maye be as it were a proposition SacrameÌ„t and that the exposition shoulde folow immediatly the seuen starres are seuen Messengers c. And by Sacrament vnderstande a secret mistery and the very exposition of the mistery As yf you woulde sâ—â—â— here is to
That we might vâ—derstande that they suffered not euill menne but euill wrought by euill men So they with patience trauailed 〈◊〉 Christes name to witte to be mainteyned against naughâ—â— heresies And he addeth thou hast not fainted beyng werâ— and broken with labours For we are taught to ouercoâ—â— through patient constancie whiche is rightly called in dâ—â— the accomplishment of euery good worke All and euery of these thinges we muste applie vnto 〈◊〉 and vnderstande with what thinges we maye nowe also this daye please Christ our redemer king and Bishoppe truly we walke in the same steppes wherin we see the coâ—gregation of the Ephesians to haue walked It followeth what thing he blamed in the same churcâ— that they haue lefte theyr firste loue What time they firâ— receyued the Gospell by S. Paul and after by Iohn aâ—â— other godly menne there was sene a great feruentnes in the wordes and dedes of the faithefull whiche thinge maye be gathered bothe by the actes of the Apostles and also by the epistle of S. Paul to the Ephesians Thei loued God and their neighbours with a moste feruent zeale They burned in reforming of maners But in processe of time this heate was well couled and they wared colder in trewe godlines This greate mischiefe he rebuketh in them and as followeth desireth to haue it redressed And here let vs note howe not only reuolting Idolatrie and other great crimes are imputed to the churche but also if we slacke any thinge in holye zeale so that herof we may learne how holy and blameles we ought to be before God Doubtles we can not here excuse our selues before the diuine maiestie whiche were xxx yeres paste more ferueÌ„ter in this coÌ„gregatioÌ„ than we be at this daye c. Our lord God lighten our mindes that we may please him To whome be glory ¶ The seconde parte of the Epistle to the Ephesians where is spoken of Penaunce and of the Nicolaites The Eight Sermon REmembre therefore from whence thou arte fallen and repent and do the firste workes Or els I will come vnto thee shortely and will remoue thy CaÌ„delsticke out of his â—lace except thou repeÌ„t But this thou hast â—icause thou hatest the dedes of the Nicolaiâ—anes which dedes I hate also Let him that â—ath eares heare what the spirite sayeth to â—he congregations To him that ouercometh wil I geue to eate of the tree of life which is â—n the middes of the Paradise of God The ende of the lordes rebukes The accusations of our Sauiour Christ which he vseth â—gainste his seruauntes that be sinnes tende not to this enâ—â— doubtles that men ouerwhelmed with reproches might bâ— ashamed dispaire perish but rather that thei shuld ameâ—â— be restored liue Therfore the Lorde Iesus to his blameynâ— by and by annexeth an exhortation to repentauÌ„ce that thâ— may be saued And also describeth the trew lawful penauÌ„â—â— For we hearde what thing he rebuked in the coÌ„gregatiâ—â— of the Ephesians let vs heare nowe what the lord requireâ—â— of the same and how he seketh to haue the errour reformeâ— verely by repentaunce to the whiche he exhorteth For 〈◊〉 haue sayed that the Lord striketh and healeth chiefly in thâ— case Whiche doctrine surely is proper and perpetuall to thâ— churche of Christ He mentioneth chiefely of three thinges in this matter in his counsel or exhortation to amendement He exhorteth to repentauÌ„ce Firste he coâ—selleth or exhorteth to remeÌ„bre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whicâ— they are fallen that is to saie with how great loue they haâ—â— burned hitherto and nowe howe coulde they be wared 〈◊〉 how fortunate and blessed a state they haue stande hitherâ— and nowe in howe vnfortunate and shamefull they lie 〈◊〉 For the acknoweledging of the trespas is the beginning repentaunce The knowledge of sinne if beyng illumined by faithe we consider weâ— what benefites we haue loste and in what miserie we noâ— are in He that weneth he hathe loste nothinge will neâ— be moued to make any searche or inquisition he that thâ—keth him selfe to haue fallen from no felicitie he will thinâ— of nothyng how he maye be restored Therefore in amenâ—ment of lyfe it behoueth that acknoweledgyng and confâ—sion of sinnes go before by the whyche we maye lament bâ—fore God our pouertie and miserie And in dede they faâ— not from felicitie whiche were neuer in any felicitie Theâ—fore saie we Sainctes fall that holy menne maye fall and also be restorâ— by repentaunce Than after the acknoweledgyng of our â—â—serie followeth repentaunce that is the comynge agayneâ—â— our minde that we goe not foorthe on alwayes like madâ— menne and fooles walkinge in the waye of vanitie anâ— vnrightuousnesse RepeÌ„tauÌ„ce For repentaunce is a retourning a coâ—uersion and chaunge wherby we are tourned awaye froâ— euill and are conuerted to good in retourning to our witte and working rightuousnes For last of all followeth that whiche expoundeth this repentaunce Do the fourmer workes To witte be hote again in loue worke the workes of faith which are fruictes worthy of repentaunce Beholde there nedeth no new lawes Trewe satisfaction or long disputations concerning amendement Briefly do the fourmer workes not of the fleshe but those whiche thou beganst when thou first receiuedst the Gospel and wast borne again in Christ Finally this is the true reformation to do the fourmer workes of God Not the latter whiche the errour of the worlde hath deuised This is verely and shal be the true repentaunce to witte the acknowledging of the sinne the conuersion vnto God and to good and a tourning away from the Deuill and from euill and working of the first good or Godly rightuousnes of the faith in Christ There be many sondry disputations of repentaunce and partes of the same of the contrition of the harte confession of the mouth satisfaction of that worke But lyke as there is none briefer thaÌ„ this of Iesus Christ so verely is ther none better or more certain To these his exhortations and Godly couÌ„celles he addeth threatenings most greuous if haply perill might pearse He threatneth that loue could not styre or moue And he speaketh but fewe wordes in dede But he vnderstandeth a great euill that can not be spoken nor declared Except thou repent I wyll remoue thy candelstick out of his place The candelstick as the lord him selfe hath expounded it is the churche Which standeth in her place whylest she leaneth to Christ and is of Christe preserued so long as the preaching of the veritie is in the same mainteined and is in dede the churche of Christ She is remoued out of her place when she is without the preachynge of the truthe and now leaneth no more vpon Christ nether is of hym defended but is forsaken and is no longer in dede the churche of Christ This is done of Christ himselfe by his â—ust iudgement what tyme our vnthanfulnes and lyfe that can not repent driueth God to depart from vs to relinquish
reprehension of the NicolaitaÌ„s he procedeth like as in the fourmer epistles to exhorte them to amendement or repentauÌ„ce For where he saieth repent he vnderstandeth or coÌ„prehendeth all penaunce or repentauÌ„ce That we sayed to be a conuersion vnto God wherby we amende euil thinges for good relinquisshing that is euill in stead therof placing that is good that of faith in the sincere loue scare of God Thou shalt amende therfore in case thou doest absteine froÌ„ meates offered vp to Idolles from fornication receiuest the true religioÌ„ of Christ instituted doest possesse thy body in honour not in the lust of coÌ„cupisceÌ„ce as S. Paul sayeth 1. Thessalon 4. The church of Pergamos repeÌ„ted in case they disseÌ„bled not nor winked at the filthines of the NicolaitaÌ„s but stoutely with stode the same The NicolaitaÌ„s repented if laiyng their filthines a side they receiued againe the puretie of faith life And to al singular is saied repent Threateninges againste the impeniteÌ„t The Lord driueth them now also to repentauÌ„ce with greuouse threatnings except thou amende sayeth he I wil come to thee shortely of the whiche maner of speakinge hath ben treated before He addeth and I will fight with theÌ„ with the sworde of my mouthe With whom with the impeniteÌ„t and especially with the Nicolaitans He threatened not vtter distruction or desolatioÌ„ to the church wherof there was great hope that they should pourge the olde leuen but he threateneth the people impenitent And like as a iudge or magistrate or soldiour vseth the sworde so doeth Christ his worde And the worde in dede woundeth or sleyeth no man but in the meane time it sheweth Gods worde so doeth the executioÌ„ of Gods power insewe Therfore Christ euen as he sheweth with his word he sheweth that he wil iudâ—e idolaters beâ—â—â— gods hogs dogs whoremoÌ„gers not only iudge but punish theÌ„ And as he threatneth he doeth Christ fighteth with his sword Thus fighteth he with the sworde of his mouth We haue an example in the Israelites of whom were distroyed for that they had followed the doctrine of BalaaÌ„ 25000. men After were distroyed also the Moabites and Madianites neither were the corrupte women spared Whiche Moses in the 31. of Numeri discourseth at length We see also at this day the sword of God to go through out the world and to ouerthrow now these now them for none other causes than for the which the Lord slewe and distroied Balaam with his adherentes Therfore let vs feare the lord and walke in his coÌ„maundements For he will strike a farre of more greuousely with his sworde when he shal pronouÌ„ce in iudgement go ye cursed into fire euerlasting c. Math. 25. And he sayeth not expressely I wil cutte you with the sword of my mouth For we are many times and ofte seuered and cut with the word of God to our great profit and discipline for our amendement At this present he sayeth he wil fight beholde he will fight namely agaynst his enemies Therfore he threateneth destruction And we doubte nothing but that the impenitents of those of al times shall be distroyed For as I saied euen nowe at this daye we want not examples Agayne leest that notable holsome doctrine should seme to apperteyne to a fewe men of Pergamos This doctrine is comon or generall and not to all in the whole worlde he applieth this profitable doctrine to all churches Of the whiche application we haue spoken ones or twise in the former epistles Finally after his maner to th entent we should al be more strongly moued to repentaunce obedience he propouÌ„deth a promesse most ample and that to them that striue ouercome the flesh the world the deuil not to sluggardes nor to such as lie in the mire of mischiefe We are incouraged therefore with that promisse whiche is of three sortes First he promiseth to them that fight manfully ouercome and do their duety Manna that secret or hidde Manna hidde That externall Manna to all men knowen is not the trewe Manna For the vnthankful Israelites do lothe it as a meat most light had rather haue the flesh pottes of Aegipte full of meate onions leekes and garlicke that they mought eate theyr fille They see not the Manna celestial figured by this outwarde Manna geuyng al sweetnes and spirituall pleasure The faithful see that this hidde Manna is Christ as he him selfe expoundeth it in the 6. of Iohn Christ therfore geueth him self to them that ouercome geueth him to them in meate which filleth in dede He that shal ones with trewe faith haue tasted Christ wil wishe to haue none other meate geuen him For in Christ he hath al thinges in Christ he is complete with all good thinges fully satistised O that our subtil disputers vnderstoode these things they would reason nothing at all of the merites intercession of Sainctes suche other thinges wherof whilest they reason after theyr wooÌ„ted maner thei declare theÌ„selues not to haue tasted as yet howe good and swete is the Lord. A white stone After he promiseth to geue vnto the victours a white stone to wit absolution remission of al sinnes that ful vndoubtedly For Christ doeth verely absolue vs from our sinnes from the paines dewe for the same and from coÌ„demnation And he alluded to thee custome of the auÌ„cient men in iudgementes in the whiche they condemned with blacke stones quitte menne with white For these verses of Ouide are well knowen in the 15. boke of Metamorphos The maner was in old time loÌ„g agone to cast with blacke quitte with a white stone and here we geue warning that the remissioÌ„ of sinnes is not graunted to men liuing for theyr worke or merite but that faithe is the victory that ouercometh the worlde The which S. Iohn him self testifieth And that faith in dede fighteth stoutely in our hartes but in the meane time it acknowledgeth in all things the grace of God neither maketh it voide the merite of christ For as it is not slouthful so is it againe fearful A newe name Laste of all he promiseth that he will write in the stone a new name that such as no maÌ„ knoweth sauing he that inioyeth the same Christ wil not geue vs only remissioÌ„ of our sinnes but the glory morouer coÌ„munion of his heaueÌ„ly ioye vnspeakable Of this newe name bothe Esaye other Prophets haue made meÌ„tion CoÌ„querours had famouse names If we ouercome we inioye the glory celestial That is so vnmesurable that it may only be perceiued by feling not by speaking For what so euer thou shalt say be it neuer so great famous or excellent that is greater that shall be geuen to the ouercoÌ„mers For the Apostle S. Paull citeth out of Esaye That whiche the eye hath not sene nor the eare hearde God hath prepared for those that loue him And in this present
congregation Of Charitie is spokē els where most abondātly as in the gospel and epistle of S. Iohn Secondly he praiseth Diaconian Ministerie 2. that is the Ministerie The whiche maye be expoūded two wayes For either he vnderstandeth as Aretas supposeth ministeries towardes the poore and nedy that is to wit dueties and paynes taken about the poore by lēding relieuing succouringe speaking faythfully in theyr cause in geuing them meate drinke clothing and visiting them For so this worde Diaconia is vsed in the 2. epistle to the Corinth c. Or els he meaneth the ministerie of the woorde by the whiche in teachyng exhorting comfortyng and rebukinge we auaunce very muche gods glory and the helth of soules The Thyatirenians were doubtles diligēt in either of both And accuse vs greuousely whiche addicte to our owne affaires do neglect our poore bretherne who finally make the ministerie of Gods woorde odiouse by our raylinge and sclaundering especially with them that be ignoraunt as yet and haue hearde nothyng of gods worde Fayth 3. He cōmendeth also faith in the Thyaterians Thomas of Aquine in his cōmentary vpon this boke admonissheth that faith cōmeth not of Charitie because it is foūde set here in the first place but that Charitie good workes spring of faith And the Iohn hath recited charitie before faithe for that faith hath her estimation of Charitie workes Howbeit howe so euer it is faith semeth here not so much to be takē for trust in God as for fidelitie trueth promisse kepte For faithfulnes beautifieth all other giftes Admitte that thou haste men seruaūtes maide seruaūtes that are lucky enough in doing of their things but imagine that the selfe same be in the meane time vntrustie slipper and disceiptefull what shall auayle I praye thee that they be furnisshed with sondry giftes Imagine againe that a preacher or Senatour be not so furnished with wisedome experience of matters but yet to be neuertheles faithfull and with all his harte to doe all thinges vprightly and to fauoure the iust cause shall not fidelitie here supplie his want Great therfore is faith that is fidelitie and veritie That not with out cause the Apostle required this of the ministers in the .14 chap. of the first Epistle to the Corinthians saying That same is chieflye required of Stewardes that a man be found trusty This faith is also required of vs at this daie this faith good brethrē is rare And therfore haue euils ouerflowed euery where Let vs hartely praie to the Lorde that he wyll graunte vs the same and that we maye expulse out of our brestes vnfaithfulnes and disceiptfulnes Hereunto is added patience Patience 4. whiche is praysed also in the fourmer churches Which is a necessary vertue For impatientnes causeth vs to murmur and grudge against God that we stande not strong in the confession of faith whilest we refuse to suffer patiently suche thinges as the ennemies of faith threaten to put vs to But why defilest thou thy selfe with thefte Why runnest thou into the warres of a forein prince Why doest thou practise vsurie and bawdrie For because thou lackest pacience in thy pouertie which thou wilt releue with wicked doynges To be short the Lord now reciteth al maner of good works To abond in good workes 5. Wherin he chiefly commendeth that many tymes they excelled them selues in doing more and greater thinges And this is a worthy praise For the husbandman that is to saye the heauēly father pourgeth and cutteth the vines that they may bryng more plentiful fruite It becometh not the Godly to stande still at a stay and not to procede in Godlines And moste shame of all it is to be euer the longer the worse As the finger the longer the lesse Whiche is obiected to children in scholes that learne nothing Let vs be ashamed of our sloughtfulnes c. Let vs I say way these thinges dilligently in our myndes and thinke oft that God alloweth them requireth them and that they be the true seales of the faithfull walking in the veritie and of suche as boaste of faith only a vaine name without the thing If thou fele thy selfe not to be vtterly voyde of these giftes prayse God and knowe that none of all these thinges is of thy selfe but of grace And pray for the increase of these giftes If thou be destitute of these vertues mourne and lament before the Lorde humbly axe hym forgeuenes and require the aboundaunce of Gods giftes What thīgs are reprehended in the same churche In the second place he reproueth some things in the same congregation namely that they permitted Iezabel to teache c. That same he calleth small not that the doctrine of Iezabel of it selfe is litle but forasmuch as though it be founde in others rather then in the churche yet did the church suffer it more gently that is to say did not persecute it with greater seueritie But of this phrase of speache I haue spoken also before Permissiō and cosent We allowe not the shameful actes of Iezabel nor cōent not to the same But when we might let thē by more seuere punishment we permit thē to abound increase Albeit therfore there be many goodly giftes in vs Yet hath the Lorde the same against vs that we suffer vngodlines to reigne But in case the Lord blameth that same permission howe muche more blame worthy suppose we the wickednes it selfe to be I meane the Iezabelisme Whiche how vile and filthie it is I wyll briefly declare Cataphrygians or Mōtanist In like case as before by the example of Balaam alledged out of the scripture he cōfuted the Nicolaitās euen so at this present he bringeth forth the example of Iezabel therwith to confute the Cataphrygians or Montanistes Aretas vnderstandeth the whole place of the Nicolaitās which I dare not agre to by reason of that whole cōpositiō of the epistle I graūt that the Mōtanistes were partakers in filthines with the Nicolaitans But Iezabel hath a peculiar thing by her selfe The story of Iezabel Iezabel as the sacred History testifieth in the .iii. and .iiii. boke of Kinges the .xvi. and .xvii. Chap. c. Was the daughter of Hethbahal king of Sidon whiche maried to Achab brought in the worshipping of Baal into the kingdom of Israel building a goodly tēple in Samaria founding a great college of Baal his priestes For Helias is red to haue slain of Baalites .450 euen of the kinges chapplains as it were Canons or prebendaries and .400 ministers or countrie chaplains that serueth in hilles woodes groues Thesame woman therfore founded this religion seketh to gouerne the propheciyng at her pleasure For poursewing sore after Helias she slewe very many of the Prophetes Verely for that they would not teache after the womās appetite Moreouer through Baal his religion was augmented whordome all vncleanes King Iehu obiecteth to king Ioram her sonne the whordoms of his mother So Iezabel
of Thyatira that beleued rightly in Christ and healeth their diseases Wherin appeareth the vnspeakeable mercy of God whiche ceaseth not to speake vnto suche as are yet intangled with heresie and to heale their pestiferous diseases And he admonisheth all men that thei loke for no new reuelations but know rather that God hath through Christ and his Apostles set forth a moste perfit doctrine wherunto he wyll adde nothing And therfore that they kepe faste in memory suche thynges as they had learned already and wherin they were nowe exercised A new holy ghost and a new reuelation For the Cataphrigians called also Montanistes bragged of a newe comforter and a newe reuelation As though al things had not ben fully set forth by the Apostles but that many thynges were lefte as yet to be reuealed of them As also at this day the maynteiners of the Popishe churche most stifly do affirme And lyke as the Cataphrygians couered their trifles vnder the pretence of the holy ghost So do the Papistes lykewyse cloake the vayne constitutions of men and set theÌ„ forth vnder a false colour of the holy ghost As though the Lorde spake of their decrees when he sayd I haue yet many thinges to say vnto you which now ye can not beare Neuerthelesse the faithful people of Thyatira which had not the doctrine of Iezabell but rather detested it notwithstanding as doubtfull said that the Deuil was a certen depenes and had a thousand craftes which could also transforme him into an aungel of light And that they were but simple men who being ignoraunt of these his wonderful craftes and subtilties knew not what they might chiefly follow whilest the false Prophetes also make their boast of the holy ghost and shine in miracles and with great coÌ„stancie auouch their doctrine to be true Ye shal finde at this day which wil say I am a plaine simple man know not whether part I shuld cleaue to since the doctours of both partes affirme with great coÌ„staÌ„cie that they haue the truth on their side therfore will some say thei shal agre better or euer I wil beleue any of theÌ„ al. c. What this in the diuersitie of opinions the godly shuld followe The Lord therfore answering to both sheweth what they should do To you saith he I say that follow the doctrine of Iezabel I say also to the rest of the ThyatiremaÌ„s that follow not the Iezabelisme yet neuerthelesse complaine in such dissentions and wonderful craftes of the deuill that they se not what is best To you all I say if ye be simple in dede as you pretende if ye will with al your harte imbrace the truth geue your selues to the simplicitie Apostolical cleauing fast to suche thinges as you haue once learned of the Apostles neither loking for nor receiuing any new religions or additions constitucions or any other thing moreouer than that you haue learned of the Apostles For these thinges whiche you haue receiued are sufficient to obteine saluation The Lord layth none other burthen vpon the church And these wordes of the Lord must be wayed more dilligently to the ende we may perceiue the great fruicte that is in theÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I wil lay vpon you none other weight or burtheÌ„ besides this that you haue The Lord affirmeth that he wil adde nothing more to the doctrine euangelical set forth by the Apostles as to that which is most perfit Certes if the doctrine of Moises were so perfit that the Lord him self did prohibite that no maÌ„ shuld adde or take away any thing froÌ„ the same but only shuld doe that which was coÌ„maunded as we reade in the .4 and .12 Chap. of Deut. Who would doubt that there should wante any thing in the doctrine of Christ the sonne of God He therfore now affirmeth that he wil lay nothing vpon them more then he had laid and the which they beare at that time What burthen is A burthen in the sermons of the Prophets is takeÌ„ for doctrine of graue weightie matters The Apostles also call the lawe a yocke burthen Where therfore the Lord saith that he wil not lay vpon the church any other burthen he saith howe he will not reueale any other doctrine nor further charge theÌ„ with other rites or ceremonies than such as he had ordeined imposed already And with these wordes of Christ accord those things very wel which are red in thapostles epistle Sinodical Act .xv. For by the coÌ„mon consent of the congregation after the minde of the holy ghost they say they wil impose nothing moreouer vpoÌ„ the church thaÌ„ such things as they had receiued already of S. Paul a few things that they added for a declaratioÌ„ of the same WherupoÌ„ S. Paul said to the Galath If an angel from heauen preache vnto you an other Gospel besides that which is preached let him be accursed What than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holde fast The doctrine of christ is perpetuall namely that which you haue receiued suffering it not to be plucte out of your haÌ„des Hold fast I say with touth nayle til I come that is to say vnto the last iudgemeÌ„t Therfore he testifieth expresly that this doctrine shal be perpetual vnchangeable therfor to be kept most stifly of al meÌ„ not to be shroÌ„ke froÌ„ though al the world crie out perswade the coÌ„trary Aretas Bish of Cesaria He required of theÌ„ nothing els saith he but that thei wold kepe safely the godly pledge of faith vntil his coming This if we shal do we may easely eschew the craftes of the deuil disceauable cloudes For whatsoeuer they shall bringe forth whatsoeuer they shal forge faine or die with the couÌ„terfeited colour of the holi ghost we shal haue always recours to the simple doctrine of Christ set forth by thapostles wherin alone we shal rest reiecting althiÌ„gs that shal not acerd with the same And this holsome doctrine of Christ confoundeth al traditions Against the tradiâ—ions of men subuerteth al constinitioÌ„s made since the time of the Apostles The godly may always obiect this sayin of Christ to the traditioners I wil lay none other burtheÌ„ vpoÌ„ you besides that you haue That same hold fast vntill the last iudgement They shal alledge that same also that the Apostles deny that they will adde nothing more Act. 15. Christ spake this in the tyme of S. Iohn in the yeare of our Lord lxxxxvii Therfore what so euer lawes traditioÌ„s decrees haue bene made since that time we know they were not imposed of Christ which saith so expressely that he will lay none other burthen on the faithfull Where then become the decrees and constitutions of worshipping Images in the churche for the consecration and celebrating of masses What shall we say to the decretalles of the Byshop of Rome They are all ouerthrowen and stricken downe as it were with a thonderbolte by this
and before his Aungelles He that hath eares let him heare what the spirite sayeth to the congregations The argumēt of this parte The seconde parte of this heauenly epistle is conteined in these poinctes in the whiche is praised and cōmended the innocencie holines and integritie of the faithful in the congregation of Sardis in true religion He exhorteth them by a promesse moste large vnto perseueraunce Last he propoundeth agayne vnto them moste ample rewardes euen to the corrupte sorte in case they amende and to the faithful if they continewe as they be The complutensiā boke hath thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But thou haste a fewe names in Sardis Whiche is as much as if he had saied they be not al corrupt and dead with thee although in dede those be very fewe And so Aretas readeth it in Greke and the cōmon translation in Latin other copies haue whiche Erasmus followeth thou haste a fewe names also at Sardis that is euen in Sardis hast thou names Names but fewe And he put names for notable men Which maner of speaking is also in our langage For we saye there is no man of name for no excellent or noble personage he signifieth therefore that there be in the same Churche noble personages and that noble in soundenes of faith and holynes of life but very fewe Few good if they shoulde be referred or compared to the numbre of Hipocrites or dead whiche in dede are a greate deale more Nother oughte we here at to maruel For the Lorde sayeth also in the Gospell that many be called fewe chosen And that the greater parte of this world walketh in that broade and wide waye of perdition Matth. 20. and 7. The whiche also S. Peter repeted in the 2. chapter of his latter epistle That they are rather to be hissed at than confuted whiche seke to defende theyr errour by a multitude You shall heare very ofte at this daye You are but a fewe in nombre we are innumerable and therfore our matter is the better But that same excellent thinge is chiefly to be obserued What is cōmended the church of Sardis that although they were but fewe good yet neuertheles the Lorde cōmendeth and extolleth those fewe doubtles for the example and imitation of al other churches The wordes in dede are shorte but the praise moste ample and large That they had not defiled their garmentes whiche is as muche as if he had sayed you haue not polluted your soules with straunge opinions or spottes of heresie For you haue remayned sincere in the true faythe your bodies also and the whole conuersation of your life you haue not defiled with filthie lustes with fleshely pleasures and voluptuousenes Doubtles this is the greatest prayse and most certaine signe of perfit godlines wherewith I would wishe that mo of vs were marked But the maner of speache here requireth also an exposition The allegorie of apparell in the scripture The allegorie of garments is often and much vsed in holy scripture The vse of apparell inuented of God him selfe and shewed to our forefathers hath this chiefe propertie to hide the priuie partes of our body to beautife and set forth the body and kepe of heate and colde And therfore Christ him self is called the garment of Christiās and in the gospel in dede the wedding garment Whervpon thapostle aduiseth vs to put on the new mā which is made after God euen Christ him selfe Roman 13. Ephes 4. Coloss 3. For Christ couereth not only our priuie partes but all the filthines also of the soule he adorneth and beautifieth vs and driueth frō vs all iniurie and all euill And we defile this garment when neither in faith nor in holines of life we do aunswer to our professiō For Christe is our garment and Christianitie sincere faithe and holines of life are our apparell And euen faithe and our conuersation is our garmente For asmuche therfore as the Sardensians were of a sincere fayth and vncorrupte maners they are saied to haue kepte their garmēts cleane and vndefiled The lorde also geueth nowe a rewarde vnto vertu To walke with christ in where graye And they shal walke with me sayeth he in white araye These excellent things verely doeth he rehearse to reteyne the Sardensians in theyr dutie to nourrishe them to greater things and to moue other also to sinceritie and integritie Sainctes walke with Christ in white araye that is to saye haue fruitiō of the same glory wherin we beleue Christ to shine For he desireth his father that he will graunt to the faithfull that where so euer he is they may be with him and see his glory c. in the 17. of Iohn And with S. Matth. in the transformatiō or clarifiyng the face of Christ appered bright like the sunne his apparell and rest of his body as light So appered Christ vnto Iohn in the first chapt of this boke clothed in white araye Nowe therfore sayeth he the godly that haue not defiled their garmente shal accompany me hauing put on light also Sainctes be worthy of glory He addeth an other thing for they be worthie This is the greatest prayse when the Captaine sayeth that the soldiour is worthy of honour and glory The greatest shame or ignomie is when it is sayed with vs thou arte vnworthy The first kind of speache sheweth him to be most excellent in al kinde of vertue whiche is sayed to be worthie of eternal light by the later is signified that he whiche is accompted vnworthy of a good and excellent thing is maruelouse negligent and vngraciouse But here we nede not to reason of the merite and deserte of worthines God pronoūceth his to be worthie of glory the godly referre al the goodnes that is in them vnto grace and still complaine of theyr vnworthines Not to reproue God of liyng but to prayse and cōmende the excellent goodnes that is in him acknowledging in dede that he rewardeth good workes and dignifieth the worthines of sainctes but they are nothing proude hereof but acknowledge al this to come of grace This appereth in the doctrine of the Gospell Luke 17. Matth. 25. where Sainctes cōmended of God for the workes of mercy seme the acknowledge nothing therof Howbeit he declareth more at large the most ample promesses of God Greate rewardes of vertue wherby he maye not onlye reteyne in their duty the Sainctes and vndefiled Sardensians but mighte also reduce al others that go astray at al times into the waye of repentaunce integritie and holines And three thinges he promiseth first in dede white apparell that is to saye gloryfiyng and light euerlastinge and the gloriouse company of Christ wherof I haue spoken already Secondly and I wil not sayeth he put out his name out of the boke of life For like as Cities haue bokes wherin the names of theyr Citizens are written The boke of life righte so is God in the scriptures sayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉
not had or shal haue but he hath now For he alone hath this power which he cōmunicateth 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 strēgth 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 opē 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 cōmon 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 mā cā 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 cā 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 hūble 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 cōmendeth 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 thē and so kept denied them not nother trode thē 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 cōmended 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 impatiēce cast awaye denied forsaken And therfore he annereth incōtinently 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 Philadelphiās with these vertues through faith pleased the lord By these also maye we cōmende 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 frēdes 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 cōstreyned many of them forsaking their
Iewishenesse to goe to the Christen religion Therefore if we couet or goe about to reteyne also in our Churches the pure worde of God Howe congregatiōs maye be kepte to receiue our enemies humble we shall not atteyne to these thinges by warres or wronges by raylyng and approbriouse wordes but by constaunte faith But if eyther we professe our faith not purely or beautifie not the same with vertues what maruell is it though enemies abide enemies still and continewe to hate vs euery daie more haynously than other and at length oppresse vs and extinguishe the lighte of God his worde with many let vs learne dere bretherne by godlynes constancie and holines to winne our bretherne The Lord Iesus graunt vs his grace to perfourme the same ¶ He exhorteth them to perseuer in the true fayth propoundyng most ample rewardes The .xviij. Sermon ANd they shall knowe that I haue loued thee because thou hast kept the wordes of my patience therefore will I kepe thee from the houre of temptacion whiche wil come vpon all the worlde to tempte them that dwell vpon the earthe beholde I come shortely Holde fast that thou hast that nomā take awaye thy crowne To kepe the worde of Christ An excellent vertue is commended in the congregation of Philadelphia that they haue kepte the worde of Christ not euery worde but the worde of Christe and haue not denied it And he hath begonne to rehearse moste large rewardes whiche bothe he hath geuen to this church and is also ready to geue to any other like in the zeale of godly religion For we are allured by rewardes Enemies are made frendes Firste I will conuerte sayeth he thine enemies that they may be made thy frendes bretherne that cōming into the congregation they maye worship Christ whome they haue blasphemed hitherto yea that they shal submit them selues hūbly lowely As we reade of S. Paull which in the 15. chapt of the 1. epistle to the Corinthians sayeth that he is vnworthie to be called an Apostle c. And this is a wonderfull benefite For God is glorified by such as are cōuerted the trueth is set forth liyng and superstition are confounded Wherof the Sainctes can not but be exceadingly glad The faythful also are deliuered out of the Deuils clawes and are saued The church of God beloued Than followeth an other benefite of God Thenemies of God shal know finde that the church and euery mēbre of the same be the wel beloued children of God Thenemies of the church suppose the faithful to be wicked gods enemies heretikes churchrobbers hated of god vnworthy to liue But they shal vnderstand that nothing is derer to God than the church as for the which he gaue his sonne which he chose also for his spouse and hath made pertaker of his kingdome Of the loue of god cum vertues But of this loue of God wherby he prouoked by no desertes of ours but of his only grace natiue goodnes hathe ioyned him selfe to the churche al vertues doe procede That chiefly which immediatly followeth that the church hath kept the worde of patiēce The same Iohn in his canonical epistle not that we sayeth he haue loued God but that he hath loued vs c. Therfore where the obseruation of the worde of patience is annexed as the cause of loue it muste be religiousely expoūded that the fauour of god al our giftes be verely of grace but yet that he of the same grace doeth as it were requite and rewarde vs for our paynes Wherof the Sainctes are not proude but humbly acknowledge and preache grace euery where and in al thinges Agayne he cōmendeth the perseueraunce of the faithfull in the true religion Thou hast kept sayeth he What is the worde of patience the worde of my patience The worde of patience is the Gospel of eternal saluation whiche is otherwise called of S. Paull the worde of the crosse and that for two considerations First for bicause he describeth the crosse and patience of Christe wherby we are saued And again he perswadeth vs also to beare the crosse and patiently to suffer with Christe Matth. 16.2 Timoth. 2. Neyther muste any man loke for any perseueraunce of him that is impatient The Lord sayeth in the 12. of Luke in your patience you shal possesse your soules Therfore hath eyther the pastour or the church of Philadelphia kept the worde of patience to witte in reteyning in their hartes the patience of Christ through fayth and in shewyng patience in wordes or saiynges and susteyning muche trauel in body Whiche in dede is the beste waye to kepe churches safe and sounde and euery one of the faythful Let them kepe I saye the worde of Christe his patience and the rest commit to the Lord. For it followeth And I will kepe thee agayne from the houre of temptation c. The houre of temptation The houre of temptation is expoūded two wayes For eyther he speaketh of heresies and of heretikes by whose talke and craftie iuggelynge leudenes and disceiptfulnes is tempted the faythe simplicitie and integritie of the faytheful Wherof the Lorde treateth muche in the 13. Chapter of Deuteronomie Or els he speaketh verely of the persecutions whiche the emperours of Rome haue inflicted emonges whome Traiane a most mightie Prince set forth sore proclamations agaynste the Christians Wherof Plinie also made mention in the 10. boke of Epistles the hōdreth and one But Christ preserued the churche of Philadelphia and kepeth also at this daye the faythfull by his worde and power in the perilles of heretickes and heresies and finally of persecutions also so that the faythfull maye stande sure in all controuersies and receyue nothing of heretikes that is straunge from gods worde and also geue no place in persecutions Christ causeth many times that the burthen of persecution presseth not so heauily Therfore let vs alwayes be constaunt in gods worde and permitte the defence to our Lorde God He wil not neglecte vs c. The Lord helpeth in time But for as muche as in temptations and afflictions the Lord semeth many times to our fleshe to tary ouerlong and in maner to neglect his for we saye the Lord preuenteth and addeth beholde I come shortly Shortly I say that is to say in time not to late nor to hastely The which we saie neither to soone nor to late but in dewe time and season If the lorde therfore shal seme to be ouer slowe dispaire not for he will come timely enough when he shal see it good Doe not thou prescribe vnto him the maner and meane of deliueraunce but abide the Lordes leasure Reade what goodly and holesome thinges S. Paull hath written concernyng this matter in the ende of the 10. chapter to the Hebrewes where a place also out of the 2. Chapt. of Abachuc is alledged Holde fast that thou haste And nowe he exhorteth in fewe but most euident wordes to perseueraunce in
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 coūtenaunce of his Christ when he first made mā 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 compositiō 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 holpē 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 cōmon 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 begōne to be newters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Wherūto 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 amēdemēt 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 sufficiētly 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miserable wretched weried and worne with euils For they are toyled with many labours that serue this worlde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 mā very wretched and desperate whose miserie others see but he him selfe seeth nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 heauēly 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 thintēt 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 violēt 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
tried gold That is purefied pourged wherby thou maist be riche be arayed in whyte and mayst haue a medicine wherwith to annointe thine eyes that thou maiest see To God be glory ¶ He draweth them also hereby vnto repentaunce The .xxij. Sermon BEholde I stande at the dore and knocke If any man heare my voice and open the dore I wyll come in vnto hym and will suppe with him and he with me To him that ouercometh wyll I graunt to sitte with me on my seate euen as I ouercame and haue sitten with my father on his seate Let hym that hath eares heare what the spirite saith to the congregations Hereby also the Lorde allureth the Laodiceans to repentaunce shewyng that euery time is mete for conuersion and that God is euermore ready to receiue sinners and prouoketh them alwaies that they should amēde and liue And this matter he expoundeth in an allegoricall and goodly speache Allegorical speche taken out of the fift chapt of the boke of Canticles For he faineth the Lorde to stande at the dore and knock yea and to promise to them that opē the greatest familiaritie and ioyes vnspeakeable First therfore is declared the beneuolence of God towards sinners and his most ready will alwaies to receiue the same yea and his infinite study to moue men to repentaunce that they might liue For the Lord standeth at the dore and knocketh The worde of standing doth signifie that God is always prepared always watcheth ouer our saluation For he sitteth not styll nor lieth not on the one syde lyke a sluggarde He standeth busely to his worke And I stand saith he not I stode or shall stande But I stande euermore ready euermore louing and gentle What doeth he He knocketh that in dede at the dore desiring to be let in For like as he that knocketh at the dore seriously coueteth to be let in so God desireth ernestly to be of vs receiued And God vseth sondry kindes of knocking For he warneth exciteth with his worde by the Prophets againe by signes wonders also by sondry chaūces mouings Howe the Lord knocketh These thinges may be sene in the citie of Ierusalē He sendeth to them his Prophets Apostles He sheweth diuers wonders He bringeth on thē sorowfull chaunces that they might admonish thē Such as are reported Luke 13. of the Galileans of those whome the toure of Siloe had ouerwhelmed We may se the like at this day how the Lord knocketh Therfore he said truly Hierusalē Hierusalē c. Math. 23. These ar doubtles the partes doings of god which wil not that a sinner shuld die but rather conuert liue Than must we se what is required of vs Our part is to heare and to opē verely that we shuld heare the knocking noise of the knocker that also we opē receiue suche as desire to come in Here are they confuted which speake of man as though he were a blocke image I know not what maner of drawing saiyng It is neither in that runner nor in the willer c. Certen altogether absteine from well doing saying if I be chosen it is enough But the scripture requireth euery where hearing obedience We knowe that thelect are only saued that thelect in Christ In Christ to be they that beleue That faith is of hearing hearing by the word of god Therfore saith the Prophet this day if you heare his voice c. This same is recited of the Apostle Heb. 4. The Apostle also 2. Tim. 2. In a great house there be not only vessels of gold but of earth also If any pourge him self c. And therfore the Lord saith I knocke It shal be thy part not to dispise him that knocketh but to opē vnto him And he reciteth in dede two things to heare which both in the .8 .9 of Iohn is required of the children of God of the true shepe And to open that is to receiue the Lord or beleue to obey to frame them selues after the wil of God to do penaunce Notwithstanding we must here beware that we thinke not that man hath power of him self to receiue the Lord. The Lorde illumineth his elect and by him we can do al thinges without whō we can do nothing Other places must be cōferred with this as Iohn 15.2 Corinth 3. Philip. 2. They therfore that open do open by the grace of God They that open not being wrapped in their sinnes through their owne faulte open not and not through any faulte of God Let vs heare moreouer what the Lord promiseth to thē that open that is to say to suche as receiue Christ with true faith What we shal get by opening The Lord promiseth to them two thinges chiefly First I wil go into him saith he The scripture signifieth the Christ dwelleth euery wher through faith in the hartes of the faithful with a most strayte knot to be ioyned vnto them He that eateth my flesh and drinketh my bloud abideth in me and I in him These thinges are spoken of the Lord in the .vi. of Iohn And in the xiiii chapt he saith He that loueth me wyll kepe my worde And my father and I will come vnto hym and will make abode with him S. Paul saith that he liueth not nowe but that Christ liueth in hym The same affirmeth that Christ through faith dwelleth in the hartes of the faithfull And so the Lord entreth the hartes of them that let hym in Not the least part of felicitie consisteth in this coniunction For to be vnited with God is blessednes whiche beginneth here and is made perfit in an other lyfe And therfore in the second place the Lord saith And I will suppe with him and he with me Wherby he noteth not only againe a moste dere frendship familiaritie for the table is consecrate to amitie but rather the fruition of eternall glory For by the supper are signified the ioyes celestiall greatest and vnspeakeable which after their soules the Godly receiue immediatly after death But more fully in the ende of tymes when the bodies shal arise againe Therfore is it not applied to a diner but to a supper as it is also in the .14 of Luke Thē if we receiue Christ we shal haue him dwelling with vs cōtinually whilest we liue in this world And in the worlde to come we shall haue the full fruition of al the ioyes celestiall These thinges be certain and true For otherwyse in the life to come there shall be no riotouse bankettes suche as the Turkes do imagine The thron of God is prepared for the penitent He annexeth also an other generall promesse wherby he exhorteth and moueth to the study of godly religion to repentaūce For to him that ouercometh is promised the kingdome of heauen And he saith to him that ouercometh wherof I haue spoken in thother epistles not to him the fleeth or to a coward c.
but because they reste from their labours and be of most quiet and pure affectiōs sitting with the high iudge But what thing doe these They geue God no counsell what he should do or by what meane or waye he maye doe this or that but they allowe his iudgementes For they know all his workes to be iuste and holy The whiche shal immediatly follow What shal we do than shal it be mete for vs to inquire of the iudgementes of God or prescribe what he shoulde do or not do I thinke not you haue in this vniuersalitie of sainctes al patriarches al iudges and kinges al princes the whole people of God you haue emonges these king Salomon him selfe and the moste excellent and wittiest Princes of the world you haue the Apostles and men Apostolical Martirs and the wise men of the whole vniuersal worlde Wilte thou condemne their iudgementes following therfore theyr example busy not thy selfe to moue curiouse questions prayse the iuste iudgementes of God and know that the Lord is iust in al his wayes and holy in all his workes To whom be glory ¶ Here is described the procedynge of the holye spirite and operation the almightie knoweledge of God and howe the Throne of God is borne vp or susteyned of the foure beastes and what the beastes doe The .xxiiij. Sermon ANd oute of the Seate proceded lightenynges and thonderinges and voices and there were seuen lampes of fire burnynge before the seate whiche are the seuē spirites of God And before the seate there was a Sea of glasse like vnto Christal And in the middes of the seate and rounde aboute the seate were foure Beastes full of eyes before and behinde And the first beast was like a Lion the seconde beast like a calf and the thirde beaste had a face like a man and the fourth beaste was like a fliyng Egle. And the foure beastes had eche one of them sixe wynges and rounde about without and within they were full of eyes And they had no reste daye nother night saiyng holy holy holy is the lord God almightie whiche was and is and is to come The marke ende of the firste parte of this vision Our Lorde Iesus Christe as the faithefull pastour of his church wil vtter the destenies and wōderful calamities that wil come vpon the churche Therfore to the intent he might stoppe the mouthes of suche as mutiue and be inquisitiue of the iudgementes of God and might perswade al mē to haue patience in these stormes of euilles he setteth forth a treatise before wherein he sheweth that all thinges are done or permitted to be done of God by his most iuste prouidence and are gouerned or ordered by the Lambe with a iudgement most rightuouse and holy For who so beleueth and remembreth this in what chaūces so euer he happen he submitteth him self humbly and lowly and obediently to his God and crieth alwayes the Lorde is rightuouse in all his mayes and holy in al his workes And this is the moste true state of the first parte of this vision which is done in the 4. and 5. chapt And is more ouer most elegaunt moste pleasaunt and moste full of consolation Althinges are more liuely set forthe and perceyued in suche fitte and heauenly representations than they can be vnderstande in bare wordes A recapitulatiō or brief rehersall First is recited a Throne that in dede a celestial throne leeste in the workes in the prouidence and iudgementes of God we shoulde Imagine any thynge carnall or corrupte Secondly he that sitteth on the throne is represented vnto vs by two coulours Grene and red For God is an eternal essence geuyng to al their greues or beyng The same burneth in loue towardes man kinde and willeth wel vnto man but to the disobedient and rebelles he is a consumyng fire And the throne is inuironed with a raynbow grener than grasse comfortyng vs that we should not be dismayed at the sight of that Godly throne but should remembre alwaies that he whiche sitteth in the throne iudge gouernour of al is most true and kepeth his promesses to be that same leage frende of oures .xxiiii. Elders sitte rounde aboute the throne which already are signified what they be and as it were shadowed streight waye in the ende of the iiii chapt and in the fifte shal be declared what they doe or what they saye Doubtles all the Sainctes in heauen are lokers on of the iudgemētes and workes of God For the iudgementes of God be not sutch that they should flee the light and knoweledge of Sainctes Now followeth out of the Throne proceded lightninges c. In the throne is he that sitteth and the lambe that is the father and the sonne and frō them bothe procedeth the holy ghoste For by interpretatiō it followeth immediatly which are the seuen spirites of God For the lightenyngs the signes of the holy ghoste thonderings other thinges rehearsed signifie or be tokens of the holy spirite whiche els where is red also to be shadowed by fire water and winde and by firie tounges But no man wil thinke that the holy ghost whiche is one in substaunce and of the simple nature diuine should be plucked into seuen partes For I tolde you in the first chapt how the seuen spirites of God are put for the seuenthfolde most ful and most perfit spirite of God We haue in the beginning of this visiō the whole misterie of the blessed Trinitie so much as is nedeful for vs to know The holy Trinitie beleue professe There is one Seate in that one seate are conteined the sitter lambe spirite therfore there is one diuine essence nature and thereof is one power and maiestie one rule because ther is one throne briefly there is one god true eternal for euermore blessed As Moses also in the 6. of Deuter. and al the prophetes and Apostles haue euery where taught Howbeit in this only vndiuided substaunce is sene a most plaine distinction of persones For there is he that sitteth in the throne the lambe and from bothe procedeth the holy ghoste This misterie of the Trinitie we professe in the Crede This appereth openly in the incarnation of our lord whilest the aungell sayeth to the virgin the holy ghoste shal come vpon thee and the power of the hiest shal ouershadow thee And that which shal be borne of thee shal be called the sonne of God Likewise in the baptisme of Christ is hearde a voice from heauen vpon the Lord This is my wel beloued sonne The holy ghost also appereth in the likenes of a doue Wherupon the lord cōmaunded vs also to be baptized in the name of the father of the sonne of the holy ghost This professiō is certaine true and so set foorth by the most manifest scriptures liuely preaching of the apostles like as Tertullian declareth against the heretike Praxeas We ought rather beleue cleaue vnto
and beastes so are they recited in the Lawe also With these as it were sent in from the iiii partes of the world God most rightuouse executeth his iudgementes And let vs obserue this chiefly that power is geuen thē of God to kil and that ouer the fourth parte of the Earth For we learne that God alone is he that quickeneth and sleyeth and that he worketh the same moste iustely by his instrumentes finally that al his thinges are numbred and done in order Wherupon he powreth out his furie vpon the thirde parte of the world For he knoweth whom he shuld punish and whom he should nurrishe tenderly A◠misery Certenly stories testifie how in desperate matters when all thinges are brought to an extremitie of mischiefe God hath brought in sworde pestilence famine beastes which haue plaged men And ful aptly here doeth Aretas recite the wordes of his predecessour S. Andrew Bisshop of Cesaria out of the Eccles story of Eusebius in the .9 boke .8 chapt And verely with in the fiue hōdreth last yeres Historiographers tel of many suche like thinges and we haue sene some Therfore if we couet to be quitte of so great euilles let vs serue God in trueth annd make muche of his worde which he hath sent to heale vs. And reason it is that such as reiecte soūde doctrine should be vexed with sondry diseases of soule and body c. The good are also subiecte to these euils You wil saye but these euilles inuade also the best that is So they doe in dede Whie God permitteth this S. Austen sheweth at large in the first boke of the citie of God Certenly to the godly al thinges tourne to the best The theues suffered the same death of the crosse that Christ did and he as they but the consideration of them is farre diuerse The apostles and innumerable Martirs dye of the sworde likewise do soldiours in the warres but with vnlike lot The Godly are made pertakers of the passion of the sonne of God The vngodly are punisshed for their wickednes and their sufferyng is without glory yea rather this is the begynning vnlesse thei acknowledge him that striketh them of euerlasting tourmentes The Lorde preserue vs from euyll ¶ The fifth Seale is opened and the persecution of the faythfull set before our eyes and also the state of Martirs in an other world The .xxxij. Sermon ANd when he had opened the fifth seale I saw vnder the Aultar the soules of them that were killed for the worde of God And for the testimony whiche they had and they cried with a lowde voice saiyng howe long tariest thou lorde whiche arte holy and trewe to iudge and to auenge our bloud on them that dwel on the earth and long white Garmentes were geuen vnto euery one of them and it was sayed vnto them that they should reste for a little season vntil the nombre of their felowes and bretherne and of thē which shuld be killed as they were were fulfilled The fifte Seale beyng opened of the lambe he exhibiteth to our eyes or rather obiecteth to be sene the continuall persecutions of the churche and sheweth vnto vs diligently what is the state of them whiche die in persecutions Verely the Lorde Christ sendeth forth ministers and preachers for the saluation of men And they vnthankefull ouerwhelme with al kinde of iniuries the faythefull messengers of God and at length most cruelly slaye them Of the whiche matter sins the talke of men emonges themselues is diuerse the very sonne of God at this present doeth gallauntly instructe his church declaryng what the godly shal suffer And first in expounding the same Of the persecution of the church we shal speake generally of the persecutions wherwith aswell the ministers as all the faithful church also is diuersely exercised The lord Christ hath shewed vs before in the Gospel many things touching the persecutions to come verely that he mighte prepare the mindes of all the faithful to battell and patience The places be in the .10 and .24 of Matthew In the .12 and .21 of Luke in the .14.15 and .16 of Iohn And also the actes of the Apostles tel of many thinges whiche the godly suffered in that most holy primitiue Church should he haue ben thought to haue ben well in his wittes if any mā than should haue saied he◠of it appereth that thapostolical church is not the church for that it is subiect to al the mockeries iniuries and slaughters of al men whie than doe we not acknowledge at this daye that they are fowly disceaued which measure the church by the outwarde peace and tranquillitie of thinges Paulus Orosius in the .7 boke of histories raccompteth ten greuouse persecutions reysed agaynst the church frō the time of the Apostles vntil themperour Cōstantine which time did not fully accomplish the space of .ccc. yeres The first was stired vp by Nero a monstrouse man wherof also Tacitus mentioneth in his Chronicles This same rid out of the waie Peter Paul the most holy Apostles of Christ The seconde destruction of the church brought in Domitian which in the same his persecutiō most greuously afflicted both this our S. Iohn and the whole churche also and when he was brought to Rome banished him into the I le of Pathmos The thirde raysed Traiane wherof Plinie gouernour of Asia maketh mentiō in the 10. boke of Epistles In this was Ignatius an holy Bishoppe cast and deuoured of wilde beastes And M. Antoninus verut molested the church with the fourth persecution consumed with fire Polycarpus a bishop most worthie Septimus Seuerus moued the fifte persecution which Eusebius pourseweth in the .6 boke of the Ecclesiastical story Iulius Maximinus killed Pamphilus martir and Sextus raged cruelly againste the church And Decius Traianus beganne the seuenth persecution and executed very many that professed Christ And Licinius Valerian Emperour beheaded S. Cyprian the good Bishoppe of Carthage and was the eight persecutour of the churche Aurelianus verius began the .ix. persecution whiche he but litle auaunced for God most iuste toke him away immediately But Diocletian and Maximian shed more christen bloud thā any other of the Romane Emperours Reade I praye you the beginning of the .8 boke of the Eccles story of Eusebius Compare those things with our time and iudge and coniecture what will shortely come to passe and what our state will be Persecutions are agayne renewed after Constantine vnder Constantius and Iulian. But the moste terrible and greuouse of all haue boyled vp vnder Antichrist and haue indured nowe by the space of fiue hondreth yeres and more What is done at this daye al the world seeth The grounde is wete with the bloud of Martirs Which things S. Iohn foresawe And the causes of persecution The causes of persecution do arrise partely of the gouernement of Christ whiche openeth here the fifte Seale and partely of menne The Lord sendeth vnto his the Crosse and fire to quicken suche as are
the passion of Christ and therfore to reste now vnder the Aultar Christ For they that are pertakers with him in passion doe cōmunicate also with him in glory The aulter and bosom of Abrahā For like as the bosome of Abrahā is called a receptacle and that porte and hauon of Saluatiō into the whiche the soules of thē are receiued which had the faith of Abraham so do we vnderstande the aultar to be a place of blessednes in heauen wherin they rest which with true faith haue acknowledged Christ the aultar propiciation sanctification and satisfaction and haue moreouer in suffering offered them selues to God in Christ through patience an acceptable sacrifice to God Vnder this Aultar was gathered the first martyr Abel and after as many as haue died for religiō and shal begathered who so euer in bearing the crosse through tribulation enter with Christ into glory The saītes crye vnder the Aulter Now is also declared what they do vnder the Aultar The very martirs I saye crye not the beastes as they haue done hitherto and they crie out with a lowde voyce No man shal Imagine that the blessed soules in Heauen doe complayne be sorowfull doe accuse and be troubled These thinges are fayned to an other ende to the intent we should gather therof that God forgetteth not his that he putteth not out al reuengement that he seeth feleth and regardeth the iniuries and deathes of his seruauntes Where the vengeaunce followeth not immediately God is thought of many to slepe and to haue no respect vnto his We heare therfore that the holy Martirs crie and that with a lowde voyce He appereth to haue alluded to that same in the .4 of Genesis The voyce of thy brothers bloud crieth vnto me to witte for vengeaunce Crying sinners For the Diuines call certen sinnes criyng as those whiche are red in the Scriptures to crie vnto God as is at this present the shedyng of bloud the sinne of Sodome in the .9 of Genes the oppression of widowes and orphanes in the .22 of Exodus wages for worke deteyned Deuteron 24. and Iames the .5 How longe so euer therfore God differreth vengeaunce be it neuer so many yeres yet is not the bloud of the iuste forgotten before God S. Paule in the .12 to the Hebrewes crieth out and sayeth that the bloud of Abell speaketh In the .18 of Luke the Lord sayeth that the afflicted do crie bothe daye and nighte for deliueraunce Would God they would wayegh these thinges whose feete are swifte to shede bloud God would not in times paste be mercifull to his people for that much innocent bloud was shed emonges them by the meane of Manasses theyr kinge as appereth in the .4 boke of Kinges Therefore dere bretherne let vs consider wel at this daye what we doe and let vs not shede rashly innocent bloud Certenly the wordes are expressed of S. Iohn Whether the Saincts in heauē desire vēgeāce whiche the Martirs cried to the Lorde howe longe saye they Lord whiche arte holy and trewe c. They put God in remembraunce not as ignoraunt or inconstaunt but as knowyng and moste stedfastely mindefull of holines and trueth For in asmuche as the Lorde is holy he hateth all prophane and vncleane persones and spareth them not For as muche as he is true he maynteyneth and defendeth his chosen and punnissheth and oppresseth his enemies as he hath promised by his worde Sins therefore thou arte suche saye they O God why doest thou not iudge and auēge our bloud of them which in earth as in their kingdome exercise tiranny and oppresse euery good man Al this signifieth none other thing than that God for his owne sake whiche is holy and true will neuer forget the iniuries of his seruauntes Therefore we vnderstande these thinges to be spoken by a figure called Prosopopeia that is the fayning of a persone not that the Sainctes in Heauen do expostulate with God but that we by suche a figure might vnderstande that God hath care of Martirs because he is holy and true S. Austen in the .68 question vpon the newe Testamente Seynge the Lorde sayeth he hath taught vs to praye for our enemies what is the cause that the soules of those that are slayne crye out as doeth the bloud of Abell and require that they maye be auenged And he maketh aunswer Sainctes be not impatient that they should vrge that thing to be done now which they know shal come to passe in the time prefixed which neither can be preuented nor yet delayed but by this saying he woulde shewe howe God will auenge the bloud of his seruauntes leest bycause he semeth now so patient that wicked warre shuld be thought vnpunished which is made against the Sainctes that both he might driue a feare into them that persecute the seruauntes of God and might also exhorte the sufferers vnto patience Thus sayeth he And this in dede semeth the playnest sense of al others especially if we consider the things that follow in the lordes aūswer and it was sayed vnto them that they should rest c. Primasius Bishop of Vtica expoundyng this place of S. Iohn Sainctes not incensed with carnal vnderstāding it is not to be thought saieth he that the Sainctes are incensed with a carnall vnderstanding and stoutenes to be auenged sins we knowe that through the aboundaunce of charitie the very enemies are of thē also in this case beloued but it is euident that they prayed agaynst the kingedome of sinne and to haue ernestly desired the other thinges of that kingdom wherof we saye thy kingdome come For it is not lawful to thinke that they woulde couet any thinge agaynst the pleasure of God sins their desires depende vpon his wil c. And S. Gregory what is it sayeth he that the soules make request of reuengement but that they desire the laste daye of iudgement and the resurrection of bodies slayne Aretas noteth here also out of the commentaries of S. Andrew bishop of Cesaria moreouer the Sainctes appere hereby to wisshe for the ende of the worlde Wherfore they are commaunded patiently to abide vntill the accomplishement of their bretherne Hebr. 11. leest they should be fulfilled with out them after the holy Apostle Vēgeaūce is desired two waies Howbeit Thomas of Aquine in the exposition of the Apocalipse sheweth that vengeaunce is required of god two waies First in dede with an euil and malliciouse affectiō which the Scripture doeth vtterly represse Secondely by a Zeale of rightuousnes and after the wil of God is iudgement required agaynst them that be vncurable After he annexeth this therfore do the blessed soules require vengeaūce of their enemies albeit they intende it not chiefly bicause of a Zeale of rightuousenes and affection of godly loue they grudge as also doeth god him self at the wickednes of the persecutours who impugne God him self and seke to hinder his religion and tourment suche as worshippe him wherfore they would
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 plaâ—es 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 coÌ„futed the opinion of them which suppose that the Sainctes in heauen be the intercessours of the faithfull which should coÌ„mende their prayers vnto God make the waye open to God For what nede haue they to procure to theÌ„selues 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 heaueÌ„ly 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 breÌ„t 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 commauÌ„dementes 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
For although the Turkes be victoriouse yet is their religion moste false most wicked and moste absurde And corporally how those thinges may be expouÌ„ded ther is no man that seeth not whiche knoweth the Turkâ—sh 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 tiraÌ„nical They coÌ„maunde 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 SerpeÌ„tes 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 coÌ„pelled to require aide of Amurathes the first of that name the .iii. turkish Emperour after Ottoman And he ayded themperour geÌ„tly 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 couÌ„trie not strong by reason of the discorde dissention of Princes he determined to transporte thither immediately vnder pretense of persecuting theÌ„perours 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 HoÌ„garie 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 tiraÌ„ny 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 repeÌ„ted 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 wauÌ„t must be fulfilled in the reason It is spoken abouÌ„dantly 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 preueÌ„teth 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 iudgemeÌ„tes 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 requâ—red 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 CerteÌ„ly 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 â—he will also that iudgemeÌ„t be gathered The first table setteth forth the seruice of God coÌ„maunding 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 coÌ„mitted agaynst the seconde
a whoremonger entreth not into the kingdome of God Ephes 5. Finally is set thefte with all his partes Thefte Wherof I spake ones in the exposition of the .x. coÌ„maundementes The Lord Iesus preserue vs from all defilyng of sinnes c. Amen ¶ Christ a strong Aungell is set agaynst Antichrist and is excellently described shinyng againe in the darkenes of the church with consolation The .xliij. Sermon ANd I sawe an other mightie angell come downe from Heauen The .10 chapter clothed with a clowde and the raynebowe vpoÌ„ his head and his face was as the Sunne and his fete as it were pillers of fire he had in his hand a little boke open and he put his right foote vpon the sea and his lefte foote on the Earth And cried with a lowde voyce as wheÌ„ a lion roareth And when he had cried seuen thonders spake theyr voices and when the seuen thonders had spoken theyr voyces I was about to write And I hearde a voice froÌ„ heaueÌ„ saiyng vnto me seale vp those things whiche the seuen thonders spake and write them not Hitherto haue we hearde many things of the most daungerouse conflictes against the christen pietie and veritie but nothing hath ben spoken of the defence and maynteiners of the trewe religion but rather the successe and wonderfull felicitie of the wicked hath ben preached especially in the fifte and sixte trompet to witte vnder Papistrie Mahometrie Therfore it might seme to many that the veritie it selfe was not only oppressed loste but also that the veritie of Gods promesses began to fainte decaie A greuouse teÌ„ptatioÌ„ in the felicitie of the AntichristiaÌ„s For the godly oppressed iniquitie triuÌ„pheth in al places the veritie being trodeÌ„ vnder fote liyng reigneth euery where Who therfore would not thinke that the thinges be in maner vaine which are spoken euery where of the rewardes of good men and punnishmeÌ„t of euill doubtles the children of Israell doubted of the fayth of Gods promesses when the terme of their captiuitie was extended only to three score and ten yeres What maruell is it than if the faithful at this daye also seyng the seruitude or bondage of Mahomet and the tiranny of the Pope or Antichrist hath continewed nowe many yeres beginne also to be tempted as also the Sainctes were tempted in olde time witnes Asaph Psalme .73 And verely ye shall haue at this daye which wil say perauenture this world shal be alwaies shal neuer haue ende papistrie shall reigne for euer the Mahometanes shal conquer for euer the godly shal be miserable for euer therfore it is better to frame theÌ„selues to the world we haue nowe loked for thy iudgement a long time yea our fathers D.CCC. and a thousande yeres since had thought the last day of the Lord had ben at hand but none ende appereth any where but all thinges are dayly renewed therefore shal the same face of the world be alwaies the courses of times dewly retourning Who therefore knoweth whether a rewarde be prepared for the godly or punnishmeÌ„t for the wicked For there chaunce farre other thinges vnto holy men than many loke for They loking for blessing life felicitie beholde they are ouerwhelmed with the curses of al menne caried to executioÌ„ and seme the most vnfortunate of all men He that cleaueth to the papistes Turkes and enemies of the Gospell goeth through luckely enough c. Therfore as euery where in this boke ioyfull thinges are mixed with sorrowfull so here also after moste greuouse battels of the .v. and .vi. trompet and moste stronge temptations he ioyneth a most ioyouse gospel for the consolation coÌ„firmation of the faithful leest they should any where doubte of the fidelitie of gods promesses or reuolte from the trewe religioÌ„ to the false therfore against Antichrist the blacke Aungell of the botomles pitte is set the bright or shining Angel of heaueÌ„ the lord Christ Here is gallauntly described is sayed to retourne vnto his the same sweareth solemnely that there shal be none other time but that in the .vii. trompet the very misterie of God should be fulfilled Moreouer the lorde Christ coÌ„maundeth S. Iohn to eate the open boke which Christ held in his hande to prophecie againe By al the which thinges to the coÌ„fort of al godly is signified that Christ shal retourne into the church out of the which he semed by his enemie and vicar to be cast out with great glory and power nother the hope and expectation of the faithful to be vaine how so euer the last daye of iudgement be differred into many ages and the godly fele of great aduersitie Finally that punnishment and rewarde is prepared of God and that this shal be geuen to the godly and that inflicted to the wicked For to the intent we might herof be most assured Christ taketh a solemne othe And sayeth it shal come to passe that the catholicke and christian veritie shall agayne come into the fielde and fighte valeauntly against the Antichristian and Mahometical doctrine Herof therfore shal we learne not to despeire in the loÌ„g persecutions of Antichrist and Mahomet We shall learne also howe to fight agaynst Antichrist and howe he muste be ouercomen not with warlicke but spiritual weapons These is not he able to match He whetteth one sworde on an other And hitherto in dede in these two last chapt hath ben spoken of the warres of heretikes and of the vngodly and of Antichrist the head of al euil hereafter shal follow of the contrary fight of the godly and maynteynaunce of Godlynes Before these is set a description of Christ most elegaunt A goodly descriptioÌ„ of Christ moste holesome and moste full of consolation declaryng his force in the ministerie by the ministers of the worde whoÌ„ he hath clothed with vertue from aboue by the weake things of this world ouercoÌ„meth and beateth together the stroÌ„gest things of this world and the which semed inuincible Christ king and Bisshop animateth al his faythfull with his spirite and word indifferently alwaies and euery where worketh many things by his vertue so that he is now felte of al meÌ„ to be coÌ„men againe vnto whoÌ„ he semed hitherto to haue absented him self some what to long And I doubt whether ther be in all the canonical bokes aâ—ter the prophecie of Esaye after the story of the Gospell and especially after the gospell of blessed S. Iohn any other boke which hath mo and more goodly descriptions of Christ than hath this boke They are disceyued and much abused which suppose a rare gospell to be preached in this boke But let vs see the descriptioÌ„ of Christ by partes Christ a mighty Angell We haue shewed in the .v. and .vi. trompe that Antichrist the Pope and Mahomet are stroÌ„g Now is set agaynst them a mightie Aungel the lord Christ him selfe an Angel in dede not in nature or dignitie For he toke not the nature of an Aungel but
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 excellēt 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 punnishmēt 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 frō Heauen spake vnto me agayne and sayed goe and take the little boke which is open in the hande of the Angel which standeth vpō 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 heithē and tongues people and to many Kinges This is the .iii. comfort which in this .x. chap. is cōteined 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 iudgemēt 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 expositiō of the visiō Which is thou must preach againe c. And those things al expositour do expoūde 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 vnderstāde that the lord wil haue his church likewise instructed and taught by other preachers also This apperteineth to the consolatiō 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 cōmeth Enoch agaīst Antichrist Aretas Bisshop of Cesaria an expositour of this boke reciteth of this place of S. Iohn that the opinion of the cōmon people was that S. Iohn with Enoch and Elie shuld come againe into the world before the iudgemēt to wit corporally ernestly and constantly to preache against Antichrist The self same doeth Aretas repete with a more plentiful expositiō 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 writtē that Enoch was trāslated 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 seruaūtes of God that the same is also dewe for the bodies sins that Enoch was translated both in body soule against the opiniō 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 cōmeth Helias agaīst 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 perfectiō Yf Christ be our iustification satisfaction purificatiō our only mediatour and redemer wherfore are these thinges attributed to mans merites whie are sainctes accōpted intercessours in heauen whie is saluation ascribed to many other stinking things
vnderstand that is to saye al that same time that is rekened frō the fatall yeres .666 wherof is mentioned in the .13 chapt of thapocalipse vntil the last iudgemēt And whie I do expounde a certen time by an vncerten these be the causes First for asmuch as the same nombre of monethes is put here in the .13 chapt And is ascribed to the olde Romane Empire verely that in their tribulations the Sainctes might vnderstand comfort themselues that there is an ende appoincted to their tirāny which is knowen of God and that the Sainctes should no more be sorrowful than if they should be cōstreyned to abide their tiranny a fewe monethes only Otherwise if ye should accompte from the firste yere of Iulius Cesar and bring the course of time vntil that yere wherin Odacer at Rome al emperours of the weste beyng takē awaye was acknowledged for King you shal not finde only three yeres and an half but about fiue hondreth and .xvii. yeres Yf you shal bring the accompte from Iulius to the empire taken awaye and geuen to the pope you shal finde about .767 yeres The later cause for that Daniel the Lorde Christe and the Apostle S. Paule agreablely do saye that the persecution of Antichrist should last vnto the iudgemēt But who shal rekē vnto vs the yeres and dayes of the last iudgement And therefore must the nōbre certayne be expounded by the vncerten and must thinke that al thinges are nombred prefixed in the counsel of god which neuer neglecteth his faithfull To him be glory for euermore Amen ¶ Of the two prophetes fightyng manfully agaynst Antichrist and of their power The .xlvij. Sermon ANd I will geue power to my two witnesses thei shal prophecie a M. cc. and .lx. daies cloted in sacke cloth These are two oliue trees two cādelstickes stādyng before the God of the Earth And if any man wil hurt them fire shal come forth of their mouth deuour their enemies And if any man will hurt thē this wise must he be killed these haue power to shut heauē that it raigne not in the dayes of their propheciyng and haue power ouer waters to tourne them to bloud and to smite the earth with al maner plagues as oftē as they will These thinges apperteyne also to the consolation of the faithful Prophetes are promised For the lord promiseth that he wil sende prophetes that is preachers whiche shall mayneteyne and defende the veritie of the Gospel and glory of Christ assayle Antichrist and distroye his kingdome and auaunce the saluation of the faythfull In the fourmer chapt 8. and .9 was described the fight of Antichrist and heretikes agaynst God his Christ and against his church now at fewe wordes is set agaynst the same the cōtrary fight the army of Christ is munstred Two prophetes And he bringeth forth two Prophetes that is preachers not for that there shal be two only but for that he wil so signifie that the power of Christ in the worlde should be and seme to worldly men small as I shal tel you anone in the meane time he vnderstandeth al faithful preachers and pastours of al times whiche offer themselues to resiste Antichrist and heretikes There be that expounde these thinges of Enoch and Helie which shal come corporally before the iudgemēt Howbeit S. Hierome in the epistle to Marcella doeth referre that opinion to Iewish fables signifiyng that these thinges must de spiritually expounded of those prophetes as are also the most things of this boke And in maner al expositours with great concorde doe interprete all these thinges of these Prophetes spiritually and not corporally after the lettre I suppose that for two causes there be two Prophetes only here rehersed First for that he would allude to the olde Historie or prophecie of Zacharie which is in the .4 chapt It was thought than also to the people of Israel retourned from Babylon that the reparyng of the Tēple was vnpossible for that they had many and mightie aduersaries and they were weake and fewe and their gouernours Zorobabel and Iehosua contemned but through the mightie hande of God and his faithful ayde it came to passe that the power of their aduersaries vanisshed awaye as vayne and they indespite of hell gates buylded vp their Temple right so the Lorde sayeth it shal be in that later age that the ministers most contēptuous and very fewe in nombre shal buylde vp Christ his temple and repare it shake the most mighty power of Antichrist Herunto I suppose belongeth that saiyng of Daniel and when they shal fal they were holpen with smal ayde c. Secondely for this cause chiefly he accompteth only two witnesses for that it is red written in the Lawe in the mouth of two or three witnesses euery worde shal stande It is iudged therfore a full testimony whiche shall be confirmed with the agreable declaration of two Where therfore the lord sayeth that he wil geue two Prophetes it is asmuch to saye as that he wil geue so many ministers as shal suffice which shal both builde vp his church and also plucke downe and rēt a sonder the kingdome of Antichrist There be of the expositours which thinke that by two witnesses are vnderstande two testamētes Howbeit we see that the Lord speaketh here of witnesses not of the thing testified or to be witnessed which neuerthelesse we separate not from the witnesses The Apostles and Apostolicall men are called witnesses euery where in the Gospel and in the .1 Who be witnesses chapt of the Actes of Apostles Witnesses are ordeyned in iudgement that they should faithfully vtter that whiche they haue sene or hearde that they should forge nothing of themselues to the things that should be testified should nother adde or put any thing nor take awaye any thing So likewise are placed of God in the church of God the witnesses of God that is to saye ministers and of them is required that they Imagine nothing of their owne braine nother put to nor take away any thing from Gods worde but simply declare to the church of God the thinges they haue sene in the story of the Gospell and hearde of the prophetes and Apostles Therfore are thei false witnesses nother worthie to be called the witnesses of God and of Christ which bryng not the Gospell They be rather the Popes witnesses whose decrees decretalles they bring forth and beare witnes of them to the folish people Therefore shal those two prophetes be witnesses of Christ and shal bryng witnes for Christ out of the most trewe Scriptures And the beginnyng of them is here referred to God and to his Christ as the original of Antichrist is reduced to the deuil him self The original of prophetes I wil geue sayeth the lord to my two witnesses and they shal prophecie Christ sendeth preachers geueth to them also that they can preach The which is a wonderful comforte For like as
the deuil many times sendeth instructeth and helpeth his false prophetes So Christ leaueth not his church destitute and geueth to this ministers habilitie of teachyng and doyng luckely For in the Gospel also he promysed and sayde I will geue you a mouth and wisedome which they shal not resist so many as be agaynst you These thinges ought to comforte vs in the greuouse consultatiōs trayhisones assaultes of the enemies of the Gospell Christ wil not forsake his ministers so thei be faithful and depende vpon Christ alone The time of the preachyng of the prophetes Now is also declared the time of the preaching of the gospel agaynst Antichrist verely al that time wherin Antichrist shal treade the Temple and holy citie For a thousande two hondreth and .lx. dayes make .xlii. monethes yf you put to euery moneth .xxx. dayes But we hearde before that Antichrist should treade the church .xlii. monethes Agayne therfore is a certaine nōbre put for an vncertaine And here is signified and that with a misterie is here defined the time of daies not of monethes or yeres For though the function of the ministerie be neuer so harde and daungerouse yet so shal God comforte and confirme them that they maye appere a fewe dayes only not monethes or yeres to suffer persecutiō to trauel in this laboriouse worke of the Lord. And where I haue sayed that those nombred dayes are put for an vncertentie of time this hath moued me that by and by in the .12 chapt the same nombre of dayes shall be assigned for the which yet he hath set before for a time and times and halfe a time Whiche appereth playnely to be taken out of the .7 and .12 chapt of Daniel I knowe that the same is expounded of many for three yeres and a halfe that the time should signifie a yere times two yeres and halfe a time half a yere But euery manne maye perceyue that the thing it selfe is repugnaunt to that nombre of yeres if he be at the leeste any thing sene in stories In the .7 of Daniel the other beastes sayeth he gaue ouer their rule and spaces of life were graunted for a time and a time But who will expounde these thinges of two yeres only sins it is euident that the Babilonians Persians and Macedonians reigned many yeres he signifieth therfore that those kingdomes should reigne so long as God would permitte them and geue them power to reigne We saye in Dutche where yet we appoynt no time prefixed In the same chapt of Daniel is put the same phrase of speache that the Sainctes shal be deliuered into the hande of Antichriste for a tyme tymes and halfe a tyme. And in the .12 chapt he sayeth that his Prophecie shal be fulfilled in a time times and halfe a time But who shall beleue that within three yeres and an halfe all those thinges shoulde be accomplisshed which he declared in the whole worke Whie than doe they restrayne the times of Antichrist to three yeres and an halfe especially his persecution whie see they not the destruction of Antichrist and the peace of Sainctes and the daye of iudgement to be the same daye For Daniel sayeth that the beaste should be caste downe hedlong into Hell when the seates be furnisshed And Paul sayeth whome he shal destroye with his comyng and who shall shewe vnto vs the certayne daye of iudgement It is knowen to the father alone Lette them leaue therefore with their supputations to striue with the Gospell It appereth therefore that the Lord by that kinde of speakyng as it were by a riddle to haue diffined no tyme certayne but rather to haue admonisshed the godly of longe sufferyng of patience and constancie and to haue cōmaunded that we should not ouer curiousely searche the instaūt of this time but should rather permitte it to christ him selfe in an other place saiynge It belongeth not to you to knowe times and the momentes of times whiche the father hath reserued in his owne power but watche that when the Lorde shall come he maye finde you watchyng Therefore whether so euer the Lorde shall differre his iudgement a longe shorte or meane tyme be you constaunt So at this present he sayeth howe the ministers of Christe shal preach al that tyme wherein Antichrist shal persecute And verely if thou reade the stories thou shalt finde that the most vertuouse best learned men haue in all ages now for the space of these seuen hondred yeres and more constantly resisted the Popes enterprises their great abominatiōs and craftie iuggelinges and seducinges of monkes and Freres Of the persecutions that thei haue suffered I wil speake herafter The apparel of the prophetes Furthermore also the apparel of these prophetes is shewed that hereof also maye be gathered the maner of doctrine They shal not be clothed in softe or preciouse apparel as veluet sactin or damasne or crimosine ingrayned but in sackecloth And sackecloth as appereth in the Prophetes is for a mournyng garment and for suche as are penitent Therfore like as S. Iohn was coursely appareled Matth. 3.11 and preached repētaunce So shal these also moue vnto repētaunce and amendement of life and perswade men to frugalitie and riot and al vntemperauncie they shal persecute Certenly al good and learned men nowe these seuen hondreth yeres haue required nothing els of the Pope and Clergie and of the people but repentaunce and a reformation for the which they haue had small thanke at their handes But what the apparell of the Antichristianes is there is no man ignoraunt at this daye Certen of it differeth not much from whorishe Consequently he declareth more fully and more at large of what sorte thei shal be and also their ministerie what also shal be the effecte and vertue of their preachyng And the same he setteth forth and declareth with sondry figures taken out of the scriptures The prophetes be oliues and candelstickes And first he alludeth againe to the .4 chapt of Zacha. These be two oliues c. with oyle lightes are nurrisshed oyle therfore signifieth the matter of preachyng or of Sermons For Candelstickes bearyng lightes are preachers shewyng abroade the light of Christ and of his gospell through out the world And that preachyng of light is taken out of the scripture as also the light of a cādel is nurrisshed with oyle Oyle is a tipe of the holy of al holy Wherfore S. Iohn calleth also the holy ghost vnctiō Certes the holy scripture is the inspiration of the holy ghoste Therefore those preachers shall preach Christ out of the scriptures And so preaching the gospell of Christ through the inspiration of the holy ghost they are sayed to stande before the sight of God of the earth that is to saye these be in the protection in the cure and prouidēce of that God by whose prouidence ar gouerned whatsoeuer are in heauen or in earth The prophetes stād before god For he appeareth to haue alluded
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 innocēt 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 opē 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 expositiō 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 natiōs 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 heauē 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 bōdage 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 Hierusalē Where our Lorde was crucified and also the articles of our fayth expounding the same saye that he suffered vnder Pōce 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 lamēt 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 lōg 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 shakē 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
out of this life But contrarywise the Lord here pronounceth and declareth euerlasting rewardes to be for them prepared For theyr soules deliuered from their bodies are streight waye taken vppe into heauen and their bodies reysed at the last iudgement ascende into heaueÌ„ also that there they maie reioyce with Christ for euermore But to the intent that this godly promesse of the euerlastyng and inestimable rewarde might be of more authoritie and credit with al men the Lord propoundeth it not simplely but most gallauÌ„tly decked and â—â—rnisshed for he setteth before that a voyce was sente to the prophetes and that from heauen morouer great or lowde For great is the consent of Patriarches Prophetes and Apostles with the very sonne of god in most assured doctrine wherupoÌ„ we beleue vndoubtedly that those which suffer for the confession of Christ are saued both body and soule And that doctrine was brought froÌ„ heauen that there is no place lefte for doubtfulnes There be testimonies in the scriptures both manifest and many as in .26 of Esaye .12 of Daniel .10 and .16 of Matth .14 of Iohn and diuerse others What shuld we saye that at this present is brought an expresse testimony hereof for a voice soundeth from Heauen ouer the afflicted with the tiranny of Antichrist Come vp hither come vp hither That is asmuch to saye as I see the lewdenes and crueltie of the Antichristians to be such that there is no place lefte you in earth They tourmoyle and persecute you as plagues and vnworthie to liue on the earth come ye therefore hither to me into the heauenly palace whither I my selfe came also after the crosse and opprobriouse death We reade in the Gospel that the iudge shall saye to the godly come the blessed of my father c. They weÌ„t vp into heauen in a clowde Furthermore leeste any man should thinke these wordes to be vayne the lord adioyneth by S. Iohn and they ascended into heauen not for that the resurrection is made already but for the vndoubted certentie of the thing he speaketh of the thing to come as if it were paste of the which sorte are founde many lyke phrases euery where in the Prophetes Helias in times past asceÌ„ded into heaueÌ„ both soule and body as we reade in the .4 boke of Kinges the .2 chapt by the same miracle he shewed than also what rewarde the Lorde hath prepared for the faythfull preachers of Gods worde nother is there any other thing here nowe repeted He addeth how they went vp in a clowde For a clowde toke vp Christe our head from the eyes of the disciples and we shal be also taken vp in a clowde to mete the Lord in the ayre as the scripture reciteth in the .1 of the Actes and the .1 to the Thessalonians the .4 chap. Albeit therfore that preachers those which beleue the preachers be excoÌ„municated of Antichrist through open and shamefull punisshmentes should seme to be sent to the Deuill yet Christ receiueth them deliuered from al euils vnto him into the palace of Heauen Vnto this he addeth an other thing also and their enemies sawe them Their enemies sawe them They saw I saye with an horrible feare for whilest they shall see them whom they haue condeÌ„ned for gods enemies as the trewe and honorable frendes of God to be in glory therof they shal gather that they themselues shal be deputed into the fellowship of Deuilles Reade herof a plentiful coÌ„mentary in the .3 .5 chapt of the boke of wisedome Albeit therfore that the preachers of the Gospell in this present worlde be iudged and seme and appere before the world as damned yet in that same daye wherin all men shal be assembled so many as euer haue ben be now or shall be vnto al it shal be manifest that these be the most dere freÌ„des of God and that their cause is best And herewith wil the lorde haue them comforted which are persecuted condemned dispised and spurned for the preachyng of Gods worde By these thinges he prepareth establissheth the mindes of the faithful that thei be not discouraged with the rebukes reuilinges and oppressions of Antichrist and his limmes Finally the Lorde addeth also certen thinges of the miseries of the Antichristians The calamities of the Antichristians wherwith the rightuouse Lord beginneth to punnish them to interrupte their wicked ioyes that at the last in an other world he maye put the same to tourmeÌ„tes that neuer shal haue ende In that same houre sayeth he the same time doubtles wherin they shall afflicte the prophetes shal be made a great Earthquake the tenth parte of the citie shal fal And the tenth part we vnderstaÌ„d to be great yet so that the more parte shal remaine in errour As S. Peter prophecied should come to passe in the .2 of Peter the .2 And the Lord him selfe also in the .7 of Matth. And he semeth to recite two euilles which haÌ„ge ouer them calamities and reuoltinges For S. Iohn him selfe semeth to adde an exposition and to saye and there were slayne in the Earthquake the names of seuen thousande men And the residewe were affrayed and gaue glory to God of Heauen Therfore I suppose by the Earthquake to be signified excedyng greate alterations SeueÌ„ M. men slaine with the earthquake commotions seditions warres slaughters and distructions And he sayed the names of men after the Hebrewe phrase for a nombre of men And he put 7000. a nombre certayne for an vncertayne as where it is sayed to Helias I haue lefte me seuen thousande men which haue not boughed their knees to Baal For if it signifieth a great multitude Likewise he signifieth here also that no smal nombre of Antichristians shal be dispatched out of the waye by slaughter and sondry or all kindes of calamities Agayne he signifieth that the tenth parte of the world that is to saye the adherentes and fauourers of the Romisshe churche shall reuolte not a fewe of them from the same church beyng feared with the preachyng of God his worde and with plagues inflicted to the enemies of God his worde and so they shal forsake the Romisshe churche that they shal geue all glory to the God of Heauen The tenth part of the citie falleth Hitherto being abused with the Romish trifles and sophisticall opinions they haue not geuen all glory wholy to the trewe God creatour of heauen end earth and the inhabiter and geuer of heauen whilest they haue attributed more vnto creatures mens inuentions and to errours than to the veritie and communicated the glory which they owe to God alone vnto sainctes also and to the workes of their handes but now beyng instructed with the preachyng of the gospel they wil depende of God alone and wil ascribe al glory vnto him through Christ Nowe if ye conferre herwith histories not olde for wherunto shoulde I moleste you with a long rehersall but lately made that with in
these hondreth yeres thou shalt geue a wōderful light herunto Whē the preachers of Boheme were burnt at Constaūce a great cōmotion of the people insewed immediatly the Bohemers mouyng mortall warre against the Romaines Aeneas Siluius him selfe wrote of that warre wherin many thousandes of menne were slayne and many places distroyed and layde waste Moreouer innumerable men forsake the sea of Rome In our memorie where through the instigation of Rome a greuouse persecution was stired vppe agaynst the faithfull and certen thousandes of faythful slaine besides the expectation of al men Rome taken Rome was taken in the yere of our Lord .1527 and so defaced and spoiled that the same calamitie might be cōpared with those olde and greatest that euer were Nother yet do the princes cease to warre emonges themselues and to weaken themselues with mutual distruction whiche neuer cease in a maner to shede the bloud of the faithful But we are glad and reioice that a wōderful nombre at this daye do reuolte from that Romish see and geueth to God through Christ all glory To him be glory and rule for euer and euer Amen ¶ The seuenth Angell bloweth the trompe and the elders singe a song of prayse The .l. Sermon THe second wo is past The .12 chapter and beholde the .iii. wo will come anone And the seuenth Angell blewe there were made greate voices in heauen saiyng The kyngedomes of this world are made our lordes his christes and he shall reigne for euermore And the foure and twenty Elders whiche sitte before God on their seates fel vpon their faces and worshipped God saiyng we geue thankes to thee Lorde God almightie whiche arte and waste and art to come for thou haste receiued thy great power and hast raigned By the seuen trompes Angelicall not only the destenies of the church are shewed but all the godly are also excited to watche and to kepe spirituall warre And to the three last trompettes as most daūgerouse are ioyned three woes thre woes signifiyng as I sayde in the ende of the 8. chapt that al kinde of troubles and most greuouse afflictions shal chaūce in these times wherby men shal be brought in greatest distresse And the first in dede he hath seuered frō the seconde and thirde by these wordes one wo is past and lo two woes are yet to come after this Whiche maner of speach doeth not breake of the matters but frameth the speach in order For the popish wo ceaseth not when the Turkisshe wo cometh on but afflicteth the churches to gether That maner of speaking is geuen therfore to the order so now he discerneth the thirde wo from the seconde signifiyng in dede that Mahometes lawe shal indure to the last iudgemēt and yet in the meane time denieth not but that Papistrie shal cōtinewe so long also wherof he hath hitherto in the .11 chapt discoursed many thinges hauyng finisshed the matters of Mahomet in the .9 chapt Therfore the sense of the Apostles wordes semeth to be this you haue hearde of the firste and seconde wo heare furthermore also of the thirde and last wo. And we must marke which thing maketh chiefly for the consolation of the godly that the Apostle sayeth expressely that the first and seconde wo are paste For so he signifieth that these two greatest tirannes shall haue an ende and that God hath euen prescribed them certen limites and boūdes which they can not passe Let vs therefore reioyce that God hath a care ouer vs which will not neglecte nother will permitte the wicked to do more than apperteyneth The third wo cleaueth to the wicked will come anone The thirde wo shal sticke not in the godly but in the wicked what time beyng oppressed with the laste iudgemente they shall goe besides theyr expectation with their head the Deuill to euerlastyng tourmentes No tongue be it neuer so eloquent can vtter those vnspeakeable paynes of this thirde wo. Wherefore Daniel sayeth also in the .12 chapt And the time shal be herd such as hath not ben since the beginning of people But whē this wo shal be is not expressed nor determined as nother the day of iudgemēt which is knowen to the father alone therfore must not be searched of vs ouer curiously That same is sufficiēt for vs that it shal come shortely For the Lorde sayth in the gospel that he will for the electes sake shortten those harde tymes And agayne when these thinges begyn to be done loke vp and lifte vp your heades for your redemption approcheth nere But these thinges begynne not nowe to be done but are already accomplysshed Wherfore it cannot be chosen but that our redemption is at hand Away than with thought and care wherewith many tourment themselues that God delayeth ouer long that he geueth ouer much to the wicked that the godly are vexed to sore and in maner forsaken muche more neglected For the veritie sayth And beholde the thirde wo shall come anone to witte in time For in the tenth chapt he affirmed by a solemne oth that he will come vnto iudgement Nowe as concerning the very moment and oportunitie of time geue glory to God and acknowledge him in the courses of tymes and in all thinges and creatures to vse an oportunitie moste exquisite Where therfore thou confessest in thy crede I beleue that the Lorde shall come from the right hande of the father to iudge the quicke and the deade confesse also that he wyll come in tyme most dewe And lyke as from the beginnyng of the world he hath neuer forsaken or neglected those that serued him so will he no more neglecte them in the ende of the worlde For it foloweth The .vii. Aungell bloweth the vii trōpe that may expounde the thinges that go before And the seuenth Angell blewe For he declareth that the iudge is now at hand he raiseth from the dead the godly and vngodly the godly vnto ioy the wicked to payne euerlasting These shal be new battelles but to the wicked vnfortunate and altogether miserable Of the trompet of this Angell you reade in the gospell of S. Matthew in the .24 chapt and in S. Paule in the .4 chapt of the firste to the Thessa He shoulde adioyne nowe the whole maner and discourse of that last iudgement but he wyll differre it to the .19 and .20 chapt In the meane time wil he recite as he hath promysed the furies of Sathan againste the churche and howe he will vse those notable instrumentes the olde and newe Romane Empire to committe murther and in maner to distroye the churche wherein not withstandyng the wicked shall in this world also be put to moste greuouse punnishmentes Nowe omitting or rather reseruynge these thinges to their owne place he celebrateth the gratulatiōs reioycinges and praises of Sainctes The reioycyng of the wicked is insolent intollerable The pride and arrogancie of the wicked and chiefly of the Antichristians hath semed hitherto in the
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 Laurâ—â—ce Valla about the donation of CoÌ„stantine And dayly are hearde the brags reioycings of the papistes of the euerlasting coÌ„tinuauÌ„ce 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 sonâ—â— 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 exaÌ„ple 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 vnderstaÌ„d 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 coÌ„mend 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 inuocatioÌ„s or geuing of thaÌ„ks must be offered the which thing is cleane repugnauÌ„t 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 coÌ„mend 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 auauÌ„ceth 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
iudges moreouer oppressours of the poore which afflicte widowes and the fatherles more ouer whiche in vsurie thefte disceiptefulnes extorsion and euill meanes are hurteful to all men and by their vnsatiable couetousenes brede a darth of al thinges Finally which by whoredome and aduoutrie defile breake holy matrimony Laste heretikes distroye the earth suche as infecte men with corrupte doctrine that dwell vpon the Earth into the which numbre come also seditiouse persons and traitours and other wicked men Perdition is not to abolish These shall the Lord distroye with euerlastyng perdition wherby they cease not to be that perish but become muche more miserable whilest they are vexed with tourmeÌ„tes that neuer shall haue ende Vnthriftes and prodigall persons are sayed to be loste yet in perisshyng thus they cease not to be but procede dayly to be more miserable which is perdition it selfe God openeth Heauen to his that they loke vp to him Furthermore S. Iohn doubteth this doctrine of the reâ—arde of the godly that whiche before he treated vnder the fourme of a thankeful prayse and a ioyouse triumphyng he propoundeth now consequeÌ„tly the same as it were to be sene with the eyes by a vision celestiall And gallauntly he endeth this vision with the opening of the Temple which he began with the opening of Heauen For the louing lorde openeth to his seruauntes heauen it selfe to be sene of the eyes of our minde to the ende we should no where doubte of the glory prepared for vs in Heauen nother should saie who hath sene those celestiall thinges that are promised vs For like as the blessed fathers the Prophetes and Apostles haue had very many visions of this sorte effectuall trewe and godly So maye euery one of vs with the eyes of our minde through trewe fayth loke into Heauen it selfe I knowe well that the worldely men passe nothing vpon such visions as of whom the Lord in the Gospell hath sayed the world can not receiue the spirite of trueth for that he seeth him not nother knoweth him Let not vs care for their contempt Let vs see therfore The temple of god open in heauen what is prepared for the seruauntes of God in an other worlde Firste S. Iohn sawe heauen open now in heauen it self he seeth also the very temple of god open to witte to all the godly By the Temple of God he vnderstandeth the secretes of God the inwarde priuie partes of Heauen whereinto he will receyue to the fruition of him selfe al beleuers But in that diuine temple of heaueÌ„ was sene the Arche of his Testamente Arcke in the Temple For God made a conuenaunte or leage with the faythful that he would be theyr God their fulnes and a most pleÌ„tiful Sea of al goodnes a most aboundaunt and moste sufficient plentie of all thinges The confirmation testimony and declaration wherof is the Arke of coÌ„uenaunte the very sonne of God in whome dwelleth all fulnes of deitie and in whom we be made perfit For he is the Arke in whom are layde vp al celestial treasours ful of grace and veritie This Arke of good thinges and of eternal felicitie appereth in heaueÌ„ For the sonne of God is in the throne of God The liberall and bountiful father celestial wil powre out this Arke vpon his children graunting to them through Christ his only sonne all heauenly giftes that we mighte be partakers of al Christes benefites euen to the deitie wherin he excelleth his bretherne Hereby it appereth howe Moses prepared the Arke after the example of the same whiche he sawe in Heauen and the figure whereof was the Arke of the conuenaunt c. Otherwise we shal heare in the .21 chapt of this boke that there is no temple in heauen c. These moste beautiful thinges to be sene and moste pleasaunt to be hearde the sonne of God hath set forth to be sene and hearde of vs. Consequently he addeth that punnishementes are prepared for the wicked and expouÌ„deth the same also diuersely and propouÌ„deth the same to be sene Hitherto were made in the worlde lighteninges And lightninges were made voices and thonderinges c. The holy ghost shining to the world and drawing through the doctrine of the veritie mouing and fearing but the madde worlde would not vnderstande no nor so muche as heare the maner and waye of saluatioÌ„ therfore the diuine iustice requireth that they should be talked with all in an other langage and therefore by the iuste iudgemente of God are made now lightenings c. And by this heape of wordes he signifieth the horrible punnishement that God will take of the wicked And he appereth to haue alluded to the burnyng of Sodome also to the wordes of the godly Prophet it shall raygne vpon sinners snares of fyre brimestone and spirite of tempeste in the .11 Psalm Therefore is this vision concluded as the story of S. Matthewes Gospell and these shall goe into euerlastyng punnishement and the iuste into life euerlastyng We haue in these eight laste chapters the thirde parte of this boke and an notable abridgement of the Ecclesiasticall storie froÌ„ the time of S. Iohn vnto the worldes ende wherwith we are instructed in the trewe fayth and are admonisshed of all perilles and traysons whereby the trewe fayth is assailed to the intent that beyng watcheful we maye beware of all corruption and craftie seducing and may be made safe To God be praise and glory ¶ The description of the churche and of the red Dragon fighting agaynst the Church The .lij. Sermon ANd there appered a great tokeÌ„ in Heauen a woman clothed with the sunne and the Moone vnder her fete vpoÌ„ her head a crowne of .xii. starres And she was with childe and cried trauailing in birth payned ready to be deliuered And there appered an other token in heaueÌ„ and beholde a great red Dragon hauing seueÌ„ heades .x. hornes and seuen crownes vpon his heades and his tayle drewe the thirde parte of starres of heauen cast them to the Earth And the dragon stode before the woman which was ready to be deliuered for to deuoure her childe as sone as it were borne And she brought forth a maÌ„childe which should rule all nations with a rodde of yron hyr sonne was taken vp vnto God and to his seate And the woman fled into wildernes where she had a place prepared of God that they shoulde fede her there a thousande two hondreth and .lx. dayes The fourth parte of this boke exhibiteth to vs the thirde vision which others that diuide the seconde into two The order dispositioÌ„ of thinges of this boke make the fourth The lord hath often times and much made mention in the seconde vision of the persecution and fight of the faythfull with Antichrist and wicked enemies of God especially in the .6.9 and .11 chapters He procedeth therefore nowe in the thirde vision and that aboundantly to discourse of the same conflicte and
inuadeth not only the auncient churche but euen the very head of the church and redemer Christ howebeit with his furie outrageouse he could nothyng preuayle therefore he shal no more preuaile agaynst his membres Now he retourneth againe to the church and sayeth the church fleeth into wildernes after the dragon could bringe nothing to passe agaynst the sonne of God he wente and made warre agaynst the church and the churche fled into wildernes Certenly Iewrie in the prophetes is compared to a place most frequented the gentiles are called a deserte or wildernes Therefore after Christes ascention the Apostles departyng out of Iewrie repared to the gentiles yea and the Iewes inspired of the red dragon caste out the church out of their limites which was constreined as appereth in the Actes of Apostles to flee vnto the gētiles And where the Lorde hath prepared a place for his churche and the churche was greately augmented emongs the gentiles certenly it was through his grace and by no merite of man whiche prepared the place whiche calleth directeth and kepeth his shepe the same hath disposed and yet doeth dispose for this churche ministers or pastours which may fede it as the rauens did Helias al the time that shal be vnto the worldes ende For as for the nōbre of those daies I discoursed before And by this exposition is signified that the dragon shal fight stoutely against the church so that she shal be cōpelled to flee but how much so euer he shal rage against the churche the lorde God shal yet prepare a place in earth wherin she maye dwell safe and will euer sende pastours to fede He sheweth moreouer that the flight shall not alwayes be reprochable The Lord saue and kepe vs. Amen ¶ The description of the conflicte of Christe and the Church with the Dragon the dragō is ouercome the heauenly dwellers sing prayses The .liij. Sermon ANd there was a great battell in heauē Michaell his Angels fought with the dragon the dragō fought his Angels preuailed not nother was their place foūde any more in heauē And the dragon that olde serpent called the deuil and Sathanas was cast out Which deceaued all the world And he was cast into the Earth his Angels were cast out with him also And I hearde a lowde voice which sayed in Heauen nowe is saluation and strength and the kingdome become our Gods the power is Christes for he is caste downe which accused them before God daie night And thei ouercame him by the bloud of the Lambe and by the worde of their testimony and they loued not their liues vnto the death Therfore reioyce ye heauens and ye that dwell therin Wo vnto the inhabiters of the earth and the sea for the deuill is comen doune vnto you which hath great wrath because he knoweth that he hath but a short time Thapostle hath spoken of the partes of the notable fight worthie battel he hath spoken also of attēptes pourpos of the dragō which verely applieth al his coūsels to this intēt that he may deuoure al godlines that is might distroy it vtterly he hath shewed how he began to moue warre agaynst the church which fled into the wildernes now as it were leauing the womā in the wildernes he semeth to bring forth other soldiours whiche geue battel to the dragon most valeauntly do impugne also discōfit him al his power S. Iohn therfore describeth the singular fight of one most excellent to witte Michaell which ouercame the Dragon and describeth the general fight annexed with that particular For he addeth that al the Angels of Michael fought agaynst the dragon And first is heauē shewed to be the place of the fight or cōflicte For in heauen sayeth he was fought a great battaile The place of conflict And it is euidēt that Sathan was at the beginning of al things cast out of heauē into the earth and therfore that he moueth no warre in heauē nor reiseth any tumulte there For heauē is a place of rest ioye not of debate and contention Therefore this must be attributed to the visiō For the lord hath in heauen by signes represented this battaile to be sene whiche in dede is fought in earth in the middes of the church But here is set forth an image of a notable fight wherby is shewed what hath ben what is yet done in earth I saied euen now that this cōbat was in dede particular but to haue a general fight annexed For Michael fighteth whiche is as captaine of this warre and Michaelles Angelles fight also Who fight which must be wel discerned although that Michaell his Angels make but one parte only On the other side fighteth the dragō as emperour of this warre his angels fight also And these verely make non other partes thā we haue heard before in the beginning of this chapt That the partie of this fight were the church the deuil Neuertheles leest the victory should be attributed to the church not rather to Christ the womā must now be omitted and Michael brought in fighting Whereupon there is in these thinges some difficultie but it shal be easie enough for him that will marke euery thing in order Who is that Michaell captaine of the warre against the Dragon First we must see what that Michael is there is in dede no doubte but that the Angel Michell appered in the vision with an Army of Angels fighting And that on the contrary parte against thē fought the Dragon with an hoste of deuils But for asmuch as we hearde in the beginning that these were tokens they must nedes signifie betoken other thinges I suppose here therefore to be signified Christ the head of his church king protectour with his mēbres Apostles Martirs faithful Nother is it a rare thing that Christ should be figured to vs by Angels but is euen moste accustomed that Angelles are called the ambassadours of God the faithful seruaūtes of Iesus Christ Christ therfore head of the church the faithfull membres of Christ fight against the Dragon yet after a diuerse sort For christ ouercame him alone in the cōbat with out helpe of any creature whilest in temptations he discomfited him at the last also by diyng on the crosse rising agayne from the dead How christ hath fought with the dragō he al to brake his head This is the only trewe singular victory wherby afterwardes are obteyned the victories of Christes mēbres goten of that general fight wherein Christ fighteth not now only hande to hande with the Deuill but all the membres of Christe at all times vnder Christ their Captayne fight against the Deuill and in the vertue or victory of Christ fight and ouercome as we shal heare by and by in the songe of prayse Why Michael is Christ But for great and sondry causes we affirme Christe to be figured and
they alledged for thēselues but that same rather which God iudgeth and the veritie of the thinge pronounceth and sayeth and they worshipped the Deuill or the Dragon So Paule in the .1 to the Corinth the .10 chapt The thinges sayeth he that the heythen offer vp they offer thē not to God but to Deuilles But this did the gētiles denie But God in this case passeth not vpon the iudgemētes and intentes and denialles of men but pronounceth after his owne iudgement In the .17 of Leuit. He sayeth yf ye offer vnto me oblations otherwise than I haue prescribed ye shal defile your selues with bloud Let now the massemōgyng priestes crie out till they be hoarse againe we offer to the Lorde God not to straunge Goddes yet shal the Lordes sentence stande moste trewe for euer that they transgresse with vnlaweful worshipping no lesse than if thei committed parricidie As also Esaye beareth witnes in .66 chapt The lord god alloweth the sincere obediēce which we shewe vnto his lawes he careth nothing for our inuentions good intentes Thus at this present he sheweth at fewe wordes as the thing is in dede that all idolaters worship the Deuill Yf we would at this daye esteme these things rightly we shuld not so contende as it were for life and landes aboute maineteyning of Images in the church The Lord Iesus light our hartes and mindes to see his trewth ¶ The beaste is worshipped and he blasphemeth the name of God and the Sainctes of God and finally maketh warre with the Sainctes The .lvj. Sermon ANd they worshipped the beaste sayyng who is like vnto the beaste who is able to warre wyth hym And there was geuen to him a mouthe to speake great thinges and blasphemies and power was geuen vnto him to do .xlii. Monethes And he opened his mouth vnto blasphemie against god to blaspheme his name and his tabernacle and them that dwell in heauen And it was geuen vnto him to make warre with the sainctes to ouercome thē The beaste is worshipped how He sayed that the world worshipped the dragon now he addeth that the same worshippeth the beast Howbeit seyng the beast is the empire some mā might maruel how the empire might be worshipped But we at fewe wordes say how they worshippe the empire which receyue the decrees rites and superstitiouse ordenaunces of thempire and of them depende whole And there were not a fewe at that time who in fauour of the Romane Empire denied the faith of christ and reuoltyng from the churche ioyned themselues in religion and sacrifices to the felloweship of the Empire They in very dede worshipped the beaste Moreouer that thing which is only dewe vnto one God the same did the Romanes attribute to their empire But who so euer ascribeth vnto any thing diuine properties doeth verely deifie and worshippe the same And the properties of god be these to haue no match or pere that he alone is greatest and best immortall eternal most mightie moste inuincible For so saye the Prophetes who is like vnto thee O God in heauen and in earth who is as thou who can resist God But the Romanes did attribute all these thinges to their Emperours and to their empire sayng as S. Iohn also reciteth who is like vnto Rome who is able to warre with it they called their Emperours Goddes best greatest most puissaunt and most inuincible Thempire it self they called eternal Ye may see these thinges yet in most auncient authors and coynes So many therfore as were not asshamed to attribute these thinges to the Romane Princes and kingdome are saied rightly to haue worshipped the beast And what other thing I praye you is done at this daye whilest for the fauour of Emperours Kinges Popes and their realmes the veritie is denied or wrasted after the affections of men These worship the beast also Nowe is geuen also the beaste a mouth speakinge greate thinges and blasphemies A mouth speakyng great thinges Of blasphemies we shall speake more anone But for asmuch as the Romane Empire obteyned greatest victories and helde most gallaunt and solemne triumphes it semeth to haue occasion geuē to boaste proudely of the victories to chalenge those thinges to themselues whiche were in dede wrought through the power of God And doubtlesse there do yet remayne the greatest and moste licentiouse bragges of the Romanes that they are conquerours and lordes of the world But such pride was greuously punnisshed in Nabuchodonozor the King Whereof you maye see in the .4 chapt of Daniel S. Peter affirmeth that God resisteth the proude and geueth grace to the humble God hateth the arrogant and taketh awaye their names frō the Earth And where some man might demaunde How long shal Rome be thus prowde◠But what ende shal there be of iniuries pride finally of intollerable arrogātie and blasphemies S. Iohn preuenteth and sayeth and power was geuen him to do that is to worke violence xlii monethes that is to saye so longe time as it semeth good to the Lorde whiche neuertheles although he would haue the time to be to vs vnknowen yet is knowē to him so that the godly maye promise themselues that this euill shall indure but a fewe monethes of this nombre haue I reasoned in the 11. chapt and .xlvi. Sermon And haue shewed in the former places that those nombres were equiualent to wit the thousande two hōdreth and three score dayes the .xlii. monethes the time two times and half a time God therfore admonisshyng vs as it were by a riddle will not haue vs curiousely to inquire after times which he hath kept in his own power it is sufficient to vs that he hath assigned all thinges in their luste limittes Now followeth a plētiful treatise of Romish blasphemies Of the blasphemies of old Rome First he sayeth by a trope he hath opened his mouth wherby he hath signified his boldenes and libertie yea licētiousenes of speakyng For we saye he would not ones open his mouth whē we signifie any mā that wil not speake frākely But the Romanes and companions of the Romish superstition blaspheme God thre manner of wayes For fyrste they blaspheme the holy name of God in this that they do prefer their false Gods and their superstitions to the true God to the true and most holy religion For where they ded admit in the citie of Rome the Gods of al nations and their religions the religion of the only God of Israell they vtterly refused for that they vnderstoode howe he wolde be worshipped alone and by non other rite than that which he himself had prescribed But they had rather reteyne wickedly those their many gods and their religion although most absurde than to commit themselues into the tuition of one and to reseaue a moderate simple religion Authour Aurel. August I raccoumpte not nowe the blasphemouse wordes of them vttered against the true God about that tyme chiefly when Vespasian and Titus triumphed after the Iewysh war
shall discourse more at large of the distruction of Rome in the .17 chap. Wherfore within the space of .136 yeares Rome came seuen tymes into straungers handes and was sacked most cruelly and fell on the edge of the sworde and was led into captiuitie Councell how the godly shall demeane theÌ„selues in so great euils which hath long stricken with the swoorde and led away all nations prisoners This was the iust iudgement of God And S. Ihon annexeth a doctrine howe the godly shulde behaue theÌ„selues in so greate troubles and aduersities Here that is to wit whilest the Romanes reigne and rage also in those blouddy and cruel alterations and destruction of the Romane Empire the Sainctes shall nede to haue patience or perseueraunce and fayth These two vertues shal kepe the faithfull that they perish not also Of patience the lord speaketh in S. Luke the .21 chapt In your patience shal you possesse your soules Of faith speaketh blessed Iohn and this is the victory that ouercometh the world euen your faith Impatience and incredulitie hath led away many into the deniyng of the faith to idolatrie and to al vngodlines So learne we also how to arme our selues in our dayes against all vngodlines The lord deliuer vs from euill Amen ¶ Of an other beast which cometh vp out of the Earth that is to saye of Antichrist The .lviij. Sermon ANd I behelde an other beaâ—â— câ—â—â—â—â— vp out of the Earth and he had two hornes like a lambe and he spake as did the Dragon The Apostle S. Paule playnely testifieth What is th ende of this prophecie Rom. 15. such thinges as are written to be written for our learnyng that through the patience consolation of the scriptures we maye haue hope wherfore we must also applie therunto these things present For Christ the lord of all when he foresawe how greatly sathan should by his chosen membres the olde and newe Romane Empire afflicte the church would haue vs dilligently admonished of euery thing to the intent that al afflicted persones should hereof learne patience and conceaue comforte and hope and not be discouraged with the heauy burthen of euilles Like as he hath therfore diligently described the olde Romane Empire and shewed as it were pâ—yntyng with the fingar what mischief it should worke to the church admonisshed al to haue faith patience right so wil he from hence forth describe poperie or Antichristianisme in the which descriptioÌ„ he setteth forth before our eyes what so euer the sainctes shall suffer that beyng warned before they maye abide more manfully persecution and lesse yelde to mischauntes The secoÌ„d beaste cometh not forth tyll the first be taken awaye And in goodly order beginneth he to sette forth Antichrist after the Romane Empire torne and taken awaye For Daniel sayeth that a little and small horne shoulde arrise vp emonges the ten hornes and three of those hornes to poole downe plucke of and caste awaye and so to atteyne vnto greate power For he signifieth that the Romane Empire beyng diuided and brought now vnto decaie Antichrist shal arrise whiche should procure to himselfe a newe and countrefet Empire And S. Paule sayeth also that Christe shall not come vnto iudgement till Antichrist haue gone before and that he shall not come nother vnlesse this be firste taken awaye whiche hindereth and letteth that he can not come The whiche S. Hierome and other holy expositours do vnderstande of the Romane Empire 2. Thess 2. whiche muste be plucked vp and taken awaye and that then shall Antichrist arrise But the Maiestie of the Empire was distroyed aboute the yere of our Lorde .480 when Odacer inuaded Rome For from that time by the space of .300 yeres and more ther was no Emperour of the Weste after Augustulus And besides this vnder the Emperour Iustinian Rome was brente and layde waste of Totila Sins the whiche time the Bisshoppes of Rome haue begonne to loke a lofte and to thinke vpon a newe kingedome The secoÌ„d beaste of the Earth And therefore the Lorde sayeth that this beaste arriseth of the very earth The kyngedome of our lorde Iesus Christe cometh from heauen and bringeth to heauen Papistrie cometh nother of Christ nor of his doctrine but cometh out of the Earth that is to witte of euill meanes Ambition auarice treason and crueltie What ministers of the churche Christ ordeyned is easely perceyued by the Gospell of Iesu Christ That he forbadde them gouernement supremacie superiorite and maioritie as they terme it appereth of the .18 and .20 chapt of S. Matthew and .22 of Lukâ— Therefore do the Actes of Apostles and the doctrine of Peter testifie that Peter was a Minister and not Lorde of the Apostles muche lesse Prince of the citie or Empire of Rome For they lye lowde that saye howe Rome and Italy are the Patrimonie of S. Peter geuen him of the Lorde At the first the Apostles and Apostolicall men ministers of churches gouerned the churches equallye neyther ded one take vpon him more preheminence than an other Which thyng I am able to proue by many testimonies of auncient wryters yf nede requyred Aboute the counsell of Nice and a litle before that tyme when churches were greatly multiplied were ordeyned and custumably receyued Metropolitanes instituted in dede by a laudable but yet mannes ordinaunce that is to witte in a certen prouince or head citie was ordeyned a Byshop or Pastor which shoulde haue as it were theÌ„ ouersighte of the reste and shoulde serue for the calling of Synodes or assemblees Yet was it than dilligently prouided that he shoulde not be called Primate leeste any manne should thinke himselfe preferred before others in power but in order Nother was the Byshop of Rome at that tyme exalted aboue all others but there were dyuerse Metropolitanes whereof the byshop Rome was one The Niceyue counsell confyrmed that same custome and woulde haue it ratified Socrates in his ecclesiastical Historie the .5 boke the .8 chapt reciteth many Metropolitane churches in Asia S. Hierome to Euagrius and in an epistle to Titus sayeth playnely that in oulde tyme churches were gouerned by the common counsell of priestes or elders and that time Byshops and priestes were all one After by the custome of the church not of the veritie of the Lordes ordinauÌ„ce I rehearce Saincte Hieromes wordes Byshops were preferred before priestes yet muste they gouerne churches together And of that same custome Howe the Bisshop of rome came to his supremacie yea rather of the abuse of the custome Antichrist had his beginning For Boniface Bishop of Rome began fyrste to take vppon him dominion ouer the churches of Affricke But he was immediatelye repressed by the sixte Affricane couÌ„cell where at Sainte Austen is red also to haue bene After that began also the Byshop of CoÌ„stantinople to chalenge to himselfe the Supremacie for this cause chiefelie that Constantinople was than the courtelyke Palace and chiefe Citie of the Empyre Howe beit
To them afterwarde they framed Idolles that is tokens and memorialles whiche might bryng those heauenly goddes into the memorie of the Earthly dwellers They builded for thē chapelles and churches they instituted priestes holy daies rites and Ceremonies These things are foūde in the bokes of the gentiles in our histories and also in their writinges which haue cōfuted the heythen Idolaters But in the popish kingdome at this day the names beyng only chaunged who can denie that the same culte the same religion naye very superstitiō is not renewed of these thinges I haue treated at large in my booke De origine erroris The Papistes teache that the Sainctes in heauen reigne with God and that to them are subiecte sickenesses artes limmes or membres cities and althinges and muste therfore be called vpon and worshipped Sainctes are expressed and represented by Images to these Images are erected Aultars and churches briefly it is done to them that was done to the Goddes and Idolles of the Heythen Who therefore vnderstandeth not nowe that Antichrist hath procured that the first beaste might be worshipped that is to witte mighte be of force agayne and that the olde Idolatrie and superstitiouse worshippyng might be renewed and frequented Who worship the first beaste vnder the seconde And as we haue red it to be sayed before and they worshipped him all that dwell in Earth whose names are not written in the booke of life of the Lābe so sayeth he also here plainely and he causeth the Earth and the inhabiters of the Earth that is they that seke regarde only earthly thinges to worshippe the firste beaste For all be not polluted with popish Idolatrie For hereunto apperteyneth the noble historie of Leo the thirde Emperour and Gregory the seconde and of other Popes through whose wickednes Idolatrie was agayne brought into the church which I wrote of long sins in my worke De origine erroris Nother with out a misterie is this hereunto annexed Whose deadly wounde is healed whose deadly plague was healed For he semeth to compare together the firste and seconde beaste and to shewe the lickenes of the same And I tolde you howe many menne at the firste were kepte still in the Romanes errours and Idolatrie for that the Goddes by Vespasians meanes were sayed to haue preserued the common welth whiche els with ciuile warres was as it were brought to ruine Finally we reade in stories that the Empire of Rome hath many times receiued deadly woundes but yet by and by through the wisedome and valeauntnes of some noble men the Goddes as they speake so willyng haue ben healed againe In that nōbre are rekened Lucius Septimius Seuerus Valerius Aurelianus C. Aurel. Val. Diocletian c. By whose lucky successe triumphes and victories to the Empire restored many haue ben moued to saye who seeth not that Rome shal be eternal and that the Romane religion is to the Goddes most acceptable and that the Emperours also and publicke weale is indued with a certen deitie and is to be honoured after the same sorte the kyngedome of the Pope or Antichrist hauing tried moste diuerse chaunces hath very ofte escaped out of desperate daungers Force and policie hath afflicted it and also the religion of Henry the .3 Emperour and of his sonne Henry the .4 Fridericke the first and second vexed the popes There were also other mightie Princes whiche inflicted mortall woundes to the See of Rome Agane there were Bishoppes of Rome which with singular craftes haue cured their woundes agayne The woūdes of Antichriste healed of the whiche sorte was Gregory the .7 Vrbane the .2 Paschalis the .2 Calixtus the .2 Alexander the .3 Innocentius the .3 Honorius the .3 Gregory the .9 Clement the .4 .5 Boniface the .8 Iohn the .22 and diuerse others But was not that feate in greatest perill in times paste when three Popes were created at ones whereof one was resident at Rome the seconde went to Auignon in Fraunce and the thirde liued in Spayne But all these three putte downe by the power diligence authoritie and policie of the Emperour Sigismunde and the counsel of Constaūce that deadly wounde was fayre healed in Martin the .5 And this felicitie and restoryng the Popish kingedome perswadeth many effectually that poperie is of God and the popishe religiō to be most certen and trewe as that which hath so ofte ben of mightie princes assayled might in dede be shaken but neuer yet ouerthrowen The acclamation of all the Romishe is knowen the shippe of S. Peter is tossed in dede with stormes but can neuer be drouned But Daniel him self also hath prophecied that this shuld so come to passe saiyng and he shall prosper and shal doe what he will and shall kill the strong and holy people at his pleasure and guyle shal be directed in his hande Whiche thinges they doe not marke whiche are at this daye so much offended with the felicitie of that chayre of pestilence and the beaste therof Therfore like as the dayes of mourning and soden destruction came vpon olde Rome and vtterly destroied both the citie and Empire euen so shal we heare in the .17 and .18 chapt That Babilon shal haue her fatall destenies The Lorde Iesus confirme vs in the faith of Iesus Christe and deliuer vs from the guiles lucky successe and felicitie of that Romish Antichrist Amen ¶ Of the signes of Antichrist and Image of the beaste of him reysed The .lx. Sermon ANd he did great wonders so that he made fyre come downe from heauē into the yearth in the sight of men and deceaued them that dwelt on the earth by the meanes of those signes whiche he had power to do in the sight of the beaste saiyng to them that dwelte on the Earth that they should make an Image vnto the beaste whiche had the wounde of a sworde and did liue And he had power to geue a sprite vnto the image of the beaste and that the image of the beast should speake And should cause that as many as would not worshippe the Image of the beast should be killed He procedeth moste dilligently to describe Antichrist and his kingdome which so greatly impugneth the faith of Christ and afflicteth his church to the intent he mighte be knowen and eschewed of al men He sayeth nowe he shall do great wonders Of trewe miracles by the whiche he vnderstandeth miracles Wherof some be true and some false I call those trewe miracles which are done in dede and are not by any craftie iuggelyng countrefeted and the which allure mē to the veritie and set forth the veritie Of the which sorte out of doubte were the miracles of the Prophetes and Apostles holy Martirs and chiefly of Moses and Christe These do good vnto men hurte not nor emptye pore mens purses yea more they glorifie God and make the treweth to be beleued in drawyng men only vnto God as to the fountayne of all goodnes So Iohn testifieth of the lordes
firste miracle done in Cana of Galiley and sayeth This is the firste token that Iesus did at Cana in Galiley and shewed his glory and his disciples beleued on him This token was trewe and suspected of no iuggelyng it was a benefite bestowed vpoÌ„ pore folkes newely maried by the same God was glorified His disciples moued herewith and the sprite of God workyng also inwardely beleued on Christ So do all trewe miracles testifie Christ to be helthful and beneficiall therefore alone to be called vpon and worshipped So doe Iohn and Peter interprete the signes or miracle that their theÌ„selues wrought in the .3 of the Actes of Apostles And of such miracles we haue greate plentie in the Euangelicall Apostolicall Ecclesiasticall storie nother haue al those any other ende thaÌ„ that we must beleue in the sonne of God as which alone geueth life and al good thinges And false signes I calle those that are done through deuelishe crafte or inchauntement Of falsâ— signes or miracles or by the craftie iuggelyng and subtill sleight of wicked men as be those of witches and inchaunters such as the wise men of Pharao were and Symon Magus and those wherof mention is made in the .13 of Deuâ—ter Finally suche were the miracles of the Freres brent at Bernes in Swisserlande and greately it is to be feared leest such haue ben the most parte of the miracles of al Mounkes and Eremites Likewise those are called false also whiche although they be done in dede yet beare they witnes to a lie agaynste the trewth confirmyng the Pope to be head of the church that images are to be worshipped that we must pray vnto Sainctes and go a pilgrimage for religion yea rather for superstitions sake that we must worshippe a newe God liynge hidde vnder fourme of Bread and Wine that God muste be honoured with vowes and Monkish conuersatioÌ„ and yf there be any other thing of like sorte With suche disceauable signes are filled at this daye all Temples churches and chapelles These haue perswaded much euen wise men and do also at this daye Whiche thing the Lord prophecied should come to passe saiynge there shal arrise false Christes and false Prophetes and shal shewe great signes and wonders that euen if it were possible the elect should be brought into errour And S. Paule also the comyng of Antichriste sayeth he shal be after the workyng of Sathan with al power and signes and liyng wonders and the reste whiche is red in the .2 to the Thessal 2. And we knowe that many Bisshoppes of Rome haue wrought signes but that same is not so excellent but that the Bisshoppe of Rome hath confirmed what miracles so euer haue ben wrought in al ChristeÌ„dome and augemented the same with his bulles and indulgences Doubtles all had a contrary ende to the miracles of Christ and yet haue for they do not profite men but emptie their purses put men to sondry charges and leade them awaye from the faith of Christ to the faith of Antichrist confirming his religion superstitioÌ„ and doctrine Nother doeth he place these his miracles emongs the last of his argumentes what time the simplicitie of the gospell is impugned But if we be wise we will beware of them as of a most present pestilence He maketh fire to come down c heaueÌ„ And emonges his miracles the lord by S. Iohn reherseth that aboue all thinges he causeth fire to come downe to the Earth and that in the presence of meÌ„ And he semeth to haue alluded to the story of Helias wherof we reade in the .4 boke of Kinges the .1 chapt and whereof we mentioned in the .11 chapt We reade that it was no smal miracle in the Actes of the Apostles that al the laiyng on of thapostles handes the holy ghost was geuen Symon Magus also did couet the same grace but he was sore reiected of S. Peter the Apostle as we reade in the .8 chapt of the Actes of Apostles And here is to be obserued as also S. Austen hath admonished in the .15 boke de trinit the .26 chapt that thapostles gaue not the holy ghost for it is God alone that geueth the holy ghost therfore at the prayers of thapostles at the imposition of haÌ„des the holy ghost was geuen from heaueÌ„ Wherfore S. Iohn Baptiste saied how he baptised with water but that Christ shuld baptise with fire and with holy ghost And by fire is figured the holy ghost The Pope geueth grace But Antichrist the Pope shal make his boaste that he hauing power geuen him froÌ„ heauen graunteth the grace of the holy ghost Doubtles in the time of coÌ„secrating he saieth that he geueth the holy ghost So likewise in auricular coÌ„fessions absolutions they bragge that thei geue full absolutioÌ„ of sinnes which in dede is a great miracle Thei laie their haÌ„des vpon the sinner that confesseth and saye howe they absolue him from the payne and crime and that by the power receyued of that moste holy See of Rome Primasius expounding this place It is no maruell sayeth he though that beaste which fainedly vsurpeth to him selfe the name of the Lambe killed and yet liuyng doe fraudulently chalenge to him selfe also this gifte of the holy ghost colourably by ImitatioÌ„ and fayne a donation to his ministers as we remembre that Symon Magus coueted but coulde not obteyne Hitherto he There is an other fire also The Pope casteth a thoÌ„derbolt at his enemies which Antichrist calleth doune from heauen and casteth and throweth at his enemies to be reuenged on them to wit the darte and thonderbolte of cursing this was terrible to kinges princes people And these haue so much feared the thonderbolte of excoÌ„munication that they haue done graunted many thinges which otherwise no maÌ„ shuld haue gote of theÌ„ The story is knoweÌ„ of themperour Henry the .4 For Platina in the life of Gregory the .7 sheweth that this Emperour was excoÌ„municated by the Pope After he addeth these things of themperour he came spedely to Canosse where the bishop was with Mathilda and by and by laiyng a side his royal robes went bare foted to the gates of the citie and humbly required to be let in His entring denied he toke in good parte notwithstanding that the winter was sharpe and al was frosen harde Remaynyng thre daies in the suburbes of the Towne and continually crauing perdon at the length at request of Mathilda and the Erle of Sauoye the Abbot of Clunies he is absolued Fridericke Barbarouse that he mighte be reconciled to the Pope layed his necke vnder his fete to be troden on full manifeste are the iniuries done of this beaste to other kinges also and people I wil yet tel of one The Venetians besieged Farrare which payeth tribute to the Churche of Rome for the whiche cause they were excommunicated by Clement the .5 Therefore Fraunces Dandalus which was after created Duke wente into Fraunce where that time the Bisshop was
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 nuÌ„bre of a man and his nuÌ„bre 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 coÌ„pacte in the world no not emonges the Mahometistes And al these verely willingly are subiect to the seate yea thei haue perswaded with theÌ„selues 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit his marke whereby he may both bynde wen to him and so bouÌ„den 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 coÌ„fession of thapostels Crede morouer confesse those to be good workes which are done in faith after the rule of the ten coÌ„maundementes 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 papistâ—s 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 heâ—ting 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
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 kīg 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 frō the gouernmēt 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 Lūbardes 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 donatiō a title as Platina sheweth in the life of Stephen the .2 that al kinges of Fraūce 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 lādes that lie from the borders of the Placentines and Ticinians vnto Adria and frō 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 compēdiouse story declaring how the Pope hauing hūbled ouerthrowē three kinges he him self began to be made a king But let vs now apply herunto the nōbre of the name of the beast The popes power augmēted 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 comē which in dede laied the foundatiō of his kingdom vnder thēperour Phocas did builde it vnder the kings of Fraūce 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 hōdreth yeres The fatall yere of our lord .763 these yeres of the nōbre 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 chaūced 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. Wōders Monsters 750 saieth he vnder Pope Zacharie and vnder themperour Constantine the .5 began the .26 generatiō in the which was made an alteration of the Kingdome of Fraunce an abolyshment of the Kyngs of Lumbardie and a translatiō 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 garmēts These things wrote Nauclerus The lyke are red in the storie of Eutropius in the .22 boke vnder the yeare of Cōstantine the .6 moreouer in the Historicall glasse of Vincent in Fasciculo temporū In the yere of our Lord .751 Pipine is made King through the coūsell of Zachary the Pope Pipine the master of the Kyngs household oppressing his lord Hilderych king of Fraūce began to reigne and reigneth .18 yeres This writeth Aemilius in the .2 boke of kings of Fraūce 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 cōfirmed 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 chaūced 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 Fraūce of Italie Idolatry is confirmed and decreed that none
Romish church shall be damned who am I to say the coÌ„trary or what men will pronouÌ„ce otherwyse Let vs heare therfore the sentence of the iuste iudge and let vs beleue the worde of the sonne of God and let vs beware of the popysh religion What it is to worship the beaste his Image and what it is to receiue the marke in the forehead and on the right hand I haue sufficiently declared before in the .13 chapt Brieflye they worship and receyue the marke of the beaste which do participate with the Popish church or religioÌ„ finally which obey the wycked decrees of the Empire and perseuer in the obedience of the See without repentaunce Aretas expounding this place to worship the beast saieth he and to receaue his seale is to esteme Antichrist to be God and in word and woâ—ke to set forth such thinges as he coueteth And here in an horrible wise with propheticall wordes The descriptioÌ„ of eternall damnatioÌ„ is described euerlasting damnation prepared for them who forsaking Christ the sauiour cleaue vnto Antichrist the distroier Like as they haue dronkeÌ„ of the corrupte doctrine infused of the Pope so againe shal they drinke that the iust lord shal powre out of the cuppe of wrath And the wine that is powred in the cuppe of Gods wrath is the strayte exquisite moste greuouse iudgement of God wherin beyng angrie he inflicteth to the Antichristians horrible vnspeakeable punnishement A like maner of speach is red in Ieremie the .25 chapt And like as pure wine not delayed is of most efficacitie and pearseth so the iudgement of God wherein he will procede against the Antichristians shal be most greuouse such as no tongue be it neuer so eloquent can expresse And for a further declaratioÌ„ shortely after followeth what they muste drinke of verely fire and brimstone Perauenture the Lorde alluded to these wordes of Dauid in the .11 Psalm VpoÌ„ the vngodly he shal rayne snares fyre brimstone storme and tempeste this rewarde shall they haue to drinke He semeth moreouer to haue alluded to the burnyng of Sodome and to the .30 chapt of Esaye in the ende whereof is shewed that hell shall be wide enough to receyue all the vngodly and that matter shal neuer waunte to nurrishe the fire neuer to be quenched He expresseth moreouer a greuouse payne where he sayeth that they shall be tourmented and that in the sight of the lambe and holy Angelles that so they maye receyue condigne punnishement for euer of their contempte wherby they haue despised the lambe and messages of Angels Likewise in the .13 of Luke the Lord sayeth there shal be wepyng and gnashing of teth when ye shal see Abraham Isaac and Iacob and all the prophetes in the kingedome of God and you to be shutte out c. And that same apperteyneth also vnto euidence Hipotiposis to stire vp a terrour in the mindes of all men where he addeth by a figuratiue speach and the smoke of their tourmeÌ„t ascendeth vp euermore Therfore shal the burning and punnisshement of the vngodly be euerlasting and neuer to be finished world without ende And we seme here at this description as it were before our eyes to see the flames of eternall damnation caried vp on highe and caste vp with them greate heapes of smoke to rolle vp and disperse them farre and wide I remeÌ„bre here that of Virgill The wastefull fire gan crepe and cracke a pace Til to the toppe through helpe of winde it came Out burst the blase brake downe and did deface The skie flieth full of sparkes of smoke and flame Euerlastyng punnisshment And that no kinde of terrour might waunte moste aptely and most aboundantly he expresseth the perpetuitie of euerlasting punnishment saiyng nother haue they reste daie nor night So sayeth the Lord in the .9 of Marke Their fire is neuer queÌ„ched and their worme shal neuer die They erre therfore which promise to the damned after many worldes deliueraunce from their tourmentes And not in vayne he repeteth that which he had sayed before how thei that worship the beast shal suffer these thinges And therfore he repeteth it leste as it happened we should esteme it as a light matter They shal be damneth sayeth the veritie which receyue the Popish culte and religioÌ„ and perseuere in the same Epiphonema To all this is annexed an acclamation or double sentence notable and holesome For in as much as the wisedome of God did foresee what aduersitie remayned for the godly in this world which they might surely loke for at Antichristes hande whiche professed the trewth therefore for a comforte and consolation he addeth here is the patieÌ„ce of Sainctes which is asmuch as if he had saied and here shal patience take place wherby the Sainctes maye ouercome al euilles Here had we nede to haue a stoute courage a sure and coÌ„staunt minde In the .12 of Luke the Lord likewise requireth patience in persecutions Here therfore is counsel geuen howe the sainctes should behaue themselues to wit that they should suffer patiently those euilles that Antichrist shall worke agaynst them And there followeth an other sentence which lighteth this here are they that kepe the commaundementes of God and faith of Iesus Thei shal ouercome thorowe patience in so great euilles and daungers whiche kepe the coÌ„maundementes of God the foundation wherof is the faith of Iesus Christ which verely put al their trust in christ heare the worde of the gospell and kepe the coÌ„maundemeÌ„tes of God not of men The like vnto these are red in the .24 of Matth. and the .10 to the Hebrew Aretas in this same time of Antichrist saieth he the patience of Sainctes is shewed ThaÌ„ is the speache figured as it were by a question moued And who be they whome he calleth patient After as though he should aunswere they that kepe the commaundementes of God and faith of Iesu For thei when perilles approche wil set more by God than by death and temporall euilles This sayeth he I praye God these things be as faithfully perfourmed of vs as they are easely vnderstande The Lorde graunt vs his spirite ¶ The faithfull assuredly and streight waye flitte from the corporal death vnto life euerlastyng The .lxv. Sermon ANd I hearde a voice from heauen saiyng vnto me wryte blessed are the dead whiche hereafter die in the Lorde Yea the sprite sayeth that they reste froÌ„ their labours But theyr workes follow them Albeit he hath oftener thaÌ„ ones spokeÌ„ of the state of soules in an other world Of the certayne saluation of the faithful and of the felicitie of the faithfull which are killed for religions sake yet was it here chiefly requisite to treate of the same matter For I sayed howe many must be killed of the beaste Now leeste they for feare of death should chouse rather to worshippe the beaste than to be slayne leest happly hauyng lost this life there were no other life
heauen or whether they be holden with a slepe and loke for the resurrectiō of the bodies to the intent they might than awake and together with their bodies enter into heauen vnto all the which things the celestial oracle aunsweryng forth with sayeth he that is by by cometh vnto soules that same felicitie In the latin copies this place is poincted thus blessed are th◠dead which dye in the lorde Forthwith nowe sayeth the spirite that they maye reste from their labours In like maner readeth the Spanish or Complutēsian copie But Aretas and the Greke copies and also the exampler of Paris is thus poincted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be the ende of the sentence as Erasmus noteth After followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is yee verely certēly sayeth the spirite The sense is therfore that the faithfull beyng dead shal streight wayes immediately atchieue saluation For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word S. Iohn vseth signifieth from the very instaunt from that houre immediately incōtinētly This suffereth no space betwixte but expresseth that which we are wonte to note by the dutch phrase beyng admonisshed therfore by a diuine oracle and confirmed by a writte brought from heauen let vs al be assured that the soules of al faithfull do flitte from the bodily death into life euerlasting These thinges are confirmed and made playne also by other places of Scriptures innumerable I wil chouse out only a certen fewe and those also the testimonies of our sauiour whiche is the light of the worlde and the worde of life In the .3 chapter of S. Iohn he sayeth expressely that the faythfull are so deliuered frō death by his crosse as in times paste by the sight of the brasen Serpent the Israelites were deliuered from the deadly sting of venemouse poison And playne it is that they were deliuered incontinently and most fully In the .5 of Iohn the same sayeth he hath passed from death to life Let this place be waied dilligently and it shal appere the same alone to satisfie in this matter In the .6 of Iohn he sayeth openly and I will reyse him in the laste daye But he reyseth not the bodies only at the laste iudgemente but in euery mans laste daye that is in the death of euery one he preserueth the soules that they should not perish or be tormented c. We haue in the gospel examples moste clere to witte of Lazarus the beggar which was by and by after his death caried vp of thaungelles into the bosome of Abraham and of the thiefe whiche hearde of the lord this daye shalt thou be with me in Paradise and of Stephen saiyng Lord Iesus receyue my spirite but especially of our Sauiour saiyng on the crosse father into thy handes I commende my spirite c. By these are quite ouerthrowen what thinges so euer the monkisshe and Antichristiane doctrine hath buylded of purgatory of trētalles and of the miserable state of soules in an other world Whereof they made a moste shamefull gayne They are also confuted which beleue that soules be mortall moreouer that soules slepe in another world Where they cā not so muche as here in this infirmitie slepe Therefore you wil saie it is madnes to thinke that soules slepe beyng quitte of the burthen of the body But cōcernyng the maner of the blessednes of Sainctes they reste from their labours Blessednes reste frō al labours Saluation therfore is a moste ioyeful tranquillitie Awaye go at ones diseases sickenesses griefes affections sorrowe famine thirste colde briefly all thinges that vexe or trouble men Rest and tranquillitie ioye and blesse come in place And sins the dead reste from theyr labours who can beleue that they be vexed with tormentes but leeste any man should neuer so little doubte herof he annereth a confirmation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee or certenly verely sayeth the spirite the dead shal be quiet from al their griefes Let no mā therfore doubte Theyr workes follow them And he addeth an other thing that the workes of sainctes followe thē that is to saie after that the sainctes be departed hence than are they rewarded in another world if they haue done any thing wel if they haue suffered harde thinges For there is a rewarde prepared for vertues The which the sainctes do hope for and receyue without boasting of their owne deserte and not in contēpte of the merite of Christ For they acknoweledge that God in his sainctes crowneth his owne giftes And this is spoken of the rewarde of workes for the consolatiō of them which suffer many things in this world So sayed the lord in the Gospell your rewarde is plentifull in heauen And the Apostle affirmeth euery where that rewardes are prepared for them that are crucified here with Christ And here let vs marke dilligently that these thinges are spoken also of the spirite of Christe vnder the religion of an othe For the worlde dispiseth religiouse persones suche as suffer for religiō and obiecteth that they lose their labour and coste Cōtrarywise the spirite by an othe auoucheth that rewarde is prepared for vertue Followe them Lette vs marke also this that is sayed theyr workes and not other mens also followe them and are not by others sent after them Let no man therefore disceaue him selfe let no man thinke that after his death there should be sente to him into purgatory by soule priestes a fardell of other mens merites Those are not good workes which ar done by priestes freres besides and against Gods worde but prouocations of Gods wrath And be they not in the gospel shut out of the kingdome of God which runne to others to bye them oyle The Scripture in an other place Lette vs doe good whilest we haue time the time wil come that no man can worke Let vs watch therfore and of faith do good workes in dede ¶ The Iudgement of the Lorde is described vnder the paraboles of haruest and vintage The .lxvi. Sermon ANd I loked and beholde a white clowde and vpon the clowde one sittyng like vnto the Sonne of man hauing on his head a golden crowne and in his hande a sharpe sickle And an other Aungell came out of the Temple criyng with a lowde voyce to him that sat on the clowde Thruste in the sickle and reape for the corne of the Earth is ripe And he that sate on the clowde thruste in his sickle on the Earth and the Earth was reaped And an other Aungell came out of the Temple whiche is in Heauen hauyng also a sharpe sickle And an other Angell came out from the Aultar whiche had power ouer fire and cried with a lowde voyce vnto him that had the sharpe sickle and sayde thruste in thy sharpe sickle and gather the clusters of the Earth for hyr grapes are rype And the Angell thruste in his sickle on the earth and cutte downe the grapes of the vineyarde of the Earth and caste them into the greate wine fatte of the
sayeth he beyng inflamed with a exceding great heate they were euen ragyng madde For we reade in stories that mē beyng afflicted with ouer much heate haue felte greuouse displeasures and tormentes bothe of body and minde Than he addeth that followeth of the fourmer membre the impatiēcie of the heate prouoked them to blaspheme God and euen him that had power ouer these plagues to witte for that hauyng full power so to do he will not deliuer them so vexed with burning heate Cōtrarywise the children of Israel in their tentes beyng stongen with serpentes inflamyng the whole body with the stinge Nume 22. did repente nother did they blaspheme God But comyng vnto Moses they sayed we haue sinned for we haue spokē against the Lord and agaynst thee Praye the lord that he will take awaie from vs these serpentes They blaspheme therfore the name of the lord so many as through vnpatientnes do murmure against the iudgementes of God nother wil acknowledge themselues to be rightly and iustely pūnished crauing perdon finally is added nother did they repente that they might geue glory to God c. For the lord plageth vs to the ende that beyng afflicted we should repente and geue God the glory confessing as I sayed before that we be punnished iustely Howe the godly vngodly behaue them selues in afflictiōs and ought with wepyng and waylyng to tourne to the lord strikyng vs. But these like Pharao nother acknoweledge theyr sinne nother praye vnto God nor yet are amended but many times ouercome thēselues in malliciousenes Hereof we learne the diuersitie betwixte the godly and vngodly and howe both vse themselues in afflictiōs For they geue glory vnto God and amende their life these geue not God the glory but become worse than themselues To geue God the glory is to geue place vnto God not to resiste but to acknoweledge their sinne and Gods rightuousenes and not this only but also the mercy of God and clemencie towardes the penitent and the same to require humbly The darknes of the romish see the .v. plague The fifte Aungell powreth his cuppe vpon the seate of the beaste That a seate or trone is vsed for a kingdome is more manifeste than that it nede to be proued by testimonies sins that S. Iohn himself doeth by by for a seate place a kingdome And also in times paste the maisters or rather ministers of churches taught sitting had their stoles chaires in holy assemblees That saiyng in the gospel is knowen In the chayre of Moses sitte the scribes and Phariseis c. It is knowē that in aūcient time ther were seates of Patriarches Hierusalem Antioche Rome Alexandria Constantinople and others and that the same are called Apostolicall seates forasmuch as the Apostles haue taught there And so is the Apostolicall seate vsed for the Apostolicall doctrine it selfe That seate erected and established at Rome by the Apostles and Apostolicke men the beast that is the Pope hath subuerted and in the place therof erected the seate of pestilēce which he dare neuerthelesse cal the seate of Christe Thapostolicall seate of Christ S. Peter and the seate of S. Peter Christe hath no more any seate in Earth saue that he dwelleth in the hartes of the faithfull church Otherwyse the trewe seate of Christ is the right hād of the father The trewe seate of Peter is heauen it selfe Rome is no longer his seate for the Apostolicall doctrine and Patriarchall chayre is destroyed and troden vnder fote in steade therof is an earthly Empire or kingedome set vp by the Pope Yea more he pourseweth the Apostolical seates by force of armes Nowe therefore God hauyng cōpassion vpon his poureth out his wrath and plague on the see of Rome illuminyng men with the light of the Gospel to the ende they might know and see the wickednes and abomination of the Romisshe See The which is a wonderfull benefite to them that be lighted and a greate griefe and tormente to the Romish sorte For theffecte of the plage followeth and his kyngdome was made darke This plague aunswereth to the .9 of Aegipte For like as thicke darkenes plaged the Aegyptians bright light reioyced the Israelites so were the Papistes tourmēted with shameful errours than shall it grieue them also to haue their errours detected and their glory obscured the faithful shall reioyce in the light of Christ For now beginneth and already hath begonne the maiestie of the seate and of him that sitteth therein to be obscured That which was ones called an holy seate is now of the godly learned called wicked Rome the whore of Babylon the mother of al fornications the denne of theues Sodome Aegipte the red harlot by reason of the pourple senate of Cardinalles which weare red and purple It is comonly sayed and truely the nerer Rome the further from Christe They call and that moste rightly the Cardinalles bishoppes and spiritual fathers the familie limmes of Antichrist men disceaued and disceauers with Symony and filthie lust moste corrupte Therfore the kingdome of the beast so he expoundeth the seate was made darke There is added furthermore howe the worshippers of the seate of the beaste haue and do behaue themselues Firste for payne and sorrowe indignation wrath and enuie they gnawe or bite their tunges which is the gesture of angry mē and that impotently angry I meane that burne infuriouse rage The furie of the papistes againste the gospellers It is a phrase of speach signifiyng howe they will rage with greate furie agaynst the trewth opened which they would haue vtterly hidde and oppressed Agayne they blaspheme the Lorde of heauen maker of al both for that he afflicteth them with botches and sondry plagues also for that he casteth a darknes vpon their kingdome For euen therfore the Romish cal the preachers of the gospel disceauers heretikes and the very doctrine of the gospel heresie But this reproche redoundeth to him which is authour of the same doctrine Finally thei do not repent them of their doynges of theyr Simony of their craftie iuggelyng sacrileges idolatrie and al vngodlines And the apostle sayeth howe euill men and disceauers will waxe worse and worse disceauing and beyng disceaued Therfore is it no maruel though you see the papistes at this daye with a stiffenecke to procede obstinately in their errours But the greatest plague is to be forsaken of God and stubbernely to mayneteyne their errours vngodlines and therin to perseuer The Lord deliuer vs from euill Amen ¶ The sixte Angell shedeth his vialle The .lxxj. Sermon ANd the sixte Angell powreth out his vialle vpon the great riuer of Euphrates and the water dried vp that the waye of these kynges of the Easte shoulde be prepared And I sawe three vncleane spretes like frogges come out of the mouthe of the Dragon and out of the mouth of the beaste and out of the mouthe of the false prophet For they are the spretes of the
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there is no other tune with them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 indifferēt 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is knowyng or skilfull For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Magiciēs of Aegipt And right well knowen it is that the legates doe euery where boaste of miracles which haue bē 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
.5 chapter And verely that same soden commyng of the Lorde exciteth the mindes of vs all and prouoketh to watch leeste we shuld at vnwares be oppressed He adioyneth also immediately a profit prepared for them that watche Happy sayeth he is that man that watcheth He addeth morouer how the godly should demeane themselues in watchyng Kepe thy garmâ—ntes that thou go not naked Howe they must kepe their garmentes that they be not defiled and take hede moreouer that they walke not naked leeste their filthines be espied Touchyng garmentes I haue spoken moste largely in an other place of this boke He kepeth his garmeÌ„tes that kepeth his life and conuersation vnspotted of worldely filthines He walketh not naked which putteth on Christ But his shame is sene that sinneth impudently But chiefly is their shame sene whose whoredomes aduoutries and fleshly lustes are knowen and open to the eyes of al menne And here is the state of them to be lamented that are called spirituall and rather in dede to be detested than to be described Blessed are they whose sinnes are couered and happy are they that haue learned to be ashamed Vnhappy are as many as caÌ„ not blushe but set such a face of the matter that they glory in their sinnes and wickednes The destructioÌ„ of the frogges After this he toucheth at few wordes the destruction both of the legates and also of them that are deceaued of the legates and suche as fight agaynst God and trewe religion for the mayneteyning of the Romisshe maiestie The legates in dede doe assemble menne of their faction vnto battel against the Godly but the lorde hath gathered the same into a place whiche is called in Hebrewe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche some interprete the distruction of the Riuer and some the armie of desolation But howe so euer that is the sense semeth easie they are in dede assembled of the legates that they mighte withstande or prohibite the destruction of the Riuer and ruine of Rome But the Lorde shall also assemble the selfe same that in the very same place and worke they maye be destroyed of the Lorde Which finally at the laste iudgement we beleue shall be accomplisshed To the Lord Christ our redemer and reuenger be prayse and glory Amen ¶ The seuenth Aungell powreth out his vialle The .lxxij. Sermon ANd the seueÌ„th Angel powreth out his Viall into the Ayre And there came a great voyce out of Heauen from the seate sayeng it is done And there folowed voyces thonderinges and lightnings and there was a great Earthquake suche as was not synce men were vpon the Earth so mightye an Earthquake and so great And the great Citie was diuided into thre partes And the cities of nations fell And great Babilon came in remeÌ„braunce before God to geue vnto her the cup of wyne of fearcenes of his wrath And euery I le fled awaye and Mountaynes were not founde And there fell a great haile as it had bene talentes out of Heauen vpon the men and the men blasphemed God because of the hayle for it is great and the plague of it was sore The seuenth and last cup poured out into the ayre The laste iudgement of God fygured by the seueÌ„th Angell signifieth the parturbation and alteration of all elementes and the horrible but yet iuste iudgemente of God and fynallye the ende of all thinges paynes euerlasting The thinges be inclosed wyth fyguratyue speaches taken for the moste parte out of the Prophetes and by a priuie comparison brought oute of the holy storie Which is done for this consideration that all thinges might be more full of Maiestie and that euery man shoulde more dilligentelie search for the sence of an excelleÌ„t matter which found ones he might kepe and retaine in perfecte memorie And what tyme the Ayre is moued Sore tempestes sondry and horrible tempestes arryse in the ayre And the Lorde Iesus in the gospell after Mathew testifieth that aboute the last comming of Christe the powers of heauen shall be moued And as soone as the cuppe was powred out into the ayer and a great tempest arrysen a voice sounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is done By the which voyce is signified An ende is at hande howe all thinges are at an end euen of the whole world moch more of wicked papistrie And this voice is heard out of the very temple of heauen and trone of God leest we should doubte any thing of the veritie and certentis of the sentence geuen and againe of the vertue and power of him that doeth pronounce it Therfore are they shamefullye disceaued so many as affirme the worlde to be euerlastinge and that they shal reigne alwayes vpon earth and inioy the pleasures therof A voyce from heauen out of the most holy temple of God and euen oute of the moste sincere trone of the Almightie speaketh that it is done For he speaketh of the time to come as though it were paste that we might as certenly knowe that all worldlie and popish thinges shoulde haue an ende as we vndoubtedly knowe the thinges to be done which are already past Let vs therfore watch and put no confidence in the thinges of this worlde which are moste deceiptful All thinges shal fal to decay and come to naught men onely and the blessed spirites remayning through the grace of God the vnhappie also remayning perpetually appointed to perpetuall punnishment by the iustice of God A fygure of Goddes iudgement And lyke as the holy Prophetes ded by fygures set forth the iudgemente of God to be sene of mennes eyes so nowe here the Lord Iesus by Saincte Ihon in a figuratiue speach shaddoweth the terrour of that horrible iudgemente For he sayeth howe ther shal be thonderinges voyces lightninges and thoÌ„derbolts an earthquake so terrible that the world hath neuer at any tyme felte the lyke For Saincte Peter also in the ende of his latter epistle reciteth terrible thinges of the laste day and burnyng of all worldlie thinges But the quaking and terrour of mennes myndes shal be yet a great deale more terrible than al these The godly are exempted frome cruell terrours The Lord in S. Mat. gospel Than shal wayle sayeth he all the kinreds of the earth For the vngodly whose coÌ„scieÌ„ces are wicked corrupt shall fele those terrours tourmeÌ„ts vnspekable The godly like as according to the saieÌ„g of our sauiour thei com not into iudgemeÌ„t so although that thei also by reason of the infirmitie of the flesh be some what astonied at the sodaine alteration of things and the terrible tearing and crashing of all elementes yet forasmoch as they haue knowen before that the same shulde come to passe and beleue the Sauiour sayeng your redemption draweth nere they gather vp their spirites and comfort themselues in Christ and reioyce in him comming to iudge or condemne the vngodly but to saue the godly And herein is alluded to sondry stories of the holy scriptures
cōmitted Italiā matters Totila therfore where themperour would not graūt his requestes determined to rase the citie of Rome The greatest parte of the walles in most places he made euen with the grounde setteth the Capitolle house on fire He commaundeth al Citizens with their wiues childrē to departe out of the citie The cōmons of Rome were dispersed in the townes of Campania The Senatours and nobilitie Totila kepte with him for pledges Than was fire put into euery house Thus Rome beyng fired in al places Totila lefte it vacant .13 dayes the fire brent clere The citie of Rome was .40 dayes in that solitarines that there was neyther mā nor woman in the same The citie ouerthrowē he remoued his campe towardes Lutania and Calabria Bellisarius came to the citie lefte vacant and soner than a man would haue thought fortifieth a parte of the citie with ditch walle rampare and turretes of wood For all coulde not be restored Totilas was with him but repulsed departed to Tibur Bellisarius is sent for into Grece by themperour Totila besegeth Rome and taketh it So in one yere Rome the head of the world the lady of al nations was taken thryse thus wryteth Auentinus Leonarde Aretine writing of the Italian war against the Gotthes in th ende of the 2. boke After this sayeth he Totila departing frō Rome with his whole armie lefte it vtterly desolate and vacant c. Who will saye nowe that S. Iohn hath not in fewe wordes comprehended the destructiō of olde Rome whiche the stories afterwarde haue plentifully described and finally howe after the same maner as it was prophecied it hath followed the prophecie after .451 yeres And that so euidētly to haue propounded in fewe wordes that you would thinke presently to beholde Rome both falling and burnyng New Rome also shall fall with her empire And like as in the storie of the gospel the lord intermireth a prophecie of the destruction of Ierusalem and of th ende of the world that euery mā might of this that he seeth the citie of Hierusalē right so as the lord had prophecied to haue perished nother that one stone hath remayned vpon an other gather by like trouth certentie that this world shal fall So maye we of this that we see tholde citie of Rome fallen so great an Empire which was thought shuld haue lasted for euer brought to naught gather also that new Rome with her shaddowe or image of thempire shal as sure as daye fall be brought to naught And firste in dede the Saracenes Turkes whiche ruled and yet raigne in the prouinces subiecte to the Romane Empire as in Asia Grece Aegypte Affricke Slauonie and base Hungarie and therfore be rightly accompted emonges the ten hornes doe hate worse than dogge or snake both Poperie it selfe and Rome and all that Imagerie Empire Yea stories also testifie that they haue oft times made inuasions and spoyled Rome it selfe What is done at this daye experience it self teacheth But whether the Turke or the christen Princes themselues conuerted to Christ by the Gospel shall spoyle this newe Rome destroye it vtterly and burne it with fire the Lord knoweth who semeth here to intimate some suche thing hereof This is certayne that Christ alone with his hand shal bring downe Antichrist and abolish him with his comming Certaine it is that the Earth and al the workes that be therin shal be brēt For thus is thapostolical doctrine and that al these things shal be in th ende of the world Reade Paule .2 to the Thess the .2 And Peter the .2 Epistle the .3 chap. Morouer there arrise in sondry kingdomes of the world learned men which ones being bounden to the See of Rome haue defended her her stinking idolle but after cōuerted to Christ beginne to hate both Rome the Romish churche which also they assaile burne with the fire of Gods word Therfore al the glorie dignitie and welth of the Pope poperie hath perished perisheth daily in the godly Al that be godly wise hate Rome romish wares Al crie out that this Sodome is worthie to be brente with fire fallyng from heauen Nother is ther any doubt but that a greuouse vengeaunce is prepared agaynst her And briefly is shewed a reason God hath put into the heartes of kyngs c. wherfore the Kings shuld rage so cruelly against the beaste and why these thinges are done in such sorte and maner as we haue hearde For God sayeth he hath geuē into the hartes of thē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that they should worke his will shuld do with one mynde and consent For where some referre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his to the beaste that semeth to far of and straunge It is referred rather to the nexte to God I meane which put into the heartes of the kinges to do his wil I say of God For it is the mynde and will of God that the beast shulde perish that punnishment be taken of her for shedyng of innocent bloude The same God will procure that kinges shal not be at discord but at concord that being of one mynd and accorde they may execute Gods iudgemēt So we read in the Prophetes that God put in to the heartes of kynges Salmanaser Sinnacherib Nabuchodonoser Cyrus and others that they shuld do as they are red to haue done to wit in pūnishing the wicked and defending the godly And ther is also mention made in Histories howe Alaricke Kynge of the west Gothes was in dede disswaded by a seruaunt of God that he shuld not make such haste to distroy Rome but that he aunswered Ther is one that cōtinually troubleth me and sayeth go distroy Rome And he that put that mynde and wyll in to the hearte of Alarich Adolphe Genserych Odacer Theodoricke and Totila The same yf he wyll and when he wyll and in to what Princes he wyll shall put that they also shall doe their dewtie againste this newe Citie and churche of Rome The angel anexeth how God moreouer hath put into the harts of kings that they shuld geue their kingdom to the beast til the words of God be fulfilled The which the interpretours expound say howe God hath permitted that they shoulde cōceaue this coūsel in their mynds to deliuer the kingdome to the beast But I suppose it to be more playne yf we symplye confesse God to be authour of no sinne and that men sinne as compelled by no fatall necessitie but through their owne faulte and vice Therefore God woulde as by his woorde also he hath expressed and taught that kynges shulde deliuer their Kyngdomes to Christe the high Kyng which where it pleased them not but had rather for sondry causes of the flesh and the worlde delyuer their kyngdomes to the Pope and submitte themselues to the See as they call it Apostolicall God of his iuste iudgemente hath forsaken them and geuen them ouer as S. Paule wrote the
for of vnmeasurable mightie and vnsatiable luste were made riche For where as Rome abounded with spoiles which it had gredely taken of al nations and brought to Rome they were geueÌ„ to al kinde of riot waÌ„tones Therfore the maisters of voluptuousnes and diuisers of delicate pleasures and marchauntes of most preciouse wares reparyng thither founde euermore theÌ„ that would bie intertayne and set by theÌ„ and were so made riche of the voluptuouse and riotouse life of the Romanes Therefore the Apostle noteth an incredible studie of moste sumptuouse riot in meate drinke apparell buildyng in pampering and cherisshyng of the bodye The Romishe also of our time striken with the same rage both in Italy and without speÌ„de excedyng muche richesse in liuyng riotousely This is sene chiefely in those spiritual fathers Bisshoppes and Abbottes and in the whole Romishe clergie But God neuer suffered riot and tiranny longe vnpunnished in any nation Therfore is Babilon fallen also therfore shal the church of Rome falle too Therefore let priuate men also loue temperancie and to absteyne from riot and pride To the lord be glory ¶ Counsell is geuen to the godly which are coÌ„maunded to go out of Babilon Enemies are stired vp against Babilon they are coÌ„maunded not to spare her The .lxxviij. Sermon ANd I hearde an other voyce froÌ„ Heauen saying come awaie from her my people the ye be not partakers of her sinnes leest ye receiue of her plages For her sinnes ar gone vp to heaueÌ„ the lord hath remeÌ„bred her wickednes Rewarde her euen as she rewarded you geue her double according to her workes And poure in double to her in the same cup whiche she filled vnto you And asmuch as she glorified her self liued wantonly so much powre ye in for her of puÌ„nishment and sorrow for she sayeth in her hart I sitte being a quene am no widowe shal see no sorrow Therfore shal her plages come at one day death sorrow and honger and she shal be brente with fire for stronge is the lord God which shal iudge her The seconde place of this chapt is the faithful couÌ„sel of the lord geuen to the godly The counsel of God for the faithfull howe thei should vse themselues how they should demeane theÌ„selues in the felicitie and destruction of the citie Rome hath in dede of long time ben lady of the world the richesse pleasures of the whole world haue beÌ„ sene at Rome Yf any at Rome or in the prouinces shewed himself tractable obedient to the Romanes loued much the Romishe religion made him conformable to the corrupt maners of the Romanes he was much made of might come as it were by degrees to high promotioÌ„ dignitie to the greatest richesse most chosen pleasures Yf any man would resist the Romish religioÌ„ and would not assente to the Romanes he was vexed with persecution he was spoiled driuen into exile or cast in prison or led to execution Therfore were the godly greuously tempted knew not whither to tourne them As we see the like done at this daye in newe Rome and popish kingdome through out the world Wherefore God which will not that man should perish but be saued geueth here the beste counsell of true felicitie and saluation which so many as obeye are blessed And streight wayes from the beginnyng he sheweth the authour of this couÌ„sell to th ende he might get it authoritie that we might boldely receiue it I hearde saieth he an other voice from heaueÌ„ from God therfore out of heaueÌ„ procedeth this counsell which they that followe obeye God they that obeye it not contemne and dispise the counsell of God And what is this counsell Flee from Babilon is the couÌ„sel of God briefe playne possible honeste holesome doubtles come awaye sayeth the Lorde from her to witte Babilon Rome both old and newe my people that is to saye you that will be called the people of God and be written in the nombre of the citizens of God This same is his counsell and none other The same counsell God by his prophetes gaue to his auncieÌ„t people when they were in the captiuitie of Babilon For thus sayeth Esaye in the .48 and 52. chap. departe departe come ye awaye from thence touch no vncleane thing Come awaye froÌ„ her be ye made cleane which beare the vesselles of the Lord. And Ieremie in the .51 chapt flee from the middes of Babilon and let euery manne saue his soule that ye be not roted out in her wickednes For the time of Gods vengeaunce is at hande he will rewarde her The lorde therefore counselleth to flee and that so our soules shuld be saued For els vnlesse we flee we shall perish Howbeit the Prophetes taught not the Israelites to flee out of Babilon bodily by motion localle as they terme it For Ieremie in the .29 chapt exhorteth the people captiue to dwel in Babilon and to make their prouision there til the time of deliuerie come ¶ What flight is counselled For than must thei come out of Babilon In the meane season he would haue them departe not by bodily motion but by vnlikenes of maners For albeit they shall dwel in the middes of the superstitiouse vngodly and Idolaters yet would not the lord haue them made like vnto theÌ„ That fleyng therefore in this that they should absteyne and refrayne themselues from vngodlines idolatrie sinnes to witte bloud vsurie pride lecherie and other like vices but to perseuer in true godlines and innucencie In like maner now whiter so euâ—r the godly shoulde haue fledde vnder the olde Romane Empire they shoulde euery where haue fallen agayne into the handes of the Romanes like as we also at this daye 1. Corâ—n 5. although we chaunge our place yet haue we poperie eyther nere or iminente Therefore the Apostle sayeth well we muste get vs out of the worlde if we will not be conuersaunt with sinners This therefore is the trewe and godly flight if remaynyng in this world bodily in minde maners we departe furthermost out of the world so that we absteine from al idolatrie and prophane worshippyng if we allowe it not if it pleaseth vs not if we nother assent nor frame our selues to the maners of the vngodly yf we shall not betraye our religion eyther for menne or for worldely gaine So therefore the Christians which liued vnder the Romane Empire fled Rome so that they vtterly absteyned from worshippyng of idolles and the corrupte maners of the gentiles althoug they liued emongs the heythen For that the auncient churches in Asia were suche we haue hearde in the .2 and .3 chapt of this boke Albeit therfore that we also dwel vnder the Popish kingdome and in thempire that persecuteth the gospel yet must we flee papistrie that is to saye popish churches none of the godly ought for worshipping or obedience sake to enter in none to acknowledge allowe or vse
and all maner vessels of moste preciouse wood and of brasse and of Iron and Synamon and odours and oyntmentes and frankensence wyne and oyle and fyne flowre and wheate and cattel and shepe and horses and charets and bodies soules of men And the Apples that thy soule lusted after are departed from the. And al things which wer deinty and had in price are departed from thee and thou shalt fynde them nomore The Marchauntes of these thinges which were waxed rich by her shall stande a farre of for feare of the punnishment of her weping and waylinge and saieng alas alas that great Citie that was clothed in silke and purple and scarlet and decked with golde and preciouse stone and pearles for at one howre so great riches is come to naught And euerye shyppe gouernour and all theye that occupy ships and shipmen which worke in in the sea stode a farre of and cryed when they saw the smoke of her burning and said what citie is lyke vnto this great citie And they caste duste on their heads and cryed wepyng and wayling and saied Alas alas the greate Citie wherein were made rich al that had shyppes in the Sea by the reason of her wares for at one houre is she made desolate A lamentation wayling ouer Rome In the fourth place of this chapter followeth the weping or waylinge or lamentation of Rome brent and destroyed The coppie is plentifull and maruaylouse by an euident Hipotiposis settinge all thinges before our eyes And our Lord God hath alwayes a familier manner that what tyme he wyll euidentelye shewe before and fixe in the heartes of all men the ouerthrowe or destruction of a nation Kingdome or Citie he wyll commaunde his Prophetes to syng an elegie or lamentable song And in such kynde of lamentations is shewed not onely the subuersion but also the causes of destruction and maner of desolation are rehersed the end also or vse is declared leest others be made lyke vnto that nation and become partakers of the destruction We haue manifest examples in the wrytinges of the Prophetes especiallye the lamentations of Ieremye and the whych agree better to this place the dolefull dittie of Tyrus songe of Ezechiell in the .27 and .28 chapters And verely it appeareth that S. Ihon hath borowed many thinges from thence Nother is there any matter here to busy our selues much aboute The some of all is this Rome shall fall and perish vtterlie that there shoulde be nothing lefte eyther of the Empyre or of that See much lesse of the riches and pleasures The which was partlye fulfilled in oulde Rome and partlye shall be fulfilled in the newe at the daye of iudgement Howbeit nother Christ himself Kings and marchātes mourne nor the Apostle is brought in bewayling the subuersion of Babilon but wicked persōnes are induced which are firste to be cōsidered For they be Kynges and Princes of the Earth marchauntes or gouernours of ships or mariners which haue all cōmitted whoredome with this strumpet and by her companye haue bene made rich And verely ould Rome was furnished with the amities of Kynges and agayne the presidentes sent of them to gouerne Prouinces semed euery one to be Kynges and Princes And for asmuche as the riches of Rome were great and all states were wonderfully set a ryot the marchauntes there gote exceading much gaigne Moreouer ther was sayling to Rome oute of the Easte South and Weste I meane out of Syria and Aegipte or Affricke and out of Spayne it selfe and vttermoste partes of the worlde But what tyme Rome beyng destroyed lay ruinouse and the Empyre was rente in pieces they coulde not but lamente whose lucre and pleasure was lost Newe Rome hath also besydes those temporal The marchaunts of new Rome euen peculier marchauntes and Princes of her owne For the prelates of the church be Princes And in the church of Rome all the Sainctes of God knowe howe to occupie the traffique of marchaundyse For what holy thing is not to be boughte in that seat Marchaūdise is practised in forgeuenes of sinnes in pardons and satisfactōs in ecclesiastical benefices in worshipping of Images and Sainctes in masses in burialles in sayeng diriges for the dead and almoste in all spirituall matters Hereof cometh an vnmeasurable gaigne and the greateste occasion of pleasures Other marchaūtes bye their ware very dere the Romish Cananites pay not one denier or farthinge for their wares but sell the same for an vnreasonable price Nother suppose I that euer there was any marchaundise lyke vnto this in all the worlde nor yet a more gaynefull lucre of a thing of naught Erasmus hath also touched these thinges in the prouerbe to aske tribute of a deade man And where as before the day of iudgement the Lorde Christ shall destroy Antichrist with the spirite of his mouth and that gaigne begynneth to be minished we see howe euery where emonges these spirituall marchaunts complaints and grudgynges arryse Than what maner of lamentation and wayling thinke ye that wyll be where the same Lorde by his coming shal vtterly abolish the same Antichrist and they must go in to fyre euerlastinge Agayne we muste somewhat also consider the mourning To mourne of it selfe is no sin For the beste and holyest men haue lamēted their dead and their calamities destructiō of cities and realmes For Abraham mourned The lamētations also of Ieremye remaine ouer the citie of Hierusalē The faithful mourned with a great mourninge for Stephen in the Actes Howebeit in the lamentation they kepte a meane and referred all thinge to the glory of God and saluatiō of foules The vngodly and worldly men do not mourne after this sort They neuer remēber the sines of men for the whiche the righteouse Lorde punnisheth the world nother do they referre the euylles of them and theirs to the glory veritie and iustice of God or amēdment of maners therefore are they not sory that God is offended nor requyre forgeuenes of sinnes but it greueth them that occasion of sinninge is taken from them that their pleasures and lucre is past And nowe wayle Princes marchaūts and mariners not for the fauoure of God loste not of true compassion or loue of their neighbour but for loue of themselues for the losse of earthly things for the destruction of goodly auncient strong and preciouse things but chiefly for their lucre loste and pleasures taken away The Apostle maketh mention of eyther grefe in the seconde to the Corrinthians the .7 chapter And surely this sorrowe and mourning is nothing els but a descriptiō and a shaddowing of a moste certen and greateste destruction and that of men vngodly And ful well and pourposely doeth he set forth the wayling both in the behauiour of the mourners also by their woordes To their gesture apperteyneth that they wepe wayle crye oute and caste dust on their heads To their wordes are referred these thinges wo wo alas alas that great citie c. The whiche
him after whose will and lawe she frameth her selfe wholly For she is the body of a liuely head As S. Paul saieth in the .5 to the Ephe. The bride leaders be the prophets patriarkes Apostles So Ihon Bapt. in the .3 of Ihon calleth himselfe the frend of the brydegrome He addeth to be the spouse of Christ S. Paul 2. Cor. 11 I haue maried you to one man a chaste Virgin c. Hereunto the .16 chapter of Ezechiell semeth to appertayne And the ioyninge together of eyther partie is made after they be affiaunced with certen ceremonies to wit by taking ech other by the handes and certen wordes spoken there is geuen a token or a ring c. But immediatly after the beginning was a league or bonde made betwixte God and men which is ofte tymes red of not withoute ceremonies certen wordes and sacrifices repared as by Abraham Moses and others God byndeth himselfe to men and men to him and that notwithout Sacramentes Hereunto belonge all those thinges that God woulde be in league with man and haue men bounden to him and all his thinges communicated to vs. And this mariage of all others is most straightly ioyned and made whyleste the sonne of God hath vnited our fleshe into one and the same person with him and hath commaunded the Apostles to preach vnto all that he wyll haue a communion with the faithful Of the which communion are red many things euery where in the scriptures And he hath geuen a pledge of faith and perpetual amitie A pledge not a ring of gold but rather the sacramentes yea euen the holy ghost as S. Paule sayeth in the .2 to the Cor. 1. and to the Ephesi the first And the mariage Mariage shall be solemnized in the resurrection of the dead The soules verely passe from the death corporal into lyfe euerlasting but yet the full restitution and saluation of man is not made perfect except the body come also Therfore at the resurrection cometh the mariage of the lambe that is of Christ our redemer Than are we caried to mete Christ in the ayer than he bringeth in his wyfe into the bed chamber of eternall glory and blesse than shall be holden that feast and deintie supper than shal the bryde inioy for euer the loue of the brydegrome This shall be verely the mariage of the lambe And the mariage shal be the merier for that the whore beinge caste oute and condemned the wyfe and honeste matrone shal haue the ful and perfect ioy alone At this ioy and at this mariage the holy inhabiters of heauen do reioyce The preparation of the bryde to yeâ—ariage Moreouer the Sainctes resite here also a certen preparation of the Bryde that by the waye the godly maye vnderstande what thinge beste becommeth them and whereunto they shoulde apply themselues in the last age Let vs prepare our selues to mete the Bridegrome For we loke for the iudge euery howre And we prepare our selues not in one howr or day but all our lyfe time And howe we shoulde be prepared the Lord himself sheweth by the parable of ten Virgins Let vs decke our selues with true fayth againste Antichriste in the later dayes Math. 25 Luke 21. Let vs beautifie our selues with the works of charitie the works also of righteousnes chastitie and temperauncie Let vs not be corrupted and defiled with droÌ„kennes bloude and cares of this worlde Furthermore leest any shoulde ascrybe this preparation to his owne merite strength and vertue The bryds araye and that we shoulde see also that the same preparatioÌ„ doth chiefly consiste in prouyding of the garment S. Ihon addeth incontinently and to her was graunted that she shoulde aray or apparell her selfe Yf it be geueÌ„ than is it not by our force or meanes prepared 1. Corinth 4. chapter Yf it be geuen than is it not bought by popish trafficke Reade the .8 to the Actes And he expresseth also the kinde of garmeÌ„t of cleane or pure silke shyning or brighte For we reade also in the gospell of the wedding garment The Apostle ful oft exhorteth vs that we shuld put vpon vs the Lorde Iesus These things be in alligorie But he by and by expounding nowe this kynde of garment sayeth that silke is the righteousnes of sainctes ¶ Iustifications or ryghteousenesse Sainctes he calleth the faithfull But where there is one only iustificatioÌ„ of faith through Christe S. Ihon speaketh iustifications in the plurall nombre For they that be freely through Christe iustified by fayth onely doe incontinently sondry and many workes of righteousnes For he that is iuste as the same Ihon saieth 1. Ihon. 3 the same worketh righteousnes Therfore be ther iustifications to witte the righteousnes of fayth iustifieng and the righteousenes of workes iustifieng that is to saye declaring vs to be iustified by fayth alone For we are purified by the bloud of Christe freely the which we receyue by fayth and be fully iustified witnesse Paule in the .3 to the Romanes Agayne they that be righteouse do sondry workes of righteousenes and coÌ„mend themselues vnto God So do they not appeare naked but clothed with ther wedding garmeÌ„t as we touched also in the thirde chapter of this booke A pure and bright garment And full aptely is the garment of the bryde called pure or cleane not for her selfe whome we knowe to be alwaies hindered and weakened by the fleshe but for the spirite sanctifieng and bloude of the sonne of God as Saincte Paule testifieth Ephesians the fifte and fyrste of Ihon the fyrste The garment is sayed moreouer to be shyning and bryght and that for the glorifieng of Sainctes to come Whereof is made mention in the .12 of Daniell and .13 chapter of Mathew For of righteousnesse followeth glory For whome he hath iustified Roma 8 the same hath he also glorified Vnto him be prayse honour and glory ¶ Of the certeÌ„tie of the saluation of Sainctes and what blesse or Saluation is The .lxxxiij. Sermon AND he sayed vnto me wryte blessed are they which are called vnto the lambes supper And he said vnto me these are the true sayenges of God Of the certeÌ„tie of the saluatioÌ„ of the faithfull The second place of this chapter is of the certentie of the saluation of the faithful where is signified in the meane season what and of what maner is the blesse of the faithful For ther is saied enough already of the mariage of the lamb and that is to say of the glory and blesse of the chosen but many thinges are suggested to man in this lyfe which bring saluation in doubt and go aboute as it wer to make it vncertaine and therefore waueryng myndes are here nowe confyrmed This doctrine is profitable for afflicted and troubled coÌ„sciences and ouerthroweth and beateth downe the doctrine of sophisters affirming that man is neuer assured of his saluatioÌ„ for that in an other place the wise man saieth man knoweth not whether
and fraternities of Sainctes vnlesse they had ben the Apostles of that great abominable Antichrist The testimony of Iesus Christe Moreouer the Angell him selfe expoundyng agayne his owne wordes sheweth what is the testimony of Iesu Christ For the testimony of Iesu is the sprete of Prophecie And the sprete signifieth reuelation or vnderstandynge and prophecie the propheticall and Apostolical doctrine And therefore the sense is the testimony of Iesu Christ is no other thing but the reuealyng of the doctrine of prophetes and Apostles in the minde of the godly through the holy ghost and fayth And therfore the Apostles in the gospel are called witnesses and the gospell a testimony And to testifie is to preach Of the whiche exposition such an argument maye be gathered the cause of thy worshippyng Iohn is doubtles that excellent reuelation and prophecie vnto thee by me reuealed But yf I should therefore seme worthie to be worshipped for that there is in me an excellent sprete of Prophecie by the like reason shalt thou worship al thy bretherne in whome is the same sprete of prophecie to witte the testimony of Iesu the true fayth But where thou seest and thy selfe art compelled to graunt the same to be very absurde I perceiue it to be absurde if thou shouldest worship an Angell The laste and strōgest reason Worship God whie he would not be worshipped is this worship God It is taken out of the authoritie and Lawe of God perpetuall and immutable reuealed in the .6 of Deuter. and repeted of our sauiour Christ in the .4 of Matth. if we would obeye the lawe of God al culte and worshipping and inuocation of Sainctes had ben long sins bannished and exiled out of the church Furthermore ther be other places also Angels are not to be worshypped nor called vpon which commende the ministeries and vertues of Angelles teachyng neuerthelesse to honour and call vpon God himself Reade the goodly Psalmes .34 and .91 And yf any man liste to haue also the consente of the fathers let him reade S. Austen sayeng that Angelles must nother be worshipped nor called vpō nother ought there sacrifice to be made vnto them nor churches erected The chiefe places be of the true religion the .55 chap. against Maximine an Arriane Bishop first boke leafe .77 De ciuit dei .8 boke laste chapt 10. chapt 16.19.20 To God be the glory ¶ The description of Christe the Iudge commyng to the laste iudgement The .lxxxv. Sermon AND I sawe heauen open and beholde a white horse and he that sat vpon him was called faithful true and in rightuousenes dyd he iudge and make battaile His eyes were as a flame of fire and on his head were many crownes he had a name written that no man knewe but him selfe And he was clothed with a vesture dipte in bloud and his name is called the worde of God And the warriers which were in heauen followed him vpon white horses clothed with white and pure silke And out of his mouthe went a sharpe sworde that with it he should smite the heythen And he shall rule thē with a rod of yron and he trode the winefatte of the fearecenesse and the wrath of almightie God And hath on his vesture on his thighe a name written kynge of kinges and Lorde of Lordes Hitherto we haue hearde many thinges of the sondry pūnishementes of the vngodly Of the last iudgemēt and because it is manifeste that God taketh punnishment of the mischeuous and wicked at sondry times and diuersely but most fully and most seuerely in that same laste iudgement and from thence forth euermore and S. Iohn hath ones twise thryse begonne to treate of the laste iudgement as in the ende of the .11 and .14 chapt And yet hath euer differred suspended and reserued to an other place at the last thinkyng it time to set before al mens eyes a description chiefely necessarie at the length he taketh it in hande and nowe finissheth it vp as a matter of all other greateste He annexeth therefore to a plentifull treatise of the tourmentes of the vngodly a moste full and euident description of the iudge moste rightuous and greatest and of that laste iudgement and moste straite of all others wherein moste fully and seuerely the paynes shal be executed vpon al Antichristians and vngodly for euermore This place which is the fourth of this chapt and this treatise stretcheth vnto the .21 chapter The elocution is great smellyng of the propheticall maiestie and Apostolicall perspicuitie and efficacitie You shall finde not a fewe of this sorte in the prophetes especially in the .24.25.26 and .27 chapt of Esaye And verely this doctrine is very profitable and necessary to be learned and vnderstande moste dilligently of all and singular faythfull A profitable necessarie doctrine of the laste day of iudgemēt as the whiche with muche dilligence and moste plentifull abondaunce was set forth to this ende of the Prophetes and Apostles but chiefely of the Lorde Iesus Christe him selfe bothe in the Gospell and also in this moste godly reuelation For vnlesse thou be kepte in thy duetie for feare of the iudgement and Iudge to come it is no maruell though thou runneste madde and perisshe with this folishe and wicked worlde In the treatise of the laste iudgement is sene the ende of al menne life and death felicitie and miserie payne or tourment and vnspeakable and heauēly rewarde He that remembreth these thinges well abhorreth wickednes and walketh in holy feare before God And we haue learned of the doctrine of the Gospell That daye is knowen to no man that the same daye of the restoryng of all and oppression of the vngodly and also of all vngodlines is knowen to no mortall man but to the father alone and therefore to inquire of the houre and momente thereof to be most folishely done much more wickedly Notwithstandyng the good Lord hath shewed and signified tokens whiche when we shall see to be fulfilled and accomplished we might lifte vp our heades knowyng that our redemption draweth nere Beholde your redemption sayeth he not your tourment For he speaketh of the godly lokyng for their redemption frō heauen at the retourne of our sauiour and redemer our lord Christe whiche shal also inflicte to his enemies reuēgement as S. Paule sayeth in the .2 Thess the .1 Therfore let vs not here be curiouse which search for things vnsearchable but rather let vs watch and praye after the holesome precepte of our sauiour iudge and reuenger let vs haue our loynes gyrded and let lightes burne in our handes let vs loke for him stedfaste in faith and and soūde in holy hope Let vs rather take hede that the care of this world possesse not our hartes and beware of drōkennesse and surfettyng and that we be not of the nombre or cōuersation of them whiche in the dayes of Noe and Loth regarded worldely thinges only dispised heauenly laughed them to skorne
that gaue them good counsell till the wrath of God was kindled and fell vpon them when they leest loked for it We see al tokens that are sayde shuld come before the daye of our Lord to be fulfilled Let vs watche therefore and these thinges on this wise coÌ„sidered let vs see and heare with great and dilligent attentiuenes what maner of iudge of al shal come and what that iudgement shal be of the godly most wished for to the vngodly horrible and with treÌ„bling to be feared Heauen open First S. Iohn in the vision seeth heauen open For by a vision to the ende all thinges might be more euident he not only telleth so great a matter but setteth it also before that eyes to beholde and that he sayeth he sayeth of the reuelation of Iesu Christ leest any should obiecte and saye arte not thou a madde fellowe to talke thus of matters vnknowen For what is he that knoweth who or what that iudge shal be or els what that iudgement shall be Therefore he telleth these thinges from the iudge Christe himselfe and by an heauenly reuelation For other places of the Scripture shewe that the Lord shal come in glory and Maiestie therefore with a great and most shining brightnes of light with fire and excedyng great clerenes For so it is sayde in the .24 .25 of S. Matth. in the .7 of Daniel And the .2 Thess 1. chapt Therefore by the openyng of heauen is signifsed that the whole world shal be lightned with glory and brightnes and that the same daye shal be most shining and clere Others vnderstande that the iudgement can not be fully perceyued but of the celestial reuelation Whiche as I confesse to be moste true so thinke I heare some greater matter to be signified The iudge commeth forth from iudgemeÌ„t Than followeth the description of the iudge as of a noble and stoute warriour consisting of many partes The godly vnderstande hereby that the kepar watcheman reuenger of the church slepeth not whom the wicked belie not to perceiue what wrong thei do to the godly nother to care for the superstitiouse Christians as they terme theÌ„ They see moreouer that they erre if they thinke Christ at any time ouer fauourable and to winke ouer long at the calamities of his seruauntes For now he commeth forth a iudge and reuenger There be many excellent descriptions of Christ in this boke as in any other but this is most elegaunt liuely whiche I haue accordyng to my smalle talent expounded by partes Thou shalt euer thinke of greater thinges til it shal be geuen to beholde them presently with our eyes Our iudge coÌ„meth on horsebacke that on a white horse He rideth on a white horse not that he nedeth the helpe of corruptible horses in heauen but thus he speaketh after the maner of men that we might imagine greater thinges CoÌ„querours ride on white horses Here is signified therfore that our iudge shal be a coÌ„querour a triumpher Others suppose by the white horse to be signified his most pure humanitie I vnderstand rather the white clowde For the same toke him vp from the eyes of his disciples what time he ascended into heaueÌ„ of mounte Oliuet In the same he shall come agayne to iudge And like as Kinges are caried on horses and charettes so the Psalmiste ascribeth to God clowdes as horses and charette 2. Our iudge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faitful true Faithful Faithful 〈◊〉 true to his faithful True in al his promesses towardes the godly vngodly They are disceaued shall see themselues to be disceaued at the iudgement so many as haue contemned the promesses threateningâ—s of God as vaine esteming thinges after the successe of this world iudge the wicked to be happy and fortunate and the godly to be wretched and miserable Hereof hath the Prophete Malachie reasoned in the .3 and .4 chapt And seyng the iudge is faythful true he iudgeth and fighteth in rightuousnes to witte geuyng euery man his owne rewardes to the good and punniâ—hmentes to the euill This kyng doeth not iudge and fight as the kinges of this world are wont followyng vanitie and corrupte affections And Christ is saide to fight when he rewardeth the vngodly after their demerites thapostle we must al sayeth he be manifest before the iudgement seate of Christe that euery man maye receiue such thinges as he hath done by his body according to that he hath wrought be it good or euill .2 Corinth 5. His eyes like a flame of fire 3. The eyes of the Iudge are like a flame of fire For as no man can escape or hide him from the iudge or iudgement as he searcheth the secretes of all nother can there be any thing hidde from his sight so are his eyes terrible and fearefull against the vngodly Psal 16. Rom. 2. The godly agayne are by the sight of the lord fulfilled with all pleasure ioye and gladnes Flamyng and firie eyes are attributed also to Christ in the first vision where you maye see more And the Scripture euery where testifieth that the iudge knoweth al thinges eueÌ„ the secrettes of hartes Thou doest folishly therfore whiche thinkest thou hast wonne the felde and to haue sinned vnpunnisshed wheÌ„ thou haste escaped the knowledge and iudgement of man There remaineth an other iudgemeÌ„t wherin al the doynges of the wicked shal to their vtter shame and coÌ„fusion be reuealed before all the world The sinnes of the godly are couered by him through whose benefite thei be iustified Rom. 4. and absolued from payne and crime also 4. Our Iudge hath very many crownes vpon his head for he alone gouerneth al realmes nations As also Daniel hath signified in the .7 chapt He alone might trewely be called Affricanus Europeus and Asiaticus Parthicus Persicus Germanicus Gotthicus and others Whiche our kinges haue ful fondely chalenged to themselues affectatyng so the Monarchie where Christe alone is the true Monarke for euer This iudge mightie Prince shal strike of the triple crowne from the head of the Bisshop of Rome More there shall be none so mightie a king in the whole worlde that shal be able to resiste him and make warre agaynst him A name vnknoweÌ„ 5. Our iudge hath a name writteÌ„ which no man knoweth saue he himselfe This shal be more playnely opened anone Christe hath a name vnspeakeable for he is the true God eternal incomprehensible and Almightie This name knoweth no man but him selfe For firste the Maiestie of God is greater than that it maye be comprehended of any creature agayne the name of God is agreable to no man but to him alone for the name of God in this signification maye not be coÌ„municated For he is very god besides him none which thing Esaye repeteth ofte He is the Sauiour Kynge Monarch and Iudge which thinges al belong properly to him alone and are not common to others Moreouer
whilest many haue ben chosen and euery one of them wil be the vicar of Christ and so teare al that ecclesiasticall body of theirs with Schismes There rise vp agaynst these preachers erneste vehement Wycliffe Husse Hierome of Prage and diuerse others What is done at this day hath ben now these 30. yeres and more agaynst superstitions and idolatrie agaynst the Pope and al his clergie the Papistes themselues crie out and al partes of the world can testifie Therfore is the Deuill lowsed a little season The Lord Iesus treade him vnder our fete shortely ¶ What those thousande yeres shall be and of the certayne felicitie of soules after the death corporall and of the firste resurrection and seconde death The .lxxxviij. Sermon ANd I sawe seates and they that sate vpon thē and the iudgement was geuen vnto them and I saw the soules of them that were beheaded for the witnesse of Iesu and for the word of God which had not worshipped the beaste nother his Image nother had taken his marke vpon their foreheades or in their hādes and they liued and raigned with Christ a thousande yeare but the other of the dead men liued not agayne vntill the thousande yeres were finisshed This is the first resurrection Blessed and holy is he that hath parte in the first resurrection On suche hath the seconde death no power but they shal be the priestes of God and of Christe and shal raigne with him a thousande yeres By these S. Iohn declareth him selfe Here is declared what those thousande yeres shall be expoundyng what those thousande yeres shal be Not suche doubtles as very many emongs whom are accompted also the Millenaries or Chiliastes do Imagine with themselues in the whiche they saye there should be tranquillitie vpō earth and in the which yeres the sainctes here in Earth shal raigne corporally with Christ in moste exquisite pleasures and ioyes For S. Iohn himselfe confuteth this opinion whilest he sheweth how the sainctes should be beheaded of the beaste and of his Image and that the others which remayne in death should not liue agayne or receyue the gospel of Christ It is manifest therefore that the beaste his Image shal be in those thousandes yeres It is euident that the Gospell of Christe shall by those thousande yeres so shine that Sathan shoulde be so strayte tied in chaynes that neuerthelesse all should not receyue the gospell nother shuld there be quiet tranquillitie but that the Sainctes for Christes veritie should suffer persecution of the beaste and that many shuld not beleue the gospel but rather withstande the same and perisshe Yet that the Deuill in the meane time shall not haue so great power as he hath obteyned sins the thousande yeres were finisshed nother that the gospel should in those thousande yeres be so darkened as it was after corrupted and depraued And he toucheth with all certen opinions righte notable and necessarie and openeth the same to witte what should be the state of them which eyther are killed for Christ or reiecte Antichrist verely for that their soules do not slepe til the iudgemēt but liue with Christ in heauen He treateth moreouer of the first resurrection and seconde death Thus vnto them that maruaile where the soules of the dead shal become and what they shal do immediately after the corporal death he aunswereth and so much as is requisite to know declareth The soules of thē that be beheaded Therefore S. Iohn seeth seates and those that sitte on them And who be those that sitte he addeth by an exposition and sayeth and the soules of them that are beheaded For by an exposition it is taken as though you should saye they that sat on the Heauenly seates were the soules of them that are beheaded Soules are not beheaded but bodies the soules remayne in their state and life Wherefore he sayeth the soules of them whose bodies were beheaded or slayne And here lette vs note that S. Iohn speaketh not of the bodies reassumpted chaūged or reysed againe at the last iudgement but of the soules deliuered from the bodies of the martirs For he speaketh of soules lowsed frō the bodies before the Iudgement accordynge as euery one in his time liueth here in this worlde and is called from hence by death For Aretas also Bishop of Cesarea expoundeth this of the soules of Martirs yet thinketh he not neuerthelesse that no man should be saued vnlesse he die by the tirauntes sworde For he addeth this moreouer or verely he nameth to be beheaded tropically which haue mortified their membres that are on Earth Hitherto he And we also haue shewed before that first and chiefly the holy martirs are rewarded with eternal life secondely all they that haue honoured God truely and haue done penaunce and crucified their flesh with al the concupiscences thereof Beheaded for Christ And he sayeth expressely that the sainctes were beheaded not for thefte murder and mischiefe as also Saincte Peter teacheth 1. Peter 4. But for the worde of God and testimony of Iesu Christ The word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the very sonne of God our Sauiour and the testimony is that holesome gospell and the very preachyng and professyng of the same lyke as by the conference of Scriptures we haue declared before They are rekened moreouer emonges the Sainctes whiche haue not worshipped the beaste c. And suche are the Martirs beheaded or slayne for that they haue worshipped God but the beast and his Image would they not worship Howbeit al are not slaine that reiecte Antichrist and therfore particularly as a peculiar membre he rehersed thē also But what it is to worshippe the beaste and his Image and to receyue his marke c. I haue declared before at large in the .13 chapt Nowe lette vs see what their state is that shede their bloud for Christ and abhorre Antichrist with all his inchaūtmentes they liued sayeth he Of the state of soules after death before the iudgemēt to witte by fayth in this presente worlde As S. Paule sayde also I liue not I nowe but Christe liueth in me And of that same life followeth life euerlastyng in an other worlde Wherefore S. Iohn hath annexed and they raigned with Christe a thousande yeres to witte all that whole processe of time Not for that they raigned not liued with Christe afterwarde but for that their soules hitherto or to the iudgement haue not slept but haue liued rather in Heauen a blessed life The whiche also from the beginnyng he declareth by an other notation For he seeth a seate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set and the soules sitting in them And by a figuratiue speache he signifieth that certen seates and honourable places are prepared in heauē for the blessed soules as also the Lorde him self sayeth in the gospel In my fathers house are many mansions and nowe I goe to prepare you a place He calleth the seates thrones alludyng to the royall Trones of
tabernacle of his palace betwixte two Seas to wit the Hadriatical Sea called now the goulfe of Venise and the Tirrhene or Tuscane Sea in the mounte of desire of holines that is to saye in the pleasaunt and holy hille We haue hearde certenly that the palace of S. Peter is preferred both before mounte Zion and also Sinai There sitteth the most holy in the seate of holines There is moste full remission of al sinnes There is the mouther supreme head of al churches There is the high courte and iudgemeÌ„t from wheÌ„ce maie no maÌ„ appeale There sitteth the king of kinges and high Bisshop whiche so farre excelleth in brightnes and Maiestie the Emperour and other kinges as the sunne doeth the Moone and Starres There is thought to be perfit holines and al the treasures of Christ and of his Sainctes Therefore saide Daniel rightly that Antichriste shall dwell in the noble and holy hille namely in the seuen hilly Rome as we hearde also in the .17 chapt Finally he prophecieth also of the ende of this most puissaunt prince Antichrist sayeth and what time he shall come to his ende no man shall helpe him For Christ comming to iudgement shal thrust him out of his seate And Daniel in the .12 chap. followyng describeth the iudgement To Christ alone be glory Lette vs consequently procede to adde to a fewe thinges concerning the paynes of the vngodly and the euerlastyng condemnation of the Deuil and his membres S. Iohn and fire came downe from heauen and deuoured them And the prophet Amos in the .1 chapt calleth Gods vengeaunce fire as the others do also Wherfore S. Iohn signifieth that the vengeaunce of God shall falle vpon all the enemies of the church In times paste also fire commyng downe from heauen burnt vp Sodome and Gomorrhe and also consumed the enemies of Helias And although corporally fire doeth not alwayes falle from heauen yet shall the persecutours of the church neuer escape vnpunnisshed in that they haue vexed the Sainctes of Christ Doubtles yf we will beholde and coÌ„sider what was done in that holy warre and what chauÌ„ceth dayly we will saye that the vengeaunce of God is most present bothe agaynst the Turkes and the Papistes But if any man vnderstande that aboute the ende of the world fire shall rage and consume the wicked as also S. Peter mentioneth of fire and burnyng out of the prophetes .2 Pet. 3. I will not be agaynsâ— it Laste of all he toucheth also the euerlastynge damnation of Sathan and all his membres For where the Lorde sayde in the Gospell yf the blinde leade the blinde bothe shal falle into the ditche it followeth that both Sathan the deceauer and the people of him seduced shoulde be caried together to helle where S. Iohn nowe placeth and as it were ioyneth to gether the deuil Gog and Magog the Saracenes Turkes briefely all nations deceaued the Beaste and false Prophet and all the Antichristians We see therefore that the iudgement of God is rightuouse the which to describe he retourneth nowe agayne And we admonisshed before by this speache they shall be tormented daye and nighte c. The perpetuitie of damnation to be signified From the whiche the Lorde our God deliuer vs to whome be glory for euermore Amen ¶ The Iudge and laste iudgement is described with the resurrection of the dead The XC Sermon AND I sawe a greate white seate and him that sat on it froÌ„ whose face fled awaye both the Earth and heauen and their place was no more founde And I sawe the dead both great and smal stande before God and the bokes were opened an other boke was opened whiche is the boke of life and the dead were iudged of the thinges whiche were writteÌ„ in the bokes according to their dedes And the Sea gaue vp her dead whiche were in her and death and helle deliuered vp the dead which were in them and they were iudged euery maÌ„ according to his dedes And death and hel were caste into the lake of fire This is the seconde death and who so euer was not fownde written in the booke of life was caste into the lake of fire The order or disposiâ—ioÌ„ of this place S. Iohn had begonne to speake of the vniuersall and laste iudgement about the ende of the .11 chapt And resumed the same to be finisshed in the .19 chapt Where we hearde that Antichrist shuld be throweÌ„ downe out of his seate and glory into helle Where chaunced a question to arrise of theÌ„ which although they cleaue not to Antichrist yet are they not ioyned with Christe what shal become of them at the last iudgement That same when he had soluted and shewed the equitie of Gods iudgementes he retourneth as it were with an after songe to the description of the generall and laste iudgement and compeÌ„diousely describeth thesame and that more generally now than before in the .19 chap. Where he semeth chiefly to haue treated of the destruction of Antichriste yet so that he shewed after a sorte also what should happeÌ„ to the other vngodly Now he handleth more generally the self same iudgement shewing that al shal be iudged herein and setteth forth the same wholy as it were paincted to be sene of our eyes For after his wonted maner he expouÌ„deth al this matter by an heauenly vision that he might not seme only to tel the thing to our eares but also to shewe it forth to be sene of our eyes to thintent it might be more depely printed in our mindes And al these thinges are most certen and vndoubted as I also admonisshed you before reuealed of the iudge Christ him self But the iudge and Lord himself can be ignoraunt in nothinge of this matter Nother can we perceyue that S. Iohn hath hitherto ben deceaued or abused in any thing that he hath set forth to vs but hath hitte rightly al and singular poinctes as we see that caÌ„ testifie his prophecies to be fulfilled whie than should we so muche as doubte ones of suche thinges as are spoken of the iudgement Therefore let vs credite these thinges and not be emonges the mockers whom the Apostle S. Peter prophecied should come saye where is the promesse of his commyng The consideratioÌ„ of the laste iudgement is of greatest in iâ—portaunce doubtles this matter is of greatest importaunce the foundation and rote of our faith Here are to vs expouÌ„ded not a fewe articles of our sincere and catholicke fayth chiefely these I beleue that Christ shal come to iudge the quicke the dead I beleue the coÌ„munion of Sainctes the resurrection of the fleshe and life euerlastyng Let vs therfore be dilligent in hearyng and marking these thinges leeste we be accompted of their nombre which heare with out any fruicte the misteries of the kingedome of God but lette vs rather prepare our selues to goe mete the iudge to the ende we maye with the wise virgins enter with the brydegrome to the mariage and ioyes
euerlastyng And the description or demonstration of this vision hath these thinges chiefely what the iudge shal be The principall articles of this â—â—ace who shal be iudged how they shal be iudged of what sorte shal be the â—â—surrection of the dead and of euerlastyng damnation finally who shal be properly damned Which things I shal in order accordyng to the grace that God hath geuen me declare as playnely as I can ¶ What iudge at the last iudgement What maner of iudge there shal be we haue vnderstaÌ„d before at this preseÌ„t he is shadowed by certeÌ„ notes or markes These thinges agree with the same vision which is described of Daniel in the .7 chapt Where by the waye we see agayne how this boke hath his testimonies of the prophetes of whoÌ„ it is coÌ„mended to vs like as Iohn also expoundeth to vs the prophets S. Iohn seeth a seate and that white great For the iudge him self sayde that he would come in glory maiestie to witte with great light And we beleue also that his iudgemeÌ„tes are rightuouse iust white And Aretas an expositour sayeth the seate is great because he sitteth therin of whoÌ„ the prophet sayde great is the Lord great is his power c. And in the seate as iudge of al that moste rightuouse he sitteth furnisshed with all power vertue For al this signifieth the worde of sittyng They that are to be iudged staÌ„de he sitteth Therfore he calleth him that sitteth as you would say iudge For other name he geueth not But we beleue that al iudgement is geuen to the sonne and that he is appoincted iudge ouer all S. Iohn therfore seeth and also sheweth vs to beholde the Lord Iesus Christ commyng in the clowdes of the ayre a rightuouse mightie iudge S. Paule also in the .2 to Titus calleth him a great God not that there is one great god and an other little God but that the Maiestie of our Lorde Iesu Christ shal at that daye moste euidently be sene and the lord him selfe shal than shewe him selfe to the world with greater glory and power than euer heretofore FroÌ„ whose fight heauen fleeth The same shall appere also moste seuere and moste iuste Wherupon S. Iohn sayeth figuratiuely from whose face fled awaye both heauen and Earth For if those thinges whiche haue not sinned dare not come in the iudges sight but seke as it were to saue themselues by Sight where I praye thee shal appere the vngodly sumer And doubtles the prophet Malachie also who sayeth he shal abide the daye of his commyng or who is able to stande when he shal appere So in the sixte chapter we hearde that heauen fled backe and was folden vp like a scrolle that the mountaynes also and Iles flitted and that Kinges and Princes and other men hidde themselues in caues and sayde to the hilles and rockes falle vpoÌ„ vs hide vs from the face of him that sitteth on the seate and from the wrath of the lambe c. By whiche wordes although be described the effecte of a desperate coÌ„science out of corrupte doctrine yet the same shall appere chiefely in this iudgement what time the seuere and moste rightuous iudge shall appere A muche like figure is red in the .18 Psalme Where is added and their place was no more fownde it is annexed to amplifie the matter not that Heauen and Earth shal be no where but for so muche as they dare not whiche is spoken by a figure appere in the iudgement of God By al these thinges therfore is signified that the vngodly beyng destitute of all counsell shal not knowe at that daye whither to tourne them or what to doe but trembling and despayryng to be vexed with vnspeakeable tormentes before the seate It might be thought in the meane season that S. Iohn signifieth this also howe heauen and earth should at the coÌ„myng of the iudge be renewed The whiche also the Apostle S. Peter more playnely expresseth in the .3 chapt of the seconde Epistle whiche neuerthelesse referreth and applieth al those his sayinges to the same sense that we haue touched before For he sayeth seyng than that all these thinges shall be disolued what ought you to be in holy conuersation loking for and hasting the coÌ„myng of the day of God Aretas of Cesaria the flight of heauen and earth sayeth he signifieth no chaungyng of place for whither should they flee but flight flittyng from corruption to incorruption and the laste coÌ„myng of the lord vnder the which this mortal body of ours shal putte on immortalitie and the face of the Earth shal be renewed This sayeth he a like phrase of speach is had in the 12. of the Apocalipse of the Angelles caste downe out of heauen nother was their place founde any more in heauen c. Nowe toucheth he also who shall be iudged Who shall be iudged verely the dead For he sayeth and I sawe the dead And shorteth after we shall heare that the dead shal be reysed vp Therfore they shal be iudged that rise from the dead Neuertheles the liuing are not exeÌ„pted whome the Apostle sayeth most manifestly shal be iudged in the .4 of the first to he Thess But these he nameth not at this present the dead he nameth for that the resurrectioÌ„ of the dead is more hardely beleued more easely beleued that those which remayne in flesh should be iudged at that daye And verely the soules neuer die the bodies die Therfore where it is sayde here that the dead shal be iudged we meane that al those which are dead at that daie shal come in their owne bodies to the iudgement of Christ And al men must be iudged All meÌ„ are iudged Wherefore S. Iohn seeth great and smalle that is to witte men of all sortes state sexe and age Kinges and princes are not excepted the common people shall not escape nother children nor olde folkes men nor wemen All these seeth he standyng before the face or iudgement seate of God The gilty or accused or to be accused shal be set before the iudgemente seate of God And S. Paule also testifiyng expressely of this matter we must al sayeth he appere before the iudgement seate of Christe that euery one maye receaue in his body accordyng to that he hath done whether it be good or euil .2 Corinth 5. chapt but after a diuerse maner appere both good euill For the wicked as giltie are brought to be iudged and punnished and that their giltines maye be openly knoweÌ„ to al creatures The vngodly are iudged not the godly The good for asmuch as they be iustified and quitte haue nowe no more gilte nor crime by reason of Christes satisfaction appere in iudgement with glory ready to iudge the vngodly after their fashioÌ„ and maner and not to be iudged of any And this thinge is singular that he sayeth that we shall be iudged in the sighte of God For who
can appere in the sight of the tremblable God and fire consumyng all thinges saue he that is purged with the bloud of Christe and what shall we thinke can be hidde or escape the sight of God seyng all thinges How men shall be iudged in the laste iudgemēt S. Iohn moreouer declareth howe the dead shoulde be iudged bokes sayeth he are opened and an other booke is opened c. Therefore by the bokes after by the boke of life that is to saye of such thinges as are written in those bokes the dead are iudged For the Scripture ascribeth vnto God the maner of men wherby men are wonte to write for themselues remembraunces leest they should forget thinges but with God al things are ones and alwayes present he nother forgetteth The forgettyng remēbryng of God nor remembreth not withstanding the Scripture attributeth to him both Howebeit God is sayde to forgette when he helpeth not or punnissheth not agayne he is sayde to remēbre what time he helpeth or pūnisheth In Malachie the vngodly saye howe God hath no care of mens matters nother doeth he for the godly nor yet pūnisheth the wicked But immediately aūswere is made than thei that feared the lord spake euery one to his neighbour the lord gaue eare and hearde a boke of remembraunce was made in his presence c. As followeth Therfore their bokes opened that is to say the secrettes of al mē brought to light or made manifest the lord shal iudge what so euer hath ben thought saide done or lefte vndone The bokes also of consciences for the cōscience is in stead of a thousande witnesses shal be opened in iudgement God reuealyng and iudging al thinges For S. Paule speakyng of the gentiles they sayeth he shewe the worke of the lawe written in their hartes their cōscience also bearyng witnes their thoughtes accusing one au other or also excusing in that daye wherein the lord shal iudge the secrettes of menne according to my gospell through Iesus Christ And these are in dede the bookes whiche shall be vnclosed in the iudgement Whereof it appereth that the iudgement shal be done with most expedition nother shall euery man be reasoned with all by bookes written to make the iudge wery as the ignoraunt might imagine hereby But what is that singular boke of life The boke of life which also shal be opened in the iudgemēt of the boke of life is spokē in the .3 cha There you may see To be brefe the boke of life hath but one article he that beleueth in the sonne of god hath life euerlasting And therfore mē are iudged of this that is writtē in the boke of life For they that beleue are saued they that beleue not are already iudged that is to saye are most assuredly damned And for asmuch as faith sheweth it selfe by workes Euery mā is iudged of his workes incredulitie also hidde in the harte bewrayeth her self by workes therefore S. Iohn addeth incontinently accordyng to their workes For man in the Scriptures is likened to a tree And the tree is iudged of the fruicte whether it be good or euill A tree hath a growing or increasing life which in latin is called Anima vegetatiua a nature or disposition bringyng forth fruicte after his nature kinde But that soule vegetatiua that good dispositiō bringing forth in vs good fruicte that is to saye good workes is a liuely faith in Christ where the same is there the man is regenerated hath a good disposition therfore cā he not scharse by reasō of his good dispositiō but bring forth good fruictes Therfore after our workes we shal be iudged al. For the iudgemēt must be open manifest but faith appereth not but in workes For it is the gifte of God is of it selfe inuisible to witte a sure truste in the promesses of God And it is sene in workes Howbeit therof it followeth not that men ar iustified by workes also not by faith only but that by workes faith is declared which purifieth iustifieth that afterwarde we may be able to bring forth the workes of rightuousenes It followeth how in iudgemēt no pretēce no hipocrisie shal be allowed For many say thei beleue whiche declare their faith by no good workes We learne herof that no boke shal be of force at the last iudgemēt saue the bokes of God or the bokes of cōsciēces wherin god writeth with his fingar finally the boke of life writtē of God before the worlds were made through his diuine predestinatiō wherby he hath predestinated vs that he might adopt vs for his childrē by christ Iesus And the rest which S. Paul reciteth in the .1 to the Ephes Therefore shal the hurtefull bookes of Iewes Christians in title only and Turkes as the Thalmud decretalles and Alcorane perishe These shal be of no force at al in the iudgement Of the resurrection of the dead Now he retourneth to the dead of whō he had made mentiō before leest any mā shuld saie how shal the dead be iudged which were drowned in the sea whith were swallowed vp of fishes deuoured of wilde beastes which were consumed with fire or in the earth were brought into duste he preuenteth declareth that the bodies of the dead rise agayne beyng so restored come to iudgement saieth and the sea gaue vp the dead that were therin that is to saie which had perished in the Sea And by these wordes also hath he touched the maner meane of the resurrectiō of the dead hath sent vs withal to the .1 of Genes The maner of the resurrection is gods omnipotēcie as S. Paul also witnesseth in the .3 to the Philip. For god by his omnipotencie reiseth vp calleth those things that are not that thei may be Yf this thing seme vnto thee new or vnpossible beholde the beginnyng of things therof esteme the small restitution Was not the Sea or water frō the beginnyng but is it writtē to haue had any fishes frō the beginning none at al. But God cōmaūded that the water shuld be replenished with fish And did not streight at gods cōmaūdement all maner of fishes appere where before there was not one what maruell is it thā yf god in th ende of things cōmaund the Sea other elemēts also to yeld again their dead thei obey their maker Verely the Lord in the gospel saieth that they which are in their graues also Ihon 5 shal heare the voice or cōmaūdemēt of the sonne of God and shal ryse againe The bodies moreouer of them that dye are turned for the most parte in to the same elements from whence they were taken oute There is that putrifieth in the earth and is cōuerted in to earth Ther are some consumed with fyre There are some that perishe in water Some hang in the ayre and are there consumed But at the Lordes commaundent by what kynd of death so euer they
excuse themselues before God and men and prouyde rather to saue their soules How be it all these thinges thei wype away as it were with one word and say we worship not the signes but the things signified Than yf the signes were taken away wold ye returne to the Idolles on pilgrimage do ye not thinke it done in a maner to God himselfe that you se done to the Idolles do ye not punnish am Image breaker as a traitour againste the diuine maiestie For he shal not seme to haue cut a sunder wood but to haue defiled God himselfe Therfore ye acknowledge somewhat more in this wood than wood alone For you thinke that some diuine thing is hid therin and therfore is this wood accompted of you no comoÌ„wood Which thing you declare also by sundry tokens otherwise Moreouer the geÌ„tiles excused themselues after the same maner saieng that thei worshipped the thinges and not the signes But this semed not a sufficieÌ„t excuse vnto godly men as it is to be red in Lactancius and Athanasius in their bokes againste the gentiles But God hath at one word cofuted you and saied who hath requyred these thinges at your handes yf any will exhibite to me worship let him worship after the prescripte of my moste Holy lawe They worshippe me in vaine teaching the doctrines of men These things haue I declared somwhat more at large to the intent that such as wil yet hear any reason and in whom the word and lawe of God hath any place might know auoide that grosse and mortall sinne of Idolatrie And lyars comprehend men that are lighte of their tung Lyars sclaunderers taletellers whisperers deceauers couetouse persons theues vsurers bribers and al maner of hypocrites and slipperie persons For as God is veritie so loueth he veritie simplicitie constancie integritie This vice of lyeng reigneth at this daie farre and wyde For there is the leeste or rather no faith at al in the earth The Lord be merciful to vs. And touchynge the lake or ponde burnyng with fyre and brimestone and of the second death I haue spoken before in the nynetene and twentie chapters And els where And he signifieth that all these and the lyke shall be caste downe of the Lorde into the euerlastinge fyre of Hell For he putteth here part for inheritaunce as also in the eleuenth Psalme he shall rayne vpon the vngodlye fyre and brymstone and this is part of their cuppe And in the .24 of Mathew And shall put his part with hipocrites And we say also he hath noâ—e obtayned his righte or he is puÌ„nished as he is worthy Like as Sainctes therfore obteyne the Kyngdome of Heauen by inheritaunce so are euerlasting tourments in steade of inheritaunce to the vngodlie To the Lorde the righteouse Iudge be prayse and glorie Amen ¶ Here is set foorth a goodly picture a discription or figure of the blessed seate and of the heaueÌ„ly lyfe and glory euerlasting The .xciij. Sermon AND there came vnto me one of the seuen Angelles which had the seuen vyalles full of the seuen laste plagues and talked with me sayeng come hither I wil shew the the bryde the lambes wyfe And he caried me away in spirite to a great and an high mouÌ„tayne and he shewed me the greate Citie holy Hierusalem desceÌ„ding out of heauen from God hauing the brightnesse of God And her shyning was lyke to a stone most preciouse eueÌ„ a Iaspar clere as a Cristal and had great and high walles and had twelue gates and at the gates twelue Angels names writteÌ„ which ar the twelue tribes of the children of Israell on the East part three gates and on the North syde three gates and towarde the South three gates and on the west syde thre gates and the walle of the Citie had twelue foundations and in them the names of the Lambes twelue Apostles S. Iohn retourneth to the description of the citie celestial A description of the heauenly citie whiche in the beginnyng of this chapter he had attempted He hath inferred certen thinges in place righte necessarie touchyng the certayne hope of the faythfull whiche after he hath finisshed he semeth afterwarde to vnlocke and set open Heauen that the godly with the eyes of fayth mighte as it were loke herein and see clerely what is the hope and glory of Sainctes to come For vnder the tipe of a moste beautiful citie he setteth forth a picture or description moste euident of the blessed seate or palace citie of God or of the euerlasting countrie and church triumphant We shal not here faine and forge to our selues thinges earthly and corporall but spirituall and celestiall For the sprete of God will haue vs by occasion of temporall thinges with our mindes to ascende to eternal and by temporal thinges more excellent Therefore are al thinges figured with amplifications Hiperbolies and ful of other figures We shall therefore imagine in these farre greater thinges as we are wonte to do what time we reade or heare such thinges as our lorde hath taught vnder the parables of weddynges and feastes And firste is declared vnto vs The shewer of the heaueÌ„ly visioÌ„ who is the shewer of this godly and wonderfull vision that is to saye who is the opener of the misteries verely an Aungell of God and the very same whiche before in the .17 chapter to the same Iohn sayde come I will shewe thee the damnation of the greate whore c. For it is the same God whiche punnissheth the vngodly and geueth rewardes to the godly and denounceth vnto menne by his ministers those his rightuouse iudgementes Moreouer sins we see them to be moste certen and partely also accomplisshed whiche he shewed before of the iudgemente of Rome who would not gather that the same shall be also moste certayne whiche the same nowe vttereth and sheweth of the euerlastynge glory of the faythfull And gatheryng a some of the thinges whiche he will shew him he setteth before and exhorteth him to follow him sayeng come I wil shewe thee the bryde the wife of the laÌ„be Of her hath ben ofte times spoken before He signifieth the congregation of Sainctes coupled by fayth to our Sauiour Christe And not only sheweth to Iohn and in the same to vs al the spowse but the glory also geueÌ„ her of God The meanyng therefore is this come I will shewe thee what shal be the glory of the church of Christ in the life to come what shal be the state of the life euerlasting Certes he speaketh also very many thinges of the churche but chiefely of her glory in the world to come The maner of the reuelatioÌ„ ThaÌ„ toucheth he also brefely the maner of reuealyng For he addeth and he toke me vp in sprete into a greate and high mountayne Therefore like as in the fourmer visions he was caried awaie in sprete his body remayning in Pathmos and as we haue red and admonisshed before that suche maner of visions and rauishmentes
the Lord God almightie and the lambe is the temple in that our heauenly coūtrie The vse of temples is this The Lord first instituting the tabernacle after the temple wold haue it testified that he wil be present in the middes of his people a father Lord and defender And therfore ar thei saied in the scriptures to come vnto the Lord which came either to the tabernacle or temple of the Lord. The temple moreouer was erected for preaching and praier and the externall seruice of God for receauing of the Sacramēts or offering vp of sacrifices But the Saincts in the heauēly coūtrie haue no nede of all these things Therfore thei nede no tēple Therfore is no temple sene in heauen For the Lord god nowe sheweth himself to them to be inioyed of the same the saincts ar now with him wherfore thei nede no tokē of his presēce We ar taught by doctrine what God is what is his wil and that we be saued by the lambe but now that we se god himselfe face to face and that saluatiō is cōmen by the lambe of God what nedeth there a temple in heauen By praier we require life and ioyes euerlasting now since these are happened to the electe what nedeth any house of prayer The Sainctes nowe withoute any temple offer vp eternall praises vnto God And seing that sacrifices and sacraments haue no further place in the euerlasting coūtrie I se not why there should be any temple in Heauen We rest and kepe in Heauen an euerlasting Sabboth This place moreouer proueth that Christ is very God coequall with the father as to whome he is ioyned inseperablie in all glory Nother is the Holy ghoste seperated from the father and the sonne which els where is saide to dwell in vs for the which cause we are called the temples both of God and of the Holy ghost of the Apostle in the first to the Corinth the .3 and the second Cor. 6. The eight place of this description is repeted of the lyght celestial The lyght of the citie God and that not without great cause yea and the same light is agayne cōmended in the .22 chap. For in buildinges there is nothing more excellent than light Otherwise without light all things are blynde Furthermore he sayeth not that the Sunne and Moone shulde be nomore but that the Citie of God shoulde not nede those lightes He sheweth the reason for the glory of God hath lightned it And the glory of God is the diuine celestial and vnspeakable brightnes of his vnapprochable light which he inhabiteth and according to his good pleasure cōmunicateth to the chosen The Lorde Christe which here is called the lambe for the misterie of redemption illumineth the blessed For by him we ar clarified and inioy that eternall moste beaultifull and celestial light S. Ihon hath borowed this place out of the .60 chap. of Esay where we read The Sunne shall not be there for the lighte of the daie And the brigtnesse of the Moone shall not shyne there but the Lord shall be to the thee a perpetuall light and thy God shall be thy brightnes Furthermore the seates of the blessed are thoughte to be fixed aboue the Sphere of the Sunne and Moone and also the brightnes of Saincts to excell farre the light of the Sunne and starres The same hath Esay testified also in the .24 and .30 chap. To God almightie and light eternall be praise and thankes geuing which hath prepared so great things for vs and geueth vs giftes such as no tung can exprsse He sheweth in places mo than one ¶ Who be Citizēs of this Citie who are partakers of that light or who be Citizens of this celestiall citie and what is the state of the Citizens All nations people saued are citizens of the eternal coūtrie Here ar two things to be noted First that the gentiles are made inheritours of glory and that without any choise For here excelleth not the Iewe nor the Greke nother Romane nor Barbarian Agayne yet not all without respect and confusely obteine euerlasting light but the saued only that is to sai whom Christ hath saued and redemed from sin the Deuil Antichrist and from the curse and the world And Christ saueth thelect and faithful They therfore shal in dede be partakers of the light These ar the citizens of the countrie euerlasting But what is their state and inhiritaunce Thei shal walke in the light of God the father the lambe that is to say they shall haue the fruition of the light and of God himselfe to their ioiful swetnes and fill For it is a figuratiue speach to walke in the light for that which is to inioy light Verely in the .88 Psalme is red with a figure not much vnlyke Lorde thei shall walke in the light of thy countenance And againe Thou shalt make knowen vnto me the fote path of lyfe the fulfilling of ioyes is in thy sight gladnes in thy right hand for euermore Kinges are in the courte of heauen But especially the places in heauen and in that Palace diuine are for Kings Kinges ar gouernours and captaines of the people as they be which are called Kynges and Princes gouernours Magistrates rulers aswel of the politique as ecclsiasticall gouernement Doctours maisters teachers Artificers and Parentes For their dutie is vertuouslye to gouerne their subiectes scollers or childrē to kepe them vnder awe or discipline to chastise and directe them to the dueties of life and all godlines This yf they do they shall haue a worthie place prepared in Heauen For Daniell saieth also in the .12 chapter But the teachers shall shine as the brightnes of the firmamēt and they that bring many to righteousnes as the starres euerlastingly O therefore O happie are you yf ye bringe many to execute the office of righteousnes But wo be to you Princes and teachers and maisters and Parentes yf herein you be negligent There is prepared for you in hell a place moste horrible and myserable as also Ezechiell hath testified But yf Kynges haue their place and the same right honourable in Heauen wherefore do the Anabiptistes teache naye whie doe they lie that a Christiane can not execute the office of a Magistrate For here are Kinges mentioned to be in heauē not only as men but as thei were kinges that is as they were good kynges and executed their office duely and not forsaking their place haue liued a priuate life For it followeth they shall brynge their glory and honour vnto it And what is that glory and what is the honour it followeth agayne and they shal bring the glory and honour of nations into it that is to saye they shal bryng into heauen with them the very nations their people and subiectes whō they haue holpen in trewe godlines and saluation in teachyng correctyng defendyng alluryng or drawyng c. And these be their glory and honour for S. Paule in the .2 to the Corinth the .1
chapt sayeth for we be your glory as you shal be oures also in the daye of our Lorde Iesu And agayne in the .1 to the Thess the .2 chapt the same Apostle sayeth for what is our hope ioye or crowne of reioycyng are not you in the sight of our Lorde Iesu Christe at his commyng for you are our glory and ioye Ful wel therefore sayeth Aquinas S. Iohn speaketh after the maner of coÌ„querours which bryng their spoyles into Cities Therefore he fayneth that Princes preachers and parentes bryng with them into heauen such as they haue wonne whiche to them shal be an honour and glory These thinges alwayes let vs thinke vpon and do our duety inioyned vs of God which we perceyue in the euerlasting countrie to haue so great rewarde For it shal be the greatest glory that maye be to stande with so many wonne in the presence of the eternal God LaÌ„be and al sainctes Contrarywise the greatest shame to stande with so great a multitude of men lost and that loste through our faulte and negligence Reade what thinges are written in the .1 chapt of the boke of wisedome c. In the tenth place followeth the custody of the gates celestiall The gates are not shut in the daye Certenly in greate Cities there is greate and dilligent watching and wardynge hede taken to the gates that they be shutte and opened in dewe time and season But in heaueÌ„ there shall nede no such carefulnes The reason is The gates are not wonte to be shutte in the day but at night But in the euerlastyng countrie there is no night therfore are the gates neuer shutte There is doubtles no night but continual day There is no treason no Ambusshes or wayte laide no perils or daungers all thing in generall are safe peaceable quiet sicker and sure The same thinges are red also in Esaye but some thing in a diuerse sense Aretas here is a double vnderstandyng sayeth he for eyther he meaneth that there shal be peace and securitie and that so great that it shall not nede to kepe the citie by shuttyng of the gates Or els that there also the godly gates of the Apostolicall doctrine are open for all men vnto their learnyng which haue more perfection c. Certenly they shal nede no teachers nor guides which see al misteries now presently are brought into heauen it self The cleanes of the heauenly â—â—tie And especially cleanes in Cities is highly commended if there shewe or appere nothing that offendeth the sighte hearyng and smellyng which is lothsome to loke vpon and to be abhorred And in priuate houses the chiefe prayse is yf all thinges shyne and stande euery thing in order and lie not scattered and stinke Now therefore in the eleuenth place he sheweth that there shal be nothing in heauen that maye offende that is to saye which shall not be pleasaunt and delectable moste cleane and nete absolute and complete The same place also muste be referred to the personnes For it followeth saue they that are written in the lambes boke of life We vnderstande therfore how into the kingdome of heaueÌ„ shal not enter whoremongers Idolaters liars deceauers what so euer is vncleane and not purged with the bloud of the sonne of God through fayth This same the Apostle affirmeth in the .1 to the Corint the .5 and .6 chapt and to the Ephes the .5 chapt Dauid also demaundeth Lord who shal dwell in thy tabernucle or who shal reste in thy holy hille And aunswereth incontinently he that walketh without spotte and worketh rightuousnes and that which insueth in the .15 Psalm Finally here shal be fulfilled suche thinges as are written in the .23 chapt of Deuter. Touching theÌ„ which are prohibited to enter into the church Wherfore this place hath a secret doctrine and priuie admonishment instructyng vs that if we wil or couet to be heyres of the euerlasting couÌ„trie we should al applie our selues whilest we liue here in Earth to rightuousenes and Innocencie For it shal followe in the .22 chapt For without are dogges and inchaunters and whoremongers c. The Lord bryng vs by the waye of rightuousenes vnto life euerlastyng ¶ He continueth yet in describyng the blessed seates The .xcvi. Sermon AND he shewed me a pure riuer of water of life cleare as Chrystall The .22 chapt proceding out of the seate of God and of the Lambe In the middes of the strete of it of eyther side of the riuer was there wood of life whiche bare twelue maner of fruictes gaue fruicte euery moneth the leaues of the wood serued to heale the people withal And ther shal be nomore curse but the seate of God and the lambe shal be in it and his seruauntes shall serue him And they shal see his face and his name shal be in their foreheades And there shal be no night there and they nede no candle nor light of Sunne for the lorde God geueth them light and they shall raygne for euermore In the twelfth place is described of Iohn the pleasauntnes The pleasauntenes of the citie of God trymnes the plentuousenes and abouÌ„dance of foode in the Citie of God Riuers make cities pleasaunt and delectable Without fountaynes sprynges and holesome waters cities decaye and are scarsely worthy the names of Cities But in case they waunte victualles they are wholy loste Therefore this our heaueÌ„ly Citie excelleth and is most noble in al these thinges nother hath it vitayle only but geueth the same vnto vs with greate pleasure and finesse moste pleasaunt For trees in this Citie doe not only beare fruicte but geue also a pleasauÌ„tnes vnspeakable inestimable The riuer moreouer runneth through the middes of the stretes on the bankes of eyther side are trees moste beautiful to beholde bearing the fruictes of life And as I haue many times in this description intimated so I repete now the same againe that those things are not to be vnderstande after the letter as the Millenaries take them For the Lord talketh with vs and euen lispeth to the ende we might after the imbecillitie of our witte coÌ„ceaue these thinges Yf any shuld wisshe for earthly things I wene he could couet no greater thinges thaÌ„ be here described We shall thinke therefore if the Lorde coulde geue these earthly thinges yf he woulde whie can he not geue greater to the soules of the godly and bodies glorified yea the Lorde will that beyng withdrawen from the contemplation of earthly thinges we shoulde loke altogether for celestiall and diuine worthie of blessed soules and bodies clarified Whiche verely howe greate and what they shall be no tunge of manne can expresse to vs be it neuer so eloquente For the Lord hath prepared greater thinges for his seruauntes than here we can comprehende Therefore he bringeth forth here matterâ— moste ample that after a certen maner we mightie conceaue heauenly thinges muche more excellent than they be Therfore the sense and meanyng of all those
he shulde wage battaile together and the Iudge come at the last vnto iudgement and reward euery one according to his doinges And this place proueth the diuinitie of Christ infalliblie Christe very God For what can be spoken more plainly than was saide The Lord God of holy Prophetes sent forth his Angel So in the first chapter is saide The reuelation of Iesu Christ which God gaue him And a little after he saieth I Iesus sent my Angel that he might testifie vnto you c. Herein therfore is shewed the vnitie of the substauÌ„ce diuine and destruction of persons And the maner of the reuelation is shewed Howe this booke was reuealed or repeted and collected rather he sent his Angell Christe therefore by his Angell sheweth all thinges to S. Ihon. For no man hath sene God at any time nother shal the Lorde come downe againe from heauen before the iudgement Wherfore this whole vision was exhibited and declared bi the Angel which was the messager of Christ the Lorde Wherefore all thinges are properly referred to Christ which sent the Angell But to whom ded he shew or reueale these thinges To his seruaunts For the coÌ„temners of God laugh at these thinges and take them for fables But God loueth his worshippers and warneth them of all thinges in due season 3. The some of this booke in two poincies Now he gathereth the some of such things as he hath treated hitherto The same ar chiefly coÌ„nteyned in two poincts For he sheweth hitherto what thinge must be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shorâ—â— For this boke conteineth the destinies of the church from the Apostles time to the worldes end Therfore he prophesied not a farre of but the thinges that began in the very time of S. Ihon. And yf they muste be done who shall resiste Not that I wyll establyshe the necessitie of the Stoyckes but that I acknowledge the mightie workyng of God after his prouidence and righteousnes After he addeth another membre Beholde I come quickely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this boke comprehendeth many things which concerne the iudgemeÌ„t it selfe and the last iudgement to the which I will come so swiftely and vnloked for that the wicked and light men shall loke for nothing lesse For the Lorde sayeth in the Gospell it shall be as in the dayes of Noe and Loth. And in the howre that you thinke not the sonne of man wyll come Item as the brightnesse cometh foorth of the Easte and shyneth in the Weste so shall be the comming of the sonne of man And therfore the Lorde sayeth nowe also at this present Beholde I comme quickely For sodaynely whyleste he seemeth in the meane tyme to doe an other thyng at vnwares he bryngeth in the Lorde speakyng and that a matter wonderfull as this particle Beholde importeth For S. Paule hath written also whileste they shall saie peace and securitie sodayne destruction shall come vpon them The coÌ„moditie of this booke 4. But what profit shall the seruauntes of God loke for of this boke In a short sentence he coÌ„priseth much and saieth happie is he that kepeth the woordes of the prophesie of this boke Felicitie blessednes is the fruict that is taken of this boke In this present worlde being lincked with Christe wâ— shall walke in the way of righteousnes and eschew the craftes of Antichriste and shall not fele the tourmeÌ„tes which arrise in the conscience of the corruption of religion depraued And when we depart hence we shal go straight to those blessed seates This is the highe blessednes and felicitie And let vs marke that it is not enough either to haue sene or heard or red this boke it muste nedes be kepte For we muste beware that it goeth not in at one eare and oute the other that we forget not the things that are told vs but that we rather frame our whole lyfe after the doctryne of this boke And he attributed to it the title of prophecie All the Scripture is called a prophecie as much as to say diuine But consyderyng howe this boke for the more parte therof sheweth things to come vnto the church it is rightly called a prophecie 5. He repeteth againe and beateth uâ— The writer of this boke Ihon which repeteth his name both his name and also that he is a witnes that sawe and heard who maie surely be credited And thus he wil get authoritie to this boke For it muste nedes be had in greate estimation that which was conceaued and written of the Apostle and EuaÌ„gelist S. Ihon. Many accompt a faulte in Iohn that he so dilligently expresseth his name But maruell it is that they obserue not the same also els where and of others not withoute prayse Ded not the selfe same Ihon repete and inculke the name of a Disciple in the story of the Gospell who shulde reprehend this I see not therfore what he hath offended herein But rather sins he foresaw in the spirite that many wold speake against this boke not withoute great cause and with much fruicte and also of extreme necessitie he importuned his name And the Apostle S. Paule also to the Galathians Beholde I Paule say vnto you sayeth he in ease ye be circumcised Christe shal profite you nothing The same also to moue affection inculketh his name to Philemon Aretas therefore very aptely expounding this place And this sayeth he a certen proprietie of speach in this Apostolicall soule For euen as he ded in the Gospell also where he sayth And he that sawe hath borne witnes and his testimonie is true the same doeth he in this place also testifieng that he was both an hearer and beholder of these things which are prophicied For hereby he winneth credit to the things which had ben sene Thus much he Others haue thought that not without cause S. Ihon hath in this boke repeted his name oftener than in his story for that men wil more hardlye beleue a prophecie speaking of things yet to come than a story which telleth of matters paste 6. In the sixte place he annexeth whie Ihon wolde worship the Angel agayne what chaunced to him agayne with the Angell reuealing vnto him these huge misteries A lyke story for all the worlde had we in the ninetene chapter where also we expounded the same where he that liste may see And yet the expositours demaund howe chauÌ„ceth it that agayne Ihon doeth the same that he did before and was prohibited of the Angel Thomas of Aquine weneth that S. Ihon being besydes himselfe by reason of the excellencie of visions dyd this as one astonied The glose before sayeth he the Angell forbadde that he should not worshippe him with Latria here he prohibiteth that he worshippe him not with Dulia But to me appereth preferring alwayes the better iudgemeÌ„t of others In S. Ihon to be shewed to all the godly howe great is the frailnes of man to fall vnlesse he be restrained and drawen backe by the mightie
hande of God The Angel had shewed Ihon expressely before that he shoulde not do that he than did and now repeteth it againe For hauing as it were forgotten those things by reason of the excellencie of the Angel he wold surely haue done him some worship For so we permit to our selues more than is decēt especially toward nobler personages whom for thexcellēt gyfts of God we esteme worthie whom we may also without the offence of God euen worship That opiniō deceaueth in our time the most part of them which against the comlines of syncere religion worship and honour Saincts But the Angel of the Lorde here nother forgeth nor bringeth foorth any newe doctrine but that olde in forme as thei terme it to the intent we shuld vnderstād that the will of God is alwayes one and perpetuall which will not haue the most excellent creatures to be worshipped but one God alone to be honoured He repeteth therefore the same causes which he also obiected before Therfore be they alwaies of force with all at al times S. Ihon in the meane time semeth that he wold commend vnto vs the excellencie of this vision or reuelation and that the Angel did admonish him cōstantlie of his dutie and vs al by him that the thing which is proper to God we shulde transpose to no creatures and it deserueth exceding great prayse here that S. Ihon here discembleth nothing but by expresse wordes committeth to writing his fall and rebukyng of the Angell moste euidently For by his fall he wolde admonish that the godly shulde not fall in lyke cases but geue all glory to God Here semeth also to be obserued a maruelouse affection in the maner of speakyng For the Angell crieth out to Ihon being ready to fall downe nowe yea prostrate already and nowe aboute to worwip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See thou do it not that thou verely intendest to do Here is expressed the carefulnes of mynd and haste wherwith he goeth about to preuent the enterprise of Ihon. And thus diligent are the Holy spirirites in heauē in letttyng al things that by any meanes do tourne vs frō God to the worshipping of creatures much lesse would they thēselues be worshipped or to haue the things attributed to them which the Papistes at this day attribute by force of Armes The Lorde of clemencie mercie conuerte them to a right minde that thei maye attribute al glory to God Amē ¶ S. Iohn is commaunded not to seale this boke but to publishe it hauyng respecte to no man The XCviij Sermon AND he sayd vnto me seale not the sayenges of the prophecie of this boke For the time is at hande He that doeth euill let him doe euill stil he which is filthie let him be filthie still and he that is rightuouse let him be more rightuouse and he that is holy let him be more holy 7 The seuenth place that is treated in this conclusion forbiddeth Iohn that he seale not the boke written Seale not the boke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayeth the Angel seale it not And certenly letters and bokes are wonte to be sealed eyther for credit confirmatiōs sake or els that they should not be openly red of al men but those only to whom they are assigned An Angell sayeth to Daniel in the .12 chapt And thou Daniel close the wordes and seale the boke vntil the laste time He is commaunded to shut his boke that is to saye to make an ende nother to loke for any more reuelatiō finally he is cōmaunded to shut it for the vngodly vnto whom assuredly this boke shal seme darke closed For it followeth for many shal erre knowledge shal be manifolde For thei that are not ruled by the certayne sure word of God haue nothing at al certenly tried knowē but wander through manifolde or sondry vncertayne opiniōs iudgementes and traditions of men For Daniel sayeth that knowledge shal be variable that is to say there shal be innumerable opiniōs sectes of the religion seruing of god where neuerthelesse there is but one only trewe opinion doctrine fayth or religion the fame I saye whiche Daniel set forth in his boke which boke also he sealed that is to saye cōfirmed it as it were with godly seales as authenticall or authorised and which was worthie to be credited howebeit at this present S. Iohn is not commaunded in the same sense and meanyng not to seale his boke which we know to be altogether autenticall This boke shoulde be open for al men but such a thing as this is the Angel meaneth cōceale or couer not hide not this boke whom God therfore would haue to be writtē that it might be a publicke doctrine in the whole world wherby al men might be instructed in the thinges that are reuealed from heauen that they be not thorowe the craftes and tiranny of Antichrist withdrawen from the kingdome of Christ vnto the kingdome of Antichrist for God would that al these thinges should to all men be moste common and manifestly knowen And this sense hath Aretas opened also sayeng Seale them not sayeth he that is kepe them not sealed to thy self but publishe them to all The reason is annexed for the time is at hande wherein verely these thinges which I haue sayde shal come to passe Wherfore the faythful had nede of warnyng cōfirmyng and comforte Consideryng therefore that this boke is set forth that it might admonishe strengthen and comforte the faythfull the same ought not to be shutte but wide open For this is the good will of God that this his word should be preached in his church to the profit of al faithfull Let them loke therefore what they doe whiche would haue this booke not only shutte vp but cleane taken awaie nother thinke it can be vnderstande as obscure and full of darke speakynges But to God be prayse and thankes geuyng whiche hath vouchsaued to prouide for vs faythfully in time by this most profitable and moste necessarie boke ¶ These thīgs must be beatē in both to the hearers to suche as will not heare 8 The eight place of this conclusion semeth to treate of a certen preuention For some man here might saye thou wilt haue this boke to be open and come vnto al men of al states sexe and ages but there shal be some whiche wil vtterly contemne the same In vayne therefore shall it be preached in vayne shall we vrge these writynges with them especially which shal deride the same and expounde them this waye or that waye at their pleasure But he semeth to preuent this saye doubtles there shall be vnrightuouse innumerable whiche shal procede vnbridled in their iniquities and shall more and more excede and passe themselues but yet there shall be also rightuouse whiche perseueryng in al rightuousenes shal increase in holy vertues and herein also shal surmounte themselues wherfore spare not thou to vtter to thē al such things
as in this boke I haue cōmaunded thee being nothing careful for the successe therof let me alone with that execute thou thoffice of preachyng I wil bryng to passe that thy faithfull preachyng shal not be vayne And let them alone if thou see certen that will be altogether filthie and perish in their filthines seyng they contemne al thy faythful labour For thou haste done thy duetie and arte blameles and they perishe through their owne fault Wherfore I wil nother haue thee nor yet no other to be ouer careful what time you see many contemnyng the puretie of Gods word had rather wallowe in filthines And we reade els where also Math. 24. 2. Corin. 2. that the Gospell is preached to many for their condemnation and the sauour of the gospel to be swete vnto some vnto saluatiō and to others an intollerable stēche vnto perdition A like place in a maner is in the .2 chapt of Ezechiel where we reade that the Lorde sayde to the Prophet thou sonne of man I sende thee to the childrē of Israel to a people rebelliouse which haue rebelled agaynst me they and their fathers haue dealte traytorously with me vntil this daye They be childrē of an harde fauour and of a frowarde harte I sende thee vnto them and thou shalt tell them thus sayeth the Lord God whether they will heare or not heare for it is a rebelliouse house that they may knowe yet howe there hath ben a Prophete emongs them And thou sonne of man feare thē not nother be thou affraide of their wordes for they be contentiouse and prickyng like thornes and thy dwellyng is with Scorpions But therfore shalt thou not be affrayde of thē thou shalt speake my words vnto them whether they wil heare them or no. Howbeit we must here take hede God commaundeth not that the wicked shoulde walke still in their wickednes that we vnderstāde not that God cōmaundeth that the vngodly shuld procede to be more vngodly where thangel sayeth he that is vnrightuouse let him be vnrightuouse stil c. For it semeth in maner to be such a saying as that same is in the gospell that thou doest doe it more spedely For he commaundeth him to doe that thing which he knew he would do After the same sorte here also that he knewe the wicked would do he sayeth they shal do nother willeth he that their doynges shuld trouble Iohn the faythfull preacher seyng there shal be also many good whiche shal also applie themselues vnto rightuousenes We are wonte also to saye with a muche like phrase yf it will no otherwise be we muste be content Not that we bidde him that perissheth to perishe but that so we reproche to him his madnes signifie that he perissheth through his owne fault willingly and wittingly Aretas It is no exhortation sayeth he but rather a rebukyng of euery one vnto the whiche study he applieth him selfe And Thomas of Aquine The sense is sayeth he he that hurteth lette him hurte stil That is he will hurte by doyng other euilles that the Angel be vnderstande to haue sayde these thinges in propheciyng not in wisshing c. And so the meanyng were the wicked contēning the prophecie shall continewe to be wicked the godly agayne shall growe in the holy study of rightuousnes Which sense truely semeth moste playnest of al. Nother differ they muche from these that are red in the .12 of Daniel by these wordes go Daniel sayeth the Angel and searche not ouer curiousely the instaunt of the laste time for the sayinges are closed and sealed vntill the laste time Very many shall be purified and made white and caste newe But the wicked shal doe wickedly and al vngodly shal not vnderstande But the learned shal teach From these thinges swarue nothyng at al the wordes of the Apostle ◠Timo. 3. speakyng and propheciyng of the later times all that will liue godly in Christe Iesus shall suffer persecution for rightuousnes Notwithstandyng euill menne and deceauers growe worse and worse whilest they both leade others into errour and erre themselues Therefore seyng the later age of this worlde shal be such let vs which are called to this function procede constantly to auaunce set forth and beate in the very worde of God and reuelation of Iesu Christ vnto al men regardyng nothing what the worlde and worldly men speake agaynst it And ful elegantly he setteth two sortes of men against two others the vnrightuouse agaynst the rightuouse The vnrightuous◠filthy are set against the righteuous and holy and filthie to holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayeth he he that doeth euill let him do euil or he that is vnrightuous let him be vnrightuous or he that hurteth by persecutīg the godly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him hurt stil or furthermore Agaynst this he setteth he that is rightuous let him be more rightuous let him procede further grow more more in al godlines go beyōde himself in rightuousnes both of faith and workes For by rightuousenes of faith we are iustified by the rightuousnes of workes we are declared to be rightuouse And thei that be rightuouse not only hurte no man but also profit do good to al. Contrarywise the vnrightuous which waunt true faith waūt light walke therfore in darkenes doe the workes of darkenes persecuting both the rightuouse rightuousnes molestyng al mē And that there should be such men in the later dayes the lord hath also prophecied in the .24 chap. of the gospel after Matthewe An other kinde of men is of vncleane polluted filthie and vile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He that is filthie sayeth he lette him be filthie stille And the interpretours of the Greke tunge admonisshe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that filthines which we gather with our nailes endes And he signified vncleane persones in body soule Idolaters fornicatours gluttons and suche like Agaynste whome he hath placed the holy pure and cleane that is to saye purified by faith and appliyng thēselues busily to sanctification Therfore like as the filthie do more and more wallowe themselues in the mire and araye and defile thēselues to vilely so the godly doe more and more applie themselues dayly to cleanes and holines of life The lorde Iesus iustifie and sanctifie vs for euermore ¶ He gathereth suche thinges as he hath taught of the laste Iudgement and of the rewardes of the godly and of the tormentes of the wicked The .xcix. Sermon AND beholde I come shortely and my rewarde is with me to geue euery man accordyng as his dedes shal be I am Alpha and Omega the beginning and th ende the first and the laste Blessed are they that kepe his commaundementes that their power maye be in the tree of life And maye enter in through the gates into the citie For without shall be dogges inchaunters and whoremongers and murtherers and idolaters who so euerloueth maketh lesinges
A brefe rehersal of the last iudgement of rewardes tormentes 9 The ninth place of this conclusion is of the comming of the lord vnto iudgement and of the rewarde prepared for the good and appoincted tourmentes for the impenitent and wicked for he collecteth at this present that he treated more dilligently and more at large in the .19 and .20 chapt and other places of this booke And this place before all others he inculketh and vrgeth most ernestly For it is of great importaunce if we both vnderstande it rightly and ponder it very ofte in our mindes For we shall the lesse licenciously sinne but shal watche more dilligently The lorde Christ coÌ„meth shortly And in this conclusion of S. Iohn the persones are often chaunged For now speaketh Iohn him self and incoÌ„tinently he bringeth in the Lord speakyng As at this present verely he maketh the lorde Christ himselfe to speake and saye beholdâ— I come quickely For the worde pronounced out of Christes mouth is of more authoritie and hath more credit with all than that the Apostle speaketh in sayeng that he will come shortely he would stire vp all men to watch repent praye For in the Gospel he sayed watch for you know nother the daye nor the houre Your Lord will come at an houre when you thinke leest He feareth therefore the slougthful and vncleane persones whiche comforte themselues that the Lorde shal not come at al and if he come that yet it shal be loÌ„g first and perauenture neuer Agaynst whom he pleadyng sayeth howe he will come quickely Agaynst the same also reasoned Malachie in the .3 and .4 chapt And S. Peter in the .2 the .3 chapt Moreouer in affirmyng that he will come shortely he comforteth the godly tempted and tossed diuersely in this world For the godly some times crie also that the Lorde differreth his coÌ„myng ouer loÌ„g that he is to benigne to his enemies Wherefore he saieth that he wil now come sone enough that is to saie in dewe time that he may both deliuer his seruauntes and distroye rote out his enemies and conteÌ„ners For it followeth what a one howe and to what ende he wil come he wil come gloriouse with great maiestie power to deliuer and saue the faithfull and condemne the vngodly for he sayeth and my rewarde with me Which words seme to be taken out of the .40 chapt of Esaye And signifie And my rewarde with me that God is furnished aboundantly with al implementes wherewith it behoueth a rewarder and reuenger to be furnisshed with Therefore he sayeth the rewarde which I shall geue to euery one after his doynges I haue presently with me and that ready and plentifull For our king and Iudge wanteth not power and treasure as many times the Kinges of this world eyther can not paye their Soldiours wages as they ought or haue it not ready and differ the payement a longe time But this our Captayne and my rewarde sayeth he is with me And immediately expoundyng himselfe he sayeth that he wil rewarde euery one accordyng as his doyng shal be For so the Apostle also in the .2 to the Corinth 5. saieth how we must al appere before the iudgement seate of Christ that euery one maye receiue such thinges as are done by the body accordyng as he hath done whether it be good or euil For in the .16 chapt of the gospel of S. Matth. the lorde sayde likeâ—ise that the tiâ—â—â—ould come that the sonne of manne shuld come in the glory of his father with his Angelles and then shal he render to euery one after his doinges The same is taught of the Apostle in the .2 chapt to the Romanes And to the intent no manne shoulde doubte I am â— and Ω. but that our iudge can accomplisshe in dede that in wordes he sayde he would do namely to render to euery maÌ„ after his doynges he adioyneth and sayeth I am Alpha and Omega the beginnyng and the ende c. By the whiche wordes he signifieth that he is very God eternall and almightie The sentence is taken out of the .43 and .45 chapt of Esaye And is expounded before These thinges teache vs that Iesus Christe is very God and therefore the rewarder of al most bountiful and most rightuouse Rewardes prepared for the godly ConsequeÌ„tely agayne expressely more playnely and by a pertition S. Iohn with his wordes declareth what and to whome the Lorde will geue And firste in dede he treateth of rewarde prepared for the good after of punnishemente appoincted for the euil by the iuste iudgement of God And rewarde is payed or geuen rather as S. Paule sayeth to them that kepe his coÌ„maundementes namely Christes For not they that reade or heare the commaundementes of God or boaste and preache them are blessed â— Iohn 3. but they that kepe and perfourme them in dede For so hath our Lorde and sauiour Christ taught vs in the Gospel after Matthewe the .7 chapt and Luke the .11 And his commaundementes are those that are expounded in the ten preceptes or in the gospell restreyned to the loue of God and our neighbour or the whiche are named of S. Iohn thapostle faith loue It behoueth vs therfore to be religious in case we loke to receyue a rewarde of God And what is the rewarde that is geuen of the iudge to the godly worshippers of God That is taken thre maner of wayes For first they are called happie blessed Secondely they shal haue power ouer the wood of life that is to say the fruictes of the tree of life shal be in their power that is to wit thei shal liue an eternal life with Christ as before is declared For he alludeth to the fourmer thinges Laste thei shal enter in sayeth he by the gates into the citie to wit before also described into the countrie euerlastyng After this he toucheth or collecteâ—h â—lsâ— the punnishmeÌ„tes appoincted for the wicked Without dogges and verely in one worde compriseth al together whilest he sayeth without For by this only vocable he excludeth the wicked out of the heauenly couÌ„trie and includeth or incloseth them in helle and helle tormeÌ„tes vnspeakeable endles and innumerable And S. Iohn here followeth the lord in the gospel saying Matth. 8. I saye vnto you that many shal come froÌ„ the Easte and from the Weste and shall reste with Abraham Isaac and Iacob in the kingdome of heauen and the children of the kingedome shal be caste out into the outwarde darkenes there shal be weyyng gnasshyng of teth Matth. 25. So likewise in the parable of the ten virgins the gate is sayde to be shut and the folisshe virgins shutte out of the ioyes celestiall Euen theâ—e he commaundeth the vnprofitable seruaunt to be cast out into the outwarde darkenes Likewise in the .13 of Luke the Lord sayeth howe the vnbeleuers shal be expulsed out And who be they I beseche thee What holy scripture of dogges which
in that laste iudgement shal be caste out Dogges and the residewe whiche are recited in the register of the condeÌ„ned 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 Shepefâ—lde 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 expouÌ„ded 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 opeÌ„ly 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 expouÌ„ding but carefulnes of auoyding the euils The lord Iesus saue vs froÌ„ al euill AmeÌ„ ¶ 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 coÌ„gregations 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 propouÌ„ded 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy writinges are AutheÌ„ticall 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 â—e 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 foundatiō and preseruation of the house of Dauid and Churche of the faythfull That Dauid is preserued that the ofspryng of Dauid is not rooted out whiche ofte times hath deserued to be it is done in respecte or merite of Christe the Lorde Christe hath saued them the same saueth also so many as are saued as he that is of al the promesses made vnto Dauid the head vertue add some and euen perfection as in whome is perfit saluation and all fulnes as the clere testimonies of the Prophet Esaye beare witnes in the .7 and .37 cha and els where also in the 3. of Osee 34. 37. of Ezechiel And not a much vnlike place is in the .3 boke of Kinges the .15 chap. Iohn also the .1 Christ is the bright morning starre chap. of this boke named Christ the rote of Dauid c. Agayne the Lorde calleth hym selfe a Starre and that not obscure but shynynge and brighte and euen the mornyng Starre When he called hym selfe a Starre he had respecte to the moste auncient Oracle of Balaam that most wise Prophet in the Easte He prophecied that a Starre shulde arryse out of Israell that is to say a celestial starre and euen the very sonne of God shoulde be borne of a woman And that the same starre did arrise the magiciens being also of the Easte testifie in the .2 chap. of S. Mathew And it is called bright because Christe is the light illumining all men that come in to the world Of the which matter the same S. Ihon hath treated much in the first eight and nynth chapt of his Euangelicall story The same our Lorde is also the morning starre so called of S. Peter 2. Pet. 1. And of this our S. Ihon in the .2 chapt of the Apoca. For lyke as Lucifer arrising draweth the daye starre after him so Christ shyning in the hartes of the faithfull doth lighten them more and more in this present world also and in the lyfe to come doth cloth them whole with the light celestiall Thomas of Aquine expounding this place the morninge Starre sayeth he is to witte the messager of the day that is the euerlasting felicitie through his resurrection And these thynges haue we hearde hitherto of the mouth of Christe concerning Christe who and howe great he is and what treasures we haue layde vp in store in him He is very God and man was incarnate for vs that he might be our roote vertue lyfe light and saluation Therfore haue we reposed in him all fulnes of Saluation And so we see agayne that this boke is written with the Apostolicall spirite which spirite verely so ofte as occasion serueth reasoneth excellently of Christe and preacheth his saluation and commendeth the fayth in him vnto all the faithfull The same spirite therfore hath inspyred eyther booke both of the Gospell and Apocalipse of Saincte Ihon and caused them to be written of the same Authour 11. In the eleuenth place is brought in speaking the church The desire of the church for the cōmyng of Christ wyshing the comming of Christe vnto iudgement For sins our Lorde Iesus Christe is so good so benigne and holsome whome all this booke hath promysed to come and to delyuer the church of Sainctes afflicted in this worlde nowe is resited the desire of the same his church wyshing and calling the Lorde sayeng come For anone we shall heare the Lorde promising and saieng be it I come quickely And the church agayne reporting Amen Euen so come Lord Iesu And that the spirite within our body crieth busily to the Lorde for our deliueraūce and glorifieng the Apostle mentioneth much in the .8 to the Romanes Notwithstanding that by the spirite may be vnderstand euery spirituall man also And therefore Aretas he nameth them spirite sayeth he which are accompted worthie of the spirituall mariage And the bryde the church it selfe Thus sayeth he Of the bryde we haue spokē many times in this worke so that we nede not to be tediouse in repeting the same Howe be it with a wonderfull desyre all the godly couet that the Lorde wolde come vnto iudgement To the wicked that daye is terrible abhorred to the godly moste ioyfull and wysshed for For the godly perceaue that they shall ones be deliuered from all euylles and plentifully rewarded with all good thynges that the glory and veritie of God shall be auaunced and established that all vngodlynes shall be abolished and the wicked by the iust iudgement of God tormented Wherupon S. Peter in the .3 chapt of the Actes calleth this day the restoring perfourming of all such things as God hath at any time spoken by the mouth of his Prophets In that same day therfore shall all the promesses of God euen of the greateste matters be fulfilled througely Therfore sayeth the Lord in the gospell lifte vp your heads for your redemption draweth nere They that mourne and are desperate like cast downe their heads The Lord biddeth vs lifte vp our heades to be cherefull and of good hope For we shall certenly be delyuered and glorified which haue ben in the world a laughing stocke and had in derisiō of all men Therfore muste the places be expoūded fyguratiuely which pourport the exceding great lamentation and howling that shall be in that day For the wicked for anguyshe and payne and vtter desperation shall crye oute and teare themselues The godly shall reioyce in him whome they see comming shewynge the woundes wherewith they are redemed Lyke as therefore the desyre of Sainctes was greateste when the first commyng of our sauiour approched nere as in Symeon alone appeareth Luke the second right so at the second comming of Christe vnto iudgement all Saincts with vncessable voyces shall crie and continually do crye come Lorde Iesu come and delyuer vs come and maynetayne thy glorie and church almoste broughte to naught come our redemer and Sauiour so wished and loked for dispatch vs from euilles graunt vs the good thinges promised c. Wherfore the things that follow Come may be referred eyther to the
Neyther is there any doubte but that he compriseth vnder these all like or not vnlike more or lesse offences agaynst God and his will Who so euer therfore thou arte yf thou offende against the diuine law thou shalt be punnished Yf thou seme in this world to escape free and to flitte from hence happy the same maye chaunce vnto thee that happened to the riche glutton whose iudgement is described in the .16 of Luke Briefly he shal be punnisshed who so shal offende God God knoweth the maner whether he shal punnish here and in the world to come or in the world to come only and graunt here a voluptuouse life They are dāned that repent not And we must chiefly obserue in this treatise that sinners be not here condemned For we are all sinners so should no man be saued They are damned that doe not repente which verely die in their sinnes without repentaūce Thapostle denieth that Idolaters aduouterers theues couetouse persōs extorcioners c. shal possesse the kingdome of God but he addeth but such were you verely but you are wasshed but you are sanctified but you are iustified by the name of our lord Iesus by the spirite of our god And in case thou doest doubt whether thou mayest come againe into fauour with God if thou beyng ones lighted and iustified doest fall agayne into sinne learne of the fall and sinne of S. Peter that thou maist be restored and the same that we reade written howe seuen times falleth the iust and riseth againe c. Therefore lette vs learne herof how effectuall is repentaunce and howe pestilent lacke of repentaunce Yf thou be or hast ben an idolater thou oughtest not to dispayre tourne vnto the lorde and doe penaunce Yf thou fall againe abide not still in thy wickednes Whereof I haue spoken more in an other place But if thou wilt not retourne vnto God nor leaue the euill custome of sinne neuer loke for any grace of God Thou shalt perish in thy sinnes It remayneth that we declare in fewe words the fourmes of sinnes set forth here of S. Iohn vnder the which as I sayed before he hath doubtles comprised like offences that of like thinges the same iudgemēt be had First he sayeth as it were generally The works of mens handes neither haue thei repented frō the workes of their handes For albeit that with this note or marke idolatrie is condēned in the prophetes yet do I extende it vnto all other dedes proceding of the force of mē For our worke is verely sinne the good worke is of the grace of God and of regeneration And this generall thinge ones setforth he addeth diuerse partes kindes and fourmes two agaynst the firste table and foure or three agaynst the seconde It is agaynst the firste commaundement To worship the deuill to worship Deuilles For our very God will haue him selfe alone taken for God honoured and worshipped And who is so madde sayest thou that will worshippe Deuilles Verely ther be certen people in the East which are sayed to worship Deuilles for none other ende but that they should not hurte thē This is a barbarouse and folisshe people whie doe they not rather worshippe him whiche is only able to restreyne the Deuill that he can not hurte Howebeit this wickednes stretcheth farre For they in dede worshippe the Deuill whiche will seme to worshippe Gods For this matter is estemed not of the opinion or intente of the worshipper but of the lawe maker For the gentiles would not seme that they sacrificed to Deuilles but would haue taken it most displeasaūtly if any should haue sayed that they worshipped the Deuill Thou arte a most vile and moste impudent varlet and sclaunderer they would haue sayed which darest so reproche the goddes and vs. But S. Paule neuerthelesse I saye not sayeth he that an Idolle or that is offered vnto Idolles is any thing but this I saye that the thinges which the gentiles offer vp 2. Cori. 10. they offer them to Deuilles not to God For where there is one only God he alloweth only these sacrifices whiche are offered to him calleth straunge Goddes deuils Idolle offeringes sacrificed to the deuil of this iudgemēt is the thing estemed not of the fonde intente of men King Saul would haue offered to God the burnte offering of Samuel but Samuel tolde him that he should cōmit idolatrie magicke c. This is an harde saiyng but yet trewe Wherof I haue spoken in an other place more at large The worshippyng of Images of God and of the Sainctes is against the precept of the first table To worshi◠images For al Idolatrie is prohibited S. Iohn here with couler defineth Idolles and taunteth them also alludyng to the wordes of the prophet in the Psalme .114 The Idolles of the gentiles are siluer and golde the worke of mens handes a mouth they haue and speake not c. Therfore it appereth of the matter that Images haue nothing of religion For they be of earth of golde brasse stone timbre c. Agayne of the fourme and shape it appereth that Images are vayne For the fourme resembleth a moste grosse shape and euen a leasing For nother God nor the Sainctes were of that shape whiche the Idolles represent And now there is no vertue in them They see not they heare not c. Ho◠than do they represent God or the sainctes I haue spoken of Idolles els where They that thinke how ther is a diuersitie betwixt the Idolles of Christiās and those of the gētiles let them shewe that theyrs are not of wood or that those other doe see heare c. Murther The sinnes that follow are against the secōde table which commaundeth thou shalt do no murther thou shalt cōmitte none adulterie thou shalt not steale There be many kindes of murthers For they sleye moste cruelly whiche haue no sworde but a venemouse tongue Many kill with corrupte doctrine There be māquellers and parricides and murtherers c. Except these repēt they shal not enter into the kingdome of God And they that swell with enuie and mallice are homicides as S. Iohn saied in his canonicall Epistle 1. and .3 chapt Witchcrafte or poisoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poysun Witchcrafte or sorcerie or inchaunting apperteyneth to murther Poysoning louecuppes and inchauntmentes were in the time of S. Iohn most frequented through out the Romane Empire at this daie those wicked artes are renewed But they shal be punnished of God so many as applye themselues to the same Fornication Fornication hath also diuerse partes To the same belong whoredom inceste adultery and if any other thing be more abominable than these The gentiles supposed that simple fornication that is to witte betwene two single persones was no sinne But the Apostle defineth the contrary in the 1. to the Corinth 6. and .15 of the Actes This pestilent opinion at this daye is reuiued in many But sure it is that
disturbers sediciouse iniuriouse against God his saintes and agaynst al men Therfore they wisshe with all theyr hartes to be eased of this burthen The Lorde Iesus forgeue them this sinne ¶ The enterprises of Antichrist in wedyng out the preachers to be vayne howe great shall be the rewardes of Preachers and of the punnisshement of the wicked The .xlix. Sermon ANd after three daies and an halfe the spirite of life frō God entred into them And they stode vpon their fete and greate feare came vpon them that sawe them And they hearde a great voice from heauē saiyng vnto them come vp hither And they ascended vp into heauē in a clowde and their enemies sawe them And the same houre was there a great Earthquake the tenth parte of the citie fell and in the Earthquake were slayne names of mē seuen thousand and the remnaūt were feared and gaue glory to God of Heauen Hitherto hath he spoken of the wicked ioyes and gladnes of Antichrist and the vngodly men of the last age The ioyes of the wicked not to be long conceiued of the slaughter of the holy prophetes of god They wil thinke how they shal reigne for euer in those their errours superstitions and pleasures and suppose by theyr murtherynge to haue put to silence the preachyng of the gospel to them most displeasaunt But consequently the Lord sheweth that their hope is most vaine their attemptes to be frustrate and their ioyes shorte yea and quickely to be tourned into mourning miserie For first he declareth that the prophecie or preachyng shal be repared of God by newe prophetes and that to the greatest griefe and terrour of the Antichristians whiche loked for no such thing After he sheweth howe great rewardes are prepared and geuē to the preachers oppressed in this world and intreated with greate vilanie Finally he signifieth that the wicked shall not liue in continuall pleasure but that God will disturbe their ioyes bringyng miserie vpon them euen in this world Which although he beginne at the laste in this world to punnishe in an other worlde will more aboundantly augmente their tourmentes euerlastyng And all these thinges shall nede no greate exposition so that we marke dilligently what thinges haue ben done a fewe ages past and what be done also at this daye And al these thinges apperteyne to the consolation and comforte of Sainctes The prophecie shal be oft restored which semed extinguisshed First that the free preachyng of Gods word agaynst Antichrist shal be restored whiche semed to him selfe to haue ouercomen and oppressed all prophecie he declareth by these wordes and after three dayes and an halfe the spirite of life from God entred into them He signifieth by that nombre of dayes as I tolde you before a very shorte time as though he shoulde saye they shall not longe in ioye their false and blouddy pleasures For God shal reyse vp other Prophetes in the place of those that are dead And he speaketh as though God should reyse vp the selfe same prophetes whiche Antichrist had slayne and that he would obiecte them agayne to the wicked in their owne bodies Howbeit they shal be reised agayne in their bodies at the laste daye but nowe shall other preachers succede in the place of those that reste vnto whom God shall geue that spirite of his which he had geuen to the others that are dead Therefore he calleth this the spirite of life for as much as those which were slaine for the same doctrine seme as it were to haue liued agayne Verely for lickenes of doctrine Iohn Baptiste Helias and the prophet Ieremie semed to haue ben reuiued in Christ as is red in the .14 and .16 of Matth. And here is expressely saied that the same spirite did not procede of the Deuill or of men as it is sayed at this daye of many but of God For he with his spirite which is one inspireth his ministers and directeth the same by his worde that the latter wholy aunswer to the fourmer in doctrine and seuere rebukyng of sinnes c. For the liuely effecte of that spirite followeth and they stode vpon their fete that is to saye they liued againe Their doctrine semed ouerthrowen and troden vnder fote but Gods worde standeth agayne vpon his fete and runneth moste swiftely We saye in Dutche of suche as be restored to expounde the effecte that same also appertayneth that the Antichristians seyng other preachers succede in the roume of thē that were slaine beyng stricken with feare knowe not whether to tourne them By the waye therefore is signified that the course of the worde shall be fortunate and the whiche these menne can not stoppe by any meanes howe so euer they rage and murther All these thinges shall be better vnderstande by the Histories of later times and of suche thinges as are done yet at this daye And to the intente that omittyng the eldeste thinges I maye touche those of latter time the Bisshoppes of Rome had thought they had wonne the fielde in the counsell of Constaunce when they had burned Iohn Husse and Hierome of Prage but within a shorte time after many godly and wel learned men sprange vp in Boheme and in other cuntries in whom those slayne appered to haue takē againe the spirite of life In Italy Laurence Valla taught to his greate prayse and also Hieronimus Sauanorela c. In Germany taught many godly men as in Fraunce also in Englande and other nations Thirtie yeres paste through the grace of God was brought a light into the world by Mirandula Reuchline Erasmus Luther Zwinglius Oecolāpadius Melanchthon and innumerable others in whom the spirite of life vttering it selfe after euery mans talente set forth the Scriptures detected the Romisshe wickednes and rebuked the vices of all states but especially of the clergie The Romish are affrayde of this spirite and fill the eares of themperour kinges with complainctes and accusations crie out that we should all with our bokes be distroyed burned Howebeit the power of God neuerthelesse maketh the prophetes to stāde on their fete and their preachyng to runne a pase howe so euer these rage in their furie persecute gods veritie preached through out the whole world To God be the prayse and glory In this cōsolatiō are mixed also rewardes prepared for the faithful ministers Great rewardes prepared for the godly ministers whō the Antichristians slaiyng do first excōmunicate that they maye sende them as it were boūden might as it were addicte thē to Deuils of thē to be tourmented with euerlastyng punnishmentes And hitherto haue all preachers bē thought which haue spokē agaynst the church of Rome haue suffered therfore at the Popes hāde to haue perisshed both body and soule their bodies I saye consumed with fire and their soules throwē downe into hell For they were condemned as heretikes and enemies of God and the church and euen as the plagues of mankinde so taken
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 â—ibertie 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 chaleÌ„ged Clement the .5 pope he that list may know of the ClemeÌ„tines 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 sufficieÌ„tly that the popes theÌ„selues by a mischeuouse boldnes haue takeÌ„ to theÌ„selues thempire do boast theÌ„selues for monarkes do abuse the seruice ministerie of kinges as their wards clieÌ„tes yet to pretend the name of soÌ„nes to the intent thei may haue them the more obedieÌ„t 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 vnderstaÌ„d 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 commauÌ„deth 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 feeâ—e 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
for that in the warre of Naples whiche was made by the French men and Spanyardes in the yere of our Lorde 1494. they came vp firste in the campe of whores whiche infected the Armie Whiche Mainardus the Phisition discourseth at large But howe so euer diuerse and venemouse sores doe infecte many greuousely yet doe the French pockes chiefly corrupte the Abbayes of Monkes and Nūnes and colledges of priestes aboue others For they geuyng themselues to moste filthie fornication do abhorre and deteste in others holy matrimonie and therfore receyue thereof the rewarde of their iniquitie Therfore is it sayed here expressely that the Antichristiās should be with this disease vexed or rather pūnished Ye shall finde some whose face is eaten with this disease All whoremongers and aduouterers for the moste parte are troubled with this plage Iob also the excellent seruaunte of God was couered with sores and boyles but by the singular counsell of God as I touched also before Therefore it is no maruell though some time very good men free from the vncleanes of whoredome be also infected with this disease The second Angell shedeth his viall on the Sea pestilēce ◠and therfore the bloude of lyuing thinges became all to gether such as is in deade men to witte corrupt and turned into matter Whereupon all that lyued in the sea died The Sea is euermore stirring and variable full rightlie therfore by this the worlde is signified or vnconstaunt men in the world these for theyr sinnes are infected with the Pestilence and dye in great plentie In the words is the fygure Synekdoche where euery liuing soule is said to dye This second plague aunswereth to the fifte of Aegipt Vnder this plague we comprise all kynde of Pestilences and plagues Ezechias also was taken with the plague as many Godly men also die of the Pestilence but by the singuler counsell of God The thirde Angell shed his viall on the ryuers and fountaynes of waters which were by and by turned into bloud Bloude 3. This aunswereth to the first plague of Aegipte The Aegiptians had drowned in Nilus the newe borne bodies of infants and had oppressed the innocent Israelites Therefore were they worthie to drinke of Nilus For water bloude Water otherwise in the Scripture signifieth doctryne as in Ezechiell and Zachary Therefore do the ryuers and fountaynes of waters signifie ecclesiasticall preachers and Princes whome God hath geuen to the people for a defence and reliefe Certenlie Saincte Peter calleth false prophets welles waunting water 2. Peter 2. In the .17 chapter we shal heare that by waters are vnderstand people This therefore is the plague of God the Princes of the people and preachers of peace are become the authours and ringleaders of rebellion and of warres In the which they fall and kyll one an other which shede the bloude of Sainctes And albeit that in warres the godly are also plaged yet knoweth the Lord how to requyte their paynes and to ease their sorrowes Saincte Austen decydeth this matter at large in the firste booke of Christen doctrine But if we loke vpon the variable Historie of Italie Fraunce Germanye and Hungarye and of other Realmes that glorye to be called Christians we shall fynde them to haue bene the blasing firebrandes of warres which ought of dutie to haue ben the Princes of peace Warres stirred vp by Popes And lyke as the Lorde sayeth in the Gospel there must not a Prophet die any where els than at Hierusalem So must ther no warre be moeued but by Popes of Rome Byshops and Prelates I will only resyte a fewe Pope Gregorye the .2 through sedition expulsed themperour Leo Isauricus out of Italie Pope Stephen brought in Pipine King of Fraunce into Italie againste the Lumbardes The same ded Charlemaigne at the motion of Pope Leo the .3 driue clean out of Italie hauing slaine many of them with the sworde Pope Gregory the .7 a moste wicked man stirred Peter King of Hungarie to warre with the Emperour Henry the .4 intangled all Italie Germany with warres and droue Henry to fight many fields and battels that wer not light Vrbane the .2 of that name tourmoyled with warre both Easte and West and all other partes of the world which he called holy taken in hand for the recouering of Hierusalem This warre was long cruell greate and blouddy suche as in all worldes you can not fynde the lyke What Alexander the third wrought against Fredericke Barbarousse and howe he raysed vp all Italie againste him the Stories do tell And whylest Fredericke the second warred in the holy lande Gregory the nynth taketh from him Naples Here the Abbot of Vrspurge sumeth that so great a wickednesse shoulde be committed of a Pope There arrose by the Popes meanes and motions great factions in Italie of the Guelphians and Gibilines Clement the fourth brought in the french Armie by the conducte of king Charles into the kingdome of Naples and put Conrade Duke of Swalande from his inheritaūce and caused him and Fredericke Duke of Austryce to be slayne to gether with manny thousandes of the Germanes Pope Ihon the two and twentie armed Fredericke Duke of Austrich and Leopolde against the Emperour Lewes the fourth of the house of Bauier Boniface the eight cōmaunded king Albert Duke of Austrich to beare Hostyle banners against Philip the French King As Martin the fifte stired vp a greuouse warre against the Bohemers Eugenius the fourth betrayed the Conquerour Ladislaus king of Poll and Hungary to Amurathes the great Turke to be vanquished and slaine through treason sending his Legate Iuliane Caesarinus Cardinal about the practise which perished also in that vnluckie ouerthrowe Where cometh to mynde that sayeng in Virgill Tolumnius himselfe the southsayer is slayne Pope Sixtus the .4 sent to the moste puissaunt nation of Swisses a red scarfe or band with a bull hanging at it wherein he graūteth most large indulgēces to such as wil fight for the church of Rome Iulye the second through much and great bludshed of the Swisses began to expulse the french kyng out of Italie which at length Leo the .10 brought to passe receyuing the Emperour Charles the .5 whose sonne ruleth yet in Italie Clement the seuenth began to oppresse him agayne but death disapointed his enterprises Paule the thirde ioyned the force of Italie with Charles the fifte and warred on the Germanes for obedience denied to the See of Rome and the Gospel receiued In the which war was taken Philippe the Lantzgraue of Hasse Ihon Fredericke Duke of Saxon Prince Electour Greate vilianie and crueltie was wrought by the soldiours in Germanie Pope Iulye the thirde began to dalie with the frenchmen and stiring vp the warre of Parma and Mirandula brought the frenchmen to Senes There arrose a most greuouse warre by sea and land both in Fraunce and Italie and also in Germany which indureth at this day The Princes and people teare a sonder one an other they drynke their bloude moste
aboundauntly which neuerthelesse in the meane season persecute Christes church moste greuousely The Lorde sende peace And nowe where the godly might maruell ¶ God is righteouse in his iudgementes why God so suffereth the worlde to be shaken and tourmoyled with mutuall warres the Angelles preuent the marueling and complainte and shewe not onlie the cause but also praise the iustice of God in these iudgements And he bringeth in two Angels as mete and sufficient witnesses of this businesse Angels gouernoures of things The one he maketh ruler of waters the other speaking out of the aulter He semeth here in to followe Daniell which also in the tenth chapter sayeth that Angelles as gouernours were set to rule ouer Prouinces Not that God doeth not worke and gouerne al things in waters in all elements and Regions but for that he vseth the trauell of Angelles as his ministers But where the Papistes gather hereof that Sainctes rule ouer elements diseases limmes cities and euery part in man it is folish and superstitious and smelling of Idolatrie For the maner of Angelles and of blessed soules is cleane diuerse moreouer the Scripture attributeth vnto them farre other things than it doeth to these Thou shalt read nothing of the blessed soules as hauyng any thyng to do with men here in Earth in the whole Scripture But in sondry places of the Scriptures you shall reade that Angelles are set to be mens kepers and to serue them with dyuers ministeries Agayne ye read not that the godlie haue for this cause geuen any godly honour to the Angelles no we shall heare in this booke howe Saincte Ihon woulde haue worshipped an Angell but was prohibited of the Angell ones or twyse Chap. 19. and .21 Moreouer here the Angell rendreth a reason why the water is tourned into bloude and commendeth here in Gods iustice For turning his talke vnto God thou art inste sayeth he O Lord which arte and which wast c. He pronounceth him righteouse as he that will do no man any wrong and therefore calleth him also holy In the mean time he signifieth his euerlastingnes and that he geueth being vnto all thinges where he sayeth which arte and which waste c. Of this phrase of speache is spoken in the first chapter And the true righteousnes geueth to euery one his Therefore the Angell sayeth Therfore Lord thou arte righteouse and declareste thy righteousnes to the world in that thou hast geuen them bloude to drinke which haue shed the bloude of the Prophetes that is of preachers for preaching of the truth And not their bloud only but haue shed also the bloude of thy holy faythful I meane whom for the true professing of the faithe they haue vexed and at laste slayne Therfore are they worthie that they theÌ„selues shuld agayne drinke the bloude of them and theirs that is shulde fall by mutuall warres tumultes and slaughters verely before recited The Angel speketh oute of the aultâ—r These thinges are confirmed by an other Aungell which speaketh from th aulter and not without cause from the aulter For we heard before in the .6 chap. that vnder the aulter the soules of them that are killed crie out and say how long is it that thou auengest not our bloud on them c. Therfore nowe is the talke vttered out of the Aultar to the ende we should vnderstaÌ„de that God forgetteth not the bloud of his sainctes but reueÌ„geth it in iuste and dewe season Now here in also coÌ„mended as it were by the waye the omnipoteÌ„cie of God that the vngodly maye vnderstande howe in the time of affliction and vengeaunce there shal be no power able to resiste the almightie To him alone be glory Amen The .iiii. and .v. Angelles shed theyr vialles The .lxx. Sermon ANd the fourth Angell powred out his vialle on the Sunne power was geuen to him to vexe menne with heate of fire And the men raged in great heate and spake euill of the name of God whiche had power ouer those plagues and they repented not to geue him glory And the fifte Angell powred out his viall vpon the seate of the beast his kingedome waxed darke they gnewe their tungues for sorrowe and blasphemed the God of heauen for sorrowe payne of their sores and repented not of their dedes The godly esteme not their afflictioÌ„s sent by the iuste iudgement of God as the punnishmeÌ„tes of sinners The afflictions of the godly and vngodly but as exercises of the fayth how so euer they acknowledge themselues to be iustely afflicted for their sinnes committed yet here they commende neuerthelesse the grace of God conuertyng the punnishementes of sinners into the exercises of fayth To the vngodly punnisshementes are plagues whiche nother they can suffer patiently nor glorify God but rather blaspheme him suppose that they suffer vnworthely Therfore are the plages of god to theÌ„ most greuouse where neuerthelesse much more cruel things are for theÌ„ prepared to wit that they should suffer in an other worlde euerlastyng damnation Therefore the plagues of this worlde infliâ—â—ed to the vngodly are as it were certen preparatiues and preambles of more greuouse tourmentes Drought the iiii plage The fourth Angel poureth out his viall on the sunne and to the same was geuen power to plague men with heate or fire This plage do many expounde allegorically vnderstandyng by the sunne Christ exhilaratyng the consciences of the faithfull and the fame to be darkened in the mindes of men chosing rather the darkenes of Antichriste than the light of Christ and therefore do the consciences erryng and seduced with errour burne with sondry lustes desperations wherby they be driueÌ„ at the length to sondry blasphemies Which exposition as I do not vtterly reiecte so after my iudgemeÌ„t the sense shal be more playne yf we vnderstande the fourth plague to be an heate and great drought a barrennes of the Earth and scarsetie of Corne finally an intollerable thurste afflictyng both men and beastes and laste bredyng and ingeÌ„dring hoate diseases For so we haue red in the threatenings of the lawe I will geue an heauen of brasse and an earth of yron In the time of Helias for contemnyng and reiectyng the worde of the lord God plaged Israel with a sore drought as you maye see in the .3 boke of Kinges the .17 and .18 chap. Ieremie also describeth the like drought and heate in the .14 chapt Agayne the lorde defended Israell with a pillar of a cloude by the daye and a pillar of fire by night Moreouer we haue hearde heretofore in the Apocalipse the sunne shall not fal vpoÌ„ them nother any heate And iustely is this world plaged with burnyng heate as the which offendeth greuously burneth with sondry lustes and also by wicked proclamations prohibiteth the coulyng refressyng of Gods worde Theffecte of this plague is greate For the effecte of this plage followeth And meÌ„ sayeth he burned with great heate At the first