pietie wherein they had excelled hitherto And he sayeth two thinges holde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holde faste that thou hast They had the gospell of Christe and the worde of eternal life the true fayth and godly religion These thinges he commaundeth to holde faste and to persist in the religion ones receyued And whilest he commaunded them to kepe that they had he signifieth by the waie that no new or other doctrine is to be loked for but that this one 's receyued doeth suffice Let vs not thinke therefore in the gouernement of the church vpon other lawes vpon other traditions than of the Gospell of Iesu Christe This is sufficient for the churche After reasonynge as it were of the losse he sayeth Therfore must thou watche diligently and holde strongly the gospel for this beyng taken away thou arte spoyled of thy crowne The crowne is a token of vertue and victory We saye Conquerours and worthie of the Empire are crowned The virgin loseth her crowne that is defiled Therfore heretikes false prophetes and seducers take awaye the crowne what time they seduce and corrupte therefore sayeth the Lorde Thou haste gotten honour and glory see that no man take it from thee So we reade that S. Paull spake in the 2. to the Coloss Let no man take from you the victory In the 18. of Ezechiel the Lorde testifieth that he will not impute rightuousnes to the iuste in case he forsake and leaue his rightousenes let vs praye therefore that we maye euermore perseuer in the worde of the Lorde ¶ He procedeth in recityng moste great rewardes The .xix. Sermon HIm that ouercometh wil I make a piller in the temple of my God and he shall goe no more out And I will wryte vpon him the name of my God and the name of the citie of my God newe IerusaleÌ„ which commeth downe out of Heauen from my God and I will wryte vpon him my newe name Lette him that hathe eares heare what the spirite sayeth to the congregations Our Lorde procedeth in raccomptynge muche more ample rewardes whiche he woulde geue to them that ouercome And so he tempereth his wordes that we maye easely perceyue this promesse not onlye to apperteyne to the congregation of Philadelphia but to all the Churches in the whole worlde yea and to euerye of the faythefull And as we haue oftentymes repeted already for I am not asshamed to repete seynge that the Lorde him selfe so greately vrgeth the victorye agayne we saye that those thynges are promised not to suche as fighte lightly or negligently for diuerse fighte The warfare victorye of ChristiaÌ„s and by and by runne awaye but to those that ouercome and perseuer to the ende For our life is a warfare vpon earthe whiche Iob also hath confessed The soldiour hath a sure purpose to ouercome his enemies Our enemies are the deuil the world and the fleshe Against these we muste ernestly fight of none other intent but that we may ouercome The Apostle in the 6. to the Ephes described the armour of the faithful In victory the Sainctes consider sinceries and integritie that we lose nothyng of the veritie knowen but let vs reteyne the pure worde of God and sincere fayth and let vs kepe our bodies our soules cleane from all pollution and that to our liues ende He propoundeth moste ample rewardes by promesse The maner of erectiÌ„g pillers Wherby he alludeth to the maner of Grekes and Romanes who decreed Images to suche as deserued wel of the coÌ„mon welthe in the whiche also they wrote theyr vertues for whose cause they were set vp eyther in the court or market place or els where They semed by this meane to deliuer to theyr posteritie as it were by hande the glory of their elders whiche they made also as it were euerlastyng Piller in that scriptures Otherwise the vse of this vocable Columne or piller is diuerse Ieremie is called of God a piller for his constancie The Apostles are called of S. Paull in the 2. to the Galath chiefe pillers for their excellencie and that the churches leaned vpon them for the preaching of the veritie The church it self also is called the piller base of veritie for asmuch as it is grouÌ„ded vpon the sure rocke Christ In the Temple of SalomoÌ„ stoode two columnes or pillers figures of the euerlasting kingdome of Christ â— Timo. 3. and of the holy churche In this place a piller is taken for a man in glory and beautie excellent For he sayeth not that he will erecte a piller for a godly man but I wil sayeth he make him a piller that is to saye I wil beautifie him with honours and glory euerlastyng But where shall this piller be set where shall the glory of Sainctes be famouse The piller is set in the Temple not in Courte or market place but in the Temple of my God And the Temple of God is heauen it selfe and in our worlde the holy Churche Gloriouse therfore shal he be in the churche of Sainctes aswel militaunt as triumphaunt Albeit therfore that the very godly heare euill in this worlde yet this worlde shall peryshe Christe shall reigne for euer and the Sainctes shall reigne with him Their glorye then shall remayne for euer and euer And where he sayeth of my God Aretas expoundeth and saieth This saiynge of my God taketh not awaye the diuine nature that is sene in Christ but establisheth as I may say the consubstantialitie For it declareth the vnion of two natures whiche are in the persone of our Lord Iesu to witte of his deitie and humanitie euen after vnderstanding yet not confusely to be indissobible For they aunswer mutualy one another because of the assumptioÌ„ of the humane nature the diuine to the humane and likewise the humane to the diuine proprieties c. Moreouer the perpetuitie and stablenes of the glory of the sainctes and faithful is signified where it is added Stable glâ—ry and he shall go no more out For many times pillers are brokeÌ„ and cast down and renowne ones gotten perisheth and fadeth away But Christ promiseth to them that ouercome that they shall neuer be cast out of the fellowship of Sainctes neyther that the glory of the faithfull should be obscured at any time And thus farre of the piller it selfe Here followeth of the inscription of the piller The inscription of the piller of what sort it shal be Thre thinges chiefly are wrytten in the Sainctes to witte the name of God the name also of the citie of God and the new name of God or of Christ Whiche we shal discusse in order First the name of God is ascribed to the godly that is they them selues are called by the name of God be the children and heires of God Whiche is discoursed at large in the first of Iohn and the .viii. to the Romains Ouercomers be the childreÌ„ of God And what can you deuise to be more honorable than to
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
worlde also is geuen vs a quiet cōscience and ioye vnspeakeable which they in deede fele that do in ioye the same They that haue not tasted therof can neuer beleue that it is so much as it is in dede Wherupon S. Paull sayed and the peace of God whiche passeth all vnderstanding c. suche mindes so affected our Sauiour Christ graunte vs. Amen ¶ The Epistle of Thyatirena is expounded wherin are sondry vertues commended and the vice of Iesabell reprehended The .xii. Sermon ANd vnto the Messenger of the cōgregatiō of Thiatira write This sayeth the sonne of God whiche hath his eyes like vnto a flāme of fire and his fete are like brasse I knowe thy workes thy loue seruice faith and thy patiēce and thy dedes which are mo at the last then at the first Notwithstāding I haue a fewe things against thee that thou sufferest that woman Iesabell whiche called her self a prophetisse to teache disceaue my seruaunts to make them cōmit fornication and to eate meates offered vp vnto Idolles The fourth epistle written to the Thyatirenians The argumēt of the fourthe epistle is more plentifull then the residue and with manifolde fruites replenished For it cōmendeth and praiseth in that churche excellent vertues and singular giftes not a fewe Streight wayes he reproueth in them that they suffer ouer gētly the Iezabelisme whiche he describeth what and howe filthie it is He threateneth them sore vnlesse with perfit repentaunce they amende theyr sinnes and wickednes Further more he warneth that they loke for no newe reuelations but that they perseuer abide in those which they had learned hitherto in the which they nowe are Hither also with most large promisses he allureth them finally cōmunicateth cōmendeth this doctrine to al churches And there is a wōderful likenes and correspondaunce in al epistles As the same may be sene also in al the bokes of the prophetes in the story of the euangelistes The scripture is in al thinges like agreable to it selfe in Paules epistles Wherof it maye easely be gathered that the doctrine of the vexitie is most absolute perfit and plaine and agreable to it selfe in al thinges In so muche that if al the writinges of all other Apostles and Prophetes did remaine we should haue had no more in those many and most plētuouse bokes then we now haue in the holy Bible God prouided wel for vs and for our infirmitie by this briefe waye Here be seuen Epistles set in the 2. Chapter but it is maruell to see howe like they be all teachinge in a maner all one thinge The vse of this epistle This fourth is chiefly profitable for those congregations whiche are sounde in the purenes of doctrine and are pure moreouer in holines of life but doe not with a feruent zeale enough persecute open heresies There be other fruictes and cōmodities whiche we shall speake of in order But like as in al other epistles that goo before first is set forth to whom the epistle is sent and from whom it cōmeth So also in this epistle Thyatirene both the superscription as they terme it The superscriptiō of this epistle the subscriptiō is expressely set It is sent to the Messenger of the church of Thyatira so to the whole churche as I haue tolde you before oftētimes And Thyatira is a noble and famouse citie of Lydia Thyatira in Asia on the riuer of Hermus where we reade that the woman was borne that solde purple whiche was conuerted to Christ by s Paull in the 16. of the Actes it was a populouse citie much frequēted so that it is no maruell though mē diuersly geuē vncleane curiouse heretikes did associate ioyne them selues to the churche of God The Geographers wryte many thinges of that famouse citie of Asia Thautour of the epistle And the author of thepistle is the Lord Christ him self the high king Bishop which vseth thapostle his pen or blessed s Iohn for his Scribe or Secretarie by whome he will haue those things published through out the whole world And he getteth the epistle authoritie whilest repeting certen mēbres of the former image descriptiō he sheweth him self in such sorte to be sene of the church to be viewed in faithe that they help the matter wōderfully He seeth here heresies the secrets of hartes and treadeth vnder his moste pure and cleane fete what so euer auaūceth it selfe against Gods glory veritie He calleth him selfe therfore the sonne of God Christe the sonne of God and man whome before we hearde to be the sonne of man He is therfore and remaineth both euen in glory aswel the sonne of God as mā In the diuine nature of the same substaunce with the father in the humane nature cōmunicating with vs in al things except sinne the other nature is not swallowed vp in glory but two distinct seueral natures without any permixtiō abide in one persone vndiuided which in dede be one Christ very God very mā to be worshipped world without end Herof we haue testimonies in the 1. of Luke in the 1. of Iohn the 1. chapt to the Romanes And whiche of the heretickes or persecutours wil make warre with the liuing sonne of God After he attributeth to him selfe eyes His eyes 〈◊〉 flamme of fire casting out fire and flamme For nothing escapeth the knowledge iudgement of Christe our Iudge he beholdeth the raynes and hartes Moreouer he lighteth some and some he cōmitteth to euerlasting fire therin to burne for euer Nowe then if anye doe imagine with them selues that they can hide heresies and malice in theyr hartes they are disceiued For in the eyes of Christ the darkenes it selfe is light also The same Lorde also hathe fete moste pourged and cleane he treadeth downe all vngodlines And where so euer he walketh with his shining feete of brasse he consumeth immediatly all heresies and corrupte life Therfore this prelate moste pure and moste fitte and apte to pourge finally beste furnisshed to boulte out the secrettes of hartes sheweth to the cōgregations these things that followe he himselfe walketh and is conuersaunt in the middes of the churche bothe Kinge and Prieste And like as he hath in all epistles testified that he knewe the workes of the same church euen so he repeteth here also to the intent we shoulde neuer admitte wicked securitie as though the almightie and alwitting God knewe not vs and al ours of the which matter I haue spoken sufficiētly before Now doeth he set forth gallaūtly euery worke of this congregation and cōmendeth fiue most notable giftes or brightest vertues Charitie 1 Firste Charitie whiche compriseth the loue of God and our neighbour wherby is broughte to passe that we preferre nothing in the world before God neither hurte our neighbour but rather heape vpon him all duties benefites This we owe to God and all our bretherne in the
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
faythful and syncere minde we shal haue quiet consciences in al the workes of God euē suche as are harde to indure and seme to some men most vnreasonable For we know that he by whome all thinges are gouerned is of our nature and kinde yea euē our owne brother and such verely as fauoureth vs with al his harte hath suffered death for vs and loueth nothynge better in all the world than man Moreouer whiche hath ouercomen death sonne the Deuil and Hell and hath ouercomen them for vs. Who wil nowe than suspecte his gouernement permission or operation Thou haste a brother in the Princes Courte whome thou arte assured to fauour thee from the botome of his harte thou hearest saye howe he hathe geuen vnto him of the Prince the gouernement and iudgement of the whole countrie woldest thou sticke or be lothe to submitte thy selfe vnto him naye rather thou doest truste and hope to obteyne any thing of thy brother Therefore let vs remembre The kingdome and power is geuen to Christ howe the Scripture not here only but euery where doeth teache that Iesus Christe the Sonne of God and in dede of the same substaunce with vs after his humanitie in diyng for vs to haue deserued to haue a name geuen him whiche is aboue all names and that althinges shoulde be subiecte to his gouernment what so euer be in the worlde visible or inuisible For so S. Iohn testifieth in the .1 Chapter And S. Paul also to the philipp 2. Coloss 1. and to the Hebrewes the .1 Chapter He is sayed at this present to haue ouercomen or obteyned to open the boke and lowse the Seales therof Therfore by the knoweledge of him and through faith in him we obteyne that with a ioyefull minde we maye loke vpon the boke the iudgementes and all the workes of God and quietly and patiently to beare the openyng therof and gouernment of al together c. A most gallaunt ful descriptiō of Christ But to the intente we maye iudge more rightly of Christ gouernour of all although he hath already described him right liuely yet now he procedeth to paincte him out in his that is to saye moste godly and goodly coulours that we should not be nothing affrayed of his gouernement nother that we should not with quiet mindes most willingly submitte our selues wholy to his gouernment First is sayed that a Lion of the tribe of Iuda hath ouercomen Christe a lion of the tribe of Iuda to wit that same Christ of oures to haue ouercomen the Deuill sinne death the world hell and al power of the aduersarie And he ouercame in diyng and so atchieued the high dignitie and was made Lorde of all The Deuil is also called a Lion of S. Peter Salomon and the Prophetes call tirannes Lions 1. Peter 5. Our Authour therfore calleth Christ a lion not of the common sorte but of the tribe of Iuda For he alludeth to the prophecie of the patriarch Iacob whiche is in the .49 of Genes he prophecieth there that Schilo shal come with plentie and good lucke whiche like a lion that hath taken his praye nether is there any manne that can driue him from it can defende those that be his whom he hath caught out of the dragōs clawes so that no hostile power dare ones hisse against him Christ therfore is declared a victour or cōquerour greatest Christe is only moste inuincible most mightie and most inuincible Which belongeth to him alone Yet shal you finde Kings which are euery houre ouercomen of wicked lustes whiche wil suffer them selues to be called inuincible Briefly this first note in the description of Christ sheweth that Iesus Christ gouernour of al is that very same whom the patriarches prophetes haue prophecied to come into the world a prince most inuincible Secōdly Christ is called the rote of Dauid wherin he appereth to haue alluded to that saiyng of Esaye in the .11 Christe the roote of Dauid chap. Than shal a budde come forth of the stocke of Iesse a flour shal ascende out of the rootes therof Namely Marie the daughter of Dauid of whom that most sacred floure Christ sprang came was the stocke of Iesse And of the very rotes of Dauid or of the virgin I meane of the most true humane nature Iesus Christ was borne very man into the worlde For he toke no where the Aungelles nature but the sede of Abraham He is therfore our brother Hebr. 2. of the same substaunce with vs after his humanitie These things do comfort vs exceadingly and confute heretikes most strongly which faine that Christe hath not a very humane body We haue more herof in the .1 of Matth. and .1.2.3 of Luke Christe is in the mids of the seate After it is expresly spoken of the same our lorde that he is in the middes of the Throne in the middes of the .iiii. beastes and in the middes of the .xxiiii. Elders and is therfore exēpted out of the nōbre of creatures out of the numbre of Aungelles and out of the numbre of Sainctes For he is greater than these to wit of the same substaunce with the father in glory power equal For the father is in the middes of the Throne from thence procedeth the holy ghost euen there is founde also now the lambe Christ not only very man but also very God Christ is very God And is a distincte person For the blessed Trinitie knoweth not any cōfusiō The father is God the sonne is God the holy ghost is God yet are al three but one God the father in his subsistence the sonne in his and the holy ghost in his not makyng three Gods but three proprieties and persones in one indiuisible and eternal essence And where as Christ is mentioned to be in the middes of the beastes and in the middes of Elders he is doubtles signified after the diuine nature to be euery where to be the life and preseruation of all creatures also in the middes of his chosen and of his Church Therfore like as we beleue Iesus Christ to be very mā so let vs also beleue him to be very God of the same substaunce with God the father Therfore let Seruiet perishe with Arrius and Mahomet and as many as denie Christ to be the sonne of God coequal with the father in al thinges Furthermore he is now also called a lambe Christ is a lambe not that he is a shepe of nature but for that by a lambe is prefigured the innocent redemer of the worlde and the only holesome sacrifice of all faithfull A lambe is a token of innocencie and from the beginning appointed for sacrifices Abel offered vp a Lambe after the lawe was offered a dayly sacrifice in the morning a lambe and at euening a lambe For christ is the expiation of them whiche were in the beginning of the world and which in the ende shal be The Paschall lambe in the .12 of Exodus
lyuing for euermore as he that is life of himselfe and geueth life vnto all This creation verely and viuification is not communicated to others As also he alone knoweth the harts of meÌ„ that hereof we may learne to sweare by the name of God alone not to adde to him any creatures which know not the heartes neither are lyfe of themselues but are lesse than he adde also lesse than men as they that are made for men Next after God there is nothing greater than man Therfore let not maÌ„ sweare by any other thaÌ„ by God For al the geÌ„tiles sweare by a greater yf thou swearest by the sainctes or by the Gods thou shalt sweare by men egal verely and not greatter God alone is greatest and best Therfore must we sweare by the name of God alone lyke as the scripture teacheth elsewhere in the .6 and .10 of Deuter. 23. of Exod. 23. of Iosue 4. and .5 of Ieremy .45.65 of Esay and else where But seyng that is in dede God himselfe howe sweareth he sayest thou by him that lyueth for euermore that is by god he sweare doubtles by him self as in many other places of the scripture Or els he sware after the dispensation and assumptioÌ„ of the humane nature after the which he sayed my father is greater than I which notwithstanding in his deitie was neuerthelesse coequall with the father And the same that I now rehersed A faithfull doctrine of taking othes is the most simple and most trewe doctrine of othes and fourme of swearyng And yet ther be some which vnderstaÌ„d that doctrine wel enough but neuerthelesse for the fauour of men would sweare gladly by Sainctes and therfore demaunde whether thei may not ioyne Sainctes to god especially in this sense vnlesse I perfourme this I wil not be accoÌ„pted in the nombre of sainctes I aunswer that they maye not aswel for that we haue no expresse maner of swearing which obediently to the honour of God we ought simply to follow also for that they which require and prescribe this fourme would haue vs to sweare by the names of Sainctes in heaueÌ„ and so to acknowledge that we are holpen and punnished by their vertue and power Which if ye do and acknowledge ther is no doubt but thou doeste greuousely transgresse thy sincere religion Certes if thou confesse God here before men he will also confesse thee before his father and his Angels yf thou deny him he will also deny the. c. An othe is as it were thy confession wherby thou confessest whome thou doest acknowledge and beleue to be thy chiefe filicitie the reueÌ„ger also of euil rewarder of good Yf thou shalt therfore ioyne Sainctes vnto god himselfe and match them together and say so help me God and his Sainctes These so coupled with God thou shalte graunt to be thy Gods which can both helpe and hurt the. Therfore take hede what thou doest Reade S. Austen in the 145. Epistle to Publicola What Christ did sweare Howbeit we must see moreouer what the Angel sware by this custome and solemne woordes For in this one thynge consisteth the whole somme of the matter The Angell in the 12. chap. of Daniel ded sweare Because for a time times and halfe a tyme and in the wyndinge vp to scatter the hand of the holy people all these thinges shall be fully done So this our Aungell here sweareth that there shall be no more time but in the dayes of the voyce of the seuenth Angell when he shal begynne to blowe his trompe that the misterie of God shal be fulfilled but here let no man vnderstand that all time vtterly and that euerlastinâ—nes it selfe should be abolished and that there should be nothing more after the iudgement but there shall not be alwaâ—es suche a time as nowe is and suche as the wicked inioye in this worlde supposing that the courses of times shal be alwayes that the worlde shal continewe alwayes that they shal alwayes flourishe in honours and pleasures oppressyng the Godly This shall not be sayeth he nother shall there be any more suche a time that shall perishe and be subiecte to chaungeable courses For aboute the laste iudgement shall perisshe or be renewed all these thinges that shall perishe and lyfe and glory euerlastyng shal succede I meane the time of eternitie with al ioye moste replenisshed Therefore sayeth he not simplely that there shal be no more time but addeth in the dayes of the voyce of the seuenth Aungell that is to witte at the laste iudgement that the misterie of God should be made consummate perfit and fully complete What this secret The mistery of God what it is or misterie of God is the Apostle expoundeth and sayeth 1. Corinth 15. Beholde I tell you a misterie we shall not all slepe and the residewe whiche are red there the misterie of God therefore is nothyng els than that the ende of all corruptible thynges is at hande and the happie and euerlastyng worlde shal succede for that Christ shall than come to iudgement that Antichrist by him shal be abolisshed that he with the whole body of the wicked shal be distroyed the dead reysed vp agayne the wicked to euerlasting perdition the godly to eternal life for that death sinne and al corruption must be taken awaye from the godly and be troden vnder fote and al miserie imposed to the wicked that they may be tourmeÌ„ted world without ende And for asmuch as many times menne doubte thereof as I haue sayed nowe ofte Christe hath sworne that all these thinges shall assuredly come to passe and that the godly shal be consummated with al glory and that the wicked shall be consummate with all kynde of tourmentes And this is that great misterie of God for the whiche the very Sonne of God beynge incarnate dead and reysed agayne from the dead ascended into Heauen that he might conuaye vs thither to him hauyng subdewed Hell Sathan Antichrist and all vngodlynes Therefore as in the. 6. chapter was sayed to the Martirs that they should reste for a little season till the nombre of chosen be fulfilled so here we heare also that the misâ—erie of God shall at length be fulfilled c. The whiche is spoken to this ende also that the godly shoulde be of quiet mindes and patiently abyde deliueraunce Yf therefore this consumation be differred lette vs abyde patieÌ„tly and constantly confirmed in Christ and his Euangelicall veritie as also the Apostle of Christe S. Paule hath taught vs out of the Prophetes in the .10 chapt to the Hebrewes Moreouer for a further declaration is added The prophets also haue shewed this misterie as God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hath euangelized with a good and a lucky message hath preached to wit by the seruauÌ„ts his prophetes touchyng the ende of the world the last iudgement of the euerlasting punnishment of Antichrist and al wicked of the glorifiyng of the godly c. Nother sayed he
wrath of God and the wine fat was troden without the citie And the bloud came out of the fatte euē vnto the horse bridelles by the space of a thousande and sixe hondreth furlonges The vengeaunce of god agaīst the Antichristians Now goeth he to the description of gods iudgement especially agaynst the Antichristians and agaynst al the vngodly This parte might be ioyned with the matter followyng and chapters followyng as that which is of the same argument And it apperteyneth to the consolation and confirmation of the faithfull persecuted of Antichrist There be that thinke how there shal neuer be any iudgement Howe so euer therefore thei oppresse their neighbours they thinke neuer to fele any displeasure of that matter Moreouer the faythfull are tēpted also whilest they see the wicked florish and thēselues to wither dayly Therefore they thinke also that the lorde carieth ouerlong Ye more they expostulate with the lorde and saye whā shal there be an ende of iniuries if Christ wil come to iudgement whie doeth he differ it so longe and to so great molestyng of his The lord therefore sheweth nowe that the iudgement shal certenly be and shall be than what time all thinges shal be ripe to witte whē the iniquities of the Amorrheans shall be complete and the measure of iniquitie filled When wicked menne therefore are waxed ripe the Lord will come to iudge In the meane time we muste abide in cōstancie and patience As husbande men tary for haruest and vintage If any through impatiencie reuolte he is not allowed of the Lorde as the Apostle alledgeth out of the Prophete in the .10 chapt to the Hebrewes And as we maye haue a desire and a longyng after haruest and vintage so maye we not expostulate with God because he tarieth longer thā our wishe is likewise we ought not to contende with the same whie he cometh so late vnto iudgement And like as haruest and vintage are certenly loked for and come so without all doubte God will punnish the wicked and saue the godly And these are verely as it were tastes of all that followe plentifully and are more expressely declared and are annexed to the fourmer matters for that they apperteyne to the consolation of the godly And to the intent al thinges might be more manifeste by parables brought in be setteth forth al thinges to be sene before our eyes And he vseth in dede two parables borrowed out of the Prophetes and doctrine of the Gospell For the prophetes ful oft do figure the iudgemēt of God by haruest and vintage Certes in the .3 of Ioel the lorde sayeth I will sitte in the vale of Iosaphat to iudge al natiōs Thruste in the sickle for haruest is ripe c. And it is also most knowē what is red touchyng the same matter in the story of the Gospell We muste therefore wryte out these thinges more inwardely into our hartes and feare God and abide his redemption in patience First is treated the parable of haruest than the parable of vintage Haruest bothe two shewe that the Lord wil be iudge and that in his moste dewe time agaynste all those whiche eyther thinke there shall be no iudgemente or expostulate with the Lorde that he commeth so slowely and late c. And firste in dede is described the owner of the haruest the Lord him selfe and iudge Iesus Christ He is sayde to be like vnto the sonne of manne not for that he is not now the very sonne of man and for that he shall not come vnto iudgement in the very humane nature whiche he hath ones taken of vs and neuer put it of for he is verely the sonne of manne The description of the Iudge Iesus christ and remayneth on the right hande of the father and shall verely come in the humane nature to iudge the quicke and the dead but he semeth to haue alluded to Daniel to haue expressed his phrase of speach saiyng I loked in the mightly vision and lo there came one in the clowdes as it were the sonne of manne c. Where we reade also the description of the iudgemente agaynst the beaste And therefore he hath here made mention also of a clowde and I sawe a white clowde and one sitting on the clowde c. Moreouer the Aungelles in the actes saie so he shal come as ye haue sene him goe vp into heauen And they sawe him taken vp and a clowde to receyue him and conueye hym out of theyr sight Therefore shall he come agayne in a clowde vnto iudgement We reade oftentimes in the Psalmes that God sitteth on a white clowde By the waye therefore is signified the deitie of the iudge Therefore is this iudge very God and very manne the Sauiour of the faythful the reuenger and iudge of the infideles We are sent therefore by S. Iohn to the .7 chapt of Daniel A golden crowne on his head Then he weareth a Golden crowne on his head not that there is any corruptible golde in Heauen but for corruptible men so he speaketh that they maye vnderstande their iudge to be the hygh kynge and maye gather thereof that no man is able to resiste the power of this kyng For otherwise our Lord hath no nede of any corruptible golde A sharpe sickle Finally our lord here hath a sickle and that right sharpe Wherby is signified his iudgement excedyng strayte and distruction of the wicked In the .3 of Matth. The iudgemente of the Lord is cōpared to a fanne of blessed Iohn He addeth that the axe is layde at the roote of the tree wherby he signified that certaine iudgement was at hande or rather destruction Corne ripe to the sickle Now followeth an expositiō of the proceding of the iudgement he perseuereth in the parable For he speaketh as if a seruaunt retournyng home out of the feldes did shewe vnto his Maister whiche loked for the houre of haruest that the Corne was now ripe the hardenes of the grayne is a token of rypenes and that it is time to be reaped For els it is no nede to admonish him that knoweth al thing of any thing that he remēbreth not much lesse of the howre of iudgemēt which none of thaungels knoweth but the father alone Therefore we ascribe this wholy to the parable and we vnderstād that a certen houre of iudgemente is appoincted whiche when it shal come the godly with out delaye shall be deliuered the vngodly condemned An other Angel sayeth he came forth For before we hearde how diuerse came forth This crieth with a lowde voice as one that wil tel of a matter most greate and certayne to be declared in the church with excedyng great out cries to the cōforte of the faithfull which ought nothing to doubt of the iudgemēt to the terrour of the wicked which seme to contēne the same And this criyng angel cometh out of the tēple For we hearde before that S. Iohn sawe a temple