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& receiue again ye first loue.
& receive again the First love.
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They that do th•• haue eares to heare.
They that do th•• have ears to hear.
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For whome is prepared euerlasting destruction.
For whom is prepared everlasting destruction.
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The virgin loseth her crowne, that is defiled.
The Virgae loses her crown, that is defiled.
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Chapter. and with Luke in the.23.Chapter. and with Lycia in the.23.
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And Dauid is called Christ, in the.34.
And David is called christ, in the.34.
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and coulde not be subdued in the verye seate of Sathan.
and could not be subdued in the very seat of Sathan.
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because it is foūde set here in ye first place:
Because it is found Set Here in you First place:
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And I sawe a strong angel preaching with a loud voice:
And I saw a strong angel preaching with a loud voice:
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so that ther be many windes, yet all procedyng of one.
so that there be many winds, yet all proceeding of one.
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and declareth the fatall destenies of the church.
and Declareth the fatal destinies of the Church.
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There is added for a cōforte, fiue monethes.
There is added for a Comfort, fiue months.
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For in the Gospel also he promysed and sayde:
For in the Gospel also he promised and said:
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Ame• Behold he cometh with cloudes: And al ey• shal se him:
Ame• Behold he comes with Clouds: And all ey• shall see him:
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So lykewyse in the resurrection one shalbe made brighter then an other.
So likewise in the resurrection one shall made Brighter then an other.
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whiche worke verely nother deuilles, nor any power can let.
which work verily neither Devils, nor any power can let.
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This corporall churche is new Hierusalē, that is to say spirituall.
This corporal Church is new Hierusalē, that is to say spiritual.
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The Lorde by his spirite renewe all partes of the worlde. Amen.
The Lord by his Spirit renew all parts of the world. Amen.
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vnto whō he geueth his faith & spirit, sealing theyr mindes.
unto whom he Giveth his faith & Spirit, sealing their minds.
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And here it is saied, til we seale the seruaūts of our God.
And Here it is said, till we seal the Servants of our God.
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Which if he hath it, he maye the more easely do good:
Which if he hath it, he may the more Easily do good:
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if it be not takē, he dieth that is stongen therwith.
if it be not taken, he Dieth that is stongen therewith.
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for a tyme, tymes, and halfe a tyme. And in the.12. chapt.
for a time, times, and half a time. And in the.12. Chapter.
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for S. Paule in the .2. to the Corinth. the .1. chapt.
for S. Paul in the.2. to the Corinth. the.1. Chapter.
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But the Monkes selle theirs dere. They be therfore disceauers and seducers.
But the Monks sell theirs dear. They be Therefore disceauers and seducers.
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And when I was tourned, I sawe seuen golden candelstickes:
And when I was turned, I saw seuen golden candlesticks:
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In Religions and rytes that lightnes and mixture can be lesse allowed of God. In Religions and Rites that lightness and mixture can be less allowed of God.
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To the same is geuen a Crowne, to witte a kingdom and all power of rulyng.
To the same is given a Crown, to wit a Kingdom and all power of ruling.
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That white Horse hath stoutely inuaded to the saluation of many.
That white Horse hath stoutly invaded to the salvation of many.
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And this is as it were the keye, openyng to vs the sense of this place,
And this is as it were the key, opening to us the sense of this place,
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chapt. to the Romains, and.2. Thessa. 2. chapt. affirmed.Chapter. to the Romans, and.2. Thessa 2. Chapter. affirmed.
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God verely neuer laide asyde his power, that he nedeth to receiue it agayne:
God verily never laid aside his power, that he needeth to receive it again:
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and that there were slayne in that battaile, aboue an hondreth thousād men.
and that there were slain in that battle, above an hondreth thousād men.
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We shal vnderstande al thinges not after the letter, but after the sprete.
We shall understand all things not After the Letter, but After the sprete.
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seale not the sayenges of the prophecie of this boke. For the time is at hande.
seal not the sayings of the prophecy of this book. For the time is At hand.
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Here therfore they may see, with what s••rite they are incouraged, whiche at this daye persecute t• churche of Christ,
Here Therefore they may see, with what s••rite they Are encouraged, which At this day persecute t• Church of christ,
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for the profession of the veritie. The Go•ly haue that whiche may comfort them:
for the profession of the verity. The Go•ly have that which may Comfort them:
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And they al with one •ccorde haue chiefly handled two thinges in their Sermōs.
And they all with one •ccorde have chiefly handled two things in their Sermons.
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He ioyneth the Apocalipse with ye bokes vndoubted:
He Joineth the Apocalypse with you books undoubted:
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SERMONS OF HENRI BVLLINger, vpon the Apocalipse reuealed to the holy Apostle and Euangelist S. Iohn.SERMONS OF HENRI Bullinger, upon the Apocalypse revealed to the holy Apostle and Evangelist S. John.
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☞ Of the authour of the boke of Apocalipse, of the argument and partes therof: Finally of the sondry vse, and moste profitable commoditie of the same. ¶ The first Sermon.
☞ Of the author of the book of Apocalypse, of the argument and parts thereof: Finally of the sundry use, and most profitable commodity of the same. ¶ The First Sermon.
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THe Prophetes of God of the olde Testament, were God his messengers to the people, expositours of Moyses or of Gods lawe, THe prophets of God of the old Testament, were God his messengers to the people, expositors of Moses or of God's law,
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and euen ecclesiastical preachers, which applied the doctrine taken out of the lawe of God, to the people and tymes wherin they liued to thedifiyng of Congregations.
and even ecclesiastical Preachers, which applied the Doctrine taken out of the law of God, to the people and times wherein they lived to thedifiyng of Congregations.
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For first the• haue reproued the corrupt maners of al states •n their tyme, alledging the rule and prescript of Gods law:
For First the• have reproved the corrupt manners of all states •n their time, alleging the Rule and prescript of God's law:
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And exhorting all men to repentaunce vnto God moste acceptable.
And exhorting all men to Repentance unto God most acceptable.
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And to many that were vncurable they threatened all kynde of plages, which they setting forth with all beau•ie of speache, shewed them plainly to be sene with the eye,
And to many that were uncurable they threatened all kind of plagues, which they setting forth with all beau•ie of speech, showed them plainly to be seen with the eye,
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if •aply they myght so be made afrayd, and healed.
if •aply they might so be made afraid, and healed.
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Secondly •hey promysed and set forth by the mouth of God, the Lord Christ, the true Messias:
Secondly •hey promised and Set forth by the Mouth of God, the Lord christ, the true Messias:
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Whom also they described liuely, •nd with all his holy churche, teaching the faith in Christ,
Whom also they described lively, •nd with all his holy Church, teaching the faith in christ,
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& •oth what good thinges are prepared for the faithfull in Christ: And also what be the true duties of pietie & godlines.
& •oth what good things Are prepared for the faithful in christ: And also what be the true duties of piety & godliness.
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Neither haue they concealed suche thinges as were nedefull •o be knowen of Antichrist:
Neither have they concealed such things as were needful •o be known of Antichrist:
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Admonishing vs most dilligētly •hat we should beware of that wolfe, or rather the most depe •ongeon of all abominations,
Admonishing us most diligently •hat we should beware of that wolf, or rather the most deep •ongeon of all abominations,
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and that we should stand fast •n the sincere faith of Christ. &c.
and that we should stand fast •n the sincere faith of christ. etc.
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I haue taken vpō me, through the help of God and your •rayers, to expoūd vnto you the Apocalipse, which is a doc•rine concerning the matters of Christes churche reuealed •rom heauen of Christ in glory,
I have taken upon me, through the help of God and your •rayers, to expound unto you the Apocalypse, which is a doc•rine Concerning the matters of Christ's Church revealed •rom heaven of christ in glory,
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and a som of all godly religion, an exposition and brief declaration of the Prophetes, & a prophecie of the newe Testament and story of the church
and a Some of all godly Religion, an exposition and brief declaration of the prophets, & a prophecy of the new Testament and story of the Church
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Howbeit, forasmuche as this booke is dispised of ma• good and well learned men, and for that all men for 〈 ◊ 〉 most part ar fully perswaded that it is an vnprofitable bo• I wyll speake here somwhat of the same matter.
Howbeit, forasmuch as this book is despised of ma• good and well learned men, and for that all men for 〈 ◊ 〉 most part Are Fully persuaded that it is an unprofitable bo• I will speak Here somewhat of the same matter.
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First many abhorre this boke for this cause only that is full of visions, types and figures, First many abhor this book for this cause only that is full of visions, types and figures,
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for they suppose ho• this becometh not the Euangelicall and Apostolicall d•trine of the newe Testament.
for they suppose ho• this Becometh not the Evangelical and Apostolical d•trine of the new Testament.
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But by the same meane a go• part of Daniell should be cast away: Whiche neuerthele• is commended to vs of Christ hymselfe in Mathewe.
But by the same mean a go• part of Daniell should be cast away: Which neuerthele• is commended to us of christ himself in Matthew.
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〈 ◊ 〉 greatest matter of all, namely the callyng of the Gentils, shewed to S. Peter by a vision, as appereth in the actes. 〈 ◊ 〉 greatest matter of all, namely the calling of the Gentiles, showed to S. Peter by a vision, as appeareth in the acts.
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And the Prophet Ioel sayd also, howe the people of 〈 ◊ 〉 newe Testament should see visions. And the Prophet Joel said also, how the people of 〈 ◊ 〉 new Testament should see visions.
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And so doeth the bl•sed Apostle S. Peter, expounde the same place in the A•• of the Apostles, speakyng of the people of the newe Tes•ment.
And so doth the bl•sed Apostle S. Peter, expound the same place in the A•• of the Apostles, speaking of the people of the new Tes•ment.
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And our Sauiour Christ in the Gospell, propoun• and declared to the people the moste part of the misteries parables,
And our Saviour christ in the Gospel, propoun• and declared to the people the most part of the Mysteres parables,
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and in maner by fayned fables, as they call th• And how much thinke you doe these visions, types,
and in manner by feigned fables, as they call th• And how much think you do these visions, types,
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and •gures of S. Iohn, differ from the same? This kynd of sp•• doth not darken matters, but maketh them plaine:
and •gures of S. John, differ from the same? This kind of sp•• does not darken matters, but makes them plain:
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And ••keth much for the efficacitie and perspicuitie, and for the c•firming of the memory.
And ••keth much for the efficacity and perspicuity, and for the c•firming of the memory.
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For by this meane, matters be 〈 ◊ 〉 only declared with wordes, and heard with the eares:
For by this mean, matters be 〈 ◊ 〉 only declared with words, and herd with the ears:
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〈 ◊ 〉 are set forth also to be sene of the eies, and after a sort be fi• in the memory.
〈 ◊ 〉 Are Set forth also to be seen of the eyes, and After a sort be fi• in the memory.
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Many for this cause attribute much to pa•ting: Many for this cause attribute much to pa•ting:
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But I suppose that I may much more rightli attribu• very much to this maner of speaking and teaching, wher• the matter is vttered, not by a coulored, domme,
But I suppose that I may much more rightli attribu• very much to this manner of speaking and teaching, wher• the matter is uttered, not by a colored, domme,
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& dead pa•ting, but as it were with a speaking & liuely maner set fo• to be sene of the eies.
& dead pa•ting, but as it were with a speaking & lively manner Set fo• to be seen of the eyes.
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Whiche is therfore propounded, th• men myght rightly and exactly vnderstand the same. Alb• therfore that this whole boke in a maner consisteth of visio• and figures:
Which is Therefore propounded, th• men might rightly and exactly understand the same. Alb• Therefore that this Whole book in a manner Consisteth of visio• and figures:
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Yet shall we in dede, through the inspiration 〈 ◊ 〉 Gods grace, shew in our exposition, that all that same m•keth for the perspicuitie and plainenes, Yet shall we in deed, through the inspiration 〈 ◊ 〉 God's grace, show in our exposition, that all that same m•keth for the perspicuity and plainness,
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and not for the obse•ring or darkening of most high and godly matters.
and not for the obse•ring or darkening of most high and godly matters.
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I wy• bring my exposition out of the very scriptures, by cōferring ioyning therunto the rule of faith and charitie.
I wy• bring my exposition out of the very Scriptures, by conferring joining thereunto the Rule of faith and charity.
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I will searche out the circumstaunces, the thinges that follow & go before: I wil bring similitudes & dissimilitudes:
I will search out the Circumstances, the things that follow & go before: I will bring Similitudes & dissimilitudes:
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I wil adde also ther vnto the experience of things, & the faith of histories.
I will add also there unto the experience of things, & the faith of histories.
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Which maner of expounding the scriptures all interpretours haue always graunted to be sound & true.
Which manner of expounding the Scriptures all Interpreters have always granted to be found & true.
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If better thinges shalbe reuealed to others, I wil gladly after the precept of the apostle geue place vnto my betters. If better things shall revealed to Others, I will gladly After the precept of the apostle give place unto my betters.
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For I offer these my doings to be wayed of ye godly, vpon this conditiō, yt they shuld trie al things,
For I offer these my doings to be weighed of you godly, upon this condition, that they should try all things,
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& that which they shal find to be good, to hold fast.
& that which they shall find to be good, to hold fast.
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Secondly they obiect, that aswel new men as olde, of no smal authoritie, haue both doubted of this boke,
Secondly they Object, that aswell new men as old, of no small Authority, have both doubted of this book,
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& of the authour therof, & also haue contemned it, as full of fables, & vnworthy to be rekened canonical.
& of the author thereof, & also have contemned it, as full of fables, & unworthy to be reckoned canonical.
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Let those that so thinke geue me thesame libertie, I desire them, which they vsurpe tho thē selues, and thinke it lawful.
Let those that so think give me The same liberty, I desire them, which they usurp though them selves, and think it lawful.
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although he dissembleth not that he wyll shew in another place what other men thinke therof.
although he dissembleth not that he will show in Another place what other men think thereof.
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For if the boke of the Apocalipse •hould therfore seme worthy to be contemned, for that some notable men, both old & new, haue doubted of the authoritie •herof:
For if the book of the Apocalypse •hould Therefore seem worthy to be contemned, for that Some notable men, both old & new, have doubted of the Authority •herof:
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Why may it not recouer his authoritie againe, if I •hew that ye best doctours of the church both old & new, haue •ad a right good opinion of this boke? And here to thintent 〈 ◊ 〉 wold dissemble nothing at al, I am not ignorant yt doctor Martin Luther, a man right notably learned, in his first edi•ion of the new Testament in dutch, with a sharp preface set •efore, hath sticked this boke as it wer with a dagger.
Why may it not recover his Authority again, if I •hew that the best Doctors of the Church both old & new, have •ad a right good opinion of this book? And Here to intent 〈 ◊ 〉 would dissemble nothing At all, I am not ignorant that Doctor Martin Luther, a man right notably learned, in his First edi•ion of the new Testament in dutch, with a sharp preface Set •efore, hath sticked this book as it were with a dagger.
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Howe •e it good & wel learned mē were offended with him for this •is iudgement, which in ye same found lack both of wit & mo•estie.
Howe •e it good & well learned men were offended with him for this •is judgement, which in you same found lack both of wit & mo•estie.
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The same mā therfor waying al things more vpright•y & diligēly, what time he corrected his dutch Bible. &c. My •orshipful maister semeth also not to haue set very much by his boke,
The same man Therefore weighing all things more vpright•y & diligently, what time he corrected his dutch bible. etc. My •orshipful master Seemeth also not to have Set very much by his book,
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& to haue ascribed it not to Iohn ye Apostle, but to Iohn whō thei called a diuine.
& to have ascribed it not to John the Apostle, but to John whom they called a divine.
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But herein there is no doubt but yt he folowed plainly Erasmus of Roterdā, who is his annotations vpon the new Testamēt.
But herein there is no doubt but that he followed plainly Erasmus of Roterdā, who is his annotations upon the new Testament.
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In al the Greke copies, •aith he, that I haue sene, the title was not of Iohn thapostle, •ut of Iohn the diuine.
In all the Greek copies, •aith he, that I have seen, the title was not of John apostle, •ut of John the divine.
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Erasmus addeth that amongest the Grekes & certen old wryters, men doubted of this authour, whiche thing he declareth by the testimonies of Eusebius, and Hierom, of whose opinion shalbe spoken streightways.
Erasmus adds that amongst the Greeks & certain old writers, men doubted of this author, which thing he Declareth by the testimonies of Eusebius, and Hieronymus, of whose opinion shall spoken streightways.
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But the exempler or Spanishe coppie whiche is set foorth after the faith of the moste auncient and approued Grekes, exhibiteth to vs suche a title of ths boke.
But the exempler or Spanish copy which is Set forth After the faith of the most ancient and approved Greeks, exhibiteth to us such a title of this book.
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NONLATINALPHABET: That is the Apocalipse of the holy Apostle and Euangelist S. Iohn Diuine.
: That is the Apocalypse of the holy Apostle and Evangelist S. John Divine.
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For the auncient writers say, how S. Iohn the Apostle and Euangeliste, for his excellent wryting of the sonne of God, was commonly called, Diuine.
For the ancient writers say, how S. John the Apostle and Evangelist, for his excellent writing of the son of God, was commonly called, Divine.
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Wherof it followeth, tha• this title doeth attribute and not take from S. Iohn this booke.
Whereof it follows, tha• this title doth attribute and not take from S. John this book.
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Certes Aretas was also, a Greke Aucthour, an• byshop of Cesaria:
Certes Aretas was also, a Greek Author, an• bishop of Caesarea:
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Of the auncientes, saieth he, certen hau• plucked this Apocalipse from the tongue of that welbeloue• Iohn, ascribing it to another: but it is not so.
Of the ancients, Saith he, certain hau• plucked this Apocalypse from the tongue of that welbeloue• John, ascribing it to Another: but it is not so.
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For that sam• Gregory, which as well as he, is called a Diuine, accom•teth this amongst those scriptures, whiche vtterly want a suspicion of counterfeiting:
For that sam• Gregory, which as well as he, is called a Divine, accom•teth this among those Scriptures, which utterly want a suspicion of counterfeiting:
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saying, as the Apocalipse of S• Iohn teacheth me. And the same man a litle after:
saying, as the Apocalypse of S• John Teaches me. And the same man a little After:
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and is declared, howe he i• conuersaunt in the Churche by his spirite, and ministery o• hys woorde.
and is declared, how he i• conversant in the Church by his Spirit, and Ministry o• his word.
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But th• this boke was written by ye mouth of the holy ghost, S. B•sil, Cyril, Papias and Hippolytus, fathers of the church, a mete men to be credited. Thus saith he.
But th• this book was written by you Mouth of the holy ghost, S. B•sil, Cyril, Papias and Hippolytus, Father's of the Church, a meet men to be credited. Thus Says he.
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What shal we say• that Erasmus confesseth, that the consent of the worlde, an authoritie of the churche to be of suche force with hym, th• he dare not refuse this boke?
What shall we say• that Erasmus Confesses, that the consent of the world, an Authority of the Church to be of such force with him, th• he Dare not refuse this book?
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Let vs heare now the iudgement of that moste excellen• best man D. Ioh. Oecolampadius, the moste faithfull p•stour of the churche of Basill,
Let us hear now the judgement of that most excellen• best man D. John Oecolampadius, the most faithful p•stour of the Church of Basil,
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and excellently learned in 〈 ◊ 〉 prophetical and in al the Canonicall scriptures, concerning this boke, which he left vs written in the.xii. Chap. of thei• ••cond boke of his commentaries vpon Daniel:
and excellently learned in 〈 ◊ 〉 prophetical and in all the Canonical Scriptures, Concerning this book, which he left us written in the xii Chap. of thei• ••cond book of his commentaries upon daniel:
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But S. Io• the Paraphraste or expositour of the Prophetes, saith he, (〈 ◊ 〉 how muche he doth attribute to this our authour) whom maruel,
But S. Io• the Paraphrast or expositor of the prophets, Says he, (〈 ◊ 〉 how much he does attribute to this our author) whom marvel,
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why certen with so rasshe a iudgement doe reiect as a dreamer, and franticke, and an vnprofitable wryter• the church:
why certain with so rash a judgement do reject as a dreamer, and frantic, and an unprofitable wryter• the Church:
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Where neuerthelesse he propoundeth and sette• forth very many of the most secret & hid things of the old• ••stament and of the Prophetes.
Where nevertheless he propoundeth and sette• forth very many of the most secret & hid things of the old• ••stament and of the prophets.
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But those great men do b•wray, what a wening they haue of themselues:
But those great men do b•wray, what a weening they have of themselves:
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Whose iu•gementes I would verely rather contemne as prophan• than I would cast away such a treasure.
Whose iu•gementes I would verily rather contemn as prophan• than I would cast away such a treasure.
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I could here bringe forth goodly testimonies of other newe wryters, but that I make haste to the iudgementes of the auncient fathers.
I could Here bring forth goodly testimonies of other new writers, but that I make haste to the Judgments of the ancient Father's.
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The eldest of all after the Apostles, whose wrytynges as yet remayne, Iustine and Ireney, the noble Martirs of Christ, ascribe this boke to Iohn the Apostle.
The eldest of all After the Apostles, whose writings as yet remain, Justin and Irenae, the noble Martyrs of christ, ascribe this book to John the Apostle.
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For Eusebius in the.xviii. Chapter, of the fourth boke of the Ecclesiasticall story.
For Eusebius in the xviii Chapter, of the fourth book of the Ecclesiastical story.
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Iustine, sayth he, mentioneth of the Apocalypse of Iohn, saying playnly that it is the Apostles.
Justin, say he, mentioneth of the Apocalypse of John, saying plainly that it is the Apostles.
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S. Hierom also in the lyfe of blessed Iustine wryteth, that Iustine expounded the Apocalypse of S. Iohn,
S. Hieronymus also in the life of blessed Justin writes, that Justin expounded the Apocalypse of S. John,
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but the same exposition remayneth not so farre forth as I knowe.
but the same exposition remaineth not so Far forth as I know.
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The same authour wryteth that Ireney set forth the Apocalypse of S. Iohn, with a commentary, whiche also is not to be had.
The same author writes that Irenae Set forth the Apocalypse of S. John, with a commentary, which also is not to be had.
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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.
He him self, who is read to have lived about the year of our Lord, 160. Witnesseth plainly in the fift book against the Valentinians, that this Revelation was exhibited to John the Apostle a little before his days.
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We alledge certen wordes of his in the.xiii. Chapter of this boke.
We allege certain words of his in the xiii Chapter of this book.
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Tertullian, who lyued about the yeare of our Lorde two hundred and.xx. in the fourth boke against Marcion.
Tertullian, who lived about the year of our Lord two hundred and xx in the fourth book against Marcion.
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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.
Albeit say he, that Marcion Refuseth the Apocalypse of John, yet shall the order of Bishops reckoned up to the very beginning, affirm S. John to be author thereof.
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In graue matters, and reasoning against heretickes, he vseth gladly the testimonies of this boke.
In graven matters, and reasoning against Heretics, he uses gladly the testimonies of this book.
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The same thinges are also recited of the blessed Martyr S. Cyprian, vnder the title of Iohn the Apostle in this Epistles, treatises and Sermons.
The same things Are also recited of the blessed Martyr S. Cyprian, under the title of John the Apostle in this Epistles, treatises and Sermons.
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Eusebius also in the.xviii. Chapter of the fift booke of the Ecclesiasticall historie, sheweth, that Appollonius a moste auncient wryter vseth the testimonies of the Apocalypse of S. Iohn:
Eusebius also in the xviii Chapter of the fift book of the Ecclesiastical history, shows, that Apollonius a most ancient writer uses the testimonies of the Apocalypse of S. John:
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And lykewyse Theophilus Byshop of Antioche. Whiche he affirmeth in the.xxiiii. Chapter of the fourth boke of the Ecclesiasticall story. And likewise Theophilus Bishop of Antioch. Which he Affirmeth in the xxiiii Chapter of the fourth book of the Ecclesiastical story.
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Also Origen, a great man in the churche of God in the.xxv. Chapter of the sixt boke of the same Eusebius.
Also Origen, a great man in the Church of God in the xxv Chapter of the sixt book of the same Eusebius.
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And he wrote, sayeth he, the Apocalypse, whiche rested vpon the Lordes breste. &c.
And he wrote, Saith he, the Apocalypse, which rested upon the lords breast. etc.
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I haue hytherto recited the opinions of the most auncie• Martyrs and Doctours of the christen churche, touchyn• the Apocalypse, I meane Iustine, Ireney, Tertullian, ••prian, Appolonius, Theophilus, and Origen:
I have hitherto recited the opinions of the most auncie• Martyrs and Doctors of the christian Church, touchyn• the Apocalypse, I mean Justin, Irenae, Tertullian, ••prian, Apollonius, Theophilus, and Origen:
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I wyll shor•ly after brynge yet moo iudgementes boeth of the 〈 ◊ 〉 and Latin wryters, of moste authoritie in the churche, ag•yng with the myndes of them that we haue alledged 〈 ◊ 〉 therto:
I will shor•ly After bring yet moo Judgments both of the 〈 ◊ 〉 and Latin writers, of most Authority in the Church, ag•yng with the minds of them that we have alleged 〈 ◊ 〉 thereto:
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Howbeit I wyll fyrst touche briefly suche thyng as Dionisius of Alexandria, left wrytten of the same boo• in the fyue and twenty Chapter of the seuenth booke of •sebius, whome I suppose they haue followed,
Howbeit I will fyrst touch briefly such thing as Dionysius of Alexandria, left written of the same boo• in the fyue and twenty Chapter of the Seventh book of •sebius, whom I suppose they have followed,
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as many• after hym haue spoken against this booke. He sayeth h•• diuerse that were his predecessours, dyd vtterly repr• and reiecte this booke.
as many• After him have spoken against this book. He Saith h•• diverse that were his predecessors, did utterly repr• and reject this book.
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Neyther hydeth he the cause, w•• they so dyd, for that the kyngdome of Christe is affyrm• therin to be earthly.
Neither Hideth he the cause, w•• they so did, for that the Kingdom of Christ is affyrm• therein to be earthly.
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Wherunto doubtlesse they reser•• that precious citie, and the reste whyche vnder terrestr•• kyndes, figured spirituall thynges.
Whereunto doubtless they reser•• that precious City, and the rest which under terrestr•• Kinds, figured spiritual things.
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Whiche when we 〈 ◊ 〉 in the treatynge therof haue dissolued, declaryng thys bo• not to edifie the earthely kyngdome of Christe,
Which when we 〈 ◊ 〉 in the treating thereof have dissolved, declaring this bo• not to edify the earthly Kingdom of Christ,
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but a spi••tuall and celestiall, no man I trowe, wyll reiecte a good a•• Godly booke,
but a spi••tuall and celestial, no man I trow, will reject a good a•• Godly book,
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for bycause certen abusyng the testimon•• therof, geue vnto it a wrong sense.
for Because certain abusing the testimon•• thereof, give unto it a wrong sense.
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Heretickes haue wrasted verey many places of 〈 ◊ 〉 scripture, to the defence of their errour, shoulde therfore authoritie of the scripture it selfe be brought in doubte? I•• fauoureth nothing at all the Chiliastes or Millenaries this boke: He geueth them no weapons.
Heretics have wrasted verey many places of 〈 ◊ 〉 scripture, to the defence of their error, should Therefore Authority of the scripture it self be brought in doubt? I•• favours nothing At all the Chiliasts or Millennials this book: He Giveth them not weapons.
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Eusebius saieth very well in the ende of the third bo•• speakyng of Papias, the first authour of the Millenaries He thought, saieth he, that after the resurrection Chri•• should reigne here corporally with his a thousand yea•• in earth.
Eusebius Saith very well in the end of the third bo•• speaking of Papias, the First author of the Millennials He Thought, Saith he, that After the resurrection Chri•• should Reign Here corporally with his a thousand yea•• in earth.
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Whiche I suppose he thought for that he vnde•stode not well the Apostles woordes, neither that he co•••dered not well those thynges that were spoken of hym ••der figures,
Which I suppose he Thought for that he vnde•stode not well the Apostles words, neither that he co•••dered not well those things that were spoken of him ••der figures,
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for that he was indewed with a small iudg•ment.
for that he was endued with a small iudg•ment.
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But in the meane tyme Dionisius hym self, I, sayth h• dare not reiecte this booke.
But in the mean time Dionysius him self, I, say h• Dare not reject this book.
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He addeth by and by, that he thynketh it not yet to be the booke of Iohn the Apostle,
He adds by and by, that he Thinketh it not yet to be the book of John the Apostle,
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but of some other, but yet who that should be, he knewe not.
but of Some other, but yet who that should be, he knew not.
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He gathereth also by certen coniectures, by the phrase of speach, and handlyng of the booke,
He gathereth also by certain Conjectures, by the phrase of speech, and handling of the book,
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and by the vnlykenes of wytte, that this boke should be an other mans, than his that wrote the Gospell, and Epistle.
and by the unlikeness of wit, that this book should be an other men, than his that wrote the Gospel, and Epistle.
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But seing that the argumentes of the story and Epistle be so diuerse, that neyther they two be lyke,
But sing that the Arguments of the story and Epistle be so diverse, that neither they two be like,
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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?
and the argument of the book of Revelation most diverse of all: Why should it seem marvel, though it agreeth not with them in all things?
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This can no man denie, but that in consent of doctrine there is great agremēt.
This can no man deny, but that in consent of Doctrine there is great agreement.
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The Epistle to the Hebrewes semed to many to fauour in the syxt and tenth Chap. The Nouatians or Catharites.
The Epistle to the Hebrews seemed to many to favour in the syxt and tenth Chap. The Novatians or Catharites.
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The diuersitie of style was noted to differ from the rest of Saint Paules Epistles.
The diversity of style was noted to differ from the rest of Saint Paul's Epistles.
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But if we should so iudge of holy scriptures, I knowe not what shuld be firme and sure enough.
But if we should so judge of holy Scriptures, I know not what should be firm and sure enough.
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Leauing therfore this disputation in suspence, I wyll nowe procede to bryng foorth the iudgementes of other olde wryters concerning this boke.
Leaving Therefore this disputation in suspense, I will now proceed to bring forth the Judgments of other old writers Concerning this book.
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Eusebius surnamed Pamphilus Byshop of Cesarea, lyuing in the tyme of great Constantine the Emperour,
Eusebius surnamed Pamphilus Bishop of Caesarea, living in the time of great Constantine the Emperor,
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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 eightēth Chapter of the third booke of his story, tauntyng the Tyranny of Domitian, affirmeth that Iohn exiled into Pathmos, wrote there hys Reuelation.
and a most diligent reader of old writers, whom many suppose in diminishing the Authority of this book to favour them, right eloquently in the eightēth Chapter of the third book of his story, taunting the Tyranny of Domitian, Affirmeth that John exiled into Patmos, wrote there his Revelation.
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And where other Historiographers doe also the same.
And where other Historiographers do also the same.
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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.
He again in the xxiiii Chapter in the Third book, Concerning the Apocalypse, Says he, the opinion of men is diverse, Some approving, and Others reproving the same.
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Again whē he should bring forth his opinion touching the Canon of the new Testament in the.xxv. Chapter.
Again when he should bring forth his opinion touching the Canon of the new Testament in the xxv Chapter.
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Whilest he this performeth, he recōpteth many more & better, which iudged ye Apocalipse to be of S. Iohn thapostle, and imbraced it as a moste Godly booke,
Whilst he this Performeth, he recompteth many more & better, which judged you Apocalypse to be of S. John apostle, and embraced it as a most Godly book,
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than those which denied or reproued the same.
than those which denied or reproved the same.
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Epiphanius Byshop of Salamine in Cypres, a Greke Authour also doeth manifestly ascribe this boke to S. Iohn the Apostle. Epiphanius Bishop of Salamine in Cypress, a Greek Author also doth manifestly ascribe this book to S. John the Apostle.
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Reade, that he hath left wrytten against Thelogians in the.xv. heresie. And S. Hierome attributeth very muche to this Epiphanius.
Reade, that he hath left written against Thelogians in the xv heresy. And S. Jerome attributeth very much to this Epiphanius.
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And S. Hierome hym self• ascribeth this boke to Iohn the Apostle, to Paulinus: Th• Apocalypse of S. Iohn, sayth he, hath so many Sacramentes, as it hath wordes. And S. Jerome him self• ascribeth this book to John the Apostle, to Paulinus: Th• Apocalypse of S. John, say he, hath so many Sacraments, as it hath words.
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Moreouer Philastrius Byshop o• Griria, whome S. Austen sayth he sawe with S. Ambro•• at Millan, accompteth them for Heretickes, that reiecte th• Apocalypse of Iohn,
Moreover Philastrius Bishop o• Griria, whom S. Austen say he saw with S. Ambro•• At Milan, accompteth them for Heretics, that reject th• Apocalypse of John,
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and saye that it is not of Iohn the Apostle, but of Cerinthus an Hereticke.
and say that it is not of John the Apostle, but of Cerinthus an Heretic.
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Verely S. Ambros• hym selfe alledgeth in his bokes testimonies of the Apocalypse, vnder the name of S. Iohn the Apostle.
Verily S. Ambros• him self allegeth in his books testimonies of the Apocalypse, under the name of S. John the Apostle.
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S. Austen imbraced this boke as Apostolicall: and re•• the same to his churche, leauing certen treatises vpon th• same.
S. Austen embraced this book as Apostolical: and re•• the same to his Church, leaving certain treatises upon th• same.
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Primasius also Byshop of vtica in Africke, expou•ded the same as Apostolicall.
Primasius also Bishop of Uticar in Africa, expou•ded the same as Apostolical.
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Of Bede and the residue o• that sorte, I speake nothyng, synce his opinion is know• to all men. Of Bede and the residue o• that sort, I speak nothing, since his opinion is know• to all men.
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Andreas also Byshop of Cesaria, wrote vpo• this boke: As Aretas reporteth in his commentaries, who opinion I declared before. Andrew also Bishop of Caesarea, wrote vpo• this book: As Aretas Reporteth in his commentaries, who opinion I declared before.
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Me thinketh I haue sufficiently confirmed the authoriti• of this boke, against them that diminishe the same.
Me Thinketh I have sufficiently confirmed the authoriti• of this book, against them that diminish the same.
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But th• same semeth strongest of all, that the thinge it selfe, and t• handlyng therof proueth, that it did procede from the Ap•stle.
But th• same Seemeth Strongest of all, that the thing it self, and t• handling thereof Proves, that it did proceed from the Ap•stle.
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Whiche thyng we shall proue in the treatise it selfe.
Which thing we shall prove in the treatise it self.
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But in case those blessed fathers in their tyme did expound the Apocalypse to theyr churches, why should it not be lawfull for vs also in our time, to expounde it to our men, whic• are in the ende of the worlde, where nowe all thynges 〈 ◊ 〉 more fully then they were than accomplyshed? Yea the• thynges serue moste chiefly for vs and for our tyme, fyne that we trauell and be exercised vnder Antichriste.
But in case those blessed Father's in their time did expound the Apocalypse to their Churches, why should it not be lawful for us also in our time, to expound it to our men, whic• Are in the end of the world, where now all things 〈 ◊ 〉 more Fully then they were than accomplished? Yea the• things serve most chiefly for us and for our time, fine that we travel and be exercised under Antichrist.
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In vayne therfore many prattell, that this boke is obscu•• and can not bee vnderstande:
In vain Therefore many prattell, that this book is obscu•• and can not be understand:
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And for the same cause to b• read in the Churche without any profit or fruite.
And for the same cause to b• read in the Church without any profit or fruit.
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For to speake nothyng hereof, that nothyng is set forth in holy scripture, whiche hath not an excellent fructe:
For to speak nothing hereof, that nothing is Set forth in holy scripture, which hath not an excellent fructe:
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Neyther must we by and by dispayre of the true vnderstanding, although at the fyrst sight of the holy scripture it be obscure, whiche is opened of God hymselfe,
Neither must we by and by despair of the true understanding, although At the fyrst sighed of the holy scripture it be Obscure, which is opened of God himself,
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and to be opened, is obteyned by prayers, and Godly exercises:
and to be opened, is obtained by Prayers, and Godly exercises:
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Certes we are not ignoraunt that many had rather nothyng were spoken of Antichriste, to the intent he myght reygne more carelesly,
Certes we Are not ignorant that many had rather nothing were spoken of Antichrist, to the intent he might Reign more carelessly,
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and they them selues be lesse subiecte to perilles. But Christ commaundeth vs to trouble hym.
and they them selves be less Subject to perils. But christ commandeth us to trouble him.
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Let vs therfore go forward in the worke of the Lorde.
Let us Therefore go forward in the work of the Lord.
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And where it offendeth them, that Iohn maketh little mencion or none of Christ, where notwithstanding the maner of Apostles is, to intimate alwayes Christ, and the grace of redemption:
And where it offends them, that John makes little mention or none of christ, where notwithstanding the manner of Apostles is, to intimate always christ, and the grace of redemption:
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We suppose this same boke more throughly loked vpon, to proue the contrary. Whose argument nowe I wyll recite.
We suppose this same book more thoroughly looked upon, to prove the contrary. Whose argument now I will recite.
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The Prophet Zacharie in the thirde Chapter, obiecteth the whole misterie of Christe to all mens eyes in a moste euident figure to be sene.
The Prophet Zacharias in the Third Chapter, Objecteth the Whole mystery of Christ to all men's eyes in a most evident figure to be seen.
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For he seeth Iesus the hygh priest, appareled in vile garmentes, and lyke a coale that is taken out of the fyre, to suffer muche contradiction of the Deuyll:
For he sees Iesus the high priest, appareled in vile garments, and like a coal that is taken out of the fire, to suffer much contradiction of the devil:
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by and by the same to haue put of the vyle clothynge, and put on whyte garmentes, to be glorified,
by and by the same to have put of the vile clothing, and put on white garments, to be glorified,
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and proclamed kyng and priest and Sauiour of all. This fygure the Apostle and Euangelist S. Iohn expoundeth:
and proclaimed King and priest and Saviour of all. This figure the Apostle and Evangelist S. John expoundeth:
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And first in deede the Gospell beyng set forth, he describeth Christ in vyle apparell,
And First in deed the Gospel being Set forth, he Describeth christ in vile apparel,
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howe muche contradiction beyng taken he suffered of the wycked, tyll at the length he was nailed to the crosse.
how much contradiction being taken he suffered of the wicked, till At the length he was nailed to the cross.
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He toucheth there also his glory:
He touches there also his glory:
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Whiche notwithstanding, the Apocalypse therto annexed, he declareth more at large, shewyng the same vnto vs in a whyte garment and in glory,
Which notwithstanding, the Apocalypse thereto annexed, he Declareth more At large, show the same unto us in a white garment and in glory,
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howe verely after this humblyng being exalting, he obteyned a name aboue all names:
how verily After this humbling being exalting, he obtained a name above all names:
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And now being in glory, howe he worketh neuerthelesse in the churche, the sauiour of all the faithfull in the churche.
And now being in glory, how he works nevertheless in the Church, the Saviour of all the faithful in the Church.
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In his Epistle he commendeth this whole mistery of pietie and beateth in to all men.
In his Epistle he commends this Whole mystery of piety and beats in to all men.
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For the whole booke is diuided into syxe partes. 1 For first is set the title with the begynnyng and some o• the worke, and with a briefe narration:
For the Whole book is divided into syxe parts. 1 For First is Set the title with the beginning and Some o• the work, and with a brief narration:
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And all this in th• first part of the first chapter.
And all this in th• First part of the First chapter.
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2 Secondly from the myddes of the first Chapter to th• fourth Chapter, is described Christ reignyng in glory, o• the ryght hand of the Father,
2 Secondly from the mids of the First Chapter to th• fourth Chapter, is described christ reigning in glory, o• the right hand of the Father,
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What thynge he teacheth from heauen, and what is the syncere doctrine of the churche: what is also th• reparing of Churches that are fallen, and the preseruatio• of thesame.
What thing he Teaches from heaven, and what is the sincere Doctrine of the Church: what is also th• repairing of Churches that Are fallen, and the preseruatio• of The same.
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3 Than from the fourth Chapter to the.xii. Christ still admonisheth his Churche diligently by seuen Seales,
3 Than from the fourth Chapter to the xii christ still Admonisheth his Church diligently by seuen Seals,
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and seuen trompettes, what thynges shall happen to the Church• all the whiche are moste iustly gouerned of God hym se•• by the Lambe Christ.
and seuen trumpets, what things shall happen to the Church• all the which Are most justly governed of God him se•• by the Lamb christ.
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4 Moreouer from the.xii. Chapter to the.xv, is more fully described the conflict of the Churche with the olde Serpent,
4 Moreover from the xii Chapter to the xv, is more Fully described the conflict of the Church with the old Serpent,
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and with the olde and newe beaste.
and with the old and new beast.
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Where also the f••myshe Tyranny both old and newe, and verey Antichrist hym selfe is trymly paynted foorth in his coulours:
Where also the f••myshe Tyranny both old and new, and verey Antichrist him self is trymly painted forth in his colours:
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N•withstandyng that afterwarde also these thynges are agay• more playnly declared.
N•withstandyng that afterward also these things Are agay• more plainly declared.
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5 And from the fiftenth Chapter to the two and twenti• Chapter, are recited the paynes and tourmentes of Antichriste,
5 And from the Fifteenth Chapter to the two and twenti• Chapter, Are recited the pains and tormets of Antichrist,
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and Antichristians, and the destruction of the sam• and the condempnation of all the wycked.
and Antichristians, and the destruction of the sam• and the condemnation of all the wicked.
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Also the Iudg• Christe is sette foorth, and the processe of an external iudgement is fygured.
Also the Iudg• Christ is Set forth, and the process of an external judgement is figured.
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There is also rehearsed the triumphe, Ioie, and rewarde of Sainctes.
There is also rehearsed the triumph, Joy, and reward of Saints.
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Where also heauen it selfe is opened to bee seene of our eyes, that now• we maye by faythe looke in to the same.
Where also heaven it self is opened to be seen of our eyes, that now• we may by faith look in to the same.
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The depthe o• Hell is opened, that we maye looke in to it also: And maye take good heade that we bee not throwen thether headlong.
The depth o• Hell is opened, that we may look in to it also: And may take good head that we be not thrown thither headlong.
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6 Finally in the ende of the.xxii. Chapter, followeth the conclusion, and commendation of the woorke, with the sealing vp of the same.
6 Finally in the end of the xxii Chapter, follows the conclusion, and commendation of the work, with the sealing up of the same.
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And here I wyll not hyde an other diuision of thys woorke not to bee contempned, which I see the expositours haue followed.
And Here I will not hide an other division of this work not to be contemned, which I see the expositors have followed.
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For fyrst they rehearse the Title and begynnyng. After they annexe the whole woorke it selfe, diuided by seuen visions.
For fyrst they rehearse the Title and beginning. After they annex the Whole work it self, divided by seuen visions.
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And in dede the seuenth numbre is moste frequent, and as it were peculiar to this booke.
And in deed the Seventh numbered is most frequent, and as it were peculiar to this book.
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Finally they adde to the conclusion of the woorke in a maner comprised in the last Chapter.
Finally they add to the conclusion of the work in a manner comprised in the last Chapter.
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And these visions be compassed within their limites.
And these visions be compassed within their Limits.
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In the thre fyrst Chapters the first vision is expounded exhibityng Christ vnto vs reigning in glory, gouerning, ordering, correcting, and preseruing his churche.
In the Three fyrst Chapters the First vision is expounded exhibiting christ unto us reigning in glory, governing, ordering, correcting, and preserving his Church.
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The second vision beginneth in the fourthand, reacheth to the eight Chapter.
The second vision begins in the fourthand, reaches to the eight Chapter.
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That setteth forth God him selfe and his Christe to be loked vpon, whose moste iuste gouernment of all thynges in the worlde it commendeth, and openeth seuen Seales.
That sets forth God him self and his Christ to be looked upon, whose most just government of all things in the world it commends, and Openeth seuen Seals.
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The thyrde vision hath seuen Aungelles soundynge with seuen Trompettes. Whiche treatise stretcheth to the xii. Chapter.
The Third vision hath seuen Angels sounding with seuen Trumpets. Which treatise Stretcheth to the xii. Chapter.
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The fourth Vision sheweth the fighte of the woman wyth the Serpent, and setteth foorth to vs the olde seuen headed,
The fourth Vision shows the fight of the woman with the Serpent, and sets forth to us the old seuen headed,
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and the newe two horned beaste to be seene, the description of Antichriste, and this in the.xii. xiii. and.xiiii. Chapter.
and the new two horned beast to be seen, the description of Antichrist, and this in the xii xiii. and xiiii Chapter.
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In the fift vision seuen Aungels power out seuen vials of Gods wrath, vnto the.xvii. chapter.
In the fift vision seuen Angels power out seuen vials of God's wrath, unto the xvii chapter.
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From thence begynneth the sixt vision, and extendeth to the.xxi. Chapter, and disputeth of the moste iust iudgement of God against Babylon, the whore of Babylon,
From thence beginneth the sixt vision, and extendeth to the xxi Chapter, and disputeth of the most just judgement of God against Babylon, the whore of Babylon,
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and the Antichristians, finally against all wycked and impenitent persones.
and the Antichristians, finally against all wicked and impenitent Persons.
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The seuenth and last vision propoundeth to the eyes of all the faythfull, the glory and blysse euerlastyng• of Sainctes.
The Seventh and last vision propoundeth to the eyes of all the faithful, the glory and bliss euerlastyng• of Saints.
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And verely thys diuision of the woorke hath a great grace and affinite with the rest of the thynges, which in this boke are all in a maner treated by the seuenth nūbr• Let the reader followe whiche he wyll.
And verily this division of the work hath a great grace and affinity with the rest of the things, which in this book Are all in a manner treated by the Seventh numbr• Let the reader follow which he will.
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Nowe of these thynges euery man may perceyue the thys booke is altogether Apostolicall, and exceadynge profitable to vs all, especially whome the ende of the world• hath ouertaken. Now of these things every man may perceive the this book is altogether Apostolical, and exceeding profitable to us all, especially whom the end of the world• hath overtaken.
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And this booke shall bee easier for vs, f• that all thynges nowe are in a maner accomplyshed.
And this book shall be Easier for us, f• that all things now Are in a manner accomplished.
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Daniell was thought to haue tolde of starke dreame• when before the Monarchies, he prophecied the Mona•chies.
Daniell was Thought to have told of stark dreame• when before the Monarchies, he prophesied the Mona•chies.
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But after those thynges were accomplished, whic• he prophecied, he semed vnto many to haue compiled an h•story.
But After those things were accomplished, whic• he prophesied, he seemed unto many to have compiled an h•story.
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The selfe same, I am sure, thou wylt iudge also: thys same boke of Saint Iohn.
The self same, I am sure, thou wilt judge also: this same book of Saint John.
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A fewe profittes only of m•ny we shall recite.
A few profittes only of m•ny we shall recite.
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First we haue in this booke a moste full discription Christ, reignyng in glory, our kyng I saye,
First we have in this book a most full description christ, reigning in glory, our King I say,
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and Byshop And howe he gouerneth the Churche, and is the Sauio• of all faythfull.
and Bishop And how he Governs the Church, and is the Sauio• of all faithful.
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We haue also a moste gallaunte descri•tion of Christes Churche, and howe the same maye be bu•ded, repared, and maynteyned.
We have also a most gallaunte descri•tion of Christ's Church, and how the same may be bu•ded, repaired, and maintained.
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Than haue we a perf• description of Antichrist, of his members, and Synagog• of his counselles, craftie deuises, kyngdome, crueltie, a• destructions of the same:
Than have we a perf• description of Antichrist, of his members, and Synagog• of his Counsels, crafty devises, Kingdom, cruelty, a• destructions of the same:
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From the whiche it byddeth 〈 ◊ 〉 beware. Moreouer we haue an abrydgement of Histor• from Christes tyme, vnto the worldes ende.
From the which it biddeth 〈 ◊ 〉 beware. Moreover we have an abrydgement of Histor• from Christ's time, unto the world's end.
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Finally an absolute and certayne prophecie of thyng• to come, that we neede not to haue the prophecies of M•thodius, Cyrill, Merline, Briget, Nolhard & certen triflers
Finally an absolute and certain prophecy of thyng• to come, that we need not to have the prophecies of M•thodius, Cyril, Merlin, Bridget, Nolhard & certain triflers
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Furthermore we haue a great consolation and comfort of the churche in aduersitie, whylest boeth we see th• Lambe to open the Seales,
Furthermore we have a great consolation and Comfort of the Church in adversity, whilst both we see th• Lamb to open the Seals,
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and that all thynges are do• by Gods prouidence, and that there is an ende of euylle• And that the churche shall bee euermore, in dispitee of all th• Deuyls in hell.
and that all things Are do• by God's providence, and that there is an end of euylle• And that the Church shall be evermore, in dispitee of all th• Devils in hell.
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Last we haue a moste plentifull and sure do•trine of the Iudge and last iudgement, of paynes and of t•wardes.
Last we have a most plentiful and sure do•trine of the Judge and last judgement, of pains and of t•wardes.
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All these thinges I say, shal the treatise it selfe shewe plainly, for our edefiyng through Iesus Christ our Lord.
All these things I say, shall the treatise it self show plainly, for our edefiyng through Iesus christ our Lord.
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OF THE TITLE OF THE whole worke, and exposition therof. The second Sermon. ☞ I said the whole boke was conteined in sixe partes.OF THE TITLE OF THE Whole work, and exposition thereof. The second Sermon. ☞ I said the Whole book was contained in sixe parts.
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Now must we loke on the first part: Which hath chiefly three members: The title, beginning, and brief narration. Now must we look on the First part: Which hath chiefly three members: The title, beginning, and brief narration.
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For this present we wyll only speake of the Title, whiche is thus.
For this present we will only speak of the Title, which is thus.
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THe reuelatiō of Iesu Christ, whiche God gaue vnto him, for to shew vnto his seruauntes, thinges whiche must shortly come to passe: THe Revelation of Iesu christ, which God gave unto him, for to show unto his Servants, things which must shortly come to pass:
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And he sent and shewed by his aungell vnto his seruaunt Iohn, which bare recorde of the word af God,
And he sent and showed by his angel unto his servant John, which bore record of the word of God,
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and of the testimony of Iesus Christ, and of all thinges that he sawe.
and of the testimony of Iesus christ, and of all things that he saw.
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Happy is he that readeth, and they that heare the wordes of the prophecie, & kepe those thinges which are written therin.
Happy is he that readeth, and they that hear the words of the prophecy, & keep those things which Are written therein.
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For the time is at hand. For the time is At hand.
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This title is plentifull, and vttereth all profitable circumstaunces, that are to be declared in the beginnings of bokes.
This title is plentiful, and uttereth all profitable Circumstances, that Are to be declared in the beginnings of books.
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First is set the Title, or inscription of the whole worke, that is, the Apocalipse,
First is Set the Title, or inscription of the Whole work, that is, the Apocalypse,
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or reuelation of Iesus Christ, whiche verely was opened or reuealed by Christ Iesus him selfe.
or Revelation of Iesus christ, which verily was opened or revealed by christ Iesus him self.
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This title streightway proueth, that this worke is no mans inuention, but a godly doctrine:
This title straightway Proves, that this work is no men invention, but a godly Doctrine:
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As that whiche was opened by our Lord, kyng, and priest Iesus Christ, out of heauen, from the right hand of the father, executing there the office of the high Byshop,
As that which was opened by our Lord, King, and priest Iesus christ, out of heaven, from the right hand of the father, executing there the office of the high Bishop,
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& as yet teaching vs profitable thinges.
& as yet teaching us profitable things.
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and albeit it be called also the reuelatiō of Iohn, yet is it chalenged to hym for none other cause,
and albeit it be called also the Revelation of John, yet is it challenged to him for none other cause,
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than for that as scribe he wrote and set it forth. Againe it is yet more playnly declared, from whence this Reuelation is: Euen of God hym selfe.
than for that as scribe he wrote and Set it forth. Again it is yet more plainly declared, from whence this Revelation is: Even of God him self.
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For he saieth, which God, namely the Father, gaue vnto hym, to wytte, to Christ. For in the holy and blessed Trinitie, there is a distinction of persones.
For he Saith, which God, namely the Father, gave unto him, to wit, to christ. For in the holy and blessed Trinity, there is a distinction of Persons.
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And albeit that all thinges of the father, be the sonnes also: And all thynges of the sonne, the fathers lykewyse:
And albeit that all things of the father, be the Sons also: And all things of the son, the Father's likewise:
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Yet the scripture mentioneth the father to geue vnto the Sonne, and the Sonne to receyue of the Father.
Yet the scripture mentioneth the father to give unto the Son, and the Son to receive of the Father.
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Whiche thynge all the auncient wryters, haue full Godly expounded, to be done by the mistery of dispensation.
Which thing all the ancient writers, have full Godly expounded, to be done by the mystery of Dispensation.
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For the Sonne receyued somewhat of the Father, as man whiche otherwyse as the very Sonne of God sayeth Father, glorifie thou me with the glory which I had with thee, before this worlde was.
For the Son received somewhat of the Father, as man which otherwise as the very Son of God Saith Father, Glorify thou me with the glory which I had with thee, before this world was.
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Moreouer the Sonne is the wysdome, word, and mouth of the Father, by whome God in tymes paste and nowe, spake and speaketh to the Fathers, Prophetes, Apostles, and to the vniuersall churche.
Moreover the Son is the Wisdom, word, and Mouth of the Father, by whom God in times past and now, spoke and speaks to the Father's, prophets, Apostles, and to the universal Church.
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The Father by dispensation gaue to his Sonne this office, that he should be Byshop. For no man hath sene God at any tyme:
The Father by Dispensation gave to his Son this office, that he should be Bishop. For no man hath seen God At any time:
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The only begotten whiche is in the bosome of the Father, he hath reuealed vnto vs. Let vs knowe therfore, this same to be a Reuelation Diuine, whiche God the Father, louynge mankynde, hath reuealed by the only Byshop Christ vnto hys Churche.
The only begotten which is in the bosom of the Father, he hath revealed unto us Let us know Therefore, this same to be a Revelation Divine, which God the Father, loving mankind, hath revealed by the only Bishop christ unto his Church.
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And so it ioyneth together the Father and the Sonne, that neuerthelesse the holy distinction of persones remayneth safe.
And so it Joineth together the Father and the Son, that nevertheless the holy distinction of Persons remaineth safe.
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Nowe also is added, to what ende God the Father hath reuealed, or geuen the gyft of reuealing, to wytte, the office of priesthod, to his Sonne, our Lorde Iesus Christ: Now also is added, to what end God the Father hath revealed, or given the gift of revealing, to wit, the office of priesthood, to his Son, our Lord Iesus christ:
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to the intent verely that the same beyng reuealed, he myght shewe it, and as it were set it before the eyes of his seruauntes, to wytte, his worshippers,
to the intent verily that the same being revealed, he might show it, and as it were Set it before the eyes of his Servants, to wit, his worshippers,
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and Christians, which are called the seruauntes of God for theyr wyllyng obedience.
and Christians, which Are called the Servants of God for their willing Obedience.
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And as the seruaunt of a Lorde is a seruaunt, and oweth to his Lord all that he hath, or is worth:
And as the servant of a Lord is a servant, and owes to his Lord all that he hath, or is worth:
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So we owe vnto God our selues whole, and all ours, or els we be free, and not bounde.
So we owe unto God our selves Whole, and all ours, or Else we be free, and not bound.
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Here is also declared, vnto whom this reuelation is opened: To all the seruauntes of God.
Here is also declared, unto whom this Revelation is opened: To all the Servants of God.
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If therfore thou be glad to be called the seruaunt of God, heare this boke, and remember it:
If Therefore thou be glad to be called the servant of God, hear this book, and Remember it:
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And knowe that this boke is prepared for thee of God.
And know that this book is prepared for thee of God.
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After he compryseth in fewe wordes, what Christe reuealed to Iohn, thynges that must shortly come to passe.
After he compriseth in few words, what Christ revealed to John, things that must shortly come to pass.
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The destenies therfore of the Churche are recited, what good and euyll thynges shall happen to the Godly,
The destinies Therefore of the Church Are recited, what good and evil things shall happen to the Godly,
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and lykewyse what punysshementes must be inflicted to the wicked.
and likewise what punishments must be inflicted to the wicked.
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And let no man gather of this woorde, must, necessitie, as though God wrought not freely:
And let no man gather of this word, must, necessity, as though God wrought not freely:
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Or that the wycked dyd euyll, not through their owne faulte, but by Gods compulsion. Or that the wicked did evil, not through their own fault, but by God's compulsion.
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Good thynges must be done, bycause God wyllyngly byndyng hym selfe to vs by hys promesse, can not but doe that he doeth and promyseth: Neuerthelesse he worketh frely.
Good things must be done, Because God willingly binding him self to us by his promise, can not but doe that he doth and promiseth: Nevertheless he works freely.
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Good thynges must be done in the Godly, for bycause the nature of grace and faith is suche,
Good things must be done in the Godly, for Because the nature of grace and faith is such,
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lyke as the propertie of vngodlines is to contemne and transgresse. Wherfore they must also be punysshed.
like as the property of ungodliness is to contemn and transgress. Wherefore they must also be punished.
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And bycause the worlde is suche, as it is, there must needes bee Heresies and calamities innumerable.
And Because the world is such, as it is, there must needs be Heresies and calamities innumerable.
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And he sayeth these thynges must shortly be done that are reuealed, for bycause certen thynges began in the very tyme of S. Iohn.
And he Saith these things must shortly be done that Are revealed, for Because certain things began in the very time of S. John.
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And although many thynges are founde to be doone a thousande yeares after, yet sayeth the Apostle saynt Peter.
And although many things Are found to be done a thousande Years After, yet Saith the Apostle saint Peter.
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A thousande yeares before the Lorde, be as it were yesterday. Therfore this Reuelation apperteyneth to the tymes of the primatiue and last Churche:
A thousande Years before the Lord, be as it were yesterday. Therefore this Revelation appertaineth to the times of the primitive and last Church:
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And declareth what thynges so euer shal happen vnto it tyll the last iudgement. Yea and howe it shall reigne for euer.
And Declareth what things so ever shall happen unto it till the last judgement. Yea and how it shall Reign for ever.
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Moreouer the maner of reuealyng is also touched.
Moreover the manner of revealing is also touched.
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For Christ reuealed those thynges, sendyng by hys Aungell, or his Aungell sent forth, vnto whome he gaue in commaundement what he should saye and doe. For christ revealed those things, sending by his Angel, or his Angel sent forth, unto whom he gave in Commandment what he should say and do.
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Whereupon thys Aungell is after also called Christe, bycause he represented the persone of Christe.
Whereupon this Angel is After also called Christ, Because he represented the person of Christ.
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Therfore must not the Aungell in this booke, but Christ alwayes be considered, the trewe Authour of all these thynges.
Therefore must not the Angel in this book, but christ always be considered, the true Author of all these things.
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And in dede the Diuinitie of Christ is here commended vnto vs, what tyme we hea• that Christ is the Lord of aungels.
And in deed the Divinity of christ is Here commended unto us, what time we hea• that christ is the Lord of Angels.
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Wherof S. Paul to the Hebrues hath reasoned more at large. Moyses in the.xii. • Numbres setteth forth chiefly thre maners of propheciyn• or reuelation.
Whereof S. Paul to the Hebrews hath reasoned more At large. Moses in the xii • Numbers sets forth chiefly Three manners of propheciyn• or Revelation.
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First by vision, of the which sorte many are •scribed to Daniell, one notable to S. Peter in the.x. of th• Actes, and likewyse to S. Paul. First by vision, of the which sort many Are •scribed to Daniell, one notable to S. Peter in the x of th• Acts, and likewise to S. Paul.
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And into this forme Inferre also the Apocalipse. Secondly by dreame:
And into this Form Infer also the Apocalypse. Secondly by dream:
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of the whic• sorte were those of Pharao and Nabuchodonozer kynges wherof Ioseph and Daniel were interpretours.
of the whic• sort were those of Pharaoh and Nebuchadnezzar Kings whereof Ioseph and daniel were Interpreters.
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The Prophet Ioel in the second chapter, mentioneth of visions and dreames. For in the newe Testament also there be very many holy and prophetical dreames. The Prophet Joel in the second chapter, mentioneth of visions and dreams. For in the new Testament also there be very many holy and prophetical dreams.
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Last of all Moyses rehe•seth a skylfull exposition, as many were made to Moyses ▪ to the Apostles.
Last of all Moses rehe•seth a skilful exposition, as many were made to Moses ▪ to the Apostles.
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Dorotheus a most aūcient wryter, affirmeth ye Iohn liued.vi. score yeares.
Dorotheus a most ancient writer, Affirmeth the John lived vi score Years.
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Into whose fellowship the Apocalipse commeth after a sorte also, where visions are openly expounde• Here appereth the vnspekeable goodnes of God, whiche 〈 ◊ 〉 many wayes procureth and worketh our saluation,
Into whose fellowship the Apocalypse comes After a sort also, where visions Are openly expounde• Here appeareth the vnspekeable Goodness of God, which 〈 ◊ 〉 many ways procureth and works our salvation,
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and s• pleasauntly prepared offereth it vnto vs to inioye. Vnhappy is he, that knoweth not these thinges.
and s• pleasantly prepared Offereth it unto us to enjoy. Unhappy is he, that Knoweth not these things.
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Besides this, much mencion is made vnto whome Chris• hath opened this diuine and most excellent reuelation, eu• to Iohn. Beside this, much mention is made unto whom Chris• hath opened this divine and most excellent Revelation, eu• to John.
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He commendeth hym, that is himself (for so was i• expedient for the confuting of his aduersaries, seing yt Pau• also many tymes mainteined his authoritie against the fal• Apostles) by foure Epithetes.
He commends him, that is himself (for so was i• expedient for the confuting of his Adversaries, sing that Pau• also many times maintained his Authority against the fal• Apostles) by foure Epithets.
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For first he calleth himself th• seruaunt of Christ. This is the eldest and noblest title, whic• the fathers, Prophetes, and Apostles haue vsed.
For First he calls himself th• servant of christ. This is the eldest and Noblest title, whic• the Father's, prophets, and Apostles have used.
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For they b• addicte and consecrate to God.
For they b• addict and consecrate to God.
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Secondly Iohn testified th• worde of God amongst the Apostles, most expressely declaring ye diuinitie of Christ, especially where he testified & said In the beginning was the worde.
Secondly John testified th• word of God among the Apostles, most expressly declaring the divinity of christ, especially where he testified & said In the beginning was the word.
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&c. Moreouer he testifie• the witnes of Iesu Christ: etc. Moreover he testifie• the witness of Iesu christ:
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Vnder the which name the Lord• himself in the Gospell, and S. Iohn in the.xii. chapt.
Under the which name the Lord• himself in the Gospel, and S. John in the xii Chapter.
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of his Gospel, cōprised the whole Euangelicall doctrine. And was a seing witnesse of all these thinges.
of his Gospel, comprised the Whole Evangelical Doctrine. And was a sing witness of all these things.
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For in the first Chapter we haue sene, sayth he, his glory.
For in the First Chapter we have seen, say he, his glory.
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And in the.xix. Chapter he sawe water and bloud gusse out of the Lordes syde.
And in the xix Chapter he saw water and blood gusse out of the lords side.
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In his Epistle, that we haue sene, sayth he, and haue heard. &c. Aretas noteth, that in certen Greke copies is added, that whiche is had also in the Greke copie of Spayne.
In his Epistle, that we have seen, say he, and have herd. etc. Aretas notes, that in certain Greek copies is added, that which is had also in the Greek copy of Spain.
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And what thinges soeuer he hath heard, and what so euer be, and what so euer must be done after this.
And what things soever he hath herd, and what so ever be, and what so ever must be done After this.
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That same Iohn therfore is authour of this boke, whiche as he sawe the Lorde in flesh vpon earth,
That same John Therefore is author of this book, which as he saw the Lord in Flesh upon earth,
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so he sawe the same in spirite reuealing these thinges in heauen: and propoundeth to the churche sightes most certen and sure.
so he saw the same in Spirit revealing these things in heaven: and propoundeth to the Church sights most certain and sure.
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This Iohn was that beloued disciple of the Lord, whiche in the last supper, rested vpon his breste,
This John was that Beloved disciple of the Lord, which in the last supper, rested upon his breast,
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vnto whom in his last will he bequeathed his mother on the crosse, one virgin to another.
unto whom in his last will he bequeathed his mother on the cross, one Virgae to Another.
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He alone stode by at the aultar of the crosse whē Christ died: witnes of the true death, and of our purification.
He alone stood by At the altar of the cross when christ died: witness of the true death, and of our purification.
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He lyued til the tyme of the Emperour Traiane, which thing Eusebius in his cronicles citeth out of Ireney, in the noting of ye yeare from the birth of Christ an hondreth and thre.
He lived till the time of the Emperor Trajan, which thing Eusebius in his chronicles citeth out of Irenae, in the noting of you year from the birth of christ an hondreth and Three.
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Last is touched also the profit of this godly worke or reuelation, that hereby the readers and hearers might be prouoked to diligence.
Last is touched also the profit of this godly work or Revelation, that hereby the Readers and hearers might be provoked to diligence.
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Where this boke is called also a prophecie.
Where this book is called also a prophecy.
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For this boke by reason of the telling before of thinges to come, is the prophecie, of the newe Testament:
For this book by reason of the telling before of things to come, is the prophecy, of the new Testament:
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Moreouer a prophecie, that is an exposition, whiche openeth and and expoundeth the olde Prophetes.
Moreover a prophecy, that is an exposition, which Openeth and and expoundeth the old prophets.
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And promiseth blessednes to the readers, hearers, and kepers of the things that are wrytten in this boke.
And promises blessedness to the Readers, hearers, and keepers of the things that Are written in this book.
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Blessednes comprehendeth the benefites of the life present, so farre forth as the Lorde permitteth them to the godly:
Blessedness comprehendeth the benefits of the life present, so Far forth as the Lord permitteth them to the godly:
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but chiefly of the lyfe to come. If the profit of this boke hath bene also spoken before in the first Sermon.
but chiefly of the life to come. If the profit of this book hath be also spoken before in the First Sermon.
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And marke, that it is not enough to reade or heare this boke. It must be perfourmed in dede, and kept dilligently.
And mark, that it is not enough to read or hear this book. It must be performed in deed, and kept diligently.
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For the Lord sayd also in the Gospell: Blessed are they that heare the word of God and kepe it.
For the Lord said also in the Gospel: Blessed Are they that hear the word of God and keep it.
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They therfore that shall frame their lyfe after this boke, are happie.
They Therefore that shall frame their life After this book, Are happy.
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For both they flie the seducing of Antichriste, abide in the faith of Christ, & liue for euer more. &c.
For both they fly the seducing of Antichrist, abide in the faith of christ, & live for ever more. etc.
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And he finisheth the Title with an acclamation, by the whiche he moueth the hearers exceadingly:
And he finisheth the Title with an acclamation, by the which he moves the hearers exceedingly:
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For the tyme is at hande, as thouge he should saie:
For the time is At hand, as thouge he should say:
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Let no man thinke here, that straunge thinges, and the which concerne him noth•• are tolde here, which shal come to passe at length after ma• worldes, they belong to euery one of vs. For they be wr•ten of matters that chiefly concerne vs,
Let no man think Here, that strange things, and the which concern him noth•• Are told Here, which shall come to pass At length After ma• world's, they belong to every one of us For they be wr•ten of matters that chiefly concern us,
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and euen of our o• affaires. So sheweth he that this booke is profitable for a worldes, men, & ages.
and even of our o• affairs. So shows he that this book is profitable for a world's, men, & ages.
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God the father by his sonne teach• profitable thinges, and admonishing tyme enough and dewe season, be praysed worlde without end. Amen.
God the father by his son teach• profitable things, and admonishing time enough and dew season, be praised world without end. Amen.
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OF THE BEGINNING OF THIS boke, and the Apostles salutation: wherin are declared the misteries chiefly of Christ, secondly of our whole faith & redemption. The third Sermon. OF THE BEGINNING OF THIS book, and the Apostles salutation: wherein Are declared the Mysteres chiefly of christ, secondly of our Whole faith & redemption. The third Sermon.
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IOhn to the seuen cōgregatiōs Asia. John to the seuen congregations Asia.
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Grace be with you & pea• from him whiche is, and whic• was, & whiche is to come, and 〈 ◊ 〉 the seuen spirites which are pr•sent before his throne.
Grace be with you & pea• from him which is, and whic• was, & which is to come, and 〈 ◊ 〉 the seuen spirits which Are pr•sent before his throne.
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And frō Iesus Chri•• which is a faithful witnes, and first begot• of the dead: And Lord ouer the kinges of t• earth.
And from Iesus Chri•• which is a faithful witness, and First begot• of the dead: And Lord over the Kings of t• earth.
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Vnto hym that loued vs, and wassh• vs from sinnes in his own bloud:
Unto him that loved us, and wassh• us from Sins in his own blood:
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And ma• vs kynges and priestes, vnto God his fathe• be glory and dominion for euermore.
And ma• us Kings and Priests, unto God his fathe• be glory and dominion for evermore.
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And thei also which pearsed hi• & al kinredes of ye earth shal wayle ouer him Euen so. Amē.
And they also which pierced hi• & all kinredes of you earth shall wail over him Even so. Amen.
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I am Alpha & Omega, the beginning & thending, saith ye Lord almight• which is, & which was, & which is to come. I am Alpha & Omega, the beginning & thending, Says you Lord almight• which is, & which was, & which is to come.
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Another pece of the first part of this boke, conteineth t• beginning or preface, wherin is the Apostles salutation, 〈 ◊ 〉 the whiche he discribeth first the whole mistery of Christ, ••condly of our faith & redemption. another piece of the First part of this book, Containeth t• beginning or preface, wherein is the Apostles salutation, 〈 ◊ 〉 the which he Describeth First the Whole mystery of christ, ••condly of our faith & redemption.
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For so were the Apostles wont in the beginning of their writinges to comprise a brief some of salutation:
For so were the Apostles wont in the beginning of their writings to comprise a brief Some of salutation:
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Which thing in Paules Epistles is euery where to be sene. By the same description he getteth the beneuolence and attentiuenes of al men.
Which thing in Paul's Epistles is every where to be seen. By the same description he gets the benevolence and attentiveness of all men.
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The Apostles salutation or greting is nothing els, but a blessing.
The Apostles salutation or greeting is nothing Else, but a blessing.
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Blessing is an old accustomed order, by the whiche the Patriarkes wished of God to their children al maner of good thinges, both of body & soul.
Blessing is an old accustomed order, by the which the Patriarchs wished of God to their children all manner of good things, both of body & soul.
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Which verely in Genesis is described at large. And also the high priest had cōmaundement geuen to blesse the people:
Which verily in Genesis is described At large. And also the high priest had Commandment given to bless the people:
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As we reade in ye sixt of Nūbres, especially he commaundeth to put his name vpon the people.
As we read in you sixt of Nūbres, especially he commandeth to put his name upon the people.
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Therfore it is a supersticion to say God verely, from whome euery good gifte descendeth frō aboue, blesseth, that is geueth good thinges:
Therefore it is a Superstition to say God verily, from whom every good gift Descendeth from above, Blesses, that is Giveth good things:
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but ministers or men wishe only.
but Ministers or men wish only.
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And the Lord in dede in ye lawe promiseth, that he will graūt those thinges to the people, whiche the high priestes shoulde wishe them.
And the Lord in deed in you law promises, that he will grant those things to the people, which the high Priests should wish them.
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Therfore nother wordes nor shauen crownes: but ye truth & power of God geue the giftes.
Therefore neither words nor shaven crowns: but you truth & power of God give the Gifts.
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We ought not therfore to doubt, but yt God wil graūt to vs also thapostolical blessing, yt being reconciled & accepted of God we might haue peace.
We ought not Therefore to doubt, but that God will grant to us also thapostolical blessing, that being reconciled & accepted of God we might have peace.
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And first S. Ihō repeteth his name, left we shuld any thing doubt of thautour, whō we see Christ to haue vsed as scribe & interpretour vnto al cōgregatiōs.
And First S. Ihō repeateth his name, left we should any thing doubt of thautour, whom we see christ to have used as scribe & Interpreter unto all congregations.
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But he repeteth not himself to be yt seruaūt of god, & witnesse or Apostle of Iesu Christ.
But he repeateth not himself to be that servant of god, & witness or Apostle of Iesu christ.
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It sufficed to haue heard yt at ye first beginnīg. Therfore he teacheth thē modestie & humilitie also, which haue obteined great giftes.
It sufficed to have herd that At you First beginning. Therefore he Teaches them modesty & humility also, which have obtained great Gifts.
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Afterward he signifieth, to whō he wryteth, & to whō this boke apperteineth, to ye seuen churches of Asia, ye names wherof he will vtter shortly after.
Afterwards he signifies, to whom he writes, & to whom this book appertaineth, to you seuen Churches of Asia, you names whereof he will utter shortly After.
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And Aretas bishop of Cesaria, by ye.vii. churches, saith he, & by the.vii. nūbre, he signified ye multitude of churches yt be in al places. So also Primasius bish.
And Aretas bishop of Caesarea, by you vii Churches, Says he, & by the vii numbered, he signified you multitude of Churches that be in all places. So also Primasius bish.
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of Vtica in Affrick, expoūdeth ye.vii. nūber. Therfor this salutatiō, this boke, & the whole doctrine of Iesu Christ, writtē by s.
of Uticar in Affrick, expoundeth you vii number. Therefore this salutation, this book, & the Whole Doctrine of Iesu christ, written by s.
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Ihō, apperteineth to ye whole vniuersal church of Christ throughout al ye world, & in all times & ages.
Ihō, appertaineth to you Whole universal Church of christ throughout all the world, & in all times & ages.
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Wherupō it belōgeth to all vs also as many as be of vs in ye church of Christ.
Whereupon it belongeth to all us also as many as be of us in the Church of christ.
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For albeit thepistles be intitled to ye Romains & Galath. yet followeth it not therfore, yt they be not ours.
For albeit thepistles be entitled to the Romans & Galatians. yet follows it not Therefore, that they be not ours.
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And he wryteth expressely to the churches of Asia, not to t• churches of Hierusalem or Iewery:
And he writes expressly to the Churches of Asia, not to t• Churches of Jerusalem or Iewery:
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that he might so shew• that the kingdome of Christ, is comen also already to the g•tiles.
that he might so shew• that the Kingdom of christ, is come also already to the g•tiles.
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And as God from the beginning chose Israell, in whi•he myght set forth a perfit example of the church, and cōm•wealth:
And as God from the beginning chosen Israel, in whi•he might Set forth a perfect Exampl of the Church, and comm•wealth:
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so frō ye beginning of ye new Testamēt, he chose thos• seuen churches of Asia, which he might set forth to ye wh•• Christen world.
so from the beginning of the new Testament, he chosen thos• seuen Churches of Asia, which he might Set forth to you wh•• christian world.
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But in case Rome had ben set in ye first pla• amongest the churches, as Ephesus is, good God, ho• much wold the Romish sort make of it, for the estabishing• their supremacie.
But in case Rome had been Set in you First pla• amongst the Churches, as Ephesus is, good God, ho• much would the Romish sort make of it, for the estabishing• their supremacy.
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And the maner of the Apostles saluting wysheth gran• peace. And the manner of the Apostles saluting wisheth gran• peace.
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Grace is the fauour of the deitie, and the reconc•ment, wherby God the father for Christ his sake is made• one with vs, our sinnes pardoned,
Grace is the favour of the deity, and the reconc•ment, whereby God the father for christ his sake is made• one with us, our Sins pardoned,
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& we adopted for his chi•dren.
& we adopted for his chi•dren.
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Therof arriseth the peace and tranquillitie of mynd• and the desire of concorde with all men.
Thereof ariseth the peace and tranquillity of mynd• and the desire of concord with all men.
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And here he sheweth aboundantly, who geueth ye churc• his blessing, that is to witte, grace, reconcilement,
And Here he shows abundantly, who Giveth you churc• his blessing, that is to wit, grace, reconcilement,
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& pea• God, and God thre in persons, the father, the sonne, and th• holy ghost, one God in essence.
& pea• God, and God Three in Persons, the father, the son, and th• holy ghost, one God in essence.
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But here he discerneth th• persones very well.
But Here he discerneth th• Persons very well.
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From him that is, to witte, the fathe• And from the seuē spirites yt is, from ye holy ghost:
From him that is, to wit, the fathe• And from the seuē spirits that is, from the holy ghost:
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And fro• Iesu Christ, this is ye diuersitie of persons.
And fro• Iesu christ, this is the diversity of Persons.
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And the signification of the vnitie is, when after the proprieties of persons d•clared, he addeth:
And the signification of the unity is, when After the proprieties of Persons d•clared, he adds:
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I am Alpha & omega. &c. And that the ho• ghost is set here in the middes, it disordereth not the miste• of the Trinitie:
I am Alpha & omega. etc. And that the ho• ghost is Set Here in the mids, it disordereth not the miste• of the Trinity:
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but appeareth to be an argument that he 〈 ◊ 〉 the spirite as well of the father,
but appears to be an argument that he 〈 ◊ 〉 the Spirit as well of the father,
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as of the sonne, and that h• procedeth from both. As it is also proued by the wordes 〈 ◊ 〉 our lord, the. xiiii.xv. and.xvi. of Iohn.
as of the son, and that h• Proceedeth from both. As it is also proved by the words 〈 ◊ 〉 our lord, the. xiiii.xv. and xvi of John.
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Here is also describe• the whole holsome mistery first of Christ, than of the catholike faith,
Here is also describe• the Whole wholesome mystery First of christ, than of the catholic faith,
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and of our redemptiō, so that herein you may find• the chiefest articles of the Apostles crede,
and of our redemption, so that herein you may find• the chiefest Articles of the Apostles crede,
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& haue here a mos• goodly descriptiō of Christ our Lord.
& have Here a mos• goodly description of christ our Lord.
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Hereof al mē shall iudg• how truly some men say, that this boke, contrary to the ••stome of thapostles, maketh litle mentiō of Christ & of faith
Hereof all men shall iudg• how truly Some men say, that this book, contrary to the ••stome of Apostles, makes little mention of christ & of faith
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The father as fountain & original, of whom the son is ingendred, is first described: for that it is he whiche is, which was, and which is to come.
The father as fountain & original, of whom the son is engendered, is First described: for that it is he which is, which was, and which is to come.
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Those wordes toke Iohn out of Moyses in the.iii. and.xxxiiii. chap. of Exod. & out of many testimonies of Esay.
Those words took John out of Moses in the iii and xxxiiii chap. of Exod & out of many testimonies of Isaiah.
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And he saith nothing, but that God the father is an eternall ensence, which cōsisteth by and of it self,
And he Says nothing, but that God the father is an Eternal ensence, which Consisteth by and of it self,
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and is and geueth life to all, and in all preserueth the same. And that this essence is suche, that it hath bene always with out beginning.
and is and Giveth life to all, and in all Preserveth the same. And that this essence is such, that it hath be always with out beginning.
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For this is it, that he ioyneth to being, or existing, was.
For this is it, that he Joineth to being, or existing, was.
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He addeth, and he that shall come (NONLATINALPHABET) which shalbe, and shal remaine euen to the ende, and to euerlastingnes without end.
He adds, and he that shall come () which shall, and shall remain even to the end, and to everlastingness without end.
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The Grekes deriue NONLATINALPHABET of running, for that conning and running, he medleth with all matters: is euery where present, bringing help to the godly, or restreining and punishing the wycked.
The Greeks derive of running, for that cunning and running, he meddleth with all matters: is every where present, bringing help to the godly, or restraining and punishing the wicked.
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And the holy ghost where he is but one, for the seuenfolde that is all maner of grace and giftes manifold, is here called,
And the holy ghost where he is but one, for the sevenfold that is all manner of grace and Gifts manifold, is Here called,
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as I may say, Septenarie or of the seuenth numbre:
as I may say, Septenary or of the Seventh numbered:
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And from the seuen spirites sayth Iohn, that is from that spirite, whiche is indewed with the seuenfolde grace.
And from the seuen spirits say John, that is from that Spirit, which is endued with the sevenfold grace.
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Those diuerse giftes are after a sorte declared of Esay in the.xi. Chapt. and els where in the scriptures.
Those diverse Gifts Are After a sort declared of Isaiah in the xi Chapter and Else where in the Scriptures.
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He is sayd to be in the sight of the throne that is before the throne of God, ioyned verely in gouernement with the father and the sonne.
He is said to be in the sighed of the throne that is before the throne of God, joined verily in government with the father and the son.
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For the throne is many tymes vsurped for the kingdom. The holy ghost therfore is of the same glory, power, and maiestie with God.
For the throne is many times usurped for the Kingdom. The holy ghost Therefore is of the same glory, power, and majesty with God.
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Now is he commen to Christ, whom by his properties he describeth moste aboundantly. You know, that Iesus is the proper name of Christ:
Now is he come to christ, whom by his properties he Describeth most abundantly. You know, that Iesus is the proper name of christ:
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which Matthew expoundeth, a Sauiour, Christ is the surname of his office and dignitie: as you would say, annoynted, that is, byshop and kyng.
which Matthew expoundeth, a Saviour, christ is the surname of his office and dignity: as you would say, anointed, that is, bishop and King.
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1 First he calleth Christ our Lord, a faithfull wytnes, and that out of the.xlix. and.l. chapter of Esay.
1 First he calls christ our Lord, a faithful witness, and that out of the xlix and l chapter of Isaiah.
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For he was sent of the father to the world out of heauen, an Apostle, whiche should testifie the wil of God, what he wold haue done with men.
For he was sent of the father to the world out of heaven, an Apostle, which should testify the will of God, what he would have done with men.
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To witte that he would saue the worlde by his sonne, & by faith in him, which is obedient to the law of God.
To wit that he would save the world by his son, & by faith in him, which is obedient to the law of God.
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For he must do the will of his father. This Christ is a faithfull witnes, that is sure, constaunt and trewe:
For he must do the will of his father. This christ is a faithful witness, that is sure, constant and true:
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Of whose doctrine no man ought to doubt. No man hath seene God at any tyme:
Of whose Doctrine no man ought to doubt. No man hath seen God At any time:
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The only begotten whiche is in the bosome of the father, he hath reuealed. This therfore is the byshop and catholick d•tour of the church.
The only begotten which is in the bosom of the father, he hath revealed. This Therefore is the bishop and catholic d•tour of the Church.
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Who so euer dissent from him, are to 〈 ◊ 〉 eschewed. Heare him, saith the father.
Who so ever dissent from him, Are to 〈 ◊ 〉 Eschewed. Hear him, Says the father.
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2 He is the first begotten of the dead. For he died for o•• sinnes verely: 2 He is the First begotten of the dead. For he died for o•• Sins verily:
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and rose again from the dead, & was made t• first begotten of the dead, Lorde & conquerour of death:
and rose again from the dead, & was made t• First begotten of the dead, Lord & conqueror of death:
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I• whom we se that we shall also ryse again, & in what sorte. 〈 ◊ 〉 whom the first of the Corinth. xv.
I• whom we see that we shall also rise again, & in what sort. 〈 ◊ 〉 whom the First of the Corinth. xv.
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And like as in the first pr•pertie he shaddoweth the humanitie of Christe, wherin h• taught also his deitie, in that he was the faithfull, true,
And like as in the First pr•pertie he shadoweth the humanity of Christ, wherein h• taught also his deity, in that he was the faithful, true,
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& ••tholique byshop, and is yet at this day:
& ••tholique bishop, and is yet At this day:
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So in the second, th• articles of our belefe concerning the death of Christ, and h• resurrection are confirmed.
So in the second, th• Articles of our belief Concerning the death of christ, and h• resurrection Are confirmed.
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To these also may be added t• article of the resurrection of the dead.
To these also may be added t• article of the resurrection of the dead.
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3 Christ is prince ouer the kinges of the earth, a monar• verely, and Lord of all rulers: 3 christ is Prince over the Kings of the earth, a monar• verily, and Lord of all Rulers:
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Whiche hath taken a name •boue all names, the Lord of aungels, and of all creatures, 〈 ◊ 〉 whom al things be subiect: As thapostle expoūdeth.
Which hath taken a name •boue all names, the Lord of Angels, and of all creatures, 〈 ◊ 〉 whom all things be Subject: As apostle expoundeth.
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Colos• Philip. 2. And he doeth not abolishe lawes & Magistrat• which wil be king of kinges, and Lord of lordes.
Colos• Philip. 2. And he doth not Abolah laws & Magistrat• which will be King of Kings, and Lord of Lords.
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For if tha• wer no kings, how shuld Christ be king of kings? The mo• sacred Emperours, Constance, Constantine, Theodose, an• Iustinian, knew them selues to be clientes of Christ:
For if tha• were no Kings, how should christ be King of Kings? The mo• sacred emperors, Constance, Constantine, Theodosius, an• Iustinian, knew them selves to be Clients of christ:
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Tha• kingdom was Christes, & they to be subiectes.
Tha• Kingdom was Christ's, & they to be Subjects.
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These Chri•• acknowledgeth for his, by whō he gouerneth those he ha•• redemed with his bloud.
These Chri•• acknowledgeth for his, by whom he Governs those he ha•• redeemed with his blood.
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They that proudly rule ouer ye people, boast thē selues to be lordes of althings, & acknowled•• not Christ to be monarch ouer all, be starke mad.
They that proudly Rule over you people, boast them selves to be Lords of All things, & acknowled•• not christ to be monarch over all, be stark mad.
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And her• are comprehended such thinges as we confesse in tharticles of our faith, that Christ ascended into heauen,
And her• Are comprehended such things as we confess in tharticles of our faith, that christ ascended into heaven,
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& sitteth on th• right hand of the father: that is, that he hath receiued high p•wer of al things in heauen and earth. Ephe. 1. Act. 2. 4 Christ hath loued vs with incōparable loue. For he hi• self saith:
& Sitteth on th• right hand of the father: that is, that he hath received high p•wer of all things in heaven and earth. Ephes 1. Act. 2. 4 christ hath loved us with incomparable love. For he hi• self Says:
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greater loue hath no man, than that a man shoul• leaue his life for his frēdes.
greater love hath no man, than that a man shoul• leave his life for his Friends.
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This loue the Apostle amplefiet• in the fift to the Romains.
This love the Apostle amplefiet• in the fift to the Romans.
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And it was exceading great loue 〈 ◊ 〉 moued Christ to come downe from heauen and be incarna•• and to redeme vs by his death.
And it was exceeding great love 〈 ◊ 〉 moved christ to come down from heaven and be incarna•• and to Redeem us by his death.
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With a free loue he loue• vs, prouoked by no desert of ours. For as this same Iohn in his Epistle canonicall speaketh the same of the father.
With a free love he loue• us, provoked by no desert of ours. For as this same John in his Epistle canonical speaks the same of the father.
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In this is charitie, not yt we haue loued God, but yt he hath loued vs,
In this is charity, not that we have loved God, but that he hath loved us,
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& sent his son a propiciation for our sinnes:
& sent his son a propiciation for our Sins:
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So is it to be vnderstād of the son, ye he hath & doth bear vs great good will, not moued thereto through our loue, wherewith we haue imbraced him.
So is it to be understand of the son, you he hath & does bear us great good will, not moved thereto through our love, wherewith we have embraced him.
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And of ye fre loue to mankinde, he gaue him self vnto death, & washed vs frō our sinnes.
And of you from love to mankind, he gave him self unto death, & washed us from our Sins.
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For streight waies is added, by his bloud. Where thre thinges seme of vs to be obserued.
For straight ways is added, by his blood. Where Three things seem of us to be observed.
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First that Christ washeth, purgeth, purifieth or clēseth ye faithful: & that most fully, not partly.
First that christ washes, Purgeth, Purifieth or Cleanseth you faithful: & that most Fully, not partly.
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He alluded to the washings of the law, which he expoūded also. For Dauid saith:
He alluded to the washings of the law, which he expounded also. For David Says:
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Pourge me with Hysope, & I shalbe made cleane, washe me, & I shalbe whiter than snow.
Purge me with Hyssop, & I shall made clean, wash me, & I shall Whiter than snow.
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The same phrase of speache repeteth Esay in the first chap. Micheas also sayth:
The same phrase of speech repeateth Isaiah in the First chap. Micheas also say:
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The Lord wil returne & wil haue mercy on vs, he wil treade vnder fete our iniquities: The Lord will return & will have mercy on us, he will tread under feet our iniquities:
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And thou shalt throw into ye depth of the Sea al their sinnes.
And thou shalt throw into you depth of the Sea all their Sins.
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And the Lord saith, I wil cast vpon you cleane waters, and you shall be mundified from al your filthines.
And the Lord Says, I will cast upon you clean waters, and you shall be mundified from all your filthiness.
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The Lord Christ these thinges accomplishing, washeth vs, purgeth and clenseth throughly, aswell from the falte as the paine.
The Lord christ these things accomplishing, washes us, Purgeth and Cleanseth thoroughly, aswell from the falte as the pain.
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He clenseth vs from our sinnes, not from one, but from al. The which thing is proued both by former testimonies,
He Cleanseth us from our Sins, not from one, but from all The which thing is proved both by former testimonies,
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& again in the first & second Epistle of S. Iohn. Last, the maner also of purifiyng is set forth, by bloud.
& again in the First & second Epistle of S. John. Last, the manner also of purifying is Set forth, by blood.
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For without the sheding of bloud no remission was made.
For without the shedding of blood no remission was made.
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Therfore through the mediation of death and bloudsheding there was full remissiō of all sinnes obteined for the faithfull.
Therefore through the mediation of death and bloodshedding there was full remission of all Sins obtained for the faithful.
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For as Aretas hath also admonished, ther ar no cōcupiscences to be restrained in Christ.
For as Aretas hath also admonished, there Are no concupiscences to be restrained in christ.
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They that bring forth any other maner of forgeuenes of synnes, ar iniurious to the death and bloud of the sonne of God. They that bring forth any other manner of forgiveness of Sins, Are injurious to the death and blood of the son of God.
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And here we may se plainly set forth an article of the Apostolicall crede. I beleue the forgeuenes of synnes.
And Here we may see plainly Set forth an article of the Apostolical crede. I believe the forgiveness of Sins.
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In the fift place is shewed theffect of our redēption & purifiyng.
In the fift place is showed Effect of our redemption & purifying.
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For Christ hath brought to passe, yt as many of vs as beleue in the father by ye son of God, shuld be kinges & prists to God & to his father.
For christ hath brought to pass, that as many of us as believe in the father by you son of God, should be Kings & Priests to God & to his father.
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Aretas & the copie of complute reade not kinges but NONLATINALPHABET, that is kyngdome: the which is not red amisse.
Aretas & the copy of Complete read not Kings but, that is Kingdom: the which is not read amiss.
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For we be ye kingdō of God, for bicause God by his spirit, not the flesh nor the worlde, ought to reigne in vs:
For we be the Kingdom of God, for Because God by his Spirit, not the Flesh nor the world, ought to Reign in us:
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And when we permitte the gouernment to the spirit, we be ye kingdō of God: The which thing S. Paul handleth at large in the sixt chap. to ye Romains.
And when we permit the government to the Spirit, we be the Kingdom of God: The which thing S. Paul handleth At large in the sixt chap. to the Romans.
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Moreouer we be made kings that is free, by Christ, that we should not serue the deuill, th• flesh,
Moreover we be made Kings that is free, by christ, that we should not serve the Devil, th• Flesh,
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and the world, according to that saying of Zacharie, 〈 ◊ 〉 being deliuered from the handes of our enemies, we migh• serue him without feare in holines and rightuousnes befo•• hym al the daies of our life.
and the world, according to that saying of Zacharias, 〈 ◊ 〉 being Delivered from the hands of our enemies, we migh• serve him without Fear in holiness and righteousness befo•• him all the days of our life.
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And Christe hath consecrated v• priestes with his spirite and bloud, that we should offer vp t• God spirituall sacrifices, our selues pure, prayers and pra•ses, and almosdedes. And Christ hath consecrated v• Priests with his Spirit and blood, that we should offer up t• God spiritual Sacrifices, our selves pure, Prayers and pra•ses, and almosdedes.
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For that these be spirituall oblation• Peter and Paul do testifie. And these thinges toke S. Ioh• out of Exodus:
For that these be spiritual oblation• Peter and Paul do testify. And these things took S. Ioh• out of Exodus:
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For we of the Gentils that haue beleue• haue succeded in the place of the people of Israell reiecti• Christ through incredulitie.
For we of the Gentiles that have beleue• have succeeded in the place of the people of Israel reiecti• christ through incredulity.
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And these thinges geue a lyg•• to that article of the Crede, I beleue ye holy catholick church the communion of sainctes.
And these things give a lyg•• to that article of the Crede, I believe you holy catholic Church the communion of Saints.
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For we be as many of vs as b•leue, ye fellowship of Gods people, sanctified through Chris• to the seruice of God.
For we be as many of us as b•leue, you fellowship of God's people, sanctified through Chris• to the service of God.
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Of whome be these thinges hitherto.
Of whom be these things hitherto.
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In the sixt place, in the discriptiō of Christ he sheweth the glory and rule is dewe vnto God alone through Christ 〈 ◊ 〉 the churche for euermore:
In the sixt place, in the description of christ he shows the glory and Rule is dew unto God alone through christ 〈 ◊ 〉 the Church for evermore:
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We geue glory vnto God, wh•• we ascribe to his goodnes our saluation, and all goodne• not to our own strength and merites. We give glory unto God, wh•• we ascribe to his Goodness our salvation, and all goodne• not to our own strength and merits.
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We geue hym ru•• when we acknowledge hym to be Lord & head in the churc• workyng by hym selfe, not by the sainctes in heauen, to wh• he hath graunted power:
We give him ru•• when we acknowledge him to be Lord & head in the churc• working by him self, not by the Saints in heaven, to wh• he hath granted power:
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Not by the Pope, whom he ha•• constitute Vicar in earth. The whole glory & rule is Christs
Not by the Pope, whom he ha•• constitute Vicar in earth. The Whole glory & Rule is Christ
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Seuenthly in the description followeth the commyng 〈 ◊ 〉 Christ vnto iudgemēt, and the maner of his comming.
Seuenthly in the description follows the coming 〈 ◊ 〉 christ unto judgement, and the manner of his coming.
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F• as a cloude toke him vp from the eyes of the Apostles, e• so shall he come in cloudes to iudge the quicke and the dea• The scripture witnessing.
F• as a cloud took him up from the eyes of the Apostles, e• so shall he come in Clouds to judge the quick and the dea• The scripture witnessing.
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And he addeth, that the eyes of a• men shal se the iudge, euen of those which haue peased hym Wherof we gather two thinges,
And he adds, that the eyes of a• men shall see the judge, even of those which have peased him Whereof we gather two things,
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first, that the iudgemēt sha•be vniuersall. Wherin men arrising shall se Christ with th•• owne eies.
First, that the judgement sha•be universal. Wherein men arising shall see christ with th•• own eyes.
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An other thing, that Christ shall come to iudg•ment in the same fleshe, in the whiche he was wounded and sticked, honge vpon the Crosse, was buried and rose again This place is taken out of Zacharie,
an other thing, that christ shall come to iudg•ment in the same Flesh, in the which he was wounded and sticked, hung upon the Cross, was buried and rose again This place is taken out of Zacharias,
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and is cited also in S. Iohns Gospel.
and is cited also in S. Iohns Gospel.
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And it behoueth that his body be shewed to the whole world full of printes and markes, that herof may be iudged the Godly and also the vngodly: And it behooves that his body be showed to the Whole world full of prints and marks, that hereof may be judged the Godly and also the ungodly:
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They that then haue beleued in such a redemer: These, that then haue reiected and contemned suche a one.
They that then have believed in such a redeemer: These, that then have rejected and contemned such a one.
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Of these we vnderstande that is added: And they shall wayle, for that in dede thei haue neglected their owne saluation:
Of these we understand that is added: And they shall wail, for that in deed they have neglected their own salvation:
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Which the wise man discourseth at large. Moreouer lest any may should doubt of those thinges that are spoken of the iudgement,
Which the wise man discourseth At large. Moreover lest any may should doubt of those things that Are spoken of the judgement,
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and of the lamentation of the wycked (as S. Peter said, the contemners and mockers of the iudgement should be) he addeth a kynde of a confirmation, euen so. Amen.
and of the lamentation of the wicked (as S. Peter said, the contemners and mockers of the judgement should be) he adds a kind of a confirmation, even so. Amen.
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In them also is expoūded the article of the crede of Christ that shall iudge the quicke and the dead.
In them also is expounded the article of the crede of christ that shall judge the quick and the dead.
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He concludeth this place with these wordes:
He Concludeth this place with these words:
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I am Alpha & Omega, that whiche followeth (the beginning and end) is omitted in some copies:
I am Alpha & Omega, that which follows (the beginning and end) is omitted in Some copies:
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As though that interpretation of that same, I am Alpha and Omega, crept in out of the margent.
As though that Interpretation of that same, I am Alpha and Omega, crept in out of the margin.
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It is a prouerbe of S. Iohn the Apostle, I am Alpha and Omega. Heretickes, as Basilides and Valentine, were wonderfully delighted in letters.
It is a proverb of S. John the Apostle, I am Alpha and Omega. Heretics, as Basilides and Valentine, were wonderfully delighted in letters.
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But against those lettered Heretickes Iohn speaketh plainly by the mouth of Christ. I am Alpha and Omega.
But against those lettered Heretics John speaks plainly by the Mouth of christ. I am Alpha and Omega.
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If any thing ought to be ascribed to letters, I am al this whole that euerlasting vertue, essence, and eternitie.
If any thing ought to be ascribed to letters, I am all this Whole that everlasting virtue, essence, and eternity.
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For the sense is, that God is the beginning and ende, that is eternall, vnspeakeable, best and greatest. Those things are repeted:
For the sense is, that God is the beginning and end, that is Eternal, unspeakable, best and greatest. Those things Are repeated:
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He yt is, which was. &c. Which were expoūded before: There is added, almightie.
He that is, which was. etc. Which were expounded before: There is added, almighty.
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For hereby is declared the vnitie and maiestie of God, of whom the Trinitie was opened also before.
For hereby is declared the unity and majesty of God, of whom the Trinity was opened also before.
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Hereby also the authoritie of this boke is confirmed, the authour wherof is shewed to be that God eternal and almighty. To whom be glory.
Hereby also the Authority of this book is confirmed, the author whereof is showed to be that God Eternal and almighty. To whom be glory.
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¶ Of the Narration of this boke, where also is discoursed of the place and tyme,
¶ Of the Narration of this book, where also is discoursed of the place and time,
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and of the authour of this Reuelation. The fourth Sermon.
and of the author of this Revelation. The fourth Sermon.
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I Iohn your brother and companiō in tribulation, and in the kingdō & patiēce which is in Iesu Christ, was in the Ile of Pathmos for ye word of God, & testimony of Ies• Christe.
I John your brother and Companion in tribulation, and in the Kingdom & patience which is in Iesu christ, was in the I'll of Patmos for the word of God, & testimony of Ies• Christ.
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I was in the spirite on the Sonday and heard behind me a great voice, as it ha• bene of a trompe, saying:
I was in the Spirit on the Sunday and herd behind me a great voice, as it ha• be of a trump, saying:
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I am Alpha and Omega, the first and the last.
I am Alpha and Omega, the First and the last.
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That thou see• wryte in a boke, and send it to the congregations whiche are in Asia,
That thou see• write in a book, and send it to the congregations which Are in Asia,
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vnto Ephesus, an• vnto Smyrna, and vnto Pergamos, & Thyatire, and vnto Sardis, and vnto Philade•phia, and vnto Laodicia. unto Ephesus, an• unto Smyrna, and unto Pergamum, & Thyatira, and unto Sardis, and unto Philade•phia, and unto Laodicea.
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The last place of the first sheweth vnto vs a brief narrati• wherin the Apostle S. Iohn declareth the tyme and place this Reuelation, The last place of the First shows unto us a brief narrati• wherein the Apostle S. John Declareth the time and place this Revelation,
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and by whose commaundement he wrou• sent the same to the seuen churches in Asia. And againe now ye third time is the name of Iohn rehea•sed.
and by whose Commandment he wrou• sent the same to the seuen Churches in Asia. And again now the third time is the name of John rehea•sed.
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He sawe vndoubtedly, that there would be some which to the ende they might take away the vse and fruite of th• boke, wold doubt of the authour:
He saw undoubtedly, that there would be Some which to the end they might take away the use and fruit of th• book, would doubt of the author:
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Against whom he repet•• and reiterateth his name so oft, leest we should doubt & lac• the great commoditie of so worthy a boke.
Against whom he repet•• and reiterateth his name so oft, least we should doubt & lac• the great commodity of so worthy a book.
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He addeth to his name certen thinges, whiche instruct• touching the state of the Apostle, and certen profitable ma•ters. He adds to his name certain things, which instruct• touching the state of the Apostle, and certain profitable ma•ters.
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First he calleth him self a brother, namely of those s•• churches, and of al ours:
First he calls him self a brother, namely of those s•• Churches, and of all ours:
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As where I haue admonished yo• that in the seuenth number are comprised all churches of 〈 ◊ 〉 times throughout the whole worlde.
As where I have admonished yo• that in the Seventh number Are comprised all Churches of 〈 ◊ 〉 times throughout the Whole world.
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We are all, so many 〈 ◊ 〉 beleue, the children of one heauenly father: And therfore all spiritual brethren in Christ, coinheriters with Christ, & heires of God.
We Are all, so many 〈 ◊ 〉 believe, the children of one heavenly father: And Therefore all spiritual brothers in christ, coinheriters with christ, & Heirs of God.
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Which thing S. Paul taught after Christ. And seing our dignitie is so great, let vs ones be ashamed of our misdedes,
Which thing S. Paul taught After christ. And sing our dignity is so great, let us ones be ashamed of our misdeeds,
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least our memory be put out of this moste noble and celestiall familie.
lest our memory be put out of this most noble and celestial family.
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It is a shame the brother of Christ, of S. Iohn & all the Apostles should degenerate. &c. But why haue not they so instantly vrged this brotherhood,
It is a shame the brother of christ, of S. John & all the Apostles should degenerate. etc. But why have not they so instantly urged this brotherhood,
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as the Munkes haue beaten in their forged fraternities, the Rosaries of the virgin Mary and of Sainctes? Bycause that was fre, & cost nothing:
as the Monks have beaten in their forged fraternities, the Rosaries of the Virgae Marry and of Saints? Because that was from, & cost nothing:
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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.
After he calls him self partaker in affliction, or oppression and persecution, as he that was even now banished by the Emperor Domitian, and lived in exile.
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And he ioyneth together and not separateth him selfe in the euill: That is cōmon to all the faithfull brethren.
And he Joineth together and not separateth him self in the evil: That is Common to all the faithful brothers.
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And verely it is one and the same persecution, that vexed the Apostles, and tourmenteth vs at this day. And verily it is one and the same persecution, that vexed the Apostles, and tormenteth us At this day.
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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 us Therefore rejoice, that we have the Apostles and all the Martyrs of christ Fellows of our trouble and affliction, that we be broken and Bruised with the heavy burden of evils.
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Let vs therfore be paciēt and long suffring.
Let us Therefore be patient and long suffering.
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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 patiēt in aduersitie.
For it is not enough to be afflicted, and vexed with all kind of evils (for many without any fruit or praise At all endure most grievous pains.) But it Becometh us also to be patient in adversity.
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Therfore S. Iohn at this present ioyneth with all, patince. For the Lorde sayd in the Gospell.
Therefore S. John At this present Joineth with all, Patience. For the Lord said in the Gospel.
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In your patience shall you possesse your soules.
In your patience shall you possess your Souls.
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After he addeth vnto tribulation & patience a kingdom, & that an heauenly not a terrestrial kingdom.
After he adds unto tribulation & patience a Kingdom, & that an heavenly not a terrestrial Kingdom.
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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. And he brings in the Kingdom for the Comfort of the patient people. For also the Apostle S. Paul said, a certain and sure saying.
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For if we die with Christ, we shall lyue also with hym:
For if we die with christ, we shall live also with him:
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If we suffer, we shall reygne with hym. &c. Let vs alwayes here with comfort our selues in aduersitie.
If we suffer, we shall Reign with him. etc. Let us always Here with Comfort our selves in adversity.
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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 whō we be both the children & brethren of God,
For we Are thrust down, that we might ones be exalted again ii Corinthians iiii And all these things Are concluded in christ Iesus, by whom we be both the children & brothers of God,
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and suffer many thinges patiently, and are made partakers of his kingdom.
and suffer many things patiently, and Are made partakers of his Kingdom.
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For euen for these thinges must we thanke him, and his m•rites, and not our own deserte.
For even for these things must we thank him, and his m•rites, and not our own desert.
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Let vs here note also, what and howe great hath bene the humilitie of the greatest and worthie Apostle of God, wh• was his state: Let us Here note also, what and how great hath be the humility of the greatest and worthy Apostle of God, wh• was his state:
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Not plesaunt, but harde, yet in the pacience 〈 ◊ 〉 Christ ioyfull. But where be they nowe, that glory in th• name of Apostles:
Not pleasant, but harden, yet in the patience 〈 ◊ 〉 christ joyful. But where be they now, that glory in th• name of Apostles:
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Who in the meane time swellyng wit• pride, are addicte to filthie pleasures? Whiche I warne, th• we flee from them, as from Apostataes.
Who in the mean time swelling wit• pride, Are addict to filthy pleasures? Which I warn, th• we flee from them, as from Apostates.
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And now he sheweth the place, where this diuine reuelation was made him, where also he was cōmaunded of Go• to wryte the same. And now he shows the place, where this divine Revelation was made him, where also he was commanded of Go• to write the same.
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The place was the Ile of Patmos.
The place was the I'll of Patmos.
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Th• same is accompted amonges the Ilondes called Sporad• of Plinie in the fourth boke and.xii. cha.
Th• same is accounted among the Hounds called Sporad• of Pliny in the fourth book and xii cham.
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It lay ouer again• Asia, and the citie of Ephesus, and was in thu sight boeth 〈 ◊ 〉 Europe and Affricke,
It lay over again• Asia, and the City of Ephesus, and was in Thus sighed both 〈 ◊ 〉 Europe and Africa,
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so that it semed to be as it were a mi•dle seate, or holy chaire, out of the which Christ preached 〈 ◊ 〉 Iohn from heauen to the whole worlde.
so that it seemed to be as it were a mi•dle seat, or holy chair, out of the which christ preached 〈 ◊ 〉 John from heaven to the Whole world.
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And in dede the co•selles of God are wonderfull, and his goodnes is vnspekeable, which reuealeth so great misteries,
And in deed the co•selles of God Are wonderful, and his Goodness is vnspekeable, which Revealeth so great Mysteres,
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as it were in th• Romish pryson or Babilonicall captiuitie, to his faithfull.
as it were in th• Romish prison or Babylonical captivity, to his faithful.
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Neyther hideth he the cause of his comming into the sam• Iland, I was there, saieth he, Neither Hideth he the cause of his coming into the sam• Island, I was there, Saith he,
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for the worde of God, and th• testimony of Iesu Christ.
for the word of God, and th• testimony of Iesu christ.
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The word of God is the very so• of God, called of Iohn by a singular proprietie of speache the worde or sermon of God,
The word of God is the very so• of God, called of John by a singular propriety of speech the word or sermon of God,
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as appeareth the first of Iohn and the testimony of Iesu Christ is the Gospell if self, whic• Iesus testified,
as appears the First of John and the testimony of Iesu christ is the Gospel if self, whic• Iesus testified,
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and the whiche his disciples haue testified o• Iesu. Therfore for the confession and preaching of Ies•• Christ,
and the which his Disciples have testified o• Iesu. Therefore for the Confessi and preaching of Ies•• christ,
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and of his holsome Gospell (for so he expoundet• also how he is made partaker of thafflictiō) Iohn was appr•hended in Asia,
and of his wholesome Gospel (for so he expoundet• also how he is made partaker of thaffliction) John was appr•hended in Asia,
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& by soldiours led to Rome, yt he might plea• his cause before themperour Domitian, who of his cruel nature condēned the inuocēt.
& by Soldiers led to Room, that he might plea• his cause before Emperor Domitian, who of his cruel nature condemned the inuocent.
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And he was put into a cawdrō o• hote boiling oyl. Out of ye whiche when he escaped withou• harme, he was caried into Patmos.
And he was put into a caldron o• hight boiling oil. Out of you which when he escaped withou• harm, he was carried into Patmos.
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He aunswered no other matter before themperour, than Paul did.27. yeres past, before Nero.
He answered no other matter before Emperor, than Paul did.27. Years past, before Nero.
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This was done in yt.xiiii. or.xv. yere of Domitiā And the.xxiiii. yeare after ye destructiō of the citie Hierusalē and after the birth of our Lorde.lxvi. Domician who would seme and be called a God, being slaine of his own men,
This was done in that xiiii or xv year of Domitiā And the xxiiii year After you destruction of the City Hierusalē and After the birth of our Lord lxvi Dominican who would seem and be called a God, being slain of his own men,
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after many murthers & cruel actes, died himself a shameful death, the.xv. yeare of his reigne.
After many murders & cruel acts, died himself a shameful death, the xv year of his Reign.
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The authours hereof are, Suetonius in ye life of Domitian, Tertullian in the heretic. prescript.
The Authors hereof Are, Suetonius in the life of Domitian, Tertullian in the heretic. prescript.
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Eusebius in his chronicles, and in the third boke of the ecclesiastical history, in the.xvii. and.xviii. chapter.
Eusebius in his chronicles, and in the third book of the ecclesiastical history, in the xvii and xviii chapter.
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And hereto is added the common consent of all writers.
And hereto is added the Common consent of all writers.
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Moreouer he noteth the tyme also, in the whiche these misteries began to be reuealed to him, NONLATINALPHABET, in that solemne day of the Lord, namely the sonday.
Moreover he notes the time also, in the which these Mysteres began to be revealed to him,, in that solemn day of the Lord, namely the Sunday.
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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 frō the dead. Math. xxviii.
For so have the ancient Father's called one of the Sabbaths, that is to say the First day in the Week, wherein christ rose again from the dead. Math. xxviii.
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And he seeth to the intent may iudge and require.
And he sees to the intent may judge and require.
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and Mark.xvi. And this day haue ye churches chosen to them selues in stead of the Sabboth day,
and Mark xvi And this day have you Churches chosen to them selves in stead of the Sabbath day,
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as holy in the remēbraūce of the Lordes resurrectiō, wherin they might kepe their sacred and solemne assemblees.
as holy in the remembrance of the lords resurrection, wherein they might keep their sacred and solemn assemblies.
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For that this day was solemnised and cōsecrated 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:
For that this day was solemnised and consecrated for assemblies in the congregation of Corinth, appeareth manifestly in the xvi. Chapter of the First Epistle to the Corinthians, where the Apostle commandeth to lay a part their collections in one of the Sabbaths:
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The same day also the faithful did celebrate their seruice with S. Paul, in the.xx. of ye Actes.
The same day also the faithful did celebrate their service with S. Paul, in the xx of you Acts.
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Wher Sozomenus reporteth in the.viii. chapt. of the first booke of the story tripertite, that great Constantine made certen holy daies,
Where Sozomenus Reporteth in the viii Chapter. of the First book of the story tripartite, that great Constantine made certain holy days,
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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,
and even the lords day for one, which is called of the Heathen the Sunday, it is to be understand that he renewed rather the custom of the Apostles & catholic Church,
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than to haue newly instituted the same. And frely of their own accord haue the churches receiued that day:
than to have newly instituted the same. And freely of their own accord have the Churches received that day:
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for we read not that it was any where commaunded.
for we read not that it was any where commanded.
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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.
And the congregations saw how it was altogether necessary that there should be a certain time, in the which the Saints should meet and come together.
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They chose therfore the day of the resurrection, nether did they maliciously contende among thēselues for these thinges,
They chosen Therefore the day of the resurrection, neither did they maliciously contend among themselves for these things,
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as ye histories testifie was done in ye churche afterward.
as you histories testify was done in you Church afterwards.
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And at this day verely, ye supersticious holy days being abrogated, it is better to obserue certain and moderat daies,
And At this day verily, you superstitious holy days being abrogated, it is better to observe certain and moderate days,
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and to kepe peace and quietnes in the churche.
and to keep peace and quietness in the Church.
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But where this Apostle knewe, that the faithfull on the so•day serued God in all assemblees, where he could not be p•sent in body, in spirit and contemplation he was with the• And as he was thus in the spirite and contemplation of m•ters diuine,
But where this Apostle knew, that the faithful on the so•day served God in all assemblies, where he could not be p•sent in body, in Spirit and contemplation he was with the• And as he was thus in the Spirit and contemplation of m•ters divine,
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and in holy prayers, he heard a voice, whereof 〈 ◊ 〉 wyll speake hereafter.
and in holy Prayers, he herd a voice, whereof 〈 ◊ 〉 will speak hereafter.
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But here we are presently taugh• what is the religion of the sonday, and how it is mete to o•serue it.
But Here we Are presently taugh• what is the Religion of the Sunday, and how it is meet to o•serue it.
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Finally wordly men are reproued, whiche pollut• breake it with prophane workes and affaires.
Finally wordly men Are reproved, which pollut• break it with profane works and affairs.
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Dauid w• time he suffered persecution of Saul, lamenteth chiefly, t• he might not come to the Lordes tabernacle.
David w• time he suffered persecution of Saul, lamenteth chiefly, t• he might not come to the lords tabernacle.
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Our men a•compt it a great felicitie, neuer to enter into the felloship Sainctes. And to abuse the sonday, in gamenyng, drinkin• dauncing, and worldly businesse.
Our men a•compt it a great felicity, never to enter into the fellowship Saints. And to abuse the Sunday, in gamenyng, drinkin• dancing, and worldly business.
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These thinges on this wyse declared, he cometh at len•• to the reuelation: These things on this wise declared, he comes At len•• to the Revelation:
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setting forth before the expresse commau•dement of God, wherby he was commaunded both to w• the thinges •euealed,
setting forth before the express commau•dement of God, whereby he was commanded both to w• the things •euealed,
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& also to send thē to the seuen church• of Asia.
& also to send them to the seuen church• of Asia.
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To the maner and maiestie of the reuelatiō that sa• chiefly apperteineth, that he heard a voice,
To the manner and majesty of the Revelation that sa• chiefly appertaineth, that he herd a voice,
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and that notab• as the sound of a trompet. For so we reade it was done the law geuing at the mount Sinay.
and that notab• as the found of a trumpet. For so we read it was done the law giving At the mount Sinai.
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Now is declared who voyce it was, and who was the authour of the reuelation Verely the eternall God, which calleth hym selfe Alpha • Omega, that is the beginning and the ende:
Now is declared who voice it was, and who was the author of the Revelation Verily the Eternal God, which calls him self Alpha • Omega, that is the beginning and the end:
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Or as it is sa• in Esay, first and last. Wherof els where. Now followeth the commaundement whiche hath •partes.
Or as it is sa• in Isaiah, First and last. Whereof Else where. Now follows the Commandment which hath •partes.
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For first the Lord commaundeth S. Iohn to w•• And to wryte suche thinges as he sawe, that is to witte, 〈 ◊ 〉 Apocalipse.
For First the Lord commandeth S. John to w•• And to write such things as he saw, that is to wit, 〈 ◊ 〉 Apocalypse.
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And that he should wryte nother in the san• nor on the walle, but in a boke:
And that he should write neither in the san• nor on the wall, but in a book:
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Verely for the edifiyng• profit of the churche present, and of all posteritie.
Verily for the edifiyng• profit of the Church present, and of all posterity.
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After he• also commaunded to sende those writinges to seuen cong••gations, and verely to all the churches of the whole world• al times & ages.
After he• also commanded to send those writings to seuen cong••gations, and verily to all the Churches of the Whole world• all times & ages.
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Therfore al these thinges belong to ye pro• of congregations, and that of al that be, haue bene or shal•
Therefore all these things belong to you pro• of congregations, and that of all that be, have be or shal•
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Here of we learne, how great is the authoritie of the s••turs. It was not written nor cōpiled in bokes, but by Go• cōmaundment. Here of we Learn, how great is the Authority of the s••turs. It was not written nor compiled in books, but by Go• Commandment.
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There be notable testimonies of the bok• of Moyses, in the.xxxiiii. of Exod. and.xxxi. of Deuter. And to say nothing of the residue of the Propetes, is not Ieremy commaunded to wryte his Sermons againe, whiche kyng Ioachim had cut in pieces and burnt? Doubtes S. Peter beareth manifest witnes, that the Prophetes receiued the misteries of God to none other ende,
There be notable testimonies of the bok• of Moses, in the xxxiiii of Exod and xxxi of Deuter And to say nothing of the residue of the Propetes, is not Ieremy commanded to write his Sermons again, which King Ioachim had Cut in Pieces and burned? Doubts S. Peter bears manifest witness, that the prophets received the Mysteres of God to none other end,
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than thei shuld reueale them to vs: Which in dede might only be done by the scriptures.
than they should reveal them to us: Which in deed might only be done by the Scriptures.
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Now is Iohn moste apertly commaunded to wryte.
Now is John most apertly commanded to write.
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What wyl we say, that he is also commaunded to sende his wrytinges to the congregations? Wherof againe we gather that God willeth right well to the congregations,
What will we say, that he is also commanded to send his writings to the congregations? Whereof again we gather that God wills right well to the congregations,
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and euen to euery one of vs. Let vs beware and take hede, that we put not from vs vnworthely so great benefites of God, to whō be prayse and glory.
and even to every one of us Let us beware and take heed, that we put not from us unworthily so great benefits of God, to whom be praise and glory.
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¶ THE BEGINNING OF THE worke is made, & a moste goodly description to vs exhibited of Christe kyng and byshop in glory,
¶ THE BEGINNING OF THE work is made, & a most goodly description to us exhibited of Christ King and bishop in glory,
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& neuertheles woorkyng in the Churche. The fifth Sermon. ANd I tourned me, that I myght see the voice that spake with me.
& nevertheless working in the Church. The fifth Sermon. ANd I turned me, that I might see the voice that spoke with me.
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And in the middes of the seuen candelstickes, one like vnto ye sonne of man clothed with a linnen garmēt •owne to the grounde,
And in the mids of the seuen candlesticks, one like unto you son of man clothed with a linen garment •owne to the ground,
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and gyrde about the pappes with a golden girdell. His head and his eares were whyte, as whyte wolle and •nowe:
and gird about the paps with a golden girdle. His head and his ears were white, as white wool and •nowe:
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And his eyes were as a flame of fyre, •nd his feete like vnto brasse, as though they brent in a fournace:
And his eyes were as a flame of fire, •nd his feet like unto brass, as though they brent in a furnace:
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and his voice as ye sound of many waters.
and his voice as you found of many waters.
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And he had in his ryght and seuen Starres, and out of his mouthe went out a sharpe two edged sworde,
And he had in his right and seuen Stars, and out of his Mouth went out a sharp two edged sword,
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and hi• face shone euen as the Sūne in his strength. and hi• face shone even as the Sun in his strength.
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Suche thinges as haue bene treated of hitherto in th•• boke be in stead of the prologue or preface,
Such things as have be treated of hitherto in th•• book be in stead of the prologue or preface,
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as they terme• Now at last shall the matter it selfe be propoūded to vs. H• therfore followeth the second part of this boke, whiche r•cheth to the fourth chapter.
as they terme• Now At last shall the matter it self be propounded to us H• Therefore follows the second part of this book, which r•cheth to the fourth chapter.
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In the which is Christ describe vnto vs with his catholike churche.
In the which is christ describe unto us with his catholic Church.
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For first in dede is set •fore vs the moste sacred Image of Christ our Lord, teachi•• what a one he is on the right hande of his father in glor• & how he sittyng on the right hand of his father, worketh n•uerthelesse in his churche continually, neuer absent, prese• alwayes.
For First in deed is Set •fore us the most sacred Image of christ our Lord, teachi•• what a one he is on the right hand of his father in glor• & how he sitting on the right hand of his father, works n•uerthelesse in his Church continually, never absent, prese• always.
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Of what sorte moreouer the churche is here• earth, is figured in those seuen congregations. Here therfo• are shewed the excellent giftes of churches, and agayne i• shamefull errours:
Of what sort moreover the Church is here• earth, is figured in those seuen congregations. Here therfo• Are showed the excellent Gifts of Churches, and again i• shameful errors:
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How the Lord Christ confirmeth such• are sliding and ready to fall, establisheth those that stande• forteth the weake harted, restreyneth the folyshe hardy, a• preserueth thinges that are corrupt:
How the Lord christ confirmeth such• Are sliding and ready to fallen, Establisheth those that stande• forteth the weak hearted, restreyneth the foolish hardy, a• Preserveth things that Are corrupt:
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Finally how faithful •stours of the churche must worke and trauell, with the pe•ple committed to their credit.
Finally how faithful •stours of the Church must work and travel, with the pe•ple committed to their credit.
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For here is exceadingly w• taught, what is the reparing and preseruation of church• Where also a briefe somme of the whole ecclesiastical and 〈 ◊ 〉 some doctrine brought in to an abridgement, shalbe set be• vs. For here is repeted from heauen of Christ in glory, 〈 ◊ 〉 doctrine of true religion, whiche he had set forth more pl•tifully,
For Here is exceedingly w• taught, what is the repairing and preservation of church• Where also a brief somme of the Whole ecclesiastical and 〈 ◊ 〉 Some Doctrine brought in to an abridgement, shall Set be• us For Here is repeated from heaven of christ in glory, 〈 ◊ 〉 Doctrine of true Religion, which he had Set forth more pl•tifully,
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when he was yet here in earth: And here most ap• applieth it to churches, after consideration of the same.
when he was yet Here in earth: And Here most ap• Applieth it to Churches, After consideration of the same.
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And in most goodly order the wordes are knit togethe• (as likewyse the whole boke is wrytten with playne wor• and hanging right well together, they are disceaued yt thi•• it to be lose besomes or broomes vnbounde) Iohn heard voice behind him criyng:
And in most goodly order the words Are knit togethe• (as likewise the Whole book is written with plain wor• and hanging right well together, they Are disceaued that thi•• it to be loose besoms or brooms unbound) John herd voice behind him crying:
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Wherupon he tourned backwa• that he might se the voyce speaking, that is to wit, hym t• spake.
Whereupon he turned backwa• that he might see the voice speaking, that is to wit, him t• spoke.
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For Aretas also admonissheth, that there is a trope• the wordes. For no man seeth, but heareth the voyce.
For Aretas also Admonisheth, that there is a trope• the words. For no man sees, but hears the voice.
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A• tourning him to see, he sawe a figure of Christ our sauio•• Therfore when the Lorde speaketh, let vs tourne also w• all our harte, that we may lykewyse deserue to se the misteries of the kingdom of God,
A• turning him to see, he saw a figure of christ our sauio•• Therefore when the Lord speaks, let us turn also w• all our heart, that we may likewise deserve to see the Mysteres of the Kingdom of God,
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for he gladly reuealeth him sel• to suche as tourne, and desire heauenly thinges:
for he gladly Revealeth him sel• to such as turn, and desire heavenly things:
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And from those that neglecte the misteries of the kingdome of God, al thinges of saluation are hidde.
And from those that neglect's the Mysteres of the Kingdom of God, all things of salvation Are hid.
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Further more S. Iohn exhibiteth to vs the Image of Christ, our catholike kyng and high bishop sitting in glory:
Further more S. John exhibiteth to us the Image of christ, our catholic King and high bishop sitting in glory:
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in the whiche description are comprised the chiefest matters of Christ. in the which description Are comprised the chiefest matters of christ.
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For suche a taste of Christ is here geuen vs, as in this world may be of our weake flesh perceiued.
For such a taste of christ is Here given us, as in this world may be of our weak Flesh perceived.
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But we shal se hym at the length in the world to come such as he is, in the fulnes of his maiestie, wherin shalbe ioye & life euerlasting:
But we shall see him At the length in the world to come such as he is, in the fullness of his majesty, wherein shall joy & life everlasting:
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But this in this corrupt world, is yet graunted to no man.
But this in this corrupt world, is yet granted to no man.
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So much therfore is permitted vnto vs that liue yet in thys worlde to be sene,
So much Therefore is permitted unto us that live yet in this world to be seen,
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as is profitable, and as our infirmitie may perceiue. But this same is not litle or nothing:
as is profitable, and as our infirmity may perceive. But this same is not little or nothing:
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but great and large and moste full of spirituall pleasure, I meane if we beholde these misteries of God with a faithfull eye,
but great and large and most full of spiritual pleasure, I mean if we behold these Mysteres of God with a faithful eye,
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and mynde desyrous of Godly matters.
and mind desirous of Godly matters.
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And doubtles they be thynges certayn and true, that here are reuealed vnto vs. For they be reuealed by the very sonne of God.
And doubtless they be things certain and true, that Here Are revealed unto us For they be revealed by the very son of God.
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Let vs not wysh than to se more, or desyre greater thinges than these are:
Let us not wish than to see more, or desire greater things than these Are:
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But take pleasure in those which Christ hath graunted vs. And let vs knowe for certentie, that a wonderful benefite of God is geuen vs in this vision.
But take pleasure in those which christ hath granted us And let us know for certainty, that a wondered benefit of God is given us in this vision.
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For who would not couet to se Christ in glory sitting on the ryght hand of the father? Who desyreth not to knowe what our Sauiour doth in heauen? And home being in heauē, is neuertheles present with his church in earth? But this sacred and holy Image instructeth in all these poinctes all the faithfull of Christe moste fully.
For who would not covet to see christ in glory sitting on the right hand of the father? Who desireth not to know what our Saviour does in heaven? And home being in heaven, is nevertheless present with his Church in earth? But this sacred and holy Image Instructeth in all these points all the faithful of Christ most Fully.
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Howebeit this Image of Christ is not to be set forth with colours, synce that colours can not atteine to the maiestie therof:
Howbeit this Image of christ is not to be Set forth with colours, since that colours can not attain to the majesty thereof:
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but with the ecclesiasticall doctrine, whiche hath the promesse of the spirite of Christe: And is therfore more euident, and only mete for the true expressing therof.
but with the ecclesiastical Doctrine, which hath the promise of the Spirit of Christ: And is Therefore more evident, and only meet for the true expressing thereof.
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Let vs also prynt the same Image, not vpon any dead table with colours that wyll peryshe and fade,
Let us also print the same Image, not upon any dead table with colours that will perish and fade,
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but in our hartes through the liuely spirite of God, whiche may also kepe it in our myndes, neuer to be •wipt out.
but in our hearts through the lively Spirit of God, which may also keep it in our minds, never to be •wipt out.
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And such thinges as are spoken in the seconde and third chap. Of this boke, are deriued of this description• Christ, that the maiestie of the thing might inuite vs to a s••gular diligence. The matter is very playne.
And such things as Are spoken in the seconde and third chap. Of this book, Are derived of this description• christ, that the majesty of the thing might invite us to a s••gular diligence. The matter is very plain.
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First we are taught who it is, whose Image is to vs ex••bited: First we Are taught who it is, whose Image is to us ex••bited:
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Not the sonne of man him selfe in his own substaun•• but lyke the sonne of man.
Not the son of man him self in his own substaun•• but like the son of man.
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The sonne of man after the phr• of the Gospell, is called Christ hym selfe very God and m• Here he shewed not hym selfe to be sene of Iohn in his ou• substaunce,
The son of man After the phr• of the Gospel, is called christ him self very God and m• Here he showed not him self to be seen of John in his ou• substance,
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but in the fourme of an Aungell, that represent• Christ: Whiche thyng is oftener then once founde in th• boke.
but in the Form of an Angel, that represent• christ: Which thing is oftener then once found in th• book.
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We shal therfore referre all these thinges vnto Chris• not to the Aungell, whiche is the minister of Christ in th• mistery.
We shall Therefore refer all these things unto Chris• not to the Angel, which is the minister of christ in th• mystery.
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And we shall see Christ in his owne substaun•• what tyme our base body shall flitte from hence,
And we shall see christ in his own substaun•• what time our base body shall flit from hence,
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and bey• reysed from the dead shall be glorified.
and bey• raised from the dead shall be glorified.
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In the meane ty• the soull from the death of the body tyll it ryse agayne, sh• clearely haue the fruition of the sight of Christ:
In the mean ty• the soul from the death of the body till it rise again, sh• clearly have the fruition of the sighed of christ:
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Wherein, 〈 ◊ 〉 I sayd before shall be the chief ioye and felicitie.
Wherein, 〈 ◊ 〉 I said before shall be the chief joy and felicity.
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We sh• nowe therfore see Christ as it were in a glasse, and so muc• as shall suffice vs. The Lorde open to vs the eyes of o•• mynde.
We sh• now Therefore see christ as it were in a glass, and so muc• as shall suffice us The Lord open to us the eyes of o•• mind.
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He telleth moreouer, where he sawe Christ, in the midd• of seuen candelstickes. He Telleth moreover, where he saw christ, in the midd• of seuen candlesticks.
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By and by we shall perceiue that 〈 ◊ 〉 the candelstickes must be vnderstande the churches.
By and by we shall perceive that 〈 ◊ 〉 the candlesticks must be understand the Churches.
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Chri•• is than in the middes of the churche.
Chri•• is than in the mids of the Church.
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He sitteth verely on• ryght hand of the father, and after the proprietie of this ••mane body, he is but in one place, and in no mo.
He Sitteth verily on• right hand of the father, and After the propriety of this ••mane body, he is but in one place, and in no more.
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As S. A•gustin declareth aboundauntly in the.lvii. Epistle to Dor•nus.
As S. A•gustin Declareth abundantly in the lvii Epistle to Dor•nus.
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Yet for as muche as he is also very God, he is lykew••• in the myddes of the churche,
Yet for as much as he is also very God, he is lykew••• in the mids of the Church,
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as he promised in the Gosp•• Whersoeuer two or three be gathered in my name, the• am in the myddes of them. And agayne:
as he promised in the Gosp•• Wheresoever two or three be gathered in my name, the• am in the mids of them. And again:
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behold I am w••• you vnto the worldes ende.
behold I am w••• you unto the world's end.
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Therfore by his power diui•• Christ remayneth and worketh in the churche present, a• not absent. (Leaue therfore to inquire, what Christ doth 〈 ◊ 〉 the ryght hand of his father,
Therefore by his power diui•• christ remaineth and works in the Church present, a• not absent. (Leave Therefore to inquire, what christ does 〈 ◊ 〉 the right hand of his father,
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whether he sitte continually?) And he is verely in the myddes of the churches, fyxed to 〈 ◊ 〉 place,
whither he sit continually?) And he is verily in the mids of the Churches, fixed to 〈 ◊ 〉 place,
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but shewyng hym selfe indifferently to all egall as helpefull.
but show him self indifferently to all equal as helpful.
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For he neyther accepteth persones, nor slepe• He is not paynted, he is not Idle, nothyng regardyng matters of the churche:
For he neither Accepteth Persons, nor slepe• He is not painted, he is not Idle, nothing regarding matters of the Church:
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But is chiefly and only attentiue to the saluation of the same. Suche a one he promysed him selfe to be in the.14.15. and .16.
But is chiefly and only attentive to the salvation of the same. Suche a one he promised him self to be in the.14.15. and.16.
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of Iohn. And seyng Christ is in the myddes of the churche, what Vicar moreouer shall he haue? Shall he haue that ennemy whiche is directly against hym? For a Vicar is in steade of one absent: of John. And sing christ is in the mids of the Church, what Vicar moreover shall he have? Shall he have that enemy which is directly against him? For a Vicar is in stead of one absent:
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But Christ is in the middell of the churche, present, not absent. In the text followyng Christ is described moste plentifully, many thynges are ascribed vnto him:
But christ is in the middle of the Church, present, not absent. In the text following christ is described most plentifully, many things Are ascribed unto him:
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And is declared in what sort Christ is in the mids of the church. And first indede is shewed, what garment he hath on:
And is declared in what sort christ is in the mids of the Church. And First indeed is showed, what garment he hath on:
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To wit both priestly & princely.
To wit both priestly & princely.
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By the which thing is figured, what maner of one Christ is in heauen & in earth:
By the which thing is figured, what manner of one christ is in heaven & in earth:
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To wit bishop and king, intercessour, mediatour, & sacrifice, a moste perfit sanctification & iustification, a redemer and deliuerer of the faithful to his father, euermore working the saluation of his faithfull.
To wit bishop and King, intercessor, Mediator, & sacrifice, a most perfect sanctification & justification, a redeemer and deliverer of the faithful to his father, evermore working the salvation of his faithful.
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As S. Paul teacheth, Roma. 8. Hebr. 7. Poderes is found amōgst the apparell of Aaron,
As S. Paul Teaches, Roma. 8. Hebrew 7. Poderes is found amongst the apparel of Aaron,
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and it is a priestly garment. Whereof S. Hierome writeth to Fabiola, of the priestly garmēt.
and it is a priestly garment. Whereof S. Jerome Writeth to Fabiola, of the priestly garment.
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The second vesture of linnen is a coate downe to the fote, of double launde: Which Iosephus calleth Bissina. And it is called in Hebrew ketheneth, in Greke, NONLATINALPHABET.
The second vesture of linen is a coat down to the foot, of double land: Which Iosephus calls Bissina. And it is called in Hebrew ketheneth, in Greek,.
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This cleaueth iust to the body, and is so narrowe and strayte sleued, that there is no wryncle at al in the garment,
This cleaveth just to the body, and is so narrow and strait sleved, that there is no wrinkle At all in the garment,
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and came downe to the legges. This was verely whyte and cleane. For the Lorde Christ is an vndefiled Priest.
and Come down to the legs. This was verily white and clean. For the Lord christ is an undefiled Priest.
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Hebre. 7. Neyther weareth he agayne a foule vesture, as he did. Zachar. 3. Nor a purple, as in the.19.Hebrew 7. Neither weareth he again a foul vesture, as he did. Zachar 3. Nor a purple, as in the.19.
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of Iohn. But a bright one, as he that hath obteyned a name aboue all names.of John. But a bright one, as he that hath obtained a name above all names.
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But his gyrdell or belte is worne of Souldiours and triumphaunt persones: And it signifieth in Christ the dignitie roiall.
But his girdle or belte is worn of Soldiers and triumphant Persons: And it signifies in christ the dignity royal.
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For Christ is king, delyuerer and redemer of the faythfull. His victory is ours. He hath ouercome Sathan, Helle, synne and death.
For christ is King, deliverer and redeemer of the faithful. His victory is ours. He hath overcome Sathan, Helle, sin and death.
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But the belte or girdle of Christe is not set in the wonted place, to wytte, about the loynes.
But the belte or girdle of Christ is not Set in the wonted place, to wit, about the loins.
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Therefore is he not gyrded after the maner of synners, but about the pappes or brestes:
Therefore is he not girded After the manner of Sinners, but about the paps or breasts:
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to thintent we should vnderstande by the girding, that he is kyng of kynges, voyd• of all affections:
to intent we should understand by the girding, that he is King of Kings, voyd• of all affections:
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Moste rightuous and holy in iudgements and gouernement:
Most righteous and holy in Judgments and government:
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But yet in the meane tyme furnyshed fo• the defence of his church, as we haue red it written in the. 9• Psalme.
But yet in the mean time furnished fo• the defence of his Church, as we have read it written in thee. 9• Psalm.
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The Lord hath put on strength & girded hymself, &c. Christ might seme to haue girded him selfe not after the maner that priestes or kynges vse,
The Lord hath put on strength & girded himself, etc. christ might seem to have girded him self not After the manner that Priests or Kings use,
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for that he hath obteyned 〈 ◊ 〉 more excellent priesthod and kyngdome, induring for eue• To accomplishe these thinges it behoued hym to vse a te•ple,
for that he hath obtained 〈 ◊ 〉 more excellent priesthood and Kingdom, enduring for eue• To accomplish these things it behooved him to use a te•ple,
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and palace not transitory, but heauen it selfe.
and palace not transitory, but heaven it self.
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Hebre. vi• and.ix. Yet in the meane tyme the effect pearseth in to th• church it selfe, that so he may be present in the church also.
Hebrew vi• and ix Yet in the mean time the Effect pierceth in to th• Church it self, that so he may be present in the Church also.
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But the head of Christ appeareth hoare, and his hea• whyte, lyke moste pure wolle, and whytest snow. But the head of christ appears hoar, and his hea• white, like most pure wool, and whytest snow.
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Suche a head is ascribed also to the father of our Lord Iesu Christ, 〈 ◊ 〉 the seuenth Chap. of Daniel.
Suche a head is ascribed also to the father of our Lord Iesu christ, 〈 ◊ 〉 the Seventh Chap. of daniel.
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For they be of the same essen• And hereby is signified wysdome and age, and also the e•nitie and deitie of Christ.
For they be of the same essen• And hereby is signified Wisdom and age, and also the e•nitie and deity of christ.
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And by reason that Christ is Gi• therfore is he head of the church, ministring to the body li• spirite, wysdome, and all giftes celestiall.
And by reason that christ is Gi• Therefore is he head of the Church, ministering to the body li• Spirit, Wisdom, and all Gifts celestial.
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Ephes. v. Ca•• Pope of Rome, that moste wicked man of synne doe th• What an head is he than? without lyfe, without brayne• moste folyshe.
Ephesians v. Ca•• Pope of Rome, that most wicked man of sin do th• What an head is he than? without life, without brayne• most foolish.
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As he is described in the.xi. of Zacha. And is a shame, that we will not se these thinges, being blynd euer.
As he is described in the xi of Zacchaeus And is a shame, that we will not see these things, being blind ever.
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Christ is euerlasting, omnipotent, and that knoweth thing: And he may be the health and head of the body.
christ is everlasting, omnipotent, and that Knoweth thing: And he may be the health and head of the body.
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I• in the beginning, saith he, was the word, and the word 〈 ◊ 〉 with God. &c. Christ him self:
I• in the beginning, Says he, was the word, and the word 〈 ◊ 〉 with God. etc. christ him self:
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before Abraham was, saith 〈 ◊ 〉 I am.
before Abraham was, Says 〈 ◊ 〉 I am.
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Therfore the Heretickes lye, deniyng Christ to be•ry God, of the same substaūce with the father.
Therefore the Heretics lie, denying christ to be•ry God, of the same substance with the father.
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He is the •••dome of God, all thinges are subiect to hym.
He is the •••dome of God, all things Are Subject to him.
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Ephe. the 〈 ◊ 〉 And he him self fulfilleth all thinge, after the same sort be• present with his churche.
Ephes the 〈 ◊ 〉 And he him self fulfilleth all thing, After the same sort be• present with his Church.
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Now are his eyes also not darkened nor blynde, but fy• and bryght. For Christ knoweth all thyng. Now Are his eyes also not darkened nor blind, but fy• and bright. For christ Knoweth all thing.
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Christes eye• watchful, nothyng is hyd from him, he seeth all thinges 〈 ◊ 〉 are done, both good and euyll.
Christ's eye• watchful, nothing is hid from him, he sees all things 〈 ◊ 〉 Are done, both good and evil.
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He is light in darknes, and the si••• of Christ is to good men ioyfull in perils.
He is Light in darkness, and the si••• of christ is to good men joyful in perils.
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Finally the iudgementes of Christ are rightuous. The Prophet Dauid:
Finally the Judgments of christ Are righteous. The Prophet David:
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The eyes of the Lord, sayth he, vpon the iust, and his eares are to their prayer. Agayne:
The eyes of the Lord, say he, upon the just, and his ears Are to their prayer. Again:
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The face of the Lorde is on them that do euyll.
The face of the Lord is on them that do evil.
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And like as the head is not plucked from the body, so Christ can not be absent from his churche.
And like as the head is not plucked from the body, so christ can not be absent from his Church.
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And seyng that his eyes are quicke sighted, and that the Lord forseeth al our thinges,
And sing that his eyes Are quick sighted, and that the Lord Foreseeth all our things,
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and hath the charge ouer vs, how is he absent from his churche? What nedeth there any vicar?
and hath the charge over us, how is he absent from his Church? What needeth there any vicar?
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And the fete of the Lorde are of copper, or lyke vnto brasse and frankensence burning in a fornace.
And the feet of the Lord Are of copper, or like unto brass and frankincense burning in a furnace.
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For Chalcolibaum, is a worde compounded of brasse and frankensence.
For Chalcolibaum, is a word compounded of brass and frankincense.
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This noteth Erasmus, and that Swidas sheweth also the same, that there is a kynde of Copper more precious than gold: This notes Erasmus, and that Swidas shows also the same, that there is a kind of Copper more precious than gold:
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which he sayth is made of Salt peter and of a stone. Plin. in the xxxiiii. and.ii. Chapter.
which he say is made of Salt peter and of a stone. Pliny in the xxxiiii. and ii Chapter.
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calleth it a kynde of brasse, whiche is digged out of the vaynes of the earth, in tymes paste had in price.
calls it a kind of brass, which is dug out of the vains of the earth, in times past had in price.
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It should seme to me to be the same, whiche in the first and tenth of Ezechiel is called Hasmal, a present remedy against poysons.
It should seem to me to be the same, which in the First and tenth of Ezechiel is called Hasmal, a present remedy against poisons.
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For if wyne intoxicated be put into a cuppe therof, it wil hisse. And so is the death and poyson detected.
For if wine intoxicated be put into a cup thereof, it will hiss. And so is the death and poison detected.
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The moste cleane brasen and firy fete, do signifie the conuersation, and the wayes of the Lorde blameles, his iudgements right & iust.
The most clean brazen and firy feet, do signify the Conversation, and the ways of the Lord blameless, his Judgments right & just.
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And that he so walketh in the church, and gouerneth al things, that in ye meane season al vncleanes be detec•ed and consumed,
And that he so walks in the Church, and Governs all things, that in you mean season all uncleans be detec•ed and consumed,
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but he him selfe remaineth always moste holy and pure. For fire pourgeth. God is a consuming fire.
but he him self remains always most holy and pure. For fire Purgeth. God is a consuming fire.
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But the voyce of Christ, is as it were the noyse of many waters, not so muche for that all nations and people do commende and prayse him:
But the voice of christ, is as it were the noise of many waters, not so much for that all Nations and people do commend and praise him:
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But for as muche as the Gospel and worde of God, came into the whole worlde.
But for as much as the Gospel and word of God, Come into the Whole world.
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Whiche voyce also moste mightie kinges could lesse asswage and appease, than they could do the gusshing of waters, or to stoppe the wyndes in sackes.
Which voice also most mighty Kings could less assuage and appease, than they could do the gushing of waters, or to stop the winds in sacks.
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Therfore by the power of preaching the Lorde is always present in his churche. The hand is an instrument of all instrumentes, especially the righthande.
Therefore by the power of preaching the Lord is always present in his Church. The hand is an Instrument of all Instruments, especially the Right hand.
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In this Christ holdeth seuen starres, to wit seuen prelates or pastours of churches in Asia: In this christ holds seuen Stars, to wit seuen Prelates or Pastors of Churches in Asia:
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And euen all the byshops throughout the whole world Christ by his power geueth to vs as Pastours,
And even all the Bishops throughout the Whole world christ by his power Giveth to us as Pastors,
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and instructeth, comforte• confirmeth & defendeth them, to the end they should preac• his worde.
and Instructeth, comforte• confirmeth & defendeth them, to the end they should preac• his word.
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Wherby he may ioyne hym selfe to the churc• Christ worketh by them in the churche and preserueth th•
Whereby he may join him self to the churc• christ works by them in the Church and Preserveth th•
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The same is more lyuely expressed in the wordes that f•lowe. For a sharpe two edged sworde commeth out of 〈 ◊ 〉 Lordes mouth. The same is more lively expressed in the words that f•lowe. For a sharp two edged sword comes out of 〈 ◊ 〉 lords Mouth.
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This swearde, is the worde of God, as 〈 ◊ 〉 ryght well declared in the sixt to the Ephes. and fourth to 〈 ◊ 〉 Hebrewes.
This sword, is the word of God, as 〈 ◊ 〉 right well declared in the sixt to the Ephesians and fourth to 〈 ◊ 〉 Hebrews.
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And this word or sworde hangeth not vpon 〈 ◊ 〉 walle nor sticketh fast in the sheathe,
And this word or sword hangs not upon 〈 ◊ 〉 wall nor sticketh fast in the sheathe,
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nor hangeth by the f• but cometh out of the mouth. He sayth not, it came foort• it shall come forth:
nor hangs by the f• but comes out of the Mouth. He say not, it Come foort• it shall come forth:
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But it cometh forth, as the thyng th• in continuall operation, or perpetuall preaching through• the worlde.
But it comes forth, as the thing th• in continual operation, or perpetual preaching through• the world.
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And it is two edged, sharpe and pearsing, as• in the heart of the Godly vnto saluation,
And it is two edged, sharp and piercing, as• in the heart of the Godly unto salvation,
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as in the heart• the wycked to payne and condemnation.
as in the heart• the wicked to pain and condemnation.
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And yet at 〈 ◊ 〉 day cometh out that sworde of the mouthe of Christ by mouthes of Ministers.
And yet At 〈 ◊ 〉 day comes out that sword of the Mouth of christ by mouths of Ministers.
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The worde of Christe is in dede •temned of the world, and is called of many a fable:
The word of Christ is in deed •temned of the world, and is called of many a fable:
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But 〈 ◊ 〉 a sworde, and that a sworde out of Christes mouth.
But 〈 ◊ 〉 a sword, and that a sword out of Christ's Mouth.
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All 〈 ◊ 〉 vnfaithfull do finde and shall fynde this, howe soeuer 〈 ◊ 〉 resiste.
All 〈 ◊ 〉 unfaithful do find and shall find this, how soever 〈 ◊ 〉 resist.
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With this sworde Christ kylleth the wicked.
With this sword christ killeth the wicked.
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And effect of this sworde is greater than was the sworde of A••ander, Pompey, Iulius Cesar, or Marius, Attille, or •merlane.
And Effect of this sword is greater than was the sword of A••ander, Pompey, Julius Cesar, or Marius, Attille, or •merlane.
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Neyther maketh it any skylle, though the w• now acknowledge it not. It shall doe in tyme to com• their greatest euyll.
Neither makes it any skill, though the w• now acknowledge it not. It shall do in time to com• their greatest evil.
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Doubtles with this spirite of his m• the Lorde continueth alwayes to comfort and gouern•• churche,
Doubtless with this Spirit of his m• the Lord Continueth always to Comfort and gouern•• Church,
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so that he is neuer absent from the same.
so that he is never absent from the same.
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Finally the countenaunce of Christ shineth as the 〈 ◊ 〉 doeth in his greatest strength about none,
Finally the countenance of christ shines as the 〈 ◊ 〉 doth in his greatest strength about none,
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when it is 〈 ◊ 〉 bryght, clere, and plesaunt, by the countenaunce we 〈 ◊ 〉 men chiefly.
when it is 〈 ◊ 〉 bright, clear, and pleasant, by the countenance we 〈 ◊ 〉 men chiefly.
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Therfore by the countenaūce we know C• The countenaunce of Christ is light.
Therefore by the countenance we know C• The countenance of christ is Light.
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Christ therfore is 〈 ◊ 〉 And that verely a diuine and eternall lyght, lyghtyng a•• that they may also be made the children of light:
christ Therefore is 〈 ◊ 〉 And that verily a divine and Eternal Light, lighting a•• that they may also be made the children of Light:
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and tha• faces of saintes may shine in that day, as bright as the si• and as the face of Christ shone. Math. 13. and.17.
and tha• faces of Saints may shine in that day, as bright as the si• and as the face of christ shone. Math. 13. and.17.
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And f• he doeth thus communicate this lyght vnto vs. ( Iohn 〈 ◊ 〉 and.1.
And f• he doth thus communicate this Light unto us (John 〈 ◊ 〉 and.1.
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Iohn. 1.) How is it to be thought that Christ should be absent from his churche? Thou seest how he is present.John. 1.) How is it to be Thought that christ should be absent from his Church? Thou See how he is present.
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And so hath our Lord Christ exhibited hym selfe to vs to be sene vnto saluation,
And so hath our Lord christ exhibited him self to us to be seen unto salvation,
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and hath opened hym selfe wholy vnto vs, as he is, what he doeth for vs,
and hath opened him self wholly unto us, as he is, what he doth for us,
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and howe he is in hys churche. In these thinges are all the misteries of the Gospell comprehended.
and how he is in his Church. In these things Are all the Mysteres of the Gospel comprehended.
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For what can you say of Christ, that you haue not herein comprysed. Let vs therfore remembre them.
For what can you say of christ, that you have not herein comprised. Let us Therefore Remember them.
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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.
and write them in our minds, that we may embrace christ King and bishop, and that we never let him depart out of our arms. To him be glory.
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709
¶ 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.
¶ How John was affected towards the vision to him exhibited, the Comfort of John, and the exposition of the vision, applied unto consolation. The sixt Sermon.
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710
ANd when I sawe hym I fel at his fete euen as dead: And he layd his right hand vpon me, saying vnto me: ANd when I saw him I fell At his feet even as dead: And he laid his right hand upon me, saying unto me:
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711
Feare not, I am the first and the laste, and am alyue, and was •ead.
fear not, I am the First and the laste, and am alive, and was •ead.
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And beholde I am alyue for euer more, •nd haue the keyes of hel, and of death, write •herfore the thinges whiche thou haste sene, •nd the thinges whiche are,
And behold I am alive for ever more, •nd have the keys of hell, and of death, write •herfore the things which thou haste seen, •nd the things which Are,
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and the thinges whiche shalbe fulfilled hereafter:
and the things which shall fulfilled hereafter:
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714
And the mistery of the seuen Starres which thou sawest in my right hand, and the seuen golden candelstickes.
And the mystery of the seuen Stars which thou Sawest in my right hand, and the seuen golden candlesticks.
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The seuen Starres are the messengers of the seuen congregations: And •he seuen candelstickes whiche thou sawest, •re the seuen congregations. The seuen Stars Are the messengers of the seuen congregations: And •he seuen candlesticks which thou Sawest, •re the seuen congregations.
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716
It followeth how blessed S. Iohn was moued with that celestiall and wonderfull vision:
It follows how blessed S. John was moved with that celestial and wonderful vision:
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And how he receiued consolation, more ouer the exposition of the vision applied to his comfort, with a commaundement to indite all these thing• diligently.
And how he received consolation, more over the exposition of the vision applied to his Comfort, with a Commandment to indite all these thing• diligently.
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What tyme he had fully sene this diuine and heauenly sight of Christ our Lord, sitting on the right hand of God i• glory, his strength failing him, he falleth down on the earth: What time he had Fully seen this divine and heavenly sighed of christ our Lord, sitting on the right hand of God i• glory, his strength failing him, he falls down on the earth:
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and liyng at the fete of the Lorde, is lyke a dead body.
and lying At the feet of the Lord, is like a dead body.
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W• reade that the same chaunced to Daniel in the.x. Chapt. And other men of God also haue bene feared with the visions o• Aungels.
W• read that the same chanced to daniel in the x Chapter And other men of God also have be feared with the visions o• Angels.
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The women also in the new Testament tremble• at the sepulchre, seing Aungels. Peter was amased at th• greatnes of the miracle.
The women also in the new Testament tremble• At the Sepulchre, sing Angels. Peter was amazed At th• greatness of the miracle.
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Luke.v. And falling at the knees 〈 ◊ 〉 the Lord, crieth out, go from me, Lord,
Luke v And falling At the knees 〈 ◊ 〉 the Lord, cries out, go from me, Lord,
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for I am a synful m•• For Godly visions bewray our infirmitie:
for I am a sinful m•• For Godly visions bewray our infirmity:
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Neyther be •apte or sufficiently pourged, to behold those supercelest• thinges with eyes and myndes sicke and not yet well pu••fied. Neither be •apte or sufficiently purged, to behold those supercelest• things with eyes and minds sick and not yet well pu••fied.
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Therfore must the elect be glorified in an other lyfe, th• they may be made partakers of the glory celestiall.
Therefore must the elect be glorified in an other life, th• they may be made partakers of the glory celestial.
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In th• meane season here al godly are humbled and abased by hyg• visions and reuelations.
In th• mean season Here all godly Are humbled and abased by hyg• visions and revelations.
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For they auaunce not them selue• proudly through the glory of reuelatiō: For they advance not them selue• proudly through the glory of Revelation:
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But perceiuing th• naturall corruption, they craue pardon, and the augmentation of the supercelestiall grace and light.
But perceiving th• natural corruption, they crave pardon, and the augmentation of the supercelestial grace and Light.
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For vnlesse we b• illumined with the spirite of God, we shal lye like dead folk• how so euer we receyue with our corporall senses the visio• celestiall.
For unless we b• illumined with the Spirit of God, we shall lie like dead folk• how so ever we receive with our corporal Senses the visio• celestial.
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But they that humble them selues before the Lorde, fynd• a moste present consolation at the Lordes hande. But they that humble them selves before the Lord, fynd• a most present consolation At the lords hand.
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Wherfo• there came to S. Iohn immediatly both in worde and de• a full consolation. For the Aungell representing the person• of Christ, layeth his right hand vpon Iohn:
Wherfo• there Come to S. John immediately both in word and de• a full consolation. For the Angel representing the person• of christ, Layeth his right hand upon John:
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The whiche is token of amitie, protection, and of present helpe.
The which is token of amity, protection, and of present help.
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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.
For in 〈 ◊ 〉 pressing this manner of speaking in dutch, we say Therefore 〈 ◊ 〉 laying on the hand is signified, that christ is good to John, ready to help him.
p-acp p-acp 〈 sy 〉 n-vvg d n1 pp-f vvg p-acp jp, pns12 vvb av 〈 sy 〉 vvg p-acp dt n1 vbz vvn, cst np1 vbz j p-acp np1, j pc-acp vvi pno31.
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Which incontinently he maketh play• by the addition of wordes, saiyng, feare not. Whiche saiy• is common euery where in the story of the Gospel:
Which incontinently he makes play• by the addition of words, saying, Fear not. Which saiy• is Common every where in the story of the Gospel:
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735
And th••fore is most gospel like, that is to saye most lucky.
And th••fore is most gospel like, that is to say most lucky.
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For God commaundeth the humbled to be of good hope, and to liue assured vnder the protectiō of the highest.
For God commandeth the humbled to be of good hope, and to live assured under the protection of the highest.
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Which verely we vnderstand to be spoken not to Iohn alone but to al vs also, that we in like maner,
Which verily we understand to be spoken not to John alone but to all us also, that we in like manner,
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albeit that we fele ye infirmitie of our fleshe, should yet hope well of the goodnes & mercy of God.
albeit that we feel you infirmity of our Flesh, should yet hope well of the Goodness & mercy of God.
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739
Here followeth yt cause more fully declared, why Iohn shold not be affrayed. For the vision shewed was not exhibited for the terrour of him:
Here follows that cause more Fully declared, why John should not be afraid. For the vision showed was not exhibited for the terror of him:
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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.
but that John might perceive how great and mighty he is which is prepared for the defence of him & all the faithful. As though he should say.
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Where thou seest how great he is, which hath taken vpō him to defende thee, who finally protecteth and gouerneth the whole Churche, there is no cause why thou shouldest be affraide.
Where thou See how great he is, which hath taken upon him to defend thee, who finally Protecteth and Governs the Whole Church, there is no cause why thou Shouldst be afraid.
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742
But rather execute boldely, that he cōmaundeth thee. Wryte that he cōmaundeth to be written. Be not affrayed of men, feare God rather.
But rather execute boldly, that he commandeth thee. Write that he commandeth to be written. Be not afraid of men, Fear God rather.
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743
For if good mē be so sore afrayde at the sight of him, where shal the enemies and contemners of God appere?
For if good men be so soar afraid At the sighed of him, where shall the enemies and contemners of God appear?
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Therfore consequently he expoūdeth the vision, teaching who he is, which was sene like to the sonne of man walking emonges the golden Candelstickes.
Therefore consequently he expoundeth the vision, teaching who he is, which was seen like to the son of man walking among the golden Candlesticks.
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And he applieth this expositiō vnto comforte:
And he Applieth this exposition unto Comfort:
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that both Iohn & euery faithful maye perceiue, how mightie Christ is, & what the faithfull haue by him obteined.
that both John & every faithful may perceive, how mighty christ is, & what the faithful have by him obtained.
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For the Aungell tempereth his speach so, that we maie seme to heare al things spokē to vs not by ye mouth of the Aungell, but of Christ him selfe.
For the Angel tempereth his speech so, that we may seem to hear all things spoken to us not by you Mouth of the Angel, but of christ him self.
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748
And this exposition hath his partes. And this exposition hath his parts.
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For first he declareth (as I said euen nowe) whose Image it was that was shewed.
For First he Declareth (as I said even now) whose Image it was that was showed.
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Than is annexed a cōmaundement to write this boke. After that is opened the misterie of the starres.
Than is annexed a Commandment to write this book. After that is opened the mystery of the Stars.
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751
Finally ye secretnes of the cādelsticks is reuealed: And al these thinges right plainly and briefly.
Finally you secretness of the Candlesticks is revealed: And all these things right plainly and briefly.
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First thou hast sene, saieth the Lord, a vision, wherat thou waste amased: but feare thou not.
First thou hast seen, Saith the Lord, a vision, whereat thou waste amazed: but Fear thou not.
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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.
For thou hast not seen any evil or fearful Spirit, boding any misfortune: but my shape, which am thy redeemer and Lord. I am First and laste.
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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 this manner of speaking (as I warned a little before) he took out of the Prophecies of Isaiah, as it is to be seen in the xli xliiii. xlv. and xlviii. Chapters. And he signifies him self to be coequal,
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and of the same substaunce with the father in all thinges, very God, eternall, and incōprehensible.
and of the same substance with the father in all things, very God, Eternal, and incomprehensible.
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For loke what thinges the father attributeth to himself, the same also doth the sonne vsurpe.
For look what things the father attributeth to himself, the same also does the son usurp.
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But there is no order or time certain to be vnderstāde in first and last, but plainly euerlastingnes.
But there is no order or time certain to be understand in First and last, but plainly everlastingness.
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Therfore Christ here signifieth, that he is very God, egalle and of the same essence with the father from all eternitie.
Therefore christ Here signifies, that he is very God, egalle and of the same essence with the father from all eternity.
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As the same is also muche confirmed in Iohn 1.5.10.14. and 17. chapter.
As the same is also much confirmed in John 1.5.10.14. and 17. chapter.
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This fighteth against the Heretickes, which at that time also, as at this daye the Seruetanes, denie the eternall deitie of Christ the Lorde.
This fights against the Heretics, which At that time also, as At this day the Saracens, deny the Eternal deity of christ the Lord.
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And thus, when the trewe God is of vs acknoweledged and beleued, he maye be for our Saluation.
And thus, when the true God is of us acknowledged and believed, he may be for our Salvation.
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Yf Christe be not very God, he is not our saluation. For I am God, sayeth the veritie:
If Christ be not very God, he is not our salvation. For I am God, Saith the verity:
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And besides me there is no God, no Saluation. Secondly he sayeth, I am liuing, and was dead:
And beside me there is no God, no Salvation. Secondly he Saith, I am living, and was dead:
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wherby he signifieth that he toke the true humane nature. The whiche many also at the same time denied:
whereby he signifies that he took the true humane nature. The which many also At the same time denied:
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In like case as the• be some at this daye, whiche do playnely derogate from th• humanitie of Christe.
In like case as the• be Some At this day, which do plainly derogate from th• humanity of Christ.
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Agaynste all suche maner of heresies the Lorde him selfe confesseth that he was dead.
Against all such manner of heresies the Lord him self Confesses that he was dead.
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Wherby it is now manifest, that he is very mā, as he is also very God, of the same essēce with his father in deitie,
Whereby it is now manifest, that he is very man, as he is also very God, of the same essence with his father in deity,
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as he is also of the same substaunce with vs in humanitie, like vnto vs in all thinges, sinne excepted.
as he is also of the same substance with us in humanity, like unto us in all things, sin excepted.
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For he toke not the nature of Aungelles, but the sede of Abraham.
For he took not the nature of Angels, but the seed of Abraham.
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And it behoued in dede tha• the sonne of man shuld be incarnate, that bothe he might di• & shede bloud.
And it behooved in deed tha• the son of man should be incarnate, that both he might di• & shed blood.
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For the Testament in the dead is finally ratified neither is there any remission made without bloud she•ding. For the Testament in the dead is finally ratified neither is there any remission made without blood she•ding.
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The Lord therfore dieth, and shedeth bloud, to the int• he might geue full remissiō of sinnes, and confirme the new• Testament.
The Lord Therefore Dieth, and sheddeth blood, to the int• he might give full remission of Sins, and confirm the new• Testament.
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Yet euen he that was thought to be dead, nowe liueth, and is that same liuing, who hauing vāquished death, the iii. daye rose againe from the dead, and repared life for a•• beleuers, and inspireth into them his owne very life. And therefore addeth immediatly:
Yet even he that was Thought to be dead, now lives, and is that same living, who having vanquished death, the iii. day rose again from the dead, and repaired life for a•• believers, and inspireth into them his own very life. And Therefore adds immediately:
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beholde I am liuing• world without ende. For nowe Christ dieth no more, death• shal not rule ouer him.
behold I am liuing• world without end. For now christ Dieth no more, death• shall not Rule over him.
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But rather he is the life of al his fait•full, who in rising againe, brought agayne life:
But rather he is the life of all his fait•full, who in rising again, brought again life:
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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.
and that life everlasting, enduring I say world without end. As he him self Declareth more At large. John. 5.6.10. chapter. And apostle to the Rom. 4.1.
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Corinth. 15. and 2. Timoth. 1.Corinth. 15. and 2. Timothy 1.
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Moreouer where many were wōte to doubte of this life gotten and repared by Christe, the Lorde him selfe confirmeth, that he saied, by an othe, and sayeth. Amen.
Moreover where many were wont to doubt of this life got and repaired by Christ, the Lord him self confirmeth, that he said, by an other, and Saith. Amen.
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As though he should saye, this is altogether trewe and vndoubted that I saye. Finally he addeth, and I haue the keyes of Hell and of death.
As though he should say, this is altogether true and undoubted that I say. Finally he adds, and I have the keys of Hell and of death.
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By the whiche woordes againe he comforteth exceadingly, and expresseth his power: and declareth howe great he is, and what we haue of him.
By the which words again he comforts exceedingly, and Expresses his power: and Declareth how great he is, and what we have of him.
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Here must we speake by the waie of the kepe. The ordinary glose saieth very wel:
Here must we speak by the Way of the keep. The ordinary gloze Saith very well:
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he that hath the keyes of any house, sayeth he, letteth in whome he wil, and kepeth backe whom he will from entring in.
he that hath the keys of any house, Saith he, lets in whom he will, and Keepeth back whom he will from entering in.
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Therfore Christ possesseth the keyes of death & hel, for that whom he will, he deliuereth from perpetual cōdemnation of death:
Therefore christ Possesses the keys of death & hell, for that whom he will, he Delivereth from perpetual condemnation of death:
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And whom he wil, he suffereth to remaine iustely in the same daunger of damnation.
And whom he will, he suffers to remain justly in the same danger of damnation.
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And verely Esaye in the 22. speaking of Eliachim, whome he sayeth shoulde be made Iudge in the courte of Ezechias:
And verily Isaiah in the 22. speaking of Eliakim, whom he Saith should be made Judge in the court of Hezekiah:
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I wil laye sayeth he the keye of the house of Dauid vpon his shulder: whiche shal open, and no manne shall shutte:
I will say Saith he the key of the house of David upon his shoulder: which shall open, and no man shall shut:
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shall shutte, and no man shal open.
shall shut, and no man shall open.
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Therfore are the keyes put in the Scripture for the charge and gouernement of the house.
Therefore Are the keys put in the Scripture for the charge and government of the house.
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Eliachim shall gouerne all thinge in the Courte of Ezechias vprightly.
Eliakim shall govern all thing in the Court of Hezekiah uprightly.
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What soeuer he shall determine, no manne shal infringe, that whiche he shall abrogate, no manne shall restore.
What soever he shall determine, no man shall infringe, that which he shall abrogate, no man shall restore.
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Christe therfore, a figure of whome Eliachim represented, shal him selfe haue also the chiefe gouernment in the house or kingdome of God:
Christ Therefore, a figure of whom Eliakim represented, shall him self have also the chief government in the house or Kingdom of God:
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so that whom he will, he may quickē, and plucke backe from hel and from damnation:
so that whom he will, he may quicken, and pluck back from hell and from damnation:
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And againe whom he liste to condemne, he may distroie by his iuste iudgement. For he hath most ful power ouer death and hell.
And again whom he list to condemn, he may destroy by his just judgement. For he hath most full power over death and hell.
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For bothe two hath he ouercomen and made weake. And these thinges comforte the faithfull moste strongely, and reteyne them in all Godly duties. For both two hath he overcomen and made weak. And these things Comfort the faithful most strongly, and retain them in all Godly duties.
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And that same is chiefly to be obserued, that he sayeth not, he had the keyes,
And that same is chiefly to be observed, that he Saith not, he had the keys,
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or shall haue, but I haue, sayeth he, I haue I saye. He gaue not his power to the Bishoppe of Rome, but hath i• him selfe,
or shall have, but I have, Saith he, I have I say. He gave not his power to the Bishop of Room, but hath i• him self,
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and will kepe it still for euer.
and will keep it still for ever.
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And he gaue not to the Apostles ful power of life & death, of saluation and damnation, and so vnarmed him selfe:
And he gave not to the Apostles full power of life & death, of salvation and damnation, and so unarmed him self:
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but he gaue the keyes of opening and shutting heauen, as it were to his Ministers & seruitours, by the preaching of the Gospell:
but he gave the keys of opening and shutting heaven, as it were to his Ministers & servitors, by the preaching of the Gospel:
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by the whiche he promised life to all that beleued, Christ him selfe shoulde geue that life for the truth of the promise:
by the which he promised life to all that believed, christ him self should give that life for the truth of the promise:
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To whom so euer they should threaten damnation, Christ him selfe shuld condemne for the truth of his woorde.
To whom so ever they should threaten damnation, christ him self should condemn for the truth of his word.
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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, which vsurpeth and taketh vpon him this full power and authoritie in Heauen and in Earth,
We see Therefore that the Lord Keepeth still & Exerciseth the power, and his Ministers the Ministry (by preaching, not by absolute power.) Therefore the Pope is Antichrist, which usurpeth and Takes upon him this full power and Authority in Heaven and in Earth,
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and in the middes of the earth also, or beyonde all the earth, i• those vnfortunate Ilandes. I meane purgatory.
and in the mids of the earth also, or beyond all the earth, i• those unfortunate Islands. I mean purgatory.
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By ye whic• craftie deuise he hath subtilly emptied the purses, Coffer•, garuers and wine cellers, of foolish people that swarne from the articles of their beliefe, to wit I beleue the forgeuenes o• sinnes, the resurrection of the fleshe, & life euerlasting.
By you whic• crafty devise he hath subtly emptied the purses, Coffer•, garuers and wine cellars, of foolish people that swarne from the Articles of their belief, to wit I believe the forgiveness o• Sins, the resurrection of the Flesh, & life everlasting.
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Th• beaste dare vsurpe the two hornes of the Lambe, namely th• authoritie of King & Bishop,
Th• beast Dare usurp the two horns of the Lamb, namely th• Authority of King & Bishop,
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& therfore to hange two keye• vnder his triple Crowne:
& Therefore to hang two keye• under his triple Crown:
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that euen by these Armes all the world maye perceyue, that this is very he, whiche, hauin• subdued three kinges or hornes, is cropē vp,
that even by these Arms all the world may perceive, that this is very he, which, hauin• subdued three Kings or horns, is cropen up,
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& chalengeth t• him selfe all power in heauen & in earth, signified by the tw• keies.
& challenges t• him self all power in heaven & in earth, signified by the tw• keys.
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And surely the blindnes of our time is wonderful an• to be lamēted, that hauing eyes it seeth yet nothing.
And surely the blindness of our time is wondered an• to be lamented, that having eyes it sees yet nothing.
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Let suc• as be wise, remēber, that Christe hath yet the keyes of deat• and Hell, his ministers the denouncyng of life and death.
Let suc• as be wise, Remember, that Christ hath yet the keys of deat• and Hell, his Ministers the denouncing of life and death.
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And nowe when he had declared these greate and mos• holesome matters, and had comforted the minde of Iohn, h• addeth the commaundement: And now when he had declared these great and mos• wholesome matters, and had comforted the mind of John, h• adds the Commandment:
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write the vision exhibited, f•nally write those thinges also whiche muste be done shorte• after this.
write the vision exhibited, f•nally write those things also which must be done shorte• After this.
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He placeth in the middes, and those that be: th• is, whiche are in dede, and trewe, and be not false.
He places in the mids, and those that be: th• is, which Are in deed, and true, and be not false.
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814
And thes• things are to get authoritie to this boke, finally to the who• scripture, whiche is reuealed with like truth of the selfe sam• Author.
And thes• things Are to get Authority to this book, finally to the who• scripture, which is revealed with like truth of the self sam• Author.
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And as Iohn is cōmaunded to write without fear• so are we cōmaunded to Preache & publish the same boldly though the world be neuer so madde therat.
And as John is commanded to write without fear• so Are we commanded to Preach & publish the same boldly though the world be never so mad thereat.
cc p-acp np1 vbz vvn pc-acp vvi p-acp n1 av vbr pns12 vvn p-acp vvb cc vvi dt d av-j c-acp dt n1 vbb av-x av j av.
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816
He addeth moreouer, the exposition that remaineth, and sayeth: The misterie of the seuen starres, &c. The reason semeth almost vnpersit.
He adds moreover, the exposition that remains, and Saith: The mystery of the seuen Stars, etc. The reason Seemeth almost vnpersit.
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817
Therfore muste we vnderstande this is the mistery or sacrament of the seuen Starres and Candelstickes:
Therefore must we understand this is the mystery or sacrament of the seuen Stars and Candlesticks:
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818
that it maye be as it were a proposition, and that the exposition shoulde folow immediatly:
that it may be as it were a proposition, and that the exposition should follow immediately:
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the seuen starres, are seuen Messengers, &c. And by Sacrament vnderstande a secret mistery, and the very exposition of the mistery.
the seuen Stars, Are seuen Messengers, etc. And by Sacrament understand a secret mystery, and the very exposition of the mystery.
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820
As yf you woulde s••• here is to be noted the goodnes of Almightie God, whiche declareth to vs him selfe the hardest places of the Scripture.
As if you would s••• Here is to be noted the Goodness of Almighty God, which Declareth to us him self the Hardest places of the Scripture.
p-acp cs pn22 vmd n1 av vbz pc-acp vbi vvn dt n1 pp-f j-jn np1, r-crq vvz p-acp pno12 pno31 n1 dt js n2 pp-f dt n1.
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Where be they therfore that accuse the Scripture of obscurenes, and contende that it can not be vnderstāde? let vs here marke also the cōmon maner of speakyng of the whole scripture: seuen starres, be seuen Messengers:
Where be they Therefore that accuse the Scripture of obscureness, and contend that it can not be understand? let us Here mark also the Common manner of speaking of the Whole scripture: seuen Stars, be seuen Messengers:
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The seuen lightes, are seuen Churches.
The seuen lights, Are seuen Churches.
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For signes receyue the names of the thinges, although they be, & remaine in theyr owne substaunce,
For Signs receive the names of the things, although they be, & remain in their own substance,
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and bee not chaunged into another.
and be not changed into Another.
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This the very contentiouse persons do graunte also, whiche in the woordes of the supper, this is my body, will acknowledge no figuratiue speache at all. Starres be called Aungelles.
This the very contentious Persons do grant also, which in the words of the supper, this is my body, will acknowledge no figurative speech At all. Stars be called Angels.
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Aungelles be Gods Messengers, pastours of churches, so called in the ii. & iii. chapter of Malachie.
Angels be God's Messengers, Pastors of Churches, so called in the ii. & iii. chapter of Malachi.
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For God sendeth preachers as Ambassadors to the people, and willeth them to be hearde in like case as himselfe.
For God sends Preachers as ambassadors to the people, and wills them to be heard in like case as himself.
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Luke.x. Iohn.xiii. Let no man therfore tary till the Lord him selfe come downe from heauen againe,
Luke x John xiii Let no man Therefore tarry till the Lord him self come down from heaven again,
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and preach •nto vs. Euen now he preacheth to vs by his Messengers, whiche preache his, that is to saye the woorde of Christ,
and preach •nto us Even now he Preacheth to us by his Messengers, which preach his, that is to say the word of christ,
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yf •ou contemne them, you contemne Christ.
if •ou contemn them, you contemn christ.
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Preachers be •alled starres, by reason of theyr bright and Heauenly doc•rine, and for their purenes of life.
Preachers be •alled Stars, by reason of their bright and Heavenly doc•rine, and for their pureness of life.
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Beware therefore you Preachers, that you be not wandering Planettes, leest ye •aue no light at all, Beware Therefore you Preachers, that you be not wandering Planets, least you •aue no Light At all,
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neyther in doctrine, nor conuersation of ••fe.
neither in Doctrine, nor Conversation of ••fe.
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For than ye shall be likened to starres that fall downe •ut of Heauen, as shall happen here after in this boke to the •alse teachers.
For than you shall be likened to Stars that fallen down •ut of Heaven, as shall happen Here After in this book to the •alse Teachers.
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But those starres are not in the head, or in the fete, or on •he backe or sides:
But those Stars Are not in the head, or in the feet, or on •he back or sides:
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but in the right hande of Christ.
but in the right hand of christ.
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Whiche ••ing hath in dede a great consolation for the Pastours be in the right hande of God, in Gods protection,
Which ••ing hath in deed a great consolation for the Pastors be in the right hand of God, in God's protection,
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neither sh• any man take them out of his hande. God him selfe also ••ueth pastours, and furnisheth them with necessarie good• of the Church.
neither sh• any man take them out of his hand. God him self also ••ueth Pastors, and furnisheth them with necessary good• of the Church.
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Therfore is the whole gouernement and gl•ry his. Wherefore the Apostle sayeth also: he that water• and planteth is nothing, but God that geueth increase.
Therefore is the Whole government and gl•ry his. Wherefore the Apostle Saith also: he that water• and plants is nothing, but God that Giveth increase.
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840
Nowe as concernyng the Candelstickes, there was o• verely in the Tabernacle of Moses with seuen sockettes, 〈 ◊ 〉 set in seuen Candelles.
Now as Concerning the Candlesticks, there was o• verily in the Tabernacle of Moses with seuen sockettes, 〈 ◊ 〉 Set in seuen Candles.
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841
In Salomons temple were ten ca•delstickes. The one represented a figure of Christ:
In Solomon's temple were ten ca•delstickes. The one represented a figure of christ:
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And the ••uen therupon, and the ten, betokened the vniuersalitie• Churches, whiche are lighted all of the only lighte Chris• and haue of this one, what light so euer they haue.
And the ••uen thereupon, and the ten, betokened the vniuersalitie• Churches, which Are lighted all of the only Light Chris• and have of this one, what Light so ever they have.
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843
And th• candelstickes are of Golde. The mistery whereof Aretas e•pounding:
And th• candlesticks Are of Gold. The mystery whereof Aretas e•pounding:
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They are all golde, sayeth he, for the puritie a• preciousnes of faith liyng hidde in them.
They Are all gold, Saith he, for the purity a• preciousness of faith lying hid in them.
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And in dede the •delstickes of them selues geue no light, but be receptacles 〈 ◊ 〉 light.
And in deed the •delstickes of them selves give no Light, but be receptacles 〈 ◊ 〉 Light.
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846
So of vs arriseth no light, but darkenes.
So of us ariseth no Light, but darkness.
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847
But in 〈 ◊ 〉 that light euerlasting, set a light in the candlesticke, the lig• shineth:
But in 〈 ◊ 〉 that Light everlasting, Set a Light in the candlestick, the lig• shines:
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888
The length of •t was. ccccxxv. foote, the breadth.ccxx. It had pillers an hōdreth twentie and seuen, dedicated of so many kinges.
The length of •t was. ccccxxv. foot, the breadth ccxx It had pillars an hōdreth twentie and seuen, dedicated of so many Kings.
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if Christe illumine the Churche with faithe and ••retie, than faith sheweth foorth her selfe in open confessio• and the purenes of life in conuersation.
if Christ illumine the Church with faith and ••retie, than faith shows forth her self in open confessio• and the pureness of life in Conversation.
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And this the Lord •quireth of his churche in the v. chapter of Matth. So let yo• light shine &c. And the apostle in the ii. to the Philipp. In t• middes of a frowarde and croked natiō shine like lightes the worlde.
And this the Lord •quireth of his Church in the v. chapter of Matthew So let yo• Light shine etc. And the apostle in the ii. to the Philip. In t• mids of a forward and crooked Nation shine like lights the world.
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850
And hitherto we haue handled the consolation of Chri• and the exposition of that great and celestiall vision, whe• we haue learned the misteries of the faith of Christ and of his Churche:
And hitherto we have handled the consolation of Chri• and the exposition of that great and celestial vision, whe• we have learned the Mysteres of the faith of christ and of his Church:
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851
to the ende we should knowe that Christ is the Lorde reignyng in his Church, and applying al thinges to the saluation of his faythfull.
to the end we should know that christ is the Lord reigning in his Church, and applying all things to the salvation of his faithful.
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852
That he sendeth Preachers, teacheth by them, and kepeth and defendeth them. To him be Glory &c.
That he sends Preachers, Teaches by them, and Keepeth and defendeth them. To him be Glory etc.
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853
¶ Of the Epistles reuealed out of the throne of God from Christ by an Aungell,
¶ Of the Epistles revealed out of the throne of God from christ by an Angel,
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854
and receiued and sent of Iohn. Where also a parte of the Epistle to the Ephesians is expounded. The seuenth Sermon.
and received and sent of John. Where also a part of the Epistle to the Ephesians is expounded. The Seventh Sermon.
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855
VNto the Messenger of the congregation of Ephesus write: Unto the Messenger of the congregation of Ephesus write:
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856
These things saieth he that holdeth the seuen Starres in his righthand, and walketh in the middes of the Seuen golden Candelstickes.
These things Saith he that holds the seuen Stars in his Right hand, and walks in the mids of the Seuen golden Candlesticks.
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857
I knowe thy workes, and thy labour and thy patiēce, and •ow thou cannest not forbeare them whiche •re euil:
I know thy works, and thy labour and thy patience, and •ow thou Canst not forbear them which •re evil:
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858
And examinest them which saie thei are Apostles, and are not: And haste founde •hem liars:
And examinest them which say they Are Apostles, and Are not: And haste found •hem liars:
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859
& hast suffered, and hast patience: •nd for my names sake haste laboured, and •aste not fainted.
& hast suffered, and hast patience: •nd for my names sake haste laboured, and •aste not fainted.
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860
Neuerthelesse I haue some what againste thee, because thou haste lefte •hy firste loue. Nevertheless I have Some what against thee, Because thou haste left •hy First love.
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861
Your charitie hath sene a certen Image of the lord christ, •itting on the right hande of the father in glorye:
Your charity hath seen a certain Image of the lord Christ, •itting on the right hand of the father in glory:
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862
yet so, that 〈 ◊ 〉 no wise he eyther forsaketh or neglecteth his Churche.
yet so, that 〈 ◊ 〉 no wise he either Forsaketh or neglecteth his Church.
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863
Now followeth it more fully and plainely howe our Saui•ur Christe in Heauen executeth the office of the highe Bishop,
Now follows it more Fully and plainly how our Saui•ur Christ in Heaven Executeth the office of the high Bishop,
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864
and teacheth the whole churche by his ministers, rebu•eth, comforteth, and reteyneth it in her dutie:
and Teaches the Whole Church by his Ministers, rebu•eth, comforts, and retaineth it in her duty:
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865
Finally tour•eth alwayes awaye thinges hurtefull, and auaunceth it to greater thinges. For here follow seuen Epistles, to the seuē Congregations:
Finally tour•eth always away things hurtful, and auaunceth it to greater things. For Here follow seuen Epistles, to the seuē Congregations:
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866
that is to witte, vnto all the churches in the •hole worlde.
that is to wit, unto all the Churches in the •hole world.
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For this moste ample and holsome doctrine •aye not be restreyned to a fewe, sins Christ is Bisshoppe •niuersall.
For this most ample and wholesome Doctrine •aye not be restrained to a few, Sins christ is Bishop •niuersall.
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But great is the autoritie of these epistles. But great is the Authority of these Epistles.
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For they are reuealed from the throne of God, by the sonne of Go• speaking by an Aungell, whiche prescribeth what is to b• written in those Epistles:
For they Are revealed from the throne of God, by the son of Go• speaking by an Angel, which prescribeth what is to b• written in those Epistles:
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870
S. Iohn receiueth and writeth th• same, through Christ his cōmaundement, and sendeth the• to the seuen congregations:
S. John receiveth and Writeth th• same, through christ his Commandment, and sends the• to the seuen congregations:
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871
And verely they aperteyne n• lesse vnto vs, than if now the bearer entring into the churc• should deliuer these letters vnto vs.
And verily they aperteyne n• less unto us, than if now the bearer entering into the churc• should deliver these letters unto us
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872
Moreouer in these seuen Churches is figured vnto v• the nature, maners, vices, medicines, rebukes, prayses of 〈 ◊ 〉 Churches in all times,
Moreover in these seuen Churches is figured unto v• the nature, manners, vices, medicines, rebukes, praises of 〈 ◊ 〉 Churches in all times,
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and what soeuer is wonte to chaun• aboute them. Then by examples of moste excellent mean• mixed, of Hypocriticall also and wicked.
and what soever is wont to chaun• about them. Then by Examples of most excellent mean• mixed, of Hypocritical also and wicked.
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And these our Lo• dothe euidētly instructe, reproue, rebuke, and blame, prais• correct, moue, exhorte, comforte, the same he threatneth, an• promiseth them also ioyfull thinges, &c. This is no light 〈 ◊ 〉 cōmon example,
And these our Lo• doth evidently instruct, reprove, rebuke, and blame, prais• correct, move, exhort, Comfort, the same he threatens, an• promises them also joyful things, etc. This is no Light 〈 ◊ 〉 Common Exampl,
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but of the sonne of God, the high and mo• blessed Bishop:
but of the son of God, the high and mo• blessed Bishop:
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teaching vs, howe we should deale with 〈 ◊ 〉 congregations after the capacitie & disposition of euery on•
teaching us, how we should deal with 〈 ◊ 〉 congregations After the capacity & disposition of every on•
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And not without cause he chouseth vnto him seuen th• most noble cities of Asia.
And not without cause he chooseth unto him seuen th• most noble cities of Asia.
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Certaine it is, that Asia was of 〈 ◊ 〉 first inhabited, and from thence they were dispersed into •ther partes of the worlde.
Certain it is, that Asia was of 〈 ◊ 〉 First inhabited, and from thence they were dispersed into •ther parts of the world.
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Certaine it is also, that the Deu• set vp his Throne in Asia, and there reigned in men throug• Idolatrie, murther, ambition, auarice, vncleanes, and filth• pleasures.
Certain it is also, that the Deu• Set up his Throne in Asia, and there reigned in men throug• Idolatry, murder, ambition, avarice, uncleans, and filth• pleasures.
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For the prouerbe is knowē, the laughter Iouica• It is knowen what the apostle wrote to the Ephesiās in th• iiii. and v. chapter.
For the proverb is known, the laughter Iouica• It is known what the apostle wrote to the Ephesians in th• iiii. and v. chapter.
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Therfore wold our Sauiour Christ oue•throwe that Throne of the deuill, and set vp that his Thron• of rightuousnesse and holines.
Therefore would our Saviour christ oue•throwe that Throne of the Devil, and Set up that his Thron• of righteousness and holiness.
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Therefore goeth he firs• and chiefly to them of Asia, that by their example the whol• worlde might be corrected and amended.
Therefore Goes he firs• and chiefly to them of Asia, that by their Exampl the whol• world might be corrected and amended.
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And amonges other cities of Asia and Iouia, Ephesu• was most famouse, called in the olde time the lighte of Asi• And amonges the xii. cities of Iouia accompted the princ•pall. And among other cities of Asia and Jove, Ephesu• was most famous, called in the old time the Light of Asi• And among the xii. cities of Jove accounted the princ•pall.
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Neyther was there any other richer or more beautifu• Church sene any where in Asia, than the temple of Diana 〈 ◊ 〉 Ephesus. Neither was there any other Richer or more beautifu• Church seen any where in Asia, than the temple of Diana 〈 ◊ 〉 Ephesus.
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It stode in the middes of the citie, a great wond• of the Greke magnificence, as writeth Plinie.
It stood in the mids of the City, a great wond• of the Greek magnificence, as Writeth Pliny.
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This temp• is sayed to haue ben two hundreth and twentie yeres in m•king of al Asia:
This temp• is said to have been two Hundredth and twentie Years in m•king of all Asia:
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887
And set in a fenny ground, that it should fele of no earth quakes nor opening of the earthe.
And Set in a fenny ground, that it should feel of no earth quakes nor opening of the earth.
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Seke the reste oute of the epitome of the famouse D. Ioachim Vadiane. The apostle S. Paul firste illumined this citie with the •eame of the Gospel.
Seek the rest out of the epitome of the famous D. Ioachim Vadiane. The apostle S. Paul First illumined this City with the •eame of the Gospel.
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Whose epistle to the same citie remayneth, and a plentifull story in the actes of the Apostles.
Whose epistle to the same City remaineth, and a plentiful story in the acts of the Apostles.
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After Paull was executed, Iohn went to Ephesus, and from thēce preached to al Asia:
After Paul was executed, John went to Ephesus, and from thence preached to all Asia:
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from thēce also was he brought to Rome •o the emperour Domitian: To Ephesus he retourned after his exile:
from thence also was he brought to Room •o the emperor Domitian: To Ephesus he returned After his exile:
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and there at length as the ecclesiasticall stories do testifie, he slepte in the Lord.
and there At length as the ecclesiastical stories do testify, he slept in the Lord.
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And before euery epistle, muche more to that of the Ephesians, is set a commaundement, write.
And before every epistle, much more to that of the Ephesians, is Set a Commandment, write.
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This cōmaundement geueth authoritie to the writynge, so that we maye not axe, whether this writing, ought to be credited? and whie it shuld •e beleued? For here is the expres cōmaundement of God, •nd the diuine authoritie, whereof curiousely to inquire is •hought not without cause vnlawfull. This Commandment Giveth Authority to the writing, so that we may not axe, whither this writing, ought to be credited? and why it should •e believed? For Here is the express Commandment of God, •nd the divine Authority, whereof curiously to inquire is •hought not without cause unlawful.
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Moses wrote by the •ommaundement of God. And by the same cōmaundement of God wrote also the prophetes and Apostles.
Moses wrote by the •ommaundement of God. And by the same Commandment of God wrote also the Prophets and Apostles.
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Whic than are not theyr wrytinges beleued to be Anthenticall? Certes Iohn sayed truely and wittely:
Which than Are not their writings believed to be Anthenticall? Certes John said truly and wittely:
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he that knoweth God, hea•eth vs: he that is not of God, heareth vs not.1. Iohn .5.
he that Knoweth God, hea•eth us: he that is not of God, hears us not.1. John.5.
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Curiouse questiōs cease, where the minde of the godly, or of any poore shepe knoweth the voice of his Lorde and Sheperde.
Curious questions cease, where the mind of the godly, or of any poor sheep Knoweth the voice of his Lord and Sheperde.
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900
And let no man thinke, that this epistle beyng written to one Aungel, that is to a Bishop or pastour, apperteineth nothing to the Churche.
And let no man think, that this epistle being written to one Angel, that is to a Bishop or pastor, appertaineth nothing to the Church.
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For to the ende of the epistle is added an acclamation. He that hath an eare let him heare what the spirite sayeth to the congregations.
For to the end of the epistle is added an acclamation. He that hath an ear let him hear what the Spirit Saith to the congregations.
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Therefore the pastour is named, but ye Shepe are not excluded. All degrees & states in the church know, what is sayd vnto them. Ignoraūce saieth:
Therefore the pastor is nam, but you Sheep Are not excluded. All Degrees & states in the Church know, what is said unto them. Ignorance Saith:
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903
That which is writtē to ye Romanes, cōcerneth me nothing.
That which is written to the Romans, concerns me nothing.
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Yet neuertheles it is intitled to the Aungel, to the intēt they pastours may be admonished, what the state of ye Church is.
Yet nevertheless it is entitled to the Angel, to the intent they Pastors may be admonished, what the state of the Church is.
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The arg•ment of the firste epistle is thus.
The arg•ment of the First epistle is thus.
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Christ declareth that he ruleth ouer his church, that he taketh charge and gouernement of the same.
christ Declareth that he Ruleth over his Church, that he Takes charge and government of the same.
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Some thinge therin he prayseth and somewhat he blameth: In the meane time he exhorteth to repentaūce, threatening greuouse thinges, and promising most ioyefull.
some thing therein he Praiseth and somewhat he blameth: In the mean time he exhorteth to Repentance, threatening grievous things, and promising most joyful.
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908
And also he applieth this epistle to al churches and cōmunicateth it to all cōgregations in the whole wor••.
And also he Applieth this epistle to all Churches and Communicateth it to all congregations in the Whole wor••.
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909
But the epistle is exhortatiue, for it instructeth the churches exhorteth and directeth.
But the epistle is exhortative, for it Instructeth the Churches exhorteth and directeth.
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910
And first in dede he sheweth, who he is, from whome th• epistle procedeth, that he may geue authoritie therunto:
And First in deed he shows, who he is, from whom th• epistle Proceedeth, that he may give Authority thereunto:
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an• maye declare also that he is the head of his churche, the B•shop, Duke and gouernour.
an• may declare also that he is the head of his Church, the B•shop, Duke and governor.
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912
That part is takē of the imag• set forth in the firste chapter. And followeth the prophetic•• maner of speaking:
That part is taken of the imag• Set forth in the First chapter. And follows the prophetic•• manner of speaking:
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This sayeth he whiche holdeth the seu•• Starres in his righthāde.
This Saith he which holds the seu•• Stars in his Right hand.
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For the Prophetes saye likewis• Thus sayeth the lorde God of Israell, thus sayeth the lor• of hostes.
For the prophets say likewis• Thus Saith the lord God of Israel, thus Saith the lor• of hosts.
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915
Thus sayeth the Lorde, whiche brought thee out 〈 ◊ 〉 Aegipte, &c. And two especiall thinges he repeteth of the f••mer description, wherby he wil be knowen and do vs to v•derstande,
Thus Saith the Lord, which brought thee out 〈 ◊ 〉 Aegyptus, etc. And two especial things he repeateth of the f••mer description, whereby he will be known and do us to v•derstande,
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howe he beyng Lord and Bishop ruleth and m•keth in his churche. First he affirmeth that he holdeth in h•• hand the seuen starres.
how he being Lord and Bishop Ruleth and m•keth in his Church. First he Affirmeth that he holds in h•• hand the seuen Stars.
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The hande is a token of working, 〈 ◊ 〉 protection, or deliueraūce.
The hand is a token of working, 〈 ◊ 〉 protection, or deliverance.
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The starres we haue hearde to 〈 ◊ 〉 the ministers, & the ministerie of the woorde,
The Stars we have heard to 〈 ◊ 〉 the Ministers, & the Ministry of the word,
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919
or the church Therfore Christ holdeth the ministerie in the church, and 〈 ◊ 〉 ministers worketh the saluation of the faithfull.
or the Church Therefore christ holds the Ministry in the Church, and 〈 ◊ 〉 Ministers works the salvation of the faithful.
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920
After he ••firmeth that he walketh, not slepyng, or doyng nothing 〈 ◊ 〉 the middes of seuen golden candelstickes.
After he ••firmeth that he walks, not sleeping, or doing nothing 〈 ◊ 〉 the mids of seuen golden candlesticks.
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In the middes 〈 ◊ 〉 sayed, to the ende we should vnderstand, that he geueth h••selfe indifferently to al men,
In the mids 〈 ◊ 〉 said, to the end we should understand, that he Giveth h••selfe indifferently to all men,
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and ruleth ouer al with like 〈 ◊ 〉 and gouernement.
and Ruleth over all with like 〈 ◊ 〉 and government.
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923
Fulwel wrote herof D. Fraunces lambe•• What, saieth he is to walke or to be in the middes of cong••gations, Fulwel wrote hereof D. Frances lambe•• What, Saith he is to walk or to be in the mids of cong••gations,
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924
but to assiste them, kepe, instructe, helpe them, 〈 ◊ 〉 by al meanes to watche ouer them.
but to assist them, keep, instruct, help them, 〈 ◊ 〉 by all means to watch over them.
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925
For the whiche cause 〈 ◊ 〉 saieth also in the last of S. Matth. Beholde I am with you ••waies vnto the worldes ende.
For the which cause 〈 ◊ 〉 Saith also in the last of S. Matthew Behold I am with you ••waies unto the world's end.
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926
Hereof you haue a moste 〈 ◊ 〉 figure in the lawe:
Hereof you have a most 〈 ◊ 〉 figure in the law:
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wherin amonges other thinges whic• apperteined to the ministerie of the highe prieste, he had 〈 ◊ 〉 charge of oyle and of seuen candels for those must he pour•• and snafte,
wherein among other things whic• appertained to the Ministry of the high priest, he had 〈 ◊ 〉 charge of oil and of seuen Candles for those must he pour•• and snafte,
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and poure in oyle, when it wanted.
and pour in oil, when it wanted.
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929
So Chris• the highe and true Bishop hath the charge of the seuen candelles, that is to saie, of al congregations:
So Chris• the high and true Bishop hath the charge of the seuen Candles, that is to say, of all congregations:
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930
and is careful that they wante not that oyle, whiche is mentioned in the 44. Psalm. He watcheth, that they wante not the fire and light of the veritie.
and is careful that they want not that oil, which is mentioned in the 44. Psalm. He watches, that they want not the fire and Light of the verity.
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Finally he snafteth and pourgeth by faithe, what thinge so euer hath nede to be pourged in them. Thus farre he.
Finally he snafteth and Purgeth by faith, what thing so ever hath need to be purged in them. Thus Far he.
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Whiche thinges when they heare, whiche make the Bisshop of Rome head of the churche, It is maruell if by and by they vnderstande not theyr folly and madnes.
Which things when they hear, which make the Bishop of Room head of the Church, It is marvel if by and by they understand not their folly and madness.
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Here the lord addeth also, that he knoweth the workes to witte all bothe good and euil, aswell of the Bishop as of his Churche.
Here the lord adds also, that he Knoweth the works to wit all both good and evil, aswell of the Bishop as of his Church.
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For the Lord knoweth al thinges, and is head Bishop of the Catholicke or vniuersall Churche whiche also remembreth the thoughtes of al men in the world at one instaunte:
For the Lord Knoweth all things, and is head Bishop of the Catholic or universal Church which also Remember the thoughts of all men in the world At one instant:
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who seeth what is donne, and what is not donne, and what thinges are nedefull, nothing escapeth him.
who sees what is done, and what is not done, and what things Are needful, nothing escapeth him.
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And suche in dede ought he to be, that is head vniuersall of his Church. And this sentēce is repeted, I knowe thy workes, in the beginninge of euery epistle.
And such in deed ought he to be, that is head universal of his Church. And this sentence is repeated, I know thy works, in the begin of every epistle.
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And verely it is full of comforte, when we heare that Christ knoweth all our doynges.
And verily it is full of Comfort, when we hear that christ Knoweth all our doings.
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For we beleue also that he hath a faithfull care of all our matters. Now this great Bishop cōmendeth some thinges in this congregation of Ephesus.
For we believe also that he hath a faithful care of all our matters. Now this great Bishop commends Some things in this congregation of Ephesus.
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For good workes in dede are allowed of Christ, and he praiseth the same, to thende he might geue a spurre vnto suche as runne in his waye.
For good works in deed Are allowed of christ, and he Praiseth the same, to The end he might give a spur unto such as run in his Way.
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For firste he alloweth the labour and patience bothe of the Bishop and Church.
For First he alloweth the labour and patience both of the Bishop and Church.
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Labour compriseth thought and care in the waie of God, mortifiyng of ye flesh, study of good workes, Labour compriseth Thought and care in the Way of God, mortifiyng of the Flesh, study of good works,
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but chiefly the crosse & persecution, whiche the story testifieth to haue ben extreme and cruell in the time of Domitian. And excepte the persecuted haue patience, they can not indure the labour.
but chiefly the cross & persecution, which the story Testifieth to have been extreme and cruel in the time of Domitian. And except the persecuted have patience, they can not endure the labour.
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Holy patience kepeth vs in worke and holy labour.
Holy patience Keepeth us in work and holy labour.
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But leeste that patience shuld be stretched to those things wherein to be impatient is accompted prayse worthy, he addeth the seconde poincte that he prayseth in them, that thou canst not beare euill men.
But leeste that patience should be stretched to those things wherein to be impatient is accounted praise worthy, he adds the seconde point that he Praiseth in them, that thou Canst not bear evil men.
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And by these euill he meaneth not weaklings, or such as erre without maliciousnes:
And by these evil he means not Weaklings, or such as err without maliciousness:
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But ye prophet Dauid saieth also, Psalm. 119. I haue hated ye wicked, thy law haue I loued.
But you Prophet David Saith also, Psalm. 119. I have hated you wicked, thy law have I loved.
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What we shuld do with the weake in the faith, or with them that erre of ignoraūce, rather than of o•stinate stubbernes, the Apostle hath taughte vs in the 14. 〈 ◊ 〉 the Romanes. The example of our Sauiour.
What we should do with the weak in the faith, or with them that err of ignorance, rather than of o•stinate Stubbornness, the Apostle hath taught us in the 14. 〈 ◊ 〉 the Romans. The Exampl of our Saviour.
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Hath thaugh•• also, bringing againe that strayed Shepe vpon his shulde• into the shepefolde.
Hath thaugh•• also, bringing again that strayed Sheep upon his shulde• into the shepefolde.
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as in dede the Ephesians did not vouche safe to beare with suche trompers.
as in deed the Ephesians did not vouch safe to bear with such trompers.
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Therefore the lord speaketh here of t•• obstinate, of the disceauers which delight to erre thē selue• and to drawe others with them into errours, no Christē p•tience biddeth to beare with suche men.
Therefore the lord speaks Here of t•• obstinate, of the disceauers which delight to err them selue• and to draw Others with them into errors, no Christian p•tience bids to bear with such men.
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And in the woordes followyng he declareth of what sor• those euill men were.
And in the words following he Declareth of what sor• those evil men were.
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And thou haste examined them whi•• saye they be Apostles, and be not, and haste founde them•ayrs.
And thou haste examined them whi•• say they be Apostles, and be not, and haste found them•ayrs.
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Lo he speaketh of the false apostles, of whom in s. Ioh• time there was exceadyng great plentie. Lo he speaks of the false Apostles, of whom in s. Ioh• time there was exceeding great plenty.
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For they were ••zareans mixing the lawe with grace, and attributing I••fication to the lawe and to our owne rightuousnes.
For they were ••zareans mixing the law with grace, and attributing I••fication to the law and to our own righteousness.
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Wh• the holy and great counsell at Ierusalem condemned, a• •pereth in the xv. chapter of the actes of the Apostles.
Wh• the holy and great counsel At Ierusalem condemned, a• •pereth in the xv. chapter of the acts of the Apostles.
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S•• a false Apostle was Hebion. Eusebius mentioneth in th• boke of the Ecclesiasticall story the xxvii. chapter.
S•• a false Apostle was Hebron. Eusebius mentioneth in th• book of the Ecclesiastical story the xxvii. chapter.
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Here 〈 ◊ 〉 was added Cerinthus that hereticke not Apostle.
Here 〈 ◊ 〉 was added Cerinthus that heretic not Apostle.
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There 〈 ◊ 〉 more also, whereof some denied the humanitie of Chri•• some his deitie.
There 〈 ◊ 〉 more also, whereof Some denied the humanity of Chri•• Some his deity.
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Against whome wrote Iohn in his Gos••• and in his Epistle: And Ireney in the firste boke against h•••tickes.
Against whom wrote John in his Gos••• and in his Epistle: And Irenae in the First book against h•••tickes.
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These the Lorde denieth to be Apostles, or Apost•••call:
These the Lord Denieth to be Apostles, or Apost•••call:
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which the Apostles haue also denied Actes. 15. And ••wise the Apostle S. Iohn in his epistle canonicall:
which the Apostles have also denied Acts. 15. And ••wise the Apostle S. John in his epistle canonical:
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who 〈 ◊ 〉 liar, sayeth he, but he that denieth Iesus to be Christe? But if suche trouble were in Churches whilest the Apos••• were yet liuynge, if there were than so manye disceaue• what maruell is it,
who 〈 ◊ 〉 liar, Saith he, but he that Denieth Iesus to be Christ? But if such trouble were in Churches whilst the Apos••• were yet living, if there were than so many disceaue• what marvel is it,
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thoughe in the dregges of the worlde, witte in this our laste time, there be not a fewe soun• where be they nowe that wraste dissentions and troubles the defence of theyr errour? The Gospellers them sel•• saye they are at dissention.
though in the dregs of the world, wit in this our laste time, there be not a few soun• where be they now that wraste dissensions and Troubles the defence of their error? The Evangelists them sel•• say they Are At dissension.
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God is God of concorde, he• than shoulde I beleue that God is amonge those that 〈 ◊ 〉 sent? So might the Sophisters also haue reasoned in th• •postles time.
God is God of concord, he• than should I believe that God is among those that 〈 ◊ 〉 sent? So might the Sophisters also have reasoned in th• •postles time.
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And here haue we a pefitte waye, in what sorte the ch•ches shoulde worke, whileste troublesome persons like f• Apostles attempte to diuide the Churche a sonder.
And Here have we a pefitte Way, in what sort the ch•ches should work, whilst troublesome Persons like f• Apostles attempt to divide the Church a sunder.
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For such ringeleaders muste be tried and examined: For such ringeleaders must be tried and examined:
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And tried muste they be after the christen belefe, and doctrine of the Apostles, and inquisition muste be made,
And tried must they be After the christian belief, and Doctrine of the Apostles, and inquisition must be made,
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whether they be Apostles and trewe men, or false Apostles and lyars.
whither they be Apostles and true men, or false Apostles and liars.
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When we shall haue founde them to be false Apostles and liars, and that they go forewarde obstinately in theyr wickednes, they be not to be suffered:
When we shall have found them to be false Apostles and liars, and that they go forward obstinately in their wickedness, they be not to be suffered:
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And we muste know that the Pastors ought one waye, and the Christen Magistrate another waye,
And we must know that the Pastors ought one Way, and the christian Magistrate Another Way,
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and the people the thirde waye not to abide open heretikes.
and the people the Third Way not to abide open Heretics.
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For the Pastour not only beareth not with them, in dissemblyng and takinge hede to him selfe of those wolues,
For the Pastor not only bears not with them, in dissembling and taking heed to him self of those wolves,
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but assayleth them with holesome doctrine, and re•ulseth them from the shepefoldes of Christe:
but assaileth them with wholesome Doctrine, and re•ulseth them from the shepefoldes of Christ:
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But the Magistrate, bicause he is a christen Magistrate, and by his duty also, not only as a priuate person but also as a Magistrate, •ught to serue Christe, he aught also with the swoorde of •ustice to driue awaye poyson from the churche, and to pu•ishe manifeste blasphemies.
But the Magistrate, Because he is a christian Magistrate, and by his duty also, not only as a private person but also as a Magistrate, •ught to serve Christ, he aught also with the sword of •ustice to driven away poison from the Church, and to pu•ishe manifest Blasphemies.
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And the people are commaun•ed, neyther to heare them, nor receiue them, nor to haue •ny thinge to do with heretickes, And the people Are commaun•ed, neither to hear them, nor receive them, nor to have •ny thing to do with Heretics,
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and so not to abide them.
and so not to abide them.
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They maye therfore be ashamed of their naughtinesse, and •retence of their peruerse patience, which thinke it no shame •o maynteyne Heretickes,
They may Therefore be ashamed of their naughtiness, and •retence of their perverse patience, which think it no shame •o maintain Heretics,
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978
and to flatter the manifeste ene•ies of Christe and the Churche. Psalm. 15. He is praysed, •hiche maketh not muche of the wicked:
and to flatter the manifest ene•ies of Christ and the Church. Psalm. 15. He is praised, •hiche makes not much of the wicked:
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that is to witte, •n whose sighte the wicked manne is vile. Therefore is he ••ghtly blamed, who so euer flattereth the vngodly.
that is to wit, •n whose sight the wicked man is vile. Therefore is he ••ghtly blamed, who so ever Flattereth the ungodly.
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And 〈 ◊ 〉 the hatred in dede is rather agaynste wickednes, than a•aynste the person of the wicked, whiche of it selfe is com•aunded to be loued.
And 〈 ◊ 〉 the hatred in deed is rather against wickedness, than a•aynste the person of the wicked, which of it self is com•aunded to be loved.
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The Deuil at this daye reyseth vp the •de heresies of Hebion, Cerinthus, and of others in Terueto a •paniarde,
The devil At this day Raiseth up the •de heresies of Hebron, Cerinthus, and of Others in Terueto a •paniarde,
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and in the Anabaptistes, Libertines, and other •onsters, so that the thinge it selfe, and the daunger ther•• commaundeth vs to watche,
and in the Anabaptists, Libertines, and other •onsters, so that the thing it self, and the danger ther•• commandeth us to watch,
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and to driue away the moste •uell wolues from the holy Church of Christe, whiche ne•erthelesse do set forth nothing more than patience and cha••tie,
and to driven away the most •uell wolves from the holy Church of Christ, which ne•erthelesse do Set forth nothing more than patience and cha••tie,
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for this intente verely that they might be spared, and might vnpunished teache what they lifte against Christ, a•• worke against his churche,
for this intent verily that they might be spared, and might unpunished teach what they lift against christ, a•• work against his Church,
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yea teare it in pieces with th•• wicked tethe.
yea tear it in Pieces with th•• wicked teeth.
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But when these euil men are not suffered, but impugn•• whiche seduce and are seduced, a greate conflicte arrise•• wherof againe are labours, thoughtes, carefulnes, watc•ynges, iniuries to be suffered for the name of Christ, and d•fence of the veritie.
But when these evil men Are not suffered, but impugn•• which seduce and Are seduced, a great conflict arrise•• whereof again Are labours, thoughts, carefulness, watc•ynges, injuries to be suffered for the name of christ, and d•fence of the verity.
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For vnlesse we be here diligent and p•tient, the disceauers ouer come.
For unless we be Here diligent and p•tient, the disceauers over come.
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so that herof we may learne, how holy and blameles we ought to be before God.
so that hereof we may Learn, how holy and blameless we ought to be before God.
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But herin did the churc• of the Ephesians behaue them notably wel, in so muche th• the Lorde nowe commendeth exceadingly the magnani••tie, patience and constancie of the pastour and of his churc• For neyther ought these thinges to be expounded, that 〈 ◊ 〉 shoulde referre them vnto that patience, wherby euil me•• are suffered,
But Herein did the churc• of the Ephesians behave them notably well, in so much th• the Lord now commends exceedingly the magnani••tie, patience and constancy of the pastor and of his churc• For neither ought these things to be expounded, that 〈 ◊ 〉 should refer them unto that patience, whereby evil me•• Are suffered,
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and permitted to procede in theyr malice a•• disceiptfulnesse. For so should this place striue agaynst th• thinges whiche went a little before.
and permitted to proceed in their malice a•• disceiptfulnesse. For so should this place strive against th• things which went a little before.
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Whiche thinge the ••mon interpretour minded as it semeth to haue eschew•• For thus he readeth,
Which thing the ••mon Interpreter minded as it Seemeth to have eschew•• For thus he readeth,
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and thou haste patience, and hast suff•red, where it is in the Greke, and hast suffered and hast p•tience.
and thou haste patience, and hast suff•red, where it is in the Greek, and hast suffered and hast p•tience.
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He altered the order, and would not set, haste suffer• before: but haste patience: leste any manne shoulde vnd••stande that they had suffered the false Apostles.
He altered the order, and would not Set, haste suffer• before: but haste patience: lest any man should vnd••stande that they had suffered the false Apostles.
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But set b•fore patience and put after sufferaunce:
But Set b•fore patience and put After sufferance:
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That we might v•derstande that they suffered not euill menne, but euill wrought by euill men.
That we might v•derstande that they suffered not evil men, but evil wrought by evil men.
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So they with patience trauailed 〈 ◊ 〉 Christes name, to witte, to be mainteyned against naugh•• heresies.
So they with patience travailed 〈 ◊ 〉 Christ's name, to wit, to be maintained against naugh•• heresies.
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And he addeth, thou hast not fainted, beyng wer• and broken with labours.
And he adds, thou hast not fainted, being wer• and broken with labours.
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For we are taught to ouerco•• through patient constancie, whiche is rightly called in d•• the accomplishment of euery good worke.
For we Are taught to ouerco•• through patient constancy, which is rightly called in d•• the accomplishment of every good work.
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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,
All and every of these things we must apply unto 〈 ◊ 〉 and understand with what things we may now also this day please christ our redeemer, King and Bishop,
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truly we walke in the same steppes, wherin we see the co•gregation of the Ephesians to haue walked.
truly we walk in the same steps, wherein we see the co•gregation of the Ephesians to have walked.
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It followeth what thing he blamed in the same churc• that they haue lefte theyr firste loue.
It follows what thing he blamed in the same churc• that they have left their First love.
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What time they fir• receyued the Gospell by S. Paul, and after by Iohn, a•• other godly menne, there was sene a great feruentnes in the wordes and dedes of the faithefull:
What time they fir• received the Gospel by S. Paul, and After by John, a•• other godly men, there was seen a great feruentnes in the words and Deeds of the faithful:
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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.
which thing may be gathered both by the acts of the Apostles, and also by the epistle of S. Paul to the Ephesians. They loved God and their neighbours with a most fervent zeal.
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They burned in reforming of maners.
They burned in reforming of manners.
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But in processe of time this heate was well couled, and they wared colder in trewe godlines.
But in process of time this heat was well couled, and they wared colder in true godliness.
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This greate mischiefe he rebuketh in them, and as followeth desireth to haue it redressed.
This great mischief he Rebuketh in them, and as follows Desires to have it Redressed.
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1006
And here let vs note howe not only reuolting Idolatrie, and other great crimes are imputed to the churche,
And Here let us note how not only revolting Idolatry, and other great crimes Are imputed to the Church,
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but also if we slacke any thinge in holye zeale:
but also if we slack any thing in holy zeal:
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Doubtles we can not here excuse our selues before the diuine maiestie, whiche were xxx. yeres paste more feruēter in this cōgregatiō, than we be at this daye. &c. Our lord God lighten our mindes, that we may please him. To whome be glory.
Doubtless we can not Here excuse our selves before the divine majesty, which were xxx. Years past more feruenter in this congregation, than we be At this day. etc. Our lord God lighten our minds, that we may please him. To whom be glory.
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¶ The seconde parte of the Epistle to the Ephesians where is spoken of Penaunce and of the Nicolaites. The Eight Sermon.
¶ The seconde part of the Epistle to the Ephesians where is spoken of Penance and of the Nicolaites. The Eight Sermon.
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REmembre therefore from whence thou arte fallen, and repent, and do the firste workes. remember Therefore from whence thou art fallen, and Repent, and do the First works.
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Or els I will come vnto thee shortely, and will remoue thy Cādelsticke out of his •lace, except thou repēt.
Or Else I will come unto thee shortly, and will remove thy Candlestick out of his •lace, except thou Repent.
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But this thou hast, •icause thou hatest the dedes of the Nicolai•anes, which dedes I hate also.
But this thou hast, •icause thou Hatest the Deeds of the Nicolai•anes, which Deeds I hate also.
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Let him that •ath eares, heare what the spirite sayeth to •he congregations.
Let him that •ath ears, hear what the Spirit Saith to •he congregations.
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To him that ouercometh wil I geue to eate of the tree of life, which is •n the middes of the Paradise of God. To him that Overcometh will I give to eat of the tree of life, which is •n the mids of the Paradise of God.
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1016
The accusations of our Sauiour Christ, which he vseth •gainste his seruauntes that be sinnes, tende not to this en•• doubtles, that men ouerwhelmed with reproches might b• ashamed, dispaire, & perish: The accusations of our Saviour christ, which he uses •gainste his Servants that be Sins, tend not to this en•• doubtless, that men overwhelmed with Reproaches might b• ashamed, despair, & perish:
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but rather that thei shuld ame•• be restored & liue.
but rather that they should ame•• be restored & live.
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Therfore the Lorde Iesus to his blameyn• by and by annexeth an exhortation to repentaūce, that th• may be saued:
Therefore the Lord Iesus to his blameyn• by and by annexeth an exhortation to Repentance, that th• may be saved:
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And also describeth the trew & lawful penaū•• For we hearde what thing he rebuked in the cōgregati•• of the Ephesians:
And also Describeth the true & lawful penaun•• For we heard what thing he rebuked in the congregati•• of the Ephesians:
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let vs heare nowe what the lord require•• of the same, and how he seketh to haue the errour reforme• verely by repentaunce, to the whiche he exhorteth.
let us hear now what the lord require•• of the same, and how he seeketh to have the error reforme• verily by Repentance, to the which he exhorteth.
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For 〈 ◊ 〉 haue sayed that the Lord striketh and healeth: chiefly in th• case.
For 〈 ◊ 〉 have said that the Lord striketh and heals: chiefly in th• case.
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Whiche doctrine surely is proper and perpetuall to th• churche of Christ.
Which Doctrine surely is proper and perpetual to th• Church of christ.
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He mentioneth chiefely of three thinges in this matter, in his counsel or exhortation to amendement.
He mentioneth chiefly of three things in this matter, in his counsel or exhortation to amendment.
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Firste he co•selleth or exhorteth to remēbre, NONLATINALPHABET from whic• they are fallen: First he co•selleth or exhorteth to Remember, from whic• they Are fallen:
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that is to saie, with how great loue they ha•• burned hitherto, and nowe howe coulde they be wared:
that is to say, with how great love they ha•• burned hitherto, and now how could they be wared:
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〈 ◊ 〉 how fortunate and blessed a state they haue stande hither• and nowe in howe vnfortunate and shamefull they lie 〈 ◊ 〉 For the acknoweledging of the trespas is the beginning repentaunce, if beyng illumined by faithe we consider we• what benefites we haue loste,
〈 ◊ 〉 how fortunate and blessed a state they have stand hither• and now in how unfortunate and shameful they lie 〈 ◊ 〉 For the acknowledging of the trespass is the beginning Repentance, if being illumined by faith we Consider we• what benefits we have lost,
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and in what miserie we no• are in.
and in what misery we no• Are in.
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Which standeth in her place, whylest she leaneth to Christ:
Which Stands in her place, whilst she leaneth to christ:
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He that weneth he hathe loste nothinge, will ne• be moued to make any searche or inquisition, he that th•keth him selfe to haue fallen from no felicitie, he will thin• of nothyng how he maye be restored.
He that weeneth he hath lost nothing, will ne• be moved to make any search or inquisition, he that th•keth him self to have fallen from no felicity, he will thin• of nothing how he may be restored.
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Therefore in amen•ment of lyfe it behoueth that acknoweledgyng and conf•sion of sinnes go before, by the whyche we maye lament b•fore God our pouertie and miserie.
Therefore in amen•ment of life it behooves that acknoweledgyng and conf•sion of Sins go before, by the which we may lament b•fore God our poverty and misery.
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And in dede they fa• not from felicitie, whiche were neuer in any felicitie. The•fore saie we, that holy menne maye fall, and also be restor• by repentaunce.
And in deed they fa• not from felicity, which were never in any felicity. The•fore say we, that holy men may fallen, and also be restor• by Repentance.
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Than after the acknoweledgyng of our ••serie followeth repentaunce:
Than After the acknoweledgyng of our ••serie follows Repentance:
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1032
that is the comynge agayne•• our minde, that we goe not foorthe on alwayes like mad• menne and fooles, walkinge in the waye of vanitie an• vnrightuousnesse.
that is the coming agayne•• our mind, that we go not forth on always like mad• men and Fools, walking in the Way of vanity an• unrighteousness.
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For repentaunce is a retourning a co•uersion and chaunge, wherby we are tourned awaye fro• euill, For Repentance is a returning a co•uersion and change, whereby we Are turned away fro• evil,
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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:
and Are converted to good, in returning to our wit, and working righteousness. For last of all follows that, which expoundeth this Repentance. Do the former works:
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To witte be hote again in loue, worke the workes of faith, which are fruictes worthy of repentaunce.
To wit be hight again in love, work the works of faith, which Are fruits worthy of Repentance.
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1036
Beholde there nedeth no new lawes, or long disputations concerning amendement.
Behold there needeth no new laws, or long disputations Concerning amendment.
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1037
Briefly, do the fourmer workes, not of the fleshe, but those whiche thou beganst when thou first receiuedst the Gospel,
Briefly, do the former works, not of the Flesh, but those which thou beganst when thou First Received the Gospel,
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1038
and wast borne again in Christ. Finally this is the true reformation, to do the fourmer workes of God.
and waste born again in christ. Finally this is the true Reformation, to do the former works of God.
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1039
Not the latter, whiche the errour of the worlde hath deuised.
Not the latter, which the error of the world hath devised.
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This is verely, and shalbe the true repentaunce, to witte, the acknowledging of the sinne, the conuersion vnto God and to good,
This is verily, and shall the true Repentance, to wit, the acknowledging of the sin, the conversion unto God and to good,
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1041
and a tourning away from the Deuill and from euill, and working of the first good,
and a turning away from the devil and from evil, and working of the First good,
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1042
or Godly rightuousnes of the faith in Christ.
or Godly righteousness of the faith in christ.
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1043
There be many & sondry disputations of repentaunce and partes of the same, of the contrition of the harte, confession of the mouth, & satisfaction of yt worke:
There be many & sundry disputations of Repentance and parts of the same, of the contrition of the heart, Confessi of the Mouth, & satisfaction of that work:
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1044
But lyke as there is none briefer thā this of Iesus Christ, so verely is ther none better or more certain.
But like as there is none briefer than this of Iesus christ, so verily is there none better or more certain.
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1045
To these his exhortations and Godly coūcelles he addeth threatenings most greuous, if haply perill might pearse, that loue could not styre or moue.
To these his exhortations and Godly Councils he adds threatenings most grievous, if haply peril might pierce, that love could not stir or move.
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And he speaketh but fewe wordes in dede. But he vnderstandeth a great euill that can not be spoken nor declared.
And he speaks but few words in deed. But he understandeth a great evil that can not be spoken nor declared.
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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.
Except thou Repent, I will remove thy Candlestick out of his place. The Candlestick, as the lord him self hath expounded it, is the Church.
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and is of Christe preserued, so long as the preaching of the veritie is in ye same mainteined,
and is of Christ preserved, so long as the preaching of the verity is in you same maintained,
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and is in dede the churche of Christ:
and is in deed the Church of christ:
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She is remoued out of her place, when she is without the preachynge of the truthe,
She is removed out of her place, when she is without the preaching of the truth,
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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.
and now leaneth no more upon christ, neither is of him defended, but is forsaken, and is no longer in deed the Church of christ.
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1053
This is done of Christ himselfe, by his •ust iudgement, what tyme our vnthanfulnes, and lyfe that can not repent, driueth God to depart from vs, to relinquish vs to our errour & darknes,
This is done of christ himself, by his •ust judgement, what time our vnthanfulnes, and life that can not Repent, Driveth God to depart from us, to relinquish us to our error & darkness,
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& leaue vs to disceauable men, &c. This sense Aretas acknowledgeth, who:
& leave us to disceauable men, etc. This sense Aretas acknowledgeth, who:
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to remoue the church, saith he, is, when it is lest bare and destitute of Gods grace:
to remove the Church, Says he, is, when it is lest bore and destitute of God's grace:
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by reasō of the which nakednes, it wauereth in doubtfull perplexitie and in stormes that are cast to her by wicked men.
by reason of the which nakedness, it wavereth in doubtful perplexity and in storms that Are cast to her by wicked men.
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And verely we se how at this day the churche of the Ephesians is remoued out of her place,
And verily we see how At this day the Church of the Ephesians is removed out of her place,
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and no longer inioyet• the holsome doctrine of Christ nor that it standeth vpon th• holsome rocke Iesus Christ• But is oppressed with the pes••ferous doctrine or rather madnes of Mahomet,
and no longer inioyet• the wholesome Doctrine of christ nor that it Stands upon th• wholesome rock Iesus Christ• But is oppressed with the pes••ferous Doctrine or rather madness of Mahomet,
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and lieth i• sorrowe vnder the fete of the Turkes.
and lies i• sorrow under the feet of the Turkes.
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1060
We see at this day i• Germany (more is the pititie) many candelstickes remoued out of their place, not without the great triumphe of Sathā and losse of soules.
We see At this day i• Germany (more is the pititie) many candlesticks removed out of their place, not without the great triumph of Sathā and loss of Souls.
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1061
Moreouer that same is also to be obserued in this threatening, that without terrour he sayth, I wil come to thee shortly.
Moreover that same is also to be observed in this threatening, that without terror he say, I will come to thee shortly.
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1062
For it is a Phrase of speache. Fo• we say also, I will come to thee by and by:
For it is a Phrase of speech. Fo• we say also, I will come to thee by and by:
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1063
That is, I wyl come to reuenge and punish, and that perauenture soner th• thou lokest for.
That is, I will come to revenge and Punish, and that Peradventure sooner th• thou lokest for.
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1064
Moste certenly, when so euer I chaunce 〈 ◊ 〉 come, I will take punishment of thee.
Most Certainly, when so ever I chance 〈 ◊ 〉 come, I will take punishment of thee.
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1065
Let no man therfo•• thinke to escape vnpunished in a life that can not repent.
Let no man therfo•• think to escape unpunished in a life that can not Repent.
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Again where ye Lord repeteth, except thou repent, he plai•ly testifieth, that the bosome of Gods mercy & clemency, i• ready open, Again where you Lord repeateth, except thou Repent, he plai•ly Testifieth, that the bosom of God's mercy & clemency, i• ready open,
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if we do penaunce, how soeuer we haue offended him before, in the meane time we learne here openly & mos• certainly that we can by no counselles or consultations, 〈 ◊ 〉 no armies nor policies preuaile one whit on our perils, ••les we repēt.
if we do penance, how soever we have offended him before, in the mean time we Learn Here openly & mos• Certainly that we can by no Counsels or Consultations, 〈 ◊ 〉 no armies nor policies prevail one whit on our perils, ••les we Repent.
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Therfore vnles we wil haue our churches to 〈 ◊ 〉 subuerted, & geuen ouer to be seduced & distroied of ye deuill 〈 ◊ 〉 his seducers, let vs repēt in time,
Therefore unless we will have our Churches to 〈 ◊ 〉 subverted, & given over to be seduced & destroyed of the Devil 〈 ◊ 〉 his seducers, let us Repent in time,
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Again he cōmendeth the singuler vertu in this cōgregat••• especially for that thei haue hated the doings of ye Nicolait• which God him selfe also hateth. Again he commends the singular virtue in this congregat••• especially for that they have hated the doings of the Nicolait• which God him self also hates.
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1071
Let vs here marke euer• word. He saith not thou didst slie, or eschewe and contin•• but thou hast hated.
Let us Here mark euer• word. He Says not thou didst sly, or eschew and contin•• but thou hast hated.
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1072
The force of hatred is great, mouing 〈 ◊ 〉 to persecute, that thou hatest. Moreouer he saith not, thou hast hated the Nicolaita•• but the workes of the Nicolaitans.
The force of hatred is great, moving 〈 ◊ 〉 to persecute, that thou Hatest. Moreover he Says not, thou hast hated the Nicolaita•• but the works of the Nicolaitans.
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1073
For we ought to hate t•• persone of no man for it self, but the vice in the man so ye w•• we shal forsake it, we shuld loue the mā with al our hart.
For we ought to hate t•• person of no man for it self, but the vice in the man so you w•• we shall forsake it, we should love the man with all our heart.
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1074
A•• that must nedes be a great euil, which God him self cōfesse• that he hateth.
A•• that must needs be a great evil, which God him self confesse• that he hates.
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Here al congregations shal vnderstand, yt th• ought also to hate by al meanes the heresie & abominatiō of the Nicolaitans.
Here all congregations shall understand, that th• ought also to hate by all means the heresy & abomination of the Nicolaitans.
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Albeit yt at this day ye name be extingwished yet the heresie & abomination of the Nicolaitans remaineth.
Albeit that At this day you name be extingwished yet the heresy & abomination of the Nicolaitans remains.
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1077
This Nicolas was of Antioche, one of the seuen deacōs, of whom mention is made in the.6.
This Nicolas was of Antioch, one of the seuen Deacons, of whom mention is made in the.6.
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chap. of the Actes. He is said to haue reuolted from the puritie of faith, as Iudas did:chap. of the Acts. He is said to have revolted from the purity of faith, as Iudas did:
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1079
And where he was before a Gentile (for it is said howe he was a Proselyte) he retourned in certen thinges to gentilitie as a dog to his vomite.
And where he was before a Gentile (for it is said how he was a Proselyte) he returned in certain things to gentility as a dog to his vomit.
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1080
The Nicolaitās be also Gnostici, and consortes of Carpocrates, filthie & most wicked people. Clemēs excuseth this Nicolas somwhat in Eusebius in the.3.
The Nicolaitans be also Gnostics, and consorts of Carpocrates, filthy & most wicked people. Clemēs excuseth this Nicolas somewhat in Eusebius in the.3.
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boke. 29 chap. of the Ecclesiastical history.
book. 29 chap. of the Ecclesiastical history.
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But that excuse semeth not sufficient or iust, since all the auncientes with one mouth accuse the same,
But that excuse Seemeth not sufficient or just, since all the ancients with one Mouth accuse the same,
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1083
and namely the very iudgemēt of God in this present and in the Epistles following.
and namely the very judgement of God in this present and in the Epistles following.
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Ireneus condemneth him of this same place, in the first booke against the Valentinians chap. 27. &c. Tertulian in thend of Heret. prescrip.
Irenaeus Condemneth him of this same place, in the First book against the Valentinians chap. 27. etc. Tertullian in The end of Heresy. prescript.
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1085
toucheth here wittely the factes of the Nicolaitans, and detesteth the same. Neuertheles he expoundeth them not, but passeth them ouer.
touches Here wittely the facts of the Nicolaitans, and detesteth the same. Nevertheless he expoundeth them not, but passes them over.
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1086
And I know not how wittely Epiphanius hath vttered and declared in order the wicked and abhominable actes,
And I know not how wittely Epiphanius hath uttered and declared in order the wicked and abominable acts,
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1087
neither to be thought nor told, and most beastly filthines, such as hath not bene heard of the heresie. 25.26.27.
neither to be Thought nor told, and most beastly filthiness, such as hath not be herd of the heresy. 25.26.27.
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1088
&. 31. &c. Philastrius also and S. Austen haue touched the Nicolaitans, either of them in their register of heresies.
&. 31. etc. Philastrius also and S. Austen have touched the Nicolaitans, either of them in their register of heresies.
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1089
Shamefast•es wil not suffer me to recite.
Shamefast•es will not suffer me to recite.
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1090
It is enough, if we know that same which in the epistle to Pergamum the Lorde him selfe hath expounded, calling the doctrine of Nicolaitans, the doctrine of Balaā the southsaier.
It is enough, if we know that same which in the epistle to Pergamum the Lord him self hath expounded, calling the Doctrine of Nicolaitans, the Doctrine of Balaā the soothsayer.
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1091
But who knoweth not, what counsel he gaue to Balaac king of Moab & of Madian,
But who Knoweth not, what counsel he gave to Balaam King of Moab & of Midian,
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1092
and how he prostituted faire wenches to the yong men of Israel, by whose acquaintaunce intised, they both defiled thē selues with fornicatiō,
and how he prostituted fair Wenches to the young men of Israel, by whose acquaintance enticed, they both defiled them selves with fornication,
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1093
& did eat also of meates offered vp to Idols, being made partakers of Baalpeor. Let him yt wil reade Iose•hus in the .iiii. boke of Antiquities.
& did eat also of Meats offered up to Idols, being made partakers of Baalpeor. Let him that will read Iose•hus in the iiii book of Antiquities.
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1094
cap. 6. And doubtles the •acrifices of the Nicolaitans seme to differ nothing from the •ecrettes of Priapus,cap. 6. And doubtless the •acrifices of the Nicolaitans seem to differ nothing from the •ecrettes of Priapus,
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1095
or Gerecinthia, or the mother of God•es, and the nightly seruice of Bacchus. Ireneus signifieth •penly yt the Carpocratites, who ar called also Gnostici, did not abhorre images,
or Gerecinthia, or the mother of God•es, and the nightly service of Bacchus. Irenaeus signifies •penly that the Carpocratites, who Are called also Gnostics, did not abhor Images,
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1096
but paincted and facioned to thē selue• the Images of Iesus and Paule, with the Images of certi• Phylosophers:
but paincted and fashioned to them selue• the Images of Iesus and Paul, with the Images of certi• Philosophers:
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And that the Image of Iesu, as they talke, was made expressely of Pilate, who cōmaunded the face 〈 ◊ 〉 Iesus to be painted liuely. &c. But howsoeuer that was, th• is certain, that thactes of the Nicolaitans were euill report• of for their fornications and adulteries:
And that the Image of Iesu, as they talk, was made expressly of Pilate, who commanded the face 〈 ◊ 〉 Iesus to be painted lively. etc. But howsoever that was, th• is certain, that thactes of the Nicolaitans were evil report• of for their fornications and adulteries:
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1098
And that the Nicol••tans absteined not from images, nor from meates offred 〈 ◊ 〉 idolles.
And that the Nicol••tans abstained not from Images, nor from Meats offered 〈 ◊ 〉 Idols.
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1099
Against the which errour S. Paul wrote also ma•• thynges. Against the which error S. Paul wrote also ma•• things.
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1100
Hereof let vs learne to abhorre and flie fornication, a•• neuer to thinke of restoring the Stewes or other places 〈 ◊ 〉 whoredom. Fie for shame.
Hereof let us Learn to abhor and fly fornication, a•• never to think of restoring the Stews or other places 〈 ◊ 〉 whoredom. Fie for shame.
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1101
Let vs learne hereby to kepe h•• virginitie, syngle lyfe, and lawfull mariages, flie those d•• the Nicolaitans, Let vs learne hereby, to kepe wel our sel•• from Idols, idolatry,
Let us Learn hereby to keep h•• virginity, single life, and lawful marriages, fly those d•• the Nicolaitans, Let us Learn hereby, to keep well our sel•• from Idols, idolatry,
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1102
and from all straunge kyndes of w•shippinges. All those God hateth.
and from all strange Kinds of w•shippinges. All those God hates.
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And with an acclamation he pearseth the eares of al me• mouing al to attentiuenes and holy obedience. And with an acclamation he pierceth the ears of all me• moving all to attentiveness and holy Obedience.
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And appli• also this doctrine to all tymes and to all congregation• the world. He vsed his wonted speache, repeted so ofte in t•• Gospell:
And appli• also this Doctrine to all times and to all congregation• the world. He used his wonted speech, repeated so oft in t•• Gospel:
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He that hath eares to heare, let him heare. Not th•• it is in our strength to heare and obey God.
He that hath ears to hear, let him hear. Not th•• it is in our strength to hear and obey God.
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For God pr•pareth our eares, and with his grace frameth and draw• our hartes.
For God pr•pareth our ears, and with his grace frameth and draw• our hearts.
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And let them to whom the grace of God is g••ted, beware least through their negligence, vanitie,
And let them to whom the grace of God is g••ted, beware least through their negligence, vanity,
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and lig••nes they lose it not. Let them shewe such dilligence, as G•• in his worde requireth and prescribeth.
and lig••nes they loose it not. Let them show such diligence, as G•• in his word requires and prescribeth.
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He sayth therfore, take ye hede to wh• God now speaketh, and whose hartes nowe he styreth a•• moueth, that you lose not this grace through your neglig•• be diligent, attentife,
He say Therefore, take you heed to wh• God now speaks, and whose hearts now he stirreth a•• moves, that you loose not this grace through your neglig•• be diligent, attentife,
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and circumspect, styryng vp in yo• selues the gift of God.
and circumspect, styryng up in yo• selves the gift of God.
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Now also he prouoketh to dilligēce by authoritie diui•• The spirite of God speaketh and reuealeth these things, 〈 ◊ 〉 the spirite of men or of errour, Now also he provoketh to diligence by Authority diui•• The Spirit of God speaks and Revealeth these things, 〈 ◊ 〉 the Spirit of men or of error,
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for God speaketh by his s••rite, whiche is red to be the spirite both of the father and o• sonne.
for God speaks by his s••rite, which is read to be the Spirit both of the father and o• son.
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Moreouer he applieth all and euery thing to all co•gregations, where he sayth, what the spirite saith to the co•gregations, not to the congregation.
Moreover he Applieth all and every thing to all co•gregations, where he say, what the Spirit Says to the co•gregations, not to the congregation.
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It is now than manifest, and out of all controuersie, that those seuen churches do represent a figure of al churches throughout ye whole world,
It is now than manifest, and out of all controversy, that those seuen Churches do represent a figure of all Churches throughout you Whole world,
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and that all they be instructed in those seuen.
and that all they be instructed in those seuen.
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Furthermore least any thyng shoulde wante to the iuste exhortation vnto repentaunce, to faith and dilligence, last he annexeth a moste ample promyse,
Furthermore lest any thing should want to the just exhortation unto Repentance, to faith and diligence, last he annexeth a most ample promise,
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and vseth an allegoricall speache, that it might haue the more grace with it.
and uses an allegorical speech, that it might have the more grace with it.
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To them that ouercome he promyseth to geue the fruict of the tree of lyfe, planted in the paradise of God. And alludeth to the.2. To them that overcome he promiseth to give the fruit of the tree of life, planted in the paradise of God. And alludeth to the.2.
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Chap. of Genesis. And he translateth the sense from earthly thinges to celestiall.Chap. of Genesis. And he Translate the sense from earthly things to celestial.
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The paradise of God (by the which som vnderstande the church) is that eurlasting blesse and felicitie, wherof the Lorde spake to the thief, saying:
The paradise of God (by the which Some understand the Church) is that eurlasting bless and felicity, whereof the Lord spoke to the thief, saying:
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This day shalt thou be with me in paradise. Herein is the tree of lyfe Christ, communicating to vs his eternal life:
This day shalt thou be with me in paradise. Herein is the tree of life christ, communicating to us his Eternal life:
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Whiche we inioy and haue the fruition of, whilest being conueied into heauen by hym and with hym we liue.
Which we enjoy and have the fruition of, whilst being conveyed into heaven by him and with him we live.
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Finally this is that Ambrosia or Godly drinke, which ye heauenly father geueth vs to drinke.
Finally this is that Ambrosia or Godly drink, which you heavenly father Giveth us to drink.
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But this great and wonderfull good chaunceth not to euery one, but only to him that ouercometh.
But this great and wonderful good chanceth not to every one, but only to him that Overcometh.
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For Adam had not ouercome, but vanquished had died.
For Adam had not overcome, but vanquished had died.
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If we therfore shall ouercome the flesh, the Deuil and the world, and that through Christ, we shal liue also in the world to come with Christ.
If we Therefore shall overcome the Flesh, the devil and the world, and that through christ, we shall live also in the world to come with christ.
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The complutention boke hath, whiche is in the middes of •he Paradise of my God. And Aretas expoundeth it, and •ayth:
The complutention book hath, which is in the mids of •he Paradise of my God. And Aretas expoundeth it, and •ayth:
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Let no man herewith be offended.
Let no man herewith be offended.
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Al humble thinges •gree to the dispensation of the incarnation, whiche was made for our cause,
All humble things •gree to the Dispensation of the incarnation, which was made for our cause,
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since that he himself in the Gospel saith:
since that he himself in the Gospel Says:
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〈 ◊ 〉 ascende vnto my father, and your father, to my God, and •o your God. &c.
〈 ◊ 〉 ascend unto my father, and your father, to my God, and •o your God. etc.
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And thus farre hetherto concerning the Epistle of Iesus Christ by Iohn to the Ephesians, and what profit our churches also, and euery of vs may receiue therof.
And thus Far hitherto Concerning the Epistle of Iesus christ by John to the Ephesians, and what profit our Churches also, and every of us may receive thereof.
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The Lorde lyghten the eyes of our mynde.
The Lord lighten the eyes of our mind.
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¶ The second Epistle of Iesu Christ by Iohn to them of Smyrna is expounded. And is an exhortati•• to patience, and consolation in afflictions. The.ix. Sermon.
¶ The second Epistle of Iesu christ by John to them of Smyrna is expounded. And is an exhortati•• to patience, and consolation in afflictions. The ix Sermon.
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ANd vnto the Aungel of the cōgr•gation of Smyrna wryte. ANd unto the Angel of the congr•gation of Smyrna write.
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Thes• thinges sayth he that is first an• the last, whiche was dead and i• aliue.
Thes• things say he that is First an• the last, which was dead and i• alive.
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I know thy workes, and t••bulations and pouertie, but thou arte rich• And I know the blasphemie of them which call them selues Iewes, and are not:
I know thy works, and t••bulations and poverty, but thou art rich• And I know the blasphemy of them which call them selves Iewes, and Are not:
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but a• the congregation of Sathan. Feare none 〈 ◊ 〉 those things which thou shalt suffer.
but a• the congregation of Sathan. fear none 〈 ◊ 〉 those things which thou shalt suffer.
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Behol• the Deuil shall cast some of you into priso• to tempte you, and you shall haue tribulat•• ten daies.
Behol• the devil shall cast Some of you into priso• to tempt you, and you shall have tribulat•• ten days.
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Be faithfull vnto the death, and 〈 ◊ 〉 will geue thee a crowne of lyfe.
Be faithful unto the death, and 〈 ◊ 〉 will give thee a crown of life.
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Let him th• hath eares, heare, what the spirite saith to congregations, he that ouercometh shall n• be hurt of the second death. Let him th• hath ears, hear, what the Spirit Says to congregations, he that Overcometh shall n• be hurt of the second death.
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Iesus Christ from the right hand of the father, throu• the ministerie of an aungell by the Apostle and Euange• S. Iohn, exhorteth the congregations of Smyrna, Iesus christ from the right hand of the father, throu• the Ministry of an angel by the Apostle and Euange• S. John, exhorteth the congregations of Smyrna,
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than ••flicted with all kinde of euils for the worde of God, vnto ••feraunce, and comforteth the same sighing nowe vnder 〈 ◊ 〉 crosse, promising great thinges to them that ouercome.
than ••flicted with all kind of evils for the word of God, unto ••feraunce, and comforts the same sighing now under 〈 ◊ 〉 cross, promising great things to them that overcome.
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A• verely ther can not of this maner and in this matter a be• or briefer exhortation and consolation be found.
A• verily there can not of this manner and in this matter a be• or briefer exhortation and consolation be found.
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For in 〈 ◊ 〉 wyse it is couched of the eternal wisdome of the father, 〈 ◊ 〉 vnto all times, and to all that mourne vnder the crosse it 〈 ◊ 〉 right well agree.
For in 〈 ◊ 〉 wise it is couched of the Eternal Wisdom of the father, 〈 ◊ 〉 unto all times, and to all that mourn under the cross it 〈 ◊ 〉 right well agree.
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For like as Christ at the right hande of 〈 ◊ 〉 father is the catholique or vniuersal Byshop:
For like as christ At the right hand of 〈 ◊ 〉 father is the catholic or universal Bishop:
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so verely is 〈 ◊ 〉 doctrine generall, which he him selfe also applieth to all c••gregations in the ende of this Epistle, and in others.
so verily is 〈 ◊ 〉 Doctrine general, which he him self also Applieth to all c••gregations in the end of this Epistle, and in Others.
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And s• he declareth that he loueth his churche, and is present in the same by his power and ayde.
And s• he Declareth that he loves his Church, and is present in the same by his power and aid.
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1150
And verely it is to be marueled, that nothing is blamed in this churche, since that some faulte is founde in maner with all others.
And verily it is to be marveled, that nothing is blamed in this Church, since that Some fault is found in manner with all Others.
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1151
Therfore was the churche of Smyrna right excellent, howbeit not without any spirite.
Therefore was the Church of Smyrna right excellent, howbeit not without any Spirit.
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For the Lorde of his goodnes doth not impute vnto vs smal faultes (of the which the Prophet speaketh, who shall say, my heart is cleane? And from my hidde sinnes clense me) so that there be a feruent desyre or zeale of Godlines in vs,
For the Lord of his Goodness does not impute unto us small Faults (of the which the Prophet speaks, who shall say, my heart is clean? And from my hid Sins cleanse me) so that there be a fervent desire or zeal of Godliness in us,
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1153
& that we be voyde of great enormities.
& that we be void of great enormities.
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1154
First is shewed, vnto whom this heauenly letter is sent, to the Pastour of the churche of Smyrna, and to the whole flocke.
First is showed, unto whom this heavenly Letter is sent, to the Pastor of the Church of Smyrna, and to the Whole flock.
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1155
For the captayne is sayd to haue soughten or fled, or to haue taken peace, when the whole armie together with him hath done this.
For the captain is said to have soughten or fled, or to have taken peace, when the Whole army together with him hath done this.
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1156
And the stories beare witnes that Policarpus was that same messenger or pastour of the church of Smyrna, ordeined of the Apostles thē selues, namely of S. Iohn, Byshop there,
And the stories bear witness that Polycarp was that same Messenger or pastor of the Church of Smyrna, ordained of the Apostles them selves, namely of S. John, Bishop there,
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and that he liued in the misterie of this congregation.lxxxvi. yeares.
and that he lived in the mystery of this congregation lxxxvi Years.
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1158
For so many he accompteth hym selfe before the Lieftenaunt Herode, what tyme he was brought to execution.
For so many he accompteth him self before the Lieutenant Herod, what time he was brought to execution.
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1159
For in the fourth persecution of the churche, Aurelius Antoninus, and Aurelius Comodus, being Emperoures, he was taken and brought to the gouernour:
For in the fourth persecution of the Church, Aurelius Antoninus, and Aurelius Commodus, being emperors, he was taken and brought to the governor:
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1160
And at length for the open and sincere confessinge of Christ he was burnt. He had this very muche in his mouth:
And At length for the open and sincere confessing of christ he was burned. He had this very much in his Mouth:
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1161
That nothing ought to be receiued for true, vnlesse it were knowen to be set forth by the Apostles.
That nothing ought to be received for true, unless it were known to be Set forth by the Apostles.
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Ireneus affirmeth that when he was a childe he sawe this olde father a man of great yeares and reuerēce, in the third boke and third chapt.
Irenaeus Affirmeth that when he was a child he saw this old father a man of great Years and Reverence, in the third book and third Chapter.
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against heresies, where he telleth many thinges of him besides. As also doth Eusebius in the.iiii. boke of theccle.
against heresies, where he Telleth many things of him beside. As also does Eusebius in the iiii book of theccle.
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history •he.xiiii. and.xv. chapters. And S. Hierom in the register of •he famouse wryters of the Churche.
history •he xiiii and xv Chapters. And S. Hieronymus in the register of •he famous writers of the Church.
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Eusebius in his Chro•icis, noteth that he suffered Martyrdome in the yeare of •ur Lorde a. C. ixx.
Eusebius in his Chro•icis, notes that he suffered Martyrdom in the year of •ur Lord a. C. ixx.
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Whereby it appeareth that he was •ade Byshop of Smyrna in the yeare of our Lorde.lxxxiiii. •r there about.
Whereby it appears that he was •ade Bishop of Smyrna in the year of our Lord lxxxiiii •r there about.
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For we sayd euen nowe, that he had bene in that ministerie.lxxxvi. yeares.
For we said even now, that he had be in that Ministry lxxxvi Years.
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And therfore had he bene Byshop of Smyrna many yeares before the setting forth of th• Apocalipse whiche was written in the.xcvii. yeare, would• God all Pastours would set before their eies this good Policarpus to be followed, of whome there remayneth a not•ble Epistle to the Philippians.
And Therefore had he be Bishop of Smyrna many Years before the setting forth of th• Apocalypse which was written in the xcvii year, would• God all Pastors would Set before their eyes this good Polycarp to be followed, of whom there remaineth a not•ble Epistle to the Philippians.
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After againe is the authour of the Epistle declared, whic• is set forth with two titles, taken out of the fourmer visi•• of Iohn and descriptiō of Christ.
After again is the author of the Epistle declared, whic• is Set forth with two titles, taken out of the former visi•• of John and description of christ.
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Thus saith the first and 〈 ◊ 〉 last. &c. Wherby is signified the eternall diuinitie of Christ• which wanteth beginning and ending.
Thus Says the First and 〈 ◊ 〉 last. etc. Whereby is signified the Eternal divinity of Christ• which Wants beginning and ending.
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And of him selfe is •uerlasting.
And of him self is •uerlasting.
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There is added, that he was dead, & liueth again• that is to witte, hath rysen from the dead.
There is added, that he was dead, & lives again• that is to wit, hath risen from the dead.
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And this begi•ning accordeth right well to the matter.
And this begi•ning accords right well to the matter.
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For they perceiu• that whosoeuer are afflicted for Christ & his Gospell of m• mightie kinges and princes, haue a Lorde and patrone m• mightie and more faithfull, whiche in no wyse can be ou• comen.
For they perceiu• that whosoever Are afflicted for christ & his Gospel of m• mighty Kings and Princes, have a Lord and patron m• mighty and more faithful, which in no wise can be ou• come.
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Who can also in death kepe his, lyke as he reysed 〈 ◊ 〉 Christ from the dead, to the intent we myght haue an op•• testimony, that we shal liue with Christ, euen in death it se•
Who can also in death keep his, like as he raised 〈 ◊ 〉 christ from the dead, to the intent we might have an op•• testimony, that we shall live with christ, even in death it se•
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And now cometh he to the matter it selfe, and the whic• thing he repeteth in al Epistles, he sayth here also: And now comes he to the matter it self, and the whic• thing he repeateth in all Epistles, he say Here also:
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I kno• thy workes, to witte both good and euill. Thinke not that 〈 ◊ 〉 neither know nor care for thy matters.
I kno• thy works, to wit both good and evil. Think not that 〈 ◊ 〉 neither know nor care for thy matters.
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Thou art verely ro•ten out in my handes, I know, see and care for thee and 〈 ◊ 〉 thine.
Thou art verily ro•ten out in my hands, I know, see and care for thee and 〈 ◊ 〉 thine.
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And these thinges boeth prouoke vs maruelously vertue, when we knowe that we haue God a loker on, 〈 ◊ 〉 hath a care of vs:
And these things both provoke us marvelously virtue, when we know that we have God a loker on, 〈 ◊ 〉 hath a care of us:
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And also comforte vs greatly, which vnd••stande, how he that loueth vs, and in no matter neglecte• hath vs alwayes as it were before his eyes.
And also Comfort us greatly, which vnd••stande, how he that loves us, and in no matter neglecte• hath us always as it were before his eyes.
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And here particularly he declareth what he knewe:
And Here particularly he Declareth what he knew:
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A• first in dede the afflictions, which verely they suffered in t•• present persecution of the Emperour Domitian.
A• First in deed the afflictions, which verily they suffered in t•• present persecution of the Emperor Domitian.
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And aff•••tion is as it were a generall worde, to the foure kindes fo•wyng. For he rehearseth, touching their substaunce the s••ling of their goodes, and their pouertie:
And aff•••tion is as it were a general word, to the foure Kinds fo•wyng. For he rehearseth, touching their substance the s••ling of their goods, and their poverty:
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In their name 〈 ◊ 〉 estimation, cōtumelies, reproches, or blasphemies: In bo•• imprisonment, and bondes, yea and death also.
In their name 〈 ◊ 〉 estimation, Contumelies, Reproaches, or Blasphemies: In bo•• imprisonment, and bonds, yea and death also.
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For 〈 ◊ 〉 these afflictions Godly men are exercised, for the truth sa• of the wicked.
For 〈 ◊ 〉 these afflictions Godly men Are exercised, for the truth sa• of the wicked.
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And in these may be cōprysed al other kindes of tribulation. The whiche the Epistle of Iesus Christ reciteth in a Godly order.
And in these may be comprised all other Kinds of tribulation. The which the Epistle of Iesus christ reciteth in a Godly order.
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There is nothinge therfore of these matters whiche the Lord Christ knoweth not. Pouertie hath the first place.
There is nothing Therefore of these matters which the Lord christ Knoweth not. Poverty hath the First place.
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Neither ought we to take it here spiritually for the modestie and humblenes of mynde: although it be certaine, that the churche of Smyrna wanted not the same vertue: Neither ought we to take it Here spiritually for the modesty and humbleness of mind: although it be certain, that the Church of Smyrna wanted not the same virtue:
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But there was pouertie and lacke of all things by reason of the spoiling of their goodes.
But there was poverty and lack of all things by reason of the spoiling of their goods.
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For in time of persecution, by vertue of kings proclamatiōs, the goodes of the faithful professours of Christ ar cōfiscated to the kings vse,
For in time of persecution, by virtue of Kings Proclamations, the goods of the faithful professors of christ Are confiscated to the Kings use,
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or permitted to ye soldiours, nobles, or promoters to take at their pleasure:
or permitted to you Soldiers, Nobles, or promoters to take At their pleasure:
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The faithful thrust out of their houses, ar either driuen into exile, or go a begging:
The faithful thrust out of their houses, Are either driven into exile, or go a begging:
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would God we wanted examples therof at this day.
would God we wanted Examples thereof At this day.
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Let vs herof learne to beare & suffer paciently the like chaunces also, being perswaded that God knoweth our necessitie.
Let us hereof Learn to bear & suffer patiently the like chances also, being persuaded that God Knoweth our necessity.
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And because it is an hard thing •or an honest man to honger and want with his familie,
And Because it is an hard thing •or an honest man to hunger and want with his family,
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for a •omfort and consolation he addeth, but thou art riche. This to the world semeth a paradoxe, or incredible.
for a •omfort and consolation he adds, but thou art rich. This to the world Seemeth a paradox, or incredible.
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What wyll they say, is he ryche that hath nothyng, and is brought •o the state of beggars? There be doubtles goodes and ry•hes of the mynde muche better than corporall substaunce. What will they say, is he rich that hath nothing, and is brought •o the state of beggars? There be doubtless goods and ry•hes of the mind much better than corporal substance.
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For this may be had, without the true felicitie, of ryche men •f this worlde, that liue a moste miserable lyfe.
For this may be had, without the true felicity, of rich men •f this world, that live a most miserable life.
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Agayne you •hall see a poore man, concerning worldly goodes, but fur•ished with the rychesse of the mynde,
Again you •hall see a poor man, Concerning worldly goods, but fur•ished with the richesse of the mind,
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for this cause only to •e happy and moste blessed. He coueteth nothyng, he is con•ent with his vocation:
for this cause only to •e happy and most blessed. He covets nothing, he is con•ent with his vocation:
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Neither would he chaunge his state with moste welthie and ryche kynges.
Neither would he change his state with most wealthy and rich Kings.
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Contrariwyse you •hall see ryche men but of an euyll conscience, and therfore •houghtfull and burthened with cares, and neuer mery.
Contrariwise you •hall see rich men but of an evil conscience, and Therefore •houghtfull and burdened with Cares, and never merry.
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You •hall see poore men, but with mery hartes to leade a ioyfull ••fe.
You •hall see poor men, but with merry hearts to lead a joyful ••fe.
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Why than shoulde it seme maruell, yf he that is spoy•ed of his worldly goodes for Christe,
Why than should it seem marvel, if he that is spoy•ed of his worldly goods for Christ,
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and inriched with the •iftes of the minde, is glad and reioyseth in God, and taketh a good parte al chaunces,
and enriched with the •iftes of the mind, is glad and Rejoiceth in God, and Takes a good part all chances,
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and for the same cause is iudged •o be verely ryche? Doubtles the wyse men of this worlde •we also, that the only wyse man is trewly ryche.
and for the same cause is judged •o be verily rich? Doubtless the wise men of this world •we also, that the only wise man is truly rich.
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Which is gallauntly discoursed of Cicero.
Which is gallantly discoursed of Cicero.
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Aretas sayth, in spiritual matters hauing a treasure hidde in the fielde of thy harte, which is Christ, by reason of whō thou art ryche also:
Aretas say, in spiritual matters having a treasure hid in the field of thy heart, which is christ, by reason of whom thou art rich also:
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Sinn• thou hast him thy protectour, who also when he was ryche, for vs became poore. &c. In the second place is recited blasphemie, by the which• we vnderstande all maner of raylinges and sclaūders, whe•by the name and estimation of the faithfull is hurte.
Sinn• thou hast him thy protector, who also when he was rich, for us became poor. etc. In the second place is recited blasphemy, by the which• we understand all manner of railings and slanders, whe•by the name and estimation of the faithful is hurt.
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Of th• whiche sorte are these: They be heretickes and Schismatic• so many as be fauourers of this religion:
Of th• which sort Are these: They be Heretics and Schismatic• so many as be favourers of this Religion:
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They be wicke• people, dispisers of God and his saintes, the ennemies of 〈 ◊ 〉 Gods seruice,
They be wicke• people, despisers of God and his Saints, the enemies of 〈 ◊ 〉 God's service,
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and therfore the plages of the commō wealt• which if they be suffered, the common wealth must nedes 〈 ◊ 〉 distroyed.
and Therefore the plagues of the Common wealt• which if they be suffered, the Common wealth must needs 〈 ◊ 〉 destroyed.
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And these thinges in dede many times vexe go• men more greuously, than the losse of their goodes.
And these things in deed many times vex go• men more grievously, than the loss of their goods.
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For w• wyll not set more by a good name, than by great ryche• Therfore the Lorde in Gospell of S. Math. the.10.
For w• will not Set more by a good name, than by great ryche• Therefore the Lord in Gospel of S. Math. the.10.
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Chapt• With many wordes healeth this disease:Chapt• With many words heals this disease:
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And exhorteth 〈 ◊ 〉 that for the auoyding of that infamie, they should cōmit• thing vnworthy the name of christians.
And exhorteth 〈 ◊ 〉 that for the avoiding of that infamy, they should commit• thing unworthy the name of Christians.
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In the meane tyme he declareth also, what moued the •thours of this mischief, whome he blameth also exceadyn• to thintent that ye godly shuld vnderstād, In the mean time he Declareth also, what moved the •thours of this mischief, whom he blameth also exceadyn• to intent that you godly should understand,
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how greatly th• ennemies of all Godlines are of God misliked: And the• might also care the lesse for their hatred and persecutiō.
how greatly th• enemies of all Godliness Are of God misliked: And the• might also care the less for their hatred and persecution.
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T• saye in dede, that they be Iewes, where they be nothing 〈 ◊ 〉 Thus also S. Paul handled the Iewes in the.ii. to the •mains. The Iewes are called confessours, honorers, and faithful seruaūts of God.
T• say in deed, that they be Iewes, where they be nothing 〈 ◊ 〉 Thus also S. Paul handled the Iewes in the ii to the •mains. The Iewes Are called Confessors, honorers, and faithful Servants of God.
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But these blaspheme Gods na• they impugne the true faith, and oppresse them that prof• and worshyppe God. Therfore be they not Iewes.
But these Blaspheme God's na• they impugn the true faith, and oppress them that prof• and worship God. Therefore be they not Iewes.
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W• than? The Synagoge, congregation or assemblee of Sa•• Thus the very sonne of God plucketh of the viserne fr•• these varlettes, to the comforte of all those that suffer pe•cution, of them that set forth them selues with stoute titles the ende it shuld neuer greue them, that they are condem• of suche harlottes, the children of the Deuill.
W• than? The Synagogue, congregation or assembly of Sa•• Thus the very son of God plucketh of the viserne fr•• these varlettes, to the Comfort of all those that suffer pe•cution, of them that Set forth them selves with stout titles the end it should never grieve them, that they Are condem• of such harlots, the children of the devil.
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Christ att••teth to them the true title, and calleth them not the o•• holy, and catholicke Churche of God,
christ att••teth to them the true title, and calls them not the o•• holy, and catholic Church of God,
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but the conspir•• and schole of Sathan, as in whome, not the spirite of God, but of Sathan, inspireth lyes, iuggelinges, disceiptes, blasphemies, fyres and deathes.
but the conspir•• and school of Sathan, as in whom, not the Spirit of God, but of Sathan, inspireth lies, iuggelinges, disceiptes, Blasphemies, fires and deaths.
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Therfore let it not greue thee at this daye, •n case it be thy fortune to be condemned for the Gospell, of those that call them selues moste holy, moste shining, moste reuerent,
Therefore let it not grieve thee At this day, •n case it be thy fortune to be condemned for the Gospel, of those that call them selves most holy, most shining, most reverent,
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and most irreprehensible Prelates and Patrones of the olde churche, religion, and catholique faith, whiche haue on their syde, counselles, fathers,
and most irreprehensible Prelates and Patroness of the old Church, Religion, and catholic faith, which have on their side, Counsels, Father's,
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so many successions of Bishoppes, the prescript of so long time, and consent of so many Realmes.
so many successions of Bishops, the prescript of so long time, and consent of so many Realms.
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They be nothynge lesse than that they desyre to be called:
They be nothing less than that they desire to be called:
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But rather the champions of Antichriste, and the professed ennemies, and treaders vnder feete of all christen pietie.
But rather the champions of Antichrist, and the professed enemies, and traders under feet of all christian piety.
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After this he putteth an exhortation and a consolation moste euident, before the whiche setting also the sonne, he sayth, feare nothyng of all that thou shalt suffer.
After this he putteth an exhortation and a consolation most evident, before the which setting also the son, he say, Fear nothing of all that thou shalt suffer.
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The sonne of God hym selfe feared the crosse and death, and it is a naturall thyng to feare euilles, and death.
The son of God him self feared the cross and death, and it is a natural thing to Fear evils, and death.
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Therfore we are not commaunded, that we shoulde non be men, and that lyke •toickes we shoulde saye howe the same thynges greue vs not, whiche neuerthelesse tourment vs exceadingly:
Therefore we Are not commanded, that we should non be men, and that like •toickes we should say how the same things grieve us not, which nevertheless torment us exceedingly:
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but •he faithfull are incouraged, that they should stande strong •n the fayth, neyther that they should doe any thyng vnwor•hy the same for feare of punishement.
but •he faithful Are encouraged, that they should stand strong •n the faith, neither that they should do any thing vnwor•hy the same for Fear of punishment.
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We be therfore com•aunded boldly and cherely to contemne or suppresse feare, •nd to craue strength by the spirite of God,
We be Therefore com•aunded boldly and cherely to contemn or suppress Fear, •nd to crave strength by the Spirit of God,
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and to exercise it 〈 ◊ 〉 temptations.
and to exercise it 〈 ◊ 〉 temptations.
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There followe reasons, wherby he may obteine that he •ath perswaded, may confirme, comforte and exhorte them 〈 ◊ 〉 pacience and constancie.
There follow Reasons, whereby he may obtain that he •ath persuaded, may confirm, Comfort and exhort them 〈 ◊ 〉 patience and constancy.
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He prophecieth therfore to the Godly, what thing they shall suffer:
He Prophesieth Therefore to the Godly, what thing they shall suffer:
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And toucheth also the •hird kynde of affliction, imprisonment and bondes, vnder •hiche we vnderstande all punishementes wherby our bo•ies are tourmented.
And touches also the •hird kind of affliction, imprisonment and bonds, under •hiche we understand all punishments whereby our bo•ies Are tormented.
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But to be warned before of the euill, is great benefite. We are more easely ouercome of vnproui•ed perilles.
But to be warned before of the evil, is great benefit. We Are more Easily overcome of vnproui•ed perils.
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And therfore the Lorde in the Gospell after S. •ath. the .x. Chapt. and after Iohn in the xv. and .xvi. Chapters •lleth his disciples of many euilles that should come vnto them, and addeth therto:
And Therefore the Lord in the Gospel After S. •ath. the x Chapter and After John in the xv. and xvi Chapters •lleth his Disciples of many evils that should come unto them, and adds thereto:
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These thinges haue I spoken to you, that when the tyme shall come, ye myght remembr• them, that I haue tolde you before.
These things have I spoken to you, that when the time shall come, you might remembr• them, that I have told you before.
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So nowe also faithfully warneth the faithfull in this Epistle. And he toucheth the authour of these euilles, saying:
So now also faithfully warneth the faithful in this Epistle. And he touches the author of these evils, saying:
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Th• Deuill wyll cast some of you into pryson.
Th• devil will cast Some of you into prison.
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Therfore we perceiue that those euillies arise of the commō ennemy of mankynde, and of the saluation of the faythfull:
Therefore we perceive that those euillies arise of the Common enemy of mankind, and of the salvation of the faithful:
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Wherof we may coniecture, that he goeth about to intercept our saluation, and that we ought therfore to stande more earstly agaynst hym.
Whereof we may conjecture, that he Goes about to intercept our salvation, and that we ought Therefore to stand more earstly against him.
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The souldiours when they heare that their olde ennemy is at hande, waxe not sluggyshe, but cherefull.
The Soldiers when they hear that their old enemy is At hand, wax not sluggish, but cheerful.
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But the Deuyll inspireth euill men, corrupteth Princes and Mag•strates, whiche attempte persecution against the churche.
But the devil inspireth evil men, corrupteth Princes and Mag•strates, which attempt persecution against the Church.
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S• we reade that Sathan afflicted Iob, that is to haue prou•ked the Chaldeis and Sabeis to kill his seruaūtes and dri•• away his cattell.
S• we read that Sathan afflicted Job, that is to have prou•ked the Chaldeans and Sabes to kill his Servants and dri•• away his cattle.
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For they heare th• the same filthie beast is set against them, whiche so oft be• vanquyshed of Christ the Prince of the faithfull,
For they hear th• the same filthy beast is Set against them, which so oft be• vanquished of christ the Prince of the faithful,
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and of t• faithfull through Christes ayde, may without any difficul• be ouercome. And verely the Lorde permitteth to the De•• and deuelyshemen power ouer his seruauntes. If thou m•uell why, heare: That you may be tempted.
and of t• faithful through Christ's aid, may without any difficul• be overcome. And verily the Lord permitteth to the De•• and deuelyshemen power over his Servants. If thou m•uell why, hear: That you may be tempted.
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God permitte• not his to Sathan, that they should peryshe, but that t•• should be tempted and tried.
God permitte• not his to Sathan, that they should perish, but that t•• should be tempted and tried.
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Therfore to a good ende are 〈 ◊ 〉 deliuered to the fyre, that we might be pourged from our thines, that the vertu of our faith mought shine,
Therefore to a good end Are 〈 ◊ 〉 Delivered to the fire, that we might be purged from our thines, that the virtue of our faith might shine,
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and G•• might be glorified, and we made the purer.
and G•• might be glorified, and we made the Purer.
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Who therf• wyll hereafter be impatient, when we heare that we for t• great good are put to euill? We reade in the .iii. of Wisdo• As golde is tried in the fire, so are the faythfull proued.
Who therf• will hereafter be impatient, when we hear that we for t• great good Are put to evil? We read in the iii of Wisdo• As gold is tried in the fire, so Are the faithful proved.
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T• parable hath S. Peter expounded at large in the .iiii. Cha• of the first Epistle.
T• parable hath S. Peter expounded At large in the iiii Cha• of the First Epistle.
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Where he that wyll may haue it mor• boundauntly. Moreouer the tyme also of tribulation is assigned 〈 ◊ 〉 that for ten dayes. Where he that will may have it mor• boundauntly. Moreover the time also of tribulation is assigned 〈 ◊ 〉 that for ten days.
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The tenth nombre signifieth a multitu• For Iacob sayeth to his father in Lawe: Ten tymes haste thou chaunged my wages.
The tenth number signifies a multitu• For Iacob Saith to his father in Law: Ten times haste thou changed my wages.
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Genesis.xxxi. and Numeri.xiiii. He sayth he was tempted ten tymes, that is often, and many tymes.Genesis xxxi and Numeri xiiii He say he was tempted ten times, that is often, and many times.
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Iob also affirmeth hym selfe in the .xxix. chapter. To haue bene iniuried ten tymes. The Lorde therfore sayth at this present.Job also Affirmeth him self in the xxix chapter. To have be injuried ten times. The Lord Therefore say At this present.
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You shalbe diuersly and muche molested with euilles.
You shall diversely and much molested with evils.
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Notwithstanding forasmuche as he putteth not monethes, yeares, nor ages, but dayes, he prophecieth that the euilles shall not be continuall,
Notwithstanding forasmuch as he putteth not months, Years, nor ages, but days, he Prophesieth that the evils shall not be continual,
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but that there shall always be spaces be twirte to breathe in, verely for the shortnes of persecution, firste Esay the .26.
but that there shall always be spaces be twirte to breathe in, verily for the shortness of persecution, First Isaiah the.26.
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Chapter. Secondly S. Peter in the first. Petri. 1. Do comforte the faithfull. It is the parte of the faithfull not to prescribe God:Chapter. Secondly S. Peter in the First. Petri. 1. Do Comfort the faithful. It is the part of the faithful not to prescribe God:
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But whether we be put to payne a long tyme or shorte, to take it patiētly.
But whither we be put to pain a long time or short, to take it patiently.
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Let vs thinke rather, that in the long continuaunce of euilles, there is some ende also forsene of the Lorde:
Let us think rather, that in the long Continuance of evils, there is Some end also forseen of the Lord:
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And that in the same tyme of breathing, we muste repare the euylles, and retourne vnto battell.
And that in the same time of breathing, we must repare the evils, and return unto battle.
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Laste, are the Godly incouraged by a moste ample and large promyse, in the whiche is also included the fourth and moste greuouse kind of affliction,
Laste, Are the Godly encouraged by a most ample and large promise, in the which is also included the fourth and most grievous kind of affliction,
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also the bitter death it selfe, through fyre, halter, sword, water. &c. But in case thou be not affraide of death,
also the bitter death it self, through fire, halter, sword, water. etc. But in case thou be not afraid of death,
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but vanquishing it also, shall offer vp thy selfe vnto God, than wil I geue thee, saith the Lord, a crown of life.
but vanquishing it also, shall offer up thy self unto God, than will I give thee, Says the Lord, a crown of life.
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Hereunto is annexed the state of the Epistle, and some of all.
Hereunto is annexed the state of the Epistle, and Some of all.
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Therfore be thou faithfull, cherefull, constant, euen to the very death, For the Lorde saith also in the Gospel:
Therefore be thou faithful, cheerful, constant, even to the very death, For the Lord Says also in the Gospel:
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Who so perseuereth to the end, he shalbe saued.
Who so persevereth to the end, he shall saved.
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And we reade that the Apostel hath sayd, if we die with Christ, we shal liue with hym.
And we read that the Apostle hath said, if we die with christ, we shall live with him.
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And truely the crowne of lyfe is none other thynge, than eternall lyfe, and that euerlasting, celestiall and vnspeakeable ioye.
And truly the crown of life is none other thing, than Eternal life, and that everlasting, celestial and unspeakable joy.
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And the Lorde alluded to conflictes, after the whiche luckely finished, the victours are crowned. Blessed is the man, sayth the Apostle S. Iames, that suffereth temptation:
And the Lord alluded to conflicts, After the which luckily finished, the victor's Are crowned. Blessed is the man, say the Apostle S. James, that suffers temptation:
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because that when he shall be tried, he shall receyue a crowne of lyfe, whiche the Lorde hath promysed to those of whome he is loued.
Because that when he shall be tried, he shall receive a crown of life, which the Lord hath promised to those of whom he is loved.
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Lyke thynges hath the Apostle S. Paul wrytten also in the first to the Corinthians the .ix. and in the seconde to Timothee the .iiii. Chapter. Therfore let it be harde hereafter for no man to lose this temporal life.
Like things hath the Apostle S. Paul written also in the First to the Corinthians the ix and in the seconde to Timothy the iiii Chapter. Therefore let it be harden hereafter for no man to loose this temporal life.
j n2 vhz dt n1 np1 np1 vvn av p-acp dt ord p-acp dt np1 dt crd cc p-acp dt ord p-acp np1 dt crd n1. av vvb pn31 vbi av av p-acp dx n1 pc-acp vvi d j n1.
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Wher• as the same being lost for Christ, we shall receiue eternall life and otherwyse will we nyll we must die.
Wher• as the same being lost for christ, we shall receive Eternal life and otherwise will we nyll we must die.
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Let vs therfore b• content rather to die blessedly, than to lyue miserably, so th• we see we may so please God.
Let us Therefore b• content rather to die blessedly, than to live miserably, so th• we see we may so please God.
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Finally lyke as in the ende of the first Epistle, he comm•nicated and applied the same wholy to all tymes and chu•ches, least any should suppose that these thinges concerne• him nothing:
Finally like as in the end of the First Epistle, he comm•nicated and applied the same wholly to all times and chu•ches, lest any should suppose that these things concerne• him nothing:
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So in the end of this Epistle also, he both pre•cheth the spirite to be authour of al these thinges,
So in the end of this Epistle also, he both pre•cheth the Spirit to be author of all these things,
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and exho•teth all men to heare and obey dilligently, and affirmeth thi• to be wrytten vnto all congregations in the world for edifying.
and exho•teth all men to hear and obey diligently, and Affirmeth thi• to be written unto all congregations in the world for edifying.
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Moreouer the promesse of lyfe he communicateth to 〈 ◊ 〉 saying: He that ouercometh shall not be hurte of the second death.
Moreover the promise of life he Communicateth to 〈 ◊ 〉 saying: He that Overcometh shall not be hurt of the second death.
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This is spoken to all men & women, if thou ouercom• Therfore must we ouercome the world, the Deuil, the flesh• and all temptation.
This is spoken to all men & women, if thou ouercom• Therefore must we overcome the world, the devil, the flesh• and all temptation.
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And we must ouercome by him, which faith, by his spirite, dwelling in vs: And that we shold wal• that way, wherin he hath commaūded vs to walke.
And we must overcome by him, which faith, by his Spirit, Dwelling in us: And that we should wal• that Way, wherein he hath commanded us to walk.
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If tho• ouercome, thou shalt not be hurt in the second death. Th•mas of Aquine saith.
If tho• overcome, thou shalt not be hurt in the second death. Th•mas of Aquinas Says.
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That the first death is of sinne, the secō• of paine.
That the First death is of sin, the secon• of pain.
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We vnderstand plainly by the first death the na••rall separation of the soule from the body, whiche also co•meth to vs for sinne,
We understand plainly by the First death the na••rall separation of the soul from the body, which also co•meth to us for sin,
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as appeareth in the .iii. of Genesis. Th• same is comen to good and euyl. For we be all earth, and 〈 ◊ 〉 to earth we shall retourne.
as appears in the iii of Genesis. Th• same is come to good and evil. For we be all earth, and 〈 ◊ 〉 to earth we shall return.
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And by and by followeth the ••cond death and the second lyfe:
And by and by follows the ••cond death and the second life:
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They that beleue in Christ, ouercome, fele nothyng of the second death, but lyue, as t•• Lorde hym selfe assureth vs in the .iii. and .v. Chapter of Ioh• He shall not come into iudgement,
They that believe in christ, overcome, feel nothing of the second death, but live, as t•• Lord him self assureth us in the iii and v Chapter of Ioh• He shall not come into judgement,
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but hath passed frō dea•• to lyfe.
but hath passed from dea•• to life.
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But the wicked or vnbeleuers are conueyed stre• wayes from the corporall death to death euerlasting:
But the wicked or unbelievers Are conveyed stre• ways from the corporal death to death everlasting:
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N•• that their soules can die, yt is cease to be, or that their bod• ryse not agayne:
N•• that their Souls can die, that is cease to be, or that their bod• rise not again:
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But that being depriued of that celest• and diuine life of Christ, they fele euerlasting tourment• whiche state verely is ryghtly called death.
But that being deprived of that celest• and divine life of christ, they feel everlasting tourment• which state verily is rightly called death.
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These thyng are vnknowen to worldly men, which know no other life death but this temporal:
These thing Are unknown to worldly men, which know no other life death but this temporal:
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But Gods veritie teacheth vs, th•ther is both an other life and death after this, to witte the 〈 ◊ 〉 celestiall,
But God's verity Teaches us, th•ther is both an other life and death After this, to wit the 〈 ◊ 〉 celestial,
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and death infernall, or full of perpetuall sorrowes.
and death infernal, or full of perpetual sorrows.
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That same doubtles is full of consolation, that we heare how the faithfull after the debt of this temporall lyfe payed once, they shall no more fele any tourmentes.
That same doubtless is full of consolation, that we hear how the faithful After the debt of this temporal life paid once, they shall no more feel any tormets.
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What than doe the Monkes and freres prate of purgatory? bables. &c. Let vs prayse our sauiour Christe, whiche hath deliuered vs from death,
What than do the Monks and Friar prate of purgatory? babbles. etc. Let us praise our Saviour Christ, which hath Delivered us from death,
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and geuen vs the hope of lyfe euerlasting, to whome be glory, prayse. &c.
and given us the hope of life everlasting, to whom be glory, praise. etc.
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¶ The first part of the third Epistle of the cūstancie and cōfession of Christ in the tyme of persecutiō. The.x. Sermon.
¶ The First part of the third Epistle of the cunstancie and Confessi of christ in the time of persecution. The x Sermon.
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ANd to the messenger of the Congregation in Pergamos wryte: This sayth he whiche hath the sharpe sworde with two edges. ANd to the Messenger of the Congregation in Pergamum write: This say he which hath the sharp sword with two edges.
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I knowe thy workes and where thou dwellest, euen where Sathans seate is, and thou kepest my name,
I know thy works and where thou dwellest, even where Satan's seat is, and thou Keepest my name,
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and hast not denied my faith:
and hast not denied my faith:
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And that in the daies, in the which Antipas was my faithfull witnes, whiche was slayne among you where Sathan dwelleth. And that in the days, in the which Antipas was my faithful witness, which was slain among you where Sathan dwells.
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Finally 〈 ◊ 〉 without cause, in the beginning of euery Epistle, Christ do• intimate, that he knoweth all thinges of the churche.
Finally 〈 ◊ 〉 without cause, in the beginning of every Epistle, christ do• intimate, that he Knoweth all things of the Church.
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And firste of all the sunne, a planet most bright, not only waxeth darke, but blacke also.
And First of all the sun, a planet most bright, not only Waxes dark, but black also.
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The third Epistle amongest those seuen celestiall proceding from the right hand of God, is wrytten to the Pastour and congregation of Pergamos: Wherof the argument is thus.
The third Epistle amongst those seuen celestial proceeding from the right hand of God, is written to the Pastor and congregation of Pergamum: Whereof the argument is thus.
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First he commendeth the constancie of their faithe in cruel persecutions: By and by he rebuketh those which clea•ed to the secte of the Nicolaitans:
First he commends the constancy of their faith in cruel persecutions: By and by he Rebuketh those which clea•ed to the sect of the Nicolaitans:
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After he exhorteth them •o repentaunce. And this doctrine he applieth afterwards to all congregations throughout the worlde.
After he exhorteth them •o Repentance. And this Doctrine he Applieth afterwards to all congregations throughout the world.
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Last he promy•eth moste ample rewardes to the faithfull.
Last he promy•eth most ample rewards to the faithful.
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Hereof we vn•erstande that the congregation of Pergamos, is set forth •s a type or a glasse to all churches, Hereof we vn•erstande that the congregation of Pergamum, is Set forth •s a type or a glass to all Churches,
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howe it behoueth them 〈 ◊ 〉 walke before the Lorde: Firste so ofte as persecution shall arise: Secondly, when heresies breake out.
how it behooves them 〈 ◊ 〉 walk before the Lord: First so oft as persecution shall arise: Secondly, when heresies break out.
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For by the example therof he teacheth all to suffer aduersitie paciently, and opēly to professe the true faith:
For by the Exampl thereof he Teaches all to suffer adversity patiently, and openly to profess the true faith:
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And also by the scriptur• to reproue heresies, & in flying from them to dispise the same.
And also by the scriptur• to reprove heresies, & in flying from them to despise the same.
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Howbeit all the Epistles in maner haue certen thinges cōmon: And that especially three. Howbeit all the Epistles in manner have certain things Common: And that especially three.
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For it expressed plainly, t• whome the Epistle is sent, as in this present, to the messenger of the congregatiō of Pergamos, to witte vnto the P•stour whosoeuer he was, (perauenture Antipas) and to the whole congregation, as is sayd before.
For it expressed plainly, t• whom the Epistle is sent, as in this present, to the Messenger of the congregation of Pergamum, to wit unto the P•stour whosoever he was, (Peradventure Antipas) and to the Whole congregation, as is said before.
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It is shewed moreouer, who he is that speaketh here, or who is the authour 〈 ◊ 〉 this Epistle: Euen the Lord him selfe.
It is showed moreover, who he is that speaks Here, or who is the author 〈 ◊ 〉 this Epistle: Even the Lord him self.
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Which getteth authoritie to the writing.
Which gets Authority to the writing.
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For it is not thus to be thought that th• worde of God is not as it is spoken,
For it is not thus to be Thought that th• word of God is not as it is spoken,
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because it is wrytten 〈 ◊ 〉 man, indited of man, or written with inke, either in paper• parchemyn.
Because it is written 〈 ◊ 〉 man, Indited of man, or written with ink, either in paper• parchemyn.
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For these make no more that the word of Go• should not be the worde of God,
For these make no more that the word of Go• should not be the word of God,
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than that water should n• be water, if it runne out of a conduite of wood, lead, brasse• stone. For water euermore remayneth water.
than that water should n• be water, if it run out of a conduit of wood, led, brasse• stone. For water evermore remaineth water.
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The diuersio• of the Conduite pypes maketh it not that it shoulde bee• water, as his substaunce is in dede.
The diuersio• of the Conduit pipes makes it not that it should bee• water, as his substance is in deed.
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So sayth S. Paul, th• he verely is bounden, but the worde of God is not bound A man may be stoned, hanged or burnt, beyng a preacher• Gods worde:
So say S. Paul, th• he verily is bounden, but the word of God is not bound A man may be stoned, hanged or burned, being a preacher• God's word:
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The worde of God that was put in the mo•• of the Preacher is not burnt.
The word of God that was put in the mo•• of the Preacher is not burned.
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The Lorde putteth it in t• mouth of an other, that the veritie shuld not be extinguish• but continually might sounde in the churche. The Lord putteth it in t• Mouth of an other, that the verity should not be extinguish• but continually might sound in the Church.
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I sa• before that this is as it were the foundation of the feare 〈 ◊ 〉 God, and of his true seruice.
I sa• before that this is as it were the Foundation of the Fear 〈 ◊ 〉 God, and of his true service.
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For imagin a man that is p••swaded with him selfe, that God neither seeth what men 〈 ◊ 〉 nor knoweth what they thinke in their hartes.
For imagine a man that is p••swaded with him self, that God neither sees what men 〈 ◊ 〉 nor Knoweth what they think in their hearts.
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Shal not t• man, thinke you, fall into all vngodlines? He will crye, let• do what we liste,
Shall not t• man, think you, fallen into all ungodliness? He will cry, let• do what we list,
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synce God knoweth not what we doe. •gai•e who wyll not cast of the hope of rewarde, and th•s• of good workes,
since God Knoweth not what we do. •gai•e who will not cast of the hope of reward, and th•s• of good works,
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after he be once perswaded that God k••weth not our workes? But if he knewe them not, howe 〈 ◊ 〉 he iudge the worlde?
After he be once persuaded that God k••weth not our works? But if he knew them not, how 〈 ◊ 〉 he judge the world?
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Neuerthelesse in euery epistle be certen especial and peculiar thinges.
Nevertheless in every epistle be certain especial and peculiar things.
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Of the which sorte in the epistle of Pergamos is, that out of the first vision and description of Christ, in the beginning of the epistle he taketh to him the swearde,
Of the which sort in the epistle of Pergamum is, that out of the First vision and description of christ, in the beginning of the epistle he Takes to him the sword,
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and that sharpe and two edged, whiche we heard to come out of the mouthe of Christ.
and that sharp and two edged, which we herd to come out of the Mouth of christ.
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By this is signified the iudiciall powerful of equitie and iustice, and also the deliueraunce of the good,
By this is signified the judicial powerful of equity and Justice, and also the deliverance of the good,
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and punishement of the euill, for the sworde is geuen to the magistrate, as an authoritie to punishe the euill, and defende the good.
and punishment of the evil, for the sword is given to the magistrate, as an Authority to Punish the evil, and defend the good.
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Christ him self defendeth his, and his aduersaries he heweth in pieces.
christ him self defendeth his, and his Adversaries he heweth in Pieces.
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The sworde is the very worde of God most sharpe, two edged and pearsing the very hartes,
The sword is the very word of God most sharp, two edged and piercing the very hearts,
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for it animateth the godly, and discourageth the wicked.
for it animateth the godly, and Discourageth the wicked.
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Christe therfore gouerneth his Churche, as a Iudge and defendour moste rightfull and iuste, whiche hath his sworde not in his handes,
Christ Therefore Governs his Church, as a Judge and defendor most rightful and just, which hath his sword not in his hands,
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but in his mouthe, and with his spirite and worde comforteth and preserueth the faithful: but feareth and woūdeth the vnbeleuers.
but in his Mouth, and with his Spirit and word comforts and Preserveth the faithful: but fears and wounds the unbelievers.
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Full rightly therfore is this beginning applied to the cause that followeth touching the crosse of the faithfull:
Full rightly Therefore is this beginning applied to the cause that follows touching the cross of the faithful:
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And expulsing and fliyng the Nicolaitans.
And expulsing and flying the Nicolaitans.
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For it is Christe, by the vertue of whose worde these thinges are luckely brought to passe.
For it is Christ, by the virtue of whose word these things Are luckily brought to pass.
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Moreouer the particular workes of this congregation followe.
Moreover the particular works of this congregation follow.
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He prayseth in this Churche the singular constancie in faith, and profession of the same, in moste daungerous perilles, temptations and persecutions. He Praiseth in this Church the singular constancy in faith, and profession of the same, in most dangerous perils, temptations and persecutions.
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And it semeth to be a playne rehersall and narration, that the Lord knoweth what they suffer,
And it Seemeth to be a plain rehearsal and narration, that the Lord Knoweth what they suffer,
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and howe greuously they be afflicted:
and how grievously they be afflicted:
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but prayse is mixed with al. And this cōmendation belongeth to an exhortation, that the thing they did thei should perseuer to do.
but praise is mixed with all And this commendation belongeth to an exhortation, that the thing they did they should persever to do.
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He sayeth howe he is not ignoraunt, where the church of Pergamos dwelleth: euen there verely where Sathan hathe fixed his seate or throne.
He Saith how he is not ignorant, where the Church of Pergamum dwells: even there verily where Sathan hath fixed his seat or throne.
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That is to saye I knowe in what case thou arte, in what daungers, and with whome thou arte matched.
That is to say I know in what case thou art, in what dangers, and with whom thou art matched.
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He sayeth not, I know that thou sittest in the seate of Sathan: but, I know that thou dwellest there, where Sathan hath his seate.
He Saith not, I know that thou Sittest in the seat of Sathan: but, I know that thou dwellest there, where Sathan hath his seat.
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Christe therfore is not ignoraunt of the labours, sorowes and temptations of the faithfull. And the knoweledge of Christe hath a certen peculiar thinge.
Christ Therefore is not ignorant of the labours, sorrows and temptations of the faithful. And the knowledge of Christ hath a certain peculiar thing.
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For Christ so knoweth the matters of the faithful that he is both touched with the same,
For christ so Knoweth the matters of the faithful that he is both touched with the same,
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and hathe also a consideration or respecte of his seruauntes.
and hath also a consideration or respect of his Servants.
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And we see howe Christ also placeth his throne there, where the Deuill hathe his seate iust by.
And we see how christ also places his throne there, where the devil hath his seat just by.
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At the length he thrusteth him out of his seate.
At the length he thrusts him out of his seat.
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And for two causes Pergamos semeth to be called ye seate, throne, and kingdome of the deuill. And for two Causes Pergamum Seemeth to be called you seat, throne, and Kingdom of the Devil.
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For first as Aretas hath admonished, in superstition and worshippinge of Idolles it excelled all Asia, whiche neuerthelesse was moste corrupte.
For First as Aretas hath admonished, in Superstition and worshipping of Idols it excelled all Asia, which nevertheless was most corrupt.
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Pergamos was the most auncient and famouse citie of Asia or of Misia and Phrygia, renomed by kinge Attalus & Eumenus.
Pergamum was the most ancient and famous City of Asia or of Misia and Phrygia, renowned by King Attalus & Eumenus.
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For the same was the Princelyke palace of kinge Attalus, whiche came into the handes of the Romans by the legacie of kings, who were most addicte to idolatrie.
For the same was the Princelyke palace of King Attalus, which Come into the hands of the Roman by the legacy of Kings, who were most addict to idolatry.
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Strabo speaketh muche herof in the 13. boke.
Strabo speaks much hereof in the 13. book.
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Moreouer this place was also, as Plinie semeth to signifie in the 5. boke, the 30. Chapt. moste noble and frequented, by reason the liftenant or gouernour there inhabited, who at the commaundement of the emperour.
Moreover this place was also, as Pliny Seemeth to signify in the 5. book, the 30. Chapter most noble and frequented, by reason the liftenant or governor there inhabited, who At the Commandment of the emperor.
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Domitian, persecuted the trewe faithe of Christ, imprisonyng, scourging and afflicting al that professed Christ. By good reason therfore is Pergamos called the seate or Throne of the Deuill.
Domitian, persecuted the true faith of christ, imprisoning, scourging and afflicting all that professed christ. By good reason Therefore is Pergamum called the seat or Throne of the devil.
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For he is a liar, and the father of liyng, and a murtherer from the beginnynge:
For he is a liar, and the father of lying, and a murderer from the beginning:
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whiche the Lorde also testifieth in the 8. of Iohn. For bycause therfore at Pergamos reigned heathennes, liynge, Idolatrie, superstition, the oppression and murther of good men, it is rightly called the seate or throne of the deuill.
which the Lord also Testifieth in the 8. of John. For Because Therefore At Pergamum reigned heathennes, liynge, Idolatry, Superstition, the oppression and murder of good men, it is rightly called the seat or throne of the Devil.
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This appereth to be a sclaunder not to be dissembled, or suffered.
This appeareth to be a slander not to be dissembled, or suffered.
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For Rome semed to her selfe established for euer, and the whiche the Goddes fauoured, who had sent them victorye ouer moste greate nations,
For Rome seemed to her self established for ever, and the which the God's favoured, who had sent them victory over most great Nations,
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and geuen the Empire of the whole worlde: In the whiche citie iustice and religion mighte seme to be obserued.
and given the Empire of the Whole world: In the which City Justice and Religion might seem to be observed.
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And therfore that this seate of iustice and religion shoulde be called the seate of Sathan, mighte be thought bothe blasphemie, and treason.
And Therefore that this seat of Justice and Religion should be called the seat of Sathan, might be Thought both blasphemy, and treason.
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But this doeth the onlye begotten sonne of God from the right hande of his father pronoūce against Rome, agaynst Pergamos,
But this doth the only begotten son of God from the right hand of his father pronounce against Room, against Pergamum,
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and agaynst all the confortes of Rome.
and against all the comforts of Room.
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Who shall accuse him of temeritie, of rasshenes, or of bitter speakyng? light persons are doubtlesse angry,
Who shall accuse him of temerity, of rashness, or of bitter speaking? Light Persons Are doubtless angry,
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and very strōpettes will be offended, in case they be called by their owne names, and be called as they are in dede.
and very strompettes will be offended, in case they be called by their own names, and be called as they Are in deed.
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For suche is the glory of vertue, that all men coueth the same euen the open enemies of vertue,
For such is the glory of virtue, that all men coveth the same even the open enemies of virtue,
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so that no man will seme to be voide of vertue:
so that no man will seem to be void of virtue:
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and such is the corruption and darkenes of mans minde, that he would be that he is not,
and such is the corruption and darkness of men mind, that he would be that he is not,
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and wold not be that he is. Therof cometh al this impatience in the whole world:
and would not be that he is. Thereof comes all this impatience in the Whole world:
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when a mattocke is called a mattocke, and a figge a figge as the prouerbe is.
when a mattock is called a mattock, and a fig a fig as the proverb is.
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Is an harlot therfore no harlot, because she will not be called an harlot? yes verely is she an harlot,
Is an harlot Therefore no harlot, Because she will not be called an harlot? yes verily is she an harlot,
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and a shameful harlot, and though she denye neuer so ofte that she is a whore,
and a shameful harlot, and though she deny never so oft that she is a whore,
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yet is she an whore neuerthelesse, and remayneth a whore.
yet is she an whore nevertheless, and remaineth a whore.
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So the seate or Throne of Sathan is at this daye Rome it selfe, whiche will seme to be the seate of Christe and the seate Apostolical.
So the seat or Throne of Sathan is At this day Room it self, which will seem to be the seat of Christ and the seat Apostolical.
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For the worke and instruction of the deuill therein aboundeth.
For the work and instruction of the Devil therein Aboundeth.
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Finally al Cities, Townes, & places, wherin veritie, godlines, religion and vertue are exiled, wherin the preaching of Gods trueth,
Finally all Cities, Towns, & places, wherein verity, godliness, Religion and virtue Are exiled, wherein the preaching of God's truth,
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and correctiō of most corrupte maners haue no place, wherein filthines and vncleanes, baudy songes and not spirituall Psalmes, wherin crafte and disceipte, surfetting, murther, aduoutrie, oppressiō of good people and of godly religiō triūpheth, be the seates of Sathan,
and correction of most corrupt manners have no place, wherein filthiness and uncleans, Bawdy songs and not spiritual Psalms, wherein craft and disceipte, surfeiting, murder, adultery, oppression of good people and of godly Religion Triumpheth, be the seats of Sathan,
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how so euer they be called the moste christen and catholicke cities, and worshippers of the righte and christen saith.
how so ever they be called the most christen and catholic cities, and worshippers of the right and christen Says.
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This thing Iesus Christ the very sonne of God saieth, crieth, affirmeth, repeteth, and euen with a maiestie pronoūceth.
This thing Iesus christ the very son of God Saith, cries, Affirmeth, repeateth, and even with a majesty pronounceth.
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For by and by after the murther of Antipas, he addeth: where sathan dwelleth. And these thinges are doubtles true, whiche Christ sayeth and pronounceth in the Churche:
For by and by After the murder of Antipas, he adds: where sathan dwells. And these things Are doubtless true, which christ Saith and pronounceth in the Church:
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and most false be the thinges whiche this most sinful world here alledgeth against the wordes of Christ.
and most false be the things which this most sinful world Here allegeth against the words of christ.
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But this same the Lord highly cōmendeth, that in so slipper & vnfortunate a place they haue stande vprightly hitherto,
But this same the Lord highly commends, that in so slipper & unfortunate a place they have stand uprightly hitherto,
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Here we learne, that it is lawefull, as occasion shall serue, to dwell in the middes of a frowarde nation: Here we Learn, that it is lawful, as occasion shall serve, to dwell in the mids of a forward Nation:
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yet so yt we be not made conformable to thē in any wise either in maners or superstitiō.
yet so that we be not made conformable to them in any wise either in manners or Superstition.
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And for as much as it is daūgerous to dwel amōgs the vngodly, and as it were to touche pitch with our hādes:
And for as much as it is dangerous to dwell amongst the ungodly, and as it were to touch pitch with our hands:
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Thou shalt nothing offende against the Lord, if thou get thee to a safer place, wherin is lesse daunger and more occasion of al godlines.
Thou shalt nothing offend against the Lord, if thou get thee to a safer place, wherein is less danger and more occasion of all godliness.
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Yea rather when thou mayest cōueniently passe vnto suche places, thou stickest daungerously vpō the stony rockes, wherupon thou mayest chaunce at the laste to suffer Shipwreake.
Yea rather when thou Mayest conveniently pass unto such places, thou stickest dangerously upon the stony Rocks, whereupon thou Mayest chance At the laste to suffer Shipwreake.
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And two thinges he alloweth chiefly in this churche, first that they holde the name of Christ. And two things he alloweth chiefly in this Church, First that they hold the name of christ.
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For the Greke woorde NONLATINALPHABET is not to touche lightly, but to holde fast, so that it can not with force be plucked awaye that thou holdest.
For the Greek word is not to touch lightly, but to hold fast, so that it can not with force be plucked away that thou holdest.
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And so they helde Christe moste depely fixed in their mindes.
And so they held Christ most deeply fixed in their minds.
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The name of Christ is the holsome workyng of our redemption and sanctification, besides the which there is no other name,
The name of christ is the wholesome working of our redemption and sanctification, beside the which there is no other name,
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as S. Peter sayeth, wherby we maye be saued.
as S. Peter Saith, whereby we may be saved.
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They cleaued therfore vnto Christ, as we reade of thapostles in ye 6. of Iohn. And necessary it is that euery one of vs holde faste the misterie of saluation rooted in our hartes.
They cleaved Therefore unto christ, as we read of Apostles in you 6. of John. And necessary it is that every one of us hold fast the mystery of salvation rooted in our hearts.
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Secondly, it is not ynough to retaine the misterie of saluation in our harte, vnlesse we professe it also with full and open mouth. Secondly, it is not enough to retain the mystery of salvation in our heart, unless we profess it also with full and open Mouth.
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Wherupō he addeth streighte waies, and haste not denied my faythe.
Whereupon he adds straight ways, and haste not denied my faith.
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Beholde how he calleth it faith nowe, which of late he called the name of Christ.
Behold how he calls it faith now, which of late he called the name of christ.
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And he calleth it properly his fayth, that is, not diuised or inuented by men, but set foorth of Christe him selfe by the woorde of his veritie.
And he calls it properly his faith, that is, not devised or invented by men, but Set forth of Christ him self by the word of his verity.
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This trewe, right, and catholicke faith must we confesse and not denye: and professe it expressely aswel in wordes as in workes.
This true, right, and catholic faith must we confess and not deny: and profess it expressly aswell in words as in works.
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Christ and his Gospel are denied by mo wayes than one. christ and his Gospel Are denied by more ways than one.
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They are denied by silence, when we holde our peace, what time we shoulde speake chiefly for the glory of God.
They Are denied by silence, when we hold our peace, what time we should speak chiefly for the glory of God.
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Christ agayne is denied through dissimulatiō, as where Peter sayeth, I wote not what thou sayest.
christ again is denied through dissimulation, as where Peter Saith, I wot not what thou Sayest.
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For he knewe right well what the mayde sayed: but feare caused him to dissemble.
For he knew right well what the maid said: but Fear caused him to dissemble.
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He is denied what time plainely & with expresse woordes Christ and his veritie is denied.
He is denied what time plainly & with express words christ and his verity is denied.
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He is denied with a figuratiue confession, what tyme in dede we confesse some what,
He is denied with a figurative Confessi, what time in deed we confess Some what,
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but yet so darkely and so diffusely, that it is vnknowen what it is that thou professest.
but yet so darkly and so diffusely, that it is unknown what it is that thou professest.
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He is denied, when we fayne in our harte, that we kepe the true doctrine,
He is denied, when we fain in our heart, that we keep the true Doctrine,
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and denie it in our workes, in bowynge our selues before Idolles, goynge to prophane churches, cōmunicating with the ceremonies of Antichrist:
and deny it in our works, in bowing our selves before Idols, going to profane Churches, communicating with the ceremonies of Antichrist:
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kneling on the grounde and worshipping that thing whiche our conscience gaue vs, and the faith set forth by the apostles taught vs to be no God.
kneeling on the ground and worshipping that thing which our conscience gave us, and the faith Set forth by the Apostles taught us to be no God.
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And verely all this deniall arriseth of feare, and of our corrupte affections. If there where so assuredly a rewarde propounded of men for the confessing of him,
And verily all this denial ariseth of Fear, and of our corrupt affections. If there where so assuredly a reward propounded of men for the confessing of him,
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as thou arte sore affraide to be put to paine in case thou do confesse, there wolde seme no difficultie at all to professe Christ sincerely.
as thou art soar afraid to be put to pain in case thou do confess, there would seem no difficulty At all to profess christ sincerely.
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Where therfore thou deniest or dissemblest, thou doest it for feare. But suche timorouse and fearefull deniers the lord shutteth out of his kingdome.
Where Therefore thou deniest or dissemblest, thou dost it for Fear. But such timorouse and fearful deniers the lord shutteth out of his Kingdom.
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The world therfore beyng dispised, the name of the Lorde muste be confessed boldely & without feare, accordyng to the doctrine of Christ Matth. 10. Marke. 8.
The world Therefore being despised, the name of the Lord must be confessed boldly & without Fear, according to the Doctrine of christ Matthew 10. Mark. 8.
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And this confession of the congregation of Pergamos is amplified and highly cōmended by reason of the time.
And this Confessi of the congregation of Pergamum is amplified and highly commended by reason of the time.
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For it is a great matter to professe Christ in no quiet but in most troublesome times. For it is a great matter to profess christ in no quiet but in most troublesome times.
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But it is manifest that the churche of Pergamos confessed Christ in the middes of the persecutiō, in the whiche was executed the holy martir of Christe Antipas:
But it is manifest that the Church of Pergamum confessed christ in the mids of the persecution, in the which was executed the holy Martyr's of Christ Antipas:
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Wherof it followeth that the profession was noble.
Whereof it follows that the profession was noble.
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It is comonly saied, but these men sawe Antipas slaine, and yet could not be feared from the true faith,
It is commonly said, but these men saw Antipas slain, and yet could not be feared from the true faith,
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and these thinges in dede are set forth in fewe wordes, but in sense most ample to be followed of all churches.
and these things in deed Are Set forth in few words, but in sense most ample to be followed of all Churches.
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Some others reade here in my dayes.
some Others read Here in my days.
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But the complutensian copie is better, whiche hathe, in the dayes wherin Antipas, &c. As though he should saye,
But the complutensian copy is better, which hath, in the days wherein Antipas, etc. As though he should say,
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And thou haste confessed my name in those dayes, wherin Antipas was my faithfull witnes, whiche for the same cause was slaine also.
And thou haste confessed my name in those days, wherein Antipas was my faithful witness, which for the same cause was slain also.
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Antipas is cōmended, and as it were canonised of the very sonne of God. And he is praysed that he was a witnes, that is a martir:
Antipas is commended, and as it were canonised of the very son of God. And he is praised that he was a witness, that is a Martyr's:
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And that in dede a faithfull witnes, by testifiyng, teaching, confessing, and keping his faith to the Lord, euen to the ende.
And that in deed a faithful witness, by testifying, teaching, confessing, and keeping his faith to the Lord, even to the end.
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Actes. 13. Perauenture he was pastour of this Churche, or some other man of singular constauncie amonges the faithfull.Acts. 13. Peradventure he was pastor of this Church, or Some other man of singular constancy among the faithful.
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Certes fayth and not torment maketh martirs.
Certes faith and not torment makes Martyrs.
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And because this martir is praysed of Christe, we vnderstand that the agonies and cōflictes of martirs should be preached in the church of Christ,
And Because this Martyr's is praised of Christ, we understand that the agonies and conflicts of Martyrs should be preached in the Church of christ,
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and many be excited and exhorted to followe their steppes.
and many be excited and exhorted to follow their steps.
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Therefore we affirme that the holy martirs of God are honoured, but not to be worshipped or called vpon.
Therefore we affirm that the holy Martyrs of God Are honoured, but not to be worshipped or called upon.
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We condemne al those that speake against holy martirs, and associate them with those that slew them.
We condemn all those that speak against holy Martyrs, and associate them with those that slew them.
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But touchinge the worshippinge of Sainctes I haue spoken els where more at large, we learne hereof also, that they die not for euer, that die in this worlde for the name of Christ:
But touching the worshipping of Saints I have spoken Else where more At large, we Learn hereof also, that they die not for ever, that die in this world for the name of christ:
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neither that the martirs be polluted with worldly reproche, considering how they be commended by the mouth of God.
neither that the Martyrs be polluted with worldly reproach, considering how they be commended by the Mouth of God.
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To christ therfore king of martirs be honour, praise and glory worlde without ende. Amen.
To Christ Therefore King of Martyrs be honour, praise and glory world without end. Amen.
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¶ The latter parte of the third Epistle is expounded, wherein is spoken of the Nicolaitans, whiche are damned.
¶ The latter part of the third Epistle is expounded, wherein is spoken of the Nicolaitans, which Are damned.
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And exhortation is made to repentaunce. The.xi. Sermon. BVt I haue a fewe thinges against thee:
And exhortation is made to Repentance. The xi Sermon. But I have a few things against thee:
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that thou hast the there, that mainteine the doctrine of Balaā which taught in Balacke, to put occasion of sinne before the children of Israel, that they should eate of meate dedicate vnto Idolles, & cōmitte fornicatiō. that thou hast the there, that maintain the Doctrine of Balaan which taught in Balack, to put occasion of sin before the children of Israel, that they should eat of meat dedicate unto Idols, & commit fornication.
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Euen so haste thou them that mainteine the doctrine of the Nicolaitans, whiche thing I hate.
Eve so haste thou them that maintain the Doctrine of the Nicolaitans, which thing I hate.
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But be conuerted, or els I wil come to thee shortely, & will fight against them with the sworde of my mouth.
But be converted, or Else I will come to thee shortly, & will fight against them with the sword of my Mouth.
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Let him that hathe eares, heare what the spirite sayeth to cōgregations.
Let him that hath ears, hear what the Spirit Saith to congregations.
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To him yt ouercometh wil I geue to eate Māna that is hidde, & geue him a white stone,
To him that Overcometh will I give to eat Manna that is hid, & give him a white stone,
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& in the stone a new name writē, which no mā knoweth sauing he that receiueth it. & in the stone a new name written, which no man Knoweth Saving he that receiveth it.
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In the first parte of this epistle the Lorde cōmendeth many thinges in the church of Pergamos, in the seconde parte he will reprehende a fewe.
In the First part of this epistle the Lord commends many things in the Church of Pergamum, in the seconde part he will reprehend a few.
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1455
And he sayeth a fewe thinges, not that the errour, of the Nicolaitans is a light offence,
And he Saith a few things, not that the error, of the Nicolaitans is a Light offence,
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but that the sinne is in others rather, than in the trewe Church it self:
but that the sin is in Others rather, than in the true Church it self:
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to witte in them, whiche notwithstandinge that they were not of the bodye of the churche in dede,
to wit in them, which notwithstanding that they were not of the body of the Church in deed,
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yet did they ioyne with the churche outwardely, and would be taken for membres of the same.
yet did they join with the Church outwardly, and would be taken for members of the same.
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After he speaketh modestly, least by exasperatinge ouer muche the sinne and errour in the faithfull, he shoulde trouble theyr mindes and discourage them vtterly.
After he speaks modestly, lest by exasperatinge over much the sin and error in the faithful, he should trouble their minds and discourage them utterly.
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There is a measure in al thinges, as the common saiynge is.
There is a measure in all things, as the Common saying is.
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And if in a Churche so commendable, there is founde of Christ that is thought woorthie reprehension, what shall we saye of those that be lesse commendable? yea whie should we not see in all churches alwaies some thing to be founde, that maye be blamed:
And if in a Church so commendable, there is found of christ that is Thought worthy reprehension, what shall we say of those that be less commendable? yea why should we not see in all Churches always Some thing to be found, that may be blamed:
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not so muche for that the Sainctes are alwayes troubled with the infirmitie of the fleshe,
not so much for that the Saints Are always troubled with the infirmity of the Flesh,
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as that euer more hypocrites and corrupte persons ioyne them selues to the church of God:
as that ever more Hypocrites and corrupt Persons join them selves to the Church of God:
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suche as were here the Nicolaitans, and as Iudas the thiefe and traytour was in the nombre of Apostles.
such as were Here the Nicolaitans, and as Iudas the thief and traitor was in the number of Apostles.
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In Christ the churche is without any spotte or wrincle as the Lorde sayeth in the 13. of Iohn. And in the countrie to come shal moste fully be made perfit: whiche S. Austen also affirmeth.
In christ the Church is without any spot or wrinkle as the Lord Saith in the 13. of John. And in the country to come shall most Fully be made perfect: which S. Austen also Affirmeth.
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And the Lorde Iesus reprehendeth in the churche of Pergamos, not that they mainteyne the Nicolaitan or Galaamitical doctrine,
And the Lord Iesus reprehendeth in the Church of Pergamum, not that they maintain the Nicolaitan or Galaamitical Doctrine,
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but that they haue suche as maintayne that doctrine.
but that they have such as maintain that Doctrine.
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They offended therefore, for that they did not hate so muche the Nicolaitans as the Ephesians did:
They offended Therefore, for that they did not hate so much the Nicolaitans as the Ephesians did:
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of whome we hearde in the firste epistle, that they coulde not abide the wicked. of whom we heard in the First epistle, that they could not abide the wicked.
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Wherefore leesie the sowrenes of the leuen shoulde crepe further through out of the whole lumpe of dowe, the olde leuen muste be purged.
Wherefore leesie the sourness of the Leven should creep further through out of the Whole lump of dow, the old Leven must be purged.
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It muste be tried, whether you fouour or cleaue to Heresies:
It must be tried, whither you fouour or cleave to Heresies:
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And furthermore the Lorde requireth that we should not nurrish them, but that we should persecute them with an holy hatred.
And furthermore the Lord requires that we should not nurrish them, but that we should persecute them with an holy hatred.
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Whereof is spoken in the first epistle.
Whereof is spoken in the First epistle.
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Moreouer he describeth the heresie of the Nicolaitans to the intent we maye see, wherefore he blameth it,
Moreover he Describeth the heresy of the Nicolaitans to the intent we may see, Wherefore he blameth it,
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wherfore he cōdemneth it, & wherfore it ought to be hated.
Wherefore he Condemneth it, & Wherefore it ought to be hated.
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And he describeth it trimly by the example of the Scripture, that chaste cares or shamefastenes mighte not be hurte or offended.
And he Describeth it trimly by the Exampl of the Scripture, that chaste Cares or shamefastenes might not be hurt or offended.
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I tolde you before how they were moste filthie thinges, which the auncient wryters reporte of the Nicolaitans.
I told you before how they were most filthy things, which the ancient writers report of the Nicolaitans.
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But all things are most aptely and chastely declared of Christ.
But all things Are most aptly and chastely declared of christ.
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They are taken out of the 22. 23. 24. 25. chapter of the fourth boke of Moses called Numeri. He calleth the Nicolaitan doctrine, the doctrine of Balaam, and that by a similitude.
They Are taken out of the 22. 23. 24. 25. chapter of the fourth book of Moses called Numeri. He calls the Nicolaitan Doctrine, the Doctrine of balaam, and that by a similitude.
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In Balaā the southsayer these wicked actes are manifeste: whereof it maye easely appere, of what sorte his doctrine was.
In Balaan the soothsayer these wicked acts Are manifest: whereof it may Easily appear, of what sort his Doctrine was.
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First he toke the rewarde or price of iniquitie as s. Peter termeth it: And woulde curse them whome God hathe blessed, doynge cleane contrary to his owne minde.
First he took the reward or price of iniquity as s. Peter termeth it: And would curse them whom God hath blessed, doing clean contrary to his own mind.
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Secondly he geueth the king moste pestilent counsell: whiche the Scripture therfore calleth a sclaunder or offence.
Secondly he Giveth the King most pestilent counsel: which the Scripture Therefore calls a slander or offence.
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For he taught the king a waie or meane, wherby he mighte intise the people of God into certaine destruction, into the most vncleane feding of meats offered to Idolles, and into moste filthie whoredome.
For he taught the King a Way or mean, whereby he might entice the people of God into certain destruction, into the most unclean feeding of Meats offered to Idols, and into most filthy whoredom.
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Al this than shall be compted the doctrine of Balaā, whiche in hope of filthy lucre beyng vttered agaynste Gods worde and his owne consciēce, teacheth Idolatrie, vncleane eating, and fornication:
All this than shall be counted the Doctrine of Balaan, which in hope of filthy lucre being uttered against God's word and his own conscience, Teaches Idolatry, unclean eating, and fornication:
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or reproueth not, but counselleth rather, when he knoweth the thing to be filthy.
or Reproveth not, but counselleth rather, when he Knoweth the thing to be filthy.
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Euen so did the Nicolaitans, in speaking euill of the trueth and of christen purenes, gaue naughtie counsell to many, that they should be partakers of meates offered vp to Idolles,
Eve so did the Nicolaitans, in speaking evil of the truth and of christian pureness, gave naughty counsel to many, that they should be partakers of Meats offered up to Idols,
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and couple with harlots, as in the first epistle I declared more at large.
and couple with harlots, as in the First epistle I declared more At large.
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Here we perceiue by the example of our Sauiour Christ, howe heresies shoulde be confuted, not with braweling nor rayling wordes, Here we perceive by the Exampl of our Saviour christ, how heresies should be confuted, not with braweling nor railing words,
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but rather by the places and examples of holye Scripture: like as here at this present moste fittely is condemned the heresie of the Nicolaitans.
but rather by the places and Examples of holy Scripture: like as Here At this present most fitly is condemned the heresy of the Nicolaitans.
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And beyng ones of the Lorde condemned, it abideth condemned for euer: neither nede we any newe counselles, wherwith to condemne impuritie.
And being ones of the Lord condemned, it Abideth condemned for ever: neither need we any new Counsels, wherewith to condemn impurity.
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Againe in case all the counselles in the worlde decree the contrary, yet remayneth this trewe and sure, which the Lord Christ here pronounceth:
Again in case all the Counsels in the world Decree the contrary, yet remaineth this true and sure, which the Lord christ Here pronounceth:
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accursed be he that determineth otherwise.
accursed be he that determineth otherwise.
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And here it semeth good nowe to consider, whether the Balaamiticall and Nicolaitane doctrine in the churche be cleane extinguisshed.
And Here it Seemeth good now to Consider, whither the Balaamiticall and Nicolaitans Doctrine in the Church be clean extinguished.
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The name verely of Balaam and Nicolaitans we abhorre all, but the thinge it selfe aswell in the states of menne spiritual as temporal, is most openly foūde. The name verily of balaam and Nicolaitans we abhor all, but the thing it self aswell in the states of men spiritual as temporal, is most openly found.
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For there be men in highe authoritie, in sondrie kindes of learnynge right excellent, moste expert in the lawes both of God and men, who neuerthelesse blinded with the rewarde of iniquitie, curse bothe the persones and thinges, whiche they knowe that God blessed.
For there be men in high Authority, in sundry Kinds of learning right excellent, most expert in the laws both of God and men, who nevertheless blinded with the reward of iniquity, curse both the Persons and things, which they know that God blessed.
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Of these S. Peter also made mention in the 2. Chapt. of the 2. Epistle.
Of these S. Peter also made mention in the 2. Chapter of the 2. Epistle.
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Thesame doe suggeste euill counselles to Kynges and Princes, tendyng to the distruction bothe of the preachynge of the Gospell and safegarde of the Churche.
The same do suggeste evil Counsels to Kings and Princes, tending to the destruction both of thee preaching of the Gospel and safeguard of the Church.
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The same beyng geuen to Idolatrie, and drowned in fleshely pleasures, eate of the sacrifices of the dead,
The same being given to Idolatry, and drowned in fleshly pleasures, eat of the Sacrifices of the dead,
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and euen fede of Idoll offeringes, and in fornications runne at riot.
and even fede of Idol offerings, and in fornications run At riot.
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Consider I praye you what be the moste parte of popishe priestes, whereof they liue and be fed, what opinion they haue of holy matrimony,
Consider I pray you what be the most part of popish Priests, whereof they live and be fed, what opinion they have of holy matrimony,
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and how much they abhorre aduoutrie and whoredome. They dare be bold to cōdemne matrimony, and to iudge whoredome better:
and how much they abhor adultery and whoredom. They Dare be bold to condemn matrimony, and to judge whoredom better:
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so that they maye in ioye the sacrifices of the dead, and many waies take theyr pleasure.
so that they may in joy the Sacrifices of the dead, and many ways take their pleasure.
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Yf any for ye auoyding of whoredome be ioyned in lawfull matrimony, he is though vnworthie to sacrifice or to come at the aultar:
If any for you avoiding of whoredom be joined in lawful matrimony, he is though unworthy to sacrifice or to come At the altar:
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but whore mongers are admitted thicke and three folde.
but whore mongers Are admitted thick and three fold.
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And all they for the most parte are the most beastly bondslaues of the bealy, of whom you maie beleue that the holy Apostle of Christ s. Paul hath spokē:
And all they for the most part Are the most beastly bondslaves of the bealy, of whom you may believe that the holy Apostle of christ s. Paul hath spoken:
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whose God is the bealy, & glory in reproche of them, that seke earthly thinges. And who will not acknoweledge these.
whose God is the bealy, & glory in reproach of them, that seek earthly things. And who will not acknowledge these.
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And affirme them to be very Nicolaitās, mainteyning the doctrine of Balaā the inchaunter? amongs the tēporaltie you shal find men of al sortes which set more by the doctrine of Balaā,
And affirm them to be very Nicolaitans, maintaining the Doctrine of Balaā the Enchanter? amongst the temporalty you shall find men of all sorts which Set more by the Doctrine of Balaan,
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& wantonnes of zambre, than thei do by modestie, grauitie & christen sinceritie. They loue the libertie and wantonnes of the flesh.
& wantonness of zambre, than they do by modesty, gravity & christian sincerity. They love the liberty and wantonness of the Flesh.
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They wil not haue youth & free people to be restreined by vertuouse lawes.
They will not have youth & free people to be restrained by virtuous laws.
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They wil euen at this day banket & maske with the maidens of Madian, & follow their fleshly lust.
They will even At this day banquet & mask with the maidens of Midian, & follow their fleshly lust.
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For thei mainteine surfetting, drōknes, & whoredome. And these be also very Nicolaitans. And haue nother fewe nor abiectes to fauour theyr secte.
For they maintain surfeiting, dronknes, & whoredom. And these be also very Nicolaitans. And have neither few nor abjects to favour their sect.
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And wante not their worldly reasons bothe many & great to maynteine the same.
And want not their worldly Reasons both many & great to maintain the same.
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But let vs heare what Christ him self, sitting on the right hande of his father, iudgeth of thē. But let us hear what christ him self, sitting on the right hand of his father, Judgeth of them.
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Those or that same which these men thincke, teache and doe I hate, sayeth the Lorde.
Those or that same which these men think, teach and do I hate, Saith the Lord.
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What thinge can be spoken more greuously, than that God hateth the doctrine of the Nicolaitans? For the whole scripture of bothe Testamentes condemneth this Nicolaisme.
What thing can be spoken more grievously, than that God hates the Doctrine of the Nicolaitans? For the Whole scripture of both Testaments Condemneth this Nicolaisme.
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After this description & reprehension of the Nicolaitās, he procedeth like as in the fourmer epistles to exhorte them to amendement, or repentaūce. After this description & reprehension of the Nicolaitans, he Proceedeth like as in the former Epistles to exhort them to amendment, or Repentance.
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For where he saieth, repent, he vnderstandeth or cōprehendeth all penaunce, or repentaūce.
For where he Saith, Repent, he understandeth or comprehendeth all penance, or Repentance.
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That we sayed to be a conuersion vnto God, wherby we amende euil thinges for good, relinquisshing that is euill,
That we said to be a conversion unto God, whereby we amend evil things for good, relinquishing that is evil,
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& in stead therof placing that is good: & that of faith in the sincere loue & scare of God.
& in stead thereof placing that is good: & that of faith in the sincere love & scare of God.
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Thou shalt amende therfore in case thou doest absteine frō meates offered vp to Idolles & from fornication,
Thou shalt amend Therefore in case thou dost abstain from Meats offered up to Idols & from fornication,
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& receiuest the true religiō of Christ instituted, & doest possesse thy body in honour, not in the lust of cōcupiscēce:
& receivest the true Religion of christ instituted, & dost possess thy body in honour, not in the lust of concupiscence:
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as S. Paul sayeth 1. Thessalon. 4. The church of Pergamos repēted, in case they dissēbled not nor winked at ye filthines of the Nicolaitās,
as S. Paul Saith 1. Thessalonica. 4. The Church of Pergamum repented, in case they dissembled not nor winked At you filthiness of the Nicolaitans,
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but stoutely with stode the same.
but stoutly with stood the same.
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The Nicolaitās repented, if laiyng their filthines a side, they receiued againe the puretie of faith & life.
The Nicolaitans repented, if laying their filthiness a side, they received again the puretie of faith & life.
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And to al & singular is saied, repent. The Lord driueth them now also to repentaūce with greuouse threatnings:
And to all & singular is said, Repent. The Lord Driveth them now also to Repentance with grievous threatenings:
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except thou amende sayeth he, I wil come to thee shortely of the whiche maner of speakinge, hath ben treated before.
except thou amend Saith he, I will come to thee shortly of the which manner of speaking, hath been treated before.
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He addeth, and I will fight with thē with the sworde of my mouthe. With whom? with the impenitēt, and especially with the Nicolaitans.
He adds, and I will fight with them with the sword of my Mouth. With whom? with the impenitent, and especially with the Nicolaitans.
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He threatened not vtter distruction or desolatiō to the church, wherof there was great hope yt they should pourge the olde leuen:
He threatened not utter destruction or desolation to the Church, whereof there was great hope that they should purge the old Leven:
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but he threateneth the people impenitent.
but he threateneth the people impenitent.
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And like as a iudge, or magistrate or soldiour vseth the sworde, so doeth Christ his worde.
And like as a judge, or magistrate or soldier uses the sword, so doth christ his word.
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And the worde in dede woundeth or sleyeth no man but in ye meane time it sheweth Gods worde so doeth the executiō of Gods power insewe.
And the word in deed wounds or slayeth no man but in you mean time it shows God's word so doth the execution of God's power ensue.
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Therfore Christ, euen as he sheweth with his word, he sheweth yt he wil iud•e idolaters, be••• gods, hogs, dogs,
Therefore christ, even as he shows with his word, he shows that he will iud•e Idolaters, be••• God's, hogs, Dogs,
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& whoremōgers, & not only iudge, but punish thē: And as he threatneth, he doeth. Thus fighteth he wt the sworde of his mouth.
& whoremongers, & not only judge, but Punish them: And as he threatens, he doth. Thus fights he with the sword of his Mouth.
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We haue an example in the Israelites, of whom were distroyed, for that they had followed the doctrine of Balaā. 25000. men.
We have an Exampl in the Israelites, of whom were destroyed, for that they had followed the Doctrine of Balaan. 25000. men.
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After were distroyed also the Moabites and Madianites, neither were the corrupte women spared. Whiche Moses in the 31. of Numeri discourseth at length.
After were destroyed also the Moabites and Midianites, neither were the corrupt women spared. Which Moses in the 31. of Numeri discourseth At length.
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We see also at this day the sword of God to go through out the world,
We see also At this day the sword of God to go through out the world,
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and to ouerthrow now these, now them, for none other causes, than for the which the Lord slewe and distroied Balaam with his adherentes.
and to overthrow now these, now them, for none other Causes, than for the which the Lord slew and destroyed balaam with his adherentes.
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Therfore let vs feare the lord, and walke in his cōmaundements.
Therefore let us Fear the lord, and walk in his Commandments.
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After he promiseth to geue vnto ye victours a white stone, to wit absolution & remission of al sinnes, & that ful vndoubtedly. After he promises to give unto you victor's a white stone, to wit absolution & remission of all Sins, & that full undoubtedly.
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For he will strike a farre of more greuousely with his sworde, when he shal pronoūce 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 he will strike a Far of more grievously with his sword, when he shall pronounce in judgement, go you cursed into fire everlasting. etc. Math. 25. And he Saith not expressly, I will Cut you with the sword of my Mouth.
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For we are many times and ofte seuered and cut with the word of God, to our great profit and discipline, & for our amendement.
For we Are many times and oft severed and Cut with the word of God, to our great profit and discipline, & for our amendment.
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At this present he sayeth he wil fight: beholde he will fight, namely agaynst his enemies. Therfore he threateneth destruction.
At this present he Saith he will fight: behold he will fight, namely against his enemies. Therefore he threateneth destruction.
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And we doubte nothing but that the impenitents of those & of al times shall be distroyed.
And we doubt nothing but that the impenitents of those & of all times shall be destroyed.
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For (as I saied euen nowe) at this daye we want not examples.
For (as I said even now) At this day we want not Examples.
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Agayne leest that notable & holsome doctrine should seme to apperteyne to a fewe men of Pergamos, and not to all in the whole worlde, he applieth this profitable doctrine to all churches.
Again least that notable & wholesome Doctrine should seem to appertain to a few men of Pergamum, and not to all in the Whole world, he Applieth this profitable Doctrine to all Churches.
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Of the whiche application we haue spoken ones or twise in the former epistles. Finally after his maner to thentent we should al be more strongly moued to repentaunce:
Of the which application we have spoken ones or twice in the former Epistles. Finally After his manner to thentent we should all be more strongly moved to Repentance:
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& obedience, he propoūdeth a promesse most ample: and yt to them that striue & ouercome the flesh, the world & the deuil:
& Obedience, he propoundeth a promise most ample: and that to them that strive & overcome the Flesh, the world & the Devil:
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not to sluggardes, nor to such as lie in the mire of mischiefe. We are incouraged therefore with yt promisse, whiche is of three sortes.
not to sluggards, nor to such as lie in the mire of mischief. We Are encouraged Therefore with that promise, which is of three sorts.
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First he promiseth to them that fight manfully & ouercome, and do their duety, Manna, & that secret or hidde.
First he promises to them that fight manfully & overcome, and do their duty, Manna, & that secret or hid.
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1549
That externall Manna to all men knowen, is not the trewe Manna. That external Manna to all men known, is not the true Manna.
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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.
For the unthankful Israelites doe loath it, as a meat most Light, & had rather have the Flesh pots of Aegyptus full of meat, onions, leeks and garlic, that they might eat their fille.
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They see not the Manna celestial figured by this outwarde Manna, geuyng al sweetnes and spirituall pleasure:
They see not the Manna celestial figured by this outward Manna, giving all sweetness and spiritual pleasure:
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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.
The faithful see, that this hid Manna is christ, as he him self expoundeth it in the 6. of John. christ Therefore Giveth him self to them that overcome, Giveth him to them in meat, which fills in deed.
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He that shal ones with trewe faith haue tasted Christ, wil wishe to haue none other meate geuen him.
He that shall ones with true faith have tasted christ, will wish to have none other meat given him.
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For in Christ he hath al thinges, in Christ he is complete, & with all good thinges fully satistised.
For in christ he hath all things, in christ he is complete, & with all good things Fully satistised.
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1555
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 woōted maner, thei declare thēselues not to haue tasted as yet howe good and swete is the Lord.
O that our subtle disputers understood these things, they would reason nothing At all of the merits & Intercession of Saints & such other things, whereof whilst they reason After their wonted manner, they declare themselves not to have tasted as yet how good and sweet is the Lord.
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1557
For Christ doeth verely absolue vs from our sinnes & from the paines dewe for the same, and from cōdemnation.
For christ doth verily absolve us from our Sins & from the pains dew for the same, and from condemnation.
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1558
And he alluded to thee custome of the aūcient men in iudgementes, in the whiche they condemned with blacke stones, & quitte menne with white.
And he alluded to thee custom of the ancient men in Judgments, in the which they condemned with black stones, & quit men with white.
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1559
For these verses of Ouide are well knowen in the 15. boke of Metamorphos. The maner was in old time lōg agone to cast with blacke,
For these Verses of Ouide Are well known in the 15. book of Metamorphosis. The manner was in old time long ago to cast with black,
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1560
& quitte with a white stone, and here we geue warning, that the remissiō of sinnes is not graunted to men liuing for theyr worke or merite:
& quit with a white stone, and Here we give warning, that the remission of Sins is not granted to men living for their work or merit:
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but that faithe is the victory, that ouercometh the worlde. The which S. Iohn him self testifieth:
but that faith is the victory, that Overcometh the world. The which S. John him self Testifieth:
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1562
And yt faith in dede fighteth stoutely in our hartes, but in ye meane time it acknowledgeth in all things the grace of God,
And that faith in deed fights stoutly in our hearts, but in you mean time it acknowledgeth in all things the grace of God,
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neither maketh it voide ye merite of christ. For as it is not slouthful, so is it againe fearful.
neither makes it void you merit of Christ. For as it is not slothful, so is it again fearful.
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1564
Laste of all he promiseth, that he will write in the stone a new name, & that such as no mā knoweth, sauing he that inioyeth the same. Last of all he promises, that he will write in the stone a new name, & that such as no man Knoweth, Saving he that Enjoyeth the same.
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Christ wil not geue vs only remissiō of our sinnes, but ye glory morouer & cōmunion of his heauēly ioye vnspeakable.
christ will not give us only remission of our Sins, but you glory moreover & communion of his heavenly joy unspeakable.
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1566
Of this newe name bothe Esaye & other Prophets haue made mētion. Cōquerours had famouse names.
Of this new name both Isaiah & other prophets have made mention. Conquerors had famous names.
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1567
If we ouercome we inioye ye glory celestial. That is so vnmesurable that it may only be perceiued by feling, not by speaking.
If we overcome we enjoy you glory celestial. That is so unmeasurable that it may only be perceived by feeling, not by speaking.
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1568
For what so euer thou shalt say be it neuer so great, famous, or excellent, that is greater that shall be geuen to the ouercōmers.
For what so ever thou shalt say be it never so great, famous, or excellent, that is greater that shall be given to the overcomers.
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1569
For the Apostle S. Paull citeth out of Esaye:
For the Apostle S. Paul citeth out of Isaiah:
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1570
That whiche the eye hath not sene, nor the eare hearde, God hath prepared for those that loue him.
That which the eye hath not seen, nor the ear heard, God hath prepared for those that love him.
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1571
And in this present worlde also is geuen vs a quiet cōscience and ioye vnspeakeable: which they in deede fele, that do in ioye the same.
And in this present world also is given us a quiet conscience and joy unspeakable: which they in deed feel, that do in joy the same.
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1572
They yt haue not tasted therof, can neuer beleue that it is so much, as it is in dede.
They that have not tasted thereof, can never believe that it is so much, as it is in deed.
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1573
Wherupon S. Paull sayed, and the peace of God whiche passeth all vnderstanding, &c. suche mindes so affected our Sauiour Christ graunte vs. Amen.
Whereupon S. Paul said, and the peace of God which passes all understanding, etc. such minds so affected our Saviour christ grant us Amen.
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1574
¶ The Epistle of Thyatirena is expounded, wherin are sondry vertues commended, and the vice of Iesabell reprehended. The.xii. Sermon.
¶ The Epistle of Thyatirena is expounded, wherein Are sundry Virtues commended, and the vice of Jezebel reprehended. The xii Sermon.
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1575
ANd vnto the Messenger of the cōgregatiō of Thiatira write. ANd unto the Messenger of the congregation of Thyatira write.
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1576
This sayeth the sonne of God, whiche hath his eyes like vnto a flāme of fire,
This Saith the son of God, which hath his eyes like unto a flamme of fire,
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1577
and his fete are like brasse:
and his feet Are like brass:
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1578
I knowe thy workes & thy loue, seruice & faith, and thy patiēce, and thy dedes which are mo at the last, then at the first.
I know thy works & thy love, service & faith, and thy patience, and thy Deeds which Are more At the last, then At the First.
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1579
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,
Notwithstanding I have a few things against thee, that thou sufferest that woman Jezebel, which called her self a Prophetess, to teach & disceaue my Servants, to make them commit fornication,
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and to eate meates offered vp vnto Idolles. and to eat Meats offered up unto Idols.
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The fourth epistle written to the Thyatirenians, is more plentifull then the residue, and with manifolde fruites replenished.
The fourth epistle written to the Thyatirenians, is more plentiful then the residue, and with manifold fruits replenished.
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For it cōmendeth and praiseth in that churche excellent vertues, and singular giftes not a fewe.
For it commends and Praiseth in that Church excellent Virtues, and singular Gifts not a few.
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Streight wayes he reproueth in them, that they suffer ouer gētly the Iezabelisme, whiche he describeth what, and howe filthie it is.
Straight ways he Reproveth in them, that they suffer over gently the Jezebelism, which he Describeth what, and how filthy it is.
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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:
He threateneth them soar, unless with perfect Repentance, they amend their Sins and wickedness. Further more he warneth, that they look for no new revelations:
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but that they perseuer & abide in those which they had learned hitherto, & in the which they nowe are.
but that they persever & abide in those which they had learned hitherto, & in the which they now Are.
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Hither also with most large promisses he allureth them, & finally cōmunicateth & cōmendeth this doctrine to al churches.
Hither also with most large promises he Allureth them, & finally Communicateth & commends this Doctrine to all Churches.
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And there is a wōderful likenes and correspondaunce in al epistles:
And there is a wondered likeness and correspondaunce in all Epistles:
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As the same may be sene also in al the bokes of the prophetes, in the story of the euangelistes, & in Paules epistles.
As the same may be seen also in all the books of the Prophets, in the story of the Evangelists, & in Paul's Epistles.
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Wherof it maye easely be gathered, that the doctrine of the vexitie is most absolute perfit and plaine,
Whereof it may Easily be gathered, that the Doctrine of the vexitie is most absolute perfect and plain,
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and agreable to it selfe in al thinges.
and agreeable to it self in all things.
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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,
In so much that if all the writings of all other Apostles and prophets did remain, we should have had no more in those many and most plenteous books,
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then we now haue in the holy Bible. God prouided wel for vs and for our infirmitie by this briefe waye.
then we now have in the holy bible. God provided well for us and for our infirmity by this brief Way.
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Here be seuen Epistles set in the 2. Chapter:
Here be seuen Epistles Set in the 2. Chapter:
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but it is maruell to see howe like they be all, teachinge in a maner all one thinge.
but it is marvel to see how like they be all, teaching in a manner all one thing.
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This fourth is chiefly profitable for those congregations whiche are sounde in the purenes of doctrine, This fourth is chiefly profitable for those congregations which Are sound in the pureness of Doctrine,
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and are pure moreouer in holines of life, but doe not with a feruent zeale enough persecute open heresies.
and Are pure moreover in holiness of life, but do not with a fervent zeal enough persecute open heresies.
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There be other fruictes and cōmodities, whiche we shall speake of in order.
There be other fruits and commodities, which we shall speak of in order.
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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:
But like as in all other Epistles that goo before, First is Set forth, to whom the epistle is sent, and from whom it comes:
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So also in this epistle Thyatirene both the superscription as they terme it, & the subscriptiō is expressely set.
So also in this epistle Thyatirene both the superscription as they term it, & the subscription is expressly Set.
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It is sent to the Messenger of the church of Thyatira, & so to the whole churche,
It is sent to the Messenger of the Church of Thyatira, & so to the Whole Church,
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as I haue tolde you before oftētimes.
as I have told you before oftentimes.
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And Thyatira is a noble and famouse citie of Lydia, in Asia, on the riuer of Hermus:
And Thyatira is a noble and famous City of Lydia, in Asia, on the river of Hermus:
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where we reade yt the woman was borne, that solde purple, whiche was conuerted to Christ by s.
where we read that the woman was born, that sold purple, which was converted to christ by s.
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Paull in the 16. of the Actes, it was a populouse citie, & much frequēted,
Paul in the 16. of the Acts, it was a populous City, & much frequented,
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so that it is no maruell though mē diuersly geuē, vncleane, curiouse, & heretikes did associate & ioyne them selues to the churche of God.
so that it is no marvel though men diversely given, unclean, curious, & Heretics did associate & join them selves to the Church of God.
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The Geographers wryte many thinges of yt famouse citie of Asia.
The Geographers write many things of that famous City of Asia.
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And the author of thepistle is the Lord Christ him self, the high king & Bishop, which vseth thapostle his pen, or blessed s. And the author of The Epistle is the Lord christ him self, the high King & Bishop, which uses apostle his pen, or blessed s.
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Iohn for his Scribe or Secretarie, by whome he will haue those things published through out the whole world.
John for his Scribe or Secretary, by whom he will have those things published through out the Whole world.
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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 ye matter wōderfully.
And he gets the epistle Authority, whilst repeating certain members of the former image & description, he shows him self in such sort to be seen of the Church, to be viewed in faith, that they help you matter wonderfully.
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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 sees Here heresies & the secrets of hearts, and treadeth under his most pure and clean feet, what so ever auaunceth it self against God's glory & verity.
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He calleth him selfe therfore the sonne of God, whome before we hearde to be the sonne of man.
He calls him self Therefore the son of God, whom before we heard to be the son of man.
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He is therfore and remaineth both, euen in glory, aswel the sonne of God as mā.
He is Therefore and remains both, even in glory, aswell the son of God as man.
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In the diuine nature of the same substaunce with the father, in the humane nature cōmunicating with vs in al things,
In the divine nature of the same substance with the father, in the humane nature communicating with us in all things,
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except sinne, the other nature is not swallowed vp in glory but two distinct & seueral natures without any permixtiō, abide in one persone vndiuided:
except sin, the other nature is not swallowed up in glory but two distinct & several nature's without any permixtion, abide in one person undivided:
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which in dede be one Christ, very God & very mā, to be worshipped world without end.
which in deed be one christ, very God & very man, to be worshipped world without end.
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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?
Hereof we have testimonies in the 1. of Lycia, in the 1. of John, & the 1. Chapter. to the Romans. And which of the Heretics or persecutors will make war with the living son of God?
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After he attributeth to him selfe eyes, casting out fire and flamme.
After he attributeth to him self eyes, casting out fire and flamme.
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For nothing escapeth the knowledge & iudgement of Christe our Iudge, he beholdeth the raynes and hartes.
For nothing escapeth the knowledge & judgement of Christ our Judge, he beholdeth the reins and hearts.
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Moreouer he lighteth some, and some he cōmitteth to euerlasting fire, therin to burne for euer.
Moreover he lights Some, and Some he Committeth to everlasting fire, therein to burn for ever.
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Nowe then if anye doe imagine with them selues, that they can hide heresies and malice in theyr hartes, they are disceiued.
Now then if any do imagine with them selves, that they can hide heresies and malice in their hearts, they Are disceiued.
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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:
For in the eyes of christ, the darkness it self is Light also. The same Lord also hath feet most purged and clean, he treadeth down all ungodliness:
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And where so euer he walketh with his shining feete of brasse, he consumeth immediatly all heresies and corrupte life.
And where so ever he walks with his shining feet of brass, he consumeth immediately all heresies and corrupt life.
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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:
Therefore this prelate most pure, and most fit and apt to purge, finally best furnished to boulte out the secrets of hearts, shows to the congregations these things that follow:
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he himselfe walketh and is conuersaunt in the middes of the churche, bothe Kinge and Prieste.
he himself walks and is conversant in the mids of the Church, both King and Priest.
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And like as he hath in all epistles testified, that he knewe the workes of the same church,
And like as he hath in all Epistles testified, that he knew the works of the same Church,
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euen so he repeteth here also, to the intent we shoulde neuer admitte wicked securitie,
even so he repeateth Here also, to the intent we should never admit wicked security,
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as though the almightie and alwitting God knewe not vs and al ours, of the which matter I haue spoken sufficiētly before.
as though the almighty and alwitting God knew not us and all ours, of the which matter I have spoken sufficiently before.
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Now doeth he set forth gallaūtly euery worke of this congregation, and cōmendeth fiue most notable giftes or brightest vertues.
Now doth he Set forth gallantly every work of this congregation, and commends fiue most notable Gifts or Brightest Virtues.
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Firste Charitie, whiche compriseth the loue of God and our neighbour: First Charity, which compriseth the love of God and our neighbour:
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wherby is broughte to passe, that we preferre nothing in the world before God, neither hurte our neighbour,
whereby is brought to pass, that we prefer nothing in the world before God, neither hurt our neighbour,
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but rather heape vpon him all duties & benefites. This we owe to God and all our bretherne in the congregation.
but rather heap upon him all duties & benefits. This we owe to God and all our brethren in the congregation.
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Of Charitie is spokē els where most abondātly, as in the gospel and epistle of S. Iohn.
Of Charity is spoken Else where most abundantly, as in the gospel and epistle of S. John.
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Secondly he praiseth Diaconian, that is, the Ministerie. The whiche maye be expoūded two wayes.
Secondly he Praiseth Diaconian, that is, the Ministry. The which may be expounded two ways.
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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 either he understandeth, as Aretas Supposeth, ministeries towards the poor and needy, that is to wit duties and pains taken about the poor, by lending, relieving, succouring, speaking faithfully in their cause, in giving them meat, drink, clothing, and visiting them.
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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.
For so this word Diaconia is used in the 2. epistle to the Corinth. etc. Or Else he means the Ministry of the word, by the which in teaching, exhorting, comforting and rebuking, we advance very much God's glory, and the health of Souls.
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The Thyatirenians were doubtles diligēt in either of both. And accuse vs greuousely, whiche addicte to our owne affaires, do neglect our poore bretherne:
The Thyatirenians were doubtless diligent in either of both. And accuse us grievously, which addict to our own affairs, do neglect our poor brethren:
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who finally make the ministerie of Gods woorde odiouse, by our raylinge and sclaundering, especially with them that be ignoraunt as yet,
who finally make the Ministry of God's word odious, by our railing and sclaundering, especially with them that be ignorant as yet,
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and haue hearde nothyng of gods worde. He cōmendeth also faith in the Thyaterians.
and have heard nothing of God's word. He commends also faith in the Thyaterians.
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Thomas of Aquine in his cōmentary vpon this boke admonissheth that faith cōmeth not of Charitie,
Thomas of Aquinas in his commentary upon this book Admonisheth that faith comes not of Charity,
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but that Charitie & good workes spring of faith? And ye Iohn hath recited charitie before faithe,
but that Charity & good works spring of faith? And you John hath recited charity before faith,
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for that faith hath her estimation of Charitie & workes.
for that faith hath her estimation of Charity & works.
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Howbeit howe so euer it is faith semeth here not so much to be takē for trust in God,
Howbeit how so ever it is faith Seemeth Here not so much to be taken for trust in God,
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as for fidelitie & trueth & promisse kepte. For faithfulnes beautifieth all other giftes.
as for Fidis & truth & promise kept. For faithfulness beautifieth all other Gifts.
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Admitte that thou haste men seruaūtes & maide seruaūtes that are lucky enough in doing of their things,
Admit that thou haste men Servants & maid Servants that Are lucky enough in doing of their things,
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but imagine that the selfe same be in ye meane time vntrustie, slipper and disceiptefull:
but imagine that the self same be in you mean time untrusty, slipper and disceiptefull:
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what shall auayle I praye thee, yt they be furnisshed with sondry giftes? Imagine againe that a preacher or Senatour be not so furnished with wisedome & experience of matters,
what shall avail I pray thee, that they be furnished with sundry Gifts? Imagine again that a preacher or Senator be not so furnished with Wisdom & experience of matters,
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but yet to be neuertheles faithfull, and with all his harte to doe all thinges vprightly,
but yet to be nevertheless faithful, and with all his heart to do all things uprightly,
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and to fauoure ye iust cause: shall not fidelitie here supplie his want? Great therfore is faith, that is, fidelitie, and veritie:
and to favour you just cause: shall not Fidis Here supply his want? Great Therefore is faith, that is, Fidis, and verity:
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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 not with out cause the Apostle required this of the Ministers in the.14. chap. of the First Epistle to the Corinthians, saying:
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That same is chieflye required of Stewardes, that a man be found trusty.
That same is chiefly required of Stewards, that a man be found trusty.
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This faith is also required of vs at this daie, this faith, good brethrē is rare:
This faith is also required of us At this day, this faith, good brothers is rare:
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And therfore haue euils ouerflowed euery where.
And Therefore have evils overflowed every where.
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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.
Let us heartily pray to the Lord, that he will grant us the same, and that we may expulse out of our breasts unfaithfulness, and disceiptfulnes.
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Hereunto is added patience, whiche is praysed also in the fourmer churches. Which is a necessary vertue.
Hereunto is added patience, which is praised also in the former Churches. Which is a necessary virtue.
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For impatientnes causeth vs to murmur and grudge against God, that we stande not strong in the confession of faith,
For impatientnes Causes us to murmur and grudge against God, that we stand not strong in the Confessi of faith,
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whilest we refuse to suffer patiently suche thinges as the ennemies of faith threaten to put vs to.
whilst we refuse to suffer patiently such things as the enemies of faith threaten to put us to.
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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.
But why defilest thou thy self with theft? Why runnest thou into the wars of a foreign Prince? Why dost thou practise Usury and bawdry? For Because thou Lackest patience in thy poverty, which thou wilt relieve with wicked doings.
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To be short, ye Lord now reciteth al maner of good works:
To be short, you Lord now reciteth all manner of good works:
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Wherin he chiefly commendeth, that many tymes they excelled them selues, in doing more and greater thinges. Wherein he chiefly commends, that many times they excelled them selves, in doing more and greater things.
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And this is a worthy praise.
And this is a worthy praise.
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For the husbandman, that is to saye, the heauēly father pourgeth and cutteth the vines, that they may bryng more plentiful fruite.
For the husbandman, that is to say, the heavenly father Purgeth and cutteth the vines, that they may bring more plentiful fruit.
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It becometh not the Godly to stande still at a stay, and not to procede in Godlines.
It Becometh not the Godly to stand still At a stay, and not to proceed in Godliness.
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And moste shame of all it is, to be euer the longer the worse. As the finger, the longer the lesse:
And most shame of all it is, to be ever the longer the Worse. As the finger, the longer the less:
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Whiche is obiected to children in scholes that learne nothing.
Which is objected to children in Schools that Learn nothing.
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Let vs be ashamed of our sloughtfulnes. &c. Let vs I say way these thinges dilligently in our myndes:
Let us be ashamed of our sloughtfulnes. etc. Let us I say Way these things diligently in our minds:
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and thinke oft, that God alloweth them, requireth them, and that they be the true seales of the faithfull walking in the veritie,
and think oft, that God alloweth them, requires them, and that they be the true Seals of the faithful walking in the verity,
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1668
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 of such as boast of faith only a vain name without the thing. If thou feel thy self not to be utterly void of these Gifts, praise God:
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and knowe that none of all these thinges is of thy selfe, but of grace: And pray for the increase of these giftes.
and know that none of all these things is of thy self, but of grace: And pray for the increase of these Gifts.
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1670
If thou be destitute of these vertues, mourne and lament before the Lorde, humbly axe hym forgeuenes,
If thou be destitute of these Virtues, mourn and lament before the Lord, humbly axe him forgiveness,
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1671
and require the aboundaunce of Gods giftes.
and require the abundance of God's Gifts.
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1672
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, In the second place he Reproveth Some things in the same congregation, namely that they permitted Jezebel to teach etc. That same he calls small, not that the Doctrine of Jezebel of it self is little,
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1673
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 forasmuch as though it be found in Others, rather then in the Church, yet did the Church suffer it more gently, that is to say, did not persecute it with greater severity.
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But of this phrase of speache I haue spoken also before. We allowe not the shameful actes of Iezabel nor cōent not to the same:
But of this phrase of speech I have spoken also before. We allow not the shameful acts of Jezebel nor comment not to the same:
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But when we might let thē by more seuere punishment, we permit thē to abound & increase.
But when we might let them by more severe punishment, we permit them to abound & increase.
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1676
Albeit therfore there be many goodly giftes in vs: Yet hath the Lorde ye same against vs, that we suffer vngodlines to reigne.
Albeit Therefore there be many goodly Gifts in us: Yet hath the Lord you same against us, that we suffer ungodliness to Reign.
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1677
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.
But in case the Lord blameth that same permission, how much more blame worthy suppose we the wickedness it self to be, I mean, the Jezebelism? Which how vile and filthy it is, I will briefly declare.
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1678
In like case as before by the example of Balaam alledged out of the scripture, he cōfuted the Nicolaitās, In like case as before by the Exampl of balaam alleged out of the scripture, he confuted the Nicolaitans,
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1679
euen so at this present he bringeth forth the example of Iezabel, therwith to confute the Cataphrygians, or Montanistes.
even so At this present he brings forth the Exampl of Jezebel, therewith to confute the Cataphrygians, or Montanists.
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1680
Aretas vnderstandeth the whole place of the Nicolaitās, which I dare not agre to by reason of yt whole cōpositiō of the epistle.
Aretas understandeth the Whole place of the Nicolaitans, which I Dare not agree to by reason of that Whole composition of the epistle.
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1681
I graūt that the Mōtanistes were partakers in filthines with the Nicolaitans. But Iezabel hath a peculiar thing by her selfe.
I grant that the Montanists were partakers in filthiness with the Nicolaitans. But Jezebel hath a peculiar thing by her self.
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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, Jezebel, as the sacred History Testifieth in the iii and iiii book of Kings, the xvi and xvii Chap. etc. Was the daughter of Hethbahal King of Sidon, which married to Ahab, brought in the worshipping of Baal into the Kingdom of Israel, building a goodly temple in Samaria,
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& founding a great college of Baal his priestes. For Helias is red to haue slain of Baalites.450.
& founding a great college of Baal his Priests. For Elias is read to have slave of Baalites.450.
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1684
euen of the kinges chapplains, & as it were Canons or prebendaries, and.400. ministers or countrie chaplains that serueth in hilles, woodes, & groues.
even of the Kings Chaplains, & as it were Canonas or Prebendaries, and.400. Ministers or country Chaplains that serveth in hills, woods, & groves.
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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:
The same woman Therefore founded this Religion & seeketh to govern the propheciyng At her pleasure. For poursewing soar After Elias, she slew very many of the prophets:
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1686
Verely for that they would not teache after the womās appetite. Moreouer through Baal his religion was augmented whordome & all vncleanes.
Verily for that they would not teach After the woman's appetite. Moreover through Baal his Religion was augmented whoredom & all uncleans.
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1687
King Iehu obiecteth to king Ioram her sonne ye whordoms of his mother.
King Iehu Objecteth to King Ioram her son you whoredoms of his mother.
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1688
So Iezabel also augmēted the eating of meates offered vnto idols, & all idolatrie throughout the whole kingdom:
So Jezebel also augmented the eating of Meats offered unto Idols, & all idolatry throughout the Whole Kingdom:
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1689
Euen than also, what time the lord in a solemne sacrifice by miracle in mount Carmel through the ministery of Helias, had declared to yt whole Realme that the religion of Baal was moste vaine & false,
Even than also, what time the lord in a solemn sacrifice by miracle in mount Mount carmel through the Ministry of Elias, had declared to that Whole Realm that the Religion of Baal was most vain & false,
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1690
& that the religiō of thonly God of Israel was most sincere & true: For Iezabel neuerthelesse persecuted ye truth, and established falshod.
& that the Religion of only God of Israel was most sincere & true: For Jezebel nevertheless persecuted you truth, and established falsehood.
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1691
Yea moreouer she toke vpon her gouernemēt in ciuile matters.
Yea moreover she took upon her government in civil matters.
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1692
For she vsurped the kings seale, & countrefetied letters & sent them in ye kinges name to put Naboth to death, a right good and innocent man.
For she usurped the Kings seal, & countrefetied letters & sent them in the Kings name to put Naboth to death, a right good and innocent man.
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1693
Such in dede was filthy Iezabel.
Such in deed was filthy Jezebel.
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1694
Now after thexample of this defiled woman, were womē in the church of Thyatira which chalēged to thē selues a prerogatiue in the religion & teaching in the cōgregatiō, taking vpon thē the spirite of prophecie:
Now After Exampl of this defiled woman, were women in the Church of Thyatira which challenged to them selves a prerogative in the Religion & teaching in the congregation, taking upon them the Spirit of prophecy:
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1695
wherof they taught in dede but corrupt doctrine seducing thē, whō God by his doctrine had prepared to be his seruaūts.
whereof they taught in deed but corrupt Doctrine seducing them, whom God by his Doctrine had prepared to be his Servants.
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1696
But these false prophetisses, corrupted their mindes, & brought forth a new doctrine & prophecie & many thinges not set forth in the scriptures,
But these false Prophetesses, corrupted their minds, & brought forth a new Doctrine & prophecy & many things not Set forth in the Scriptures,
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1697
but fetched out of their own deuelish dreames & disceiptfulnes.
but fetched out of their own devilish dreams & disceiptfulnes.
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And amōgs other things thei cōmunicated wt the Nicolaitans, in whordō, & participating of meates offred to idols. Wherof hath ben spokē before.
And amongst other things they communicated with the Nicolaitans, in whoredom, & participating of Meats offered to Idols. Whereof hath been spoken before.
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And the lord semeth plainly to speake of the Cataphrygiās or Mōtanistes, whose foundatiō being laid in ye time of S. Iohn,
And the lord Seemeth plainly to speak of the Cataphrygians or Montanists, whose Foundation being laid in you time of S. John,
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after in processe of time, & especially in thempire of Antoninus.lx. yeares after the Apocalipse set forth, brake out more strongly & plentifully.
After in process of time, & especially in The Empire of Antoninus lx Years After the Apocalypse Set forth, brake out more strongly & plentifully.
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They say howe Montanus had prophetisses Priscilla & Maximilla, whiche had visions, & brought in wōderful reuelatiōs into ye church.
They say how Montanus had Prophetesses Priscilla & Maximilla, which had visions, & brought in wondered revelations into you Church.
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Of whom Eusebius treateth at large in the fift boke of theccles. story, Chap. 16. And Epiphanius in the.48. heresie.
Of whom Eusebius Treateth At large in the fift book of theccles. story, Chap. 16. And Epiphanius in the.48. heresy.
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in Panario. Certes Iohn, or Christ him self by Ihon, going about at the first beginning to pluck vp & distroy the rotes of this heresie, by thexample of that wicked woman Iezabel, hath cōdemned that same heresie.
in Panario. Certes John, or christ him self by John, going about At the First beginning to pluck up & destroy the rotes of this heresy, by Exampl of that wicked woman Jezebel, hath condemned that same heresy.
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The scripture also elswhere prohibiteth a womā to rule, teache or minister in the congregatiō.
The scripture also elsewhere prohibiteth a woman to Rule, teach or minister in the congregation.
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By and by the Lorde hym selfe wyl confute the new prophecies, when he shall admonishe vs, that he will reueale none other new kinde of doctrine, besides that whiche he hath cōmitted or deliuered to his churche.
By and by the Lord him self will confute the new prophecies, when he shall admonish us, that he will reveal none other new kind of Doctrine, beside that which he hath committed or Delivered to his Church.
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1706
Nowe also fornication, & the eating of meates offered to Idolles, are condemned els wherein the scripture moste seueeely, as before is sayd.
Now also fornication, & the eating of Meats offered to Idols, Are condemned Else wherein the scripture most seueeely, as before is said.
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1707
But since that those thinges so afflicted and troubl• •he churche of God in the time of the Apostles, it is not hard to gether how vndiscrete they be, whiche at this daye (as I shewed you before) for the hatred of the true religion restored, accuse it of sectes, whiche boyle vp in suche plentie,
But since that those things so afflicted and troubl• •he Church of God in the time of the Apostles, it is not hard to gether how undiscrete they be, which At this day (as I showed you before) for the hatred of the true Religion restored, accuse it of Sects, which boil up in such plenty,
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1708
as though that filthines did proue, that the Gospel yt we preach were not the Gospell.
as though that filthiness did prove, that the Gospel that we preach were not the Gospel.
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1709
For the Gospell that was preached of Iohn and the reste of the Apostles, was the moste true and moste pure Gospel,
For the Gospel that was preached of John and the rest of the Apostles, was the most true and most pure Gospel,
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1710
how so euer of the false Gospellers crept vp the Nicolaitans, Cataphrygians, and other sectes innumerable.
how so ever of the false Evangelists crept up the Nicolaitans, Cataphrygians, and other Sects innumerable.
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1711
Where neuerthelesse the Gospell impugneth and condemneth all suche maner of sectes, and mainteineth the Christian veritie and vnitie of the catholique church.
Where nevertheless the Gospel impugns and Condemneth all such manner of Sects, and maintaineth the Christian verity and unity of the catholic Church.
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Prayse be to the Lorde our God. Amen.
Praise be to the Lord our God. Amen.
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1713
¶ The Lorde threatneth sore the impenitent, as he yt rendreth to euery man after his workes. The.xiij. Sermon.
¶ The Lord threatens soar the impenitent, as he that rendereth to every man After his works. The xiij Sermon.
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1714
ANd I gaue her space to repent of her fornication, and she repented not. ANd I gave her Molle to Repent of her fornication, and she repented not.
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1715
Behold I will caste her in to a bed, and them that commit fornication with her, into great aduersitie,
Behold I will cast her in to a Bed, and them that commit fornication with her, into great adversity,
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1716
except they tourne from their dedes. And I will kill her children with death. And all congregations shall knowe, that I am he whiche searcheth the reines and hartes,
except they turn from their Deeds. And I will kill her children with death. And all congregations shall know, that I am he which Searches the reins and hearts,
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1717
and I will geue vnto euery one of you according to your workes. and I will give unto every one of you according to your works.
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1718
To the fourmer errours and sinnes of Iezabell he addeth an other sinne nothing light, to witte, the abuse and euen the contempt of God his long suffering.
To the former errors and Sins of Jezebel he adds an other sin nothing Light, to wit, the abuse and even the contempt of God his long suffering.
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1719
God doeth not by and by and out of hande destroy such as be in errour and sinnes also moste greuous.
God doth not by and by and out of hand destroy such as be in error and Sins also most grievous.
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1720
But sinners are wonte for the most part to abuse that long animitie of God vnto the occasiō and pretence of sinning more impudētly, saying:
But Sinners Are wont for the most part to abuse that long animitie of God unto the occasion and pretence of sinning more impudently, saying:
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1721
If god did so much abhorre these offences, he had distroyed vs long or this: But now he norisheth vs benignly, therfore doth he not so greatly mislike it.
If god did so much abhor these offences, he had destroyed us long or this: But now he nourisheth us benignly, Therefore does he not so greatly mislike it.
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1722
But this is an abuse of Gods long suffring.
But this is an abuse of God's long suffering.
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1723
For the Lorde saith at this present, I haue geuen Iezabell a tyme to repent her,
For the Lord Says At this present, I have given Jezebel a time to Repent her,
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1724
and to leaue her fornication, and tourne to the Lorde: Howbeit she hath not conuerted.
and to leave her fornication, and turn to the Lord: Howbeit she hath not converted.
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1725
Which thing the Lorde taketh in moste euill parte, that his grace shoulde be verely dispised and set at naught.
Which thing the Lord Takes in most evil part, that his grace should be verily despised and Set At nought.
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1726
Wherfore S. Paul to the Romains.
Wherefore S. Paul to the Romans.
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1727
Whether doest thou contemne the ryches of God his goodnes, long suffering and lenitie, knowing not that the goodnes of God prouoketh thee to repentaunce. &c. If than the Lorde hath not sodenly in our sinnes oppressed vs, let vs not therof take vnto vs a libertie to sinne, but let vs rather amende.
Whither dost thou contemn the riches of God his Goodness, long suffering and lenity, knowing not that the Goodness of God provoketh thee to Repentance. etc. If than the Lord hath not suddenly in our Sins oppressed us, let us not thereof take unto us a liberty to sin, but let us rather amend.
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1728
S. Peter saith, the Lord is patient towardes vs, whilest he wil destroy none, but receiue all to repentaūce. ii. Petri. iii.
S. Peter Says, the Lord is patient towards us, whilst he will destroy none, but receive all to Repentance. ii. Petri. iii.
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1729
Certes Iezabel her self, when after the death of her husband Achab, and the mortal fal of her sonne Ocosias she did not amende,
Certes Jezebel her self, when After the death of her husband Ahab, and the Mortal fall of her son Ocosias she did not amend,
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1730
nor within the.xii. yeares of her sonne Ioram, wherin he is red to haue reigned, did repēt her:
nor within the xii Years of her son Ioram, wherein he is read to have reigned, did Repent her:
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1731
Felt the wrath of God so muche more greuouse, for that it was long or it came.
Felt the wrath of God so much more grievous, for that it was long or it Come.
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1732
And in the text followyng the Lord Iesus in dede threateneth moste greuously the Iezabelines, that is to witte, the Cataphrigians or Montanistes,
And in the text following the Lord Iesus in deed threateneth most grievously the Iezabelines, that is to wit, the Cataphrygians or Montanists,
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1733
vnlesse they wyll yet repēt in tyme.
unless they will yet Repent in time.
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1734
For he openeth againe the gates of his grace to the penitent, reciting, how he will plage the impenitēt.
For he Openeth again the gates of his grace to the penitent, reciting, how he will plague the impenitent.
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1735
Wherby verely he assayeth to driue them into repentaunce by threateninges.
Whereby verily he assayeth to driven them into Repentance by threatenings.
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1736
For in reciting the kyndes or degrees of punishementes, he sheweth also diuerse kindes of them that be in errours,
For in reciting the Kinds or Degrees of punishments, he shows also diverse Kinds of them that be in errors,
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1737
and declareth to euery one his iudgement, which they may by repentaunce eschewe.
and Declareth to every one his judgement, which they may by Repentance eschew.
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1778
so that he can iudge truly therof, for nothing be it neuer so secret is hidde from Christ. Therfore is he very God.
so that he can judge truly thereof, for nothing be it never so secret is hid from christ. Therefore is he very God.
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1738
And he is thought to haue rehersed those kindes for this cōsideration, least any man happely should thinke him selfe giltles and free, in case he be neuer so litle partaker with Iezabel.
And he is Thought to have rehearsed those Kinds for this consideration, lest any man happily should think him self guiltless and free, in case he be never so little partaker with Jezebel.
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1739
First the Lord threateneth Iezabel her selfe, that he wyll cast her into a bed. First the Lord threateneth Jezebel her self, that he will cast her into a Bed.
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1740
He speaketh of the first authours of the euil and of the heresie, vpon whom he menaceth to send a sicknes.
He speaks of the First Authors of the evil and of the heresy, upon whom he menaceth to send a sickness.
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1741
For the bed in many times in the scripture taken for the very diseases wherwith they be vexed that lie in bed.
For the Bed in many times in the scripture taken for the very diseases wherewith they be vexed that lie in Bed.
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1742
And we Germaines say, that he is taken with a moste greuous and deadly disease. And the Lorde plageth the archheretickes wt sicknes of body & soul.
And we Germans say, that he is taken with a most grievous and deadly disease. And the Lord plagueth the Archheretics with sickness of body & soul.
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1743
In the meane seasō also he weakneth the force of therrour, to thintent it might by litle & litle vanish away.
In the mean season also he weakeneth the force of therrour, to intent it might by little & little vanish away.
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1744
Secondly he threatneth great affliction to such as haue to do with Iezabel: Secondly he threatens great affliction to such as have to do with Jezebel:
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that is to say, to such as cleaue vnto false doctrine, receiue errours, delight in heresies,
that is to say, to such as cleave unto false Doctrine, receive errors, delight in heresies,
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1746
and go about to set forth the same.
and go about to Set forth the same.
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1747
To these, I say, he threateneth most greuous afflictiōs, to witte of body and soul, of this present and of the life to come.
To these, I say, he threateneth most grievous afflictions, to wit of body and soul, of this present and of the life to come.
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1748
He semeth to haue said somwhat more, than if he had recited certen kindes of punishment.
He Seemeth to have said somewhat more, than if he had recited certain Kinds of punishment.
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1749
Finally he menaceth death to the children borne of this copulation and fornicatiō, to witte whore sonnes, & bastardes. Finally he menaceth death to the children born of this copulation and fornication, to wit whore Sons, & bastards.
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1750
And those are chiefly the childrē of heretickes, which stire vp a freshe, and restore newly again, heresies already condēned, meakened, and wearing away.
And those Are chiefly the children of Heretics, which stir up a fresh, and restore newly again, heresies already condemned, meakened, and wearing away.
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1751
These the Lord distroied with temporal and eternal death.
These the Lord destroyed with temporal and Eternal death.
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1752
And the ecclesiasticall story doth testifie, that ye Lord hath in dede punished most greuously not only the heresie of the Cataphrigiās, but al heresies in general.
And the ecclesiastical story does testify, that you Lord hath in deed punished most grievously not only the heresy of the Cataphrygians, but all heresies in general.
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1753
And certen thinges cōcerning the Cataphrygiās or Mōtanistes, are touched of Euseb. lib. 1. of the cl. story, Cap. 16.
And certain things Concerning the Cataphrygians or Montanists, Are touched of Eusebius lib. 1. of the cl. story, Cap. 16.
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1754
The Lorde semeth here to me to haue alluded to the olde story of Iezabel & Achab for them, The Lord Seemeth Here to me to have alluded to the old story of Jezebel & Ahab for them,
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1755
as it were cast in a bed, frō day to day, euer since they began to worship Baal, he vexed with sicknes, and brought them lowe:
as it were cast in a Bed, from day to day, ever since they began to worship Baal, he vexed with sickness, and brought them low:
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1756
And the people that receiued the religion of Baal, be put to much sorow, euils and afflictions.
And the people that received the Religion of Baal, be put to much sorrow, evils and afflictions.
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1757
Finally their children he brought to a shamefull death. Their partakers also were slaine, that would haue had Baal his religion, safe and sounde,
Finally their children he brought to a shameful death. Their partakers also were slain, that would have had Baal his Religion, safe and sound,
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and euen to haue bene restored again. For after the death of Achab his father, not many daies after.
and even to have be restored again. For After the death of Ahab his father, not many days After.
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1759
Ochosias the sonne of Achab and Iezabel, bruised with an vnhappy fall and cast in bed, died .iiii. Reg. Cap. 1. And Ioram an other sonne of Achab and Iezabel, stricken through with an arrowe of Iehu was slaine.
Ahaziah the son of Ahab and Jezebel, Bruised with an unhappy fallen and cast in Bed, died iiii Reg. Cap. 1. And Ioram an other son of Ahab and Jezebel, stricken through with an arrow of Iehu was slain.
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1760
Athalia the daughter of Achab and Iezabel, the wife of Ioram kyng of Iuda, the sonne of Iosaphat, being diuided with yt sweard of Ioiadas, fell down before the gates of the temple.
Athalia the daughter of Ahab and Jezebel, the wife of Ioram King of Iuda, the son of Iosaphat, being divided with that sword of Ioiadas, fell down before the gates of the temple.
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1761
And Ochosias king of Iuda, the sonne of Athalia and Ioram, was slaine also by the power of Iehu.
And Ahaziah King of Iuda, the son of Athalia and Ioram, was slain also by the power of Iehu.
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1762
And after were put to death by the same Iehu, the.lxx. sonnes of Achab:
And After were put to death by the same Iehu, the lxx Sons of Ahab:
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1763
And all ye pristes of Baal are slaine together in the temple, and before the Aultar of Baal,
And all you Priests of Baal Are slain together in the temple, and before the Altar of Baal,
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1764
and not one of so great a nombre escaped. Yea the temple, the idol, and the seruice of Baal were quite and cleane ouerthrowen.
and not one of so great a number escaped. Yea the temple, the idol, and the service of Baal were quite and clean overthrown.
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1765
This olde maruelouse, and wonderfull history the Lord calleth to memory, signifiyng that he lyueth yet a reuenger, and a punisher:
This old maruelouse, and wonderful history the Lord calls to memory, signifying that he liveth yet a revenger, and a punisher:
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1766
Who will neither ouerpasse the iust limite, nor touche the same out of time. For he addeth and all congregations shal know. &c.
Who will neither overpass the just limit, nor touch the same out of time. For he adds and all congregations shall know. etc.
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1767
Notwithstanding this thing is notable and moste worthy to bee remembred, and no lesse full of comforte, that in this rehersall of punishementes, he putteth in as it were in the middes a mention of repentaunce,
Notwithstanding this thing is notable and most worthy to be remembered, and no less full of Comfort, that in this rehearsal of punishments, he putteth in as it were in the mids a mention of Repentance,
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1768
as though he should say, let no man thinke him selfe that he must be distroyed and perishe through a certen fatall necessitie.
as though he should say, let no man think him self that he must be destroyed and perish through a certain fatal necessity.
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1769
For if any wil repent, the gates of the grace of God are set open, his synnes shalbe forgeuen,
For if any will Repent, the gates of the grace of God Are Set open, his Sins shall forgiven,
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1770
and he shalbe taken in to fauour, and shall be deliuered from all those euilles? And after this sorte haue taught also the Prophetes, Ieremy in the .xviii. Chapter, and Ezech. in the .xviii. Chapter.
and he shall taken in to favour, and shall be Delivered from all those evils? And After this sort have taught also the prophets, Ieremy in the xviii Chapter, and Ezekiel in the xviii Chapter.
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1771
But where as the punishement is not by and by executed vpon the impenitent persones, you shall haue them that wyll exclame that God is a slepe, that he seeth or heareth nothyng.
But where as the punishment is not by and by executed upon the impenitent Persons, you shall have them that will exclaim that God is a sleep, that he sees or hears nothing.
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1772
Therfore the Lorde hym selfe aunswereth them, and sayth:
Therefore the Lord him self Answers them, and say:
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1773
And all congregations shall knowe. &c. When I shall doubtles at the laste execute my vengeaunce in dewe season.
And all congregations shall know. etc. When I shall doubtless At the laste execute my vengeance in dew season.
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1774
For then shall all men learne, that I neyther slepe, nor neglecte my seruauntes at any tyme,
For then shall all men Learn, that I neither sleep, nor neglect's my Servants At any time,
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1775
or wyll suffer those that deserue euyll of me and of my Churche to escape vnpunyshed.
or will suffer those that deserve evil of me and of my Church to escape unpunished.
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1776
Furthermore Christe testifieth that he searcheth the •eynes and heartes of all men.
Furthermore Christ Testifieth that he Searches the •eynes and hearts of all men.
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1777
And he meaneth, that he knoweth all thoughtes and deuises of the harte, finally the appetite it selfe and all the desires of man,
And he means, that he Knoweth all thoughts and devises of the heart, finally the appetite it self and all the Desires of man,
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1779
For it is the propertie of God, & belongeth to him alone to know the hartes of tho children of men:
For it is the property of God, & belongeth to him alone to know the hearts of tho children of men:
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1780
As Salomon testifieth in the iii. boke of kinges. Chap. viii. Christ therfore seeth the priuie & filthie workes both of the Nicolaitans, and all other beastly men.
As Solomon Testifieth in the iii. book of Kings. Chap. viii. christ Therefore sees the privy & filthy works both of the Nicolaitans, and all other beastly men.
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1781
Whiche S. Paul saith are vnworthy, to come to light, or to be expressely declared to men. Ephes. v. Nother doth Christ know only all the thoughtes of men whatsoeuer they be, but geueth moreouer to euery man after his owne workes.
Which S. Paul Says Are unworthy, to come to Light, or to be expressly declared to men. Ephesians v. Nother does christ know only all the thoughts of men whatsoever they be, but Giveth moreover to every man After his own works.
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1782
And so the Apostle S. Paul teacheth saying:
And so the Apostle S. Paul Teaches saying:
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1783
The iust iudgement of God shall be opened, whiche wyll rewarde euery man according to his dedes, that is to saie:
The just judgement of God shall be opened, which will reward every man according to his Deeds, that is to say:
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1784
Prayse, honor, and immortalitie, to them whiche continue in well doing, and seke eternall life:
Praise, honour, and immortality, to them which continue in well doing, and seek Eternal life:
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1785
But vnto them that are rebelliouse and disobey the truth, and followe iniquitie, shall come indignation,
But unto them that Are rebellious and disobey the truth, and follow iniquity, shall come Indignation,
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1786
& wrath, tribulatiō, and angwish. &c. In the .ii. to the Roma. For workes be the touchstones of faith and infidelitie:
& wrath, tribulation, and angwish. etc. In the ii to the Roma. For works be the touchstones of faith and infidelity:
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1787
And workes whether they be good or euyll, be iudged of God and the Godly men, according as they procede of faith, or of infidelitie.
And works whither they be good or evil, be judged of God and the Godly men, according as they proceed of faith, or of infidelity.
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1788
Therfore what so euer any of vs shall sowe, the same shall he reape also. For God is the moste iust rewarder of good, and reuenger of euill.
Therefore what so ever any of us shall sow, the same shall he reap also. For God is the most just rewarder of good, and revenger of evil.
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1789
The same sentence as it is moste true, so is it the foundation of the true and Godly Religion. Glory be to God.
The same sentence as it is most true, so is it the Foundation of the true and Godly Religion. Glory be to God.
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1790
¶ That the doctrine of pitie is so fully s•• forth to the churche, that there nedeth no newe Reuelations.
¶ That the Doctrine of pity is so Fully s•• forth to the Church, that there needeth no new Revelations.
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1791
And of the moste large promesses of Christ made vnto the churche. The.xiiij. Sermon. ANd to you I say, and to others that be of Thiatira:
And of the most large promises of christ made unto the Church. The xiiij Sermon. ANd to you I say, and to Others that be of Thyatira:
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1792
Who so euer haue not this doctrine, and whiche haue not knowen the depenes of Sathan,
Who so ever have not this Doctrine, and which have not known the deepens of Sathan,
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1793
as they say, I will put vpon you none other burthen, but that whiche ye haue already: Holde fast till I come.
as they say, I will put upon you none other burden, but that which you have already: Hold fast till I come.
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1794
And whosoeuer ouercometh and kepeth my workes vnto the ende, to him wil I geue power ouer nations,
And whosoever Overcometh and Keepeth my works unto the end, to him will I give power over Nations,
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1795
and he shall rule them with a rod of Iron: And as the vessels of a potter shall he breake thē to sheuers.
and he shall Rule them with a rod of Iron: And as the vessels of a potter shall he break them to sheuers.
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1796
Euen as I receiued of my father, so wyll I geue hym the morning starre. Let hym that hath eares, heare what the spirite saieth to the congregations. Eve as I received of my father, so will I give him the morning star. Let him that hath ears, hear what the Spirit Saith to the congregations.
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1797
He speaketh here now to the Cataphrygians, and also to the faithfull of the churche of Thyatira that beleued rightly in Christ, and healeth their diseases.
He speaks Here now to the Cataphrygians, and also to the faithful of the Church of Thyatira that believed rightly in christ, and heals their diseases.
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1798
Wherin appeareth the vnspeakeable mercy of God, whiche ceaseth not to speake vnto suche as are yet intangled with heresie,
Wherein appears the unspeakable mercy of God, which ceases not to speak unto such as Are yet entangled with heresy,
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1799
and to heale their pestiferous diseases.
and to heal their pestiferous diseases.
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1800
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 he Admonisheth all men, that they look for no new revelations, but know rather that God hath through christ and his Apostles Set forth a most perfect Doctrine, whereunto he will add nothing:
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1801
And therfore that they kepe faste in memory suche thynges as they had learned already, and wherin they were nowe exercised.
And Therefore that they keep fast in memory such things as they had learned already, and wherein they were now exercised.
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1802
For the Cataphrigians, called also Montanistes, bragged of a newe comforter, and a newe reuelation: For the Cataphrygians, called also Montanists, bragged of a new comforter, and a new Revelation:
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1803
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 though all things had not been Fully Set forth by the Apostles, but that many things were left as yet to be revealed of them.
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1804
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:
As also At this day the maintainers of the Popish Church most stiffly do affirm. And like as the Cataphrygians covered their trifles under the pretence of the holy ghost:
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1805
So do the Papistes lykewyse cloake the vayne constitutions of men, and set thē forth vnder a false colour of the holy ghost.
So do the Papists likewise cloak the vain constitutions of men, and Set them forth under a false colour of the holy ghost.
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1806
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.
As though the Lord spoke of their decrees, when he said: I have yet many things to say unto you, which now you can not bear.
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1807
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:
Nevertheless the faithful people of Thyatira, which had not the Doctrine of Jezebel, but rather detested it, notwithstanding as doubtful, said, that the devil was a certain deepens, and had a thousand crafts, which could also transform him into an angel of Light:
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1808
And that they were but simple men, who being ignoraunt of these his wonderful craftes and subtilties, knew not what they might chiefly follow,
And that they were but simple men, who being ignorant of these his wondered crafts and subtleties, knew not what they might chiefly follow,
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1809
whilest the false Prophetes also make their boast of the holy ghost, and shine in miracles,
whilst the false prophets also make their boast of the holy ghost, and shine in Miracles,
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1810
and with great cōstancie auouch their doctrine to be true. Ye shal finde at this day which wil say, I am a plaine simple man,
and with great constancy avouch their Doctrine to be true. You shall find At this day which will say, I am a plain simple man,
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1811
& know not whether part I shuld cleaue to, since the doctours of both partes affirme with great cōstācie that they haue the truth on their side,
& know not whither part I should cleave to, since the Doctors of both parts affirm with great constancy that they have the truth on their side,
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1812
& therfore will some say, thei shal agre better or euer I wil beleue any of thē al. &c. The Lord therfore answering to both, sheweth what they should do:
& Therefore will Some say, they shall agree better or ever I will believe any of them all etc. The Lord Therefore answering to both, shows what they should do:
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1813
To you, saith he, I say that follow the doctrine of Iezabel, I say also to the rest of the Thyatiremās, that follow not the Iezabelisme,
To you, Says he, I say that follow the Doctrine of Jezebel, I say also to the rest of the Thyatiremans, that follow not the Jezebelism,
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yet neuerthelesse complaine in such dissentions, and wonderful craftes of the deuill, that they se not what is best:
yet nevertheless complain in such dissensions, and wondered crafts of the Devil, that they see not what is best:
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1835
Hold fast I say, with touth & nayle, til I come: yt is to say vnto ye last iudgemēt.
Hold fast I say, with Truth & nail, till I come: that is to say unto you last judgement.
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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 ye simplicitie Apostolical, cleauing fast to suche thinges as you haue once learned of the Apostles,
To you all I say, if you be simple in deed, as you pretend, if you will with all your heart embrace the truth, give your selves to you simplicity Apostolical, cleaving fast to such things as you have once learned of the Apostles,
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neither loking for nor receiuing any new religions, or additions, constitucions or any other thing moreouer,
neither looking for nor receiving any new Religions, or additions, constitutions or any other thing moreover,
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than that you haue learned of the Apostles. For these thinges whiche you haue receiued are sufficient to obteine saluation.
than that you have learned of the Apostles. For these things which you have received Are sufficient to obtain salvation.
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1818
And these wordes of the Lord must be wayed more dilligently, to the ende we may perceiue the great fruicte that is in thē NONLATINALPHABET: And these words of the Lord must be weighed more diligently, to the end we may perceive the great fruit that is in them:
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1819
that is I wil lay vpon you none other weight or burthē, besides this that you haue.
that is I will lay upon you none other weight or burden, beside this that you have.
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The Lord affirmeth that he wil adde nothing more to ye doctrine euangelical set forth by ye Apostles,
The Lord Affirmeth that he will add nothing more to you Doctrine Evangelical Set forth by you Apostles,
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as to that which is most perfit.
as to that which is most perfect.
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1822
Certes if the doctrine of Moises were so perfit, that the Lord him self did prohibite, that no mā shuld adde or take away any thing frō the same,
Certes if the Doctrine of Moses were so perfect, that the Lord him self did prohibit, that no man should add or take away any thing from the same,
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but only shuld doe that which was cōmaunded, as we reade in the.4. and.12.
but only should do that which was commanded, as we read in the.4. and.12.
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1824
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,Chap. of Deuteronomy Who would doubt that there should want any thing in the Doctrine of christ the son of God? He Therefore now Affirmeth, that he will lay nothing upon them, more then he had laid,
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1825
and the which they beare at that time.
and the which they bear At that time.
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1826
A burthen in the sermons of the Prophets is takē for doctrine of graue & weightie matters. A burden in the Sermons of the prophets is taken for Doctrine of graven & weighty matters.
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1827
The Apostles also call the lawe a yocke & burthen.
The Apostles also call the law a yocke & burden.
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1828
Where therfore ye Lord saith yt he wil not lay vpon the church any other burthen, he saith howe he will not reueale any other doctrine,
Where Therefore you Lord Says that he will not lay upon the Church any other burden, he Says how he will not reveal any other Doctrine,
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1829
nor further charge thē, wt other rites or ceremonies, than such as he had ordeined & imposed already.
nor further charge them, with other Rites or ceremonies, than such as he had ordained & imposed already.
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1830
And with these wordes of Christ accord those things very wel, which are red in thapostles epistle Sinodical Act.xv. For by the cōmon consent of the congregation,
And with these words of christ accord those things very well, which Are read in Apostles epistle Sinodical Act xv For by the Common consent of the congregation,
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& after the minde of the holy ghost, they say they wil impose nothing moreouer vpō the church,
& After the mind of the holy ghost, they say they will impose nothing moreover upon the Church,
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thā such things as they had receiued already of S. Paul, & a few things yt they added for a declaratiō of ye same.
than such things as they had received already of S. Paul, & a few things that they added for a declaration of you same.
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1833
Wherupō 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.
Whereupon S. Paul said to the Galatians. If an angel from heaven preach unto you an other Gospel, beside that which is preached, let him be accursed.
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What than? NONLATINALPHABET holde fast, namely yt which you haue receiued, suffering it not to be plucte out of your hādes:
What than? hold fast, namely that which you have received, suffering it not to be plucte out of your hands:
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1836
Therfore he testifieth expresly, that this doctrine shalbe perpetual, & vnchangeable, & therfor to be kept most stifly of al mē,
Therefore he Testifieth expressly, that this Doctrine shall perpetual, & unchangeable, & Therefore to be kept most stiffly of all men,
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1837
& not to be shrōke frō, though al the world crie out, & perswade the cōtrary.
& not to be shrunk from, though all the world cry out, & persuade the contrary.
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1838
Aretas Bish. of Cesaria He required of thē nothing els, saith he, but that thei wold kepe safely the godly pledge of faith vntil his coming.
Aretas Bish. of Caesarea He required of them nothing Else, Says he, but that they would keep safely the godly pledge of faith until his coming.
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1839
This if we shal do, we may easely eschew the craftes of the deuil, & disceauable cloudes.
This if we shall do, we may Easily eschew the crafts of the Devil, & disceauable Clouds.
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1840
For whatsoeuer they shall bringe forth, whatsoeuer they shal forge & faine, or die with the coūterfeited colour of ye holi ghost, we shal haue always recours to ye simple doctrine of Christ set forth by thapostles, wherin alone we shal rest, reiecting althīgs yt shal not acerd wt ye same.
For whatsoever they shall bring forth, whatsoever they shall forge & feign, or die with the counterfeited colour of you holy ghost, we shall have always recourse to you simple Doctrine of christ Set forth by Apostles, wherein alone we shall rest, rejecting All things that shall not acerd with you same.
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1841
And this holsome doctrine of Christ confoundeth al traditions, & subuerteth al constinitiōs made since the time of the Apostles.
And this wholesome Doctrine of christ confoundeth all traditions, & subverteth all constinitions made since the time of the Apostles.
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1842
The godly may always obiect this sayin of Christ to ye traditioners. I wil lay none other burthē vpō you, besides yt you haue:
The godly may always Object this saying of christ to you traditioners. I will lay none other burden upon you, beside that you have:
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That same hold fast vntill ye last iudgement.
That same hold fast until you last judgement.
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1844
They shal alledge that same also, that the Apostles deny that they will adde nothing more.
They shall allege that same also, that the Apostles deny that they will add nothing more.
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Act. 15. Christ spake this in the tyme of S. Iohn, in the yeare of our Lord. lxxxxvii.Act. 15. christ spoke this in the time of S. John, in the year of our Lord. lxxxxvii.
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1846
Therfore what so euer lawes, traditiōs, 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.
Therefore what so ever laws, traditions, decrees have be made since that time, we know they were not imposed of christ, which Says so expressly that he will lay none other burden on the faithful.
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1847
Where then become the decrees and constitutions of worshipping Images in the churche, for the consecration and celebrating of masses.
Where then become the decrees and constitutions of worshipping Images in the Church, for the consecration and celebrating of masses.
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1848
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 only sentence of Christ.
What shall we say to the Decretals of the Bishop of Room? They Are all overthrown and stricken down as it were with a thonderbolte, by this only sentence of christ.
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1849
I wil impose none other burthen, thē that you haue, kepe that vntill the iudgement.
I will impose none other burden, them that you have, keep that until the judgement.
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1850
Beholde, he sayth, vnto the iudgement least any shoulde imagine in the meane season, that another thing had pleased the holy ghost.
Behold, he say, unto the judgement lest any should imagine in the mean season, that Another thing had pleased the holy ghost.
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1851
Let vs therfore perseuer in the same.
Let us Therefore persever in the same.
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1852
Hereunto he annexeth after his wonted maner most ample promesses, yt through hope of so great rewardes he might pluck them from errours, Hereunto he annexeth After his wonted manner most ample promises, that through hope of so great rewards he might pluck them from errors,
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1853
& ioine them to the true religion.
& join them to the true Religion.
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1854
And like as in the fourmer epistles he hath said, he that ouercometh, so here he repeteth the same, admonishing vs not to slepe but to watche, & fight māfully.
And like as in the former Epistles he hath said, he that Overcometh, so Here he repeateth the same, admonishing us not to sleep but to watch, & fight manfully.
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1855
And he ouercometh that kepeth the workes of Christ vnto the ende.
And he Overcometh that Keepeth the works of christ unto the end.
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1856
The workes of Christ by a priuie opposition are set against the inuentions & workes of men.
The works of christ by a privy opposition Are Set against the Inventions & works of men.
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1857
The workes of Christ fignifie both doctrine and faith, and whatsoeuer good workes insew vpon the same the seruice of worshipping of God, The works of christ signify both Doctrine and faith, and whatsoever good works insew upon the same the service of worshipping of God,
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1858
& the obseruatiō of Gods word. For in the.28.
& the observation of God's word. For in the.28.
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1859
chap. of S. Math. The Lorde saith to his disciples, teace you them to kepe those thinges which I haue commaunded you.chap. of S. Math. The Lord Says to his Disciples, teace you them to keep those things which I have commanded you.
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1860
He speaketh with an emphasie, whiche I haue commaunded you, not such as you shall haue inuented of your own braine.
He speaks with an Emphasis, which I have commanded you, not such as you shall have invented of your own brain.
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1861
For the Lord alledgeth out of the Propheth in the.xv. of the same S. Math. saiyng:
For the Lord allegeth out of the Prophet in the xv of the same S. Math. saying:
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1862
In vaine do thei worship me, teaching the doctrines of men. Therfore these workes haue no promesse:
In vain do they worship me, teaching the doctrines of men. Therefore these works have no promise:
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1863
But the workes of Christ, whiche he him selfe hath ordeined, & the which are done of his spirit,
But the works of christ, which he him self hath ordained, & the which Are done of his Spirit,
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1864
and of true faith, whilest we forsake our errours & cleaue to the truth, they haue a promesse moste ample. And promiseth two notable thinges. The first:
and of true faith, whilst we forsake our errors & cleave to the truth, they have a promise most ample. And promises two notable things. The First:
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1865
lyke as my father hath promysed me victory, and perfourmed it, that I ouercome all my ennemies,
like as my father hath promised me victory, and performed it, that I overcome all my enemies,
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1866
and triumphed ouer them, the same being brokē in pieces lyke vessels of clay or earth with out any difficultie,
and triumphed over them, the same being broken in Pieces like vessels of clay or earth with out any difficulty,
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1867
so wyll I geue vnto you also power and victory against all vngodly.
so will I give unto you also power and victory against all ungodly.
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1868
And that same promesse at ye last shalbe fully accomplished in the last iudgement, in the which all the ennemies of Godlines shalbe caste vnder the feete of Christ:
And that same promise At you last shall Fully accomplished in the last judgement, in the which all the enemies of Godliness shall cast under the feet of christ:
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1869
As it is declared in the Psalmes, especially in the .ii. and . Cx. Psalme. And in this world also Christ affirmeth that his seruauntes shall spiritually rule ouer his ennemies:
As it is declared in the Psalms, especially in the ii and. Cx. Psalm. And in this world also christ Affirmeth that his Servants shall spiritually Rule over his enemies:
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1870
Like as Christ, although he were tormented and died, yet neuerthelesse he ouercame his ennemies. The holy and ecclesiasticall stories beare witnes of these thinges sufficiently. The latter:
Like as christ, although he were tormented and died, yet nevertheless he overcame his enemies. The holy and ecclesiastical stories bear witness of these things sufficiently. The latter:
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1871
I will geue him the morning starre.
I will give him the morning star.
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1872
And he vnderstode the knowledge of Christ increasing dayly more and more, and so euen Christ himselfe, in lyke case as the day in the rysing of the morning starre waxeth brighter and brighter:
And he understood the knowledge of christ increasing daily more and more, and so even christ himself, in like case as the day in the rising of the morning star Waxes Brighter and Brighter:
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1873
In the whiche sense the Apostle S. Peter is red to haue vsed this allegory in the .ii. Epistle first Chapter, or at the least he promised a clerenes most bright.
In the which sense the Apostle S. Peter is read to have used this allegory in the ii Epistle First Chapter, or At the least he promised a clearness most bright.
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1874
For Daniel sayth, howe the faithful in the resurrection shall shine like the firmament.
For daniel say, how the faithful in the resurrection shall shine like the firmament.
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1875
The whiche thing also the Lord Christ alledgeth the .xiii. of Math. And the Apostle alluding hereunto sayd, that one star was brighter then an other:
The which thing also the Lord christ allegeth the xiii of Math. And the Apostle alluding hereunto said, that one star was Brighter then an other:
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1877
These promisses be most great, neither can I thinke that any greater can be geuen vs. God graunte vs grace, that we may be made partakers of so great thinges.
These promises be most great, neither can I think that any greater can be given us God grant us grace, that we may be made partakers of so great things.
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1878
Finally he applieth this epistle to al churches and ages of the world.
Finally he Applieth this epistle to all Churches and ages of the world.
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1879
Wherof since we haue spoken oftener than once, there is no cause that by oft repeating I should be tediouse to any man.
Whereof since we have spoken oftener than once, there is no cause that by oft repeating I should be tedious to any man.
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1880
To the Lorde our God be praise and glory.
To the Lord our God be praise and glory.
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1881
¶ He blameth certen thinges in the congregation of Sardis: notwithstanding he sheweth streight wayes a remedy, wherby they may be healed, & be safe. The.xv. Sermon.
¶ He blameth certain things in the congregation of Sardis: notwithstanding he shows straight ways a remedy, whereby they may be healed, & be safe. The xv Sermon.
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1882
AND write to the messenger of the congregatiō of Sardis, this saith he that hath the spirites of God, and the.vii. starres. I knowe thy workes: AND write to the Messenger of the congregation of Sardis, this Says he that hath the spirits of God, and the vii Stars. I know thy works:
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1883
Thou hast a name that thou liuest and thou art dead. Be awake, and strength the thinges which remaine, that ar redy to die.
Thou hast a name that thou Livest and thou art dead. Be awake, and strength the things which remain, that Are ready to die.
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1884
For I haue not founde thy works perfit before God. Remember therfore howe thou hast receiued and heard, and holde fast & repent.
For I have not found thy works perfect before God. remember Therefore how thou hast received and herd, and hold fast & Repent.
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1885
If thou shalt not watche, I wil come on thee as a thefe, and thou shalt not knowe what houre I wyll come vpon thee. If thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.
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1886
In one congregation of Sardis were two sortes of people, professing on either side the name of Christ. In one congregation of Sardis were two sorts of people, professing on either side the name of christ.
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1887
But some in dede answered but litle to the holy profession, liuing more licenciously, than became them:
But Some in deed answered but little to the holy profession, living more licentiously, than became them:
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1888
And the others in holines of lyfe set forth the doctrine of our sauiour that they professed.
And the Others in holiness of life Set forth the Doctrine of our Saviour that they professed.
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1889
The first sort the Lord Iesus accuseth in this Epistle by S. Iohn: And sheweth also a medicine for the disease.
The First sort the Lord Iesus Accuseth in this Epistle by S. John: And shows also a medicine for the disease.
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1890
And the later he exhorteth to perseueraunce, commending their integritie. Therfore this Epistle is deuided in two partes, verey fit and profitable for our time.
And the later he exhorteth to perseverance, commending their integrity. Therefore this Epistle is divided in two parts, verey fit and profitable for our time.
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1891
The first part of the Epistle cōteineth those things which we haue now recited:
The First part of the Epistle Containeth those things which we have now recited:
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1892
Nether doth he procede herein in other order, than we haue sene him to haue proceded hitherto.
Neither does he proceed herein in other order, than we have seen him to have proceeded hitherto.
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1893
For first he sheweth to whom it is dedicated, and sent:
For First he shows to whom it is dedicated, and sent:
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1894
Namely to the Pastour of the congregation of Sardis, and therfore also to the whole church.
Namely to the Pastor of the congregation of Sardis, and Therefore also to the Whole Church.
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1895
Sardis is said to haue ben the head citie of Lydia or of Maonia, the metropolitane citie of Cresus the most riche king of Lydia, whom Herodotus writeth that king Cyrus ouercame, a towne most famous,
Sardis is said to have been the head City of Lydia or of Maonia, the metropolitan City of Croesus the most rich King of Lydia, whom Herodotus Writeth that King Cyrus overcame, a town most famous,
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1896
and pricked and painted with pride, that it was a wōder: And addicte to voluptuousnes.
and pricked and painted with pride, that it was a wonder: And addict to voluptuousness.
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2087
The same casteth doune the vncleane into hel, nother is there that can deliuer or differ the same.
The same Cast down the unclean into hell, neither is there that can deliver or differ the same.
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1897
For Strabo in the .xiii. boke of Geographie testifieth that al the maidens therof were harlots, who mentioneth more of the same citie.
For Strabo in the xiii book of Geography Testifieth that all the maidens thereof were harlots, who mentioneth more of the same City.
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1898
Certes it semeth to haue kept his olde wonte, euen at suche time also as it had receiued the name of the Lord:
Certes it Seemeth to have kept his old wont, even At such time also as it had received the name of the Lord:
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1899
And therfore to haue bene more geuen to fornication, and al maner of filthy lust.
And Therefore to have be more given to fornication, and all manner of filthy lust.
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1900
The which thing the Lord semeth to haue blamed in them, as S. Paul likewyse persecuted the self same vise in the Corinthians.
The which thing the Lord Seemeth to have blamed in them, as S. Paul likewise persecuted the self same vise in the Corinthians.
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1901
The worlde can hardly beleue that simple fornication is sinne wherupon in that great counsel of the Apostles, both thei and the elders and the whole assemblie with one minde decreed, that the gētiles should absteine from fornication.
The world can hardly believe that simple fornication is sin whereupon in that great counsel of the Apostles, both they and the Elders and the Whole assembly with one mind decreed, that the Gentiles should abstain from fornication.
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1902
The deuill at this day goeth about many times to defile the church again with fornication, to set vp stewes,
The Devil At this day Goes about many times to defile the Church again with fornication, to Set up Stews,
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1903
and that by authoritie and openly whordom might be practised.
and that by Authority and openly whoredom might be practised.
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1904
For so being cast out, he taketh seuen worse spirites, enterprising to possesse that place again out of the whiche he was exiled by the preaching of the Gospel.
For so being cast out, he Takes seuen Worse spirits, enterprising to possess that place again out of the which he was exiled by the preaching of the Gospel.
p-acp av vbg vvn av, pns31 vvz crd jc n2, vvg pc-acp vvi d n1 av av pp-f dt r-crq pns31 vbds vvn p-acp dt vvg pp-f dt n1.
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1905
We must therfore resist him, least the Lorde Iesus him self do accuse vs, as he doth here accuse them of Sardis most greuously.
We must Therefore resist him, lest the Lord Iesus him self do accuse us, as he does Here accuse them of Sardis most grievously.
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1906
Then is the Lord Iesus declared to be authour of the Epistle, not without praise. Then is the Lord Iesus declared to be author of the Epistle, not without praise.
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1907
For he is said to haue the seuen spirites of God, that is to haue the seuen fourmed spirit, whom he also powreth out vpon the faithful,
For he is said to have the seuen spirits of God, that is to have the seuen Form Spirit, whom he also poureth out upon the faithful,
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1908
or els he is one only spirit, and not seuen:
or Else he is one only Spirit, and not seuen:
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1909
but seuen, that is to witte, his graces be many and diuerse, as I declared in the first chapter,
but seuen, that is to wit, his graces be many and diverse, as I declared in the First chapter,
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1910
for the same hath also in his right hand seuen starres, to witte, the whole multitude of all preachers and ministers, keping and instructing thē.
for the same hath also in his right hand seuen Stars, to wit, the Whole multitude of all Preachers and Ministers, keeping and instructing them.
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1911
And this beginning agreeth not amisse with this argument, which he treateth in this Epistle. For of the spirite of Christ is life:
And this beginning agreeth not amiss with this argument, which he Treateth in this Epistle. For of the Spirit of christ is life:
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1912
Of the want of the spirit, death.
Of the want of the Spirit, death.
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1913
Christ preserueth the ministers, how angrie so euer mē ar in the churche, with thē for accusing their wickednes.
christ Preserveth the Ministers, how angry so ever men Are in the Church, with them for accusing their wickedness.
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1914
Priuely therfore he warneth them, to craue the spirite, to norishe the lyfe spirituall: And to trust in Christe, which wil defende the ministers, and auaunce them.
Privily Therefore he warneth them, to crave the Spirit, to nourish the life spiritual: And to trust in Christ, which will defend the Ministers, and advance them.
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1915
After, the same that he testifieth in all other Epistles, he repeateth here also. I knowe thy workes. Wherof I haue spoken before.
After, the same that he Testifieth in all other Epistles, he repeateth Here also. I know thy works. Whereof I have spoken before.
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1916
The Lo•de is ignoraunt of nothyng that is done in the churche, whiche is also the searcher of hartes.
The Lo•de is ignorant of nothing that is done in the Church, which is also the searcher of hearts.
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1917
And especially he blameth this in this Churche, that she thought her selfe a lyue, where she was dead.
And especially he blameth this in this Church, that she Thought her self a live, where she was dead.
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1918
He speaketh not of the corporall, but of the spirituall lyfe and death.
He speaks not of the corporal, but of the spiritual life and death.
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1919
For Christe lyueth by his spirite in his sainctes, and faythfull, and sheweth lyuely workes by them.
For Christ liveth by his Spirit in his Saints, and faithful, and shows lively works by them.
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1920
Lyke as the Lorde teacheth in the .vi. of Iohn, and in many other places of the Gospel of S. Iohn.
Like as the Lord Teaches in the vi of John, and in many other places of the Gospel of S. John.
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1921
The Apostle said also, that he liued not now, but that Christ liued in him: The same Apostle said, yt wydowes liuing in wātones, being aliue were dead.
The Apostle said also, that he lived not now, but that christ lived in him: The same Apostle said, that Widows living in wantons, being alive were dead.
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1922
They be dead therfore which haue not Christ liuing in thē by faith & spirit.
They be dead Therefore which have not christ living in them by faith & Spirit.
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1923
Which haue not the vertue of Christ workyng in thē, that is which bringeth not forth liuely workes.
Which have not the virtue of christ working in them, that is which brings not forth lively works.
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1924
For the Lord is red to haue said also in the Gospel: Suffer the dead to bury their dead. For the Lord is read to have said also in the Gospel: Suffer the dead to bury their dead.
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1925
The Sardensians therfore had the name of men liuing that is to say, they were called Christians, spirituall, regenerated and holy worshippers of God:
The Sardians Therefore had the name of men living that is to say, they were called Christians, spiritual, regenerated and holy worshippers of God:
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1926
but they were dead, to witte, hipocrites, in whome no spirite nor Christen life appered. The fleshe, the world and corruption, as yet liued in thē. But such churches displease Christ:
but they were dead, to wit, Hypocrites, in whom no Spirit nor christian life appeared. The Flesh, the world and corruption, as yet lived in them. But such Churches displease christ:
cc-acp pns32 vbdr j, p-acp n1, n2, p-acp ro-crq dx n1 ccx jp n1 vvd. dt n1, dt n1 cc n1, c-acp av vvn p-acp pno32. p-acp d n2 vvi np1:
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1927
There be many suche at this day.
There be many such At this day.
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1928
But whether doth Christ reiect them? Verely he blameth such, but not to confounde them, (for so the worlde blameth) but that they should repent.
But whither does christ reject them? Verily he blameth such, but not to confound them, (for so the world blameth) but that they should Repent.
p-acp cs vdz np1 vvi pno32? av-j pns31 vvz d, cc-acp xx pc-acp vvi pno32, (c-acp av dt n1 vvz) cc-acp cst pns32 vmd vvi.
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1929
For he willeth not the death of a sinner, but rather that he should conuert and liue.
For he wills not the death of a sinner, but rather that he should convert and live.
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1930
And therfore consequently he prepareth a medicine for the disease.
And Therefore consequently he Prepareth a medicine for the disease.
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1931
And first he prescribeth to the starres or Byshops, what they should do in this case: And First he prescribeth to the Stars or Bishops, what they should do in this case:
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1932
Then telleth he also the whole cōgregation their dutie. Wherof we learne howe like diseases of churches are to be holpen.
Then Telleth he also the Whole congregation their duty. Whereof we Learn how like diseases of Churches Are to be helped.
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1933
That belōgeth to the Pastours that he commaunded them to watche, verely ouer the flock:
That belongeth to the Pastors that he commanded them to watch, verily over the flock:
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1934
And to confirme that remained of the flock, not yet in dede lost, but next vnto perdition,
And to confirm that remained of the flock, not yet in deed lost, but next unto perdition,
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1935
vnlesse it be holpē in time with sound and holsome doctrine.
unless it be helped in time with found and wholesome Doctrine.
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1936
He alluded doubtles to that cure and charge pastorall, whiche the Lorde describeth in the xxxiiii. chapt.
He alluded doubtless to that cure and charge pastoral, which the Lord Describeth in the xxxiiii. Chapter.
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1937
of Ezechiel. The flock is confirmed by the word of God: by the same it is retyred from death, and preserued in lyfe. &c. Now also he addeth the reason, why he commaundeth to confirme the flocke least they slyde in to death.
of Ezechiel. The flock is confirmed by the word of God: by the same it is retired from death, and preserved in life. etc. Now also he adds the reason, why he commandeth to confirm the flock lest they slide in to death.
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1938
For I haue not found thy workes full or perfit before God. The Greke copie Complutensian and Aretas haue, my God.
For I have not found thy works full or perfect before God. The Greek copy Complutensian and Aretas have, my God.
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1939
By workes he vnderstādeth al things that are done, wordes works, and the whole conuersation of men.
By works he understands all things that Are done, words works, and the Whole Conversation of men.
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1940
The workes doubles euen of Sainctes be euermore vnperfit, if we haue respecte to humane imbecillitie.
The works doubles even of Saints be evermore unperfect, if we have respect to humane imbecility.
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1941
For always so long as we lyue here, ye flesh fighteth against the spirite:
For always so long as we live Here, you Flesh fights against the Spirit:
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1942
In so muche that Iob sayd, how he feared all his workes, and therfore fled to the clemēcie of the iudge:
In so much that Job said, how he feared all his works, and Therefore fled to the clemency of the judge:
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1943
Notwithstanding they be perfit and full in respect of Christ.
Notwithstanding they be perfect and full in respect of christ.
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1944
For he is our fulnes, and in hym we are cōplete, Iohn. 1. Ephes. 1. Coloss. the 12. And he maketh vs pertakers of his fulnes by faythe.
For he is our fullness, and in him we Are complete, John. 1. Ephesians 1. Coloss. the 12. And he makes us partakers of his fullness by faith.
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1945
They of Sardis were destitute of trewe fayth, wherfore euery worke of theirs muste nedes be vnperfit before God:
They of Sardis were destitute of true faith, Wherefore every work of theirs must needs be unperfect before God:
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1946
whiche alloweth nothinge but that is of the sonne and moste pure.
which alloweth nothing but that is of the son and most pure.
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1947
Therfore the Lorde cōmaundeth to teache faith diligently, and beate it in, that they maye b• made perfit in Christe.
Therefore the Lord commandeth to teach faith diligently, and beat it in, that they may b• made perfect in Christ.
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1948
This is the beste medicine for the deadly disease of Christes churche.
This is the best medicine for the deadly disease of Christ's Church.
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1949
Here followeth the dutie of the people, how they may be healed, by the apostolicall repentaunce. Whereof the chiefe poincte is:
Here follows the duty of the people, how they may be healed, by the apostolical Repentance. Whereof the chief point is:
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1950
to remember the lordes wordes, in what we haue hearde and receiued the same. We are not commaunded to diuise newe formes of religion and repentaunce:
to Remember the Lords words, in what we have heard and received the same. We Are not commanded to divise new forms of Religion and Repentance:
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1951
but we are sent to the olde tradition, not of men, but the which we haue in the Scriptures of Euangelistes and Apostles.
but we Are sent to the old tradition, not of men, but the which we have in the Scriptures of Evangelists and Apostles.
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1952
These, I saye, we oughte to remembre. For throughe custome of sinning, we forget Gods worde.
These, I say, we ought to Remember. For through custom of sinning, we forget God's word.
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1953
And truely the beginnyng of Peters repentaunce was, to haue remembred the wordes of the Lorde.
And truly the beginning of Peter's Repentance was, to have remembered the words of the Lord.
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1954
Therfore such as will not be reproued and instructed by gods worde, shall neuer come to, or attayne the trewe repentaunce.
Therefore such as will not be reproved and instructed by God's word, shall never come to, or attain the true Repentance.
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1955
Furthermore it is necessarie, that we kepe and reteyne the wordes of God, that is, the trewe doctrine of Christ, leeste we forget it streight wayes,
Furthermore it is necessary, that we keep and retain the words of God, that is, the true Doctrine of christ, leeste we forget it straight ways,
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1956
or that we sette it in vayne contemplation, and not in effectuall worke. The doctrine of Christ must be kept, and perfourmed in worke.
or that we Set it in vain contemplation, and not in effectual work. The Doctrine of christ must be kept, and performed in work.
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1957
For in the laste place it followeth: and repente. Trew repentaūce consisteth in worke: that in minde & body we should tourne awaie from euil, and tourne vnto God,
For in the laste place it follows: and Repent. True Repentance Consisteth in work: that in mind & body we should turn away from evil, and turn unto God,
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1958
and do good, beyng sorie for our wicked dedes paste, this is the trewe Apostolicall repentaunce.
and do good, being sorry for our wicked Deeds past, this is the true Apostolical Repentance.
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1959
Vnto the whiche repentaunce nowe, after the diuine prophetical & apostolical maner, he draweth thē by the threatnings.
Unto the which Repentance now, After the divine prophetical & apostolical manner, he draws them by the threatenings.
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1960
Whiche are in dede to be referred aswell to ye ministers, as to the people, in the congregation.
Which Are in deed to be referred aswell to you Ministers, as to the people, in the congregation.
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Page 105
1961
Againe the Lord vseth parables, whiche we reade that he vsed in S. Matth. 24. Where with the same he exhorteth to watchyng & sobrietie.
Again the Lord uses parables, which we read that he used in S. Matthew 24. Where with the same he exhorteth to watching & sobriety.
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Page 105
1962
Whiche place sins it is there expounded at large, I nede not to vse many wordes aboute it here.
Which place Sins it is there expounded At large, I need not to use many words about it Here.
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Page 105
1963
To the Lorde be prayse and thankes geuyng for euermore.
To the Lord be praise and thanks giving for evermore.
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Page 105
1964
¶ He alloweth and commendeth those that couet to liue godly in the Churche of Sardis, exhorting them that they would so holde on and procede. The.xvi. Sermon.
¶ He alloweth and commends those that covet to live godly in the Church of Sardis, exhorting them that they would so hold on and proceed. The xvi Sermon.
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1965
BVt thou haste a fewe names in Sardis, whiche haue not defiled their garmentes: And they shall walke with me in white, for they are worthie. But thou haste a few names in Sardis, which have not defiled their garments: And they shall walk with me in white, for they Are worthy.
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Page 106
1966
He that ouercometh shall be clothed in white araye, and I will not put out his name out of the boke of life:
He that Overcometh shall be clothed in white array, and I will not put out his name out of the book of life:
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1967
And I will confesse his name before my Father, and before his Aungelles. He that hath eares let him heare what the spirite sayeth to the congregations. And I will confess his name before my Father, and before his Angels. He that hath ears let him hear what the Spirit Saith to the congregations.
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1968
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. The seconde part of this heavenly epistle is contained in these points, in the which is praised and commended the innocence, holiness and integrity of the faithful in the congregation of Sardis, in true Religion.
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1969
He exhorteth them by a promesse moste large vnto perseueraunce. Last he propoundeth agayne vnto them moste ample rewardes:
He exhorteth them by a promise most large unto perseverance. Last he propoundeth again unto them most ample rewards:
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Page 106
1970
euen to the corrupte sorte, in case they amende: and to the faithful, if they continewe as they be. The complutensiā boke hath thus NONLATINALPHABET:
even to the corrupt sort, in case they amend: and to the faithful, if they continue as they be. The complutensian book hath thus:
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1971
But thou haste a fewe names in Sardis.
But thou haste a few names in Sardis.
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1972
Whiche is as much as if he had saied, they be not al corrupt and dead with thee,
Which is as much as if he had said, they be not all corrupt and dead with thee,
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1973
although in dede those be very fewe.
although in deed those be very few.
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Page 106
1974
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:
And so Aretas readeth it in Greek, and the Common Translation in Latin other copies have, which Erasmus follows, thou haste a few names also At Sardis:
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1975
that is, euen in Sardis hast thou names, but fewe. And he put names for notable men.
that is, even in Sardis hast thou names, but few. And he put names for notable men.
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Page 106
1976
Which maner of speaking is also in our langage.
Which manner of speaking is also in our langage.
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Page 106
1977
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,
For we say, there is no man of name, for no excellent or noble personage, he signifies Therefore, that there be in the same Church noble Personages,
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1978
and that noble in soundenes of faith and holynes of life:
and that noble in soundenes of faith and holiness of life:
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1979
but very fewe, if they shoulde be referred or compared to the numbre of Hipocrites or dead, whiche in dede are a greate deale more.
but very few, if they should be referred or compared to the numbered of Hypocrites or dead, which in deed Are a great deal more.
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Page 107
1980
Nother oughte we here at to maruel. For the Lorde sayeth also in the Gospell, that many be called, fewe chosen:
Nother ought we Here At to marvel. For the Lord Saith also in the Gospel, that many be called, few chosen:
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Page 107
1981
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.
And that the greater part of this world walks in that broad and wide Way of perdition, Matthew 20. and 7. The which also S. Peter repeated in the 2. chapter of his latter epistle.
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1982
That they are rather to be hissed at, than confuted, whiche seke to defende theyr errour, by a multitude.
That they Are rather to be hissed At, than confuted, which seek to defend their error, by a multitude.
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1983
You shall heare very ofte at this daye.
You shall hear very oft At this day.
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1984
You are but a fewe in nombre, we are innumerable, and therfore our matter is the better.
You Are but a few in number, we Are innumerable, and Therefore our matter is the better.
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1985
But that same excellent thinge is chiefly to be obserued, that although they were but fewe good,
But that same excellent thing is chiefly to be observed, that although they were but few good,
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1986
yet neuertheles the Lorde cōmendeth and extolleth those fewe, doubtles for the example and imitation of al other churches.
yet nevertheless the Lord commends and extolleth those few, doubtless for the Exampl and imitation of all other Churches.
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1987
The wordes in dede are shorte, but the praise moste ample and large. That they had not defiled their garmentes:
The words in deed Are short, but the praise most ample and large. That they had not defiled their garments:
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Page 107
1988
whiche is as muche as if he had sayed, you haue not polluted your soules with straunge opinions or spottes of heresie.
which is as much as if he had said, you have not polluted your Souls with strange opinions or spots of heresy.
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Page 107
1989
For you haue remayned sincere in the true faythe:
For you have remained sincere in the true faith:
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1990
your bodies also, and the whole conuersation of your life, you haue not defiled with filthie lustes, with fleshely pleasures and voluptuousenes.
your bodies also, and the Whole Conversation of your life, you have not defiled with filthy lusts, with fleshly pleasures and voluptuousenes.
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1991
Doubtles this is the greatest prayse and most certaine signe of perfit godlines: wherewith I would wishe that mo of vs were marked.
Doubtless this is the greatest praise and most certain Signen of perfect godliness: wherewith I would wish that more of us were marked.
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1992
But the maner of speache here requireth also an exposition. The allegorie of garments is often and much vsed in holy scripture.
But the manner of speech Here requires also an exposition. The allegory of garments is often and much used in holy scripture.
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1993
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,
The use of apparel invented of God him self, and showed to our Forefathers, hath this chief property, to hide the privy parts of our body, to beautife and Set forth the body,
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1994
and kepe of heate and colde.
and keep of heat and cold.
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Page 107
1995
And therfore Christ him self is called the garment of Christiās, and in the gospel in dede the wedding garment.
And Therefore christ him self is called the garment of Christiās, and in the gospel in deed the wedding garment.
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Page 107
1996
Whervpon thapostle aduiseth vs to put on the new mā, which is made after God euen Christ him selfe.
Whereupon apostle adviseth us to put on the new man, which is made After God even christ him self.
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Page 107
1997
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,Roman. 13. Ephesians 4. Coloss. 3. For christ Covereth not only our privy parts, but all the filthiness also of the soul, he adorneth and beautifieth us,
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1998
and driueth frō vs all iniurie, and all euill.
and Driveth from us all injury, and all evil.
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1999
And we defile this garment, when neither in faith nor in holines of life we do aunswer to our professiō.
And we defile this garment, when neither in faith nor in holiness of life we do answer to our profession.
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2000
For Christe is our garment, and Christianitie, sincere faithe, and holines of life are our apparell:
For Christ is our garment, and Christianity, sincere faith, and holiness of life Are our apparel:
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2001
And euen faithe and our conuersation is our garmente.
And even faith and our Conversation is our garment.
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2002
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.
For asmuch Therefore as the Sardians were of a sincere faith, and uncorrupt manners, they Are said to have kept their garments clean and undefiled.
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2003
The lorde also geueth nowe a rewarde vnto vertu. And they shal walke with me, sayeth he, in white araye.
The lord also Giveth now a reward unto virtue. And they shall walk with me, Saith he, in white array.
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2004
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.
These excellent things verily doth he rehearse to retain the Sardians in their duty, to nourrishe them to greater things and to move other also to sincerity and integrity.
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2005
Sainctes walke with Christ in white araye, that is to saye, haue fruitiō of the same glory, wherin we beleue Christ to shine.
Saints walk with christ in white array, that is to say, have fruition of the same glory, wherein we believe christ to shine.
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2006
For he desireth his father, that he will graunt to the faithfull, that where so euer he is, they may be with him,
For he Desires his father, that he will grant to the faithful, that where so ever he is, they may be with him,
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2007
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.
and see his glory, etc. in the 17. of John. And with S. Matthew in the transformation or clarifiyng, the face of christ appeared bright like the sun, his apparel and rest of his body as Light.
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2008
So appered Christ vnto Iohn in the first chapt. of this boke, clothed in white araye.
So appeared christ unto John in the First Chapter. of this book, clothed in white array.
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2009
Nowe therfore sayeth he, the godly that haue not defiled their garmente, shal accompany me, hauing put on light also.
Now Therefore Saith he, the godly that have not defiled their garment, shall accompany me, having put on Light also.
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2010
He addeth an other thing, for they be worthie. He adds an other thing, for they be worthy.
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2011
This is the greatest prayse, when the Captaine sayeth, that the soldiour is worthy of honour and glory.
This is the greatest praise, when the Captain Saith, that the soldier is worthy of honour and glory.
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2012
The greatest shame or ignomie is, when it is sayed with vs, thou arte vnworthy.
The greatest shame or ignomy is, when it is said with us, thou art unworthy.
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2013
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.
The First kind of speech shows him to be most excellent in all kind of virtue, which is said to be worthy of Eternal Light, by the later is signified, that he which is accounted unworthy of a good and excellent thing, is maruelouse negligent and ungracious.
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2014
But here we nede not to reason of the merite and deserte of worthines.
But Here we need not to reason of the merit and desert of worthiness.
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2015
God pronoūceth his to be worthie of glory, the godly referre al the goodnes that is in them vnto grace,
God pronounceth his to be worthy of glory, the godly refer all the Goodness that is in them unto grace,
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2016
and still complaine of theyr vnworthines.
and still complain of their unworthiness.
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2017
Not to reproue God of liyng, but to prayse and cōmende the excellent goodnes that is in him:
Not to reprove God of lying, but to praise and commend the excellent Goodness that is in him:
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2018
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.
acknowledging in deed that he Rewardeth good works, and dignifieth the worthiness of Saints: but they Are nothing proud hereof, but acknowledge all this to come of grace.
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2019
This appereth in the doctrine of the Gospell, Luke. 17. Matth. 25. where Sainctes cōmended of God,
This appeareth in the Doctrine of the Gospel, Lycia. 17. Matthew 25. where Saints commended of God,
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2020
for the workes of mercy, seme the acknowledge nothing therof.
for the works of mercy, seem thee acknowledge nothing thereof.
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2021
Howbeit he declareth more at large the most ample promesses of God, wherby he maye not onlye reteyne in their duty the Sainctes and vndefiled Sardensians,
Howbeit he Declareth more At large the most ample promises of God, whereby he may not only retain in their duty the Saints and undefiled Sardians,
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2022
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:
but might also reduce all Others that go astray At all times into the Way of Repentance, integrity, and holiness. And three things he promises:
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first in dede, white apparell, that is to saye, gloryfiyng, and light euerlastinge, and the gloriouse company of Christ, wherof I haue spoken already.
First in deed, white apparel, that is to say, gloryfiyng, and Light everlasting, and the glorious company of christ, whereof I have spoken already.
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2024
Secondly, and I wil not, sayeth he, put out his name out of the boke of life.
Secondly, and I will not, Saith he, put out his name out of the book of life.
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2025
For like as Cities haue bokes, wherin the names of theyr Citizens are written:
For like as Cities have books, wherein the names of their Citizens Are written:
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2026
righte so is God in the scriptures sayed NONLATINALPHABET (after the maner of men) to haue a boke of life, or of his electe. right so is God in the Scriptures said (After the manner of men) to have a book of life, or of his elect.
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2027
What that boke is, and whose name is red in the same, none of vs can tell, sins none hath loked therein.
What that book is, and whose name is read in the same, none of us can tell, Sins none hath looked therein.
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2028
We must learne of the scriptures, who be the citezēs of the kingdome of God. For that theyr names be written in the boke of life no man nede doubt. And S. Iohn sayeth:
We must Learn of the Scriptures, who be the Citizens of the Kingdom of God. For that their names be written in the book of life no man need doubt. And S. John Saith:
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2029
so many as haue beleued, he hath geuen them power, that they maye be made the children of God. S. Paull saieth:
so many as have believed, he hath given them power, that they may be made the children of God. S. Paul Saith:
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2030
He that hath not the spirite of Christe, he is none of his. And the spirite crieth in the mindes of the godly, Abba father. The same Apostle sayeth:
He that hath not the Spirit of Christ, he is none of his. And the Spirit cries in the minds of the godly, Abba father. The same Apostle Saith:
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2031
God hath predestinated vs, that he might adopte vs for his children, through Iesus Christe. Moreouer:
God hath predestinated us, that he might adopt us for his children, through Iesus Christ. Moreover:
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2032
he hath chosen vs in Christ, before the foūdations of the world were layde. Therefore are al beleuers written in that numbre celestiall.
he hath chosen us in christ, before the foundations of the world were laid. Therefore Are all believers written in that numbered celestial.
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2033
Who so euer therefore beleue not, or perseuere not in the faith, eyther they are not written in the boke of life,
Who so ever Therefore believe not, or persevere not in the faith, either they Are not written in the book of life,
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2034
or els they be put out againe of the boke of lyfe.
or Else they be put out again of the book of life.
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2035
Finally the sonne acknowledgeth the beleuers and such as perseuer in the true faythe, before his heauenly father, and his Aungelles.
Finally the son acknowledgeth the believers and such as persever in the true faith, before his heavenly father, and his Angels.
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2036
And here he repeteth theuangelicall doctrine out of the 10. chapt.
And Here he repeateth theuangelicall Doctrine out of the 10. Chapter.
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2037
of S. Matth. and 8. of S. Marke. And doubteles it is a greate matter in that vniuersall iudgement, to be knowen of the sonne of God, of the highe iudge, to be saluted and frendely spokē to of him,
of S. Matthew and 8. of S. Mark. And doubtless it is a great matter in that universal judgement, to be known of the son of God, of the high judge, to be saluted and friendly spoken to of him,
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2038
and that to our greate prayse.
and that to our great praise.
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2039
If any Prince would in a great assemble of people knowe thee, yea imbrase and cōmende thee,
If any Prince would in a great assemble of people know thee, yea embrace and commend thee,
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2040
howe happie and fortunate woldest thou thinke thy selfe? But then shall imbrase thee the very sonne of God, king of kinges, and lorde of lordes.
how happy and fortunate Wouldst thou think thy self? But then shall embrace thee the very son of God, King of Kings, and lord of Lords.
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2041
Let vs thinke of these thinges in time, and amende our maners.
Let us think of these things in time, and amend our manners.
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2042
For that all these thinges apperteyne to vs, that laste and wounted acclamation of S. Iohn proueth:
For that all these things appertain to us, that laste and wonted acclamation of S. John Proves:
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2043
let him that hathe eares, heare, &c. Wherof we haue spoken els where. To the Lord be prayse and glory.
let him that hath ears, hear, etc. Whereof we have spoken Else where. To the Lord be praise and glory.
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¶ The Lord cōmendeth the vertues, namely the constancie of the congregation of Philadelphia. &c. The.xvij. Sermon.
¶ The Lord commends the Virtues, namely the constancy of the congregation of Philadelphia. etc. The xvij Sermon.
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ANd write vnto the Aungel of the congregation of Philadelphia: ANd write unto the Angel of the congregation of Philadelphia:
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this sayeth he that is holye and true, which hath the keye of Dauid, whiche openeth and no man shutteth:
this Saith he that is holy and true, which hath the key of David, which Openeth and no man shutteth:
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2047
And shutteth and no man openeth. I knowe thy workes. Beholde I haue sette before thee an open dore, and no manne can shutte it:
And shutteth and no man Openeth. I know thy works. Behold I have Set before thee an open door, and no man can shut it:
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2048
for thou hast a little strength: And haste kepte my worde, and haste not denied my name.
for thou hast a little strength: And haste kept my word, and haste not denied my name.
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2049
Beholde I shall geue some of the congregation of Sathan, whiche call them Iewes, and are not, but do lie:
Behold I shall give Some of the congregation of Sathan, which call them Iewes, and Are not, but do lie:
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Behold, I wil make them, that they shal come and worship before thy feete. Behold, I will make them, that they shall come and worship before thy feet.
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2051
In al other congregations the Lord at the leest foūd some faulte, in the only churche of Philadelphia he blame•h nothing: In all other congregations the Lord At the least found Some fault, in the only Church of Philadelphia he blame•h nothing:
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not that any man is founde in this flesh so perfit, that he hath not nede of the grace of God. For Dauid crieth out:
not that any man is found in this Flesh so perfect, that he hath not need of the grace of God. For David cries out:
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enter not Lord, into iudgement with thy seruaunt, for no mā liuing shall be iustified in thy sighte.
enter not Lord, into judgement with thy servant, for no man living shall be justified in thy sight.
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2054
But S. Iohn and S. Paull also make all mē subiect to sinne: which thing also S. Austen discourseth learnedly agaynst the Pelagians.
But S. John and S. Paul also make all men Subject to sin: which thing also S. Austen discourseth learnedly against the Pelagians.
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2055
Therfore that blameth nothing in this congregation, it is not to be vnderstand, as though it were not defiled with dayly faultes:
Therefore that blameth nothing in this congregation, it is not to be understand, as though it were not defiled with daily Faults:
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2056
but therfore he imputeth nothinge, for because the sinceritie and integritie of faithe couereth & hideth what vice so euer there be.
but Therefore he imputeth nothing, for Because the sincerity and integrity of faith Covereth & Hideth what vice so ever there be.
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2057
For there is no cōdemnation to them that are graffed in Christe Iesu. And albeit that other churches haue also the right faith,
For there is no condemnation to them that Are graffed in Christ Iesu. And albeit that other Churches have also the right faith,
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yet this excelleth especially, &c. It might be referred chiefly to the Bisshop of the same Churche.
yet this excels especially, etc. It might be referred chiefly to the Bishop of the same Church.
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2059
In this sixte epistle he cōmendeth the sincere faith, and cōstancie of faith, and admonissheth to perseuer, propounding ample rewardes.
In this sixte epistle he commends the sincere faith, and constancy of faith, and Admonisheth to persever, propounding ample rewards.
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And it hath muche learning and diuerse: whiche shall appere in the treatise therof.
And it hath much learning and diverse: which shall appear in the treatise thereof.
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And the lord herin followeth the same order, which we see he hath followed in others.
And the lord Herein follows the same order, which we see he hath followed in Others.
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For it is one & the same kinde of doctrine with all churches and in al times.
For it is one & the same kind of Doctrine with all Churches and in all times.
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Firste therfore is shewed, vnto whom the epistle is written or dedicated: to the pastour and whole cōgregation of Philadelphia.
First Therefore is showed, unto whom the epistle is written or dedicated: to the pastor and Whole congregation of Philadelphia.
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Secondly the churche is called new Hierusalem. For the olde was a figure of the newe.
Secondly the Church is called new Jerusalem. For the old was a figure of the new.
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Philadelphia was a citie of Lydia, neither very famouse, nor yet obscure. We reade how it hath bē oft shakē with earthquakes, and repared againe. Philadelphia was a City of Lydia, neither very famous, nor yet Obscure. We read how it hath been oft shaken with earthquakes, and repaired again.
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Strabo mentioneth therof in the 12. boke of Geographie, and so haue other authours also. Yet it made it self famouse by vertues.Strabo mentioneth thereof in the 12. book of Geography, and so have other Authors also. Yet it made it self famous by Virtues.
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After is the Lorde Christ signified to be Authour of this epistle, who at other times also hath tolde S. Iohn what he should write.
After is the Lord christ signified to be Author of this epistle, who At other times also hath told S. John what he should write.
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And to Christ are attributed three things or rather Christ attributeth three things to him selfe, yt he is holy, true,
And to christ Are attributed three things or rather christ attributeth three things to him self, that he is holy, true,
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& hath the keye of Dauid:
& hath the key of David:
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The which he hath borrowed of ye Image of the first Chapt. Christe is holy, because he is pure & cleane from al filthines,
The which he hath borrowed of you Image of the First Chapter Christ is holy, Because he is pure & clean from all filthiness,
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& from al vnrightuousnes, very God, a cōsuming fire, doyng no man any wrōg, hauing nothing at all that may be blamed.
& from all unrighteousness, very God, a consuming fire, doing no man any wrong, having nothing At all that may be blamed.
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For to him ye Seraphin sayng rightly, holy, holy, holy, Lord God of Sabaoth:
For to him the Seraphin saying rightly, holy, holy, holy, Lord God of Sabaoth:
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Esaye. 7. Christ is also the holy one of the Sainctes, a sanctification I saye that sanctifieth all, that be sanctified. Isaiah. 7. christ is also the holy one of the Saints, a sanctification I say that Sanctifieth all, that be sanctified.
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The same loueth holines in sainctes. Christ therfore is moste truely called.
The same loves holiness in Saints. christ Therefore is most truly called.
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Antichrist the Pope hath taken vpon him this title, and so filthy sitteth on this beaste,
Antichrist the Pope hath taken upon him this title, and so filthy Sitteth on this beast,
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as if you should call a priuie or a Iakes a Rosier.
as if you should call a privy or a Jakes a Rosier.
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Spitte vpon that vile and filthy beast, whiche suffereth him self to be called the most holy father,
Spit upon that vile and filthy beast, which suffers him self to be called the most holy father,
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and worship Christ the holy one of all holy, vnlesse you had rather vnderstande by that holines not euery holines,
and worship christ the holy one of all holy, unless you had rather understand by that holiness not every holiness,
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but pope holines that is to witte, stinking & swimming full of al abominations.
but pope holiness that is to wit, stinking & swimming full of all abominations.
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Christe is like wise called trewe, because he is eternall and faithfull, euermore constaunt and incorrupte.
Christ is like wise called true, Because he is Eternal and faithful, evermore constant and incorrupt.
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He can neyther disceiue nor be disceiued. The same moste constantly kepeth his promesses. All his wordes be vndoubted and trewe:
He can neither disceiue nor be disceiued. The same most constantly Keepeth his promises. All his words be undoubted and true:
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Albeit that fleshe, that can abide no delaye, begin many times to doubt, yet no one poincte or iote of them falleth awaye.
Albeit that Flesh, that can abide no Delay, begin many times to doubt, yet no one point or jot of them falls away.
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The trueth of the Lorde indureth for euer.
The truth of the Lord Endureth for ever.
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Thou standest vpon a moste sure foundation, if thou leane vnto Christe, whiche in the 14. of Iohn also calleth him selfe the veritie.
Thou Standest upon a most sure Foundation, if thou lean unto Christ, which in the 14. of John also calls him self the verity.
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Laste he addeth, whiche hath the keye of Dauid. I spake of the keye in the firste chapter. Laste he adds, which hath the key of David. I spoke of the key in the First chapter.
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He alludeth to the 22. Chapt. of Esaye. Wherby is signified the diuine & almightie power of Christ, by the which he bringeth vs purified into the kingdome of heauen:
He alludeth to the 22. Chapter of Isaiah. Whereby is signified the divine & almighty power of christ, by the which he brings us purified into the Kingdom of heaven:
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He sayeth therfore aptely and expressely, he hath, not had or shal haue, but he hath now.
He Saith Therefore aptly and expressly, he hath, not had or shall have, but he hath now.
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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.
For he alone hath this power, which he Communicateth with no man Else. The Pope of Rome lies, which Saith that he hath this power.
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The only sonne of God excelleth in this prerogatiue.
The only son of God excels in this prerogative.
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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: Apostles as Ministers and Preachers, have received the keys of knowledge and of utterance, of learning, instruction and introduction, by the which also in threatening they exclude Infidels out of the Kingdom of God, bind them in their Sins:
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almightie God whiche hath the highe power ratifiyng the iudgement of the minister, whiche he pronounced not of him self, but of Christes wordes.
almighty God which hath the high power ratifiyng the judgement of the minister, which he pronounced not of him self, but of Christ's words.
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But these thinges agree righte well with those that follow of the opened dore, which no man can shut,
But these things agree right well with those that follow of the opened door, which no man can shut,
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and so to the whole matter. For now the Lorde procedeth to tell, what he would:
and so to the Whole matter. For now the Lord Proceedeth to tell, what he would:
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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 as he hath said in all Epistles, he repeateth in this also, that he Knoweth all things of this and of all other congregations.
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And he commendeth so the perseueraunce in faithe in this congregation, that he signifieth with all, that the same also did procede of the grace of Christ.
And he commends so the perseverance in faith in this congregation, that he signifies with all, that the same also did proceed of the grace of christ.
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Thou haste, sayeth he, litle power, and as it were no force and strēgth, which this world regardeth,
Thou haste, Saith he, little power, and as it were no force and strength, which this world Regardeth,
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as power, riches, wordly wisedom, lucky successe, plentie of frendes, and such other like things.
as power, riches, wordly Wisdom, lucky success, plenty of Friends, and such other like things.
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Therfore thou canste attribute nothing to thy selfe, nothinge to thine owne strength, not so much as this that thou arte a churche,
Therefore thou Canst attribute nothing to thy self, nothing to thine own strength, not so much as this that thou art a Church,
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& that the veritie of the gospell is freely preached with thee. For I set opē this dore.
& that the verity of the gospel is freely preached with thee. For I Set open this door.
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And by my strength I kepe open the same, that no man can shut the same dore:
And by my strength I keep open the same, that no man can shut the same door:
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to witte the preachinge and grace ones graunted, by any meanes to prohibite, let, or take away.
to wit the preaching and grace ones granted, by any means to prohibit, let, or take away.
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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,
To open the door, is a Common phrase of speaking, used of apostle, in the 1. to the Corinth. 16. and the 2. Corinth. the 2. He Openeth the door, which Giveth an occasion,
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and prepareth the waye to enter in. By the worde therefore was opened the dore of life. The faithful might enter in:
and Prepareth the Way to enter in. By the word Therefore was opened the door of life. The faithful might enter in:
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the infidels coulde not stoppe this waye. For the hande of Christe helde the dore open.
the Infidels could not stop this Way. For the hand of Christ held the door open.
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And these thinges in dede do declare, whereof it is that in cities, townes, and villages not greatly furnished with any force or power, ye course of the gospel procedeth with so lucky successe:
And these things in deed do declare, whereof it is that in cities, Towns, and villages not greatly furnished with any force or power, you course of the gospel Proceedeth with so lucky success:
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though enemies abide enemies still, and continewe to hate vs euery daie more haynously than other,
though enemies abide enemies still, and continue to hate us every day more haynously than other,
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And where many go about by layng waite, craftes and policies, threateninges and persecutions to shut the dore, they cā not.
And where many go about by long wait, crafts and policies, threatenings and persecutions to shut the door, they can not.
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These things are not done through our cunning & wisedome, but of the grace of God.
These things Are not done through our cunning & Wisdom, but of the grace of God.
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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.
Howbeit if any man list to understand those things and such as follow hereafter peculiarly of the pastor or bishop of the Church, I will not be against it.
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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,
For where he was humble, and instruct with no worldly Wisdom, yet furnished with God his grace, he opened the Way of salvation, which now they could not shut up,
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as many as soughte to abrogate the preaching of the gospel. The vertue of Christ kept him.
as many as sought to abrogate the preaching of the gospel. The virtue of christ kept him.
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And nowe more expressely he preacheth or cōmendeth the faithfull constauncie in faithe of the pastour & congregation:
And now more expressly he Preacheth or commends the faithful constancy in faith of the pastor & congregation:
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Thou hast kept, saieth he, my worde, and hast not denied my name. Thou hast kept, Saith he, my word, and hast not denied my name.
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When the Lorde opened the dore, lighted the candel, & gaue heauenly giftes, the pastour with the congregation receiued them,
When the Lord opened the door, lighted the candle, & gave heavenly Gifts, the pastor with the congregation received them,
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and receiued kepte thē, and so kept denied them not, nother trode thē vnder foote. This is an excellent praise.
and received kept them, and so kept denied them not, neither trodden them under foot. This is an excellent praise.
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Would God there were many such churches founde at this daie.
Would God there were many such Churches found At this day.
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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,
Here Mayest thou Learn also, Oh thou Church of christ, Here may you Learn all and singular, what is the duty of Pastors, of the Church,
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and of all and singular godly men and women. Thy merite was none at all, God of his grace shone vnto thee.
and of all and singular godly men and women. Thy merit was none At all, God of his grace shone unto thee.
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Thy worthines was non, thy desert, power nor authoritie: Christe of his mercy hath reuealed him selfe vnto thee.
Thy worthiness was non, thy desert, power nor Authority: Christ of his mercy hath revealed him self unto thee.
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Imbrace him therefore that offereth him selfe to thee, holde fast and neuer at any time let him go. &c. And note that the Lord sayeth, my worde, not euery mans worde, but mine.
Embrace him Therefore that Offereth him self to thee, hold fast and never At any time let him go. etc. And note that the Lord Saith, my word, not every men word, but mine.
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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,
What the word of christ is, it is known to all men. For that which is written in the Gospel, and First in deed by the prophets,
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and after by the Apostles was set forth in holy writte, is the worde of christ.
and After by the Apostles was Set forth in holy written, is the word of Christ.
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It is not Christes worde that striueth with the same, although it be set forth by Counsels and holy fathers.
It is not Christ's word that strives with the same, although it be Set forth by Counsels and holy Father's.
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Christe doeth not acknowledge that worde: he acknowledgeth his for his owne. And this must be obserued and kept.
Christ doth not acknowledge that word: he acknowledgeth his for his own. And this must be observed and kept.
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The word of Christ is obserued, what time it is not corrupted with additions, detractions, and wrastinges, but in case it be kepte sincere in his naturall sense.
The word of christ is observed, what time it is not corrupted with additions, detractions, and wrastinges, but in case it be kept sincere in his natural sense.
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It is not kepte, when it is corrupted or depraued with mens inuentions, and peruerse interpretations.
It is not kept, when it is corrupted or depraved with men's Inventions, and perverse interpretations.
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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.
The word of christ is kept, when it is commended not with the Mouth alone, but is also expressed with godly works in the Whole life, & beautified with holiness.
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It is not obserued, when with out repentaunce men liue most filthily.
It is not observed, when with out Repentance men live most filthily.
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Finally the word of Christ is obserued & kept, when it is not with any lothesomnesse of ours or impatiēce cast awaye, denied & forsaken.
Finally the word of christ is observed & kept, when it is not with any lothesomnesse of ours or impatience cast away, denied & forsaken.
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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.
And Therefore he annereth incontinently, and thou hast not denied my name. I have spoken Else where largely of confessing and denying of Christ's name.
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These things verely did the Philadelphiās, & with these vertues through faith pleased ye lord. By these also maye we cōmende our selues to our Sauiour.
These things verily did the Philadelphians, & with these Virtues through faith pleased you lord. By these also may we commend our selves to our Saviour.
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Furthermore the Lord sheweth, with how great a reward he would honour that constauncie of the godly in faithe. Furthermore the Lord shows, with how great a reward he would honour that constancy of the godly in faith.
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Ye haue nowe, sayeth he, many enemies by reason of your pure religion:
You have now, Saith he, many enemies by reason of your pure Religion:
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but in case ye thus holde one, I wil cause that those same enemies shal become your frēdes,
but in case you thus hold one, I will cause that those same enemies shall become your Friends,
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and finally fellowes of your religion:
and finally Fellows of your Religion:
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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,
In so much that they that have hitherto condemned you for wicked doers and Heretics, shall come unto you with great humility, to axe you forgiveness, ready to receive your Religion,
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& to worship him whome they haue blasphemed.
& to worship him whom they have blasphemed.
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And they shall come in moste humble wise, and with the greatest humilitie that maye be.
And they shall come in most humble wise, and with the greatest humility that may be.
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For so sayed Esaye before that it shoulde so come to passe in 49. chap. wherunto the Lord alluded at this present.
For so said Isaiah before that it should so come to pass in 49. chap. whereunto the Lord alluded At this present.
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In the meane season he toucheth the Iewes the singular enemies of the sayth, whom he calleth the Sinagoge of Sathan.
In the mean season he touches the Iewes the singular enemies of the say, whom he calls the Synagogue of Sathan.
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For their teacher was none other but the Deuill, as in dede they haue no better at this daye.
For their teacher was none other but the devil, as in deed they have no better At this day.
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He calleth them false Iewes and liars. For neyther they confessed the Lorde, nor glorified god, nor beleued in Christ their Messias.
He calls them false Iewes and liars. For neither they confessed the Lord, nor glorified god, nor believed in christ their Messias.
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But they that are Iewes in dede, be not suche:
But they that Are Iewes in deed, be not such:
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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.
as the Apostle S. Paul said in the 2. Chapter to the Romans. The power of God constrained many of them, forsaking their Iewishenesse, to go to the christian Religion.
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Therefore if we couet or goe about to reteyne also in our Churches the pure worde of God, & 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.
Therefore if we covet or go about to retain also in our Churches the pure word of God, & to receive our enemies humble, we shall not attain to these things by wars or wrongs, by railing and approbriouse words, but by constant faith.
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But if eyther we professe our faith not purely, or beautifie not the same with vertues, what maruell is it,
But if either we profess our faith not purely, or beautify not the same with Virtues, what marvel is it,
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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.
and At length oppress us, and extinguish the Light of God his word with many? let us Learn dear brethren, by godliness, constancy and holiness to win our brethren.
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The Lord Iesus graunt vs his grace to perfourme the same.
The Lord Iesus grant us his grace to perform the same.
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¶ He exhorteth them to perseuer in the true fayth propoundyng most ample rewardes. The.xviij. Sermon.
¶ He exhorteth them to persever in the true faith propounding most ample rewards. The xviij Sermon.
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ANd they shall knowe, that I haue loued thee: because thou hast kept the wordes of my patience: ANd they shall know, that I have loved thee: Because thou hast kept the words of my patience:
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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.
Therefore will I keep thee from the hour of temptation, which will come upon all the world, to tempt them that dwell upon the earth behold I come shortly.
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Holde fast that thou hast that nomā take awaye thy crowne. Hold fast that thou hast that Roman take away thy crown.
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An excellent vertue is commended in the congregation of Philadelphia, that they haue kepte the worde of Christ, not euery worde, an excellent virtue is commended in the congregation of Philadelphia, that they have kept the word of christ, not every word,
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but the worde of Christe, and haue not denied it.
but the word of Christ, and have not denied it.
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And he hath begonne to rehearse moste large rewardes, whiche bothe he hath geuen to this church,
And he hath begun to rehearse most large rewards, which both he hath given to this Church,
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and is also ready to geue to any other like in the zeale of godly religion.
and is also ready to give to any other like in the zeal of godly Religion.
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For we are allured by rewardes.
For we Are allured by rewards.
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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, First I will convert, Saith he, thine enemies, that they may be made thy Friends & brethren, that coming into the congregation, they may worship christ, whom they have blasphemed hitherto,
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yea yt they shal submit them selues hūbly & lowely: As we reade of S. Paull, which in the 15. chapt.
yea that they shall submit them selves humbly & lowly: As we read of S. Paul, which in the 15. Chapter.
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of the 1. epistle to the Corinthians sayeth that he is vnworthie to be called an Apostle. &c. And this is a wonderfull benefite.
of the 1. epistle to the Corinthians Saith that he is unworthy to be called an Apostle. etc. And this is a wonderful benefit.
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For God is glorified by such as are cōuerted, & the trueth is set forth, liyng and superstition are confounded.
For God is glorified by such as Are converted, & the truth is Set forth, lying and Superstition Are confounded.
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Wherof the Sainctes can not but be exceadingly glad. The faythful also are deliuered out of the Deuils clawes, and are saued.
Whereof the Saints can not but be exceedingly glad. The faithful also Are Delivered out of the Devils claws, and Are saved.
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Than followeth an other benefite of God. Than follows an other benefit of God.
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Thenemies of God shal know & finde, that the church, and euery mēbre of the same be the wel beloued children of God.
The enemies of God shall know & find, that the Church, and every member of the same be the well Beloved children of God.
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Thenemies of the church suppose, the faithful to be wicked, gods enemies, heretikes, churchrobbers, hated of god, & vnworthy to liue.
The enemies of the Church suppose, the faithful to be wicked, God's enemies, Heretics, Church robbers, hated of god, & unworthy to live.
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But they shal vnderstand that nothing is derer to God than the church, as for ye which he gaue his sonne, which he chose also for his spouse,
But they shall understand that nothing is derer to God than the Church, as for you which he gave his son, which he chosen also for his spouse,
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and hath made pertaker of his kingdome.
and hath made partaker of his Kingdom.
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Wherof Plinie also made mention in the 10. boke of Epistles, the hōdreth and one.
Whereof Pliny also made mention in the 10. book of Epistles, the hōdreth and one.
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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: But of this love of God, whereby he, provoked by no deserts of ours, but of his only grace & native Goodness hath joined him self to the Church, all Virtues do proceed:
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That chiefly which immediatly followeth, yt the church hath kept the worde of patiēce. The same Iohn in his canonical epistle:
That chiefly which immediately follows, that the Church hath kept the word of patience. The same John in his canonical epistle:
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not that we, sayeth he, haue loued God, but yt 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,
not that we, Saith he, have loved God, but that he hath loved us etc. Therefore where the observation of the word of patience is annexed as the cause of love, it must be religiously expounded, that the favour of god,
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& 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.
& all our Gifts be verily of grace, but yet that he of the same grace doth as it were requite and reward us for our pains.
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Wherof the Sainctes are not proude, but humbly acknowledge and preache grace euery where and in al thinges.
Whereof the Saints Are not proud, but humbly acknowledge and preach grace every where and in all things.
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Agayne he cōmendeth the perseueraunce of the faithfull in the true religion. Thou hast kept, sayeth he, the worde of my patience.
Again he commends the perseverance of the faithful in the true Religion. Thou hast kept, Saith he, the word of my patience.
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The worde of patience is the Gospel of eternal saluation:
The word of patience is the Gospel of Eternal salvation:
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whiche is otherwise called of S. Paull the worde of the crosse, and that for two considerations.
which is otherwise called of S. Paul the word of the cross, and that for two considerations.
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First for bicause he describeth the crosse and patience of Christe wherby we are saued.
First for Because he Describeth the cross and patience of Christ whereby we Are saved.
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And again he perswadeth vs also to beare ye 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.
And again he Persuadeth us also to bear you cross, and patiently to suffer with Christ, Matthew 16.2. Timothy 2. Neither must any man look for any perseverance of him that is impatient.
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The Lord sayeth in the 12. of Luke, in your patience you shal possesse your soules.
The Lord Saith in the 12. of Lycia, in your patience you shall possess your Souls.
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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,
Therefore hath either the pastor or the Church of Philadelphia kept the word of patience, to wit in retaining in their hearts the patience of christ through faith,
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and in shewyng patience in wordes or saiynges, and susteyning muche trauel in body.
and in show patience in words or sayings, and sustaining much travel in body.
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Whiche in dede is the beste waye to kepe churches safe and sounde, and euery one of the faythful.
Which in deed is the best Way to keep Churches safe and sound, and every one of the faithful.
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Let them kepe, I saye, the worde of Christe his patience, and the rest commit to the Lord. For it followeth:
Let them keep, I say, the word of Christ his patience, and the rest commit to the Lord. For it follows:
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And I will kepe thee agayne from the houre of temptation, &c. The houre of temptation is expoūded two wayes.
And I will keep thee again from the hour of temptation, etc. The hour of temptation is expounded two ways.
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For eyther he speaketh of heresies and of heretikes, by whose talke, and craftie iuggelynge, leudenes,
For either he speaks of heresies and of Heretics, by whose talk, and crafty iuggelynge, leudenes,
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and disceiptfulnes is tempted the faythe, simplicitie, and integritie of the faytheful.
and disceiptfulnes is tempted the faith, simplicity, and integrity of the faithful.
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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.
Whereof the Lord Treateth much in the 13. Chapter of Deuteronomy. Or Else he speaks verily of the persecutions, which the Emperors of Rome have inflicted, among whom Trajan a most mighty Prince Set forth soar Proclamations against the Christians.
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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:
But christ preserved the Church of Philadelphia, and Keepeth also At this day the faithful by his word and power in the perils of Heretics and heresies, and finally of persecutions also:
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so that the faythfull maye stande sure in all controuersies and receyue nothing of heretikes that is straunge from gods worde,
so that the faithful may stand sure in all controversies and receive nothing of Heretics that is strange from God's word,
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and also geue no place in persecutions. Christ causeth many times that the burthen of persecution presseth not so heauily.
and also give no place in persecutions. christ Causes many times that the burden of persecution Presseth not so heavily.
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Therfore let vs alwayes be constaunt in gods worde, and permitte the defence to our Lorde God.
Therefore let us always be constant in God's word, and permit the defence to our Lord God.
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He wil not neglecte vs, &c.
He will not neglect's us, etc.
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But for as muche as in temptations and afflictions the Lord semeth many times to our fleshe to tary ouerlong, But for as much as in temptations and afflictions the Lord Seemeth many times to our Flesh to tarry overlong,
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and in maner to neglect his: for we saye the Lord preuenteth, and addeth, beholde I come shortly.
and in manner to neglect his: for we say the Lord preventeth, and adds, behold I come shortly.
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Shortly, I say, that is to say in time: not to late nor to hastely.
Shortly, I say, that is to say in time: not to late nor to hastily.
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The which we saie, neither to soone nor to late, but in dewe time and season.
The which we say, neither to soon nor to late, but in dew time and season.
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If the lorde therfore shal seme to be ouer slowe, dispaire not: for he will come timely enough, when he shal see it good.
If the lord Therefore shall seem to be over slow, despair not: for he will come timely enough, when he shall see it good.
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Doe not thou prescribe vnto him the maner and meane of deliueraunce, but abide the Lordes leasure.
Do not thou prescribe unto him the manner and mean of deliverance, but abide the lords leisure.
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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.
Reade what goodly and wholesome things S. Paul hath written Concerning this matter in the end of the 10. chapter to the Hebrews, where a place also out of the 2. Chapter of Abachuc is alleged.
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And nowe he exhorteth in fewe but most euident wordes to perseueraunce in pietie, wherein they had excelled hitherto. And now he exhorteth in few but most evident words to perseverance in piety, wherein they had excelled hitherto.
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And he sayeth two thinges holde NONLATINALPHABET holde faste that thou hast.
And he Saith two things hold hold fast that thou hast.
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They had the gospell of Christe, and the worde of eternal life, the true fayth and godly religion.
They had the gospel of Christ, and the word of Eternal life, the true faith and godly Religion.
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These thinges he commaundeth to holde faste, and to persist in the religion ones receyued.
These things he commandeth to hold fast, and to persist in the Religion ones received.
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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:
And whilst he commanded them to keep that they had, he signifies by the Way, that no new or other Doctrine is to be looked for:
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but that this ones receyued doeth suffice.
but that this ones received doth suffice.
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Let vs not thinke therefore in the gouernement of the church vpon other lawes, vpon other traditions,
Let us not think Therefore in the government of the Church upon other laws, upon other traditions,
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than of the Gospell of Iesu Christe. This is sufficient for the churche. After reasonynge as it were of the losse, he sayeth:
than of the Gospel of Iesu Christ. This is sufficient for the Church. After reasoning as it were of the loss, he Saith:
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Therfore must thou watche diligently and holde strongly the gospel, for this beyng taken away thou arte spoyled of thy crowne.
Therefore must thou watch diligently and hold strongly the gospel, for this being taken away thou art spoiled of thy crown.
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The crowne is a token of vertue and victory. We saye. Conquerours and worthie of the Empire, are crowned.
The crown is a token of virtue and victory. We say. Conquerors and worthy of the Empire, Are crowned.
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Therfore heretikes, false prophetes, and seducers take awaye the crowne, what time they seduce and corrupte: therefore sayeth the Lorde:
Therefore Heretics, false Prophets, and seducers take away the crown, what time they seduce and corrupt: Therefore Saith the Lord:
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Thou haste gotten honour and glory, see that no man take it from thee.
Thou haste got honour and glory, see that no man take it from thee.
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So we reade that S. Paull spake in the 2. to the Coloss. Let no man take from you the victory.
So we read that S. Paul spoke in the 2. to the Coloss. Let no man take from you the victory.
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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.
In the 18. of Ezechiel the Lord Testifieth, that he will not impute righteousness to the just, in case he forsake and leave his rightousenes let us pray Therefore, that we may evermore persever in the word of the Lord.
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¶ He procedeth in recityng moste great rewardes. The.xix. Sermon.
¶ He Proceedeth in reciting most great rewards. The xix Sermon.
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HIm that ouercometh wil I make a piller in the temple of my God, and he shall goe no more out. HIm that Overcometh will I make a pillar in the temple of my God, and he shall go no more out.
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And I will wryte vpon him the name of my God, and the name of the citie of my God, newe Ierusalē, which commeth downe out of Heauen from my God,
And I will write upon him the name of my God, and the name of the City of my God, new Ierusalē, which comes down out of Heaven from my God,
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and I will wryte vpon him my newe name. Lette him that hathe eares heare, what the spirite sayeth to the congregations. and I will write upon him my new name. Let him that hath ears hear, what the Spirit Saith to the congregations.
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Our Lorde procedeth in raccomptynge muche more ample rewardes, whiche he woulde geue to them that ouercome:
Our Lord Proceedeth in raccomptynge much more ample rewards, which he would give to them that overcome:
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And so he tempereth his wordes, that we maye easely perceyue, this promesse not onlye to apperteyne to the congregation of Philadelphia,
And so he tempereth his words, that we may Easily perceive, this promise not only to appertain to the congregation of Philadelphia,
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but to all the Churches in the whole worlde, yea and to euerye of the faythefull.
but to all the Churches in the Whole world, yea and to every of the faithful.
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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, and by and by runne awaye) but to those that ouercome and perseuer to the ende.
And as we have oftentimes repeated already (for I am not ashamed to repete, sing that the Lord him self so greatly urges the victory) again we say, that those things Are promised not to such as fight lightly or negligently (for diverse fight, and by and by run away) but to those that overcome and persever to the end.
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For our life is a warfare vpon earthe: whiche Iob also hath confessed. The soldiour hath a sure purpose to ouercome his enemies.
For our life is a warfare upon earth: which Job also hath confessed. The soldier hath a sure purpose to overcome his enemies.
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Our enemies are, the deuil, the world, and the fleshe. Against these we muste ernestly fight:
Our enemies Are, the Devil, the world, and the Flesh. Against these we must earnestly fight:
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of none other intent, but that we may ouercome. The Apostle in the 6. to the Ephes. described the armour of the faithful.
of none other intent, but that we may overcome. The Apostle in the 6. to the Ephesians described the armour of the faithful.
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In victory the Sainctes consider sinceries and integritie, that we lose nothyng of the veritie knowen:
In victory the Saints Consider sinceries and integrity, that we loose nothing of the verity known:
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but let vs reteyne the pure worde of God, and sincere fayth, and let vs kepe our bodies & our soules cleane from all pollution,
but let us retain the pure word of God, and sincere faith, and let us keep our bodies & our Souls clean from all pollution,
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and that to our liues ende. He propoundeth moste ample rewardes by promesse.
and that to our lives end. He propoundeth most ample rewards by promise.
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Moreouer the perpetuitie and stablenes of the glory of the sainctes and faithful is signified, where it is added, and he shall go no more out.
Moreover the perpetuity and stableness of the glory of the Saints and faithful is signified, where it is added, and he shall go no more out.
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Wherby he alludeth to the maner of Grekes and Romanes, who decreed Images to suche as deserued wel of the cōmon welthe in the whiche also they wrote theyr vertues, Whereby he alludeth to the manner of Greeks and Romans, who decreed Images to such as deserved well of the Common wealth in the which also they wrote their Virtues,
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for whose cause they were set vp eyther in the court or market place or els where.
for whose cause they were Set up either in the court or market place or Else where.
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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.
They seemed by this mean to deliver to their posterity as it were by hand the glory of their Elders, which they made also as it were everlasting.
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Otherwise the vse of this vocable Columne, or piller is diuerse. Ieremie is called of God a piller for his constancie. Otherwise the use of this vocable Column, or pillar is diverse. Ieremie is called of God a pillar for his constancy.
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The Apostles are called of S. Paull in the 2. to the Galath. chiefe pillers,
The Apostles Are called of S. Paul in the 2. to the Galatians. chief pillars,
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for their excellencie, and that the churches leaned vpon them, for the preaching of the veritie.
for their excellency, and that the Churches leaned upon them, for the preaching of the verity.
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The church it self also is called the piller & base of veritie, for asmuch as it is groūded vpon the sure rocke Christ.
The Church it self also is called the pillar & base of verity, for as as it is grounded upon the sure rock christ.
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In the Temple of Salomō stoode two columnes or pillers, figures of the euerlasting kingdome of Christ, and of the holy churche.
In the Temple of Salomō stood two columns or pillars, figures of the everlasting Kingdom of christ, and of the holy Church.
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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:
In this place a pillar is taken for a man, in glory and beauty excellent. For he Saith not that he will erect a pillar for a godly man:
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but I wil, sayeth he, make him a piller, that is to saye, I wil beautifie him with honours and glory euerlastyng.
but I will, Saith he, make him a pillar, that is to say, I will beautify him with honours and glory everlasting.
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But where shall this piller be set? where shall the glory of Sainctes be famouse? not in Courte, or market place:
But where shall this pillar be Set? where shall the glory of Saints be famous? not in Court, or market place:
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but in the Temple of my God.
but in the Temple of my God.
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And the Temple of God, is heauen it selfe, and in our worlde the holy Churche.
And the Temple of God, is heaven it self, and in our world the holy Church.
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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:
Glorious Therefore shall he be in the Church of Saints, aswell militant, as triumphant. Albeit Therefore that the very godly hear evil in this world:
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yet this worlde shall peryshe, Christe shall reigne for euer, and the Sainctes shall reigne with him.
yet this world shall perish, Christ shall Reign for ever, and the Saints shall Reign with him.
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Their glorye then shall remayne for euer and euer. And where he sayeth, of my God, Aretas expoundeth and saieth:
Their glory then shall remain for ever and ever. And where he Saith, of my God, Aretas expoundeth and Saith:
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This saiynge of my God, taketh not awaye the diuine nature, that is sene in Christ,
This saying of my God, Takes not away the divine nature, that is seen in christ,
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but establisheth, as I may say, the consubstantialitie.
but Establisheth, as I may say, the consubstantiality.
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For it declareth the vnion of two natures, whiche are in the persone of our Lord Iesu, to witte of his deitie and humanitie,
For it Declareth the Union of two nature's, which Are in the person of our Lord Iesu, to wit of his deity and humanity,
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euen after vnderstanding, yet not confusely, to be indissobible.
even After understanding, yet not confusely, to be indissobible.
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For they aunswer mutualy one another, because of the assumptiō of the humane nature, the diuine to the humane,
For they answer mutually one Another, Because of the Assump of the humane nature, the divine to the humane,
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and likewise the humane to the diuine proprieties. &c.
and likewise the humane to the divine proprieties. etc.
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For many times pillers are brokē and cast down, and renowne ones gotten perisheth and fadeth away.
For many times pillars Are broken and cast down, and renown ones got Perishes and fades away.
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But Christ promiseth to them that ouercome, that they shall neuer be cast out of the fellowship of Sainctes,
But christ promises to them that overcome, that they shall never be cast out of the fellowship of Saints,
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neyther that the glory of the faithfull should be obscured at any time. And thus farre of the piller it selfe.
neither that the glory of the faithful should be obscured At any time. And thus Far of the pillar it self.
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Here followeth of the inscription of the piller, of what sort it shalbe. Thre thinges chiefly are wrytten in the Sainctes, to witte the name of God, the name also of the citie of God,
Here follows of the inscription of the pillar, of what sort it shall. Three things chiefly Are written in the Saints, to wit the name of God, the name also of the City of God,
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and the new name of God or of Christ. Whiche we shal discusse in order.
and the new name of God or of christ. Which we shall discuss in order.
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First the name of God is ascribed to the godly, that is, they them selues are called by the name of God,
First the name of God is ascribed to the godly, that is, they them selves Are called by the name of God,
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& be the children and heires of God.
& be the children and Heirs of God.
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Whiche is discoursed at large in the first of Iohn, and the .viii. to the Romains. And what can you deuise to be more honorable,
Which is discoursed At large in the First of John, and the viii to the Romans. And what can you devise to be more honourable,
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than to be, and be called the sonne, not of kyng nor Emperour, but of ye liuing God? But this same noble grace the Lorde graunteth to thē that ouercome.
than to be, and be called the son, not of King nor Emperor, but of the living God? But this same noble grace the Lord granteth to them that overcome.
cs pc-acp vbi, cc vbi vvn dt n1, xx pp-f n1 ccx n1, cc-acp pp-f dt j-vvg np1? p-acp d d j n1 dt n1 vvz p-acp pno32 cst vvb.
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In the first of Iohn the .iii. and .v. Chap. Secondly to the ouercomers is inscribed the name of the citie of God:
In the First of John the iii and v Chap. Secondly to the overcomers is inscribed the name of the City of God:
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that is to say, the Godly man is wrytten in the nōber of the citez ns of the citie of God,
that is to say, the Godly man is written in the number of the citez ns of the City of God,
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and is verely a citezen of the citie of God, I saye euen of the citie of God.
and is verily a citizen of the City of God, I say even of the City of God.
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It was a great matter in tymes past, to be a citezen of Rome: But it is farre greater to be a citezen of the citie of God.
It was a great matter in times past, to be a citizen of Rome: But it is Far greater to be a citizen of the City of God.
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The citezens inioye all priuileges and commodities, finally the glory of the citie. But this is greater and more than that it can be declared at fewe wordes.
The Citizens enjoy all privileges and commodities, finally the glory of the City. But this is greater and more than that it can be declared At few words.
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But the churche, is the citie of God: And the citie of God, is the churche.
But the Church, is the City of God: And the City of God, is the Church.
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Whiche is here set forth with thre epithetes or titles, of the whiche it is easy to iudge, what the churche is,
Which is Here Set forth with Three epithets or titles, of the which it is easy to judge, what the Church is,
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or what we shuld thinke therof. The church is the citie of God. For lyke as the citie, is the fellowship of citezens:
or what we should think thereof. The Church is the City of God. For like as the City, is the fellowship of Citizens:
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Euen so is the churche the communion of sainctes. The Prince of thē is Christ, the head of the churche.
Even so is the Church the communion of Saints. The Prince of them is christ, the head of the Church.
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The rounde worlde it selfe was a figure of this churche, and the very setting vp of the tentes, in the middes wherof was sene the Tabernacle, a token of the deitie present,
The round world it self was a figure of this Church, and the very setting up of the tents, in the mids whereof was seen the Tabernacle, a token of the deity present,
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as it were a cohabiter. &c. For the Lorde is in the middes of the churche.
as it were a cohabiter. etc. For the Lord is in the mids of the Church.
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As we haue red in the xxvi. of Leuit. And in the.2. to the Corinth. the.6.
As we have read in the xxvi. of Levites And in the.2. to the Corinth. the.6.
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Whiche S. Paul also affirmeth in ye iiii. to the Galath. For in the thirde place is expounded that newnes.
Which S. Paul also Affirmeth in you iiii. to the Galatians. For in the Third place is expounded that newness.
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It is not builded of men, but cometh downe from heauen aboue.
It is not built of men, but comes down from heaven above.
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For vnlesse we be borne from aboue of spirite and of sede immortall to witte the word of God, we can not be members of the churche.
For unless we be born from above of Spirit and of seed immortal to wit the word of God, we can not be members of the Church.
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And we are borne by a spirituall regeneration, the children of Christ & of the church.
And we Are born by a spiritual regeneration, the children of christ & of the Church.
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Wherof the Lorde himselfe discourseth at large in the .iii. of Iohn.
Whereof the Lord himself discourseth At large in the iii of John.
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1. Petri. 1. And S. Paul the first to the Corinthians the .iii. & iiii. There shall be more sayd of the new Hierusalem in thend of this boke.
1. Petri. 1. And S. Paul the First to the Corinthians the iii & iiii. There shall be more said of the new Jerusalem in The end of this book.
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But of these ye vnderstande, what is the churche of Christ, the fellowship of the faithfull, regenerated by the worde of God. &c. Finally in them that ouercome is wrytten a new name, and that in dede ye new name of Christe:
But of these you understand, what is the Church of christ, the fellowship of the faithful, regenerated by the word of God. etc. Finally in them that overcome is written a new name, and that in deed you new name of Christ:
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Not only that they should be called Christians of Christ, but because the name is a brief description of euery thyng and nature,
Not only that they should be called Christians of christ, but Because the name is a brief description of every thing and nature,
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and a newe name is promysed: It followeth that we should vnderstande that men shall be renewed, chiefly by glorifiyng.
and a new name is promised: It follows that we should understand that men shall be renewed, chiefly by glorifying.
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He promyseth therfore a glorifiyng to the Godly.
He promiseth Therefore a glorifying to the Godly.
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Wherof is spokē els where in the .xvii. of S. Math. 1. Cor. xv. Phil. iii.
Whereof is spoken Else where in the xvii of S. Math. 1. Cor. xv. Philip iii.
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And the first of Iohn the .iii. These most ample rewardes the sainctes may verely loke for,
And the First of John the iii These most ample rewards the Saints may verily look for,
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if they fight that they may ouercome.
if they fight that they may overcome.
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Hereunto is annexed the wonted acclamation, by the whiche both this doctrine is applied and communicated to all churches through out the worlde.
Hereunto is annexed the wonted acclamation, by the which both this Doctrine is applied and communicated to all Churches through out the world.
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And is declared that it came not of men as vayne, but of the very spirite of God moste true.
And is declared that it Come not of men as vain, but of the very Spirit of God most true.
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This spirite the Lorde graunt vs.
This Spirit the Lord grant us
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¶ The Lorde blameth sore the churche of Laodicea. The.xx. Sermon. AND vnto the Aungell of the congregation, which is in Laodices write:
¶ The Lord blameth soar the Church of Laodicea. The xx Sermon. AND unto the Angel of the congregation, which is in Laodicea write:
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This saith Amen the faithfull and true witnes, the beginning of the creatures of God. I know thy workes, that thou art nother colde nor hoat:
This Says Amen the faithful and true witness, the beginning of the creatures of God. I know thy works, that thou art neither cold nor hot:
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I would thou were colde or hoate.
I would thou were cold or hot.
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So then because thou art betwene both, and nother colde nor hoate, I wyll spew thee out of my mouth: Because thou sayst:
So then Because thou art between both, and neither cold nor hot, I will spew thee out of my Mouth: Because thou Sayest:
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I am riche and increased with goodes, and haue nede of nothīg: And knowest not that thou art wretched, and miserable, poore, blinde and naked. I am rich and increased with goods, and have need of nothing: And Knowest not that thou art wretched, and miserable, poor, blind and naked.
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The seuenth and last Epistle of our Sauiour Christe, is written by the hand of S. Iohn, to the Byshop of Laodicea.
The Seventh and last Epistle of our Saviour Christ, is written by the hand of S. John, to the Bishop of Laodicea.
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The same is a great reproche of that people, in nothing commendable: And neuerthelesse a faithfull admonition or exhortation to repentaunce.
The same is a great reproach of that people, in nothing commendable: And nevertheless a faithful admonition or exhortation to Repentance.
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And after his accustomed maner, he signifieth to whome he wryteth, and from whom the Epistle procedeth.
And After his accustomed manner, he signifies to whom he writes, and from whom the Epistle Proceedeth.
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The Epistle is indited of Christ to the Byshop of Laodicea, and to the whole congregation.
The Epistle is Indited of christ to the Bishop of Laodicea, and to the Whole congregation.
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Therfore some thing is to be said of the Laodiceans, wherby the reste may the better be vnderstande and considered.
Therefore Some thing is to be said of the Laodiceans, whereby the rest may the better be understand and considered.
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Laodicea the chiefe citie of Caria, after Strabo & Plinie, standeth by the riuer of Lycus. Antiochus Theos, builded the citie,
Laodicea the chief City of Caria, After Strabo & Pliny, Stands by the river of Lycus. Antiochus Theos, built the City,
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and named it after his wyfe. It was the welthiest citie of Asia: Whiche Vadiane also hath noted in his Epitome.
and nam it After his wife. It was the Wealthiest City of Asia: Which Vadiane also hath noted in his Epitome.
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It had by makynge of wollen clothe a moste plentifull gayne. Vnto whome S. Paule semeth also to haue preached the gospel.
It had by making of woollen cloth a most plentiful gain. Unto whom S. Paul Seemeth also to have preached the gospel.
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For he mentioneth of Laodicea, from whence also some men thinke he wrote the first Epistle vnto Timothee.
For he mentioneth of Laodicea, from whence also Some men think he wrote the First Epistle unto Timothy.
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Certenly it appereth that the Laodiceās had receiued the gospel, euen by this Epistle, but corruptely. Certainly it appeareth that the Laodiceans had received the gospel, even by this Epistle, but corruptely.
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For they went about to matche the worlde and the churche together, and to ioyne together Christ and Mammon:
For they went about to match the world and the Church together, and to join together christ and Mammon:
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And as it is sayd at this daye.
And as it is said At this day.
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Therfore they layd not aside their auarice, and their immoderate trafficke (to vse moderatly the trade of marchaundise without disceptfulnes, no religion doeth forbid) and exceading great riot and pride, Therefore they laid not aside their avarice, and their immoderate traffic (to use moderately the trade of merchandise without disceptfulnes, no Religion doth forbid) and exceeding great riot and pride,
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neyther semed they to wante any thing, but to haue and seme to haue all thinges, for that they were riche.
neither seemed they to want any thing, but to have and seem to have all things, for that they were rich.
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Against these mē the Lord inueigheth greuously, declaring them to be very miserable, and more than nedy & plaine beggars.
Against these men the Lord inveigheth grievously, declaring them to be very miserable, and more than needy & plain beggars.
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For as in the churche of Philadelphia he blamed nothing, so in this he commendeth nothing at all.
For as in the Church of Philadelphia he blamed nothing, so in this he commends nothing At all.
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You shall finde at this daie many lyke, to whome this is common and euer in their mouth: You shall find At this day many like, to whom this is Common and ever in their Mouth:
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I haue learned both to be a gospeller, and to be a souldiour, to drinke, to play the whoremonger, and liue at pleasure.
I have learned both to be a gospeler, and to be a soldier, to drink, to play the whoremonger, and live At pleasure.
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You shall finde like churches, seruing both Christ and Mammon, or marchaundise, Bacchus, Venus, and God of battel.
You shall find like Churches, serving both christ and Mammon, or merchandise, Bacchus, Venus, and God of battle.
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Both they and al these here are confuted, and are called to repentaunce.
Both they and all these Here Are confuted, and Are called to Repentance.
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Which argueth, that the mercy of God is greatest, not forsaking nor reiecting so corrupt churches,
Which argue, that the mercy of God is greatest, not forsaking nor rejecting so corrupt Churches,
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and men full of so great filthines.
and men full of so great filthiness.
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Wo be to them that cōtemne this vnmeasurable mercy and goodnes of God and long suffering, and continewe in their mischiefe.
Woe be to them that contemn this unmeasurable mercy and Goodness of God and long suffering, and continue in their mischief.
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Christ is here againe most plentifully described, who he is as in the fourmer titles. christ is Here again most plentifully described, who he is as in the former titles.
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Certes it may be gathered of al that this is the best and moste perfit description of Christ, that there is no nede to begge of any other, to witte of humane matters.
Certes it may be gathered of all that this is the best and most perfect description of christ, that there is no need to beg of any other, to wit of humane matters.
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He setteth forth him selfe with a new name, and calleth him, Ho amen, that Amen.
He sets forth him self with a new name, and calls him, Ho Amen, that Amen.
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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,
That same is an Hebrew word, and most commonly used in the Evangelists, especially in John, S. Paul in the ii to the Corinthians the First Chapter christ the son of God, Says he, which by us is preached among you, by me & by Sylvanus & Timothy was not yea and nay,
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but in him it was yea.
but in him it was yea.
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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,
For all the promises of God Are in him yea, and in him Are Amen to the praise of God by us etc. But the Lord expoundeth him self,
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why he called hym selfe that Amen.
why he called him self that Amen.
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For I am, sayth he, that witnesse, I meane that trustie or faythfull or constant and true.
For I am, say he, that witness, I mean that trusty or faithful or constant and true.
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For Christ is geuen vs of the father, that he should testifie of the will of God the father.
For christ is given us of the father, that he should testify of the will of God the father.
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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 his testimony, as he him self repeateth oftener than once in the Gospel of S. John, is firm, constant, sure, certain & true, having no falsetie, doubtfulness, nor inconstancy.
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And these thinges accorde right wel to this argument, wherin he reproueth the Laodicians of sinne, and exhorteth them to repentaunce.
And these things accord right well to this argument, wherein he Reproveth the Laodiceans of sin, and exhorteth them to Repentance.
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It is a greuous matter for the flesh to heare suche a doctrine:
It is a grievous matter for the Flesh to hear such a Doctrine:
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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.
but where the certainty, assuredness, or verity of the teacher is perceived, it will commonly move men's minds if they be not altogether abject and desperate.
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He addeth moreouer an other thing, whiche declareth his dignitie. For he calleth him selfe the beginning of the creatures of God.
He adds moreover an other thing, which Declareth his dignity. For he calls him self the beginning of the creatures of God.
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Neyther ought the Arrians to seke here any defence for them selues.
Neither ought the Arians to seek Here any defence for them selves.
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For neyther is it mete by any one place, muche lesse by a litle worde, to subuerte the whole scripture,
For neither is it meet by any one place, much less by a little word, to subvert the Whole scripture,
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& 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.
& to strive with the Articles of the crede, the lively tradition of the Apostles. Our Saviour christ is considered After his deity and After his humanity.
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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:
After his deity, he hath no beginning, but is rather the beginning (actively as it is commonly said, not passively of all things and creatures. Neither is he a creature:
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For al thinges ar made by him.
For all things Are made by him.
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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.
Which thing both the Evangelical & Apostolical Scriptures prove John. 1. Colos 1. and the Hebrew 1. where thou hast places expositors of this same one.
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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,
After his humanity he is called the beginning of the creature of God (namely man, which is called a creature by reason of his excellency,
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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.
and for that he is the Lord of creatures, for whom all things were made) as he is called the First begotten of the dead.
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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 in Christ mankind is repaired, that it hath not perished: God looked upon the countenance of his christ, when he First made man.
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For Christ is the beginning, that is to say, the preseruer of ye humane nature: As it hath els where bene told you at large.
For christ is the beginning, that is to say, the preserver of the humane nature: As it hath Else where be told you At large.
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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.
Hitherto we have had the description of christ, which is called Amen, & the beginning of the creature of God, by whom verily all things Are made, which is very & true God, witness of the divine will of God. etc.
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Now he telleth the churche what opinion he hath of her, & what she is, that is to say blameth her.
Now he Telleth the Church what opinion he hath of her, & what she is, that is to say blameth her.
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And as he hath beaten in to all the fourmer, that he knewe all their workes:
And as he hath beaten in to all the former, that he knew all their works:
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so doth he to this also.
so does he to this also.
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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.
And First he shows, that he Knoweth this of the Church of Laodicea, and especially of the Bishop thereof that he is neither cold, nor hight.
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He addeth, NONLATINALPHABET, I woulde it were better, if thou were altogether colde, or throughly hote: But now thou arte lewke warme, or bloud warme.
He adds,, I would it were better, if thou were altogether cold, or thoroughly hight: But now thou art lewke warm, or blood warm.
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An Allegorie taken of mens meate, or of colde, hote, or warme water, and it is in a maner applied prouerbially.
an Allegory taken of men's meat, or of cold, hight, or warm water, and it is in a manner applied proverbially.
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He is colde, that openly followeth the worlde, beyng wrapped in heathennisshe errours and synnes of this worlde, he boasteth no thyng,
He is cold, that openly follows the world, being wrapped in heathennisshe errors and Sins of this world, he boasts no thing,
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or wyll seme to haue any thing to doe with the true Religion.
or will seem to have any thing to do with the true Religion.
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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 hight, whose breast inflames with the holy ghost, contemneth the world, loves the true Religion exceedingly, and liveth an holy life.
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He is warme or betwene both, whiche hath neyther forsaken the worlde, his errours, and synnes,
He is warm or between both, which hath neither forsaken the world, his errors, and Sins,
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nor hath fully receyued Christe, his veritie and rightuousnes, but serueth partely the worlde, partly Christ:
nor hath Fully received Christ, his verity and righteousness, but serveth partly the world, partly christ:
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In outwarde thynges he sheweth hym selfe to be a Christian, in resorting to holy assemblees,
In outward things he shows him self to be a Christian, in resorting to holy assemblies,
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and receiuing the Sacramentes, but inwardly he is so beseged of the worlde, that he lyueth a worldly lyfe, rather than a Christian.
and receiving the Sacraments, but inwardly he is so besieged of the world, that he liveth a worldly life, rather than a Christian.
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Suche a mixture the Lorde alloweth not, whiche els where forbiddeth to plowe with an Oxe and an Asse,
Suche a mixture the Lord alloweth not, which Else where forbiddeth to plow with an Ox and an Ass,
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and to make a garment of linen and wollen:
and to make a garment of linen and woollen:
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To poure newe wyne into olde bottels, & to patche an olde garment with newe cloth.
To pour new wine into old bottles, & to patch an old garment with new cloth.
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For you shall haue, that wyll temper together sondry Religions, and of many compile some one.
For you shall have, that will temper together sundry Religions, and of many compile Some one.
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Mahomet composed his Religion of the Iewyshe and christian Religion.
Mahomet composed his Religion of the Jewish and christian Religion.
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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.
Many At this day make an hogepotche of papistry and the Gospel, or bake a chuchurnullis as the Germans call a cake of sundry grains.
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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.
If a Papist see this kind of service, he Knoweth it not for his: And if the Gospeler see it, he Knoweth it for none of his.
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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.
For it is a mixture of Whole and corrupt, where the found part hath no more strength, the corrupt for the most part hath the greater.
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Of suche sorte are the masses that are vsed at this day of many, neither altogether Papisticall, nor yet wholy Euangelicall.
Of such sort Are the masses that Are used At this day of many, neither altogether Papistical, nor yet wholly Evangelical.
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For the Lordes supper appereth not in them: The Popishe masse also is cut of and altered in the same.
For the lords supper appeareth not in them: The Popish mass also is Cut of and altered in the same.
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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.
If we believe that christ Set forth the best Rule of Religion and living, why follow we not that same only Master? But we Set more by the favour of men, which in no wise we will loose.
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For we set not so muche by the fauour of Christe, as to call that saying of the Apostle to memory,
For we Set not so much by the favour of Christ, as to call that saying of the Apostle to memory,
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if I should please men I should not be Christes seruaunt. But heare what the Lorde saith to these mungerelles.
if I should please men I should not be Christ's servant. But hear what the Lord Says to these mungerelles.
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It were better, saith he, thou were eyther colde or hote. It were better, Says he, thou were either cold or hight.
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It were better thou were a synner or an heathen, than an Hipocrite, and a mongerell.
It were better thou were a sinner or an heathen, than an Hypocrite, and a mongerell.
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For so mightest thou be more easely holpē, according to that saying of the Lorde, If you were blinde, ye should haue no sinne.
For so Mightest thou be more Easily helped, according to that saying of the Lord, If you were blind, you should have no sin.
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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, Now where you seem to your selves just and sufficiently taught and furnished with Godly Rites and cultes that please God, you leave no place to further instruction,
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but contemning the worde of God, and Christes institution, ye preferre your mixtures before all the iustifications of God.
but contemning the word of God, and Christ's Institution, you prefer your mixtures before all the justifications of God.
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The Lorde also in the Gospell sayth vnto the Pharyseis:
The Lord also in the Gospel say unto the Pharisees:
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Amen I saye vnto you, that Publicanes and cōmon harlottes go before you into the kyngdome of God.
Amen I say unto you, that Publicans and Common harlots go before you into the Kingdom of God.
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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. The other member is plain enough, that it were better they were hight, namely with the Spirit of God, which thing the Apostle requires in the xii Chapter to the Romans.
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Furthermore he threatneth to plage them, if they continue, as they haue begōne to be newters:
Furthermore he threatens to plague them, if they continue, as they have begun to be newters:
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NONLATINALPHABET. I wil spewe thee out of my mouth. By the whiche maner of speaking two thinges are signified:
. I will spew thee out of my Mouth. By the which manner of speaking two things Are signified:
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as Christ him selfe did verely ascende into Heauen, and sate in the glory celestiall.
as christ him self did verily ascend into Heaven, and sat in the glory celestial.
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Both the lothsomes whiche God conceaueth of this newtralitie or warmnes: And the vomiting out, which punisheth ye same. warm water prouoketh a vomite.
Both the lothsomes which God conceaueth of this newtralitie or warmness: And the vomiting out, which Punisheth you same. warm water provoketh a vomit.
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Wherūto he appereth to haue alluded, as likewise to that olde phrase of speaking, the lande hath vomyted the Chananites,
Whereunto he appeareth to have alluded, as likewise to that old phrase of speaking, the land hath vomited the Canaanites,
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and the same shall vomite vp you also.
and the same shall vomit up you also.
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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.
Therefore these composers or mongerelles with their temperature and mixture do so displease God, that they engender in him a loathsomeness, be unto him an abomination, that finally he shakes them of, the same we understand of them that join together christ and Mammon.
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And the phrase of speache is to be noted, NONLATINALPHABET now therfore, or so forasmuche as,
And the phrase of speech is to be noted, now Therefore, or so forasmuch as,
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or now seing it is so, &c. Moreouer the longaminitie, or longe suffering of God is here noted, whiche plageth not immediatly,
or now sing it is so, etc. Moreover the longaminitie, or long suffering of God is Here noted, which plagueth not immediately,
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vnlesse there appere nowher any hope of amēdemēt.
unless there appear nowhere any hope of amendment.
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He expoundeth more fully the sinne of the Laodiceans, & what is the cause of their tepiditie: He expoundeth more Fully the sin of the Laodiceans, & what is the cause of their tepidity:
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Because they loue riches, wherin they truste, supposing them selues to want nothing:
Because they love riches, wherein they trust, supposing them selves to want nothing:
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They thinke them selues to be wise, and to se all thinges, & to be sufficiētly furnished with thinges spiritual and temporal.
They think them selves to be wise, and to see all things, & to be sufficiently furnished with things spiritual and temporal.
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It is lesse, wher they say, we are riche. More that followeth, I am increased with goodes:
It is less, where they say, we Are rich. More that follows, I am increased with goods:
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That is to say, I haue gotten so muche richesse, that I want nothing.
That is to say, I have got so much richesse, that I want nothing.
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That same he now confuteth, and sheweth that they are vtterly disceiued, and to be miserable people. That same he now confuteth, and shows that they Are utterly disceiued, and to be miserable people.
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For he rebuketh them greuously, and sayth, thou knowest not that thou arte suche, as thou art.
For he Rebuketh them grievously, and say, thou Knowest not that thou art such, as thou art.
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That ignoraunce, is a great euill, and the beginning of desperate blindnes, when a man thinketh to haue, that he hath not.
That ignorance, is a great evil, and the beginning of desperate blindness, when a man Thinketh to have, that he hath not.
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For such perseuer in their errour, and admit no counsellour.
For such persever in their error, and admit no counselor.
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Therfore saith the Lord, thou knowest not that thou art NONLATINALPHABET miserable, wretched, weried and worne with euils.
Therefore Says the Lord, thou Knowest not that thou art miserable, wretched, wearied and worn with evils.
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For they are toyled with many labours, that serue this worlde. NONLATINALPHABET miserable. Thou seest not thyne owne miserie:
For they Are toiled with many labours, that serve this world. miserable. Thou See not thine own misery:
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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,
Others that see, Are full sorry. Thou See not in what case thou art. This kind of speech signifies a man very wretched and desperate, whose misery Others see,
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but he him selfe seeth nothing, NONLATINALPHABET poore or a begger. Thou thinkest thy selfe very riche, but thou art a starke begger. Couetouse riche men, are poore:
but he him self sees nothing, poor or a beggar. Thou Thinkest thy self very rich, but thou art a stark beggar. Covetous rich men, Are poor:
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They are poore also in vertues.
They Are poor also in Virtues.
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yea and are so sharpely shaken vp with bitter wordes & sentences, that we are constreined to dispair:
yea and Are so sharply shaken up with bitter words & sentences, that we Are constrained to despair:
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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.
The people of Laodicea were blind, as the Pharisees were called blind in the ix of John. Well sighted in wordly matters, in heavenly blind as beetles.
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Naked, or destitute of good workes. Voyde of thy wedding garment. They notwithstanding were rychely arayed with garmentes of most fiue wolle.
Naked, or destitute of good works. Void of thy wedding garment. They notwithstanding were richly arrayed with garments of most fiue wool.
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But before God thei appered naked.
But before God they appeared naked.
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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.
Let the gallants of this world, or proud Peacocks rather, so well eyed, and gorgeously appareled, mark these things well. The Lord give them understanding.
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¶ The Lorde geueth holsome counsell to the Laodiceans, admonishing them to repent. The.xxj. Sermon.
¶ The Lord Giveth wholesome counsel to the Laodiceans, admonishing them to Repent. The xxj Sermon.
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I Counsell thee to bye of me golde tried in the fier, that thou maiest be ryche:
I Counsel thee to buy of me gold tried in the fire, that thou Mayest be rich:
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And whyte rayment, that thou maiest be clothed, that the shame of thy nakednes do not appere:
And white raiment, that thou Mayest be clothed, that the shame of thy nakedness do not appear:
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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. And annoynte thine eyes with eye salve, that thou Mayest see. As many as I love, I rebuke and chasten. Be fervent Therefore and Repent.
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Forasmuch as God willeth not the death of a synner, but rather that he should conuert and lyue:
Forasmuch as God wills not the death of a sinner, but rather that he should convert and live:
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Therfore after a greuous blaming of ye church of Laodicea, he geueth her holsom counsell, admonishing & exhorting the same to repentaunce,
Therefore After a grievous blaming of the Church of Laodicea, he Giveth her holsom counsel, admonishing & exhorting the same to Repentance,
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and signifieth with all what is true repentaunce.
and signifies with all what is true Repentance.
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The Lord vseth the word of counselling, 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.
The Lord uses the word of counseling, not of commanding, to intent to confound the madness of them, which unless they be violently drawn, think not them selves admonished, allured or called of the Lord.
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And whilest thei loke for such a drawing, they neglect al gods counsell, & fall from the true saluation.
And whilst they look for such a drawing, they neglect all God's counsel, & fallen from the true salvation.
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God counselleth his elect such thinges as are holsome: The chosen obey good counselles.
God counselleth his elect such things as Are wholesome: The chosen obey good Counsels.
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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.
God touches their hearts inwardly, and outwardly by preaching of the word, and by sundry admonitions he pooleth and Driveth man from evil to good.
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This counsel of God is not to be dispised, and an other violēt vocation to be imagined.
This counsel of God is not to be despised, and an other violent vocation to be imagined.
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God his word must be heard. To day, saith ye Prophet, if ye heare his voice, do not harden your hartes.
God his word must be herd. To day, Says you Prophet, if you hear his voice, do not harden your hearts.
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When the Lorde counselleth with his worde, & the hearers harden their mindes, they do that through their owne fault,
When the Lord counselleth with his word, & the hearers harden their minds, they do that through their own fault,
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and are made authours of their own distruction. But they that receiue Gods counsell, receiued it not by the force of free will,
and Are made Authors of their own destruction. But they that receive God's counsel, received it not by the force of free will,
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but of the grace of God, which worketh in vs to wille and to perfourme.
but of the grace of God, which works in us to will and to perform.
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Therfore when the Lorde counselleth holsome thinges, the chosen pray that they may receiue the same:
Therefore when the Lord counselleth wholesome things, the chosen prey that they may receive the same:
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And thei receiue them through grace, obeiyng the counselles of God. And the some of the holsome counsell is this:
And they receive them through grace, obeiyng the Counsels of God. And the Some of the wholesome counsel is this:
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Bie of me, saith the Lord, golde tried in the fire, that thou may be riche, maiest bie apparel,
Bye of me, Says the Lord, gold tried in the fire, that thou may be rich, Mayest bye apparel,
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and maiest get eie salue to annoint thyne eies.
and Mayest get eye salve to anoint thine eyes.
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He setteth these thinges as a medicine against the diseases, which he discouered before, calling the church of the Laodiceans, poore, naked, and blinde.
He sets these things as a medicine against the diseases, which he discovered before, calling the Church of the Laodiceans, poor, naked, and blind.
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Now therfore he teacheth them how they may be riche, may be clothed, & may receiue their eyes or sight again,
Now Therefore he Teaches them how they may be rich, may be clothed, & may receive their eyes or sighed again,
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if they verely get them selues golde tried, or concoct or purified.
if they verily get them selves gold tried, or concoct or purified.
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And gold tried in the fire, is golde moste purified & cleane, hauinge in it no grossenes or mettall, but pure and cleane golde. And gold tried in the fire, is gold most purified & clean, having in it no grossness or mettle, but pure and clean gold.
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Hereby is shadowed the worde of God, wherof the Prophet sang:
Hereby is shadowed the word of God, whereof the Prophet sang:
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The worde of the Lorde, is a pure worde, syluer tried in the fire, seuen tymes pourged in a vessel of earth.
The word of the Lord, is a pure word, silver tried in the fire, seuen times purged in a vessel of earth.
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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.
Certainly the word of God is Light, coming of the Eternal and most pure Light, having no part of humane filthiness or affections, savouring of none errors, teaching nothing that is corrupt.
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Howbeit of it selfe it shall profit a man nothing, vnlesse it be receiued with a true & sincere faith.
Howbeit of it self it shall profit a man nothing, unless it be received with a true & sincere faith.
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Therfore do I not separate faith from the worde, and say therfore that the pure and sincere faith is signified by golde.
Therefore do I not separate faith from the word, and say Therefore that the pure and sincere faith is signified by gold.
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Wherof S. Peter said, that the faith of our hartes be pourged.
Whereof S. Peter said, that the faith of our hearts be purged.
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For although there be in vs spottes and infirmities, yet is faith, by reason of the subiect wherupon he resteth, moste pure.
For although there be in us spots and infirmities, yet is faith, by reason of the Subject whereupon he rests, most pure.
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The worde of promission, and euen Christe hym selfe is the obiect of faith, whiche is the very purenes it selfe.
The word of promission, and even Christ him self is the Object of faith, which is the very pureness it self.
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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.
Wherefore the Lord counselleth that the Congregation of Laodicea, should buy gold tried, he counselleth that they should hear God's word, and believe it in deed.
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For the Lorde vseth the worde of byeng, for receiuynge, hearynge, and obeying.
For the Lord uses the word of buying, for receiving, hearing, and obeying.
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For no man shall imagine, that there is bargayning before God, as there is with men: For no man shall imagine, that there is bargaining before God, as there is with men:
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As though the spiritual gifts of God mought be bought for money.
As though the spiritual Gifts of God might be bought for money.
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This is repugnaunt to the whole scripture, and specially against the determination of S. Peter pronounced against Simon Magus.
This is repugnant to the Whole scripture, and specially against the determination of S. Peter pronounced against Simon Magus.
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But this our exposition the Prophet Esay. Approueth in the.55.
But this our exposition the Prophet Isaiah. Approveth in the.55.
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Chapter. Where amongest other thinges come, sayth he, bye without mony, and without price, or exchaunge. And by and by:Chapter. Where amongst other things come, say he, buy without money, and without price, or exchange. And by and by:
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I• hearing heare me, incline your care, &c. Therfore the Romishe Chananite hath no hold hereof, I meane the Pope that great marchaunt, which selleth al thinges in the church,
I• hearing hear me, incline your care, etc. Therefore the Romish Canaanite hath no hold hereof, I mean the Pope that great merchant, which Selleth all things in the Church,
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euen those thinges which he hath not, the greatest disceiuer in the worlde.
even those things which he hath not, the greatest disceiuer in the world.
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Hereunto is added moreouer, that lyke as it is in Esay plainly expressed, of whome suche graces or giftes are to be bought:
Hereunto is added moreover, that like as it is in Isaiah plainly expressed, of whom such graces or Gifts Are to be bought:
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So Christ also here saith expressely, I counsel thee to bie of me. Behold he saith of me:
So christ also Here Says expressly, I counsel thee to bye of me. Behold he Says of me:
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Not of the Pope, of Monkes, Freers, or priestes. For Christ alone hath the thinges, whiche we may require.
Not of the Pope, of Monks, Friars, or Priests. For christ alone hath the things, which we may require.
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He alone doth satisfie, he alone graunteth those giftes. And therfore he sayth in the Gospell of S. Iohn:
He alone does satisfy, he alone granteth those Gifts. And Therefore he say in the Gospel of S. John:
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Let hym that hath honger or thirst, come vnto me: To me, I say, let him come.
Let him that hath hunger or thirst, come unto me: To me, I say, let him come.
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Iohn the.iiii. vi. and .vii And S. Peter sayth, Lorde, to whom shall we go? Thou hast the wordes of eternall lyfe. As though he should say:John the iiii vi. and vii And S. Peter say, Lord, to whom shall we go? Thou hast the words of Eternal life. As though he should say:
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If we wyll lyue, we can go to none other, but vnto thee. Thou arte the lyfe and fountaine of all goodnes.
If we will live, we can go to none other, but unto thee. Thou art the life and fountain of all Goodness.
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Moreouer the vse and profit of this pure golde, tried and moste purified, I meane, the word of Gods veritie and pure fayth, is three sortes.
Moreover the use and profit of this pure gold, tried and most purified, I mean, the word of God's verity and pure faith, is three sorts.
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First, that thou mayst be ryche: Secondly, that thou mayest bye thee apparell: Thirdly, that thou mayest bye the eye salue, to heale the blyndnes of thine eyes.
First, that thou Mayest be rich: Secondly, that thou Mayest buy thee apparel: Thirdly, that thou Mayest buy the eye salve, to heal the blindness of thine eyes.
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For the worde of God and fayth in hym, is the foundation of true pietie. Without the worde and faith nothinge is sounde.
For the word of God and faith in him, is the Foundation of true piety. Without the word and faith nothing is sound.
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The first fruicte, is welthe or riches, to witte spiritual.
The First fruit, is wealth or riches, to wit spiritual.
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For the worde and faith is not a false imagination, and a vayne dreame of thinges most excellent. For the word and faith is not a false imagination, and a vain dream of things most excellent.
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For he that beleueth the worde feleth ioye in his harte, and inioyeth spirituall giftes: And possessing Christ, through faith possesseth all goodnes.
For he that Believeth the word feeleth joy in his heart, and Enjoyeth spiritual Gifts: And possessing christ, through faith Possesses all Goodness.
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Wherupon also the Apostle in the first chapt. of the first epistle to the Corinth. sayd:
Whereupon also the Apostle in the First Chapter. of the First epistle to the Corinth. said:
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I geue thankes to my God alwayes for you, for the grace of God that is geuē you in Christ Iesu because you ar in al thinges inriched by him, in euery word,
I give thanks to my God always for you, for the grace of God that is given you in christ Iesu Because you Are in all things enriched by him, in every word,
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and in al knowledge (like as the testimony of Christ is cōfirmed in you.) In so muche that you are not destitute in any gift. &c. Let thē marke wel these things, which thinke worldly goodes to be true riche.
and in all knowledge (like as the testimony of christ is confirmed in you.) In so much that you Are not destitute in any gift. etc. Let them mark well these things, which think worldly goods to be true rich.
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These foles shalbe iudged of the wisdom of God, as it is manifest in the.12. cha. of S. Luke.
These Fools shall judged of the Wisdom of God, as it is manifest in the.12. cham. of S. Lycia.
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And besides this, they yt are destitute of the light of God his worde, and lack faith, cā not vse rightly nor wel these earthly riches.
And beside this, they that Are destitute of the Light of God his word, and lack faith, can not use rightly nor well these earthly riches.
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Therfore heauenly riches, are the true riches.
Therefore heavenly riches, Are the true riches.
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The second fruict, is the clothing & comly apparel, wherwith we are couered, that our shameful nakednes should not appere. The second fruit, is the clothing & comely apparel, wherewith we Are covered, that our shameful nakedness should not appear.
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Before their fal our parentes were naked, but with out any shame or ignominie: After the fal thei wer ashamed.
Before their fall our Parents were naked, but with out any shame or ignominy: After the fall they were ashamed.
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Because sinne bringeth shame, and want of al good workes: And an euill conuersation, is a moste shameful nakednes.
Because sin brings shame, and want of all good works: And an evil Conversation, is a most shameful nakedness.
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With this were the Laodiceans infected.
With this were the Laodiceans infected.
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But Christ, whiche is learned by the word of truth, and perceiued by true fayth, is the white apparel of the faithfull, their rightuousnes & innocencie.
But christ, which is learned by the word of truth, and perceived by true faith, is the white apparel of the faithful, their righteousness & innocence.
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He couereth al our spottes, he abholisheth our shamefull nakednes, decketh vs with all kinde of vertues, that we may appere honest and comly before God in holy conuersation.
He Covereth all our spots, he abholisheth our shameful nakedness, decketh us with all kind of Virtues, that we may appear honest and comely before God in holy Conversation.
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For Christ is the wedding garment.
For christ is the wedding garment.
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The Apostle counselleth vs to put on Christ, & that we be appareled with rightuousnes, temperaunce, and all goodnes.
The Apostle counselleth us to put on christ, & that we be appareled with righteousness, temperance, and all Goodness.
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The places be in the.13.
The places be in the.13.
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to the Romaines. Ephes. 4. Colos. 3. chapt. Away here with the cowle of our Lady, vnder the whiche gather for the moste part wicked and impenitent persones.
to the Romans. Ephesians 4. Colos 3. Chapter. Away Here with the cowl of our Lady, under the which gather for the most part wicked and impenitent Persons.
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The most pure virgin couereth not suche, she loueth rightuousnes and repentaunce.
The most pure Virgae Covereth not such, she loves righteousness and Repentance.
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Finally with this gold is bought an eie salue, which is a medicine for ye eies, which Phisitions are wont to lay to sore and blere eies, against blindnes.
Finally with this gold is bought an eye salve, which is a medicine for you eyes, which Physicians Are wont to lay to soar and blere eyes, against blindness.
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The cōmaundement of the Lord, saith Dauid, is bright, geuing light to the eies.
The Commandment of the Lord, Says David, is bright, giving Light to the eyes.
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Faith also doth infourme rightly the iudgemēt of man, that we may iudge holily of vertues & vices.
Faith also does infourme rightly the judgement of man, that we may judge holily of Virtues & vices.
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The want of God his worde and of true faith, bringeth in blindnes.
The want of God his word and of true faith, brings in blindness.
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For all these thinges the Lord counselleth the Laodicians, to seke for Gods word, and beleue it verely.
For all these things the Lord counselleth the Laodiceans, to seek for God's word, and believe it verily.
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For so it should come to passe, that being inriched with al spiritual giftes, thei might leade a pure conuersation in the church, might possesse Christ,
For so it should come to pass, that being enriched with all spiritual Gifts, they might lead a pure Conversation in the Church, might possess christ,
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and iudge rightly of al matters of saluation. And in these thinges also consisteth true repentaūce:
and judge rightly of all matters of salvation. And in these things also Consisteth true Repentance:
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In forgeuenes of sinnes, and amendement of life. &c.
In forgiveness of Sins, and amendment of life. etc.
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But least they should say, we heare these thynges in vain, as they which haue heard before that we shall be spewed out of the Lordes mouth:
But lest they should say, we hear these things in vain, as they which have herd before that we shall be spewed out of the lords Mouth:
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He preuenteth that same & saith: whom soeuer I loue, NONLATINALPHABET I rebuke and chastē. The first word signifieth to accuse and reproue openly, which is done with sharper wordes:
He preventeth that same & Says: whom soever I love, I rebuke and chasten. The First word signifies to accuse and reprove openly, which is done with sharper words:
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The latter is referred to discipline, wherby children are kept in awe with the Palmer, least they forget them selues through wantonnes.
The latter is referred to discipline, whereby children Are kept in awe with the Palmer, lest they forget them selves through wantonness.
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The Lord therfore alluding to ye words of Salomon in the .iii. Chap. signifieth that a sharpe rebuke,
The Lord Therefore alluding to you words of Solomon in the iii Chap. signifies that a sharp rebuke,
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or seuere chastening is not always a signe that God is angry, but oftener a token that he is pleased and loueth vs. Therfor he saith,
or severe chastening is not always a Signen that God is angry, but oftener a token that he is pleased and loves us Therefore he Says,
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first I rebuked you sharpely of loue, and so sought your saluation.
First I rebuked you sharply of love, and so sought your salvation.
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Therfore it is now also an holsome signe if ye preachers rebuke the church with sharpe wordes:
Therefore it is now also an wholesome Signen if the Preachers rebuke the Church with sharp words:
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And again it is an vnlucky signe, if a foxe tayle be stroken ouer faultes intollerable.
And again it is an unlucky Signen, if a fox tail be stroken over Faults intolerable.
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It is a token of loue also, if a man suffer sondry mishappes. Which thing the Apostle discourseth at large in the .xii. Chapt. to the Hebre.
It is a token of love also, if a man suffer sundry mishaps. Which thing the Apostle discourseth At large in the xii Chapter to the Hebrew
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Vpon these thinges he inferreth the some of the matter, & sayth:
Upon these things he infers the Some of the matter, & say:
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Where thou seest God so earnestly seke thy saluation, I pray thee continue not always to be thus in a mammering nether hote nor cold.
Where thou See God so earnestly seek thy salvation, I pray thee continue not always to be thus in a mammering neither hight nor cold.
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NONLATINALPHABET, be zelouse, take vnto thee a feruent zeale to followe and apprehend thy saluation.
, be zelouse, take unto thee a fervent zeal to follow and apprehend thy salvation.
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For now he setteth the feruentnes of faith conceaued of the word and spirite of God, against this newtralitie or warmnes.
For now he sets the feruentnes of faith conceived of the word and Spirit of God, against this newtralitie or warmness.
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After he addeth, and repent, in sorsaking thyne euill conuersation, and being of Christ tried gold:
After he adds, and Repent, in sorsaking thine evil Conversation, and being of christ tried gold:
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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.
That is purefied & purged, whereby thou Mayest be rich, be arrayed in white, and Mayest have a medicine wherewith to anoint thine eyes, that thou Mayest see. To God be glory.
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¶ He draweth them also hereby vnto repentaunce. The.xxij. Sermon. BEholde I stande at the dore and knocke:
¶ He draws them also hereby unto Repentance. The xxij Sermon. Behold I stand At the door and knock:
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If any man heare my voice and open the dore, I wyll come in vnto hym,
If any man hear my voice and open the door, I will come in unto him,
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and will suppe with him, and he with me:
and will sup with him, and he with me:
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To him that ouercometh wyll I graunt to sitte with me on my seate euen as I ouercame,
To him that Overcometh will I grant to sit with me on my seat even as I overcame,
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and haue sitten with my father on his seate. Let hym that hath eares, heare, what the spirite saith to the congregations. and have sitten with my father on his seat. Let him that hath ears, hear, what the Spirit Says to the congregations.
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Hereby also the Lorde allureth the Laodiceans to repentaunce, shewyng that euery time is mete for conuersion,
Hereby also the Lord Allureth the Laodiceans to Repentance, show that every time is meet for conversion,
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and that God is euermore ready to receiue sinners, and prouoketh them alwaies that they should amēde and liue.
and that God is evermore ready to receive Sinners, and provoketh them always that they should amend and live.
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And this matter he expoundeth in an allegoricall and goodly speache, taken out of the fift chapt.
And this matter he expoundeth in an allegorical and goodly speech, taken out of the fift Chapter.
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of the boke of Canticles. For he faineth the Lorde to stande at the dore and knock,
of the book of Canticles. For he feigneth the Lord to stand At the door and knock,
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yea and to promise to them that opē the greatest familiaritie and ioyes vnspeakeable.
yea and to promise to them that open the greatest familiarity and Joys unspeakable.
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First therfore is declared ye beneuolence of God towards sinners, and his most ready will alwaies to receiue the same,
First Therefore is declared you benevolence of God towards Sinners, and his most ready will always to receive the same,
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yea and his infinite study to moue men to repentaunce, that they might liue. For the Lord standeth at the dore, and knocketh.
yea and his infinite study to move men to Repentance, that they might live. For the Lord Stands At the door, and knocketh.
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The worde of standing doth signifie, that God is always prepared, always watcheth ouer our saluation.
The word of standing does signify, that God is always prepared, always watches over our salvation.
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For he sitteth not styll, nor lieth not on the one syde lyke a sluggarde: He standeth busely to his worke.
For he Sitteth not still, nor lies not on the one side like a sluggard: He Stands busily to his work.
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And I stand saith he, not I stode, or shall stande: But I stande euermore ready, euermore louing and gentle.
And I stand Says he, not I stood, or shall stand: But I stand evermore ready, evermore loving and gentle.
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What doeth he? He knocketh, & that in dede at the dore, desiring to be let in.
What doth he? He knocketh, & that in deed At the door, desiring to be let in.
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For like as he yt knocketh at the dore seriously, coueteth to be let in: so God desireth ernestly to be of vs receiued.
For like as he that knocketh At the door seriously, covets to be let in: so God Desires earnestly to be of us received.
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And God vseth sondry kindes of knocking.
And God uses sundry Kinds of knocking.
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For he warneth, & exciteth wt his worde by the Prophets, againe by signes & wonders,
For he warneth, & Exciteth with his word by the prophets, again by Signs & wonders,
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& also by sondry chaūces & mouings. These thinges may be sene in the citie of Ierusalē.
& also by sundry chances & movings. These things may be seen in the City of Ierusalē.
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He sendeth to them his Prophets & Apostles. He sheweth diuers wonders. He bringeth on thē sorowfull chaunces, that they might admonish thē:
He sends to them his prophets & Apostles. He shows diverse wonders. He brings on them sorrowful chances, that they might admonish them:
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Such as are reported, Luke. 13. of the Galileans, & of those whome the toure of Siloe had ouerwhelmed.
Such as Are reported, Lycia. 13. of the Galileans, & of those whom the toure of Siloe had overwhelmed.
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We may se the like at this day, how the Lord knocketh.
We may see the like At this day, how the Lord knocketh.
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Therfore he said truly, Hierusalē, Hierusalē. &c. Math. 23. These ar doubtles ye partes & doings of god which wil not yt a sinner shuld die, but rather conuert & liue.
Therefore he said truly, Hierusalē, Hierusalē. etc. Math. 23. These Are doubtless you parts & doings of god which will not that a sinner should die, but rather convert & live.
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Than must we se, what is required of vs, verely yt we shuld heare the knocking & noise of the knocker,
Than must we see, what is required of us, verily that we should hear the knocking & noise of the knocker,
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& that also we opē & receiue suche as desire to come in.
& that also we open & receive such as desire to come in.
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Here are they confuted, which speake of man as though he were a blocke, & image I know not what maner of drawing, saiyng:
Here Are they confuted, which speak of man as though he were a block, & image I know not what manner of drawing, saying:
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It is neither in yt runner nor in the willer. &c. Certen altogether absteine from well doing, saying,
It is neither in that runner nor in the willer. etc. Certain altogether abstain from well doing, saying,
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if I be chosen, it is enough. But the scripture requireth euery where hearing & obedience.
if I be chosen, it is enough. But the scripture requires every where hearing & Obedience.
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We knowe that thelect are only saued, & that thelect in Christ: In Christ to be they that beleue:
We know that thelect Are only saved, & that thelect in christ: In christ to be they that believe:
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That faith is of hearing, hearing by ye word of god.
That faith is of hearing, hearing by you word of god.
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Therfore saith ye Prophet, this day if you heare his voice. &c. This same is recited of the Apostle.
Therefore Says you Prophet, this day if you hear his voice. etc. This same is recited of the Apostle.
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Heb. 4. The Apostle also. 2. Tim. 2. In a great house there be not only vessels of gold, but of earth also.Hebrew 4. The Apostle also. 2. Tim. 2. In a great house there be not only vessels of gold, but of earth also.
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If any pourge him self. &c. And therfore ye Lord saith, I knocke:
If any purge him self. etc. And Therefore you Lord Says, I knock:
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It shal be thy part, not to dispise him that knocketh, but to opē vnto him.
It shall be thy part, not to despise him that knocketh, but to open unto him.
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And he reciteth in dede two things, to heare, which both in the.8. &.9.
And he reciteth in deed two things, to hear, which both in the.8. &.9.
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of Iohn is required of the children of God, & of the true shepe:
of John is required of the children of God, & of the true sheep:
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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.
And to open, that is to receive the Lord, or believe, to obey, & to frame them selves After the will of God, & to do penance.
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Notwithstanding we must here beware, that we thinke not that man hath power of him self to receiue the Lord.
Notwithstanding we must Here beware, that we think not that man hath power of him self to receive the Lord.
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The Lorde illumineth his elect, and by him we can do al thinges, without whō we can do nothing.
The Lord illumines his elect, and by him we can do all things, without whom we can do nothing.
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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.
Other places must be conferred with this as John. 15.2. Corinth. 3. Philip. 2. They Therefore that open, do open by the grace of God.
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They that open not being wrapped in their sinnes, through their owne faulte open not, and not through any faulte of God.
They that open not being wrapped in their Sins, through their own fault open not, and not through any fault of God.
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Let vs heare moreouer what ye Lord promiseth to thē that open, yt is to say, to suche as receiue Christ wt true faith.
Let us hear moreover what you Lord promises to them that open, that is to say, to such as receive christ with true faith.
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The Lord promiseth to them two thinges chiefly. First, I wil go into him, saith he. The Lord promises to them two things chiefly. First, I will go into him, Says he.
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The scripture signifieth, ye Christ dwelleth euery wher through faith in ye hartes of ye faithful,
The scripture signifies, you christ dwells every where through faith in you hearts of the faithful,
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& wt a most strayte knot to be ioyned vnto them.
& with a most strait knot to be joined unto them.
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He that eateth my flesh and drinketh my bloud, abideth in me, and I in him.
He that Eateth my Flesh and Drinketh my blood, Abideth in me, and I in him.
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These thinges are spoken of the Lord in the .vi. of Iohn. And in the xiiii. chapt. he saith.
These things Are spoken of the Lord in the vi of John. And in the xiiii. Chapter. he Says.
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He that loueth me, wyll kepe my worde: And my father and I will come vnto hym, and will make abode with him.
He that loves me, will keep my word: And my father and I will come unto him, and will make Abided with him.
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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.
S. Paul Says that he lives not now, but that christ lives in him. The same Affirmeth that christ through faith dwells in the hearts of the faithful.
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And so ye Lord entreth the hartes of them that let hym in. Not the least part of felicitie consisteth in this coniunction.
And so you Lord entereth the hearts of them that let him in. Not the least part of felicity Consisteth in this conjunction.
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For to be vnited with God, is blessednes, whiche beginneth here, and is made perfit in an other lyfe.
For to be united with God, is blessedness, which begins Here, and is made perfect in an other life.
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And therfore in the second place the Lord saith: And I will suppe with him, and he with me.
And Therefore in the second place the Lord Says: And I will sup with him, and he with me.
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Wherby he noteth not only againe a moste dere frendship & familiaritie (for the table is consecrate to amitie) but rather ye fruition of eternall glory.
Whereby he notes not only again a most dear friendship & familiarity (for the table is consecrate to amity) but rather you fruition of Eternal glory.
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For by the supper are signified, the ioyes celestiall, greatest, and vnspeakeable, which after their soules the Godly receiue immediatly after death:
For by the supper Are signified, the Joys celestial, greatest, and unspeakable, which After their Souls the Godly receive immediately After death:
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But more fully in the ende of tymes, when the bodies shal arise againe.
But more Fully in the end of times, when the bodies shall arise again.
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Therfore is it not applied to a diner, but to a supper, as it is also in the.14.
Therefore is it not applied to a dinner, but to a supper, as it is also in the.14.
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of Luke. Thē if we receiue Christ, we shal haue him dwelling wt vs cōtinually, whilest we liue in this world.
of Lycia. Them if we receive christ, we shall have him Dwelling with us continually, whilst we live in this world.
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And in the worlde to come we shall haue the full fruition of al the ioyes celestiall.
And in the world to come we shall have the full fruition of all the Joys celestial.
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These thinges be certain and true.
These things be certain and true.
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For otherwyse in the life to come there shall be no riotouse bankettes, suche as the Turkes do imagine.
For otherwise in the life to come there shall be no riotous banquets, such as the Turkes do imagine.
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He annexeth also an other generall promesse, wherby he exhorteth and moueth to the study of godly religion & to repentaūce. He annexeth also an other general promise, whereby he exhorteth and moves to the study of godly Religion & to Repentance.
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For to him that ouercometh is promised the kingdome of heauen.
For to him that Overcometh is promised the Kingdom of heaven.
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And he saith to him that ouercometh (wherof I haue spoken in thother epistles) not to him ye fleeth or to a coward. &c. He propoūdeth also thexāple of the cōquerour Christ.
And he Says to him that Overcometh (whereof I have spoken in tother Epistles) not to him you fleeth or to a coward. etc. He propoundeth also Exampl of the conqueror christ.
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For we must ouercome, as he hath ouercomē. He in dede ouercame most perfitly: we after our litle strēgth, fight, and ouercome.
For we must overcome, as he hath overcomen. He in deed overcame most perfectly: we After our little strength, fight, and overcome.
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And verely the true victory in vs, is ye liuely vertu of Christ: that is to say, by him they ouercom, whosoeuer ouercome.
And verily the true victory in us, is the lively virtue of christ: that is to say, by him they overcome, whosoever overcome.
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And like as he hauing ouercome death, & vanquished the world & the deuill, ascended into heauen,
And like as he having overcome death, & vanquished the world & the Devil, ascended into heaven,
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& sate on the right hand of the father:
& sat on the right hand of the father:
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so he promiseth vs also ouercomming, that he wil geue vs ye seat of his father:
so he promises us also overcoming, that he will give us the seat of his father:
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not yt we sitting on the right hande of God, should iudge ouer al flesh, beyng made Christes:
not that we sitting on the right hand of God, should judge over all Flesh, being made Christ's:
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but that beynge made pertakers of euerlasting glory, and deliuered from all iudgement, we maye appere in glory,
but that being made partakers of everlasting glory, and Delivered from all judgement, we may appear in glory,
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when he shal come to iudge the quicke and the dead.
when he shall come to judge the quick and the dead.
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We reade of a like promise made to ye disciples Matth. 19. and Luke. 22. And so assuredly shall this glory come vnto vs,
We read of a like promise made to you Disciples Matthew 19. and Lycia. 22. And so assuredly shall this glory come unto us,
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And here we must note a speciall thing, that Christ geueth here that thing, whiche in the 20. of Matth. he denieth that he can geue to Iames and Iohn, that is to sitte in the glory celestiall. Therfore this place expoundeth that.
And Here we must note a special thing, that christ Giveth Here that thing, which in the 20. of Matthew he Denieth that he can give to James and John, that is to sit in the glory celestial. Therefore this place expoundeth that.
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For Christ after his deitie geueth that, whiche after his humanitie he denieth that he cā geue. For christ After his deity Giveth that, which After his humanity he Denieth that he can give.
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This place then proueth, that Christe is very God, geuer of eternall life, &c. He addeth after his maner an acclamation, wherby he applieth this epistle to al congregations,
This place then Proves, that Christ is very God, giver of Eternal life, etc. He adds After his manner an acclamation, whereby he Applieth this epistle to all congregations,
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and affirmeth it to be inspired of the spirite of Christe. Whereof we haue spoken before.
and Affirmeth it to be inspired of the Spirit of Christ. Whereof we have spoken before.
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And we haue treated hitherto of the seconde parte of this worke wherin are declared the moste excellent poinctes of our religion, who & of what sorte is Christ, sittyng in the glory of the father,
And we have treated hitherto of the seconde part of this work wherein Are declared the most excellent points of our Religion, who & of what sort is christ, sitting in the glory of the father,
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howe he is presente in his churche, and gouerneth the same as kynge and priest, by his spirite, by his worde and Sacraments.
how he is present in his Church, and Governs the same as King and priest, by his Spirit, by his word and Sacraments.
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What also and of what sorte is the church of Christ: what is the true and righte doctrine of the churche: what opiniōs are wicked.
What also and of what sort is the Church of christ: what is the true and right Doctrine of the Church: what opinions Are wicked.
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What is to be done with erroneouse doctrines and seducers: howe the churche fallen and afflicted maye be repared:
What is to be done with erroneous doctrines and seducers: how the Church fallen and afflicted may be repaired:
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what is true repētaunce, and what are the dueties of the godly, and many other thinges of like sorte.
what is true Repentance, and what Are the duties of the godly, and many other things of like sort.
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To God the father be prayse, thankes geuinge, and glory, through Iesus Christe our Lorde.
To God the father be praise, thanks giving, and glory, through Iesus Christ our Lord.
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¶ The seconde vision is shewed to S. Iohn, wherin he seeth God in his Throne with Elders, whome he describeth gallauntly. The.xxiij. Sermon.
¶ The seconde vision is showed to S. John, wherein he sees God in his Throne with Elders, whom he Describeth gallantly. The xxiij Sermon.
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AFter this I loked, and beholde a dore was open in heauen, and the first voice whiche I hearde was as it were a trōpet talkyng with me, whiche saied: After this I looked, and behold a door was open in heaven, and the First voice which I heard was as it were a trumpet talking with me, which said:
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come vp hither, and I will she we thee thinges whiche muste be fulfilled herafter. And immediatly I was in the spirite:
come up hither, and I will she we thee things which must be fulfilled hereafter. And immediately I was in the Spirit:
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and beholde a seate was set in heauē, and one sate on the seate.
and behold a seat was Set in heaven, and one sat on the seat.
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And he that sate, was to loke vpō like a Iasper stone, and a Sardine stone:
And he that sat, was to look upon like a Jasper stone, and a Sardine stone:
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and there was a rainebowe aboute the seate, in sighte like a Smaragde. And about the seate, were xxiiii. seates. And vpon the seates, xxiiii. Elders sittinge, clothed in white raymente, and had on theyr heades crownes of Golde. and there was a rainbow about the seat, in sight like a Smaragd. And about the seat, were xxiiii. seats. And upon the seats, xxiiii. Elders sitting, clothed in white raymente, and had on their Heads crowns of Gold.
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The thirde parte of this worke reacheth from the beginning of the 4. chapter, vnto the beginning of the 12. chapter.
The Third part of this work reaches from the beginning of the 4. chapter, unto the beginning of the 12. chapter.
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And conteyneth a notable vision, moste holesome, and of muche fruicte.
And Containeth a notable vision, most wholesome, and of much fruit.
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The first vision, which we hearde expounded in the 3. chap. exhibiteth a figure of Christ,
The First vision, which we heard expounded in the 3. chap. exhibiteth a figure of christ,
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and of his church, and howe the Lord reigneth in the same, how also the church behaueth or oughte to demeane her selfe.
and of his Church, and how the Lord Reigneth in the same, how also the Church behaveth or ought to demean her self.
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In the seconde vision S. Iohn declareth, howe by a most iuste and most holy gouernement God gouerneth all thynges by Christ, which chaunce and are done to the churche in the worlde and of the worlde.
In the seconde vision S. John Declareth, how by a most just and most holy government God Governs all things by christ, which chance and Are done to the Church in the world and of the world.
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In these are rehearsed the most sorrowful destenies of the church, calamities, plages, and destructions, famines, persecutions, reuoltinges, heresies, conflictes, In these Are rehearsed the most sorrowful destinies of the Church, calamities, plagues, and destructions, famines, persecutions, reuoltinges, heresies, conflicts,
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and other euilles moste greuouse of the same sorte. &c. Who also and what and howe iuste God is, rightuouse and holy in all his iudgementes, here is described:
and other evils most grievous of the same sort. etc. Who also and what and how just God is, righteous and holy in all his Judgments, Here is described:
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That he is Authour of all: That God throughe the moste wittie and excellent gouernement of Christe ruleth all thinge:
That he is Author of all: That God through the most witty and excellent government of Christ Ruleth all thing:
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that the holy Aungelles also and al creatures do acknoweledge him, and geue glory vnto God.
that the holy Angels also and all creatures do acknowledge him, and give glory unto God.
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For so it teacheth vs also in al our doynges, and euen in the very greuouse calamities and persecutiōs, wherof it shall prophecie moreouer, the acknoweledge the prouidence and good wil of God towardes vs, and his most iuste gouernement.
For so it Teaches us also in all our doings, and even in the very grievous calamities and persecutions, whereof it shall prophecy moreover, the acknowledge the providence and good will of God towards us, and his most just government.
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This if we shal do with quiet mindes, we shal beare also moste heauy burthens patiently:
This if we shall do with quiet minds, we shall bear also most heavy burdens patiently:
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we shall cease with curiouse questions to inquire, whye God permitteth Antichrist to spring vp, to increase and reigne, to oppresse the religion and Sainctes of God? Then shal cease also the blasphemouse mutinyng of those, which are not affraide to saye.
we shall cease with curious questions to inquire, why God permitteth Antichrist to spring up, to increase and Reign, to oppress the Religion and Saints of God? Then shall cease also the blasphemous mutinyng of those, which Are not afraid to say.
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God is in dede the Lorde, he is almightie, he doeth what he will, and as he will:
God is in deed the Lord, he is almighty, he doth what he will, and as he will:
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we are bonde seruauntes, and rather worse than bondemen.
we Are bond Servants, and rather Worse than bondmen.
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We are forced to beare what so euer he wil laye vpon vs, &c. As thoughe God were vniuste,
We Are forced to bear what so ever he will say upon us, etc. As though God were unjust,
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and after a tirannicall feare terrible, and ruled after a carnal lust. It is most shameful to thinke thus, much more to speake it.
and After a tyrannical Fear terrible, and ruled After a carnal lust. It is most shameful to think thus, much more to speak it.
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This vision shal declare, that God by his prouidence gouerneth althinges, and that the same is iust in al his wayes,
This vision shall declare, that God by his providence Governs All things, and that the same is just in all his ways,
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and holy in al his workes.
and holy in all his works.
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And firste S. Iohn is prepared to receyue this vision, yea and we also are prepared in him.
And First S. John is prepared to receive this vision, yea and we also Are prepared in him.
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For when he had sene the dore in heauen to be wyde open, he hearde withall, come vp hither, &c. It is surely a benefite not to be expressed with tonge, that the Lorde openeth heauen for vs miserable men mortall,
For when he had seen the door in heaven to be wide open, he heard withal, come up hither, etc. It is surely a benefit not to be expressed with tongue, that the Lord Openeth heaven for us miserable men Mortal,
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and suffereth vs to see what is done therin, or what he him selfe doeth there,
and suffers us to see what is done therein, or what he him self doth there,
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and what his workes or iudgments be towardes men.
and what his works or Judgments be towards men.
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Let no man saye herafter, that God doeth in Heauen what thinges he liste, not passinge vpon vs that crepe vpon earthe,
Let no man say hereafter, that God doth in Heaven what things he list, not passing upon us that creep upon earth,
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and who also muste suffer that we woulde not.
and who also must suffer that we would not.
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For nowe he maketh as it were an accompte of his workes and beyng assured admitteth thee as a looker on of the matter.
For now he makes as it were an accompt of his works and being assured admitteth thee as a looker on of the matter.
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And here he declareth with a godly voice, what Iohn shuld do, and how he should behaue him self.
And Here he Declareth with a godly voice, what John should do, and how he should behave him self.
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Christ biddeth Iohn ascende into supercelestial places, not in body, but in minde.
christ bids John ascend into supercelestial places, not in body, but in mind.
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Therefore muste our minde be lifted vp into the contemplation of Heauenlye thinges, and be pourged as muche as maye be from earthely affections, that we maye beholde heauenly thinges with an heauenly contemplation.
Therefore must our mind be lifted up into the contemplation of Heavenly things, and be purged as much as may be from earthly affections, that we may behold heavenly things with an heavenly contemplation.
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What will we saye that the example of Iohn followeth immediatly. And incontinently I was in the spirite:
What will we say that the Exampl of John follows immediately. And incontinently I was in the Spirit:
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that is, in a spirituall cōtemplation, or rauished with the spirite into the faithful consideration of those thinges whiche were shewed me.
that is, in a spiritual contemplation, or ravished with the Spirit into the faithful consideration of those things which were showed me.
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Now also is compiled an argument of things that should be tolde: I will shewe thee what thinges muste be done herafter. Now also is compiled an argument of things that should be told: I will show thee what things must be done hereafter.
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For after the Tipe of God, orderyng or gouernyng al thinges iustely through Christe, immediately are declared the destenies of the churche by seuen seales,
For After the Tipe of God, ordering or governing all things justly through Christ, immediately Are declared the destinies of the Church by seuen Seals,
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and seuen trompettes, in the which are euery where interlaced moste comfortable consolations and ful of efficacitie.
and seuen trumpets, in the which Are every where interlaced most comfortable consolations and full of efficacity.
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And first of al before the Seales and trōpettes is set forth a figure or tipe of God, And First of all before the Seals and trumpets is Set forth a figure or tipe of God,
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and his moste rightuouse iudgement and gouernement in al thinges: and that through out the 4. and 5. chapt.
and his most righteous judgement and government in all things: and that through out the 4. and 5. Chapter.
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wholy, that it mighte prepare vs to the reading or hearyng of those thinges whiche shal followe in the 6. 7. and 8. chapt.
wholly, that it might prepare us to the reading or hearing of those things which shall follow in the 6. 7. and 8. Chapter.
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And seme to others, and to mans iudgement to be greuouse, harde, and vniuste. And the Tipe or vision was after this sorte.
And seem to Others, and to men judgement to be grievous, harden, and unjust. And the Tipe or vision was After this sort.
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In heauen it selfe appered a seate or throne of Maiestie. He that sitteth therin, holdeth in his right hande a boke, closed with Seales. In heaven it self appeared a seat or throne of Majesty. He that Sitteth therein, holds in his right hand a book, closed with Seals.
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By him that sate stode a lambe, whiche taketh the boke, and openeth the Seales therof.
By him that sat stood a lamb, which Takes the book, and Openeth the Seals thereof.
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And out of this Throne also procedeth a seuenfolde spirite, wonderfully vtteryng his vertues. Before the seate appeareth a glassie Sea, bright, and euen like Christal.
And out of this Throne also Proceedeth a sevenfold Spirit, wonderfully uttering his Virtues. Before the seat appears a glassy Sea, bright, and even like Crystal.
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The throne it selfe resteth like a wagon vpō foure beastes ful of eyes & winges, beneath appering rounde about,
The throne it self rests like a wagon upon foure beasts full of eyes & wings, beneath appearing round about,
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and inuirunnyng or compasing the throne. A rainebowe like a smaragde goeth roūde about the same.
and inuirunnyng or compasing the throne. A rainbow like a smaragd Goes round about the same.
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Aboute the Throne by a circle appere xxiiii. Seates, and so manye elders sittyng in them, crowned, and in white arraye.
About the Throne by a circle appear xxiiii. Seats, and so many Elders sitting in them, crowned, and in white array.
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This is the order of this seconde vision.
This is the order of this seconde vision.
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In their place shal be declared what the Lābe, what the beastes, what the Elders and the other partes did.
In their place shall be declared what the Lamb, what the beasts, what the Elders and the other parts did.
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It sufficeth nowe to haue touched the chiefest poinctes of the vision, and a shadowyng some of the same.
It Suffices now to have touched the chiefest points of the vision, and a shadowing Some of the same.
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Secondely we must see, what euery thyng signifieth. For herof dependeth a greate parte of the whole misterie: Secondly we must see, what every thing signifies. For hereof dependeth a great part of the Whole mystery:
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as concernyng the maner of vision, S. Ihon bringeth no newe thing of the reuelation of Christ.
as Concerning the manner of vision, S. John brings no new thing of the Revelation of christ.
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For we reade that such maner of visions were exhibited for the moste parte to the prophetes,
For we read that such manner of visions were exhibited for the most part to the Prophets,
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as to Esaye in the 6. chapt. To Ezechiel 1. and 11. chapt. And to Daniel in the 7. chapt. &c. And a Throne signifieth a maiestie imperiall & administration iudicial.
as to Isaiah in the 6. Chapter. To Ezechiel 1. and 11. Chapter. And to daniel in the 7. Chapter. etc. And a Throne signifies a majesty imperial & administration judicial.
c-acp pc-acp np1 p-acp dt crd j. p-acp np1 crd cc crd j. cc p-acp np1 p-acp dt crd j. av cc dt n1 vvz dt n1 j-jn cc n1 j.
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And because the Throne is not in earth, but is sene in heauen:
And Because the Throne is not in earth, but is seen in heaven:
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we shal thinke, that the prouidence and administration of gods iudgementes be celestial, sounde, most holy,
we shall think, that the providence and administration of God's Judgments be celestial, sound, most holy,
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and cleane voyde of al corruption. And vpon this same Throne is one sitting, sitting I saye, not lyinge or standinge.
and clean void of all corruption. And upon this same Throne is one sitting, sitting I say, not lying or standing.
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For God the iudge of all is of a quiet minde, neyther is he moued with any affections like men.
For God the judge of all is of a quiet mind, neither is he moved with any affections like men.
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Here is none affection, iniurie, vnrightuousnes in the vniuersal gouernement of al thinges to be thought vpon.
Here is none affection, injury, unrighteousness in the universal government of all things to be Thought upon.
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Elihu. in the 34. chapt. of Iob, sayeth: Farre from God be wickednes, and iniquitie from the Almightie.Elihu. in the 34. Chapter. of Job, Saith: far from God be wickedness, and iniquity from the Almighty.
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For the worke of mā wil he render to him, and accordynge to the wayes of euery one he wil rewarde them.
For the work of man will he render to him, and according to the ways of every one he will reward them.
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For verely God will not condēne in vaine, neyther will the almightie subuerte iudgement, &c. And Aretas Bishop of Cesaria an olde expositour admonissheth, that of pourpos the shape of man was not attributed to him that sitteth in the seate.
For verily God will not condemn in vain, neither will the almighty subvert judgement, etc. And Aretas Bishop of Caesarea an old expositor Admonisheth, that of pourpos the shape of man was not attributed to him that Sitteth in the seat.
p-acp av-j np1 vmb xx vvi p-acp j, dx vmb dt j-jn vvi n1, av cc np1 n1 pp-f np1 dt j n1 vvz, cst pp-f vvb dt n1 pp-f n1 vbds xx vvn p-acp pno31 cst vvz p-acp dt n1.
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For albeit that afterwarde mention be made of a righthande holdyng the boke, yet is here no shape of manne exhibited.
For albeit that afterward mention be made of a Right hand holding the book, yet is Here no shape of man exhibited.
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But he sayeth also simply one sitting, he geueth him no name. The cause is ready:
But he Saith also simply one sitting, he Giveth him no name. The cause is ready:
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for God by his nature cā not be defined, as he that is inuisible, and vnmeasurable:
for God by his nature can not be defined, as he that is invisible, and unmeasurable:
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After the maner of men in dede humane membres are attributed to him, but to be expounded by a trope.
After the manner of men in deed humane members Are attributed to him, but to be expounded by a trope.
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Moreouer when the same God appered to the people of Israel in Sina, they hearde a voyce only,
Moreover when the same God appeared to the people of Israel in Sina, they heard a voice only,
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but the Israelites sawe no shape.
but the Israelites saw no shape.
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As Moses witnesseth in the 4. chapt. of Deuteron. Doubtles that they shoulde not expresse with an Image the incomprehensible,
As Moses Witnesseth in the 4. Chapter. of Deuteron. Doubtless that they should not express with an Image the incomprehensible,
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and shoulde cōmitte idolatrie, the greate sinne and wickednes.
and should commit idolatry, the great sin and wickedness.
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S. Paul in the 17. of the Actes denieth that the deitie is like the forging of men.S. Paul in the 17. of the Acts Denieth that the deity is like the forging of men.
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To the Romanes. He ascribeth to the greatest folye Idolles made after the shape of men whiche shoulde represente God.
To the Romans. He ascribeth to the greatest folly Idols made After the shape of men which should represent God.
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Wherof we haue spoken els where.
Whereof we have spoken Else where.
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In the meane season are rehearsed two preciouse stones, whiche by theyr collours do after a sorte shaddowe the nature of our God,
In the mean season Are rehearsed two precious stones, which by their colours do After a sort shadow the nature of our God,
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and admonishe the godly of greater and more excellente thinges. A Iasper is a grene stone like an Emeraude.
and admonish the godly of greater and more excellent things. A Jasper is a green stone like an Emerald.
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Grenes signifieth the perpetuitie of God, and that he quie•teneth and kepeth in life all thinges.
Greens signifies the perpetuity of God, and that he quie•teneth and Keepeth in life all things.
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But the Sardine loketh with a fine coulour like a bright red. For God dwelleth in light inaccessible:
But the Sardine looketh with a fine colour like a bright read. For God dwells in Light inaccessible:
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The same is a consumyng fire, and also charitie it selfe. For the nature of stones reade Plinie, &c. But a raynebowe inuironeth the Throne rounde aboute, a raynebowe for the moste parte is of diuerse coulours:
The same is a consuming fire, and also charity it self. For the nature of stones read Pliny, etc. But a raynebowe environeth the Throne round about, a raynebowe for the most part is of diverse colours:
dt d vbz dt j-vvg n1, cc av n1 pn31 n1. p-acp dt n1 pp-f n2 vvb np1, av p-acp dt n1 vvz dt n1 av-j p-acp, dt n1 p-acp dt av-ds n1 vbz pp-f j n2:
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but here it is of one coulour and that of a Smaragde, to witte grene. The raynebowe is a token of a perpetuall grace, and couenaūt made after the fludde,
but Here it is of one colour and that of a Smaragd, to wit green. The raynebowe is a token of a perpetual grace, and Covenant made After the flood,
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as is declared in the 9. chapt.
as is declared in the 9. Chapter.
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of Genes. And verely the Throne of the hyghe iudge mighte put vs wretched menne in feare:
of Genesis. And verily the Throne of the high judge might put us wretched men in Fear:
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Therefore the raynebowe putteth vs in remembraunce of Godes grace, and that God whiche by his prouidence gouerneth all thinges hath boūde him selfe in leage to man kinde, to whome verely he wissheth well.
Therefore the raynebowe putteth us in remembrance of God's grace, and that God which by his providence Governs all things hath bound him self in league to man kind, to whom verily he wisheth well.
av dt n1 vvz pno12 p-acp n1 pp-f n2 n1, cc cst np1 r-crq p-acp po31 n1 vvz d n2 vhz vvn pno31 n1 p-acp n1 p-acp n1 n1, p-acp ro-crq av-j pns31 vvz av.
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That leage is still grene, and alwayes of force. The goodnes of God towardes menne is perpetuall.
That league is still green, and always of force. The Goodness of God towards men is perpetual.
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For though heauen shoulde fall, and out of this Throne procede moste greuouse thonderboltes, and calamities shoulde fall vpon vs like a storme:
For though heaven should fallen, and out of this Throne proceed most grievous thonderboltes, and calamities should fallen upon us like a storm:
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yet is God in leage with vs, and loueth vs derely. Aboute the Throne are sene sette.xxiiii. seates, and in them sitte xxiiii. Elders, as Senatours of the moste mightie kingdome of God, and fathers of the Hierarchie celestiall:
yet is God in league with us, and loves us dearly. About the Throne Are seen Set xxiiii seats, and in them sit xxiiii. Elders, as Senators of the most mighty Kingdom of God, and Father's of the Hierarchy celestial:
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This nombre is made of xii. and xii. But xii. Patriarches signifie the whole people of Israell, and the olde churche before Christe.
This number is made of xii. and xii. But xii. Patriarchs signify the Whole people of Israel, and the old Church before Christ.
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The Christen churche was planted and sprange vp of the twelue Apostles, after the incarnation of Christ, wherupon that xii. numbre comprehendeth the whole churche of the newe people.
The christian Church was planted and sprang up of the twelue Apostles, After the incarnation of christ, whereupon that xii. numbered comprehendeth the Whole Church of the new people.
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Firste, that it lieth not in the Throne, or in the bosome of hym that sitteth,
First, that it lies not in the Throne, or in the bosom of him that Sitteth,
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Therefore is the whole vniuersalitie of Sainctes assembled in heauen, and triumphing with Christ theyr king.
Therefore is the Whole universality of Saints assembled in heaven, and triumphing with christ their King.
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And therefore be they clothed in white rayment, to witte pourged by Christe, and pure and cleane from all corruption.
And Therefore be they clothed in white raiment, to wit purged by Christ, and pure and clean from all corruption.
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Crowned also, bycause they haue ouercomen and nowe reigne in eternal glory, verely kinges and priestes through Christe.
Crowned also, Because they have overcomen and now Reign in Eternal glory, verily Kings and Priests through Christ.
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The description also of theyr behauour admonissheth, that in them is nothynge wauntinge, but to be truely blessed:
The description also of their behaviour Admonisheth, that in them is nothing wauntinge, but to be truly blessed:
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and therefore they be shewed sitting, not that they are iudges, or iudge for Christe,
and Therefore they be showed sitting, not that they Are judges, or judge for Christ,
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but because they reste from their labours, and be of most quiet and pure affectiōs, sitting with the high iudge.
but Because they rest from their labours, and be of most quiet and pure affections, sitting with the high judge.
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But what thing doe these? They geue God no counsell, what he should do,
But what thing do these? They give God no counsel, what he should do,
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or by what meane or waye he maye doe this or that, but they allowe his iudgementes.
or by what mean or Way he may do this or that, but they allow his Judgments.
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For they know all his workes to be iuste and holy. The whiche shal immediatly follow.
For they know all his works to be just and holy. The which shall immediately follow.
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What shal we do than? shal it be mete for vs to inquire of the iudgementes of God,
What shall we do than? shall it be meet for us to inquire of the Judgments of God,
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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,
or prescribe what he should do or not do? I think not you have in this universality of Saints, all Patriarchs, all judges and Kings, all Princes,
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& the whole people of God:
& the Whole people of God:
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you haue emonges these, king Salomon him selfe, and the moste excellent and wittiest Princes of the world:
you have among these, King Solomon him self, and the most excellent and Wittiest Princes of the world:
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you haue the Apostles, and men Apostolical, Martirs, and the wise men of the whole vniuersal worlde.
you have the Apostles, and men Apostolical, Martyrs, and the wise men of the Whole universal world.
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Wilte thou condemne their iudgementes? following therfore theyr example, busy not thy selfe to moue curiouse questions:
Wilt thou condemn their Judgments? following Therefore their Exampl, busy not thy self to move curious questions:
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prayse the iuste iudgementes of God, and know that the Lord is iust in al his wayes,
praise the just Judgments of God, and know that the Lord is just in all his ways,
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and holy in all his workes. To whom be glory.
and holy in all his works. To whom be glory.
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¶ Here is described the procedynge of the holye spirite, and operation, the almightie knoweledge of God,
¶ Here is described the proceeding of the holy Spirit, and operation, the almighty knowledge of God,
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and howe the Throne of God is borne vp or susteyned of the foure beastes, and what the beastes doe. The.xxiiij. Sermon.
and how the Throne of God is born up or sustained of the foure beasts, and what the beasts do. The xxiiij Sermon.
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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 out of the Seat proceeded lightenings and thunderings and voices, and there were seuen lamps of fire, burning before the seat, which Are the seuē spirits of God.
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And before the seate there was a Sea of glasse like vnto Christal.
And before the seat there was a Sea of glass like unto Crystal.
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And in the middes of the seate, and rounde aboute the seate, were foure Beastes full of eyes before and behinde.
And in the mids of the seat, and round about the seat, were foure Beasts full of eyes before and behind.
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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 First beast was like a lion, the seconde beast like a calf, and the Third beast had a face like a man,
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and the fourth beaste was like a fliyng Egle. And the foure beastes had eche one of them sixe wynges,
and the fourth beast was like a flying Egle. And the foure beasts had eke one of them sixe wings,
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and rounde about without and within, they were full of eyes. And they had no reste daye nother night:
and round about without and within, they were full of eyes. And they had no rest day neither night:
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saiyng, holy holy holy is the lord God almightie, whiche was, and is, and is to come. saying, holy holy holy is the lord God almighty, which was, and is, and is to come.
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Our Lorde Iesus Christe, as the faithefull pastour of his church, wil vtter the destenies and wōderful calamities that wil come vpon the churche. Our Lord Iesus Christ, as the faithful pastor of his Church, will utter the destinies and wondered calamities that will come upon the Church.
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Therfore to the intent he might stoppe the mouthes of suche as mutiue and be inquisitiue of the iudgementes of God,
Therefore to the intent he might stop the mouths of such as mutive and be inquisitive of the Judgments of God,
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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 might persuade all men to have patience in these storms of evils, he sets forth a treatise before, wherein he shows that all things Are done or permitted to be done of God by his most just providence,
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and are gouerned or ordered by the Lambe, with a iudgement most rightuouse and holy.
and Are governed or ordered by the Lamb, with a judgement most righteous and holy.
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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,
For who so Believeth and Remember this, in what chances so ever he happen, he submitteth him self humbly and lowly and obediently to his God,
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and crieth alwayes, the Lorde is rightuouse in all his mayes and holy in al his workes.
and cries always, the Lord is righteous in all his mayes and holy in all his works.
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And this is the moste true state of the first parte of this vision, which is done in the 4. and 5. chapt.
And this is the most true state of the First part of this vision, which is done in the 4. and 5. Chapter.
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And is more ouer most elegaunt, moste pleasaunt, and moste full of consolation.
And is more over most elegant, most pleasant, and most full of consolation.
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Althinges are more liuely set forthe and perceyued in suche fitte and heauenly representations, than they can be vnderstande in bare wordes.
All things Are more lively Set forth and perceived in such fit and heavenly representations, than they can be understand in bore words.
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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. First is recited a Throne, & that in deed a celestial throne, leeste in the works, in the providence and Judgments of God, we should Imagine any thing carnal or corrupt.
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Secondly he that sitteth on the throne is represented vnto vs by two coulours, Grene and red.
Secondly he that Sitteth on the throne is represented unto us by two colours, Green and read.
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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:
For God is an Eternal essence giving to all their greaves or being. The same burns in love towards man kind, and wills well unto man:
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but to the disobedient and rebelles he is a consumyng fire.
but to the disobedient and rebels he is a consuming fire.
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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,
And the throne is environed with a rainbow grener than grass, comforting us, that we should not be dismayed At the sighed of that Godly throne,
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but should remembre alwaies, that he whiche sitteth in the throne, iudge & gouernour of al, is most true and kepeth his promesses:
but should Remember always, that he which Sitteth in the throne, judge & governor of all, is most true and Keepeth his promises:
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& 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:
& to be that same league friend of ours xxiiii Elders sit round about the throne, which already Are signified what they be, and as it were shadowed:
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Let vs rather leaue those scrupulouse disputatiōs to idle wits: let vs beleue, yt ye spirite procedeth frō both.
Let us rather leave those scrupulous disputations to idle wits: let us believe, that you Spirit Proceedeth from both.
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streight waye in the ende of the iiii. chapt. and in the fifte shal be declared, what they doe, or what they saye.
straight Way in the end of the iiii. Chapter. and in the Fifth shall be declared, what they do, or what they say.
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Doubtles all the Sainctes in heauen are lokers on, of the iudgemētes and workes of God.
Doubtless all the Saints in heaven Are lookers on, of the Judgments and works of God.
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For the iudgementes of God be not sutch, that they should flee the light and knoweledge of Sainctes.
For the Judgments of God be not such, that they should flee the Light and knowledge of Saints.
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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,
Now follows, out of the Throne proceeded lightnings, etc. In the throne is he that Sitteth and the lamb, that is, the father and the son,
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and frō them bothe procedeth the holy ghoste. For by interpretatiō it followeth immediatly, which are the seuen spirites of God.
and from them both Proceedeth the holy ghost. For by Interpretation it follows immediately, which Are the seuen spirits of God.
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For the lightenyngs, thonderings, & other thinges rehearsed signifie, or be tokens of the holy spirite:
For the lightenyngs, thonderings, & other things rehearsed signify, or be tokens of the holy Spirit:
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whiche els where is red also to be shadowed by fire, & water, and winde, and by firie tounges.
which Else where is read also to be shadowed by fire, & water, and wind, and by firy tongues.
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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.
But no man will think, that the holy ghost, which is one in substance and of the simple nature divine, should be plucked into seuen parts.
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For I tolde you in the first chapt.
For I told you in the First Chapter.
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how the seuen spirites of God are put for the seuenthfolde, most ful, and most perfit spirite of God.
how the seuen spirits of God Are put for the seuenthfolde, most full, and most perfect Spirit of God.
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We haue in the beginning of this visiō the whole misterie of the blessed Trinitie, so much as is nedeful for vs to know, & beleue, & professe.
We have in the beginning of this vision the Whole mystery of the blessed Trinity, so much as is needful for us to know, & believe, & profess.
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There is one Seate, in that one seate are conteined the sitter lambe & spirite:
There is one Seat, in that one seat Are contained the sitter lamb & Spirit:
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therfore there is one diuine essence & nature, and thereof is one power and maiestie, one rule, because ther is one throne:
Therefore there is one divine essence & nature, and thereof is one power and majesty, one Rule, Because there is one throne:
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briefly there is one god, true, & eternal, for euermore blessed:
briefly there is one god, true, & Eternal, for evermore blessed:
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As Moses also in the 6. of Deuter. and al the prophetes and Apostles haue euery where taught.
As Moses also in the 6. of Deuter and all the Prophets and Apostles have every where taught.
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Howbeit in this only & vndiuided substaunce is sene a most plaine distinction of persones.
Howbeit in this only & undivided substance is seen a most plain distinction of Persons.
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For there is he that sitteth in the throne, & the lambe, and from bothe procedeth the holy ghoste.
For there is he that Sitteth in the throne, & the lamb, and from both Proceedeth the holy ghost.
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This misterie of the Trinitie we professe in the Crede.
This mystery of the Trinity we profess in the Crede.
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This appereth openly in the incarnation of our lord, whilest the aungell sayeth to the virgin, the holy ghoste shal come vpon thee,
This appeareth openly in the incarnation of our lord, whilst the angel Saith to the Virgae, the holy ghost shall come upon thee,
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and the power of the hiest shal ouershadow thee: And yt which shal be borne of thee, shal be called ye sonne of God.
and the power of the highest shall overshadow thee: And that which shall be born of thee, shall be called you son of God.
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Likewise in the baptisme of Christ is hearde a voice from heauen vpon the Lord: This is my wel beloued sonne.
Likewise in the Baptism of christ is heard a voice from heaven upon the Lord: This is my well Beloved son.
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The holy ghost also appereth in ye likenes of a doue.
The holy ghost also appeareth in you likeness of a dove.
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as Salomons seate was with lions:
as Solomon's seat was with Lions:
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Wherupon the lord cōmaunded vs also to be baptized in the name of the father & of the sonne & of the holy ghost.
Whereupon the lord commanded us also to be baptised in the name of the father & of the son & of the holy ghost.
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This professiō is certaine & true, and so set foorth by the most manifest scriptures & liuely preaching of ye apostles:
This profession is certain & true, and so Set forth by the most manifest Scriptures & lively preaching of the Apostles:
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like as Tertullian declareth against ye heretike Praxeas.
like as Tertullian Declareth against you heretic Praxeas.
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We ought rather beleue & cleaue vnto these things, than to the monstrouse & blasphemouse Spanish sophistrie of Serue to a man most corrupte.
We ought rather believe & cleave unto these things, than to the monstrous & blasphemous Spanish sophistry of Serve to a man most corrupt.
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But especially here is declared vnto vs the whole misterie of the holy ghost, and that in fewe wordes, which in ye gospel of Iohn is vttered more at large. But especially Here is declared unto us the Whole mystery of the holy ghost, and that in few words, which in the gospel of John is uttered more At large.
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First his procedīg is noted, which verely in times past mē affirmed rashly to be set forth in no parte of the scripture.
First his proceeding is noted, which verily in times passed men affirmed rashly to be Set forth in no part of the scripture.
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S. Iohn here, out of the throne sayeth he, proceded lightninges, &c. And by & by: S. John Here, out of the throne Saith he, proceeded lightnings, etc. And by & by:
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whiche are the seuen spirites of God.
which Are the seuen spirits of God.
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And this worde NONLATINALPHABET in Greke doeth signifie a proceding or going out, but S. Iohn her saieth NONLATINALPHABET, that is proceded or wente forth.
And this word in Greek doth signify a proceeding or going out, but S. John her Saith, that is proceeded or went forth.
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And therfore that auncient coūsel of Constantinople decreed rightly:
And Therefore that ancient counsel of Constantinople decreed rightly:
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NONLATINALPHABET that is & (I beleue) in the holy ghost the lord, that quickener, proceding of the father, &c. But because ye Lord him self in the gospel speaking of the holy ghost sayeth, he shal glorifie me:
that is & (I believe) in the holy ghost the lord, that quickener, proceeding of the father, etc. But Because you Lord him self in the gospel speaking of the holy ghost Saith, he shall Glorify me:
cst vbz cc (pns11 vvb) p-acp dt j n1 dt n1, cst n1, vvg pp-f dt n1, av cc-acp c-acp pn22 n1 pno31 n1 p-acp dt n1 vvg pp-f dt j n1 vvz, pns31 vmb vvi pno11:
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for he shal take of mine, & shal shew vnto you. Al things what so euer the father hath, are mine.
for he shall take of mine, & shall show unto you. All things what so ever the father hath, Are mine.
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Therefore I sayed, yt he shal take of mine, & shal shewe it vnto you:
Therefore I said, that he shall take of mine, & shall show it unto you:
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no man wil vnderstād the spirite to procede of the father only, & not also of ye sonne, wherof also was longe contention betwene the Grekes and Latines.
no man will understand the Spirit to proceed of the father only, & not also of the son, whereof also was long contention between the Greeks and Latins.
uh-dx n1 vmb vvb dt n1 pc-acp vvi pp-f dt n1 av-j, cc xx av pp-f dt n1, c-crq av vbds av-j n1 p-acp dt njp2 cc np1.
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For if he procede of the father, he procedeth of the sonne also.
For if he proceed of the father, he Proceedeth of the son also.
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For euen for ye same cause at this present he is red to procede out of the Throne.
For even for you same cause At this present he is read to proceed out of the Throne.
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But in the Throne is not only he that sitteth, but the lābe also, of whome in the 5. chapt.
But in the Throne is not only he that Sitteth, but the lamb also, of whom in the 5. Chapter.
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shal be added, that the lambe hath seuen eyes, which are the seuen spirites of God, sent into the whole world.
shall be added, that the lamb hath seuen eyes, which Are the seuen spirits of God, sent into the Whole world.
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Albeit therfore yt in the 15. of Iohn, the holy ghost is sayed to procede frō the father: yet there is set before:
Albeit Therefore that in the 15. of John, the holy ghost is said to proceed from the father: yet there is Set before:
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whō I (saieth the sonne) wil sende vnto you frō my father.
whom I (Saith the son) will send unto you from my father.
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To be short, if there be one substaūce and nature of the father & of the sonne, I see not howe ye holy ghost should procede frō the father, that he shuld not procede of ye sonne also.
To be short, if there be one substance and nature of the father & of the son, I see not how you holy ghost should proceed from the father, that he should not proceed of you son also.
pc-acp vbi j, cs pc-acp vbb crd n1 cc n1 pp-f dt n1 cc pp-f dt n1, pns11 vvb xx c-crq pn22 j n1 vmd vvi p-acp dt n1, cst pns31 vmd xx vvi pp-f pn22 n1 av.
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Moreouer the vertue or effecte and operation of the holy ghost, is here also set forth & declared gallauntly.
Moreover the virtue or Effect and operation of the holy ghost, is Here also Set forth & declared gallantly.
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For first he lighteneth, when he illumineth the obedient, and feareth the rebelles with sore threatenings. For First he lighteneth, when he illumines the obedient, and fears the rebels with soar threatenings.
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Secōdly he thōdereth, what time he inueygheth against this vngraciouse world, & reproueth the same of sinnes, thonderinge out the terrible iudgementes of God. Two Apostles in Marke are called ye sonnes of thonder, or thonderers.
Secōdly he thondereth, what time he inveigheth against this ungracious world, & Reproveth the same of Sins, thonderinge out the terrible Judgments of God. Two Apostles in Mark Are called you Sons of thunder, or thonderers.
ord pns31 vvz, r-crq n1 pns31 vvz p-acp d j n1, cc vvz dt d pp-f n2, vvg av dt j n2 pp-f np1. crd n2 p-acp vvb vbr vvn pn22 n2 pp-f vvb, cc n2.
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He vttereth moreouer holesome voices of doctrine, exhortation and consolation, by men, for the fauour of men.
He uttereth moreover wholesome voices of Doctrine, exhortation and consolation, by men, for the favour of men.
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Finally where the operation of the holy ghost can not sufficiently wel be expressed, yet by the seuenth nombre he compriseth and accomplissheth his fulnes,
Finally where the operation of the holy ghost can not sufficiently well be expressed, yet by the Seventh number he compriseth and accomplisheth his fullness,
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and sayeth, that seuen firie lampes are burning before the Seate, burnyng I saye, not quenched, or smoking.
and Saith, that seuen firy lamps Are burning before the Seat, burning I say, not quenched, or smoking.
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For the grace of the holy ghoste is bright and full of efficacitie, wherof is spoken also before:
For the grace of the holy ghost is bright and full of efficacity, whereof is spoken also before:
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and where these thinges are founde in the Throne, howe should any man thinke, that the iudgementes from thence procedyng shoulde be in any parte corrupte, defiled or to be blamed? by the holy ghost al thinges are preserued,
and where these things Are found in the Throne, how should any man think, that the Judgments from thence proceeding should be in any part corrupt, defiled or to be blamed? by the holy ghost all things Are preserved,
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and by his prouidence al thinges are wrought.
and by his providence all things Are wrought.
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Hereunto is added an other thing, a glassie Sea before the seate, in clerenes and brightnes representing Christal.
Hereunto is added an other thing, a glassy Sea before the seat, in clearness and brightness representing Crystal.
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Herby is signified this fraile worlde, whiche is subiecte to God, and as it were in his sight. Herby is signified this frail world, which is Subject to God, and as it were in his sighed.
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And also in other places of holy scripture, by reason of the vnstablenes, tossinge and tourmoyling thereof, it beareth the figure of this variable and moste vnconstante worlde.
And also in other places of holy scripture, by reason of the unstableness, tossing and tourmoyling thereof, it bears the figure of this variable and most unconstant world.
cc av p-acp j-jn n2 pp-f j n1, p-acp n1 pp-f dt n1, vvg cc j-vvg av, pn31 vvz dt n1 pp-f d j cc av-ds j n1.
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And certenly the state of this worlde is more brickel than glasse. Some what hereof shal followe in the 15. chapt.
And Certainly the state of this world is more brickel than glass. some what hereof shall follow in the 15. Chapter.
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But what things so euer are done in the world through a maruelous varietie, al the same shine as in a glasse before the Throne,
But what things so ever Are done in the world through a marvelous variety, all the same shine as in a glass before the Throne,
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so that God seeth them all as it were in a Christall: whose eyes or knowledge the leeste thinges that be can not escape.
so that God sees them all as it were in a Crystal: whose eyes or knowledge the leeste things that be can not escape.
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For we shal not thinke, that such thinges as are done in the worlde, are done rasshely,
For we shall not think, that such things as Are done in the world, Are done rashly,
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and by a certen fortune to happē or chaunce besides the knowledge of God, or to be of God vnknowen.
and by a certain fortune to happen or chance beside the knowledge of God, or to be of God unknown.
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After this he retourneth againe to the throne, to the intent he might finally finishe, that whiche he had begonne ones to describe: After this he returneth again to the throne, to the intent he might finally finish, that which he had begun ones to describe:
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and might shewe also, all the workes of God, that are done by his creatures, to be most holy.
and might show also, all the works of God, that Are done by his creatures, to be most holy.
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And ye roial seats, chayres or Thrones of kinges are wonte to be borne vp and beautified with beastes,
And you royal seats, chairs or Thrones of Kings Are wont to be born up and beautified with beasts,
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whiche is to be sene in the 3. boke of Kinges the 10. chapt. In other places the moste excellent beastes do drawe the triumphaunt chariotes of Princes.
which is to be seen in the 3. book of Kings the 10. Chapter. In other places the most excellent beasts do draw the triumphant chariots of Princes.
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After the same maner therfore by a phrase of men beastes are set to the throne of God.
After the same manner Therefore by a phrase of men beasts Are Set to the throne of God.
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For God in his prophetes is caried vpō Cherubin, that is in his godly chariot. And Ezechiel in the.10.
For God in his Prophets is carried upon Cherubin, that is in his godly chariot. And Ezechiel in the.10.
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chapt. nameth openly Cherubin, beastes, and the whole text proueth, that the place must be vnderstande of god his chariot, drawē by beastes, in the which he him self was caried out of the citie of Ierusalē.Chapter. names openly Cherubin, beasts, and the Whole text Proves, that the place must be understand of god his chariot, drawn by beasts, in the which he him self was carried out of the City of Ierusalē.
j. vvz av-j n1, n2, cc dt j-jn n1 vvz, cst dt n1 vmb vbi vvi pp-f n1 po31 n1, vvn p-acp n2, p-acp dt r-crq pns31 pno31 n1 vbds vvn av pp-f dt n1 pp-f np1.
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There is in poetes much mentiō of the chariot of the Gods, taken haply by the firste writers out of the holy scriptures.
There is in Poets much mention of the chariot of the God's, taken haply by the First writers out of the holy Scriptures.
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For Sathan, the Ape of God, goeth aboute alwayes to diffame the worde of veritie.
For Sathan, the Ape of God, Goes about always to diffame the word of verity.
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But we, omitting the triflinges of Poetes, wil consider the sober description of this cariage, of God or rather of gods throne.
But we, omitting the triflings of Poets, will Consider the Sobrium description of this carriage, of God or rather of God's throne.
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Almightie God sitteth in this seate. Sittyng in the Scriptures, is gouernement. Here is signified than ye God sitteth in al his creatures:
Almighty God Sitteth in this seat. Sitting in the Scriptures, is government. Here is signified than you God Sitteth in all his creatures:
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that is to saie, gouerneth his creatures, and by his moste wise prouidence worketh all in all, in vsinge euery creature according to his good & iuste pleasure after the nature of euery one. that is to say, Governs his creatures, and by his most wise providence works all in all, in using every creature according to his good & just pleasure After the nature of every one.
cst vbz pc-acp vvi, vvz po31 n2, cc p-acp po31 av-ds j n1 vvz d p-acp d, p-acp vvg d n1 vvg p-acp po31 j cc j n1 p-acp dt n1 pp-f d crd.
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We shall saye than, that by those beastes are vnderstande all the creatures of God, dispersed throughe out the foure quarters of the world:
We shall say than, that by those beasts Are understand all the creatures of God, dispersed through out the foure quarters of the world:
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that is comprehended in the whole world. And first is shewed in what place of the throne the beastes were:
that is comprehended in the Whole world. And First is showed in what place of the throne the beasts were:
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to witte in the middes of the Throne, and in the circuit of the same. to wit in the mids of the Throne, and in the circuit of the same.
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You wil are, if they be in the throne, how should they be about the Throne? if they be about the Throne,
You will Are, if they be in the throne, how should they be about the Throne? if they be about the Throne,
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how be they in the middes of the Throne? The thynge muste be so conceaued,
how be they in the mids of the Throne? The thing must be so conceived,
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as I admonisshed also before, that we should vnderstāde, that vnder the Throne the middes of the beastes doe with their hinder partes reache to the middes of the Throne inwardely,
as I admonished also before, that we should understand, that under the Throne the mids of the beasts do with their hinder parts reach to the mids of the Throne inwardly,
c-acp pns11 vvd av a-acp, cst pns12 vmd vvi, cst p-acp dt n1 dt n2-jn pp-f dt n2 vdb p-acp po32 jc n2 vvi p-acp dt n2-jn pp-f dt n1 av-j,
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and so as it were to haue borne vp the Throne:
and so as it were to have born up the Throne:
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And with their fore partes, I meane, with theyr brestes, and heades and winges to haue stande forth,
And with their before parts, I mean, with their breasts, and Heads and wings to have stand forth,
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and so to haue compassed the Throne, and as it were inuironed it rounde about.
and so to have compassed the Throne, and as it were environed it round about.
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For so mighte they seme to be in the middes of the same Throne, and rounde about the same.
For so might they seem to be in the mids of the same Throne, and round about the same.
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After, what maner of beastes the same were is described dilligently, in numbre they were foure.
After, what manner of beasts the same were is described diligently, in numbered they were foure.
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2802
For in times past also the nombre was expressed of Ezechiel: And the partes of the worlde are trimly signified by the fourth nombre, comprehending the vniuersalitie of thinges.
For in times passed also the number was expressed of Ezechiel: And the parts of the world Are trimly signified by the fourth number, comprehending the universality of things.
p-acp p-acp n2 vvn av dt n1 vbds vvn pp-f np1: cc dt n2 pp-f dt n1 vbr av-j vvn p-acp dt ord n1, vvg dt n1 pp-f n2.
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And some here haue forged the foure Monarchies of the worlde, &c. And euery beaste had his face,
And Some Here have forged the foure Monarchies of the world, etc. And every beast had his face,
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and his bodye, sixe winges, and the same ful of eyes within, as also theyr bodies were ful of eyes.
and his body, sixe wings, and the same full of eyes within, as also their bodies were full of eyes.
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The firste represented in shape and fashion a Lion, the seconde a Calfe, the third a Man,
The First represented in shape and fashion a lion, the seconde a Calf, the third a Man,
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& the fourth a fliyng Egle. By these appere to be signified all creatures, visible and inuisible, reasonable and vnreasonable, and that the moste excellent.
& the fourth a flying Egle. By these appear to be signified all creatures, visible and invisible, reasonable and unreasonable, and that the most excellent.
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For after in the.v. chapter we shal heare, that al creatures ioynctly together doe worship the Lambe,
For After in the v chapter we shall hear, that all creatures ioynctly together do worship the Lamb,
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and him that sitteth on the Throne.
and him that Sitteth on the Throne.
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And verely God vseth them all, the Sunne, the Moone, the Starres, the ayre, the fire, and briefly all liuinge thinges.
And verily God uses them all, the Sun, the Moon, the Stars, the air, the fire, and briefly all living things.
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And suche creatures as he hath chosen, to the intent to worke any thing by them, he maketh the same to be of efficacitie, instructing euery one after their state and condiciō, that they should want no wisedom, reason, strength, power, patience, labour, quickenes nor swiftenes.
And such creatures as he hath chosen, to the intent to work any thing by them, he makes the same to be of efficacity, instructing every one After their state and condition, that they should want no Wisdom, reason, strength, power, patience, labour, quickens nor swiftenes.
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The face of man signifieth witte and wisedom, as also the eyes signifie a foresighte, watchefulnes, subtilties,
The face of man signifies wit and Wisdom, as also the eyes signify a foresight, watchefulnes, subtleties,
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and luckenes in doynge of thinges. The Lions face betokeneth force and strength, and stoutenes or magnanimitie:
and luckenes in doing of things. The Lions face Betokeneth force and strength, and stoutenes or magnanimity:
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As the sighte of an oxe or a calfe betokeneth induring of labour: The Egle & the sixe winges swiftnes. As for an example:
As the sight of an ox or a calf Betokeneth enduring of labour: The Eagl & the sixe wings swiftness. As for an Exampl:
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God chose vnto him the Assirians or Babilonians, whiche should distroye Niniue.
God chosen unto him the Assyrians or Babylonians, which should destroy Nineveh.
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These therfore, as it is in Nahum, the lord prepared and furnisshed, that they were swifter than Egles,
These Therefore, as it is in Nahum, the lord prepared and furnished, that they were swifter than Eagles,
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and the reste as you may reade in the 1. and.2.
and the rest as you may read in the 1. and.2.
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Chapt. of Nahum. And so be al creatures ministers of the iudgemēts of God, cōming out of his iudiciall Throne.Chapter of Nahum. And so be all creatures Ministers of the Judgments of God, coming out of his judicial Throne.
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Than it is touched also, what those beastes doe. Than it is touched also, what those beasts do.
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They goe aboute the Throne, awaytynge alwayes for God his commaundement, that they may applie the same cherefully, spedely, and stoutely.
They go about the Throne, awaiting always for God his Commandment, that they may apply the same cheerfully, speedily, and stoutly.
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Neither haue they any reste (marke howe he saieth, haue, not shal haue, or haue had, but haue) any rest:
Neither have they any rest (mark how he Saith, have, not shall have, or have had, but have) any rest:
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that is to witte, they be in cōtinewall doynges of God. But heare may we not vnderstāde, that they be greued with any painefulnes.
that is to wit, they be in continual doings of God. But hear may we not understand, that they be grieved with any painefulnes.
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And also thei honour god with cōtinual praise. Aretas: it signifieth, sayeth he, no laboriouse thing.
And also they honour god with continual praise. Aretas: it signifies, Saith he, no laborious thing.
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And they haue no rest, but a continuall Tenure, aboute the singyng of godly prayses, &c. Finally here is set also the fourme of the himne and praise of al creatures.
And they have no rest, but a continual Tenure, about the singing of godly praises, etc. Finally Here is Set also the Form of the Hymn and praise of all creatures.
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In olde time Dauid songe also:
In old time David song also:
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prayse ye him Sunne and Moone, &c. The same himne is set in the 6. of Esaye. And what do all creatures commende in God, whose seruice God vseth,
praise you him Sun and Moon, etc. The same Hymn is Set in the 6. of Isaiah. And what do all creatures commend in God, whose service God uses,
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and whose force and operation they fele? chiefly holines. These thinges do chiefly concerne the some of the matter.
and whose force and operation they feel? chiefly holiness. These things do chiefly concern the Some of the matter.
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For they teache God to be holy, vnspotted, iuste, good, omnipotent, doyng althinges, eternal, the beginning of thinges, and preseruer.
For they teach God to be holy, unspotted, just, good, omnipotent, doing All things, Eternal, the beginning of things, and preserver.
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For they saie, holy lord God omnipotent, whiche was, &c. Whiche wordes verely we did expounde in the first chapt.
For they say, holy lord God omnipotent, which was, etc. Which words verily we did expound in the First Chapter.
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Who woulde not gather therof, the workes and iudgementes of him to be most holy & iuste? who therefore shall hereafter reproue the iudgementes and workes of the Lorde? Iuste is the Lorde in al his wayes,
Who would not gather thereof, the works and Judgments of him to be most holy & just? who Therefore shall hereafter reprove the Judgments and works of the Lord? Just is the Lord in all his ways,
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and holy in al his workes.
and holy in all his works.
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This Testimony of all creatures maketh vs willing, ready, chereful and carelesse, that we should willyngly quiet our selues in the iudgementes of God,
This Testimony of all creatures makes us willing, ready, cheerful and careless, that we should willingly quiet our selves in the Judgments of God,
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and murmure at him in nothing, whīe he should do this or that? But wholy submitte our selues vnto God, beleuing all his workes to be good,
and murmur At him in nothing, whine he should do this or that? But wholly submit our selves unto God, believing all his works to be good,
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and to be done for the profit of the godly, and for the most iuste punishment of the wicked.
and to be done for the profit of the godly, and for the most just punishment of the wicked.
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Holy is God the father, holy is God the sonne, and holy is God the holy ghoste, holy is one God in Trinitie, blessed for euermore.
Holy is God the father, holy is God the son, and holy is God the holy ghost, holy is one God in Trinity, blessed for evermore.
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Holy are al his workes, and his wayes vndefiled.
Holy Are all his works, and his ways undefiled.
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And we reade more rightly three times holy than niene times after the example of the complutensian boke.
And we read more rightly three times holy than niene times After the Exampl of the complutensian book.
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For the fourmer lection the prophet Esaye approueth. To God almightie be prayse and glory.
For the former lection the Prophet Isaiah approveth. To God almighty be praise and glory.
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¶ Here is declared what the Elders did about the Throne, and how they sange vnto God a song of prayse. The.xxv. Sermon.
¶ Here is declared what the Elders did about the Throne, and how they sang unto God a song of praise. The xxv Sermon.
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ANd whan these beastes gaue glory and honour, and thankes to him that sate on the seate, which liueth for euer & euer: ANd when these beasts gave glory and honour, and thanks to him that sat on the seat, which lives for ever & ever:
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The.xxiiii. Elders fel downe before him that sat on the Throne, and worshipped him that liueth for euer,
The xxiiii Elders fell down before him that sat on the Throne, and worshipped him that lives for ever,
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and cast their Crownes befor the Throne, saiyng: thou arte worthie lorde to receyue glory and honour and power.
and cast their Crowns before the Throne, saying: thou art worthy lord to receive glory and honour and power.
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For thou haste created all thinges, and for thy willes sake they are and were created. For thou haste created all things, and for thy wills sake they Are and were created.
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Which if we do, al murmuring shall cease, & disputations cōmenced of searchinge & examining the workes of God through out curiositie.
Which if we do, all murmuring shall cease, & disputations commenced of searching & examining the works of God through out curiosity.
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This most godly vision wel and rightly vnderstande, and reposed in faithful memory, instructeth vs rightly in iudgeyng rightly the workes of God, that we should feare God, be patient,
This most godly vision well and rightly understand, and reposed in faithful memory, Instructeth us rightly in judging rightly the works of God, that we should Fear God, be patient,
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and submitte our selues wholy to God, and geue all glory vnto him.
and submit our selves wholly to God, and give all glory unto him.
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For this is the very fruicte, that cometh vnto vs, and the ende of all thinges that here are spoken.
For this is the very fruit, that comes unto us, and the end of all things that Here Are spoken.
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And by the waye he inferreth in repetyng what the beastes did: and declareth also what the.xxiiii. elders did.
And by the Way he infers in repeating what the beasts did: and Declareth also what the xxiiii Elders did.
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Herby we are manifestly taught, what we also owe vnto God, and what we shall iudge of his workes, Herby we Are manifestly taught, what we also owe unto God, and what we shall judge of his works,
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and howe we should behaue our selues towardes him herin.
and how we should behave our selves towards him Herein.
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Those beastes, that is to say, the whole nūbre of creatures, whose ministerie God vseth, in the gouernement of things, ascribe three thinges vnto God sitting, that is to saye, ruling and gouerning al thinges, to God I say liuing for euer, that is to saye, eternall, liuinge,
Those beasts, that is to say, the Whole numbered of creatures, whose Ministry God uses, in the government of things, ascribe three things unto God sitting, that is to say, ruling and governing all things, to God I say living for ever, that is to say, Eternal, living,
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and geuynge or inspiringe life into all thinges.
and giving or inspiring life into all things.
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Firste in dede glory, NONLATINALPHABET, whiche is a maiestie, or greate estimation, a reputation, worshyp, or good opinion:
First in deed glory,, which is a majesty, or great estimation, a reputation, worship, or good opinion:
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when we thinke well of God, protesting that there is nothing better than he, greater, more worthye, more iuste, more holy & more excellent.
when we think well of God, protesting that there is nothing better than he, greater, more worthy, more just, more holy & more excellent.
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This glory are we alwaies commaunded to geue him, & to esteme nothing in this world derer and more preciouse than God.
This glory Are we always commanded to give him, & to esteem nothing in this world derer and more precious than God.
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Secondly they geue to him honour NONLATINALPHABET, and NONLATINALPHABET in Greke signifieth honour and price, and the dewe and bounden duety that we owe to any.
Secondly they give to him honour, and in Greek signifies honour and price, and the dew and bounden duty that we owe to any.
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We owe vnto God reuerence and submission, as to the supreme good, and the only and trewe lord of al. S. Paul in the 13. to the Romanes speakinge of obedience dewe to the magistrate:
We owe unto God Reverence and submission, as to the supreme good, and the only and true lord of all S. Paul in the 13. to the Romans speaking of Obedience dew to the magistrate:
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to whome ye owe feare, sayeth he, geue feare: And to whom you owe honour, geue honour.
to whom you owe Fear, Saith he, give Fear: And to whom you owe honour, give honour.
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In the third place followeth benediction, whiche he called, NONLATINALPHABET, yt is thankesgeuing, and praise.
In the third place follows benediction, which he called,, that is thanksgiving, and praise.
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For we be commaunded to prayse all the workes of the Lord, and to geue thankes for the same.
For we be commanded to praise all the works of the Lord, and to give thanks for the same.
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Iob is saied to haue blessed or thanked God, for the most greuouse affliction that he sent him. For he sayed:
Job is said to have blessed or thanked God, for the most grievous affliction that he sent him. For he said:
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like as it pleased the Lord, so hath it bē done: the name of the lord be blessed.
like as it pleased the Lord, so hath it been done: the name of the lord be blessed.
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Whilest the beastes do attribute al these things to him that sitteth on the throne, by their exāple they teache vs, what we should do verely to geue al these & singular things vnto god.
Whilst the beasts do attribute all these things to him that Sitteth on the throne, by their Exampl they teach us, what we should do verily to give all these & singular things unto god.
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Which neuerthelesse here plainly them selues attribute this to God alone.
Which nevertheless Here plainly them selves attribute this to God alone.
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With the laude and praise of the beastes is ioyned the hymne or songe of the.xxiiii. Elders.
With the laud and praise of the beasts is joined the hymn or song of the xxiiii Elders.
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This is the churche triumphaunt, the cōpany of al Sainctes, Patrtarches, Prophetes, Apostles, Martirs, &c. as I declared to you before.
This is the Church triumphant, the company of all Saints, Patrtarches, prophets, Apostles, Martyrs, etc. as I declared to you before.
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Mortall men haue not here an example of some one saincte, or wise man: but of all holy, godly wise and worthy menne.
Mortal men have not Here an Exampl of Some one saint, or wise man: but of all holy, godly wise and worthy men.
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They haue put of their fleshe, and wante affections and errours:
They have put of their Flesh, and want affections and errors:
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They be therfore of vncorrupte iudgementes, so that there can be no more clere or pure examples ministred to vs. Three or foure thinges are taught vs concernyng these Elders, whiche they did or perfourmed, not to euery body,
They be Therefore of uncorrupt Judgments, so that there can be no more clear or pure Examples ministered to us Three or foure things Are taught us Concerning these Elders, which they did or performed, not to every body,
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but to him that sitteth on the throne, and liueth for euer & euer. For so be the titles of God repeted, wherof is spokē before.
but to him that Sitteth on the throne, and lives for ever & ever. For so be the titles of God repeated, whereof is spoken before.
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We tolde you also that the seates of the Elders were sette rounde about the Throne, in whiche they sate clothed with white rayment, crowned with crownes of Golde, liuynge with him that liueth for euer.
We told you also that the seats of the Elders were Set round about the Throne, in which they sat clothed with white raiment, crowned with crowns of Gold, living with him that lives for ever.
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They first arise out of their seates or chaires, and fal down (NONLATINALPHABET falle) vpon their knees or on their face before god.
They First arise out of their seats or chairs, and fall down (fall) upon their knees or on their face before god.
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And in falling or kneling down, they shewe a submission or lowlines of mynde, that we might learne with great humilitie and reuerence to submitte our soules and bodies to our God, submitting I say, our selues and all our thinges to his good wyll and pleasure.
And in falling or kneeling down, they show a submission or lowliness of mind, that we might Learn with great humility and Reverence to submit our Souls and bodies to our God, submitting I say, our selves and all our things to his good will and pleasure.
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But if the blessed soules, now purified, and already hauing the fruition of the sight of God, fall down before the Lorde.
But if the blessed Souls, now purified, and already having the fruition of the sighed of God, fallen down before the Lord.
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What should not a wretched man do miserable, mortall, and a synner? Let hym be ashamed of rebellion and slouthfulnes, whiche seeth so great submission in the moste noble and Godly soules of heauenly dwellers.
What should not a wretched man do miserable, Mortal, and a sinner? Let him be ashamed of rebellion and slothfulness, which sees so great submission in the most noble and Godly Souls of heavenly dwellers.
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Than the sainctes worship, and worship in dede none other, but him that sitteth on the seate,
Than the Saints worship, and worship in deed none other, but him that Sitteth on the seat,
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and liueth for euer, the father, the sonne, and the holy ghost, God thre and one, euerlasting & almighty.
and lives for ever, the father, the son, and the holy ghost, God Three and one, everlasting & almighty.
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Therfore let vs also worship this God, followyng ye example of all sainctes.
Therefore let us also worship this God, following the Exampl of all Saints.
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We worship God with externall adoration, if we vncouer our heades, knele & bowe before him. We worship God with external adoration, if we uncover our Heads, knee & bow before him.
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In spirite and truth and with inwarde worshypping, if we depend wholy of him, consecrate vs whole vnto hym,
In Spirit and truth and with inward worshipping, if we depend wholly of him, consecrate us Whole unto him,
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and wholy loke vpon him, as one the only, soul, incomprehensible, moste wyse, beste, and greatest, moste rightuous and moste mercifull.
and wholly look upon him, as one the only, soul, incomprehensible, most wise, best, and greatest, most righteous and most merciful.
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And they that thus fall down before the throne of God, and so worship him, they do not contende wt God, about his workes, they do not expostulate with God vnpatiently,
And they that thus fallen down before the throne of God, and so worship him, they do not contend with God, about his works, they do not expostulate with God unpatiently,
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why he doth this, and permitteth that? Vnto all these thinges is added, that they plucke of the crownes of their heades,
why he does this, and permitteth that? Unto all these things is added, that they pluck of the crowns of their Heads,
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& cast them away before the throne, at the fete of hym that sitteth in the throne.
& cast them away before the throne, At the feet of him that Sitteth in the throne.
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This is not only a notable modestie, but also an humble humilitie wantinge an example.
This is not only a notable modesty, but also an humble humility wanting an Exampl.
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Primasius an expositour of the Apocalypse, assigning verely vnto God, sayth he, whatsoeuer vertue, and whatsoeuer dignitie they haue.
Primasius an expositor of the Apocalypse, assigning verily unto God, say he, whatsoever virtue, and whatsoever dignity they have.
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For to hym is attributed rightly, whatsoeuer is wonne or gotten: Of whome, he that ouercometh, is ayded. Thus saith he.
For to him is attributed rightly, whatsoever is won or got: Of whom, he that Overcometh, is aided. Thus Says he.
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They testifie and signifie also, that they would not take vpon them any Godly power, that they would not reigne, they would not as the counsellours of God, geue counsell to God,
They testify and signify also, that they would not take upon them any Godly power, that they would not Reign, they would not as the counsellors of God, give counsel to God,
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or prescribe vnto him the least thing in the worlde:
or prescribe unto him the least thing in the world:
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But to submitte vnto God all power, all rule, and the whole gouernment, them selues and all others to be gouerned.
But to submit unto God all power, all Rule, and the Whole government, them selves and all Others to be governed.
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For they haue experience, and see no man in the worlde vniuersall, in heauen or in earth to be wyser, mightier, greater, yt none doeth more faithfully, more dilligently, more safely and better gouerne all thinges.
For they have experience, and see no man in the world universal, in heaven or in earth to be Wiser, Mightier, greater, that none doth more faithfully, more diligently, more safely and better govern all things.
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Let vs reste therfore, O brethren, to the iudgement of sainctes, and let vs consent herein with them in all thinges.
Let us rest Therefore, Oh brothers, to the judgement of Saints, and let us consent herein with them in all things.
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Yea & with expresse wordes they testifie, why they threwe away their crownes: Not that being vnthankefull to God, they esteme not highly his giftes:
Yea & with express words they testify, why they threw away their crowns: Not that being unthankful to God, they esteem not highly his Gifts:
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But for that they playnly acknowledge al glory to be dew to him alone.
But for that they plainly acknowledge all glory to be due to him alone.
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Therfore they accorde very well with the beastes and all the creatures of God, and saiyng an Himne to the high Prince, they confesse him to be worthy to receiue glory. &c. And he said to receiue not that he had it not before:
Therefore they accord very well with the beasts and all the creatures of God, and saying an Hymn to the high Prince, they confess him to be worthy to receive glory. etc. And he said to receive not that he had it not before:
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But for that it shuld seme a most vnworthy thing, if either they or any other creature, woulde chalenge vnto them those thinges which apperteine to God alone.
But for that it should seem a most unworthy thing, if either they or any other creature, would challenge unto them those things which appertain to God alone.
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These thinges apperteine to no creature. &c. And they commende God highly, whom they call their Lorde & God. These things appertain to no creature. etc. And they commend God highly, whom they call their Lord & God.
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Some copies adde NONLATINALPHABET, which art holy.
some copies add, which art holy.
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For thei do & agree in all things wt the beastes, which cried also, holy holy holy, Lord God omnipotent.
For they do & agree in all things with the beasts, which cried also, holy holy holy, Lord God omnipotent.
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To the same gaue they also glory & honour, wherof before. So also ye elders ascribe to him nowe the selfsame thinges.
To the same gave they also glory & honour, whereof before. So also the Elders ascribe to him now the selfsame things.
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And especially they attribute to God power NONLATINALPHABET and take it from thē selues. Why than doe the Papistes attribute power and operation to the sainctes in heauen.
And especially they attribute to God power and take it from them selves. Why than do the Papists attribute power and operation to the Saints in heaven.
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S. Ihō & Peter liuing toke it not in good part, that the people semed to attribute to them somwhat of godly power. S. Ihō & Peter living took it not in good part, that the people seemed to attribute to them somewhat of godly power.
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For when they had restored one that halted before the tēple, & the people were in admiratiō therof they said, ye men of Israel, what maruel you at this? or why loke ye vpon vs NONLATINALPHABET as though through our owne power or holines we haue brought to passe, that this man should walke.
For when they had restored one that halted before the temple, & the people were in admiration thereof they said, you men of Israel, what marvel you At this? or why look you upon us as though through our own power or holiness we have brought to pass, that this man should walk.
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The God of our fathers hath done this. &c. But how much lesse shall we now thinke, that being deliuered from al corruption, they would require any godly power to be geuen, or diuine honour attributed. &c.
The God of our Father's hath done this. etc. But how much less shall we now think, that being Delivered from all corruption, they would require any godly power to be given, or divine honour attributed. etc.
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They adde also or render a reason, why they submit both them selues, & al theirs vnto God,
They add also or render a reason, why they submit both them selves, & all theirs unto God,
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& attribute to the same glory, honor, & power.
& attribute to the same glory, honour, & power.
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For thou, say thei, hast created al things, and by (Dia) thy wil, they are, & were created.
For thou, say they, hast created all things, and by (Dia) thy will, they Are, & were created.
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This glory of God is wōderful & vnmeasurable.
This glory of God is wondered & unmeasurable.
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How great, say they thou art, & that al power & glory is dewe vnto thee appereth of the making & creation of the world vniuersal.
How great, say they thou art, & that all power & glory is dew unto thee appeareth of the making & creation of the world universal.
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No man was with thee at ye creation therof, no mā gaue thee coūsel what or how thou shuldest do, no man helped thee thus much.
No man was with thee At the creation thereof, no man gave thee counsel what or how thou Shouldst do, no man helped thee thus much.
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Who than shuld approch vnto thee to be partaker in power? who shuld glory before thee God & maker of al things? Thou alone madest al things, alone preseruest al,
Who than should approach unto thee to be partaker in power? who should glory before thee God & maker of all things? Thou alone Madest all things, alone preservest all,
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& alone gouernest al. Thou willest, & they were made: Thou saidest, & they were created.
& alone governest all Thou willest, & they were made: Thou Said, & they were created.
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It was enough to haue said, it was enough to haue willed.
It was enough to have said, it was enough to have willed.
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And in dede al thinges at this day haue their being through thy wil, without any painefulnes & trauel of thine.
And in deed all things At this day have their being through thy will, without any painefulnes & travel of thine.
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Thou gouernest al thing in best & most goodly order.
Thou governest all thing in best & most goodly order.
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This testifieth ye wonderful course of the stars, the plesaunt chaūge of things, the most swete & plentiful fruites spring of ye same.
This Testifieth you wondered course of the Stars, the pleasant change of things, the most sweet & plentiful fruits spring of you same.
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Who thā wold not gladly submit both him self & al his to thee & to thy gouernment, who wold not cōmit al his thinges vnto thee? Who wold not acknowledge ye power & glory to be thyne? Let vs marke these thinges with attentiue mindes, that we may also appere such before God as we sethe sainctes in heauen appere. God graunt vs this.
Who than would not gladly submit both him self & all his to thee & to thy government, who would not commit all his things unto thee? Who would not acknowledge you power & glory to be thine? Let us mark these things with attentive minds, that we may also appear such before God as we seethe Saints in heaven appear. God grant us this.
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¶ Of him that sitteth in throne, & holdeth ye boke in his right hand sealed with.vii. seales: What that sealed boke is. The.xxvj. Sermon.
¶ Of him that Sitteth in throne, & holds you book in his right hand sealed with vii Seals: What that sealed book is. The xxvj Sermon.
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AND I sawe in the right hand of him that sate on ye throne a boke written within and on the backe side, sealed with seuē seales. AND I saw in the right hand of him that sat on you throne a book written within and on the back side, sealed with seuē Seals.
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who is worthy to open the boke & lose the seales therof? And no man in heauen nor in earth,
who is worthy to open the book & loose the Seals thereof? And no man in heaven nor in earth,
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nother vnder the earth, was able to open the boke, & to ioke theron.
neither under the earth, was able to open the book, & to joke theron.
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And I wept much because no man was foūd worthy to open and reade the boke, nother to loke theron. And I wept much Because no man was found worthy to open and read the book, neither to look theron.
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He now procedeth to describe more fully hym that sitteth on the Throne: Of whome he had touched certen and a fewe thinges before.
He now Proceedeth to describe more Fully him that Sitteth on the Throne: Of whom he had touched certain and a few things before.
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In this pece is no smal force of this our matter.
In this piece is no small force of this our matter.
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For now wyll he shewe that, whiche in this treatise is principall, that all thinges whiche are done in the worlde through God his prouidence are moste iustly and holily gouerned by Christ.
For now will he show that, which in this treatise is principal, that all things which Are done in the world through God his providence Are most justly and holily governed by christ.
p-acp av vmb pns31 vvi cst, r-crq p-acp d n1 vbz j-jn, cst d n2 r-crq vbr vdn p-acp dt n1 p-acp np1 po31 n1 vbr av-ds av-j cc av-j vvn p-acp np1.
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Whiche thing all the sainctes of God, and creatures acknowledging, for an exāple to vs, that we shuld do the lyke, do prayse and celebrate him that liueth for euer.
Which thing all the Saints of God, and creatures acknowledging, for an Exampl to us, that we should do the like, do praise and celebrate him that lives for ever.
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And it shall behoue vs to way euery worde, synce that in euery one are greate misteries,
And it shall behoove us to Way every word, since that in every one Are great Mysteres,
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& nothing is spoken in vaine. And verely that God almighty sitteth in a Throne. And by sitting is signified not only the power of iudging, rulyng & gouerning:
& nothing is spoken in vain. And verily that God almighty Sitteth in a Throne. And by sitting is signified not only the power of judging, ruling & governing:
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But also a quiet mynde (not troubled with any euill affections, after the maner of iudges of this world) and great equitie in all thinges.
But also a quiet mind (not troubled with any evil affections, After the manner of judges of this world) and great equity in all things.
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Secondly a booke is sene in the right hande of hym that sitteth, of the whiche boke we must speake more at large.
Secondly a book is seen in the right hand of him that Sitteth, of the which book we must speak more At large.
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Here appereth an allusion made, as ther is in many other places of the scripture, to the princes of this worlde, whiche haue bokes of the lawes, of priuileges, of institutes what thing is done,
Here appeareth an allusion made, as there is in many other places of the scripture, to the Princes of this world, which have books of the laws, of privileges, of institutes what thing is done,
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and is to be done, finally of secretes, of actes, of condemned, and of citezens, of lyfe and of death.
and is to be done, finally of secrets, of acts, of condemned, and of Citizens, of life and of death.
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For so is both the boke and bokes assigned to God. Moises saith in in the.33.
For so is both the book and books assigned to God. Moses Says in in the.33.
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of Exodus. Put me out of the boke of lyfe, &c. In the Psalmes is muche mention of these bokes of God: In the Psalm. 56.69.139. In the seuenth of Daniel, bokes are opened wherof mentiō is made also in the.20.
of Exodus. Put me out of the book of life, etc. In the Psalms is much mention of these books of God: In the Psalm. 56.69.139. In the Seventh of daniel, books Are opened whereof mention is made also in the.20.
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of the Apocalipse. We reade in the.3. of Malach. of a boke of remembraunce before God.
of the Apocalypse. We read in the.3. of Malachi of a book of remembrance before God.
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Therfore this boke of God conteineth all the counsels of God, al his workes and iudgementes.
Therefore this book of God Containeth all the Counsels of God, all his works and Judgments.
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For we shall heare by and by, that all thinges that are done in the worlde come out of this boke,
For we shall hear by and by, that all things that Are done in the world come out of this book,
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as it were out of a fountaine or wel spring. And thre thinges are chiefly spoken of this boke.
as it were out of a fountain or well spring. And Three things Are chiefly spoken of this book.
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or vnder the Throne, or that it hangeth before or behinde the Throne: But it is in the right hand of God.
or under the Throne, or that it hangs before or behind the Throne: But it is in the right hand of God.
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Herby is signified the operation or power of God, & the same moste iust and moste mightie.
Herby is signified the operation or power of God, & the same most just and most mighty.
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For the boke is not sene in the lefte hande. God therfore worketh, and conteineth or ministreth all his workes and iudgementes moste holily. For the book is not seen in the left hand. God Therefore works, and Containeth or Ministereth all his works and Judgments most holily.
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Secondly that boke is written within and without or on the back side.
Secondly that book is written within and without or on the back side.
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For in the prouidence and iudgementes of God, all thinges are conteined both good and euil, lucky and vnlucky, sharpe,
For in the providence and Judgments of God, all things Are contained both good and evil, lucky and unlucky, sharp,
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and softe, swete and sewer, visible and inuisible, priuie and aparte, and all thinges in generall.
and soft, sweet and sewer, visible and invisible, privy and apart, and all things in general.
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Finally the boke is sealed with seuē seales. For it is most strongly closed and fastened.
Finally the book is sealed with seuē Seals. For it is most strongly closed and fastened.
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For the iudgementes & works of God are firme, true, iust and such as can not be withstād. For the Judgments & works of God Are firm, true, just and such as can not be withstand.
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The vse of seales amonges men is diuerse, notwithstanding it may be contriued in two poinctes.
The use of Seals among men is diverse, notwithstanding it may be contrived in two points.
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First Seales are set to because of fidelitie, truth and rightuousnes. And a great deliberation is had in setting to of seales. First Seals Are Set to Because of Fidis, truth and righteousness. And a great deliberation is had in setting to of Seals.
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For they are not put to vniust matters vayn or false. Therfore seales be tokens of a certentie and testimonies of a right.
For they Are not put to unjust matters vain or false. Therefore Seals be tokens of a certainty and testimonies of a right.
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It semeth an vnworthi thing to speake against sealed wrytinges.
It Seemeth an unworthy thing to speak against sealed writings.
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By the seales therfore that are set to the boke of God is signified, that the iudgementes and workes of God are moste firme, true,
By the Seals Therefore that Are Set to the book of God is signified, that the Judgments and works of God Are most firm, true,
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and iust what so euer are done by his prouidence, and ar ordeined by Christ.
and just what so ever Are done by his providence, and Are ordained by christ.
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It shal therfore be a shame to finde fault with the iudgementes of God, or to speake euill of his workes.
It shall Therefore be a shame to find fault with the Judgments of God, or to speak evil of his works.
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Againe by seales are secretes kept, that they be not sene of euery mā, but of them only to whome they are appointed.
Again by Seals Are secrets kept, that they be not seen of every man, but of them only to whom they Are appointed.
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The iudgementes therfore and workes of God are for the moste parte hidde, and not open to all men, sauing to suche as the Lorde hath appointed,
The Judgments Therefore and works of God Are for the most part hid, and not open to all men, Saving to such as the Lord hath appointed,
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namely to the faithfull and obedient.
namely to the faithful and obedient.
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But there be seuē seales only, for that in them the fulnes of times, and of thinges to be done in these times throughout ye world and churche, But there be seuē Seals only, for that in them the fullness of times, and of things to be done in these times throughout you world and Church,
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and of the iudgementes and misteries of God are comprehended.
and of the Judgments and Mysteres of God Are comprehended.
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Now therfore the opening of the boke, and the vnsealyng therof, is nothing els, but the reuealing of God his iudgementes and the declaring or vttering of his most secret counselles:
Now Therefore the opening of the book, and the vnsealyng thereof, is nothing Else, but the revealing of God his Judgments and the declaring or uttering of his most secret Counsels:
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Only Christ receiued al power in Heauen and in Earth: as we shall incontinently more fully vnderstande.
Only christ received all power in Heaven and in Earth: as we shall incontinently more Fully understand.
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Finally the moste holy and iust operation, dispensation, and execution of his will. Nothing in that opening is done against the veritie, fayth, loue, and iustice of God.
Finally the most holy and just operation, Dispensation, and execution of his will. Nothing in that opening is done against the verity, faith, love, and Justice of God.
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And with many wordes, and also moste dilligently and goodly is treated here of the openyng of the seales, who verely might be thought worthie to open to the churche, the secret iudgementes of God, And with many words, and also most diligently and goodly is treated Here of the opening of the Seals, who verily might be Thought worthy to open to the Church, the secret Judgments of God,
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and to execute and minister his holy workes:
and to execute and minister his holy works:
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that is to saye, to whome the kingdome is geuen and gouernement of the diuine prouidēce.
that is to say, to whom the Kingdom is given and government of the divine providence.
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For an Aungell, and that not of the cōmon sorte, but a stronge, and worthie one, with a loude voice crieth, to make vs all attentiue,
For an Angel, and that not of the Common sort, but a strong, and worthy one, with a loud voice cries, to make us all attentive,
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and that we shoulde note diligently, who he is that shoulde both open the boke, and vnloose, or vndoe the seales.
and that we should note diligently, who he is that should both open the book, and unloose, or undo the Seals.
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And he holdeth longe in suspence the hearer, beholder or reader, before he will shewe him, to the intent verely to cōmende him to vs exceadingly.
And he holds long in suspense the hearer, beholder or reader, before he will show him, to the intent verily to commend him to us exceedingly.
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No man, sayeth he, in the whole vniuersal world, neither emonges the Aungelles & sainctes in heauen,
No man, Saith he, in the Whole universal world, neither among the Angels & Saints in heaven,
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nor emongs earthly men, and vnder the earth, was founde, whiche coulde eyther open or vnseale the boke.
nor emongs earthly men, and under the earth, was found, which could either open or unseal the book.
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Let vs obserue, that there is none that can open the boke, and open the seales, besides Christ alone. Let us observe, that there is none that can open the book, and open the Seals, beside christ alone.
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Whie than is the administration of thinges attributed or communicated to sainctes, none can open to vs the counselles and iudgements of God, no man can gouerne those iudgements & workes of God, that he worketh in the world, saue only Christ the lord:
Why than is the administration of things attributed or communicated to Saints, none can open to us the Counsels and Judgments of God, no man can govern those Judgments & works of God, that he works in the world, save only christ the lord:
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whie than are so great benefites sought for of Sainctes, and be imputed to them,
why than Are so great benefits sought for of Saints, and be imputed to them,
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if eyther the sicke be restored to helthe, or that a mortall man do receiue any other gifte or benefite ▪ many will saye, I receyued this in dede of gods benefite,
if either the sick be restored to health, or that a Mortal man do receive any other gift or benefit ▪ many will say, I received this in deed of God's benefit,
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but through the meditatiō, and power and merite of this or that saincte, vnto whome God graunted this, that he should rule ouer suche a disease,
but through the meditation, and power and merit of this or that saint, unto whom God granted this, that he should Rule over such a disease,
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and might heale suche as calle vpon the name of the Saincte, or the name of God by the Saincte.
and might heal such as call upon the name of the Saint, or the name of God by the Saint.
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These are here confuted now by the wordes of the Lord and S. Iohn, saying, that no man in heauen or in earth is founde, whiche coulde open the boke.
These Are Here confuted now by the words of the Lord and S. John, saying, that no man in heaven or in earth is found, which could open the book.
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Yet neuerthelesse aboute the Throne sate the xxiiii. Elders, representinge the Type of all Sainctes in glory, not one of al thē was found, which could open the boke.
Yet nevertheless about the Throne sat the xxiiii. Elders, representing the Type of all Saints in glory, not one of all them was found, which could open the book.
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Therfore be thei a great deale madder, which do attribute the gouernement of things in the church to the Pope a most corrupte and filthie man.
Therefore be they a great deal madder, which do attribute the government of things in the Church to the Pope a most corrupt and filthy man.
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S. Iohn wepeth, for that he vnderstode a weightie matter to consiste in the openinge of this godly boke: S. John weepeth, for that he understood a weighty matter to consist in the opening of this godly book:
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and yet sawe he no man at al, which coulde eyther open or vnseale it. Neyther did he as yet fully vnderstande the matter.
and yet saw he no man At all, which could either open or unseal it. Neither did he as yet Fully understand the matter.
cc av vvd pns31 dx n1 p-acp d, r-crq vmd d j cc vvb pn31. av-dx vdd pns31 a-acp av av-j vvi dt n1.
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And he bare the figure of them, which vnderstande not the iudgementes of God, nor know not that al thinges are through God his prouidēce holyly gouerned by Christ.
And he bore the figure of them, which understand not the Judgments of God, nor know not that all things Are through God his providence holily governed by christ.
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For in them nothing els remaineth, but mourning and heauines.
For in them nothing Else remains, but mourning and heaviness.
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Certenly withoute Christ and his opening, wherby he reuealeth to vs the diuine misteries and iudgements, no man can rightly iudge of the same.
Certainly without christ and his opening, whereby he Revealeth to us the divine Mysteres and Judgments, no man can rightly judge of the same.
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For vnlesse we vnderstand, the seales to be opened by Christ, and that al thinges are done by his order whiche loued vs,
For unless we understand, the Seals to be opened by christ, and that all things Are done by his order which loved us,
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and gaue him selfe for vs: what thinge shall be lefte in vs, but sighinge?
and gave him self for us: what thing shall be left in us, but sighing?
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But he rehersed three thinges, to open, rede and loke vpō.
But he rehearsed three things, to open, rede and look upon.
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No man liuing openeth, for that no man is mete for so great a charge, saue only the sonne of God.
No man living Openeth, for that no man is meet for so great a charge, save only the son of God.
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No manne readeth or vnderstandeth fully the iudgements of God, but the sonne, and to whom he hath reuealed,
No man readeth or understandeth Fully the Judgments of God, but the son, and to whom he hath revealed,
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so muche as any man hathe.
so much as any man hath.
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No man loketh on it, that is to saye, can beholde the workes and iudgementes of God,
No man looketh on it, that is to say, can behold the works and Judgments of God,
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but he shal be offended, excepte he be indewed with the spirite, & purified with the same.
but he shall be offended, except he be endued with the Spirit, & purified with the same.
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Therefore we must axe grace of him, that we maye vnderstande so muche of Gods iudgementes as shal suffice,
Therefore we must axe grace of him, that we may understand so much of God's Judgments as shall suffice,
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and may iudge wel of the same. Aretas Bishop of Cesaria, an expositour of this boke:
and may judge well of the same. Aretas Bishop of Caesarea, an expositor of this book:
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neither any, sayeth he, of those that lacke fleshe, nor any of them that are in the fleshe,
neither any, Saith he, of those that lack Flesh, nor any of them that Are in the Flesh,
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nor yet of suche as are deperted leauing their fleshe behinde them, hath receiued a perfit knoweledge of godly matters. And by and by after:
nor yet of such as Are departed leaving their Flesh behind them, hath received a perfect knowledge of godly matters. And by and by After:
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nother only is there any which could open it, but also not so much as loke vpō it:
neither only is there any which could open it, but also not so much as look upon it:
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that is to saye, coulde not loke attentiuely on the iudgments of God. and so forth.
that is to say, could not look attentively on the Judgments of God. and so forth.
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And the cōtexte of the whole place proueth sufficiently, that S. Iohn speaketh here of the iudgmēts verely:
And the context of the Whole place Proves sufficiently, that S. John speaks Here of the Judgments verily:
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but chiefly of the gouernement of thinges. The Lord Iesus be glorified for euer. Amen.
but chiefly of the government of things. The Lord Iesus be glorified for ever. Amen.
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¶ Here is liuely described the Lambe in the throne of God, receiuing the boke of the hand of him that sitteth and opening it. The.xxvij. Sermon.
¶ Here is lively described the Lamb in the throne of God, receiving the book of the hand of him that Sitteth and opening it. The xxvij Sermon.
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AND one of the Elders sayd vnto me, wepe not: AND one of the Elders said unto me, weep not:
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Beholde the Lion, whiche is of the tribe of Iuda, ye roote of Dauid, hath obteyned to open the boke, to lowse the seuen seales therof.
Behold the lion, which is of the tribe of Iuda, you root of David, hath obtained to open the book, to louse the seuen Seals thereof.
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And I behelde, and lo, in the middes of the seate, and of the foure beastes,
And I beheld, and lo, in the mids of the seat, and of the foure beasts,
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and in the middes of the Elders, stode a lābe as though he had bene killed, whiche had seuen hornes,
and in the mids of the Elders, stood a lamb as though he had be killed, which had seuen horns,
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and seuen eies, which are the seuen spirites of God, sent into all the worlde,
and seuen eyes, which Are the seuen spirits of God, sent into all the world,
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and he came & toke the boke out of the right hand of him that sate on the Throne. and he Come & took the book out of the right hand of him that sat on the Throne.
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Forasmuch as Iohn had wept, that no man was worthy so muche as to loke on the boke of him that sate on the seate, muche lesse to open it: One of the.xxiiii. Elders comforteth hym. Forasmuch as John had wept, that no man was worthy so much as to look on the book of him that sat on the seat, much less to open it: One of the xxiiii Elders comforts him.
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His name is not expressed, wherfore it semeth to be required both vaynely and curiously. Notwithstanding there be some of the expositours, which suppose hym to be the patriarch Iacob:
His name is not expressed, Wherefore it Seemeth to be required both vainly and curiously. Notwithstanding there be Some of the expositors, which suppose him to be the patriarch Iacob:
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Verely for that shortly after his oracle or prophecie is recited.
Verily for that shortly After his oracle or prophecy is recited.
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And so the authour descendeth in a moste goodly order vnto the description also of the sonne of God, by whome the celestial father,
And so the author Descendeth in a most goodly order unto the description also of the son of God, by whom the celestial father,
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as al the scripture euery where approueth, gouerneth al thinges.
as all the scripture every where approveth, Governs all things.
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Hitherto hath he described hym that sitteth on the seate, and before that the holy ghoste.
Hitherto hath he described him that Sitteth on the seat, and before that the holy ghost.
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Wherfore these are holsome and moste profitable doctrines for the churche, wherby the true faith is confirmed.
Wherefore these Are wholesome and most profitable doctrines for the Church, whereby the true faith is confirmed.
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The comfort of this elder, and verely the heauenly & most Godly doctrine tendeth to this ende, that we should vnderstande, that all the complaintes, weping, grudging,
The Comfort of this elder, and verily the heavenly & most Godly Doctrine tendeth to this end, that we should understand, that all the complaints, weeping, grudging,
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and the sondry tourmoylinges of our minde, can not be quenched, appeased & quieted, vnlesse we see and beleue, that to Christ (as here is moste playnely and manifestly set forth) is geuen of the father al power in heauen and in earthe:
and the sundry tourmoylinges of our mind, can not be quenched, appeased & quieted, unless we see and believe, that to christ (as Here is most plainly and manifestly Set forth) is given of the father all power in heaven and in earth:
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and therfore to be constituted like as the only redemer, so also the head, Prince,
and Therefore to be constituted like as the only redeemer, so also the head, Prince,
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and gouernour of al, whiche vnder the seale of fayth and veritie, shoulde gouerne all thinges that are by God his prouidence ordeyned,
and governor of all, which under the seal of faith and verity, should govern all things that Are by God his providence ordained,
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and euen now dispiseth them, and reuealeth vnto vs so muche of God his iudgmentes as do suffice vs. This if we beleue with a faythful and syncere minde, we shal haue quiet consciences in al the workes of God,
and even now despiseth them, and Revealeth unto us so much of God his Judgments as do suffice us This if we believe with a faithful and sincere mind, we shall have quiet Consciences in all the works of God,
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euē suche as are harde to indure, and seme to some men most vnreasonable.
even such as Are harden to endure, and seem to Some men most unreasonable.
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For we know that he by whome all thinges are gouerned, is of our nature and kinde, yea euē our owne brother:
For we know that he by whom all things Are governed, is of our nature and kind, yea even our own brother:
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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:
and such verily as favours us with all his heart, hath suffered death for us, and loves nothing better in all the world than man:
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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:
Moreover which hath overcomen death, son, the devil and Hell, and hath overcomen them for us Who will now than suspect his government, permission or operation? Thou haste a brother in the Princes Court, whom thou art assured to favour thee from the bottom of his heart:
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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.
thou Hearst say, how he hath given unto him of the Prince the government and judgement of the Whole country, Wouldst thou stick or be loath to submit thy self unto him? nay rather thou dost trust and hope to obtain any thing of thy brother.
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Therefore let vs remembre, howe the Scripture not here only, but euery where doeth teache, that Iesus Christe the Sonne of God,
Therefore let us Remember, how the Scripture not Here only, but every where doth teach, that Iesus Christ the Son of God,
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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 in deed of the same substance with us After his humanity, in dying for us, to have deserved to have a name given him, which is above all names,
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and that althinges shoulde be subiecte to his gouernment, what so euer be in the worlde visible or inuisible.
and that All things should be Subject to his government, what so ever be in the world visible or invisible.
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For so S. Iohn testifieth in the.1.
For so S. John Testifieth in the.1.
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Chapter. And S. Paul also to the philipp. 2. Coloss. 1. and to the Hebrewes the.1.Chapter. And S. Paul also to the Philip. 2. Coloss. 1. and to the Hebrews the.1.
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Chapter. He is sayed at this present to haue ouercomen or obteyned to open the boke, and lowse the Seales therof.Chapter. He is said At this present to have overcomen or obtained to open the book, and louse the Seals thereof.
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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,
Therefore by the knowledge of him, and through faith in him, we obtain, that with a joyful mind we may look upon the book, the Judgments and all the works of God,
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and quietly and patiently to beare the openyng therof, and gouernment of al together. &c. But to the intente we maye iudge more rightly of Christ gouernour of all, although he hath already described him right liuely:
and quietly and patiently to bear the opening thereof, and government of all together. etc. But to the intent we may judge more rightly of christ governor of all, although he hath already described him right lively:
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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,
yet now he Proceedeth to paincte him out in his, that is to say, most godly and goodly colours, that we should not be nothing afraid of his government,
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nother that we should not with quiet mindes most willingly submitte our selues wholy to his gouernment.
neither that we should not with quiet minds most willingly submit our selves wholly to his government.
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First is sayed, that a Lion of the tribe of Iuda hath ouercomen: to wit that same Christ of oures:
First is said, that a lion of the tribe of Iuda hath overcomen: to wit that same christ of ours:
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to haue ouercomen the Deuill, sinne, death, the world, hell, and al power of the aduersarie.
to have overcomen the devil, sin, death, the world, hell, and all power of the adversary.
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And he ouercame in diyng, and so atchieued the high dignitie, and was made Lorde of all.
And he overcame in dying, and so achieved the high dignity, and was made Lord of all.
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The Deuil is also called a Lion of S. Peter. Salomon and the Prophetes call tirannes Lions.
The devil is also called a lion of S. Peter. Solomon and the prophets call Tyrants Lions.
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Our Authour therfore calleth Christ a lion, not of the common sorte, but of the tribe of Iuda. Our Author Therefore calls christ a Lion, not of the Common sort, but of the tribe of Iuda.
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For he alludeth to the prophecie of the patriarch Iacob, whiche is in the.49.
For he alludeth to the prophecy of the patriarch Iacob, which is in the.49.
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of Genes. he prophecieth there that Schilo shal come, with plentie and good lucke, whiche like a lion that hath taken his praye,
of Genesis. he Prophesieth there that Shiloh shall come, with plenty and good luck, which like a Lion that hath taken his pray,
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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,
neither is there any man that can driven him from it, can defend those that be his, whom he hath caught out of the dragons claws,
av-dx vbz pc-acp d n1 cst vmb vvi pno31 p-acp pn31, vmb vvi d cst vbb png31, ro-crq pns31 vhz vvn av pp-f dt ng1 n2,
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so that no hostile power dare ones hisse against him. Christ therfore is declared a victour or cōquerour greatest, most mightie, and most inuincible. Which belongeth to him alone.
so that no hostile power Dare ones hiss against him. christ Therefore is declared a victor or conqueror greatest, most mighty, and most invincible. Which belongeth to him alone.
av cst dx j n1 vvb pig n1 p-acp pno31. np1 av vbz vvn dt n1 cc n1 js, av-ds j, cc av-ds j. r-crq vvz p-acp pno31 av-j.
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Yet shal you finde Kings, which are euery houre ouercomen of wicked lustes, whiche wil suffer them selues to be called, inuincible.
Yet shall you find Kings, which Are every hour overcomen of wicked lusts, which will suffer them selves to be called, invincible.
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Briefly, this first note in the description of Christ, sheweth yt Iesus Christ gouernour of al, is yt very same, whom the patriarches & prophetes haue prophecied to come into the world, a prince most inuincible.
Briefly, this First note in the description of christ, shows that Iesus christ governor of all, is that very same, whom the Patriarchs & Prophets have prophesied to come into the world, a Prince most invincible.
av-j, d ord n1 p-acp dt n1 pp-f np1, vvz pn31 np1 np1 n1 pp-f d, vbz pn31 av d, ro-crq dt n2 cc n2 vhb vvn pc-acp vvi p-acp dt n1, dt n1 av-ds j.
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Secōdly Christ is called the rote of Dauid, wherin he appereth to haue alluded to that saiyng of Esaye in the.11.
Secōdly christ is called the rote of David, wherein he appeareth to have alluded to that saying of Isaiah in the.11.
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chap. Than shal a budde come forth of the stocke of Iesse, & a flour shal ascende out of the rootes therof. chap. Than shall a bud come forth of the stock of Iesse, & a flour shall ascend out of the roots thereof.
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Namely Marie the daughter of Dauid, of whom that most sacred floure Christ sprang & came, was the stocke of Iesse.
Namely Marry the daughter of David, of whom that most sacred flower christ sprang & Come, was the stock of Iesse.
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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.
And of the very rotes of David, or of the Virgae, I mean of the most true humane nature, Iesus christ was born very man into the world.
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For he toke no where the Aungelles nature, but the sede of Abraham. He is therfore our brother, of the same substaunce with vs, after his humanitie.
For he took no where the Angels nature, but the seed of Abraham. He is Therefore our brother, of the same substance with us, After his humanity.
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These things do comfort vs exceadingly, and confute heretikes most strongly: which faine that Christe hath not a very humane body.
These things do Comfort us exceedingly, and confute Heretics most strongly: which feign that Christ hath not a very humane body.
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We haue more herof in the.1. of Matth. and.1.2.3.
We have more hereof in the.1. of Matthew and.1.2.3.
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of Luke. 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,
of Lycia. After it is expressly spoken of the same our lord, that he is in the mids of the Throne, in the mids of the iiii beasts,
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and in the middes of the.xxiiii. Elders:
and in the mids of the xxiiii Elders:
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and is therfore exēpted out of the nōbre of creatures, out of the numbre of Aungelles,
and is Therefore exempted out of the number of creatures, out of the numbered of Angels,
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and out of the numbre of Sainctes.
and out of the numbered of Saints.
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For he is greater than these, to wit of the same substaunce with the father, in glory & power equal.
For he is greater than these, to wit of the same substance with the father, in glory & power equal.
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For the father is in the middes of the Throne, from thence procedeth the holy ghost:
For the father is in the mids of the Throne, from thence Proceedeth the holy ghost:
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euen there is founde also now the lambe Christ, not only very man, but also very God. And is a distincte person.
even there is found also now the lamb christ, not only very man, but also very God. And is a distinct person.
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For the blessed Trinitie knoweth not any cōfusiō. The father is God, the sonne is God, the holy ghost is God:
For the blessed Trinity Knoweth not any confusion. The father is God, the son is God, the holy ghost is God:
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yet are al three but one God, the father in his subsistence, the sonne in his,
yet Are all three but one God, the father in his subsistence, the son in his,
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and the holy ghost in his, not makyng three Gods, but three proprieties and persones in one indiuisible and eternal essence.
and the holy ghost in his, not making three God's, but three proprieties and Persons in one indivisible and Eternal essence.
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And where as Christ is mentioned to be in the middes of the beastes, and in the middes of Elders:
And where as christ is mentioned to be in the mids of the beasts, and in the mids of Elders:
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he is doubtles signified after the diuine nature to be euery where, to be the life and preseruation of all creatures,
he is doubtless signified After the divine nature to be every where, to be the life and preservation of all creatures,
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also in the middes of his chosen, and of his Church.
also in the mids of his chosen, and of his Church.
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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.
Therefore like as we believe Iesus christ to be very man, so let us also believe him to be very God, of the same substance with God the father.
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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.
Therefore let Serviette perish with Arius and Mahomet, and as many as deny christ to be the son of God, coequal with the father in all things.
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Furthermore he is now also called a lambe, not that he is a shepe of nature,
Furthermore he is now also called a lamb, not that he is a sheep of nature,
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but for that by a lambe is prefigured the innocent redemer of the worlde, and the only holesome sacrifice of all faithfull.
but for that by a lamb is prefigured the innocent redeemer of the world, and the only wholesome sacrifice of all faithful.
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A lambe is a token of innocencie, and from the beginning appointed for sacrifices.
A lamb is a token of innocence, and from the beginning appointed for Sacrifices.
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Abel offered vp a Lambe, after the lawe was offered a dayly sacrifice, in the morning a lambe, and at euening a lambe.
Abel offered up a Lamb, After the law was offered a daily sacrifice, in the morning a lamb, and At evening a lamb.
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For christ is the expiation of them, whiche were in the beginning of the world, and which in the ende shalbe.
For Christ is the expiation of them, which were in the beginning of the world, and which in the end shall.
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The Paschall lambe in the.12.
The Paschal lamb in the.12.
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of Exodus. Whose bloud prohibited the Aungel distroier from the houses and tentes, represented the figure of Christ, by whose preciouse bloud we are reconciled to God.
of Exodus. Whose blood prohibited the Angel distroier from the houses and tents, represented the figure of christ, by whose precious blood we Are reconciled to God.
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This expositiō of the Paschal lambe S. Peter him self in the.1. Pet. 1. and S. Paull in the.1.
This exposition of the Paschal lamb S. Peter him self in the.1. Pet. 1. and S. Paul in the.1.
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to the Corinth. 5. haue brought. Esaye accordeth with them in the.53. chapter.
to the Corinth. 5. have brought. Isaiah accords with them in the.53. chapter.
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And so expounded by the Apostle S. Philip in the 8. of the Actes. Finally S. Iohn Baptist, whiche with the fingar stretched out and poinctyng to Christ, exclamed:
And so expounded by the Apostle S. Philip in the 8. of the Acts. Finally S. John Baptist, which with the fingar stretched out and pointing to christ, exclaimed:
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beholde the Lambe of God, whyche taketh awaye the sinnes of the world.
behold the Lamb of God, which Takes away the Sins of the world.
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Let vs therfore beleue, that ye same Iesus Christ, vnto whom al power is geuē of the father, to be our deliuerer, our expiation, reconciliation, innocencie, sanctification, iustification and euerlastyng saluation:
Let us Therefore believe, that you same Iesus christ, unto whom all power is given of the father, to be our deliverer, our expiation, reconciliation, innocence, sanctification, justification and everlasting salvation:
vvb pno12 av vvi, cst pn22 d np1 np1, p-acp ro-crq d n1 vbz vvn pp-f dt n1, pc-acp vbi po12 n1, po12 n1, n1, n1, n1, n1 cc j n1:
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as he whom we shal heare in the xiii. chapt.
as he whom we shall hear in the xiii. Chapter.
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to haue bē slayne from the beginning of the world, for so much as his only death,
to have been slain from the beginning of the world, for so much as his only death,
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& one oblation made from the beginning of the world, and continually to the worlds ende, doeth sanctifie al those that are sanctified Which the Apostle also affirmeth in the.10. to the Hebrewes.
& one oblation made from the beginning of the world, and continually to the world's end, doth sanctify all those that Are sanctified Which the Apostle also Affirmeth in the.10. to the Hebrews.
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Howebeit this lambe or sauiour of the worlde is sayed to stand in the middes of the throne, verely for that now he executeth thoffice of a catholicke kinge,
Howbeit this lamb or Saviour of the world is said to stand in the mids of the throne, verily for that now he Executeth intent of a catholic King,
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and priest & gouernour, beynge alwayes ready and prepared to saue. So S. Stephen also in the.7.
and priest & governor, being always ready and prepared to save. So S. Stephen also in the.7.
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of the Actes seeth him standing.
of the Acts sees him standing.
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Or els in other places we reade that Christ sitteth on the right hande of the father.
Or Else in other places we read that christ Sitteth on the right hand of the father.
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To the which this place gayne saieth not, considering that to sitte, is bothe to rest and to reigne.
To the which this place gain Saith not, considering that to sit, is both to rest and to Reign.
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Moreouer this our Lambe appereth in the Throne of the diuine maiestie, as if he were killed:
Moreover this our Lamb appeareth in the Throne of the divine majesty, as if he were killed:
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not for that he was not slayne in dede, and dead (for that same is a little after excessed moste exactely) but for that he remayned not in deathe,
not for that he was not slain in deed, and dead (for that same is a little After excess most exactly) but for that he remained not in death,
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but the thirde daye rose agayne from the dead, to thende he mighte so declare him selfe to be the life, and resurrection of the faythful.
but the Third day rose again from the dead, to The end he might so declare him self to be the life, and resurrection of the faithful.
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Or verely, for that after his humanitie he is red to be slayne, after his deitie to be immortall, and subiecte to no reproche.
Or verily, for that After his humanity he is read to be slain, After his deity to be immortal, and Subject to no reproach.
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Wherfore in the old lawe the one of the goates in the 16. of Leuitic. is slayne:
Wherefore in the old law the one of the Goats in the 16. of Levitic. is slain:
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but the other is not killed but by the worke of a man herunto appoynted is led forthe into the deserte.
but the other is not killed but by the work of a man hereunto appointed is led forth into the desert.
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Neuertheles there is of the expositours, which expounde it thus:
Nevertheless there is of the expositors, which expound it thus:
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he is sayed as though he were slaine, for asmuche as after S. Chrisostome and S. Austen he hath reserued as yet the seares of the woundes of his death in token of his victory. &c.
he is said as though he were slain, for asmuch as After S. Chrysostom and S. Austen he hath reserved as yet the sears of the wounds of his death in token of his victory. etc.
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Furthermore this lambe Christ Iesus our lord hath.vii. hornes, not yt in dede he carieth so many hornes like a goate of Iude. An horne,
Furthermore this lamb christ Iesus our lord hath vii horns, not that in deed he Carrieth so many horns like a goat of Iude. an horn,
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as appereth by Daniel, and by the songe of Zacharie in the 1. of Luke, signifieth power and kingdome.
as appeareth by daniel, and by the song of Zacharias in the 1. of Lycia, signifies power and Kingdom.
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The.vii. nombre is the nombre of fulnes.
The vii number is the number of fullness.
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It is therfore signified that Christ is indued with al kinde of power, diuine, humane, imperial, pontifical, roiall, briefly moste absolute. In the 13. chapt.
It is Therefore signified that christ is endued with all kind of power, divine, humane, imperial, pontifical, royal, briefly most absolute. In the 13. Chapter.
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we shal heare that the beaste hath taken to him two hornes, as it were of the lambe, whereof I shal speake in his place. Daniel in the 7. chapt.
we shall hear that the beast hath taken to him two horns, as it were of the lamb, whereof I shall speak in his place. daniel in the 7. Chapter.
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And rule, sayeth he, was geuen him, and honour and kyngedome, that al nations and tounges mighte worship him, whose rule is an euerlastinge rule, which shal not perish nor decaye at any time.
And Rule, Saith he, was given him, and honour and Kingdom, that all Nations and tongues might worship him, whose Rule is an everlasting Rule, which shall not perish nor decay At any time.
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Now hath he seuen eyes also.
Now hath he seuen eyes also.
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These he expoundeth, and sayeth, whiche are the.vii. spirites of God, sente into the whole worlde.
These he expoundeth, and Saith, which Are the vii spirits of God, sent into the Whole world.
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I shewed you before, that the.vii. spirites are called a seuenfold spirite.
I showed you before, that the vii spirits Are called a sevenfold Spirit.
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Here therfore is signified the fulnes of ye spirite, which the lord powereth out vpon al flesh.
Here Therefore is signified the fullness of the Spirit, which the lord powereth out upon all Flesh.
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Here is signified the vniuersal knowledge of the sonne, in whose sighte are present, what thinges so euer are done in heauen and in earth, opēly & priuely.
Here is signified the universal knowledge of the son, in whose sight Are present, what things so ever Are done in heaven and in earth, openly & privily.
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For the spirite of Christ, that vnmeasurable force, incomprehensible and most diuine, searcheth and pearseth al thinges, nothinge is hidde from his eyes, whiche viewe the whole world.
For the Spirit of christ, that unmeasurable force, incomprehensible and most divine, Searches and pierceth all things, nothing is hid from his eyes, which view the Whole world.
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And such is Christ, as we haue hearde described hitherto, whome the Patriarches haue before sayed shoulde come, a victour and triumphant cōquerour alone verely inuincible, very man of our owne substaūce,
And such is christ, as we have heard described hitherto, whom the Patriarchs have before said should come, a victor and triumphant conqueror alone verily invincible, very man of our own substance,
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and also our very brother, yet very God neuerthelesse, of the same substaunce with the father and the holy ghoste, the reconciler, redemer,
and also our very brother, yet very God nevertheless, of the same substance with the father and the holy ghost, the reconciler, redeemer,
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and the only saluatiō of the world:
and the only salvation of the world:
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hath suffered for vs, and the same risen agayne from the dead, and ascended into heauē, hauing al power in heauen and in earth, whiche seeth al thinges, cōmunicateth his spirite vnto men,
hath suffered for us, and the same risen again from the dead, and ascended into heaven, having all power in heaven and in earth, which sees all things, Communicateth his Spirit unto men,
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and is the most faithful keper and defender of al mā kinde: This Christ Iesus our lord, came and receiued, he conueyed not or stale it away,
and is the most faithful keeper and defender of all man kind: This christ Iesus our lord, Come and received, he conveyed not or stale it away,
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but toke that boke of the prouidence diuine, of the iudgementes of God, of the vniuersal, gouernmēt of al things, that he might open, and lowse the Seales thereof:
but took that book of the providence divine, of the Judgments of God, of the universal, government of all things, that he might open, and louse the Seals thereof:
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that is to saye, that he might reueale to vs yt are redemed with his bloud the iudgementes of God,
that is to say, that he might reveal to us that Are redeemed with his blood the Judgments of God,
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and mighte dispose and order al thinges in heauen and in earth.
and might dispose and order all things in heaven and in earth.
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Therfore sins we know that the gouernour of al thinges, is geuen to vs a redemer, Kyng, Bishop,
Therefore Sins we know that the governor of all things, is given to us a redeemer, King, Bishop,
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and our only saluation, who will not from hence forth willingly submitte himself to his gouernement? And seyng we nowe vnderstande certenly,
and our only salvation, who will not from hence forth willingly submit himself to his government? And sing we now understand Certainly,
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how that vnder the seale of faith and veritie al things are done by Christ, who dare hereafter more curiousely inquire of his workes and iudgmentes,
how that under the seal of faith and verity all things Are done by christ, who Dare hereafter more curiously inquire of his works and Judgments,
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that he than only and euermore saueth, that he reuealeth to vs the misteries and iudgementes of God, that he finally gouerneth and disposeth al thinges in the worlde.
that he than only and evermore Saveth, that he Revealeth to us the Mysteres and Judgments of God, that he finally Governs and Disposeth all things in the world.
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vnto whose credite and gouernement we should nowe cōmitte althinges, in case they were in our power? Notwithstanding we shall obserue, that the sonne doeth not so receyue these thinges of the father, that the father is depriued therof. For in the.5. chapt.
unto whose credit and government we should now commit All things, in case they were in our power? Notwithstanding we shall observe, that the son doth not so receive these things of the father, that the father is deprived thereof. For in the.5. Chapter.
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of S. Iohns Gospel, the Lorde sayeth:
of S. Iohns Gospel, the Lord Saith:
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my father worketh vnto this time, & I worke, &c. Certes the sonne is called the worde, mouth,
my father works unto this time, & I work, etc. Certes the son is called the word, Mouth,
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and arme of the father, &c. or that after the humanitie the sonne mighte seme lesse than the father.
and arm of the father, etc. or that After the humanity the son might seem less than the father.
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For very godly Aretas, where the lambe, sayeth he, receyued the boke of the right hande of him that sitteth on the Throne, it must be vnderstande on the behalfe of his humanitie:
For very godly Aretas, where the lamb, Saith he, received the book of the right hand of him that Sitteth on the Throne, it must be understand on the behalf of his humanity:
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As also that he was slayne.
As also that he was slain.
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For concernyng his deitie, none of all those thinges that maye worthely be spoken or thought of God, is seuerally assigned to three persones, sauing the maner of bringyng forth, of him that begetteth and of him that is begotten,
For Concerning his deity, none of all those things that may worthily be spoken or Thought of God, is severally assigned to three Persons, Saving the manner of bringing forth, of him that begetteth and of him that is begotten,
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and of hym that procedeth, &c. This description of Christ is singular, moste excellent, very euangelicall, and ful of consolation:
and of him that Proceedeth, etc. This description of christ is singular, most excellent, very Evangelical, and full of consolation:
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and therfore is it chiefly to be layde vp in the botome of our hartes.
and Therefore is it chiefly to be laid up in the bottom of our hearts.
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Where we finde also that they were disceaued in theyr iudgment, which were not affrayde to saye, that in this boke, besides the Apostolical maner, fewe thinges were taught of Christe, and of our redemption.
Where we find also that they were disceaued in their judgement, which were not afraid to say, that in this book, beside the Apostolical manner, few things were taught of Christ, and of our redemption.
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Let vs praye vnto the Lorde, that he would vouchesafe to illumine our mindes. Amen.
Let us pray unto the Lord, that he would vouchsafe to illumine our minds. Amen.
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¶ Here is described adoration and prayse geuyng or an Himne songe vnto Christ of the beasts and Elders. The.xxviij. Sermon.
¶ Here is described adoration and praise giving or an Hymn song unto christ of the beasts and Elders. The xxviij Sermon.
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ANd when he had taken the boke, the foure beastes, and.xxiiii. Elders fel downe before the lambe, hauynge Harpes and golden Vialles ful of odours (which are the prayers of Sainctes) and they sange a newe songe, saiyng: ANd when he had taken the book, the foure beasts, and xxiiii Elders fell down before the lamb, having Harps and golden Vialles full of odours (which Are the Prayers of Saints) and they sang a new song, saying:
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Thou arte worthy to take the boke, and to open the Seales therof:
Thou art worthy to take the book, and to open the Seals thereof:
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for thou waste killed, & haste redemed vs by thy bloud, out of all kinredes and tongues,
for thou waste killed, & haste redeemed us by thy blood, out of all kinredes and tongues,
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and people and natiōs, and haste made vs vnto our God, Kinges and Priestes, and we shall reigne on the earth. and people and Nations, and haste made us unto our God, Kings and Priests, and we shall Reign on the earth.
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We haue hearde, that the lambe hath receyued the boke of the hande of him that sitteth in the Throne, that he might open it,
We have heard, that the lamb hath received the book of the hand of him that Sitteth in the Throne, that he might open it,
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and lowse the seales of the same: that is we haue vnderstande, that Christ is the only and eternall Sauiour and Lorde,
and louse the Seals of the same: that is we have understand, that christ is the only and Eternal Saviour and Lord,
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vnto whome all power is geuen in heauen and earth:
unto whom all power is given in heaven and earth:
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And the chiefest effect of Christes death is redemption, redeminge includeth captiuitie.
And the chiefest Effect of Christ's death is redemption, redeeming includeth captivity.
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It followeth moreouer how al the creatures of God behaued them selues towardes this sonne of God, the monarche and gouernour of al thinges.
It follows moreover how all the creatures of God behaved them selves towards this son of God, the monarch and governor of all things.
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This thing is set forth with a maruelouse figuratiue and plentiful speache in the Tipe of the.iiii. beasts, and xxiiii. Elders, &c. Certenly that we might of their gestures, wordes, and workes vnderstande, what it is mete for vs to do in the iudgementes of God.
This thing is Set forth with a maruelouse figurative and plentiful speech in the Tipe of the iiii beasts, and xxiiii. Elders, etc. Certainly that we might of their gestures, words, and works understand, what it is meet for us to do in the Judgments of God.
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For this example is verely manifolde, and euen of sixe partes, suche as you shall hardely finde propounded in any other matter.
For this Exampl is verily manifold, and even of sixe parts, such as you shall hardly find propounded in any other matter.
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And in this matter is of very greate force. First in dede we haue hearde in the.iiii. chapt. And in this matter is of very great force. First in deed we have heard in the iiii Chapter.
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that the foure beastes cried out before the Throne of him that sate: holy, holy, holy, lord God omnipotent.
that the foure beasts cried out before the Throne of him that sat: holy, holy, holy, lord God omnipotent.
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Seconde we vnderstande that the.xxiiii. Elders fel doune, worshipped, cast away their crownes, and sange an Himne.
Seconde we understand that the xxiiii Elders fell down, worshipped, cast away their crowns, and sang an Hymn.
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Nowe followeth the thirde degree of this example.
Now follows the Third degree of this Exampl.
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For as firste the beastes and Elders did these thinges seuerally, so now ioyntly with one accorde the beastes and Elders fal downe together before the lābe.
For as First the beasts and Elders did these things severally, so now jointly with one accord the beasts and Elders fall down together before the lamb.
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Let vs therefore fall downe also in all the iudgementes and workes of God, before the lambe gouernour of al, and let vs worship.
Let us Therefore fallen down also in all the Judgments and works of God, before the lamb governor of all, and let us worship.
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For although it be not here added, and they worshipped:
For although it be not Here added, and they worshipped:
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yet are they to be vnderstand for this intent to haue fallen downe, that they might worship.
yet Are they to be understand for this intent to have fallen down, that they might worship.
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For to fal downe, is to worship. Whiche thing is also perceiued by this that foloweth.
For to fall down, is to worship. Which thing is also perceived by this that Followeth.
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For they offer praiers to the lambe, that is to witte, singe an Himne, whiche is a parte of godly worshippinge. For they offer Prayers to the lamb, that is to wit, sing an Hymn, which is a part of godly worshipping.
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Morouer it foloweth immediately, that euery creature sang an Himne to him that setteth in the Throne,
Moreover it Followeth immediately, that every creature sang an Hymn to him that sets in the Throne,
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and to the lābe, &c. And verely two thinges especially and diligently S. Iohn treateth in this example.
and to the lamb, etc. And verily two things especially and diligently S. John Treateth in this Exampl.
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For first he painteth out gallauntly the behauiour of the beastes and elders. After he annexeth the Himne, prayse geuyng, or songe.
For First he painteth out gallantly the behaviour of the beasts and Elders. After he annexeth the Hymn, praise giving, or song.
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And so much as apperteyneth their behauiour. Afore al thinges they fal downe before the lambe: as euen nowe I sayed.
And so much as appertaineth their behaviour. Afore all things they fall down before the lamb: as even now I said.
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And this place is of efficacitie enough to proue the deitie of our Sauiour Christe. And this place is of efficacity enough to prove the deity of our Saviour Christ.
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For these thinges ought to be conferred with those whiche are written vpon the same wordes in the.iiii. chapt.
For these things ought to be conferred with those which Are written upon the same words in the iiii Chapter.
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The.xxiiii. Elders fell downe before him that sitteth in the Throne, and worshippe him that liueth for euer and euer:
The xxiiii Elders fell down before him that Sitteth in the Throne, and worship him that lives for ever and ever:
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And now it is sayed, that the selfe same elders haue fallen downe before the lambe:
And now it is said, that the self same Elders have fallen down before the lamb:
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wherupon it followeth that he that liueth for euer and the lambe be worshipped with like glory, culte, and honour:
whereupon it follows that he that lives for ever and the lamb be worshipped with like glory, Culte, and honour:
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And that the sonne is coequall with the father, to be worshipped for euer.
And that the son is coequal with the father, to be worshipped for ever.
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Wherby now is opēly perceyued the abominable and detestable errour of Arius and Seruetus, confuted at this present not only of the beastes,
Whereby now is openly perceived the abominable and detestable error of Arius and Seruetus, confuted At this present not only of the beasts,
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but also of the whole cōgregation of Sainctes in heauē.
but also of the Whole congregation of Saints in heaven.
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Idle men reason subtilly, and peruerte & wraste gods worde after their wonted giantly boldenes, at their pleasure:
Idle men reason subtly, and pervert & wraste God's word After their wonted giantly bolden, At their pleasure:
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we wil rather followe the examples of all sainctes and creatures in the worlde, and will worship the lambe with hym that sitteth in the throne blessed for euermore.
we will rather follow the Examples of all Saints and creatures in the world, and will worship the lamb with him that Sitteth in the throne blessed for evermore.
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Agayne there are obiecte to vs the Elders liyng prostrate on the pauement, holding in their hādes harpes and vialles.
Again there Are Object to us the Elders lying prostrate on the pavement, holding in their hands harps and vialles.
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An harpe in the Psalmes and holy historie is an instrument of musicke, cōsecrate to prayses diuine. an harp in the Psalms and holy history is an Instrument of music, consecrate to praises divine.
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Of the vialle, of what shape or fashion the cuppe was, the writers of vesselles treate muche:
Of the vialle, of what shape or fashion the cup was, the writers of vessels Treat much:
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I vnderstande it to be simply a cuppe or a bolle, suche as we reade there were many in the tabernacle and temple, appoincted bothe for drinke offeringes,
I understand it to be simply a cup or a bowl, such as we read there were many in the tabernacle and temple, appointed both for drink offerings,
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and also for swete odours and incense.
and also for sweet odours and incense.
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Neuerthelesse these thinges in the holy heauenly dwellers be not to be taken corporally, but spiritually, after a suffiguration.
Nevertheless these things in the holy heavenly dwellers be not to be taken corporally, but spiritually, After a suffiguration.
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For what the spirite of God vnderstode, the reuealer of secrettes, S. Iohn him selfe addeth which be the prayers of Sainctes.
For what the Spirit of God understood, the revealer of secrets, S. John him self adds which be the Prayers of Saints.
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Therfore is signified, that Sainctes offer prayers to God:
Therefore is signified, that Saints offer Prayers to God:
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whiche are muche more acceptable to him, than the swete melodie of Musicall instrumentes is to man,
which Are much more acceptable to him, than the sweet melody of Musical Instruments is to man,
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or pleasaunt sauour of swete gumes or of incense.
or pleasant savour of sweet gumes or of incense.
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Aretas the expositour, in that they haue Harpes, sayeth he, it sheweth a concorde and agrement in geuynge God thankes.
Aretas the expositor, in that they have Harps, Saith he, it shows a concord and agreement in giving God thanks.
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And herof we learne agayne, what we should do in the contemplation & vnderstanding of the iudgementes and workes of God.
And hereof we Learn again, what we should do in the contemplation & understanding of the Judgments and works of God.
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The lord is to be praysed & blessed, because he is good, and his mercy indureth for euer.
The lord is to be praised & blessed, Because he is good, and his mercy Endureth for ever.
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But if thankes must be geuen to God, if his workes and iudgmentes are to be praysed,
But if thanks must be given to God, if his works and Judgments Are to be praised,
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why do certen men expostulate with God, blamyng, or bringing in suspicion his iudgemētes? let vs learne moreouer, that Organes and those corporall incenses do no longer become the churche of God.
why do certain men expostulate with God, blaming, or bringing in suspicion his Judgments? let us Learn moreover, that Organs and those corporal incenses do no longer become the Church of God.
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Of this place S. Ireney in the 4. boke agaynste heresies, in the.33. and.34. chapt.
Of this place S. Irenae in the 4. book against heresies, in the.33. and.34. Chapter.
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finally he addeth, and all that be therin.
finally he adds, and all that be therein.
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sheweth, that the prayers and thankes geuyng of Sainctes be the same oblation whiche Malachie prophecied to be offered vp through out the whole worlde.
shows, that the Prayers and thanks giving of Saints be the same oblation which Malachi prophesied to be offered up through out the Whole world.
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And shortely after Tertullian followed the same exposition agyynst the Iewes, and in the iiii. boke agaynste Marcion:
And shortly After Tertullian followed the same exposition agyynst the Iewes, and in the iiii. book against Marcion:
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whom other doctours of the Churche haue followed.
whom other Doctors of the Church have followed.
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But those pleasaunt sophisticall triflers, I meane the popisshe diuines, do as it were triumph in those thinges,
But those pleasant sophistical triflers, I mean the popish Divines, doe as it were triumph in those things,
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yet leade they in the meane time a shadowyng and a most vaine triumphe.
yet lead they in the mean time a shadowing and a most vain triumph.
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For they applie these thinges to their sacrifice, wherin they fayne them selues vnder the some of bread & wine to offer vp to God the father the body & bloud of Christ, a propiciatory sacrifice for the quicke and the dead.
For they apply these things to their sacrifice, wherein they fain them selves under the Some of bred & wine to offer up to God the father the body & blood of christ, a propitiatory sacrifice for the quick and the dead.
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But Ireney and Tertullian speake not of such a sacrifice, but of the oblation of prayers, which the massemonging Prieste offereth not vp alone,
But Irenae and Tertullian speak not of such a sacrifice, but of the oblation of Prayers, which the massemonging Priest Offereth not up alone,
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but the whole cōgregation of Christ sanctified in his bloud, geuynge thankes in the lordes supper to God the father for theyr free redemption.
but the Whole congregation of christ sanctified in his blood, giving thanks in the Lords supper to God the father for their free redemption.
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These holy fathers neuer knewe the sale Masses of these Chananites.
These holy Father's never knew the sale Masses of these Canaanites.
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Of this same place of S. Iohn the selfe same Papistes go aboute to proue and to establishe the praying to Sainctes in heauen. Of this same place of S. John the self same Papists go about to prove and to establish the praying to Saints in heaven.
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Beholde, saye they, the Sainctes are sayed to praye openly in heauē.
Behold, say they, the Saints Are said to pray openly in heaven.
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But they nede not to praye for them selues, and therefore as intercessours and Patrones they praye for their clientes and worshippers in Earth.
But they need not to pray for them selves, and Therefore as intercessors and Patroness they pray for their Clients and worshippers in Earth.
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I aunswer, that the Sainctes in dede praye in heauen, but that you addyng the kinde and maner of praying, do expounde it to be intercession, patchyng to a piece of your owne, do forge and coūtrefet the same,
I answer, that the Saints in deed pray in heaven, but that you adding the kind and manner of praying, do expound it to be Intercession, patching to a piece of your own, do forge and countrefet the same,
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and maliciously and falsely do belye it. S. Iohn here expoundeth him selfe, so that he nedeth not your patchyng.
and maliciously and falsely do belie it. S. John Here expoundeth him self, so that he needeth not your patching.
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For he addeth, and they singe a newe songe.
For he adds, and they sing a new song.
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Yea and he reciteth the whole fourme of this song, leeste any mā should corrupte that whiche he had sayed of prayers.
Yea and he reciteth the Whole Form of this song, leeste any man should corrupt that which he had said of Prayers.
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And that same fourme conteyneth prayse and blessing or thankes geuyng, and not intercession, or inuocation.
And that same Form Containeth praise and blessing or thanks giving, and not Intercession, or invocation.
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For certayne it is euen by the doctrine of the Apostle. 1. Timoth. 2. and to the Philipp. 4. that there be two chiefe kindes of prayer:
For certain it is even by the Doctrine of the Apostle. 1. Timothy 2. and to the Philip. 4. that there be two chief Kinds of prayer:
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inuocation and prayse or thankes geuyng. But the thing it selfe playnly proueth, that S. Iohn speaketh here of the latter, and not of the first.
invocation and praise or thanks giving. But the thing it self plainly Proves, that S. John speaks Here of the latter, and not of the First.
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Finallye they synge a newe songe, whiche wyth purified myndes and renewed with the Spirite doe laude GOD:
Finally they sing a new song, which with purified minds and renewed with the Spirit do laud GOD:
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And where as this place expoundeth certen Tipes, shadowes or misteries of Gods lawe, by the same we maye rather confute the intercession of Sainctes in Heauen, for their worshippers. And where as this place expoundeth certain Tipes, shadows or Mysteres of God's law, by the same we may rather confute the Intercession of Saints in Heaven, for their worshippers.
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For in the lawe is permitted one onlye golden Aultar of incense. And the same represented a figure of Christ.
For in the law is permitted one only golden Altar of incense. And the same represented a figure of christ.
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For one Christe is the mediatour and intercessour betwixt God and man.
For one Christ is the Mediator and intercessor betwixt God and man.
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It was not laweful for the people of God, to burne incense, but vpon this Aultar only.
It was not lawful for the people of God, to burn incense, but upon this Altar only.
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It was not laweful for any man, to prepare or make for him selfe an odour of those kinde of gumes, whereof the diuine incense consisted, and to smell to it: as appereth in the.30.
It was not lawful for any man, to prepare or make for him self an odour of those kind of gumes, whereof the divine incense consisted, and to smell to it: as appeareth in the.30.
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of Exodus. Whie than doe not these vnderstande, that prayers belonge to God alone, and that the Sainctes in Heauen woulde not smell of suche incense? Dauid in the.141.
of Exodus. Why than do not these understand, that Prayers belong to God alone, and that the Saints in Heaven would not smell of such incense? David in the.141.
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psalm. sayeth, let my prayer be directed as incense in thy sighte, the listynge vp of my handes an euening sacrifice.psalm. Saith, let my prayer be directed as incense in thy sight, the listynge up of my hands an evening sacrifice.
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The Deuill desireth to haue suche maner of incenses to be made vnto him: As appereth in the.4.
The devil Desires to have such manner of incenses to be made unto him: As appeareth in the.4.
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of Matth. and in S. Austen of the Citie of God. But our heauenly Sainctes, are not Deuilles.
of Matthew and in S. Austen of the city of God. But our heavenly Saints, Are not Devils.
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Whie vnderstonde they not that this Aultar of incense standeth nowe in Heauen on the ryght hande of the father,
Why understand they not that this Altar of incense Stands now in Heaven on the right hand of the father,
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and there maketh intercession for vs:
and there makes Intercession for us:
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and that for his sake the father is reconciled to vs, and we are accepted of God,
and that for his sake the father is reconciled to us, and we Are accepted of God,
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and that by him alone we muste offer vp our prayers vnto God, whiche are els abominable? Whie see they not the heauenly Sainctes at this present to attribute al things to the only lambe alone,
and that by him alone we must offer up our Prayers unto God, which Are Else abominable? Why see they not the heavenly Saints At this present to attribute all things to the only lamb alone,
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and to chalenge nothyng to them selues? Finally that they make no mention of their worshippers:
and to challenge nothing to them selves? Finally that they make no mention of their worshippers:
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but plainely testifie, that the only lambe was and is worthie, whiche should take the boke, &c.
but plainly testify, that the only lamb was and is worthy, which should take the book, etc.
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And the praise or thankes geuing of the heauenly sainctes he hath called a newe songe, whiche in the Scriptures is no newe thynge.
And the praise or thanks giving of the heavenly Saints he hath called a new song, which in the Scriptures is no new thing.
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For the Sainctes saye, that they will singe in Earth vnto God a newe songe, Psalm. xxxiii.xcvi.xcviii.cxliiii.
For the Saints say, that they will sing in Earth unto God a new song, Psalm. xxxiii.xcvi.xcviii.cxliiii.
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Esaye.xlij. And newe songes be called these newe balades or verses in meter, whyche are made of some newe benefite or noble acte done.Isaiah xlij And new songs be called these new ballads or Verses in meeter, which Are made of Some new benefit or noble act done.
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And because the minde of manne is delighted greately with newe benefites, they synge a newe songe, whyche with a ioyefull mynde prayse GOD,
And Because the mind of man is delighted greatly with new benefits, they sing a new song, which with a joyful mind praise GOD,
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and geue him thankes with theyr inwarde affections.
and give him thanks with their inward affections.
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whiche thynge was chiefely geuen to those heauenly Sainctes.
which thing was chiefly given to those heavenly Saints.
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Whereof we learne agayne howe it behoueth our mindes to be affected and furnisshed in the prayers and prayses of GOD.
Whereof we Learn again how it behooves our minds to be affected and furnished in the Prayers and praises of GOD.
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This same, sayeth Aretas, I cal a new songe, by whose benefite we, whiche beyng lighted in al partes of the earth, departing from the antiquitie of the lawe written,
This same, Saith Aretas, I call a new song, by whose benefit we, which being lighted in all parts of the earth, departing from the antiquity of the law written,
d d, vvz np1, pns11 vvb dt j n1, p-acp rg-crq n1 pns12, r-crq vbg vvn p-acp d n2 pp-f dt n1, vvg p-acp dt n1 pp-f dt n1 vvn,
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and walkynge in the newnes of life, are taught by the holy ghost to singe a geuing of thankes.
and walking in the newness of life, Are taught by the holy ghost to sing a giving of thanks.
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To these thynges nowe is added the Himne of Sainctes that we might also haue a fourme howe to prayse God. To these things now is added the Hymn of Saints that we might also have a Form how to praise God.
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And in the Hymne they singe, that al things are subiecte to christ, and al thinges ordered by his gouernment, that he humbled him selfe to the deathe,
And in the Hymn they sing, that all things Are Subject to Christ, and all things ordered by his government, that he humbled him self to the death,
cc p-acp dt n1 pns32 vvb, cst d n2 vbr j-jn p-acp np1, cc d n2 vvn p-acp po31 n1, cst pns31 vvd pno31 n1 p-acp dt n1,
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and was therefore exalted aboue all thinges.
and was Therefore exalted above all things.
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Now are also the vertues or effectes and wonderful benefites of his death cōmended vnto vs, that estemyng the gouernour of his benefites done to vs, we maye beleue also that his gouernement shal be holesome for vs,
Now Are also the Virtues or effects and wondered benefits of his death commended unto us, that esteeming the governor of his benefits done to us, we may believe also that his government shall be wholesome for us,
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and therefore maye submitte our selues to him willingly in faythe and patience.
and Therefore may submit our selves to him willingly in faith and patience.
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Whiche verely is the chiefest ende of those thinges whiche here are treated with so great diligence.
Which verily is the chiefest end of those things which Here Are treated with so great diligence.
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Firste they cōmende the Maiestie and dignitie of Christ, that he alone is founde in the whole vniuersal world, whiche hath rule ouer al, which is the only sauiour of the world, the reuealer also of godly misteries, and gouernour of all. First they commend the Majesty and dignity of christ, that he alone is found in the Whole universal world, which hath Rule over all, which is the only Saviour of the world, the revealer also of godly Mysteres, and governor of all.
np1 pns32 vvi dt n1 cc n1 pp-f np1, cst pns31 av-j vbz vvn p-acp dt j-jn j-u n1, r-crq vhz n1 p-acp d, r-crq vbz dt j n1 pp-f dt n1, dt n1 av pp-f j n2, cc n1 pp-f d.
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For this is to take and to open the boke: whiche we haue nowe oft times repeted.
For this is to take and to open the book: which we have now oft times repeated.
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Secondly they annexe the cause, why this glory should be only of the lambe or sonne of God:
Secondly they annex the cause, why this glory should be only of the lamb or son of God:
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because, saye they, thou waste killed.
Because, say they, thou waste killed.
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And they vnderstande by the lesse the more, to witte his whole incarnation, and the whole misterie of our redemption, death, resurrection and ascensiō into heauen, and the residewe.
And they understand by the less the more, to wit his Whole incarnation, and the Whole mystery of our redemption, death, resurrection and Ascension into heaven, and the residue.
cc pns32 vvb p-acp dt av-dc dt n1, p-acp n1 po31 j-jn n1, cc dt j-jn n1 pp-f po12 n1, n1, n1 cc n1 p-acp n1, cc dt n1.
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He therefore is the true and only mediatour of God and men, he is the only sauiour,
He Therefore is the true and only Mediator of God and men, he is the only Saviour,
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as he that alone was incarnate & crucified for vs:
as he that alone was incarnate & Crucified for us:
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he is the only gouernour, whiche by his humilitie deserued to be exalted, Philipp. 2. And he is a most fitte gouernour of al thinges,
he is the only governor, which by his humility deserved to be exalted, Philip. 2. And he is a most fit governor of all things,
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as of whome al men maye, as of their most faithful sauiour, and euen their brother, hope well, what thinges so euer chaunce vnto them through his gouernement, &c. In the meane time they cōmende most highly the vertue or effecte of Christes death.
as of whom all men may, as of their most faithful Saviour, and even their brother, hope well, what things so ever chance unto them through his government, etc. In the mean time they commend most highly the virtue or Effect of Christ's death.
c-acp pp-f ro-crq d n2 vmb, c-acp pp-f po32 av-ds j n1, cc av po32 n1, vvb av, q-crq n2 av av n1 p-acp pno32 p-acp po31 n1, av p-acp dt j n1 pns32 vvi av-ds av-j dt n1 cc n1 pp-f npg1 n1.
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For this beynge rightly vnderstande we are more ready to submitte our selues to that gouernour, whom we knowe to be our sauiour, whiche loueth vs derely, and would haue al saued.
For this being rightly understand we Are more ready to submit our selves to that governor, whom we know to be our Saviour, which loves us dearly, and would have all saved.
p-acp d vbg av-jn vvi pns12 vbr av-dc j pc-acp vvi po12 n2 p-acp d n1, ro-crq pns12 vvb pc-acp vbi po12 n1, r-crq vvz pno12 av-jn, cc vmd vhi d vvn.
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We were prisoners and seruauntes of sinne, of death, and very bondeslaues of the deuil and hel.
We were Prisoners and Servants of sin, of death, and very bondeslaues of the Devil and hell.
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And the sonne of God came and toke flesh, and shed his bloud (for so also is the maner of redemyng vs expressed of the elders) and he hath wasshed vs from our sinnes,
And the son of God Come and took Flesh, and shed his blood (for so also is the manner of redeeming us expressed of the Elders) and he hath washed us from our Sins,
cc dt n1 pp-f np1 vvd cc vvd n1, cc vvi po31 n1 (c-acp av av vbz dt n1 pp-f vvg pno12 vvd pp-f dt n2-jn) cc pns31 vhz vvn pno12 p-acp po12 n2,
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and beyng purified he hath raunsomed vs from the power of death, hel, sinne and Sathan, that nowe we be of God.
and being purified he hath ransomed us from the power of death, hell, sin and Sathan, that now we be of God.
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Therfore they saye expressely, thou hast redemed vs to God. We be therfore of God: the deuil hath no more power ouer vs:
Therefore they say expressly, thou hast redeemed us to God. We be Therefore of God: the Devil hath no more power over us:
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we are the freemen of Christ, deliuered through his bloud. 1. Peter. 1. Hebrewes. 9. And for asmuch as we be nowe of God, to witte iustified frely, by his grace, through the bloud of Christ,
we Are the freemen of christ, Delivered through his blood. 1. Peter. 1. Hebrews. 9. And for as as we be now of God, to wit justified freely, by his grace, through the blood of christ,
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as the apostle sayeth also in the 3. chapt.
as the apostle Saith also in the 3. Chapter.
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to the Romanes, we ought to serue God verely in the newnes of spirite, not the flesh and the deuill, in the oldenes of the letter and of our fleshe.
to the Romans, we ought to serve God verily in the newness of Spirit, not the Flesh and the Devil, in the oldenes of the Letter and of our Flesh.
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Whiche the same Apostle discourseth more at large in the 6. to the Romanes.
Which the same Apostle discourseth more At large in the 6. to the Romans.
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Whome also he hath redemed, they declare by the waye, men verely of euery tribe, &c. In the which rehersal he doeth Imitate Daniel in the 7. chap. and signifieth an vniuersalitie.
Whom also he hath redeemed, they declare by the Way, men verily of every tribe, etc. In the which rehearsal he doth Imitate daniel in the 7. chap. and signifies an universality.
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For the lord hath died for al:
For the lord hath died for all:
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but that al are not made pertakers of this redemptiō, it is through their owne faulte.
but that all Are not made partakers of this redemption, it is through their own fault.
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For the lord excludeth no man, but him only whiche through his owne incredulitie, and misbelefe excludeth him selfe.
For the lord excludeth no man, but him only which through his own incredulity, and misbelefe excludeth him self.
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Of redēption followeth an other effect of Christes death, for that it maketh men iustified to God kinges and priestes.
Of redemption follows an other Effect of Christ's death, for that it makes men justified to God Kings and Priests.
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For they that be iustified, worke rightuousnes.
For they that be justified, work righteousness.
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I haue expounded this place concerning the priesthood and kingdom of Christians in the firste chapter where you maye haue it.
I have expounded this place Concerning the priesthood and Kingdom of Christians in the First chapter where you may have it.
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The Sainctes adde moreouer that they shal reygne vpon earth, to wit through the vertue of Christ:
The Saints add moreover that they shall Reign upon earth, to wit through the virtue of christ:
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not corporally, as the Millenaries do imagine, and the Turkes followyng the same, imaginyng corporal thinges in this worlde, and ioyes in Paradise terrestriall.
not corporally, as the Millennials do imagine, and the Turkes following the same, imagining corporal things in this world, and Joys in Paradise terrestrial.
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For the whole scripture promiseth better thinges.
For the Whole scripture promises better things.
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Neither must the godly be so geuen to corporal thinges, that they should hope for nothing aboue corporal matters.
Neither must the godly be so given to corporal things, that they should hope for nothing above corporal matters.
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The Sainctes speake here of the last iudgement wherin it shal appere to the whole world,
The Saints speak Here of the last judgement wherein it shall appear to the Whole world,
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and to al that dwel vpon the earth, that the Sainctes, which some time semed to the world to haue ben wicked, vngodly, peacebreakers, heretickes,
and to all that dwell upon the earth, that the Saints, which Some time seemed to the world to have been wicked, ungodly, peacebreakers, Heretics,
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and parricides, and for the same cause haue ben slaine, be iust, holy kinges and priestes of God.
and parricides, and for the same cause have been slain, be just, holy Kings and Priests of God.
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So I saie they shal reigne vpō earth. The which thing is declared more at large in the.iii. and.v. chapt. of the boke of wisedome.
So I say they shall Reign upon earth. The which thing is declared more At large in the iii and v Chapter. of the book of Wisdom.
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Let the Sainctes, I saie, consider these thinges, when they be oppressed of the wicked for the veritie and rightuousnes, through ye permissiō of Christ gouernour of al, in this world, let them neuerthelesse glorifie the Lord God, and praise him without ceasyng.
Let the Saints, I say, Consider these things, when they be oppressed of the wicked for the verity and righteousness, through the permission of christ governor of all, in this world, let them nevertheless Glorify the Lord God, and praise him without ceasing.
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To him be glory for euer.
To him be glory for ever.
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¶ Here is described the commendation and Hymne sayed vnto Christ of the Aungels and al creatures. &c. The.xxix. Sermon.
¶ Here is described the commendation and Hymn said unto christ of the Angels and all creatures. etc. The xxix Sermon.
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ANd I behelde, & hearde the voyce of many Aungelles aboute the Throne, & about the beastes and the elders, ANd I beheld, & heard the voice of many Angels about the Throne, & about the beasts and the Elders,
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& I hearde thousande thousandes saiyng with a lowde voice:
& I heard thousande thousandes saying with a loud voice:
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worthie is the lambe that was killed, to receiue power, and riches and wisedome, and strength and honour, and glory, and blessing.
worthy is the lamb that was killed, to receive power, and riches and Wisdom, and strength and honour, and glory, and blessing.
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And all creatures which are in heauen, and on the earth, and vnder the earth, and in the Sea, and all that are in them, hearde. I saiyng:
And all creatures which Are in heaven, and on the earth, and under the earth, and in the Sea, and all that Are in them, heard. I saying:
cc d n2 r-crq vbr p-acp n1, cc p-acp dt n1, cc p-acp dt n1, cc p-acp dt n1, cc d cst vbr p-acp pno32, vvd. pns11 vvg:
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blessing, honour, glory, and power be vnto him, that sitteth vpon the seate, and to the lambe for euer more.
blessing, honour, glory, and power be unto him, that Sitteth upon the seat, and to the lamb for ever more.
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And the.iiii. beastes sayed, Amen.
And the iiii beasts said, Amen.
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And the.xxiiii. Elders fell vpon their faces and worshipped him that liueth for euer more. And the xxiiii Elders fell upon their faces and worshipped him that lives for ever more.
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In the fourth place nowe come the Aungels of God also to the Elders and to the beastes, I meane to the most excellent creatures of God,
In the fourth place now come the Angels of God also to the Elders and to the beasts, I mean to the most excellent creatures of God,
p-acp dt ord n1 av vvb dt n2 pp-f np1 av p-acp dt n2-jn cc p-acp dt n2, pns11 vvb p-acp dt av-ds j n2 pp-f np1,
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and together with them prayse with an hymne God and the lambe:
and together with them praise with an hymn God and the lamb:
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doubtlesse for an example to vs, that, as I ofttimes saie and repete, we might vnderstand what thing becometh vs also.
doubtless for an Exampl to us, that, as I ofttimes say and repete, we might understand what thing Becometh us also.
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Of Aungels Dauid in.c.iiii. Psalm. speaking emōgs other thinges: which maketh, sayeth he, his Aungels spirites, and his ministers a flame of fire.
Of Angels David in c.iiii Psalm. speaking emongs other things: which makes, Saith he, his Angels spirits, and his Ministers a flame of fire.
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He testifieth therefore that the Aungels were made or created of God.
He Testifieth Therefore that the Angels were made or created of God.
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By their substaunce he calleth them spirites, & by a parable a flame of fire, which is pure, bryght, moste swifte, pearsyng, and burnyng.
By their substance he calls them spirits, & by a parable a flame of fire, which is pure, bright, most swift, piercing, and burning.
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Therfore after their sorte and meane the Aungelicall spirites be altogether suche: whome by their office he calleth ministers, to witte of God and manne.
Therefore After their sort and mean the Angelical spirits be altogether such: whom by their office he calls Ministers, to wit of God and man.
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For S. Paull also to the Hebr. brynging this same place of Dauid, be they not al, sayeth he, ministring spirites, whiche are sent forth into ministerie,
For S. Paul also to the Hebrew bringing this same place of David, be they not all, Saith he, ministering spirits, which Are sent forth into Ministry,
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for them which be heyres of Saluation? verely vnderstandyng men.
for them which be Heirs of Salvation? verily understanding men.
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These thinges teach vs to iudge rightly of Aungels, and that no man should worshippe ministers,
These things teach us to judge rightly of Angels, and that no man should worship Ministers,
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or any be they neuer so excellent creatures, for theyr godly giftes. Nother in dede can the Aungels or Sainctes abide them selues to be worshipped.
or any be they never so excellent creatures, for their godly Gifts. Nother in deed can the Angels or Saints abide them selves to be worshipped.
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Here doubtles they attribute all glory to God and to the Lambe, to God three and one, that all we should doe the like.
Here doubtless they attribute all glory to God and to the Lamb, to God three and one, that all we should do the like.
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Here is also declared the place, wherin the Aungelles were, about the Throne, about the beastes, and about the Elders.
Here is also declared the place, wherein the Angels were, about the Throne, about the beasts, and about the Elders.
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Therefore they garded al these places rounde about as it were a garde. Daniel in times paste sawe thinges not muche vnlike these in the.7. chapt.
Therefore they guarded all these places round about as it were a guard. daniel in times past saw things not much unlike these in the.7. Chapter.
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Certenly they stande like ministers and seruitours, ready to do seruice.
Certainly they stand like Ministers and servitors, ready to do service.
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Aungels are sayed also to be about the godly vpon earth, & to attende vpon the saluation and ministerie of men. In the.34.
Angels Are said also to be about the godly upon earth, & to attend upon the salvation and Ministry of men. In the.34.
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Psalm. Dauid singeth, he beyng afflicted called vpon the lorde, and the Lorde hearde him, and from all his troubles he deliuered him.Psalm. David sings, he being afflicted called upon the lord, and the Lord heard him, and from all his Troubles he Delivered him.
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The Aungel of the lord pitcheth his tentes about them which feare him (the lord) & he deliuereth thē.
The Angel of the lord pitcheth his tents about them which Fear him (the lord) & he Delivereth them.
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And not much vnlike things you maye reade in ye.91.
And not much unlike things you may read in you.91.
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Psalm. And thou shalt here note, that those that be afflicted do cal vpō the lord, and not the Aungels:Psalm. And thou shalt Here note, that those that be afflicted do call upon the lord, and not the Angels:
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And that the lord doeth heare, and deliuer, and for the workyng therof vseth the ministerie of Aungels, as his ministers.
And that the lord doth hear, and deliver, and for the working thereof uses the Ministry of Angels, as his Ministers.
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And like as no man that is wel in his witte doeth reuerence, cal vpon, and worshippe the sonne, for that God by the same geueth great benefites to men.
And like as no man that is well in his wit doth Reverence, call upon, and worship the son, for that God by the same Giveth great benefits to men.
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So no mā honoureth, calleth vpon, and worshippeth Aungels for that God vseth their ministerie in deliueryng of men.
So no man Honoureth, calls upon, and Worshippeth Angels for that God uses their Ministry in delivering of men.
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Now also he putteth the nōbre of Aungels, but a certaine for an vncertayne, thousande thousandes for innumerable. Now also he putteth the number of Angels, but a certain for an uncertain, thousande thousandes for innumerable.
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He alludeth in the meane time to that saying of Daniel in the 7. chapt. Thousande Thousandes serued hym,
He alludeth in the mean time to that saying of daniel in the 7. Chapter. Thousande Thousandes served him,
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and ten hondreth thousande assisted him. Of a greate and innumerable armie we are woonte to esteme the power of kinges.
and ten hondreth thousande assisted him. Of a great and innumerable army we Are wont to esteem the power of Kings.
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What than shall we thinke of the power of our God, whiche is the God of hoostes,
What than shall we think of the power of our God, which is the God of hosts,
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and whome not only innumerable legions of Aungels, but all creatures serue? And what an excellente prayse is it, whiche is songe together of so many blessed spirites?
and whom not only innumerable legions of Angels, but all creatures serve? And what an excellent praise is it, which is song together of so many blessed spirits?
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For after this, the proper duetie or office of Aungelles is touched:
For After this, the proper duty or office of Angels is touched:
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They singe prayses to God, and cōmende the lābe of God, and that with a lowde voice.
They sing praises to God, and commend the lamb of God, and that with a loud voice.
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It skilleth not greatly wheter with a lowe or an high voyce thou singest prayses to ye Lord:
It skilleth not greatly whether with a low or an high voice thou singest praises to you Lord:
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but for asmuche as they that crye with a lowde voice, are for the moste parte sore moued,
but for asmuch as they that cry with a loud voice, Are for the most part soar moved,
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as ouerwhelmed wyth great sorrow, or with great gladnes reioysing, therfore shall we prayse God with a lowde voyce, in case with a stoute spirite,
as overwhelmed with great sorrow, or with great gladness rejoicing, Therefore shall we praise God with a loud voice, in case with a stout Spirit,
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and with the inwarde affection of the harte we shal prayse God.
and with the inward affection of the heart we shall praise God.
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The aungelical Hymne is now annexed, which accordeth in al thynges with the Himnes of the Beastes and Elders. The aungelical Hymn is now annexed, which accords in all things with the Hymns of the Beasts and Elders.
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For they celebrate the lambe, that is to saye the sonne, which as he is the sauiour alone,
For they celebrate the lamb, that is to say the son, which as he is the Saviour alone,
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so hath he deserued to receyue all power and glory, & to gouerne al thinges: as is sayed before.
so hath he deserved to receive all power and glory, & to govern all things: as is said before.
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And seuen thinges do the Aungelles attribute to the lābe, that is to Iesus Christ our Lord, on the right hande of the father.
And seuen things do the Angels attribute to the lamb, that is to Iesus christ our Lord, on the right hand of the father.
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First NONLATINALPHABET, power to witte godly, almighty, viuificatiue, and conseruatiue. Of this I spake also before. Secōdly NONLATINALPHABET richesse.
First, power to wit godly, almighty, viuificatiue, and conservative. Of this I spoke also before. Secōdly richesse.
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For he is riche, as the Apostle sayeth, for al that cal vpō him. Rom. 10. And Primasius:
For he is rich, as the Apostle Saith, for all that call upon him. Rom. 10. And Primasius:
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Christ him self, saieth he, is the treasure of al good things, &c. For schaddais, the sufficiencie of al goods of the minde and body:
christ him self, Saith he, is the treasure of all good things, etc. For schaddais, the sufficiency of all goods of the mind and body:
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And if it be lawful to attribute a prophane worde vnto God, he is very Saturne, fulfillyng al creatures.
And if it be lawful to attribute a profane word unto God, he is very Saturn, fulfilling all creatures.
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And sins the Aungelles do so cōmende Christ, who woulde thinke, that men should so scrape to themselues,
And Sins the Angels do so commend christ, who would think, that men should so scrape to themselves,
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as though they themselues could fil their owne desires? Than they attribute to Christ wisedom, to witte godly and great.
as though they themselves could fill their own Desires? Than they attribute to christ Wisdom, to wit godly and great.
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For the sonne is the wisedome of the father. Wherof treateth Salomon much. By this wisedome cā he rule al things by most agreable and best gouernment.
For the son is the Wisdom of the father. Whereof Treateth Solomon much. By this Wisdom can he Rule all things by most agreeable and best government.
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Who shall saye? Thus it should haue ben done. The wisedom of God hath most goodlily & wel made al thinges from the beginnyng,
Who shall say? Thus it should have been done. The Wisdom of God hath most goodlily & well made all things from the beginning,
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so that our reason can iustly blame nothing:
so that our reason can justly blame nothing:
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what thing shal we blame than nowe in the vniuersal gouernmēt of Christ? They ascribe vnto Christ also strength to execute verely such thinges as he hath most wisely ordeyned,
what thing shall we blame than now in the universal government of christ? They ascribe unto christ also strength to execute verily such things as he hath most wisely ordained,
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finally strength to defende his, and to subdewe the aduersaries. For he is almightie. Such thinges as follow, honour, glory, and thankes geuing, are declared before, what they be, and of what force:
finally strength to defend his, and to subdue the Adversaries. For he is almighty. Such things as follow, honour, glory, and thanks giving, Are declared before, what they be, and of what force:
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sauyng that the thing he called first NONLATINALPHABET he calleth now NONLATINALPHABET, blessing, prayse, and geuyng of thankes.
Saving that the thing he called First he calls now, blessing, praise, and giving of thanks.
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This Hymne sayed in the praise of Christ, teacheth that Christ is very God, of the same substaunce and coequal with the father, greater than Aungels,
This Hymn said in the praise of christ, Teaches that christ is very God, of the same substance and coequal with the father, greater than Angels,
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yea the lord of Aungelles, whom the aungels themselues also worship, as S. Paul in the 1. to the Hebr. hath declared.
yea the lord of Angels, whom the Angels themselves also worship, as S. Paul in the 1. to the Hebrew hath declared.
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Here than are confuted who so euer preferre Aungels to Christ. The heretikes are confuted that are called Aungelical, to witte worshippers of Aungels.
Here than Are confuted who so ever prefer Angels to christ. The Heretics Are confuted that Are called Aungelical, to wit worshippers of Angels.
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The aungels themselues do here reproue their errour: that not without cause they are accompted of S. Austen emongs heretikes.
The Angels themselves do Here reprove their error: that not without cause they Are accounted of S. Austen emongs Heretics.
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Yf richesse, glory and honour be dewe to Christ alone, and that he excelleth them,
If richesse, glory and honour be dew to christ alone, and that he excels them,
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wherfore are the same cōmunicated to creatures? Otherwise we admonish all godly, that they thinke highlye of Aungels,
Wherefore Are the same communicated to creatures? Otherwise we admonish all godly, that they think highly of Angels,
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and acknowledge and maruel at the benefites of God in them:
and acknowledge and marvel At the benefits of God in them:
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and that we loue the same as bretherne, and felowes, and coinheriters of the same saluation:
and that we love the same as brethren, and Fellows, and coinheriters of the same salvation:
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much lesse contemne or blame them, Whereof I wil speake more at an other time.
much less contemn or blame them, Whereof I will speak more At an other time.
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Hitherto hath he recited the excellent prayses, the Panegyrical verses or Himnes of the excellent creatures of God, of those Elders in dede especially and generally of al, moreouer of Aungelles also, sayed vnto Christ our redemer and prince.
Hitherto hath he recited the excellent praises, the Panegyrical Verses or Hymns of the excellent creatures of God, of those Elders in deed especially and generally of all, moreover of Angels also, said unto christ our redeemer and Prince.
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And yet not with these contented he addeth morouer in the fifth place, the agrement,
And yet not with these contented he adds moreover in the fifth place, the agreement,
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and prayse, and submission of al the creatures in the world, to the intēt that if haply we be not moued with the excellent example of the excellent creatures, Elders and Aungelles,
and praise, and submission of all the creatures in the world, to the intent that if haply we be not moved with the excellent Exampl of the excellent creatures, Elders and Angels,
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nowe at the laste we might be abasshed, whiche see all creatures of their owne accorde to do their duetie.
now At the laste we might be abashed, which see all creatures of their own accord to do their duty.
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For manne sins he is Lorde of all, and all thing were for him created,
For man Sins he is Lord of all, and all thing were for him created,
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howe I praye you shal he offende more haynousely agaynst God, whiche hath made him Lorde ouer all,
how I pray you shall he offend more haynousely against God, which hath made him Lord over all,
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than if by his hardenes, ingratitude, and maliciousnes he not only doeth not his owne duetie:
than if by his hardens, ingratitude, and maliciousness he not only doth not his own duty:
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but is rather inferriour to al creatures: as he whiche alone contendeth with God, and attributeth not to him dewe prayse.
but is rather inferriour to all creatures: as he which alone contendeth with God, and attributeth not to him dew praise.
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Therefore doeth this example greatly excite man, that he should submitte him selfe vnto God, and geue God the whole glory:
Therefore doth this Exampl greatly excite man, that he should submit him self unto God, and give God the Whole glory:
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and in no wyse striue with God, nor complayne of any thinge.
and in no wise strive with God, nor complain of any thing.
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But marke I praye you with howe diligent a diuision of thinges he compriseth all creatures, excludeth none, the Deuill only excepteth, what time he raccompteth the creatures that are in Heauen, whiche are in Earth, which are vnder the Earth, and in the Sea:
But mark I pray you with how diligent a division of things he compriseth all creatures, excludeth none, the devil only excepteth, what time he raccompteth the creatures that Are in Heaven, which Are in Earth, which Are under the Earth, and in the Sea:
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Therfore if all thinges created doe celebrate and worshippe him that sitteth in the Throne and the lambe, and submitte themselues vnto him:
Therefore if all things created do celebrate and worship him that Sitteth in the Throne and the lamb, and submit themselves unto him:
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is it not a shame, yea and a soule shame, that manne alone, Lord of all, should reuolte to the sworne enemie of God, the Deuill,
is it not a shame, yea and a soul shame, that man alone, Lord of all, should revolt to the sworn enemy of God, the devil,
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& with him to expostulate with God, to taūte and blame and finde faulte with his iudgementes and gouernementes to complaine of his workes and will?
& with him to expostulate with God, to taunt and blame and find fault with his Judgments and governments to complain of his works and will?
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You maruell, I wote well, howe al creatures, syns many of them be voide of reason, and insensible can prayse God. You marvel, I wot well, how all creatures, Sins many of them be void of reason, and insensible can praise God.
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Howebeit this figure prosopopeia that is the faynyng of persones is very common with al the prophetes,
Howbeit this figure Prosopopoeia that is the feigning of Persons is very Common with all the Prophets,
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and chiefly with Dauid, prayse ye him Sunne and Moone, sayeth he, praise him ye bright starres.
and chiefly with David, praise you him Sun and Moon, Saith he, praise him the bright Stars.
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Prayse the Lord from the earth ye Dragons and all depe places, fire, hayle, snowe, Ise, &c. And by suche maners of speakyng the Prophetes would incourage and stire vp men to prayse God:
Praise the Lord from the earth you Dragons and all deep places, fire, hail, snow, I'm, etc. And by such manners of speaking the prophets would encourage and stir up men to praise God:
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seyng that creatures whiche haue no life, do after their maner prayse God, see that you after your maner doe prayse God in Hymnes and spirituall Psalmes.
sing that creatures which have no life, do After their manner praise God, see that you After your manner do praise God in Hymns and spiritual Psalms.
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And in dede Dauid sheweth a plaine reason, whie he commaundeth bodies that haue no life to prayse God, let them praise, sayeth he, the name of the lorde,
And in deed David shows a plain reason, why he commandeth bodies that have no life to praise God, let them praise, Saith he, the name of the lord,
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whie? because he commaunded, and they were created. As though he should saie: they be his creatures, and in that they remayne yet, they haue it of him:
why? Because he commanded, and they were created. As though he should say: they be his creatures, and in that they remain yet, they have it of him:
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therefore lette them make the name of God gloriouse, as of their maker and preseruer.
Therefore let them make the name of God glorious, as of their maker and preserver.
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And he signified also the maner of praising, where he addeth, he hath ordeyned them, that they should indure for euer:
And he signified also the manner of praising, where he adds, he hath ordained them, that they should endure for ever:
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he gaue them an ordenaunce, neither is it transgressed. As if he should haue sayed.
he gave them an Ordinance, neither is it transgressed. As if he should have said.
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Where they neglecte no parte of those things, wherunto thei are made, but are ready in their place, order,
Where they neglect's no part of those things, whereunto they Are made, but Are ready in their place, order,
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and time, and do their duety exceadingly well, do they not preache vnto men the wonderfull wisedome and power of God? For in an other Psalme also dauid sayeth, the heauens shewe forth the glory of God,
and time, and do their duty exceedingly well, do they not preach unto men the wonderful Wisdom and power of God? For in an other Psalm also David Saith, the heavens show forth the glory of God,
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and the firmament declareth the workes of his handes. &c. Thus I saye the creatures with out life do praise and cōmende the name of God vnto men, what time they are moued, worke wonderfully,
and the firmament Declareth the works of his hands. etc. Thus I say the creatures with out life do praise and commend the name of God unto men, what time they Are moved, work wonderfully,
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and obediently do the thing were vnto they are appoincted.
and obediently do the thing were unto they Are appointed.
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The Hymne of al creatures, like as that was of the beasts, and Elders and Aungels, is here also trimmely described, although briefly.
The Hymn of all creatures, like as that was of the beasts, and Elders and Angels, is Here also trimly described, although briefly.
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But where it hath nothing, that hath not bē declared before, I wil not by oft repetyng and speakyng the same thinges, molest and werie the gentle hearers.
But where it hath nothing, that hath not been declared before, I will not by oft repeating and speaking the same things, molest and weary the gentle hearers.
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Howbeit that one thing semeth chiefly to be obserued, that they ioyne him that sitteth in the throne,
Howbeit that one thing Seemeth chiefly to be observed, that they join him that Sitteth in the throne,
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and the lambe together, so acknowledging the sonne to be coequall with the father, and they both to be worshipped with like honour,
and the lamb together, so acknowledging the son to be coequal with the father, and they both to be worshipped with like honour,
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and with like praises to be celebrated and cōmended.
and with like praises to be celebrated and commended.
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They attribute peculiarly to the lambe Empire or kingdome, for that he receiued the boke of the father, as is declared before:
They attribute peculiarly to the lamb Empire or Kingdom, for that he received the book of the father, as is declared before:
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to wit al power, and authoritie to gouerne al thinges. The foure beastes singe to it Amen, eyther so confirmyng the Hymne of the creatures,
to wit all power, and Authority to govern all things. The foure beasts sing to it Amen, either so confirming the Hymn of the creatures,
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or thus declaryng their consent with them.
or thus declaring their consent with them.
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To the intent we should with one minde praye together and prayse God blessed for euermore.
To the intent we should with one mind pray together and praise God blessed for evermore.
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With these are moreouer confuted the dessensions of men.
With these Are moreover confuted the dessensions of men.
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The Lord alloweth the concorde and agrement of menne, and requireth vtterly, especially in prayers and godly prayses.
The Lord alloweth the concord and agreement of men, and requires utterly, especially in Prayers and godly praises.
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For he cōmaundeth in the Gospell to laye downe thyne oblation, whiche thou wouldest offer, in case thou doest remēbre any discorde betwixt thee and thy brother, to goe vnto him,
For he commandeth in the Gospel to say down thine oblation, which thou Wouldst offer, in case thou dost Remember any discord betwixt thee and thy brother, to go unto him,
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and to renewe amitie, and than to retourne to thine offeringe:
and to renew amity, and than to return to thine offering:
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which in the prophetes is called an abomination, in case it be offered of myndes possessed with rancour and mallice. &c. Finally the elders fal doune agayne and worshippe him that liueth for euer, doubtles that by their ofte worshipping al we in earth might be moued vnto obedience.
which in the Prophets is called an abomination, in case it be offered of minds possessed with rancour and malice. etc. Finally the Elders fall down again and worship him that lives for ever, doubtless that by their oft worshipping all we in earth might be moved unto Obedience.
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For if these thinges be done in heauē of the blessed spirites, what I praye you is mete for vs to do here in earth? And marke, that they are sayed to worship him that liueth for euer, who neuerthelesse fell downe firste also before the lambe,
For if these things be done in heaven of the blessed spirits, what I pray you is meet for us to do Here in earth? And mark, that they Are said to worship him that lives for ever, who nevertheless fell down First also before the lamb,
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and before the Throne, out of the which the spirite proceded, and wherupō sate he that sitteth:
and before the Throne, out of the which the Spirit proceeded, and whereupon sat he that Sitteth:
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wherof we gather, that the Father, the sonne, and the holy Ghost, are in dede distincte in persones,
whereof we gather, that the Father, the son, and the holy Ghost, Are in deed distinct in Persons,
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yet these three not to be three Gods, but one God liuing for euer.
yet these three not to be three God's, but one God living for ever.
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And verely this notable vision and treatise maye be in the steade of a moste effectuall remedy agaynst sondry poysons of heresies, especially of the Arrians and Seruetanes, And verily this notable vision and treatise may be in the stead of a most effectual remedy against sundry poisons of heresies, especially of the Arians and Saracens,
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or rather perdetanes, moreouer agaynst diuerse and curiouse disputations and temptations touchyng the workes, iudgmentes and prouidence of God.
or rather perdetanes, moreover against diverse and curious disputations and temptations touching the works, Judgments and providence of God.
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Yf we be wise, we will obediently submitte our selues to the liuing God with all the creatures and Sainctes of God, worshipping him, and with the Prophet criyng:
If we be wise, we will obediently submit our selves to the living God with all the creatures and Saints of God, worshipping him, and with the Prophet crying:
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thou art iust Lord in al thy wayes, and holy in al thy workes. Thou hast created vs, al thinges are thine.
thou art just Lord in all thy ways, and holy in all thy works. Thou hast created us, all things Are thine.
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Thou gouernest al thinges in best order. Thou louest man. Thou hast geuen vs thy sonne.
Thou governest all things in best order. Thou love man. Thou hast given us thy son.
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Thou by thy sonne our redemer gouernest al thinges vprightly. We worship thee the father, the sonne and the holy ghost, one very god.
Thou by thy son our redeemer governest all things uprightly. We worship thee the father, the son and the holy ghost, one very god.
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To thee is dewe the kingdom, honour, and glory for euer and euer. Amen.
To thee is dew the Kingdom, honour, and glory for ever and ever. Amen.
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¶ Two seales are opened, and the directe course of Gods worde is, and a cruel course of warres against the disobedient. The.xxx. Sermon.
¶ Two Seals Are opened, and the Direct course of God's word is, and a cruel course of wars against the disobedient. The xxx Sermon.
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ANd I sawe when the lambe opened one of the seales, The.6. chapter. ANd I saw when the lamb opened one of the Seals, The.6. chapter.
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and I heard one of the foure beastes saye, as it were the voice of thonder: come and see.
and I herd one of the foure beasts say, as it were the voice of thunder: come and see.
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And I sawe, and beholde a white horse:
And I saw, and behold a white horse:
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And he that sate on him had a bowe, and a crowne was geuen vnto him:
And he that sat on him had a bow, and a crown was given unto him:
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And he went forth conquering, and to ouercome. And when he opened the seconde seale, I hearde the seconde beast saye: come and see.
And he went forth conquering, and to overcome. And when he opened the seconde seal, I heard the seconde beast say: come and see.
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And there went out an other horse that was red, and power was geuen to him that sate there on, to take peace from the earth,
And there went out an other horse that was read, and power was given to him that sat there on, to take peace from the earth,
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& that they should kill one an other. And there was geuen vnto him a great sworde. & that they should kill one an other. And there was given unto him a great sword.
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Hitherto hath thapostle, prepared the auditours to heare with a quiet minde, the iudgementes of God and fatal destenies of the church,
Hitherto hath apostle, prepared the Auditors to hear with a quiet mind, the Judgments of God and fatal destinies of the Church,
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and patiently to beare all aduersitie, and that we should worship him in al thinges, and geue glory to his name:
and patiently to bear all adversity, and that we should worship him in all things, and give glory to his name:
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consequently he expoundeth in a most goodly order the iudgementes of God, and destenies of the Church, shewyng how the sonne of God gouerneth the ordenaūces of God and his eternall prouidence.
consequently he expoundeth in a most goodly order the Judgments of God, and destinies of the Church, show how the son of God Governs the ordonnances of God and his Eternal providence.
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And this is as it were a Prognostication for all times and Ages vnto the worldes ende.
And this is as it were a Prognostication for all times and Ages unto the world's end.
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For we shal not thinke that here are rehersed only the actes of one age or two, For we shall not think that Here Are rehearsed only the acts of one age or two,
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but of al. And first al thynges are generally described by partes, afterwarde particularly, when we come to the openyng of the seuēth seale.
but of all And First all things Are generally described by parts, afterward particularly, when we come to the opening of the seuēth seal.
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The some is, the lord sendeth forth the preaching of the trueth into the world, which when men refuse and dispise, they are distroyed with warres, and other calamities innumerable.
The Some is, the lord sends forth the preaching of the truth into the world, which when men refuse and despise, they Are destroyed with wars, and other calamities innumerable.
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But before al thinges S. Iohn is excited (and in him all we) to be attentife. But before all things S. John is excited (and in him all we) to be attentife.
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And one, that is to wit the first of the beastes doeth excite him. One of the Sabbat is set for the firste daye in the weke, that same is verely the sondaye.
And one, that is to wit the First of the beasts doth excite him. One of the Sabbat is Set for the First day in the Week, that same is verily the Sunday.
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The voice of the beast is like vnto thonder. Wherby is signified that here is treated of greate & most weighty matters.
The voice of the beast is like unto thunder. Whereby is signified that Here is treated of great & most weighty matters.
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For most great and terrible thinges followe, whiche shake the whole world. Therfore let vs not playe the slepy sluggardes, let vs not be blinde and deafe.
For most great and terrible things follow, which shake the Whole world. Therefore let us not play the sleepy sluggards, let us not be blind and deaf.
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Doubtles the sloughtfulnes of our time is such, that we little consider the workes of God and what is done in our time.
Doubtless the sloughtfulnes of our time is such, that we little Consider the works of God and what is done in our time.
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The storkes, swallowes & Turtels, and the rest of liuing thinges passe vs, which ful wel obserue their time.
The storks, Swallows & Turtels, and the rest of living things pass us, which full well observe their time.
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Therfore are we here wel stired vp, that we shuld not be slouthful, but should marke what thinges are declared and shewed vs of the Lord.
Therefore Are we Here well stirred up, that we should not be slothful, but should mark what things Are declared and showed us of the Lord.
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And when S. Iohn had diligētly marked what was don, he seeth the lambe, Christ I meane our redemer, open one seale, that is to saye the first: And when S. John had diligently marked what was dONE, he sees the lamb, christ I mean our redeemer, open one seal, that is to say the First:
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And streight wayes came forth a white horse, on whom he that sate, had a bowe bent, and an Arrowe in it.
And straight ways Come forth a white horse, on whom he that sat, had a bow bent, and an Arrow in it.
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To him was geuen a crowne, and he wēt forth conqueryng, that he might ouercome. This is the vision: the exposition wherof is easie.
To him was given a crown, and he went forth conquering, that he might overcome. This is the vision: the exposition whereof is easy.
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For the Lorde sayeth, that he will declare the destenies of the church. Horses of sondry coulours are also brought forth of Zacharie in the.1.
For the Lord Saith, that he will declare the destinies of the Church. Horses of sundry colours Are also brought forth of Zacharias in the.1.
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chapt. And thei signifie the variable course and state of the people of Israel. The white coulour is cōsecrated to Innocencie, puritie, victory, and felicitie. Chapter. And they signify the variable course and state of the people of Israel. The white colour is consecrated to Innocence, purity, victory, and felicity.
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Therfore by the white horse is signified the lucky vtteraunce of Gods word, or prosperous preaching of the Gospel.
Therefore by the white horse is signified the lucky utterance of God's word, or prosperous preaching of the Gospel.
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For vpon the horse sitteth a horseman, which guideth the horse, & hath a bowe. Certenly Christ doeth prosper the course of the preachyng of the Gospell. And the.45.
For upon the horse Sitteth a horseman, which guideth the horse, & hath a bow. Certainly christ doth prosper the course of the preaching of the Gospel. And the.45.
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Psalm. doeth attribute to the same shaftes or Arrowes. For he striketh his enemies far of, and bringeth them into his subiection. Psalm. doth attribute to the same shafts or Arrows. For he striketh his enemies Far of, and brings them into his subjection.
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Briefly with the worde of his mouth he subdued to him self people and nations. Esaye in the.49. bringing in Christ speakyng, sayeth:
Briefly with the word of his Mouth he subdued to him self people and Nations. Isaiah in the.49. bringing in christ speaking, Saith:
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And he put my mouth as a sharpe sword, the shadow of his hande couered me,
And he put my Mouth as a sharp sword, the shadow of his hand covered me,
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and he put me as a piked Arrow, he hidde me in his queuer.
and he put me as a piked Arrow, he hid me in his queuer.
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Through Christ therfore procedeth the preachyng of the word, he geueth strength to the preaching, he shaketh his bent bowe.
Through christ Therefore Proceedeth the preaching of the word, he Giveth strength to the preaching, he shakes his bent bow.
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What force so euer the worde hath, that same is whole dewe to the Horseman.
What force so ever the word hath, that same is Whole dew to the Horseman.
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For Dauid propheciyng before sayed, the Lord shall sende forth the rod of his power out of Sion, to rule emonges thine enemies.
For David propheciyng before said, the Lord shall send forth the rod of his power out of Sion, to Rule among thine enemies.
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Moreouer there is geuen him a crowne, that he maye crowne suche as serue him faithfully.
Moreover there is given him a crown, that he may crown such as serve him faithfully.
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And it is a phrase of speakyng, and he wente forth conqueryng, that he might ouercome:
And it is a phrase of speaking, and he went forth conquering, that he might overcome:
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for that whiche is, he that went forth is a conquerour, and to this ende went forth, that he mighte ouercome.
for that which is, he that went forth is a conqueror, and to this end went forth, that he might overcome.
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For it signifieth that Christ will auaunce the preachyng of his worde through out the worlde, no manne beynge able to resiste,
For it signifies that christ will advance the preaching of his word through out the world, no man being able to resist,
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and euen in dispite also of Hel gates. For the worde of the Lord indureth for euer.
and even in despite also of Hell gates. For the word of the Lord Endureth for ever.
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And this place teacheth, that the Church shal be alwayes in the world, & likewise alwayes the trueth preached, though the enemies bowelles burste.
And this place Teaches, that the Church shall be always in the world, & likewise always the truth preached, though the enemies bowels burst.
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But if we reade ouer the story of the Churche, we shal better vnderstande al thynges,
But if we read over the story of the Church, we shall better understand all things,
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and shall perceyue that this Prognostication hath alwayes ben moste certayne.
and shall perceive that this Prognostication hath always been most certain.
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Christe was ones through the ministerie of the worde shewed to the world by the Apostles,
Christ was ones through the Ministry of the word showed to the world by the Apostles,
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and the matter proceded moste luckely, howe muche some euer the most mightie of this worlde resisted the same.
and the matter proceeded most luckily, how much Some ever the most mighty of this world resisted the same.
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The thing is wonderfull, in case those fiue hondreth yeres be considered, whiche immediately after the incarnation of our Lorde are accoumpted.
The thing is wonderful, in case those fiue hondreth Years be considered, which immediately After the incarnation of our Lord Are accounted.
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In them wente forth the conquerour that he might ouercome: And ouercame in dede, the whole world receyuyng Christ, and worshippyng him.
In them went forth the conqueror that he might overcome: And overcame in deed, the Whole world receiving christ, and worshipping him.
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Sins those yeres, as before also, certen sedes of errours began to be sowen abroade.
Sins those Years, as before also, certain sedes of errors began to be sown abroad.
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The Bisshoppes began to contende for the supremacie, and who should be the vniuersall head of the Church in earth:
The Bishops began to contend for the supremacy, and who should be the universal head of the Church in earth:
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They began to reason of the vse of Images in the Church, and broughte them into Churches in dede,
They began to reason of the use of Images in the Church, and brought them into Churches in deed,
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as also they called the Bisshoppe of Rome the supreme and generall head of the Churche in earth.
as also they called the Bishop of Rome the supreme and general head of the Church in earth.
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And mightie Princes, and in a maner the whole state of learned menne conspired in these opinions:
And mighty Princes, and in a manner the Whole state of learned men conspired in these opinions:
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but he hath vanquished, which wente forth, that he might vanquish. He had in his church innumerable, whiche bowed not their knees before this Baal.
but he hath vanquished, which went forth, that he might vanquish. He had in his Church innumerable, which bowed not their knees before this Baal.
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A thousand yeres after the incarnation of Christ, the Bishoppes began to prophanely to pollute the lordes supper:
A thousand Years After the incarnation of christ, the Bishops began to profanely to pollute the Lords supper:
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and other vndefiled doctrines of faith:
and other undefiled doctrines of faith:
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but what I praye you did they preuayle by so many counsels, determinations, and indeuours most ernest? he that went forth to ouercome, hath ouercomē.
but what I pray you did they prevail by so many Counsels, determinations, and endeavours most earnest? he that went forth to overcome, hath overcomen.
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For how great battels in these last fiue hōdreth yeres the godly and learned mē haue susteyned against the Popes and Bisshoppes, stories beare witnes.
For how great battles in these last fiue hōdreth Years the godly and learned men have sustained against the Popes and Bishops, stories bear witness.
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At this daye also appereth through out the whole worlde, howe luckely yet that white horse goeth forwarde, which hath pearsed euen vntill our time.
At this day also appeareth through out the Whole world, how luckily yet that white horse Goes forward, which hath pierced even until our time.
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The Gospel is beleued, neither can that faith be extinguished with any waters or fires.
The Gospel is believed, neither can that faith be extinguished with any waters or fires.
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Thou makest exception, that they were heretikes whiche resisted the bisshop and See of Rome in these.500.
Thou Makest exception, that they were Heretics which resisted the bishop and See of Room in these.500.
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last yeres, as Bertrame, Iohn Scot surnamed Dunse, Berengarius, Arnoldus Brixianus, Waldo Wicleffe, and Husse, Luther,
last Years, as Bertrame, John Scot surnamed Dunse, Berengarius, Arnoldus Brixianus, Waldo Wycliffe, and Husse, Luther,
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and Zwinglius, and such other men of the same sorte, moreouer certen of these were ouercomen also,
and Zwinglius, and such other men of the same sort, moreover certain of these were overcomen also,
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and put to death by the Pope. I aunswer, that as men they might erre in many thinges:
and put to death by the Pope. I answer, that as men they might err in many things:
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but in those thinges wherin with the Scripture they consente agaynst the See of Rome, I affirme that they erred not, but sayed the trueth.
but in those things wherein with the Scripture they consent against the See of Room, I affirm that they erred not, but said the truth.
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Wherupon it is certaine that Christ ouercame by them.
Whereupon it is certain that christ overcame by them.
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What time Micheas, Helias, Zacharias, Amos, Ieremias and others preached by the worde of God agaynste Idols and worshippers of Idols, they were also condemned for seditioufe and heretikes:
What time Micheas, Elias, Zacharias, Amos, Jeremiah and Others preached by the word of God against Idols and worshippers of Idols, they were also condemned for seditioufe and Heretics:
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3458
yea and certen of them were taken out of the waye: but was the veritie vanquisshed? Antichrist is saied that he shuld haue good fortune,
yea and certain of them were taken out of the Way: but was the verity vanquished? Antichrist is said that he should have good fortune,
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and that he should punish & afflict the strong, and the people of God: but men beyng ministers may be oppressed, the ministerie neuer decayeth.
and that he should Punish & afflict the strong, and the people of God: but men being Ministers may be oppressed, the Ministry never decayeth.
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3460
S. Paull sayeth that he is bounden for the Gospels sake, but the Gospel not to be boūden.
S. Paul Saith that he is bounden for the Gospels sake, but the Gospel not to be bounden.
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3461
Therfore hath he ouercomen hitherto, and shall ouercome still, which went forth that he might conquer.
Therefore hath he overcomen hitherto, and shall overcome still, which went forth that he might conquer.
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They stumble vpō this conquerour as at the stone of offence, who so euer, and what so euer they be, whiche seke to interrupte the playne course of the Gospell.
They Stumble upon this conqueror as At the stone of offence, who so ever, and what so ever they be, which seek to interrupt the plain course of the Gospel.
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Moreouer what time the seconde seale should be opened the seconde beast, to witte the Ore or Calfe exhorteth agayn S. Iohn to attentiuenes,
Moreover what time the seconde seal should be opened the seconde beast, to wit the Over or Calf exhorteth again S. John to attentiveness,
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and that we should consider what is propoūded vnto vs. And now cometh forth the red horse, whose coulour is somwhat like fire:
and that we should Consider what is propounded unto us And now comes forth the read horse, whose colour is somewhat like fire:
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there sitteth also on him a rider, to whom power is geuen to disturbe peace in earth,
there Sitteth also on him a rider, to whom power is given to disturb peace in earth,
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and that menne should kill one an other. For there is geuen him a great sword.
and that men should kill one an other. For there is given him a great sword.
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The red horse signifieth ye state of warres, ful of fire and bloud.
The read horse signifies you state of wars, full of fire and blood.
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He that sitteth on this horse is Mars, or rather the father of lies, I meane the Deuil, whiche was a murtherer from the beginnyng.
He that Sitteth on this horse is Mars, or rather the father of lies, I mean the devil, which was a murderer from the beginning.
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He gathereth to him the dregges of men to make ciuile commotions, for the warres, destruction, firyng, slaughter, and desolation.
He gathereth to him the dregs of men to make civil commotions, for the wars, destruction, firing, slaughter, and desolation.
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You see from whence the breakyng of peace is, whych God hateth. And we heare howe it is geuen him:
You see from whence the breaking of peace is, which God hates. And we hear how it is given him:
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Marke geuen, by the iuste iudgement of God to be permitted, that troublyng al peace, he should take it away,
Mark given, by the just judgement of God to be permitted, that troubling all peace, he should take it away,
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and set menne together by the eares, that one maye wounde and kil an other. For so we reade in the.1.
and Set men together by the ears, that one may wound and kill an other. For so we read in the.1.
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of Iob, howe Sathan had power geuen him of God agaynst Iob. Vnto blouddy soldiours is geuen a great sword, great power to hurte, a wonderfull force of fighting: As also Nahum expoundeth it.
of Job, how Sathan had power given him of God against Job Unto bloody Soldiers is given a great sword, great power to hurt, a wonderful force of fighting: As also Nahum expoundeth it.
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Nother is it a rare thinge in the scriptures for Monarkes, tirannes, and mightie men of warre to be called, a sworde. For so Ezechiel called Nabuchodonosor:
Nother is it a rare thing in the Scriptures for Monarchs, Tyrants, and mighty men of war to be called, a sword. For so Ezechiel called Nebuchadnezzar:
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and Esaye called Sinacherib king of Assyrians a whetstone. And the chiefest rightuousenes is, to geue euery man his owne.
and Isaiah called Sennacherib King of Assyrians a whetstone. And the chiefest rightuousenes is, to give every man his own.
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Therfore this place doeth iustely ascribe that which is good vnto God, and that whiche is euill to the Deuill.
Therefore this place doth justly ascribe that which is good unto God, and that which is evil to the devil.
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But, thou sayest, if God permitte, the same that he doeth not prohibite he doeth. He prohibiteth not warre, for because iustice wil not suffer him so to doe:
But, thou Sayest, if God permit, the same that he doth not prohibit he doth. He prohibiteth not war, for Because Justice will not suffer him so to do:
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but he cōmaūdeth him by warre to punish the wicked, and to trie the good:
but he commandeth him by war to Punish the wicked, and to try the good:
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but in permittyng warres God offendeth nothinge, seyng that for moste iuste causes he permitteth the same.
but in permitting wars God offends nothing, sing that for most just Causes he permitteth the same.
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For they would not imbrace peace offered them by the preachers of the Gospell, therfore were they worthy to be intangled with warres.
For they would not embrace peace offered them by the Preachers of the Gospel, Therefore were they worthy to be entangled with wars.
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The Iewes knew not the daye of Christes visitation, therfore were they worthely visited of the Romanes and distroyed:
The Iewes knew not the day of Christ's Visitation, Therefore were they worthily visited of the Romans and destroyed:
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And this thing is in the world perpetuall, that they that wil not obeye the Gospell, muste obeye the Captayne of the warres:
And this thing is in the world perpetual, that they that will not obey the Gospel, must obey the Captain of the wars:
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they that wil not heare christ, must heare Antichrist. Thou mayest not contende with God, whic he doeth this, and permitteth that.
they that will not hear Christ, must hear Antichrist. Thou Mayest not contend with God, which he doth this, and permitteth that.
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Worship God rather, as thou hast ben taught in the.4. and.5. chapt.
Worship God rather, as thou hast been taught in the.4. and.5. Chapter.
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Let vs peruse ouer stories, and see and suche warres be not founde, wherin men haue slaine themselues with mutuall woundes,
Let us peruse over stories, and see and such wars be not found, wherein men have slain themselves with mutual wounds,
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and haue killed one an other like beastes.
and have killed one an other like beasts.
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If you wil reade Herodiane, Orosius, and other good Historiographers, you maye finde that the Romane Emperours haue ben troubled with moste greuouse warres,
If you will read Herodian, Orosius, and other good Historiographers, you may find that the Roman emperors have been troubled with most grievous wars,
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for none other cause, than that thei refused peace offered to them by the gospell.
for none other cause, than that they refused peace offered to them by the gospel.
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For none other cause was Rome it selfe at the last taken by the Westgothians, of the Eastgothians burnte and distroyed.
For none other cause was Room it self At the last taken by the Westgothians, of the Eastgothians burnt and destroyed.
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The lord had geuē them Christen Princes: but they loued more Idols. For Simmachus gouernour of the citie was so bolde to require a restitution of Idolatrie.
The lord had given them christian Princes: but they loved more Idols. For Simmachus governor of the City was so bold to require a restitution of Idolatry.
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I speake nothing now of Athila, nothing of the Persian and Affricane warres.
I speak nothing now of Attila, nothing of the Persian and African wars.
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And what time there was a wonderful strife emōgs the Bisshoppes about the supremacie, the Saracenes sprang vp and became mightie.
And what time there was a wondered strife emongs the Bishops about the supremacy, the Saracens sprang up and became mighty.
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After the Thousande yere beganne the holy warre, whiche as it was most bloudy, so was it of longest continuance.
After the Thousande year began the holy war, which as it was most bloody, so was it of longest Continuance.
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Neuer any suche warre was made in al the world. Boniface the.8.
Never any such war was made in all the world. Boniface the.8.
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instituted firste the yere of Iubiley, a moste wicked manne, who also did exhibite him selfe to be sene of the people both Pope & Emperour.
instituted First the year of Jubilee, a most wicked man, who also did exhibit him self to be seen of the people both Pope & Emperor.
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But the same yere of a thousand and three hondreth, wherin he did these thinges, arrose vp in Asia the whippe or scourge of God Ottoman, the original of themperours of Turkes which reigne at this daye.
But the same year of a thousand and three hondreth, wherein he did these things, arose up in Asia the whip or scourge of God Ottoman, the original of Emperors of Turks which Reign At this day.
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For so when Salomon buylded places of Idolatrie, his enemies sprang vp, which wonderfully vexed and afflicted the kingdom of Salomon.
For so when Solomon builded places of Idolatry, his enemies sprang up, which wonderfully vexed and afflicted the Kingdom of Solomon.
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What warres are made now a dayes, and what be the causes of warres, al wise men do see.
What wars Are made now a days, and what be the Causes of wars, all wise men do see.
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We wil not receaue the peaceable gospel:
We will not receive the peaceable gospel:
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It is reason therfore, that the Turkissh Armies should inuade vs, that we maye both fele Antichrist to be a stoute warriour,
It is reason Therefore, that the Turkish Armies should invade us, that we may both feel Antichrist to be a stout warrior,
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and maye al abhorre and deteste him.
and may all abhor and detest him.
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But what other thing remayneth here, than that beyng conuerted to God through Christ, we maye serue the lord in syncere fayth,
But what other thing remaineth Here, than that being converted to God through christ, we may serve the lord in sincere faith,
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and holy puretie? for except we conuerte, the are is layde at the tree roote, &c.
and holy puretie? for except we convert, the Are is laid At the tree root, etc.
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¶ Here is opened the.iii. and.iiii. Seale, and is declared what the world shall suffer of honger and Pestilence. The.xxxi. Sermon.
¶ Here is opened the iii and iiii Seal, and is declared what the world shall suffer of hunger and Pestilence. The xxxi Sermon.
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ANd when he opened the thirde Seale, I hearde the thirde beaste saie: come and see. ANd when he opened the Third Seal, I heard the Third beast say: come and see.
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And I behelde and lo, a black horse: and he that sate on him, had a paire of Balaunces in his hande.
And I beheld and lo, a black horse: and he that sat on him, had a pair of Balances in his hand.
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And I hearde a voyce in the middes of the foure beastes say: A measure of wheate for a penny, and three measures of barley for a peny:
And I heard a voice in the mids of the foure beasts say: A measure of wheat for a penny, and three measures of Barley for a penny:
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and oyle and wine see thou hurte not. and oil and wine see thou hurt not.
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And when he opened the fourth Seale, I hearde the voice of the fourth beast saye: come and see.
And when he opened the fourth Seal, I heard the voice of the fourth beast say: come and see.
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And I loked, and beholde a pale Horse, and his name that sate on him was Death,
And I looked, and behold a pale Horse, and his name that sat on him was Death,
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and Hell followed after him, and power was geuen vnto them ouer the fourth parte of the Earth, to kyll with sworde,
and Hell followed After him, and power was given unto them over the fourth part of the Earth, to kill with sword,
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and with honger, and with death of the beastes of the Earth.
and with hunger, and with death of the beasts of the Earth.
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Christ exalted aboue all thinges, and Lord of all in heauen and in earth, openeth the seales of the boke diuine, that is to witte disposeth and gouerneth with great rightuousnes the ordenaunces and iudgementes of God:
christ exalted above all things, and Lord of all in heaven and in earth, Openeth the Seals of the book divine, that is to wit Disposeth and Governs with great righteousness the ordonnances and Judgments of God:
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and firste in dede he geueth a prosperouse course to the preaching of the gospell, sendyng alwayes faythefull ministers preachyng the Gospel of the kyngdome of God, peace, and concorde.
and First in deed he Giveth a prosperous course to the preaching of the gospel, sending always faithful Ministers preaching the Gospel of the Kingdom of God, peace, and concord.
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But for asmuche as euyll men do contemne the Euangelical peace, they are certenly worthy to be molested with cruell warres.
But for asmuch as evil men do contemn the Evangelical peace, they Are Certainly worthy to be molested with cruel wars.
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Therfore the lambe openeth the second seale, and there rushe out cruel warres, slaughters, seditions and robberies.
Therefore the lamb Openeth the second seal, and there rush out cruel wars, slaughters, seditions and robberies.
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But before the thirde Seale is opened, the thirde beast resemblyng ye countenaunce of man, exhorteth vs to take most diligent hede: But before the Third Seal is opened, the Third beast resembling the countenance of man, exhorteth us to take most diligent heed:
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that when we see these thinges come to passe whiche are here spoken of before, we shoulde consider from whence they come,
that when we see these things come to pass which Are Here spoken of before, we should Consider from whence they come,
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and for what causes they are sente, and that they maye be tourned away by dewe repentaunce.
and for what Causes they Are sent, and that they may be turned away by dew Repentance.
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Certen referre these thinges absolutely to chaunce and fortune, some agayne to the naturall causes, of God,
Certain refer these things absolutely to chance and fortune, Some again to the natural Causes, of God,
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and the diuine operation no respect had at al: Where we knowe that God vseth natural causes after his good wil and pleasure.
and the divine operation no respect had At all: Where we know that God uses natural Causes After his good will and pleasure.
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Let vs watch therfore, loke and consider, and know that the rightuouse God worketh al thinges for the saluation of the chosen,
Let us watch Therefore, look and Consider, and know that the righteous God works all things for the salvation of the chosen,
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and the ouerthrowe of his enemies.
and the overthrown of his enemies.
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That blacke horse with his rider, shewyng a balaunce in his hande, signifieth the vnfortunate or sorrowfull time of scarsetie, famine and penurie of al thinges.
That black horse with his rider, show a balance in his hand, signifies the unfortunate or sorrowful time of scarsetie, famine and penury of all things.
cst j-jn n1 p-acp po31 n1, vvb dt n1 p-acp po31 n1, vvz dt j cc j n1 pp-f n1, n1 cc n1 pp-f d n2.
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For it is a worthie and a cōdigne punishment, that they that do nothing esteme ye bread of life, For it is a worthy and a condign punishment, that they that do nothing esteem the bred of life,
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nor haue no consideration of the foode of soules, but both reiect it themselues, and by their tirannical proclamations bringe to passe that it is not receiued of others,
nor have no consideration of the food of Souls, but both reject it themselves, and by their tyrannical Proclamations bring to pass that it is not received of Others,
ccx vhb dx n1 pp-f dt n1 pp-f n2, cc-acp d vvb pn31 px32, cc p-acp po32 j n2 vvb pc-acp vvi cst pn31 vbz xx vvn pp-f n2-jn,
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finally whiche for the bread of life do spoyle the godly of their goodes, and most wickedly waste the same in all kinde of riot, should be driuen to bie thinges necessary at excessiue prices:
finally which for the bred of life do spoil the godly of their goods, and most wickedly waste the same in all kind of riot, should be driven to bye things necessary At excessive Princes:
av-j r-crq p-acp dt n1 pp-f n1 vdb vvi dt j pp-f po32 n2-j, cc av-ds av-j vvi dt d p-acp d n1 pp-f n1, vmd vbi vvn p-acp j n2 j p-acp j n2:
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yea and can not finde things necessarie, but should pine for honger. We know that the black colour is vsed in mourning and heuinesse:
yea and can not find things necessary, but should pine for hunger. We know that the black colour is used in mourning and heaviness:
uh cc vmb xx vvi n2 j, cc-acp vmd vvi p-acp n1. pns12 vvb cst dt j-jn n1 vbz vvn p-acp n1 cc n1:
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and that when the fleshe and bloud are consumed for wante of meate, the skinne groweth blacke and euill fauoured: and that when the Flesh and blood Are consumed for want of meat, the skin grows black and evil favoured:
cc cst c-crq dt n1 cc n1 vbr vvn p-acp n1 pp-f n1, dt n1 vvz j-jn cc n-jn vvn:
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and therefore this horse is blacke.
and Therefore this horse is black.
cc av d n1 vbz j-jn.
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The rider of this horse holdeth in his hande a balaunce? NONLATINALPHABET, with two scales hanging at either ende of the beame, which we cal a paire of weightes.
The rider of this horse holds in his hand a balance?, with two scales hanging At either end of the beam, which we call a pair of weights.
dt n1 pp-f d n1 vvz p-acp po31 n1 dt n1?, p-acp crd n2 vvg p-acp d n1 pp-f dt n1, r-crq pns12 vvb dt n1 pp-f n2.
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Aretas sayeth that a balaunce is a token of right and equitie. For thou hast sitten, sayeth Dauid vpō thy Throne which iudgest rightuousnes:
Aretas Saith that a balance is a token of right and equity. For thou hast sitten, Saith David upon thy Throne which Judges righteousness:
np1 vvz cst dt n1 vbz dt n1 pp-f n-jn cc n1. p-acp pns21 vh2 vvn, vvz np1 p-acp po21 n1 r-crq vv2 n1:
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therfore is a balaunce the iudgement of the iust iudgment of God.
Therefore is a balance the judgement of the just judgement of God.
av vbz dt n1 dt n1 pp-f dt j n1 pp-f np1.
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Aretas hath not alledged these things amisse, howbeit we ought rather to preferre the exposition of S. Iohn him selfe.
Aretas hath not alleged these things amiss, howbeit we ought rather to prefer the exposition of S. John him self.
np1 vhz xx vvn d n2 av, cs pns12 vmd av-c pc-acp vvi dt n1 pp-f n1 np1 pno31 n1.
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For a voice is hearde from the middes of the beastes, which expoundeth to vs the ballaunce.
For a voice is heard from the mids of the beasts, which expoundeth to us the balance.
p-acp dt n1 vbz vvn p-acp dt n2-jn pp-f dt n2, r-crq vvz p-acp pno12 dt vvb.
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For it soundeth, a measure of wheate for a peny, and thre measures of barly for a peny.
For it soundeth, a measure of wheat for a penny, and Three measures of Barley for a penny.
p-acp pn31 vvz, dt n1 pp-f n1 p-acp dt n1, cc crd n2 pp-f n1 p-acp dt n1.
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And this measured called Choinix, signifieth a diet or dayly meate: as Erasmus hath in his prouerbe, sitte not vpon thy measure.
And this measured called Phoeni, signifies a diet or daily meat: as Erasmus hath in his proverb, sit not upon thy measure.
cc d j-vvn vvn np1, vvz dt n1 cc j n1: c-acp np1 vhz p-acp po31 n1, vvi xx p-acp po21 n1.
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The same in his annotations vpon this place:
The same in his annotations upon this place:
dt d p-acp po31 n2 p-acp d n1:
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Choinix, sayeth he, is a measure of wheate, or other breadcorne, which is sufficient for one dayes meate.
Phoeni, Saith he, is a measure of wheat, or other breadcorne, which is sufficient for one days meat.
np1, vvz pns31, vbz dt n1 pp-f n1, cc j-jn n1, r-crq vbz j p-acp crd ng2 n1.
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Budaeus thinketh that it wayeth.iiii. pounde, Pollux. iii. The worde therfore signifieth, that a very little meate shal coste a great price, and yet not to be gotten for monie.Budaeus Thinketh that it wayeth iiii pound, Pollux. iii. The word Therefore signifies, that a very little meat shall cost a great price, and yet not to be got for money.
np1 vvz cst pn31 vvz crd n1, np1. crd. dt n1 av vvz, cst dt j j n1 vmb n1 dt j n1, cc av xx pc-acp vbi vvn p-acp n1.
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Which chaūceth in the time of famine. What the Romane peny is worth Budaeus sheweth: we vnderstande by it playnly a great price.
Which chanceth in the time of famine. What the Roman penny is worth Budaeus shows: we understand by it plainly a great price.
r-crq vvz p-acp dt n1 pp-f n1. q-crq dt jp n1 vbz j np1 vvz: pns12 vvb p-acp pn31 av-j dt j n1.
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Therfore two things are signified, scarsitie or derth of corne, and famine. Dearth reiseth the price beyond reason.
Therefore two things Are signified, scarcity or dearth of corn, and famine. Dearth Raiseth the price beyond reason.
av crd n2 vbr vvn, n1 cc n1 pp-f n1, cc n1. n1 vvz dt n1 p-acp n1.
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Famin hath nothing to bie, though he hath neuer so muche monye liyng by him: but hongreth, waunteth, pineth, and at the last miserably, consumeth to naught:
Famine hath nothing to bye, though he hath never so much money lying by him: but hongreth, waunteth, pines, and At the last miserably, consumeth to nought:
n1 vhz pix pc-acp vvi, cs pns31 vhz av av av-d n1 vvg p-acp pno31: cc-acp vvz, vvz, vvz, cc p-acp dt ord av-j, vvz p-acp pix:
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wherin verely dearth and famine do differ. The Germanes discerne them by seuerall wordes calling dearth scarsetie, and famine, honger.
wherein verily dearth and famine do differ. The Germane discern them by several words calling dearth scarsetie, and famine, hunger.
c-crq av-j n1 cc n1 vdb vvi. dt j vvi pno32 p-acp j n2 vvg n1 n1, cc n1, n1.
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Yet are they for the most parte indiuisible.
Yet Are they for the most part indivisible.
av vbr pns32 p-acp dt av-ds n1 j.
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And we reade in the olde storie of the Bible, that for the contempte of the preaching of Gods lawe,
And we read in the old story of the bible, that for the contempt of the preaching of God's law,
cc pns12 vvb p-acp dt j n1 pp-f dt n1, cst p-acp dt n1 pp-f dt vvg pp-f npg1 n1,
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and the bringing in of a straunge kinde of worshipping God, the Israelites in the times of Helias and Helisaeus were most greuousely punished with honger and penurie.
and the bringing in of a strange kind of worshipping God, the Israelites in the times of Elias and Helisaeus were most grievously punished with hunger and penury.
cc dt vvg p-acp pp-f dt j n1 pp-f vvg np1, dt np2 p-acp dt n2 pp-f np1 cc np1 vbdr av-ds av-j vvn p-acp n1 cc n1.
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These things be plentifully declared in the.3. boke of Kinges the.17. and.18. Chapt. Also in the.4. of Kinges, the.6. and.7.
These things be plentifully declared in the.3. book of Kings the.17. and.18. Chapter Also in the.4. of Kings, the.6. and.7.
np1 n2 vbb av-j vvn p-acp dt crd. n1 pp-f n2 dt crd. cc crd. np1 av p-acp dt crd. pp-f n2, dt crd. cc crd.
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Chapt. Moreouer in the time of the Emperour Claudius, whilest the Apostles preached the Gospel faithfully,Chapter Moreover in the time of the Emperor Claudius, whilst the Apostles preached the Gospel faithfully,
np1 av p-acp dt n1 pp-f dt n1 np1, cs dt n2 vvd dt n1 av-j,
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and the Iewes and Gentiles stoutely repulsing it, famine moste greuousely afflicted the Romane Empire: whiche thing S. Luke reherseth in the Actes of the Apostles.11. chapt.
and the Iewes and Gentiles stoutly repulsing it, famine most grievously afflicted the Roman Empire: which thing S. Lycia rehearseth in the Acts of the Apostles.11. Chapter.
cc dt np2 cc np1 av-j vvg pn31, n1 ds av-j vvn dt jp n1: r-crq n1 n1 av vvz p-acp dt n2 pp-f dt n2 crd. j.
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Which thinges were done in dede before this reuelatiō was to S. Iohn exhibited.
Which things were done in deed before this Revelation was to S. John exhibited.
r-crq n2 vbdr vdn p-acp n1 p-acp d n1 vbds p-acp n1 np1 vvn.
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Sins that time the Historiographers recite sondry and innumerable famines, dearthes and penuries, in diuerse countries, sent of God for contempte of the trueth.
Sins that time the Historiographers recite sundry and innumerable famines, dearths and penuries, in diverse countries, sent of God for contempt of the truth.
ng1 d n1 dt n2 vvb j cc j n2, n2 cc n2, p-acp j n2, vvn pp-f np1 p-acp n1 pp-f dt n1.
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Nauclerus mentioneth of a famine in the yere of our lord. D.xxxix. wherin mothers also deuoured their owne children.Nauclerus mentioneth of a famine in the year of our lord. D.xxxix. wherein mother's also devoured their own children.
np1 vvz pp-f dt n1 p-acp dt n1 pp-f po12 n1. crd. c-crq n2 av vvn po32 d n2.
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What hath chaunced in our memory in those warres of Millan and els where, it is no nede to reherse.
What hath chanced in our memory in those wars of Milan and Else where, it is no need to rehearse.
q-crq vhz vvn p-acp po12 n1 p-acp d n2 pp-f np1 cc av c-crq, pn31 vbz dx n1 pc-acp vvi.
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They be yet fresshe in memory, and written in the stories of Galeacius Capella. We felt some parte herof also in the yere of our Lorde. M.D.XXIX. and the yeres followyng.
They be yet fresh in memory, and written in the stories of Galeacius Capella. We felt Some part hereof also in the year of our Lord. M.D.XXIX. and the Years following.
pns32 vbb av j p-acp n1, cc vvn p-acp dt n2 pp-f np1 np1. pns12 vvd d n1 av av p-acp dt n1 pp-f po12 n1. crd. cc dt n2 vvg.
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The iuste Lord punissheth, and more will punisshe the greate ingratitude, and contempte of his Godly worde:
The just Lord Punisheth, and more will Punish the great ingratitude, and contempt of his Godly word:
dt j n1 vvz, cc dc vmb vvi dt j n1, cc n1 pp-f po31 j n1:
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as he did in the destruction of Ierusalem, woulde God it would please the worlde moste blinde, through repentaunce to conuerte vnto God when he punisheth and with free and willing mindes imbrace the worde of veritie:
as he did in the destruction of Ierusalem, would God it would please the world most blind, through Repentance to convert unto God when he Punisheth and with free and willing minds embrace the word of verity:
c-acp pns31 vdd p-acp dt n1 pp-f np1, vmd np1 pn31 vmd vvi dt n1 av-ds j, p-acp n1 pc-acp vvi p-acp np1 c-crq pns31 vvz cc p-acp j cc j n2 vvi dt n1 pp-f n1:
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for so should ther be more felicitie and lesse miserie.
for so should there be more felicity and less misery.
c-acp av vmd a-acp vbb dc n1 cc dc n1.
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Howebeit for a comforte at the ende of this Seale is added, and Oyle and Wine see thou hurte not. Howbeit for a Comfort At the end of this Seal is added, and Oil and Wine see thou hurt not.
a-acp p-acp dt n1 p-acp dt n1 pp-f d n1 vbz vvn, cc n1 cc n1 vvb pns21 vvb xx.
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He nameth the kindes moste necessarie for the vse of manne, and meaneth, that God doeth mercifully reserue some thinges, that be chiefly necessarie for mans vse, especially for the electes sake, that all should not perishe and pine in generall.
He names the Kinds most necessary for the use of man, and means, that God doth mercifully reserve Some things, that be chiefly necessary for men use, especially for the elects sake, that all should not perish and pine in general.
pns31 vvz dt n2 av-ds j p-acp dt n1 pp-f n1, cc vvz, cst np1 vdz av-j vvi d n2, cst vbb av-jn j c-acp ng1 n1, av-j p-acp dt vvz n1, cst d vmd xx vvi cc vvi p-acp n1.
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Wherby we vnderstande that the lorde forgetteth not his mercy, euen in the middes of afflictiō and plagues that he sendeth.
Whereby we understand that the lord forgetteth not his mercy, even in the mids of affliction and plagues that he sends.
c-crq pns12 vvb cst dt n1 vvz xx po31 n1, av p-acp dt n2-jn pp-f n1 cc n2 cst pns31 vvz.
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Thus in times paste mindyng to punish Aegipte and other nations with famine, he sent before Ioseph, by whome he might preserue the house of Iacob, and other people innumerable.
Thus in times past minding to Punish Aegyptus and other Nations with famine, he sent before Ioseph, by whom he might preserve the house of Iacob, and other people innumerable.
av p-acp n2 p-acp vvg pc-acp vvi np1 cc j-jn n2 p-acp n1, pns31 vvd p-acp np1, p-acp ro-crq pns31 vmd vvi dt n1 pp-f np1, cc j-jn n1 j.
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You see herein most clerely, that it is of God, that sometime the corne is blasted,
You see herein most clearly, that it is of God, that sometime the corn is blasted,
pn22 vvb av av-ds av-j, cst pn31 vbz pp-f np1, cst av dt n1 vbz vvn,
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and the vines and oliues perish: and to be of him, that the corne increaseth, and wine also.
and the vines and Olive perish: and to be of him, that the corn increases, and wine also.
cc dt n2 cc n2 vvb: cc pc-acp vbi pp-f pno31, cst dt n1 vvz, cc n1 av.
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So hath he also before protested in the lawe, Leuitic. 26. And Deuteron. 28. We are comen nowe to the fourth Seale, at the opening whereof, and to beholde the operation, we are excited of the Egle, the fourth beaste.
So hath he also before protested in the law, Levitic. 26. And Deuteron. 28. We Are come now to the fourth Seal, At the opening whereof, and to behold the operation, we Are excited of the Eagl, the fourth beast.
np1 vhz pns31 av a-acp vvd p-acp dt n1, n1. crd cc fw-gr. crd pns12 vbr vvn av p-acp dt ord n1, p-acp dt n-vvg c-crq, cc pc-acp vvi dt n1, pns12 vbr vvd pp-f dt n1, dt ord n1.
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Of whome we haue spoken before ones or twise. And the pale Horse commeth forth, in Greke NONLATINALPHABET, whyche coulour resembleth withered grasse and Herbes. Salomon in the.12.
Of whom we have spoken before ones or twice. And the pale Horse comes forth, in Greek, which colour resembles withered grass and Herbs. Solomon in the.12.
pp-f r-crq pns12 vhb vvn p-acp pi2 cc av. cc dt j n1 vvz av, p-acp jp, r-crq n1 vvz j-vvn n1 cc n2. np1 p-acp dt crd.
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3567
Chapt. of Eccles. calleth the coulour apperyng in dead bodies, and their countenaunces, Golden licour. All Poetes call death Pale.Chapter of Eccles. calls the colour appearing in dead bodies, and their countenances, Golden liquour. All Poets call death Pale.
np1 pp-f np1 vvz dt n1 vvg p-acp j n2, cc po32 n2, j n1. av-d n2 vvb n1 j.
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And the rider in dede is expressely called Death.
And the rider in deed is expressly called Death.
cc dt n1 p-acp n1 vbz av-j vvn n1.
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3569
We vnderstande the course of the plage and of all diseases, and euen of death it selfe:
We understand the course of the plague and of all diseases, and even of death it self:
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whome Hell followeth, that is to saye a pitte or a graue. For Scheol in Hebrewe signifieth a pitte or a graue.
whom Hell follows, that is to say a pit or a graven. For Scheol in Hebrew signifies a pit or a graven.
r-crq n1 vvz, cst vbz pc-acp vvi dt n1 cc dt j. p-acp j p-acp njp vvz dt n1 cc dt j.
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But if you will nedes vnderstande it of the place of them that be damned, doubtles they be caried headlong into Hel,
But if you will needs understand it of the place of them that be damned, doubtless they be carried headlong into Hell,
p-acp cs pn22 vmb av vvi pn31 pp-f dt n1 pp-f pno32 cst vbb vvn, av-j pns32 vbi vvn av-j p-acp n1,
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so many as here with sickenes consumed, die with out fayth and repentaūce. Therfore hell followeth death rightly.
so many as Here with sickness consumed, die with out faith and Repentance. Therefore hell follows death rightly.
av av-d c-acp av p-acp n1 vvn, vvb p-acp av n1 cc n1. av n1 vvz n1 av-jn.
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But if thou hadst rather by hel vnderstande, a graue: it signifieth that all shal be ful of coarses and sepulchres.
But if thou Hadst rather by hell understand, a graven: it signifies that all shall be full of coarses and sepulchres.
p-acp cs pns21 vhd2 av-c p-acp n1 vvi, dt n1: pn31 vvz cst d vmb vbi j pp-f n2 cc n2.
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And that in dede plagues and pestilēces most mortal haue sore afflicted the Romane Empire, Orosius is wittenes in his seuenth boke in the Actes of L. Aurel. Verus and Decius Emperours, the most cruell persecutours of our fayth.
And that in deed plagues and pestilences most Mortal have soar afflicted the Roman Empire, Orosius is wittenes in his Seventh book in the Acts of L. Aurel Verus and Decius emperors, the most cruel persecutors of our faith.
cc cst p-acp n1 n2 cc n2 av-ds j-jn n1 av-j vvn dt jp n1, np1 vbz n1 p-acp po31 ord n1 p-acp dt n2 pp-f np1 np1 np1 cc np1 n2, dt av-ds j n2 pp-f po12 n1.
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Euagrius in the.29 Chapter, of the.4. Boke of the Ecclesiast. story telleth of a maruelouse plague that lasted about.50. yeres.Eugrius in the.29 Chapter, of the.4. Book of the Ecclesiatest. story Telleth of a maruelouse plague that lasted about.50. Years.
np1 p-acp dt crd n1, pp-f dt crd. n1 pp-f dt n1. n1 vvz pp-f dt j n1 cst vvd p-acp crd. n2.
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And all men knowe with what a pestilence and soden death Italy was wasted in the time of Maurice Emperour. And Gregory bishoppe of Rome.
And all men know with what a pestilence and sudden death Italy was wasted in the time of Maurice Emperor. And Gregory bishop of Rome.
cc d n2 vvb p-acp r-crq dt n1 cc j n1 np1 vbds vvn p-acp dt n1 pp-f np1 n1. cc np1 n1 pp-f np1.
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3577
The time would fayle me, in case I would recite out of Histories al the plagues and calamities of all times.
The time would fail me, in case I would recite out of Histories all the plagues and calamities of all times.
dt n1 vmd vvi pno11, p-acp n1 pns11 vmd vvi av pp-f n2 d dt n2 cc n2 pp-f d n2.
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What is done at this daye, and hath ben done in our memorie, you your selues knowe beste.
What is done At this day, and hath been done in our memory, you your selves know best.
q-crq vbz vdn p-acp d n1, cc vhz vbn vdn p-acp po12 n1, pn22 po22 n2 vvb js.
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3579
There are spronge vp newe diseases, whose names to our elders were neuer knowen.
There Are sprung up new diseases, whose names to our Elders were never known.
pc-acp vbr vvd a-acp j n2, rg-crq n2 p-acp po12 n2-jn vbdr av-x vvn.
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With these euilles and calamities God wasteth the worlde, and euer hath done to the intente that by plagues he might call vs agayne to repentaunce.
With these evils and calamities God wastes the world, and ever hath done to the intent that by plagues he might call us again to Repentance.
p-acp d n2-jn cc n2 np1 vvz dt n1, cc av vhz vdn p-acp dt n1 cst p-acp n2 pns31 vmd vvi pno12 av p-acp n1.
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Thus verely we shall iudge alwayes of calamities.
Thus verily we shall judge always of calamities.
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Yf any iudge otherwise, they are not amended, therfore are they punished here, and after this shal burne in perpetual tourmentes.
If any judge otherwise, they Are not amended, Therefore Are they punished Here, and After this shall burn in perpetual tormets.
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To these moreouer is added an other thinge also, and power was geuen them, &c. For when menne will not amende with simple Calamities, the euilles or plagues of God are doubled.
To these moreover is added an other thing also, and power was given them, etc. For when men will not amend with simple Calamities, the evils or plagues of God Are doubled.
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The same are raccompted in the lyke order and nombre with the Prophetes, Ieremie the.15.
The same Are raccompted in the like order and number with the prophets, Ieremie the.15.
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Chapt. and Ezechiel in the.14. Chapter. For they be these, Sworde, Famine, Death or Pestilence, and beastes:Chapter and Ezechiel in the.14. Chapter. For they be these, Sword, Famine, Death or Pestilence, and beasts:
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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.
so Are they recited in the Law also. With these as it were sent in from the iiii. parts of the world, God most righteous Executeth his Judgments.
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And let vs obserue this chiefly, that power is geuen thē of God to kil, and that ouer the fourth parte of the Earth.
And let us observe this chiefly, that power is given them of God to kill, and that over the fourth part of the Earth.
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For we learne, that God alone is he that quickeneth, and sleyeth, and that he worketh the same moste iustely by his instrumentes,
For we Learn, that God alone is he that Quickeneth, and slayeth, and that he works the same most justly by his Instruments,
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finally that al his thinges are numbred and done in order. Wherupon he powreth out his furie vpon the thirde parte of the world.
finally that all his things Are numbered and done in order. Whereupon he poureth out his fury upon the Third part of the world.
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For he knoweth, whom he shuld punish, and whom he should nurrishe tenderly.
For he Knoweth, whom he should Punish, and whom he should nurrishe tenderly.
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Certenly stories testifie, how in desperate matters, when all thinges are brought to an extremitie of mischiefe, God hath brought in sworde, pestilence, famine, Certainly stories testify, how in desperate matters, when all things Are brought to an extremity of mischief, God hath brought in sword, pestilence, famine,
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& beastes, which haue plaged men.
& beasts, which have plagued men.
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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.
And full aptly Here doth Aretas recite the words of his predecessor S. Andrew, Bishop of Caesarea out of the Eccles. story of Eusebius, in the.9. book.8.
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chapt. And verely with in the fiue hōdreth last yeres, Historiographers tel of many suche like thinges, and we haue sene some.Chapter. And verily with in the fiue hōdreth last Years, Historiographers tell of many such like things, and we have seen Some.
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Therfore if we couet to be quitte of so great euilles, let vs serue God in trueth,
Therefore if we covet to be quit of so great evils, let us serve God in truth,
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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. You wil saye, but these euilles inuade also the best that is. So they doe in dede.
and make much of his word, which he hath sent to heal us And reason it is that such as reject sound Doctrine, should be vexed with sundry diseases of soul and body, etc. You will say, but these evils invade also the best that is. So they do in deed.
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Whie God permitteth this S. Austen sheweth at large in the first boke of the citie of God.
Why God permitteth this S. Austen shows At large in the First book of the City of God.
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Certenly to the godly al thinges tourne to the best.
Certainly to the godly all things turn to the best.
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The theues suffered the same death of the crosse, that Christ did, and he as they:
The thieves suffered the same death of the cross, that christ did, and he as they:
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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.
but the consideration of them is Far diverse. The Apostles and innumerable Martyrs die of the sword, likewise do Soldiers in the wars, but with unlike lot.
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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:
The Godly Are made partakers of the passion of the son of God. The ungodly Are punished for their wickedness, and their suffering is without glory:
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yea rather this is the begynning, vnlesse thei acknowledge him that striketh them, of euerlasting tourmentes, The Lorde preserue vs from euyll.
yea rather this is the beginning, unless they acknowledge him that striketh them, of everlasting tormets, The Lord preserve us from evil.
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¶ The fifth Seale is opened, and the persecution of the faythfull set before our eyes,
¶ The fifth Seal is opened, and the persecution of the faithful Set before our eyes,
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and also the state of Martirs in an other world. The.xxxij. Sermon.
and also the state of Martyrs in an other world. The xxxij Sermon.
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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 when he had opened the fifth seal, I saw under the Altar, the Souls of them that were killed for the word of God.
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And for the testimony whiche they had, and they cried with a lowde voice saiyng:
And for the testimony which they had, and they cried with a loud voice saying:
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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:
how long tariest thou, lord, which art holy and true, to judge, and to avenge our blood on them that dwell on the earth? and long white Garments were given unto every one of them:
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and it was sayed vnto them, that they should reste for a little season, vntil the nombre of their felowes and bretherne,
and it was said unto them, that they should rest for a little season, until the number of their Fellows and brethren,
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and of thē which shuld be killed as they were, were fulfilled. and of them which should be killed as they were, were fulfilled.
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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:
The Fifth Seal being opened of the lamb, he exhibiteth to our eyes, or rather Objecteth to be seen the continual persecutions of the Church:
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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 shows unto us diligently, what is the state of them which die in persecutions. Verily the Lord christ sends forth Ministers and Preachers for the salvation of men.
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And they vnthankefull, ouerwhelme with al kinde of iniuries the faythefull messengers of God, and at length most cruelly slaye them.
And they unthankful, overwhelm with all kind of injuries the faithful messengers of God, and At length most cruelly slay them.
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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.
Of the which matter Sins the talk of men among themselves is diverse, the very son of God At this present doth gallantly instruct his Church, declaring what the godly shall suffer.
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And first in expounding the same, we shal speake generally of the persecutions, wherwith aswell the ministers,
And First in expounding the same, we shall speak generally of the persecutions, wherewith aswell the Ministers,
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as all the faithful church also, is diuersely exercised.
as all the faithful Church also, is diversely exercised.
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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 lord christ hath showed us before in the Gospel many things touching the persecutions to come verily that he might prepare the minds of all the faithful to battle and patience.
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The places be in the.10. and.24. of Matthew: In the.12. and.21. of Luke: in the.14.15. and.16.
The places be in the.10. and.24. of Matthew: In the.12. and.21. of Lycia: in the.14.15. and.16.
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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,
of John. And also the acts of the Apostles tell of many things, which the godly suffered in that most holy primitive Church, should he have been Thought to have been well in his wits,
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if any mā than should haue saied:
if any man than should have said:
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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.
he• of it appeareth, that thapostolical Church, is not the Church, for that it is Subject to all the mockeries, injuries and slaughters of all men? why than do we not acknowledge At this day, that they Are foully disceaued, which measure the Church by the outward peace and tranquillity of things? Paulus Orosius in the.7.
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boke of histories raccompteth ten greuouse persecutions, reysed agaynst the church frō the time of the Apostles vntil themperour Cōstantine:
book of histories raccompteth ten grievous persecutions, raised against the Church from the time of the Apostles until Emperor Cōstantine:
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which time did not fully accomplish the space of.ccc. yeres.
which time did not Fully accomplish the Molle of ccc Years.
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The first was stired vp by Nero, a monstrouse man, wherof also Tacitus mentioneth in his Chronicles.
The First was stirred up by Nero, a monstrous man, whereof also Tacitus mentioneth in his Chronicles.
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This same rid out of the waie Peter & Paul, the most holy? Apostles of Christ.
This same rid out of the Way Peter & Paul, the most holy? Apostles of christ.
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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:
The seconde destruction of the Church brought in Domitian, which in the same his persecution most grievously afflicted both this our S. John, and the Whole Church also:
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and when he was brought to Rome, banished him into the Ile of Pathmos.
and when he was brought to Room, banished him into the I'll of Patmos.
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The thirde raysed Traiane, wherof Plinie gouernour of Asia maketh mentiō in the 10. boke of Epistles.
The Third raised Trajan, whereof Pliny governor of Asia makes mention in the 10. book of Epistles.
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In this was Ignatius an holy Bishoppe cast and deuoured of wilde beastes.
In this was Ignatius an holy Bishop cast and devoured of wild beasts.
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And M. Antoninus verut molested the church with the fourth persecution, & consumed with fire Polycarpus a bishop most worthie.
And M. Antoninus verut molested the Church with the fourth persecution, & consumed with fire Polycarp a bishop most worthy.
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Septimus Seuerus moued the fifte persecution, which Eusebius pourseweth in the.6. boke of the Ecclesiastical story.Seventh Severus moved the Fifth persecution, which Eusebius pourseweth in the.6. book of the Ecclesiastical story.
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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.Julius Maximinus killed Pamphilus Martyr's, and Sextus raged cruelly against the Church. And Decius Trajan began the Seventh persecution, and executed very many that professed christ.
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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,
And Licinius Valerian Emperor beheaded S. Cyprian the good Bishop of Carthage, and was the eight persecutor of the Church, Aurelianus Various began the ix persecution, which he but little advanced,
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for God most iuste toke him away immediately. But Diocletian and Maximian shed more christen bloud, thā any other of the Romane Emperours.
for God most just took him away immediately. But Diocletian and Maximian shed more christian blood, than any other of the Roman emperors.
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Reade I praye you the beginning of the.8.
Reade I pray you the beginning of the.8.
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boke of the Eccles. story of Eusebius. Compare those things with our time, and iudge and coniecture what will shortely come to passe,
book of the Eccles. story of Eusebius. Compare those things with our time, and judge and conjecture what will shortly come to pass,
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and what our state will be. Persecutions are agayne renewed after Constantine, vnder Constantius and Iulian.
and what our state will be. Persecutions Are again renewed After Constantine, under Constantius and Iulian.
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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.
But the most terrible and grievous of all have boiled up under Antichrist, and have endured now by the Molle of fiue hondreth Years and more.
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What is done at this daye, al the world seeth. The grounde is wete with the bloud of Martirs. Which things S. Iohn foresawe.
What is done At this day, all the world sees. The ground is wete with the blood of Martyrs. Which things S. John foresaw.
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And the causes of persecution do arrise partely of the gouernement of Christ, whiche openeth here the fifte Seale: and partely of menne.
And the Causes of persecution do arise partly of the government of christ, which Openeth Here the Fifth Seal: and partly of men.
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The Lord sendeth vnto his the Crosse and fire, to quicken suche as are slowe,
The Lord sends unto his the Cross and fire, to quicken such as Are slow,
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and to make those cleane that are couered with ruste, and maye fine the corrupte Golde.
and to make those clean that Are covered with rust, and may fine the corrupt Gold.
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For so the Scripture defineth in the.11. chapt. of Daniel, and the Apostle.1. Peter. Chapter .4.
For so the Scripture defineth in the.11. Chapter. of daniel, and the Apostle.1. Peter. Chapter.4.
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Christe therfore not to distroie, but to trie, permitteth very many things to Tirannes agaynst the Church.
Christ Therefore not to destroy, but to try, permitteth very many things to Tyrants against the Church.
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The godly men also procure to themselues the heauy hande of the Lorde, whilest in dede they beleue rightly in the sonne of God, and depende only of him:
The godly men also procure to themselves the heavy hand of the Lord, whilst in deed they believe rightly in the son of God, and depend only of him:
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but neuerthelesse are intangled with sondry and euill affections, and committe suche actes as not becometh them.
but nevertheless Are entangled with sundry and evil affections, and commit such acts as not Becometh them.
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This maye you see declared at large in the beginnyng of the eight boke of the Ecclesiastical story of Eusebius, whiche I lately alledged.
This may you see declared At large in the beginning of the eight book of the Ecclesiastical story of Eusebius, which I lately alleged.
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And the Tirannes that persecuted had an other respect: as Sinacherib and Antiochus, than our Bisshoppes and Princes haue at this daye.
And the Tyrants that persecuted had an other respect: as Sennacherib and Antiochus, than our Bishops and Princes have At this day.
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For these nowe are moued with the hatred of Religion, and are pricked forewarde of Sathan.
For these now Are moved with the hatred of Religion, and Are pricked forward of Sathan.
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They will haue in any wise their Idolatrouse religion mainteyned, and the religion of the Gospell vteerly distroyed.
They will have in any wise their Idolatrous Religion maintained, and the Religion of the Gospel vteerly destroyed.
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They can not abide to haue their Idolles or other sinnes reproued:
They can not abide to have their Idols or other Sins reproved:
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for this cause are they mad at the faithfull and suche as frankely speake agaynst & blame ther Idolles and wickednes.
for this cause Are they mad At the faithful and such as frankly speak against & blame their Idols and wickedness.
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And thus doeth the persecutiō arrise, boyle vp and procede. The whiche when the faithfull see increase thus, and fele themselues sore oppressed, they maruel,
And thus doth the persecution arise, boil up and proceed. The which when the faithful see increase thus, and feel themselves soar oppressed, they marvel,
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howe longe the lord wil winke at this. Many crie out, the Lorde neglecteth his matters.
how long the lord will wink At this. Many cry out, the Lord neglecteth his matters.
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The Lorde semeth to deale vniustely with his seruauntes he semeth vtterly to forget them. Neither is there any doubte but that many by murmuryng offende the Lord greuously.
The Lord Seemeth to deal unjustly with his Servants he Seemeth utterly to forget them. Neither is there any doubt but that many by murmuring offend the Lord grievously.
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Now therfore are we taught, that we might haue hope and patience.
Now Therefore Are we taught, that we might have hope and patience.
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And at this present Heauen is opened to vs, and shewed vs to beholde, where as be the soules of them that are slaine in persecutions,
And At this present Heaven is opened to us, and showed us to behold, where as be the Souls of them that Are slain in persecutions,
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and what is their state is declared: morouer, that God forgetteth not to be reuenged: whie also he differreth the same and how long.
and what is their state is declared: moreover, that God forgetteth not to be revenged: why also he differeth the same and how long.
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These thinges are spoken to the consolation of al the faithful, that are now afflicted with persecutiō.
These things Are spoken to the consolation of all the faithful, that Are now afflicted with persecution.
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Farre other thinges are exhibited here vnto vs, than painters instructed or rather corrupted of with monkes and Freres set forth to vs:
far other things Are exhibited Here unto us, than Painters instructed or rather corrupted of with Monks and Friar Set forth to us:
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to wit a great company of Monkes and Nunnes couered in Heauen with our ladies coule,
to wit a great company of Monks and Nuns covered in Heaven with our ladies Coal,
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as though the greatest parte of them should be saued.
as though the greatest part of them should be saved.
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S. Iohn sheweth vs neuer a Frere, but rather many martirs, whom the Freres at this daye make before other men.
S. John shows us never a Frere, but rather many Martyrs, whom the Friar At this day make before other men.
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Herof therfore, as of the doctrine of veritie we shal learne, what state or degree is most plentifull in heauē, not that we should thinke no man but only Martirs to be saued (for so many as truely beleue in Christe,
Hereof Therefore, as of the Doctrine of verity we shall Learn, what state or degree is most plentiful in heaven, not that we should think no man but only Martyrs to be saved (for so many as truly believe in Christ,
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and crucifie their fleshe with the concupiscences of the same, shal be associated with holy Martirs,
and crucify their Flesh with the concupiscences of the same, shall be associated with holy Martyrs,
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and reioyse with Christ for euer) but that chiefly the holy Martirs are saued, whome the madde world supposeth to be lost.
and rejoice with christ for ever) but that chiefly the holy Martyrs Are saved, whom the mad world Supposeth to be lost.
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But al thinges here must be examined of vs most diligētly. But all things Here must be examined of us most diligently.
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For this place as it is most manifeste, so is it ful of moste holesome doctrines.
For this place as it is most manifest, so is it full of most wholesome doctrines.
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First S. Iohn seeth, and sheweth vs as it were poynting with his fingar, the soules,
First S. John sees, and shows us as it were pointing with his fingar, the Souls,
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& that of those that were slaine, to wit the spiritual & immortal substaunces, which the body beyng lost and consumed do remaine a liue.
& that of those that were slain, to wit the spiritual & immortal substances, which the body being lost and consumed do remain a live.
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The body may be killed, the soule can not be killed. Whiche our Sauiour hath liuely expressed in the.10.
The body may be killed, the soul can not be killed. Which our Saviour hath lively expressed in the.10.
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of Matth. In the 12. of Luke, he sayeth:
of Matthew In the 12. of Lycia, he Saith:
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be not affrayde of them which sleye the body, and after this haue nothing that they can do more, &c. Therfore tirānes might wel kil the bodies of Martirs, they had no power ouer their soules.
be not afraid of them which slay the body, and After this have nothing that they can do more, etc. Therefore tiramnes might well kill the bodies of Martyrs, they had no power over their Souls.
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This place witnesseth manifestly, the soules of men not only to be immortall, but also liuing or watcheful, not slepyng to remayne & liue in Heauē.
This place Witnesseth manifestly, the Souls of men not only to be immortal, but also living or watchful, not sleeping to remain & live in Heaven.
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For there be that thinke the soules departed from the body to slepe: which thing is most vayne.
For there be that think the Souls departed from the body to sleep: which thing is most vain.
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Nowe also the cause is shewed for the which the Martirs are slayne: for the worde of God, and for the testimony that they had:
Now also the cause is showed for the which the Martyrs Are slain: for the word of God, and for the testimony that they had:
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they were not put to death for their wickednes or euill doynges, but for the trewe religion, wherby they confessed and preached that word of God, which was in the beginning, and was made fleshe:
they were not put to death for their wickedness or evil doings, but for the true Religion, whereby they confessed and preached that word of God, which was in the beginning, and was made Flesh:
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and the Gospell which they had committed vnto them, the testimony of God and eternal life, which also thei ministred and preached.
and the Gospel which they had committed unto them, the testimony of God and Eternal life, which also they ministered and preached.
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Of the word of God and testimony of Iesu Christ I haue spoken in the first Chapt. For no other cause at this day are slaine innumerable of Bisshoppes, kinges and princes.
Of the word of God and testimony of Iesu christ I have spoken in the First Chapter For no other cause At this day Are slain innumerable of Bishops, Kings and Princes.
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Yf they were aduouterers, vsurers, blasphemers, & wicked doers, they shuld be in some estimation:
If they were aduouterers, usurers, blasphemers, & wicked doers, they should be in Some estimation:
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nowe where they professe the onely sonne of God, and preache the Gospell, they are murthered without mercy.
now where they profess the only son of God, and preach the Gospel, they Are murdered without mercy.
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Here haue we also certenly defined, who be very Martirs in dede, not they that suffer tourmentes:
Here have we also Certainly defined, who be very Martyrs in deed, not they that suffer tormets:
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but they that are tourmented for gods word. For the cause maketh the Martir.
but they that Are tormented for God's word. For the cause makes the Martyr's.
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But where are the soules of them that are slayne for the word of God shewed vnto vs? vnder the Aultar, the Aultar is after in the.8.
But where Are the Souls of them that Are slain for the word of God showed unto us? under the Altar, the Altar is After in the.8.
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chapt. set in heauē, before the throne of God.Chapter. Set in heaven, before the throne of God.
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so likewise are the Martirs here cōmaunded to tary & abide the time of God appoincted.
so likewise Are the Martyrs Here commanded to tarry & abide the time of God appointed.
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Therfore the soules of al Sainctes are in Heauen, before the Throne of God, which was also signified before in the Tipe of the.xxiiii. Elders.
Therefore the Souls of all Saints Are in Heaven, before the Throne of God, which was also signified before in the Tipe of the xxiiii Elders.
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The Lord hath sayed also, where I am, there shalbe also my seruaunt. But the lord is in heauē:
The Lord hath said also, where I am, there shall also my servant. But the lord is in heaven:
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therfore the soules of the faithful, whose bodies haue ben slayne, or buried without slaughter, be no where els but in Heauen.
Therefore the Souls of the faithful, whose bodies have been slain, or buried without slaughter, be not where Else but in Heaven.
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Neuerthelesse it waunteth not a singular misterie, that they are layed vnder ye Aultar, as vnder a shadow, through whose benefite the soules may be wel at ease.
Nevertheless it waunteth not a singular mystery, that they Are laid under you Altar, as under a shadow, through whose benefit the Souls may be well At ease.
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I told you before, and here againe repete, that the aultar signifieth Christ. For he is also the golden aultar, intercessour, and propiciation for our sinnes.
I told you before, and Here again repete, that the altar signifies christ. For he is also the golden altar, intercessor, and propiciation for our Sins.
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For the propiciation and mediation of Christ we are receiued into the Ioyes celestial. And Christ is our life & saluatiō.
For the propiciation and mediation of christ we Are received into the Joys celestial. And christ is our life & salvation.
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Vnder him we lie hidde, as vnder a couer or a shadow.
Under him we lie hid, as under a cover or a shadow.
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Thomas of Aquine expounding this place of S. Iohn: by the aultar, sayeth he, is signified Christ, in whom and by whome we should offer to the father, what good so euer we doe:
Thomas of Aquinas expounding this place of S. John: by the altar, Saith he, is signified christ, in whom and by whom we should offer to the father, what good so ever we do:
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and through him is made acceptable, what so euer is pleasaunte to God.
and through him is made acceptable, what so ever is pleasant to God.
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Vnder this Aultar, namely vnder christ, be ye soules, not only in the state of life, (to witte whilest we liue here in earth) but also in the state of our countrie (to wit in heauē) as vnder him of whome they are couered,
Under this Altar, namely under Christ, be you Souls, not only in the state of life, (to wit whilst we live Here in earth) but also in the state of our country (to wit in heaven) as under him of whom they Are covered,
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as vnder a shadowe agaynst all euill. Thus sayeth Thomas.
as under a shadow against all evil. Thus Saith Thomas.
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But I suppose that there is an other thing also signified, that martirs are made confourmable to the Aultar, that is to the passion of Christ,
But I suppose that there is an other thing also signified, that Martyrs Are made confourmable to the Altar, that is to the passion of christ,
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and therfore to reste now vnder the Aultar Christ.
and Therefore to rest now under the Altar christ.
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For they that are pertakers with him in passion, doe cōmunicate also with him in glory.
For they that Are partakers with him in passion, do communicate also with him in glory.
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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: For like as the bosom of Abrahā, is called a receptacle, and that port and hauon of Salvation, into the which the Souls of them Are received, which had the faith of Abraham:
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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:
so do we understand the altar to be a place of blessedness in heaven, wherein they rest, which with true faith have acknowledged christ the altar, propiciation, sanctification and satisfaction:
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and haue moreouer in suffering offered them selues to God in Christ, through patience, an acceptable sacrifice to God.
and have moreover in suffering offered them selves to God in christ, through patience, an acceptable sacrifice to God.
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Vnder this Aultar was gathered the first martyr Abel:
Under this Altar was gathered the First martyr Abel:
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and after as many as haue died for religiō, and shal begathered, who so euer in bearing the crosse:
and After as many as have died for Religion, and shall begathered, who so ever in bearing the cross:
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The which we beleue that the Sainctes doe.
The which we believe that the Saints do.
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through tribulation enter with Christ into glory. Now is also declared what they do vnder the Aultar.
through tribulation enter with christ into glory. Now is also declared what they do under the Altar.
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The very martirs I saye, crye, not the beastes, as they haue done hitherto: and they crie out with a lowde voyce.
The very Martyrs I say, cry, not the beasts, as they have done hitherto: and they cry out with a loud voice.
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No man shal Imagine, that the blessed soules in Heauen doe complayne, be sorowfull, doe accuse and be troubled.
No man shall Imagine, that the blessed Souls in Heaven do complain, be sorrowful, do accuse and be troubled.
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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,
These things Are feigned to an other end, to the intent we should gather thereof, that God forgetteth not his, that he putteth not out all revengement, that he sees, feeleth,
np1 n2 vbr vvn p-acp dt j-jn n1, p-acp dt n1 pns12 vmd vvi av, cst np1 vvz xx po31, cst pns31 vvz xx av d n1, cst pns31 vvz, vvz,
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and regardeth the iniuries and deathes of his seruauntes.
and Regardeth the injuries and deaths of his Servants.
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Where the vengeaunce followeth not immediately, God is thought of many to slepe, and to haue no respect vnto his.
Where the vengeance follows not immediately, God is Thought of many to sleep, and to have no respect unto his.
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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.
We hear Therefore, that the holy Martyrs cry, and that with a loud voice. He appeareth to have alluded to that same in the.4.
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of Genesis. The voyce of thy brothers bloud crieth vnto me, to witte for vengeaunce.
of Genesis. The voice of thy Brother's blood cries unto me, to wit for vengeance.
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For the Diuines call certen sinnes criyng, as those whiche are red in the Scriptures to crie vnto God, For the Divines call certain Sins crying, as those which Are read in the Scriptures to cry unto God,
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as is at this present the shedyng of bloud: the sinne of Sodome, in the.9.
as is At this present the shedding of blood: the sin of Sodom, in the.9.
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of Genes. the oppression of widowes and orphanes, in the.22. of Exodus, wages for worke deteyned, Deuteron. 24. and Iames the.5.
of Genesis. the oppression of Widows and orphans, in the.22. of Exodus, wages for work detained, Deuteron. 24. and James the.5.
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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.
How long so ever Therefore God differeth vengeance be it never so many Years, yet is not the blood of the just forgotten before God. S. Paul in the.12.
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to the Hebrewes crieth out and sayeth, that the bloud of Abell speaketh. In the.18.
to the Hebrews cries out and Saith, that the blood of Abel speaks. In the.18.
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of Luke the Lord sayeth, that the afflicted do crie bothe daye and nighte for deliueraunce.
of Lycia the Lord Saith, that the afflicted do cry both day and night for deliverance.
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Would God they would wayegh these thinges, whose feete are swifte to shede bloud.
Would God they would wayegh these things, whose feet Are swift to shed blood.
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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.
God would not in times past be merciful to his people, for that much innocent blood was shed among them by the mean of Manasses their King: as appeareth in the.4.
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boke of Kinges. Therefore dere bretherne let vs consider wel at this daye, what we doe,
book of Kings. Therefore dear brethren let us Consider well At this day, what we do,
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and let vs not shede rashly innocent bloud. Certenly the wordes are expressed of S. Iohn, whiche the Martirs cried to the Lorde:
and let us not shed rashly innocent blood. Certainly the words Are expressed of S. John, which the Martyrs cried to the Lord:
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howe longe, saye they, Lord, whiche arte holy and trewe, &c. They put God in remembraunce, not as ignoraunt,
how long, say they, Lord, which art holy and true, etc. They put God in remembrance, not as ignorant,
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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.
or inconstant, but as knowing, and most steadfastly mindful of holiness and truth. For in asmuch as the Lord is holy, he hates all profane and unclean Persons, and spares them not.
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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.
For as much as he is true, he maynteyneth and defendeth his chosen, and punnissheth and Oppresses his enemies as he hath promised by his word.
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Sins therefore thou arte suche, saye they, O God, why doest thou not iudge, and auēge our bloud, of them which in earth,
Sins Therefore thou art such, say they, Oh God, why dost thou not judge, and avenge our blood, of them which in earth,
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as in their kingdome exercise tiranny, and oppresse euery good man? Al this signifieth none other thing,
as in their Kingdom exercise tyranny, and oppress every good man? All this signifies none other thing,
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than that God for his owne sake, whiche is holy and true, will neuer forget the iniuries of his seruauntes.
than that God for his own sake, which is holy and true, will never forget the injuries of his Servants.
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Therefore we vnderstande these thinges to be spoken by a figure called Prosopopeia: that is the fayning of a persone:
Therefore we understand these things to be spoken by a figure called Prosopopoeia: that is the feigning of a person:
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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,
not that the Saints in Heaven do expostulate with God, but that we by such a figure might understand that God hath care of Martyrs,
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because he is holy and true. S. Austen in the.68. question vpon the newe Testamente:
Because he is holy and true. S. Austen in the.68. question upon the new Testament:
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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,
Sing the Lord, Saith he, hath taught us to pray for our enemies, what is the cause that the Souls of those that Are slain cry out as doth the blood of Abel,
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and require that they maye be auenged? And he maketh aunswer:
and require that they may be avenged? And he makes answer:
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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:
Saints be not impatient, that they should urge that thing to be done now, which they know shall come to pass in the time prefixed, which neither can be prevented, nor yet delayed:
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but by this saying he woulde shewe, howe God will auenge the bloud of his seruauntes,
but by this saying he would show, how God will avenge the blood of his Servants,
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leest bycause he semeth now so patient, that wicked warre shuld be thought vnpunished, which is made against the Sainctes:
least Because he Seemeth now so patient, that wicked war should be Thought unpunished, which is made against the Saints:
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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.
that both he might driven a Fear into them that persecute the Servants of God, and might also exhort the sufferers unto patience. Thus Saith he.
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And this in dede semeth the playnest sense of al others, especially if we consider the things that follow in the lordes aūswer,
And this in deed Seemeth the Plainest sense of all Others, especially if we Consider the things that follow in the Lords answer,
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and it was sayed vnto them that they should rest, &c. Primasius Bishop of Vtica expoundyng this place of S. Iohn, 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:
and it was said unto them that they should rest, etc. Primasius Bishop of Uticar expounding this place of S. John, it is not to be Thought, Saith he, that the Saints Are incensed with a carnal understanding and stoutenes to be avenged, Sins we know that through the abundance of charity the very enemies Are of them also in this case Beloved:
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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.
but it is evident that they prayed against the Kingdom of sin, and to have earnestly desired the other things of that Kingdom, whereof we say, thy Kingdom come.
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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:
For it is not lawful, to think that they would covet any thing against the pleasure of God, Sins their Desires depend upon his will, etc. And S. Gregory:
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what is it, sayeth he, that ye soules make request of reuengement, but that they desire the laste daye of iudgement,
what is it, Saith he, that you Souls make request of revengement, but that they desire the laste day of judgement,
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and the resurrection of bodies slayne? Aretas noteth here also out of the commentaries of S. Andrew bishop of Cesaria:
and the resurrection of bodies slain? Aretas notes Here also out of the commentaries of S. Andrew bishop of Caesarea:
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moreouer the Sainctes appere hereby to wisshe for the ende of the worlde.
moreover the Saints appear hereby to wish for the end of the world.
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Wherfore they are commaunded patiently to abide, vntill the accomplishement of their bretherne, leest they should be fulfilled with out them, after the holy Apostle.
Wherefore they Are commanded patiently to abide, until the accomplishment of their brethren, least they should be fulfilled with out them, After the holy Apostle.
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Howbeit Thomas of Aquine in the exposition of the Apocalipse sheweth yt vengeaunce is required of god two waies. Howbeit Thomas of Aquinas in the exposition of the Apocalypse shows that vengeance is required of god two ways.
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First in dede with an euil and malliciouse affectiō, which the Scripture doeth vtterly represse.
First in deed with an evil and malliciouse affection, which the Scripture doth utterly repress.
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Secondely by a Zeale of rightuousnes, and after the wil of God is iudgement required agaynst them that be vncurable. After he annexeth this:
Secondly by a Zeal of righteousness, and After the will of God is judgement required against them that be uncurable. After he annexeth this:
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therfore do the blessed soules require vengeaūce of their enemies, albeit they intende it not chiefly,
Therefore do the blessed Souls require vengeance of their enemies, albeit they intend it not chiefly,
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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,
Because of a Zeal of rightuousenes, and affection of godly love they grudge, as also doth god him self At the wickedness of the persecutors, who impugn God him self,
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and seke to hinder his religion, and tourment suche as worshippe him, wherfore they would haue their mallice and power at an ende. Thus farre he.
and seek to hinder his Religion, and torment such as worship him, Wherefore they would have their malice and power At an end. Thus Far he.
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But where as the Scripture euery where agreably witnesseth, that the sainctes in heauen are free from greues & affections,
But where as the Scripture every where agreeably Witnesseth, that the Saints in heaven Are free from greaves & affections,
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and to liue nowe a newe life moste farre from all payne and perturbatiō, and that they haue submitted their willes to the will of God, whom they maye followe in al thinges, approuyng all his iudgementes, saiynges and doynges, yea and reuerencing the same:
and to live now a new life most Far from all pain and perturbation, and that they have submitted their wills to the will of God, whom they may follow in all things, approving all his Judgments, sayings and doings, yea and reverencing the same:
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I suppose we nede not to reason more subtily hereof at this present, but simply to vnderstande, that by this figuratiue speache (as criyng is also els where attributed to the bloud of martirs shed) is signified, that the bloud of the oppressed shal neuer be forgotten of God,
I suppose we need not to reason more subtly hereof At this present, but simply to understand, that by this figurative speech (as crying is also Else where attributed to the blood of Martyrs shed) is signified, that the blood of the oppressed shall never be forgotten of God,
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and that before him the iuste iudgement and vengeaunce is prepared, to be executed in his time against the enemies and cōtemners of God:
and that before him the just judgement and vengeance is prepared, to be executed in his time against the enemies and contemners of God:
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but chiefly agaynst the persecutours of the worde, and the murtherers of Sainctes. Which thing is more fully declared by this that followeth.
but chiefly against the persecutors of the word, and the murderers of Saints. Which thing is more Fully declared by this that follows.
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For by the same that followeth such aūswer was made to the complaincte of Martirs, that we may vnderstand what is the state & glory of sainctes in heauen, which haue offered their bodies for the Testament of God:
For by the same that follows such answer was made to the complaincte of Martyrs, that we may understand what is the state & glory of Saints in heaven, which have offered their bodies for the Testament of God:
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and did not see certen nations, which haue here tofore had the free & pure preaching of the gospel,
and did not see certain Nations, which have Here tofore had the free & pure preaching of the gospel,
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and that God hath not forgottē the bloud spilte: but that he wil at length requite those bloud sheders when he seeth time.
and that God hath not forgotten the blood spilled: but that he will At length requite those blood sheders when he sees time.
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But where he hath reserued this time to him self, when he wil rewarde the bloud suckers, it is not our parte to inquire curiousely therof:
But where he hath reserved this time to him self, when he will reward the blood suckers, it is not our part to inquire curiously thereof:
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but rather to be in a readines, that if he will that we also should suffer for the Testimony of Iesus Christ, we should runne spedely and cherely through afflictions vnto glory doubting nothing,
but rather to be in a readiness, that if he will that we also should suffer for the Testimony of Iesus christ, we should run speedily and cherely through afflictions unto glory doubting nothing,
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but that we shall be ioyned to the blessed Martirs, in heauen, and that the iuste iudge in that daye wil render to al the enemies ol God, the Churche,
but that we shall be joined to the blessed Martyrs, in heaven, and that the just judge in that day will render to all the enemies ol God, the Church,
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and Gods worde, after their demerites. And albeit the time of persecution doe seme a world to the flesh:
and God's word, After their demerits. And albeit the time of persecution do seem a world to the Flesh:
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yet is it here, and els where in the scriptures called shorte. But these thinges muste be sene and considered by partes.
yet is it Here, and Else where in the Scriptures called short. But these things must be seen and considered by parts.
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First doubtles the state of soules in heauen is in al things most fortunate. The which is figured by the white garmēts.
First doubtless the state of Souls in heaven is in all things most fortunate. The which is figured by the white garments.
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For the glory of ye blessed is signified, that are nowe in light, and fele nothinge of darkenes, of this garmente I haue spoken before.
For the glory of you blessed is signified, that Are now in Light, and feel nothing of darkness, of this garment I have spoken before.
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And it is sayd expressely, and white garments are geuen to euery one of them. For euery soule receiueth his rewardes:
And it is said expressly, and white garments Are given to every one of them. For every soul receiveth his rewards:
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And the body also at thend of the world shal receiue his owne garmente.
And the body also At The end of the world shall receive his own garment.
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S. Gregory? Saintes as yet, sayeth he, haue the fruition only of the blesse of the soules:
S. Gregory? Saints as yet, Saith he, have the fruition only of the bless of the Souls:
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but in thend of the world, they shal receiue two stoles or garmentes, for with the perfecte ioye of the soules they shall be clothed also wyth the incorruption of bodyes.
but in The end of the world, they shall receive two stoles or garments, for with the perfect joy of the Souls they shall be clothed also with the incorruption of bodies.
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Hereof shall be reasoned more dilligently about thende of the .vii Chapter. where this place shal be declared more at large.
Hereof shall be reasoned more diligently about The end of the vii Chapter. where this place shall be declared more At large.
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After it was sayde to the blessed soules (NONLATINALPHABET) that they should rest.
After it was said to the blessed Souls () that they should rest.
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Therfore they be altogether in quiet, and fele no perturbation, whiche in the .xii. Chapter. shall more plainely be declared.
Therefore they be altogether in quiet, and feel no perturbation, which in the xii Chapter. shall more plainly be declared.
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Notwythstanding that it may be referred to delay and breathinge, as though he should haue sayd.
Notwithstanding that it may be referred to Delay and breathing, as though he should have said.
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It was signifyed to the soules, that they should yet differ and abyde. For it followeth: yet a lytle whyle.
It was signified to the Souls, that they should yet differ and abide. For it follows: yet a little while.
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Therfore God signifyeth, that after a little tyme he wyl delyuer hys, and punnishe the aduersaryes.
Therefore God signifieth, that After a little time he will deliver his, and punnishe the Adversaries.
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And the noting of the time semeth to be taken of the.2. Chapt. of Abacuk, whiche place is also alledged of the Apostle in the.11. And the noting of the time Seemeth to be taken of the.2. Chapter of Habakkuk, which place is also alleged of the Apostle in the.11.
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to the Hebrew. For yet a little while, for bicause he that shall come, wil come, and wil not tary.
to the Hebrew. For yet a little while, for Because he that shall come, will come, and will not tarry.
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And the iust shal liue of his faith, &c. In the.26. of Esaye we reade these wordes (after he hath shewed the resurrection to come,
And the just shall live of his faith, etc. In the.26. of Isaiah we read these words (After he hath showed the resurrection to come,
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and the laste ende of the worlde) goe therefore my people, and enter into thine inner chābers,
and the laste end of the world) go Therefore my people, and enter into thine inner chambers,
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and shut thy dores after thee, hide thee a litle while, euen for a momente, till the indignation be past.
and shut thy doors After thee, hide thee a little while, even for a moment, till the Indignation be passed.
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And likewise S. Peter called all this time of affliction vnto the iudgement, a shorte time, that we mighte take comforte therin.1. Peter .1. And.2. Peter .3.
And likewise S. Peter called all this time of affliction unto the judgement, a short time, that we might take Comfort therein.1. Peter.1. And.2. Peter.3.
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To these also is ioyned an other thing, whiche more fully accomplissheth the time, till three fellowes and bretherne were fulfilled, whiche should also be slayne for the worde of God.
To these also is joined an other thing, which more Fully accomplisheth the time, till three Fellows and brethren were fulfilled, which should also be slain for the word of God.
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Therfore let vs no more herafter inquire, when persecution shal haue an ende? or whie the Lorde differreth vengeaunce,
Therefore let us no more hereafter inquire, when persecution shall have an end? or why the Lord differeth vengeance,
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and howe longe? For we heare that the numbre of the electe muste be accomplisshed.
and how long? For we hear that the numbered of the elect must be accomplished.
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But where that time is knowen to God alone, lette not vs be curiouse:
But where that time is known to God alone, let not us be curious:
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but lette vs thinke of suche thinges as concerne our dewetie, that if the case so require, we maye also die strongly for the Testament of our Lorde God, that we maye be associated to our bretherne,
but let us think of such things as concern our dewetie, that if the case so require, we may also die strongly for the Testament of our Lord God, that we may be associated to our brethren,
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and our fellowes, and haue the fruition of the blessed sight of our redemer. The numbre shal be accomplisshed in the ende of the world, at the last iudgement.
and our Fellows, and have the fruition of the blessed sighed of our redeemer. The numbered shall be accomplished in the end of the world, At the last judgement.
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Hitherto therfore shal last the persecution:
Hitherto Therefore shall last the persecution:
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but than assuredly wil the Lord requite it, as also the Prophet Malachie hath wittenessed, in the.3. and.4. chapter.
but than assuredly will the Lord requite it, as also the Prophet Malachi hath wittenessed, in the.3. and.4. chapter.
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Hereof we learne also, what we shoulde iudge of the holy Martirs in Heauen, and blessed soules:
Hereof we Learn also, what we should judge of the holy Martyrs in Heaven, and blessed Souls:
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the same that we learne here of Gods worde. Bretherne and NONLATINALPHABET, fellowe seruauntes (as also Aungelles, in the.19. and.22.
the same that we Learn Here of God's word. Brethren and, fellow Servants (as also Angels, in the.19. and.22.
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of the Apocalipse) they are expressely called, not Lordes and founders.
of the Apocalypse) they Are expressly called, not lords and founders.
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For although the wordes muste be vnderstande of vs yet liuyng, yet is there a relation.
For although the words must be understand of us yet living, yet is there a Relation.
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For if we be theyr bretherne and fellowe seruauntes, they be verely our bretherne also, and Gods seruauntes with vs, and euen fellowe seruauntes.
For if we be their brethren and fellow Servants, they be verily our brethren also, and God's Servants with us, and even fellow Servants.
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Now though we graunt that they praye in Heauen, what I praye you praye they here,
Now though we grant that they pray in Heaven, what I pray you pray they Here,
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but that God would auenge and punnisshe? and what doe they obteyne? As we reade that Christe sayed to his mother, requiryng wine at the mariage, womā what haue I to do with thee? my houre is not yet comen:
but that God would avenge and punnisshe? and what do they obtain? As we read that Christ said to his mother, requiring wine At the marriage, woman what have I to do with thee? my hour is not yet come:
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What can we saye than of their intercession and praying for sinners vnto God? there is one only mediatour geuen,
What can we say than of their Intercession and praying for Sinners unto God? there is one only Mediator given,
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euen the Lorde Christe, let vs goe vnto him in al our necessities, he alone shal suffice al, and in all.
even the Lord Christ, let us go unto him in all our necessities, he alone shall suffice all, and in all.
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These thinges are spoken hitherto of the persecutions of al times, so that in the meane time they haue ministred most comfortable consolations to all that suffer persecution to the ende of the worlde:
These things Are spoken hitherto of the persecutions of all times, so that in the mean time they have ministered most comfortable consolations to all that suffer persecution to the end of the world:
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and haue likewise cutte of curiouse questions, and sette vs saue and whole in the will of God, wherein we only restynge, maye knowe that the same is best for vs. It behoueth vs therefore to gather certen sure saiynges, wherwith to comfort our selues as with the moste certayne sentences of God pronounced.
and have likewise Cut of curious questions, and Set us save and Whole in the will of God, wherein we only resting, may know that the same is best for us It behooves us Therefore to gather certain sure sayings, wherewith to Comfort our selves as with the most certain sentences of God pronounced.
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First, that God is trewe and iuste: and therfore not to neglecte his, but to tender with fatherly care.
First, that God is true and just: and Therefore not to neglect's his, but to tender with fatherly care.
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And if he caste vs into any daunger or difficultie, the same verely shall tourne the godly to great profit.
And if he cast us into any danger or difficulty, the same verily shall turn the godly to great profit.
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Yf he shal take vs awaye by tourmentes, that he deliuereth vs frō euilles, from miseries,
If he shall take us away by tormets, that he Delivereth us from evils, from misery's,
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and corruption of this world, and rendereth for the same euerlastingnes.
and corruption of this world, and rendereth for the same everlastingness.
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Secondly it is certen sins that God is iuste and trewe, that he will requite the wicked after theyr desertes.
Secondly it is certain Sins that God is just and true, that he will requite the wicked After their deserts.
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Agayne if he make menne fortunate in this worlde, that the same in dede apperteyneth to their destruction.
Again if he make men fortunate in this world, that the same in deed appertaineth to their destruction.
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Where he is slowe to punish, that is done through Gods long suffering:
Where he is slow to Punish, that is done through God's long suffering:
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but that God recompenseth this slownes with the weightines of the punisshement, in case they be incurable.
but that God recompenseth this slowness with the weightiness of the punishment, in case they be incurable.
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Where as these thinges vndoubtedly are moste certayne, what remayneth there, but that we shoulde committe our selues and al ours to the Lord our God? He knoweth the time and meane wherby to auenge his, and to plague his enemies.
Where as these things undoubtedly Are most certain, what remaineth there, but that we should commit our selves and all ours to the Lord our God? He Knoweth the time and mean whereby to avenge his, and to plague his enemies.
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To him be glory for euermore. Amen.
To him be glory for evermore. Amen.
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¶ The sixte seale is opened, and the corruptyng of the sincere doctrine is exhibited. The.xxxiij. Sermon.
¶ The sixte seal is opened, and the corrupting of the sincere Doctrine is exhibited. The xxxiij Sermon.
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ANd I sawe, when he had opened the sixte seale, and beholde there was a greate earth quake. ANd I saw, when he had opened the sixte seal, and behold there was a great earth quake.
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And the Sunne was as blacke as a sacke cloth made of heere: and the Moone waxed euen as bloud:
And the Sun was as black as a sack cloth made of Here: and the Moon waxed even as blood:
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and the starres of Heauen fel vnto the earth, euen as a figge tree casteth from her her figges when she is shaken of a mightie winde:
and the Stars of Heaven fell unto the earth, even as a fig tree Cast from her her figs when she is shaken of a mighty wind:
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and Heauen vanished awaye as a scroll when it is rolled together. and Heaven vanished away as a scroll when it is rolled together.
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and now spoiled of al veritie, to sigh vnder the pleasure and boldenes of most wicked disceauers, whiche treade Gods worde vnder fote,
and now spoiled of all verity, to sighs under the pleasure and bolden of most wicked disceauers, which tread God's word under foot,
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The sixte seale opened of the lambe, openeth vnto vs generally, and setteth forth to be sene of the eyes of all men, the corruption of the doctrine in the church, with this mourning & terrible effecte of the same.
The sixte seal opened of the lamb, Openeth unto us generally, and sets forth to be seen of the eyes of all men, the corruption of the Doctrine in the Church, with this mourning & terrible Effect of the same.
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Nother is there any other thing sayed here in the sixt seale, as also in the fiue fourmer seales,
Nother is there any other thing said Here in the sixt seal, as also in the fiue former Seals,
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than that which was prophecied before of the same our lord Iesus Christ in the.24.
than that which was prophesied before of the same our lord Iesus christ in the.24.
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of Matth. that the Gospell should be preached through out the world: and how there should come warres, famines, pestilences, & persecutions most greuouse:
of Matthew that the Gospel should be preached through out the world: and how there should come wars, famines, pestilences, & persecutions most grievous:
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and false prophetes, whiche should disceaue men, whom also they should drowne in moste greuouse sorrowes.
and false Prophets, which should disceaue men, whom also they should drown in most grievous sorrows.
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Neuerthelesse these thinges must religiousely be expounded. For it is not to be thought, for that the lambe openeth the sixte seale,
Nevertheless these things must religiously be expounded. For it is not to be Thought, for that the lamb Openeth the sixte seal,
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and the Sonne by and by waxeth blacke, that Christ is authour of the corrupte & euill doctrine.
and the Son by and by Waxes black, that christ is author of the corrupt & evil Doctrine.
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For Christ it is, that soweth in the fielde good sede, the hostile man soweth darnell:
For christ it is, that Soweth in the field good seed, the hostile man Soweth darnel:
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As the Lord him self expoundeth it Matth. the.13. For Christe teacheth sownde doctrine by the Apostles and sincere preachers:
As the Lord him self expoundeth it Matthew the.13. For Christ Teaches sound Doctrine by the Apostles and sincere Preachers:
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which whē it semeth vile to the world and can not please, of his iuste iudgement he leaueth the contemners to their affections,
which when it Seemeth vile to the world and can not please, of his just judgement he Leaveth the contemners to their affections,
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and as the Apostle S. Paull sayeth, he sendeth vpon them the efficacitie of illusion, that they may beleue lies,
and as the Apostle S. Paul Saith, he sends upon them the efficacity of illusion, that they may believe lies,
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and so maye be iudged all whiche had rather beleue a lie than the veritie.
and so may be judged all which had rather believe a lie than the verity.
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And the seducing through corrupte doctrine, is a more hurteful euill, than are the blouddy persecutions.
And the seducing through corrupt Doctrine, is a more hurtful evil, than Are the bloody persecutions.
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Yea and the seducers and false prophetes haue done more hurte to the churche, than haue cruell tirauntes.
Yea and the seducers and false Prophets have done more hurt to the Church, than have cruel Tyrants.
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Finally men are more greuousely punished what time they are relinquisshed to be seduced of disceauers,
Finally men Are more grievously punished what time they Are relinquished to be seduced of disceauers,
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than when they are obiected to be torne in pecs of their murtherers.
than when they Are objected to be torn in pecs of their murderers.
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Therfore is it a most greuouse plague of god, and vtterly to be abhorred, for the simple veritie dispised, to be deliuered to liyng disceauers, which after the demerites maye, with reuerence be it spoken, al to be shite, and be pisse thee.
Therefore is it a most grievous plague of god, and utterly to be abhorred, for the simple verity despised, to be Delivered to lying disceauers, which After the demerits may, with Reverence be it spoken, all to be shite, and be piss thee.
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For where the gospell is purely preached vnto many, these men saye, I vnderstand not what these men teache vs out of the Gospell:
For where the gospel is purely preached unto many, these men say, I understand not what these men teach us out of the Gospel:
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but this I can see that the olde haue all to be rayde vs, and these newe bothe to be pisse and beshite vs. Therefore shalt thou haue teachers, which shal perfourme to thee in dede the same that thou talkest. Would God we waunted examples:
but this I can see that the old have all to be raid us, and these new both to be piss and beshite us Therefore shalt thou have Teachers, which shall perform to thee in deed the same that thou talkest. Would God we waunted Examples:
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and condemne it for heresie, and stoppe the mouthes of the wretched people ful of mans dunge.
and condemn it for heresy, and stop the mouths of the wretched people full of men dung.
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This is the punishment of the veritie dispised.
This is the punishment of the verity despised.
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And this place maye not be expounded of one certen age, sins as yet things are rehearsed in general: And this place may not be expounded of one certain age, Sins as yet things Are rehearsed in general:
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but of that whole time, which reacheth from the age of the Apostles vnto the laste iudgement.
but of that Whole time, which reaches from the age of the Apostles unto the laste judgement.
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It conteineth therfore the corrupte doctrine of Valentine, Marcion, Manichaeus, Arius, Macedonius, Nestorius, Eutyches, Donatus, Pelagius, Priscillians, and finally of all Heretikes,
It Containeth Therefore the corrupt Doctrine of Valentine, Marcion, Manichaeus, Arius, Macedonius, Nestorius, Eutyches, Donatus, Pelagius, Priscillians, and finally of all Heretics,
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and the mingle mangle of Mahomet composed of the same, and chiefly the sophistrie and moste corrupt doctrine of Antichrist and of his ministers.
and the mingle mangle of Mahomet composed of the same, and chiefly the sophistry and most corrupt Doctrine of Antichrist and of his Ministers.
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But what time the lambe opened the sixte seale, there was not hearde now as before the voyce of the Beastes, Elders,
But what time the lamb opened the sixte seal, there was not heard now as before the voice of the Beasts, Elders,
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or Martirs, but a terrible earthquake. An earthquake in the Scriptures doeth signifie a wonderfull commotion of all thinges, troubles tumultes, and greate alterations.
or Martyrs, but a terrible earthquake. an earthquake in the Scriptures doth signify a wonderful commotion of all things, Troubles tumults, and great alterations.
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And verely greater darkenes arriseth of nothing els, than by alteryng of Godly religion, and receyuyng of wicked doctrine.
And verily greater darkness ariseth of nothing Else, than by altering of Godly Religion, and receiving of wicked Doctrine.
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For so arrise sectes, seditions, warres.
For so arise Sects, seditions, wars.
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You maye see many examples hereof in the story of the auncient people, whiche are redde to haue ben greuously shaken,
You may see many Examples hereof in the story of the ancient people, which Are red to have been grievously shaken,
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so ofte as they haue chaunged theyr religion and kynde of doctrine.
so oft as they have changed their Religion and kind of Doctrine.
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By this Earthequake therefore is signified that exceadynge great trouble shal arrise herof, for that a new and a straunge kinde of doctrine should be brought into the world of men amisse incensed.
By this Earthequake Therefore is signified that exceeding great trouble shall arise hereof, for that a new and a strange kind of Doctrine should be brought into the world of men amiss incensed.
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Here haue you, that you maye aunswere vnto them, whiche impute to the Gospell and to the Preachers thereof what so euer troubles, seditions, Here have you, that you may answer unto them, which impute to the Gospel and to the Preachers thereof what so ever Troubles, seditions,
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and commotions be at this daye in the worlde.
and commotions be At this day in the world.
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Helias hath ones made aunswere for vs, whiche maye serue for all times, the place is in the thirde boke of Kinges .18.Elias hath ones made answer for us, which may serve for all times, the place is in the Third book of Kings.18.
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Chapter. I haue not troubled Israell, but thou and thy fathers house, whiche haste forsaken God, &c. Hereunto apperteyneth also the story of Ieremie in the.44.Chapter. I have not troubled Israel, but thou and thy Father's house, which haste forsaken God, etc. Hereunto appertaineth also the story of Ieremie in the.44.
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Chapter. Where al the euilles that than vexed the wicked are imputed to the sinsere doctrine and to the Prophet Ieremie without cause.Chapter. Where all the evils that than vexed the wicked Are imputed to the sinsere Doctrine and to the Prophet Ieremie without cause.
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Learne here morouer what to aunswer them, whiche saye:
Learn Here moreover what to answer them, which say:
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it is like, that God hath permitted his Church so many yeres to lie and rotte in errours, &c.
it is like, that God hath permitted his Church so many Years to lie and rotten in errors, etc.
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And the corrupte doctrine is described by partes, euen from the toppe to the toe, and the effecte also of the corrupte doctrine is annexed.
And the corrupt Doctrine is described by parts, even from the top to the toe, and the Effect also of the corrupt Doctrine is annexed.
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And immediatly is added an Image or a parable, NONLATINALPHABET like an heery sacke which is wouen or made of heeres or of bristels.
And immediately is added an Image or a parable, like an heery sack which is woven or made of Heres or of bristels.
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The sunne lighteth and geueth life to the worlde. And thorowe Christ, which is the life of the world, we are illumined and quickened.
The sun lights and Giveth life to the world. And thorough christ, which is the life of the world, we Are illumined and quickened.
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He casteth abroade from him the bright beames of the Euangelicall veritie. And like as Christ is not darkened in him selfe:
He Cast abroad from him the bright beams of the Evangelical verity. And like as christ is not darkened in him self:
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so nother the veritie of the Gospell, whiche of nature is with out pollution.
so neither the verity of the Gospel, which of nature is with out pollution.
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By reason of the blacke clowdes that ouer ride it, the lighte of the Sunne waxeth black and is impeched:
By reason of the black Clouds that over ride it, the Light of the Sun Waxes black and is impeached:
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and of the traditions of men, and deprauing of the scripture arriseth darkenes and blackenes in matters of religion.
and of the traditions of men, and depraving of the scripture ariseth darkness and blackens in matters of Religion.
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The Gospell of it selfe is bright and hole•ome: Christ is lighte, full redemption, helth, and life most perfit.
The Gospel of it self is bright and hole•ome: christ is Light, full redemption, health, and life most perfect.
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But when menne had rather seke of others doctrine, life, and saluation, than of Christ and his holesome Gospell, moste thicke and grosse darkenesse arrise in the mindes of those menne.
But when men had rather seek of Others Doctrine, life, and salvation, than of christ and his wholesome Gospel, most thick and gross darkness arise in the minds of those men.
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3868
For there is establisshed an other doctrine, rightuousenes, intercession, redemption, saluation and life than that of Christ.
For there is established an other Doctrine, rightuousenes, Intercession, redemption, salvation and life than that of christ.
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They that receyue that doctrine, seme to haue put on them a shirte of heere whiche pricketh, burneth and vexeth continually.
They that receive that Doctrine, seem to have put on them a shirt of Here which pricks, burns and vexes continually.
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For there is no reste, quietnes, securitie or spirituall pleasure and repaste of corrupte doctrine, but only tediousenes.
For there is no rest, quietness, security or spiritual pleasure and repast of corrupt Doctrine, but only tediousenes.
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Christ pure, and sincerely receiued, is to man a ioye vnspeakeable, and a most bright and ioyefull light.
christ pure, and sincerely received, is to man a joy unspeakable, and a most bright and joyful Light.
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After is added, that the whole moone, not a parte only, is become blouddy. For an image is again annexed, as bloud.
After is added, that the Whole moon, not a part only, is become bloody. For an image is again annexed, as blood.
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The moone receiueth light of ye sunne, & is subiect to courses, or chaunges, whilest one while it increaseth,
The moon receiveth Light of you sun, & is Subject to courses, or changes, whilst one while it increases,
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an other while decreaseth, and signifieth the church. The church set vpon the rocke, is not vnstable:
an other while decreaseth, and signifies the Church. The Church Set upon the rock, is not unstable:
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but by reason of the variable fortune, is subiecte to moste diuerse chaunces. For now the churche triumpheth, streight wayes beyng oppressed she mourneth:
but by reason of the variable fortune, is Subject to most diverse chances. For now the Church Triumpheth, straight ways being oppressed she Mourneth:
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nowe she increaseth in nombre, by and by she is diminished. And the church is lighted of Christ.
now she increases in number, by and by she is diminished. And the Church is lighted of christ.
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But whilest the Sunne it selfe is darkened, the moone can not chose but be most obscure.
But whilst the Sun it self is darkened, the moon can not chosen but be most Obscure.
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Bloud in the scriptures betokeneth great wickednes, chiefly Idolatry and false worshipping of God. The Lord in the.17.
Blood in the Scriptures Betokeneth great wickedness, chiefly Idolatry and false worshipping of God. The Lord in the.17.
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of Leuit. sayeth that he will accompte straunge worshipping for bloud.
of Levites Saith that he will accompt strange worshipping for blood.
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I knowe well that the worldely men passe nothing vpon such visions, as of whom the Lord in the Gospell hath sayed:
I know well that the worldly men pass nothing upon such visions, as of whom the Lord in the Gospel hath said:
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Therfore when faith and knowledge are darkened in Christes churche, it can not be chosen but that bloud shal arrise in the vniuersal church:
Therefore when faith and knowledge Are darkened in Christ's Church, it can not be chosen but that blood shall arise in the universal Church:
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that is to witte, the corrupte worshipping of God, which the Lorde estemeth as murther: there must nedes innumerable sinnes and wickednes spring therof.
that is to wit, the corrupt worshipping of God, which the Lord esteemeth as murder: there must needs innumerable Sins and wickedness spring thereof.
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For the liuely doctrine of Christ beyng corrupted, al thinges must of necessitie be most corrupte,
For the lively Doctrine of christ being corrupted, all things must of necessity be most corrupt,
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and swarme ful of superstitions and iniquities. To these is added an other thinge, whiche helpeth these thinges that are spoken:
and swarm full of superstitions and iniquities. To these is added an other thing, which Helpeth these things that Are spoken:
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starres fal from Heauen vnto the earth. Daniel called starres preachers in the.12. chapt. As also S. Peter .2. Peter .2.
Stars fall from Heaven unto the earth. daniel called Stars Preachers in the.12. Chapter. As also S. Peter.2. Peter.2.
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Therfore do the preachers of churches reuolte from the heauenly doctrine of Christ, brought and reuealed from heauen,
Therefore do the Preachers of Churches revolt from the heavenly Doctrine of christ, brought and revealed from heaven,
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and reducyng men to Heauen, and keping them in heauenly conuersation: And receyue earthly, that is the doctrine of men.
and reducing men to Heaven, and keeping them in heavenly Conversation: And receive earthly, that is the Doctrine of men.
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By the which thing it commeth to passe that both the sunne is obscured and the moone is made blouddy.
By the which thing it comes to pass that both the sun is obscured and the moon is made bloody.
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Starres shine, preachers should set forth to the whole world Christe the trewe light: but this haue they neglected beynge addicte to their owne traditions.
Stars shine, Preachers should Set forth to the Whole world Christ the true Light: but this have they neglected being addict to their own traditions.
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To these is also added an Image, NONLATINALPHABET, as the figge tree casteth of her figges beyng shaken of a vehemēt winde.
To these is also added an Image,, as the fig tree Cast of her figs being shaken of a vehement wind.
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Here is signified the corruption of preachers, and that a great numbre of them. For the figge tree was made, to bring forth swete fruictes:
Here is signified the corruption of Preachers, and that a great numbered of them. For the fig tree was made, to bring forth sweet fruits:
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so was the ministerie of the worde ordeined for the saluatiō of men. Howbeit the figges did ripe, Therfore they remayne grene or vntimely fruictes.
so was the Ministry of the word ordained for the salvation of men. Howbeit the figs did ripe, Therefore they remain green or untimely fruits.
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Wherby is signified that the preachers were not ripe in trewe knowledge of Christ:
Whereby is signified that the Preachers were not ripe in true knowledge of christ:
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and therfore to be shaken downe with euery winde of doctrine, that bothe they haue admitted and set forth earthly things.
and Therefore to be shaken down with every wind of Doctrine, that both they have admitted and Set forth earthly things.
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The plentie of false teachers is signified to come in that ye vntimely figges fal downe in great plentie.
The plenty of false Teachers is signified to come in that you untimely figs fall down in great plenty.
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Of these thinges nowe followeth an other, and Heauen went awaie, NONLATINALPHABET, as it were fled out of mens sight and vanisshed awaye.
Of these things now follows an other, and Heaven went away,, as it were fled out of men's sighed and vanished away.
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Agayne is added an Image or a similitude NONLATINALPHABET like a scrolle folden vp or rolled together.
Again is added an Image or a similitude like a scroll folden up or rolled together.
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Heauen in the Gospell signifieth many times the kingdome of God.
Heaven in the Gospel signifies many times the Kingdom of God.
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Therefore the kingdom windeth vp it selfe in earth, and the church doeth as it were hide her selfe, not that at the last there should be no church at al (for the churche shal be alwayes vnto the worldes ende) but for as much as in the ende of the world the church shal lie hidde,
Therefore the Kingdom windeth up it self in earth, and the Church doth as it were hide her self, not that At the last there should be no Church At all (for the Church shall be always unto the world's end) but for as much as in the end of the world the Church shall lie hid,
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neyther shal it be thought to be the trewe churche, which is the trewe churche in dede.
neither shall it be Thought to be the true Church, which is the true Church in deed.
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The letters & wordes are not wipte out of the boke, but are not sene, yea rather are hidde, when it is rolled vp.
The letters & words Are not wipte out of the book, but Are not seen, yea rather Are hid, when it is rolled up.
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It is manifest at this daie, what S. Iohn ment by this parable.
It is manifest At this day, what S. John meant by this parable.
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For al in a maner iudge, that newe starte vp Romish church, to be the trewe church, which in very dede is not the church of Christ:
For all in a manner judge, that new start up Romish Church, to be the true Church, which in very deed is not the Church of christ:
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and the church which is the spouse of Christ is iudged to be heretical: therfore is the church wrapped vp and as rolled together.
and the Church which is the spouse of christ is judged to be heretical: Therefore is the Church wrapped up and as rolled together.
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The Lord vnfolde & preserue the same: Amē.
The Lord unfold & preserve the same: Amen.
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¶ The effecte of corrupte doctrine is expounded, and that the Aungels let that the winde blowe not. The.xxxiiij. Sermon.
¶ The Effect of corrupt Doctrine is expounded, and that the Angels let that the wind blow not. The xxxiiij Sermon.
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ANd al mountaines and Iles were moued out of their places. ANd all Mountains and Isles were moved out of their places.
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And the Kinges of the earth, and the great men, and the riche men, and the chiefe Captaynes,
And the Kings of the earth, and the great men, and the rich men, and the chief Captains,
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and the mightie men, and euery bondeman, and euery free man hidde themselues in dennes, and in rockes of the hilles, and sayed to the hilles and rockes:
and the mighty men, and every bondman, and every free man hid themselves in dens, and in Rocks of the hills, and said to the hills and Rocks:
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fal vpon vs, and hide vs from the presence of him that sitteth on the seate,
fall upon us, and hide us from the presence of him that Sitteth on the seat,
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3910
and frō the wrath of the lambe: for the great daie of his wrath is come.
and from the wrath of the lamb: for the great day of his wrath is come.
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And who can indure it? And who can endure it?
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And after this sawe I.iiii. Aungels stand on the foure corners of the earth, holding the foure windes of the Earth: And After this saw I iiii Aungels stand on the foure corners of the earth, holding the foure winds of the Earth:
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that the windes should not blowe on the earth, nother on the See, nor on any tree. that the winds should not blow on the earth, neither on the See, nor on any tree.
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Now followeth the effect of the corrupte doctrine in men. And hilles and Ilondes are moued out of their place: Now follows the Effect of the corrupt Doctrine in men. And hills and Hounds Are moved out of their place:
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wherin is also a respecte had to the earthquake, as though by the earthquake thei were remoued from their place.
wherein is also a respect had to the earthquake, as though by the earthquake they were removed from their place.
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3916
And mountains and Iles do betoken, realmes, nations and people, so stedfast in faith, that as moūtaines and Iles be immouable,
And Mountains and Isles do betoken, Realms, Nations and people, so steadfast in faith, that as Mountains and Isles be immovable,
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3917
& are not shaken with the stormes of the Sea, so these might seme to be immutable.
& Are not shaken with the storms of the Sea, so these might seem to be immutable.
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3918
Neuertheles at the alteration and corrupting of doctrine, they are nowe also remoued out of their place, & quite ouerthrowen.
Nevertheless At the alteration and corrupting of Doctrine, they Are now also removed out of their place, & quite overthrown.
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3919
And such as reade Histories shall finde euery where, that such haue ben disceiued by craftes of heretickes, by the power of Mahomet,
And such as read Histories shall find every where, that such have been disceiued by crafts of Heretics, by the power of Mahomet,
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& by the hipocrisie of the pope, whom you would not haue thought shuld haue bē abused, in so much that whole Cities & Realmes haue cleane reuolted.
& by the hypocrisy of the pope, whom you would not have Thought should have been abused, in so much that Whole Cities & Realms have clean revolted.
cc p-acp dt n1 pp-f dt n1, ro-crq pn22 vmd xx vhi vvd vmd vhi vbn vvn, p-acp av d d j-jn n2 cc n2 vhb av-j vvn.
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3921
For seducinge is of efficacitie namely in suche as nowe begin to slippe and slide from the rocke of the church.
For seducing is of efficacity namely in such as now begin to slip and slide from the rock of the Church.
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And they that beyng shaken, are remoued from the sure foundation, get them into caues and rockes of Hilles. And they that being shaken, Are removed from the sure Foundation, get them into caves and Rocks of Hills.
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For it is vnpossible, for him that holdeth not Christ wt a sure faithe, to be quiet.
For it is unpossible, for him that holds not christ with a sure faith, to be quiet.
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For like a raging Sea he is tossed hither and thither.
For like a raging Sea he is tossed hither and thither.
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3925
For where as he hath not the sure and certayne maner of life, nother committeth him selfe to be only ruled by the Scriptures, that he might holde the certentie, he is contente to be led of euery one that he meteth with.
For where as he hath not the sure and certain manner of life, neither Committeth him self to be only ruled by the Scriptures, that he might hold the certainty, he is content to be led of every one that he meteth with.
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3926
Wherfore we see them, vnto whom Christ alone is not all, to seke saluation in Pilgrimages, in heremitages, in Monkerie, in more seuere discipline, in satisfactions,
Wherefore we see them, unto whom christ alone is not all, to seek salvation in Pilgrimages, in heremitages, in Monkery, in more severe discipline, in satisfactions,
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and I know not in what other follies, or rather blasphemies.
and I know not in what other follies, or rather Blasphemies.
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3928
And these in very dede are sayed to hide themselues in dennes and caues of stone.
And these in very deed Are said to hide themselves in dens and caves of stone.
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3929
And thinke they may lie hidde safely in them, make satisfaction for their sinnes, and please the Lord.
And think they may lie hid safely in them, make satisfaction for their Sins, and please the Lord.
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3930
But in rehersing many kindes of menne, he compriseth al states in the worlde.
But in rehearsing many Kinds of men, he compriseth all states in the world.
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3931
For of all sortes of men there haue ben founde not a fewe nor of meane state, whiche haue not taken vpon them the heremiticall and monasticall life,
For of all sorts of men there have been found not a few nor of mean state, which have not taken upon them the heremitical and monastical life,
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3932
and haue bounden thēselues to a straite kinde of liuyng.
and have bounden themselves to a strait kind of living.
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3933
Here therfore are rekened vp kinges, NONLATINALPHABET, greate men or princes, riche men, NONLATINALPHABET, captaines ouer thousandes or chieftaines, NONLATINALPHABET, strong or mightie men in this world, bonde mē chiefly,
Here Therefore Are reckoned up Kings,, great men or Princes, rich men,, Captains over thousandes or chieftains,, strong or mighty men in this world, bond men chiefly,
av av vbr vvn a-acp n2,, j n2 cc n2, j n2,, n2 p-acp crd cc n2,, j cc j n2 p-acp d n1, n1 n2 av-jn,
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& free men, whom we cal at this daye gentlemen.
& free men, whom we call At this day gentlemen.
cc j n2, ro-crq pns12 vvb p-acp d n1 n2.
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But howe many kinges & princes and noble gentlemen are set forth to be sene in the churches of Abbeyes, paincted in tables & hanged on trees, whiche haue liued some time a monasticall life?
But how many Kings & Princes and noble gentlemen Are Set forth to be seen in the Churches of Abbeys, paincted in tables & hanged on trees, which have lived Some time a monastical life?
p-acp c-crq d n2 cc n2 cc j n2 vbr vvn av pc-acp vbi vvn p-acp dt n2 pp-f n2, vvn p-acp n2 cc vvn p-acp n2, r-crq vhb vvn d n1 dt j n1?
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But entryng into monasteries, woodes, and wildernes, and taking vpon them a kinde of straiter life, sondry satisfactions, pilgrimages,
But entering into monasteries, woods, and Wilderness, and taking upon them a kind of straiter life, sundry satisfactions, Pilgrimages,
p-acp vvg p-acp n2, n2, cc n1, cc vvg p-acp pno32 dt n1 pp-f jc n1, j n2, n2,
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and other like disciplines, haue not yet so atteyned to the quietnes of minde:
and other like disciplines, have not yet so attained to the quietness of mind:
cc j-jn j n2, vhb xx av av vvn p-acp dt n1 pp-f n1:
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yea they are now more affrayde than they were before, and are fallen into vtter dispayre.
yea they Are now more afraid than they were before, and Are fallen into utter despair.
uh pns32 vbr av av-dc j cs pns32 vbdr a-acp, cc vbr vvn p-acp j n1.
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For in these things wherin they sought for quietnes, they haue founde none: no, besides Christ there is founde no quiet nor rest.
For in these things wherein they sought for quietness, they have found none: no, beside christ there is found no quiet nor rest.
p-acp p-acp d n2 c-crq pns32 vvd p-acp n1, pns32 vhb vvn pix: uh-dx, p-acp np1 pc-acp vbz vvn dx j-jn ccx vvi.
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That thing which I saye here, do they vnderstande right well whiche liue in these straytenesse vnder the vnhappie Papistrie.
That thing which I say Here, do they understand right well which live in these straytenesse under the unhappy Papistry.
cst n1 r-crq pns11 vvb av, vdb pns32 vvi av-jn av r-crq vvb p-acp d n1 p-acp dt j n1.
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And the wordes whiche S. Iohn reciteth here be of suche as are in greatest distresse,
And the words which S. John reciteth Here be of such as Are in greatest distress,
cc dt n2 r-crq np1 np1 vvz av vbi pp-f d c-acp vbr p-acp js n1,
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and euen in desperation, where they crye vnto the hilles, fal vpon vs, &c. For so this worde is vsed also with Osee in the.10.
and even in desperation, where they cry unto the hills, fall upon us, etc. For so this word is used also with Hosea in the.10.
cc av p-acp n1, c-crq pns32 vvb p-acp dt n2, vvi p-acp pno12, av p-acp av d n1 vbz vvn av p-acp j p-acp dt crd.
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Chapt. And herby is signified a conscience most afflicted and most intricated, seyng or perceyuyng no where any comforte or consolation:Chapter And hereby is signified a conscience most afflicted and most Intricated, sing or perceiving no where any Comfort or consolation:
np1 cc av vbz vvn dt n1 av-ds vvn cc av-ds vvn, vvb cc vvg dx c-crq d n1 cc n1:
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but couetyng none other thing than present distruction, to the intent to be deliuered from the present euil & intollerable greue of mind.
but coveting none other thing than present destruction, to the intent to be Delivered from the present evil & intolerable greue of mind.
cc-acp vvg pi j-jn n1 cs j n1, p-acp dt n1 pc-acp vbi vvn p-acp dt j j-jn cc j zz pp-f n1.
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Such a thing is that of Turnus with Virgill in the.10.
Such a thing is that of Turnus with Virgil in the.10.
d dt n1 vbz d pp-f np1 p-acp np1 p-acp dt crd.
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boke of Aeneidos. Helas what shal I do? what earth will gape so wide What Sea so depe to swallowe me vp, that I no longer bide.
book of Aeneidos. Helas what shall I do? what earth will gape so wide What Sea so deep to swallow me up, that I no longer bide.
n1 pp-f np1. np1 q-crq vmb pns11 vdi? q-crq n1 vmb vvi av av-j r-crq n1 av j-jn pc-acp vvi pno11 a-acp, cst pns11 av-dx av-jc vvi.
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Most mightie windes I you adore, than pitie ye my case Driue ship on rocke or sirties sandes, that non may finde my place.
Most mighty winds I you adore, than pity you my case Driven ship on rock or sirties sands, that non may find my place.
ds j n2 pns11 pn22 vvb, cs vvb pn22 po11 n1 j-vvn n1 p-acp n1 cc n2 n2, cst pix vmb vvi po11 n1.
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Morouer the causes of this feare, dispaire and hiding are, the face of him that sitteth on the Throne, the wrath of the Lambe, Moreover the Causes of this Fear, despair and hiding Are, the face of him that Sitteth on the Throne, the wrath of the Lamb,
av dt n2 pp-f d n1, n1 cc vvg vbr, dt n1 pp-f pno31 cst vvz p-acp dt n1, dt n1 pp-f dt n1,
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and for that they perceiue how they can not abide to stande before God in the daie of wrath and gods vengeaūce.
and for that they perceive how they can not abide to stand before God in the day of wrath and God's vengeance.
cc p-acp cst pns32 vvb c-crq pns32 vmb xx vvi pc-acp vvi p-acp np1 p-acp dt n1 pp-f n1 cc ng1 n1.
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Therfore they flee from the face of God, they flee from the Lambe, that they might eschewe the vēgeaunce, if they could escape it.
Therefore they flee from the face of God, they flee from the Lamb, that they might eschew the vengeance, if they could escape it.
av pns32 vvb p-acp dt n1 pp-f np1, pns32 vvb p-acp dt n1, cst pns32 vmd vvi dt n1, cs pns32 vmd vvi pn31.
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The feare of God is commended to vs in the scriptures, and thei which feare not God are condemned:
The Fear of God is commended to us in the Scriptures, and they which Fear not God Are condemned:
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but the scripture speaketh of a feare ioyned with true faith and loue. For S. Iohn sayeth, loue casteth out feare.
but the scripture speaks of a Fear joined with true faith and love. For S. John Saith, love Cast out Fear.
cc-acp dt n1 vvz pp-f dt n1 vvn p-acp j n1 cc n1. p-acp n1 np1 vvz, n1 vvz av n1.
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Euen so the same Scripture preacheth to vs God as iuste, and sheweth him to be angry with sinne:
Eve so the same Scripture Preacheth to us God as just, and shows him to be angry with sin:
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neuerthelesse declareth him to be benigne and merciful to such as acknowledge their sinnes, and axe forgeuenes, that his only begotten sonne is geuē of God to mankinde, by whose mediation we maye come to the Throne of God, whiche otherwise no man maye atteyne to.
nevertheless Declareth him to be benign and merciful to such as acknowledge their Sins, and axe forgiveness, that his only begotten son is given of God to mankind, by whose mediation we may come to the Throne of God, which otherwise no man may attain to.
av vvz pno31 pc-acp vbi j cc j p-acp d c-acp vvb po32 n2, cc n1 n1, cst po31 av-j vvn n1 vbz vvn pp-f np1 p-acp n1, p-acp rg-crq n1 pns12 vmb vvi p-acp dt n1 pp-f np1, r-crq av dx n1 vmb vvi p-acp.
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It preacheth Christ the sonne of God to be the Lambe, that is a propiciation for the sinnes of the whole worlde:
It Preacheth christ the son of God to be the Lamb, that is a propiciation for the Sins of the Whole world:
pn31 vvz np1 dt n1 pp-f np1 pc-acp vbi dt n1, cst vbz dt n1 p-acp dt n2 pp-f dt j-jn n1:
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and that the same calleth al vnto him, excludeth no man, but promiseth and offereth vnto al, al things of life and saluation.
and that the same calls all unto him, excludeth no man, but promises and Offereth unto all, all things of life and salvation.
cc cst dt d vvz d p-acp pno31, vvz dx n1, cc-acp vvz cc vvz p-acp d, d n2 pp-f n1 cc n1.
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But where as corrupte Preachers, Freres and popishe Priestes haue forsaken this simple and most pure doctrine, holesome and ful of consolation, shewe that God is like to Rhadamantus a iudge inexorable,
But where as corrupt Preachers, Friar and popish Priests have forsaken this simple and most pure Doctrine, wholesome and full of consolation, show that God is like to Rhadamantus a judge inexorable,
p-acp c-crq c-acp j n2, n2 cc j n2 vhb vvn d j cc av-ds j n1, j cc j pp-f n1, vvg cst np1 vbz av-j p-acp np1 dt n1 j,
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and set forth Christ rather as one angrie than fauourable, they doe alienate doubtles the mindes of men from God:
and Set forth christ rather as one angry than favourable, they do alienate doubtless the minds of men from God:
cc vvd av np1 av p-acp crd j cs j, pns32 vdb vvi av-j dt n2 pp-f n2 p-acp np1:
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that now they maye saye expressely, who is worthie to come into the sight of God? no man shal be saued before this God most seuere,
that now they may say expressly, who is worthy to come into the sighed of God? no man shall be saved before this God most severe,
cst av pns32 vmb vvi av-j, r-crq vbz j pc-acp vvi p-acp dt n1 pp-f np1? dx n1 vmb vbi vvn p-acp d n1 av-ds j,
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and his sonne a iudge most rightuouse.
and his son a judge most righteous.
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For there is one and the same spirite, whiche speaketh by the ministers, and geueth them sundry graces.1.
For there is one and the same Spirit, which speaks by the Ministers, and Giveth them sundry graces.1.
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They tourne them therfore to sundry meanes of saluation thei chouse them mediatours and intercessours by whose mediation, meane and merites they maye redeme to thēselues the fauour of the angry deitie.
They turn them Therefore to sundry means of salvation they choose them mediators and intercessors by whose mediation, mean and merits they may Redeem to themselves the favour of the angry deity.
pns32 vvi pno32 av p-acp j n2 pp-f n1 pns32 vvb pno32 n2 cc n2 p-acp rg-crq n1, j cc n2 pns32 vmb vvi p-acp px32 dt n1 pp-f dt j n1.
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But sins that with God the only mediation and intercession of the sonne is of force these wretches are disapointed of their pourpos,
But Sins that with God the only mediation and Intercession of the son is of force these wretches Are disappointed of their pourpos,
p-acp n2 cst p-acp np1 dt j n1 cc n1 pp-f dt n1 vbz pp-f n1 d n2 vbr vvn pp-f po32 vvb,
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and at the length fall into that same desperation.
and At the length fallen into that same desperation.
cc p-acp dt n1 vvb p-acp d d n1.
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When they perceiue that the monastical life, and their merites, cā not stande before God, they flee from the face of God:
When they perceive that the monastical life, and their merits, can not stand before God, they flee from the face of God:
c-crq pns32 vvb cst dt j n1, cc po32 n2, vmb xx vvi p-acp np1, pns32 vvb p-acp dt n1 pp-f np1:
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and tourmented with the prickes of their conscience knowe not what they maye do, whither they maye tourne them, where is the true saluation.
and tormented with the pricks of their conscience know not what they may do, whither they may turn them, where is the true salvation.
cc vvd p-acp dt vvz pp-f po32 n1 vvb xx r-crq pns32 vmb vdi, c-crq pns32 vmb vvi pno32, q-crq vbz dt j n1.
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Therfore we iudge thē rightly to be most blessed, whiche through Christ acknowledge the father as a father:
Therefore we judge them rightly to be most blessed, which through christ acknowledge the father as a father:
av pns12 vvb pno32 av-jn pc-acp vbi av-ds j-vvn, r-crq p-acp np1 vvb dt n1 p-acp dt n1:
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and through Christ haue accesse to the father, as fauouryng them & louing them:
and through christ have access to the father, as favouring them & loving them:
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acknoweledging verely in the feare of God their sinnes, but yet with a trewe faith hoping for remission of sinnes, knowyng that they are through Christ reconciled to God the father.
acknowledging verily in the Fear of God their Sins, but yet with a true faith hoping for remission of Sins, knowing that they Are through christ reconciled to God the father.
vvg av-j p-acp dt n1 pp-f np1 po32 n2, cc-acp av p-acp dt j n1 vvg p-acp n1 pp-f n2, vvg cst pns32 vbr p-acp np1 vvn p-acp np1 dt n1.
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The monastical, heremiticall, satisfactoriouse, & pharisaical faction acknowledgeth fully this doctrine, therefore are they tourmented with sorrowes that can not be vttered.
The monastical, heremitical, satisfactoriouse, & pharisaical faction acknowledgeth Fully this Doctrine, Therefore Are they tormented with sorrows that can not be uttered.
dt j, j, j, cc j n1 vvz av-j d n1, av vbr pns32 vvn p-acp n2 cst vmb xx vbi vvn.
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If speake not here of the monasteries or Monkes of this our time, in whome we see almost no conscience at al,
If speak not Here of the monasteries or Monks of this our time, in whom we see almost no conscience At all,
cs vvi xx av pp-f dt n2 cc n2 pp-f d po12 n1, p-acp ro-crq pns12 vvb av dx n1 p-acp d,
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nor other intent, than to be addicte to Idlenes, voluptuousnes, and to beare rule.
nor other intent, than to be addict to Idleness, voluptuousness, and to bear Rule.
ccx j-jn n1, cs pc-acp vbb vvi p-acp n1, n1, cc pc-acp vvi n1.
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In times past were found men ful of conscience, entring into celles and woods, for non other cause,
In times past were found men full of conscience, entering into celles and woods, for non other cause,
p-acp n2 j vbdr vvn n2 j pp-f n1, vvg p-acp fw-fr cc n2, p-acp fw-fr j-jn n1,
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than that they might so be saued. Of suche spake the Lord in the gospel:
than that they might so be saved. Of such spoke the Lord in the gospel:
cs cst pns32 vmd av vbi vvn. pp-f d vvd dt n1 p-acp dt n1:
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when they shall saye, sayeth he, Christ is in the wildernes, goe not forth, &c. And I doubte not,
when they shall say, Saith he, christ is in the Wilderness, go not forth, etc. And I doubt not,
c-crq pns32 vmb vvi, vvz pns31, np1 vbz p-acp dt n1, vvb xx av, av cc pns11 n1 xx,
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but that some simple also at this day for this intent take vpon thē the monastical life:
but that Some simple also At this day for this intent take upon them the monastical life:
cc-acp cst d j av p-acp d n1 p-acp d n1 vvi p-acp pno32 dt j n1:
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but they shall finde also, the same that S. Iohn here sayed they should proue and trie by experience.
but they shall find also, the same that S. John Here said they should prove and try by experience.
cc-acp pns32 vmb vvi av, dt d cst n1 np1 av vvd pns32 vmd vvi cc vvi p-acp n1.
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Furthermore this place might seme that it should be expounded of the tokens which go before the last iudgement, and of the terrour of the wicked:
Furthermore this place might seem that it should be expounded of the tokens which go before the last judgement, and of the terror of the wicked:
av d n1 vmd vvi cst pn31 vmd vbi vvn pp-f dt n2 r-crq vvb p-acp dt ord n1, cc pp-f dt n1 pp-f dt j:
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of whom the Lord preached in maner to the same effect in the.21.
of whom the Lord preached in manner to the same Effect in the.21.
pp-f ro-crq dt n1 vvd p-acp n1 p-acp dt d n1 p-acp dt crd.
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of Luke. But of the laste iudgement shal be spoken more at large, and in his place in the.11. and.19.
of Lycia. But of the laste judgement shall be spoken more At large, and in his place in the.11. and.19.
pp-f av. cc-acp pp-f dt ord n1 vmb vbi vvn av-dc p-acp j, cc p-acp po31 n1 p-acp dt crd. cc crd.
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Chapter. of this boke and els where.Chapter. of this book and Else where.
n1. pp-f d n1 cc av c-crq.
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and there be foure windes, that is to witte many by the corners of Heauen and partes of the earth, that is to wit preachers dispersed through out the whole world.
and there be foure winds, that is to wit many by the corners of Heaven and parts of the earth, that is to wit Preachers dispersed through out the Whole world.
cc pc-acp vbi crd n2, cst vbz p-acp n1 d p-acp dt n2 pp-f n1 cc n2 pp-f dt n1, cst vbz pc-acp vvi n2 vvn p-acp av dt j-jn n1.
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And as I do not discōmende that same exposition, so seme there nowe to me the generall destenies of the church to be here set together, in the which, where the corrupte doctrine occupieth not the last place, there should nothing be spoken herof in general, wherof many thinges in particular shal be spoken in the 8. chapter.
And as I do not discommend that same exposition, so seem there now to me the general destinies of the Church to be Here Set together, in the which, where the corrupt Doctrine occupieth not the last place, there should nothing be spoken hereof in general, whereof many things in particular shall be spoken in the 8. chapter.
cc c-acp pns11 vdb xx vvi cst d n1, av vvb a-acp av p-acp pno11 dt j n2 pp-f dt n1 pc-acp vbi av vvn av, p-acp dt r-crq, c-crq dt j n1 vvz xx dt ord n1, pc-acp vmd pix vbi vvn av p-acp n1, c-crq d n2 p-acp j vmb vbi vvn p-acp dt crd n1.
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and others followyng, vnlesse this present place should after the same sorte be expounded, as it is.
and Others following, unless this present place should After the same sort be expounded, as it is.
cc n2-jn vvg, cs d j n1 vmd p-acp dt d n1 vbi vvn, c-acp pn31 vbz.
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Furthermore those thinges that followe shall better be ioyned together, which shall haue no place in the laste iudgement:
Furthermore those things that follow shall better be joined together, which shall have no place in the laste judgement:
np1 d n2 cst vvb vmb av-jc vbi vvn av, r-crq vmb vhi dx n1 p-acp dt ord n1:
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as the thing it selfe wil proue.
as the thing it self will prove.
c-acp dt n1 pn31 n1 vmb vvi.
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And the thinges that follow in the 7. Chapt. apperteyne to the exposition of the sixte seale, or vnto the treatise thereof.
And the things that follow in the 7. Chapter appertain to the exposition of the sixte seal, or unto the treatise thereof.
cc dt n2 cst vvb p-acp dt crd np1 vvb p-acp dt n1 pp-f dt ord n1, cc p-acp dt n1 av.
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And three thinges chiefly it reciteth, howe the Aungelles let the windes that they shoulde not blowe:
And three things chiefly it reciteth, how the Angels let the winds that they should not blow:
cc crd n2 av-jn pn31 vvz, c-crq dt n2 vvb dt n2 cst pns32 vmd xx vvi:
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an innumerable company to be sealed in the middes of the corrupt doctrine, which shuld not perish.
an innumerable company to be sealed in the mids of the corrupt Doctrine, which should not perish.
dt j n1 pc-acp vbi vvn p-acp dt n2-jn pp-f dt j n1, r-crq vmd xx vvi.
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And what the state of them is, which are departed out of this world eyther by martirdom,
And what the state of them is, which Are departed out of this world either by martyrdom,
cc q-crq dt n1 pp-f pno32 vbz, r-crq vbr vvn av pp-f d n1 av-d p-acp n1,
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or els beyng either vndefiled with ye corruption so ful of enormitie, or deliuered & pourged from the same:
or Else being either undefiled with you corruption so full of enormity, or Delivered & purged from the same:
cc av vbg av-d j p-acp pn22 n1 av j pp-f n1, cc vvd cc vvd p-acp dt d:
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which are annexed because of cōsolation.
which Are annexed Because of consolation.
r-crq vbr vvn p-acp pp-f n1.
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For this boke of Apocalipse is wōderful Euangelical, most ful not only of prophecies, but also of admonitions, exhortations, and most cōfortable consolations.
For this book of Apocalypse is wondered Evangelical, most full not only of prophecies, but also of admonitions, exhortations, and most comfortable consolations.
p-acp d n1 pp-f n1 vbz vvn j, av-ds j xx av-j pp-f n2, cc-acp av pp-f n2, n2, cc av-ds j n2.
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First is to be expounded, that whiche is spoken of the restreinte of the windes by the Aungels, that they should not blowe. First is to be expounded, that which is spoken of the restreinte of the winds by the Angels, that they should not blow.
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Winde as also leauē in the scriptures, is vsed both in good and euil parte. For winde is called vaine and false doctrine, and an hope conceyued of erroneouse doctrine: As in Osee the.12. and the.5. and.22.
Wind as also leaven in the Scriptures, is used both in good and evil part. For wind is called vain and false Doctrine, and an hope conceived of erroneous Doctrine: As in Hosea the.12. and the.5. and.22.
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of Ieremie. So is leauen called the Pharisaicall doctrine, and hipocrisie springyng thereof. S. Paul in the.4.
of Ieremie. So is leaven called the Pharisaical Doctrine, and hypocrisy springing thereof. S. Paul in the.4.
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to the Ephes. forbiddeth, that we be not caried about with euery winde of doctrine. And the holy ghost is shaddowed by winde in the.3.
to the Ephesians forbiddeth, that we be not carried about with every wind of Doctrine. And the holy ghost is shadowed by wind in the.3.
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chapt. of S. Iohn. And in the 2. chapt. of the Actes. Winde is subtile, it pearseth, is felte, and is not sene:Chapter. of S. John. And in the 2. Chapter. of the Acts. Wind is subtle, it pierceth, is felt, and is not seen:
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greate is the force thereof, it doeth refrigerate, it drieth, gathereth clowdes, whiche rayne and make the earth fertile.
great is the force thereof, it doth refrigerate, it drieth, gathereth Clouds, which rain and make the earth fertile.
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Full rightly therfore by winde is signified the spirite of God, and the sounde doctrine, whiche is of the spirite of God.
Full rightly Therefore by wind is signified the Spirit of God, and the sound Doctrine, which is of the Spirit of God.
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Therfore is it one winde, the spirit of God whiche inspireth:
Therefore is it one wind, the Spirit of God which inspireth:
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Therfore the doctrine of the Gospell inspired from all partes of the world bloweth, or is preached:
Therefore the Doctrine of the Gospel inspired from all parts of the world blows, or is preached:
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Corinth. 12. Briefly, by the blaste of windes we vnderstand the free preachyng taken out of the holy Scriptures.Corinth. 12. Briefly, by the blast of winds we understand the free preaching taken out of the holy Scriptures.
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Secondely we muste knowe that there be both good and euil Aungels in the Scriptures. Aungels as appered before, are called ministers. Secondly we must know that there be both good and evil Angels in the Scriptures. Angels as appeared before, Are called Ministers.
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And there be good and euill ministers: the good inspired of God and the good Aungell:
And there be good and evil Ministers: the good inspired of God and the good Angel:
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and the euil of the euil Aungell.
and the evil of the evil Angel.
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And the enemie of the trueth stireth vp men in al places of the world, in the Courtes of Kinges, in the places of Iudgement, in Scholes, in Colledges, in Cities, Townes and Villages, whiche may let the free course of Gods worde.
And the enemy of the truth stirreth up men in all places of the world, in the Courts of Kings, in the places of Judgement, in Schools, in Colleges, in Cities, Towns and Villages, which may let the free course of God's word.
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Therefore the proclamations of Kinges and Bisshoppes flye to and froe, are proclamed and set vp, prohibiting the readyng of the Bible, the preaching of the Gospell, &c. And to the intent to haue some pretence of their euill doyng, they forge that the Bible is corrupte in a thousande places,
Therefore the Proclamations of Kings and Bishops fly to and fro, Are proclaimed and Set up, prohibiting the reading of the bible, the preaching of the Gospel, etc. And to the intent to have Some pretence of their evil doing, they forge that the bible is corrupt in a thousande places,
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& that heresie is learned and taught out of the same.
& that heresy is learned and taught out of the same.
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Therefore also they prohibite and condemne the Bible and the bokes of the Gospell, of the vnworthines of the whiche thing it can not worthely enough be spokē before the church.
Therefore also they prohibit and condemn the bible and the books of the Gospel, of the unworthiness of the which thing it can not worthily enough be spoken before the Church.
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They do the same that in times paste Antiochus, Epiphanes, Dioclesian, and other men of the same sorte are red to haue done.
They do the same that in times past Antiochus, Epiphanes, Diocletian, and other men of the same sort Are read to have done.
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The expositours of the Bible in times paste deserued excedyng great prayse:
The expositors of the bible in times past deserved exceeding great praise:
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nother was there any faythfull that sayed the holy boke to be corrupted, for that al translations agreed not emonges themselues.
neither was there any faithful that said the holy book to be corrupted, for that all Translations agreed not among themselves.
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We liue therefore at this daye in a time most corrupt and most vnthankefull.
We live Therefore At this day in a time most corrupt and most unthankful.
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And the restrainte of reading holy Scripture, is the foundation of the corrupte doctrine, and of intanglyng the conscience,
And the restraint of reading holy Scripture, is the Foundation of the corrupt Doctrine, and of intangling the conscience,
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and of dispayre that followeth on the same. And by the Earth he vnderstandeth men dwellyng in Earth:
and of despair that follows on the same. And by the Earth he understandeth men Dwelling in Earth:
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by the Sea and Iles, men of Ilandes, and that dwell on the Sea: by trees, men shadowed euery where in the Scripture by trees.
by the Sea and Isles, men of Islands, and that dwell on the Sea: by trees, men shadowed every where in the Scripture by trees.
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For vnlesse the windes blowe, the trees florishe not, neyther the earth waxeth grene.
For unless the winds blow, the trees flourish not, neither the earth Waxes green.
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The Prophet sayeth, sende forth thy spirite, and they shal be created, and thou shalt renewe the face of the earth.
The Prophet Saith, send forth thy Spirit, and they shall be created, and thou shalt renew the face of the earth.
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And excepte the worde of God be preached, the mindes of men waxe not grene, nother are the fruictes of good workes brought forth of men.
And except the word of God be preached, the minds of men wax not green, neither Are the fruits of good works brought forth of men.
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And therfore the Aungelles prohibiting winde, are sayed to hurt:
And Therefore the Angels prohibiting wind, Are said to hurt:
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as in dede there is nothing more pestilent nor perniciouse, than the suppressing of the free preachyng of Gods worde.
as in deed there is nothing more pestilent nor pernicious, than the suppressing of the free preaching of God's word.
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¶ The faithful are sealed to saluatiō, which they obteyne by the grace of God in Christ Iesu. The.xxxv. Sermon.
¶ The faithful Are sealed to salvation, which they obtain by the grace of God in christ Iesu. The xxxv Sermon.
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ANd I sawe an other Aungell ascēde from the rising of the sonne: ANd I saw an other Angel ascend from the rising of the son:
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which had the seale of the liuing God, and he cried with a lowde voyce to the foure Aungelles (to whome power was geuen to hurte the earth and the See) saying:
which had the seal of the living God, and he cried with a loud voice to the foure Angels (to whom power was given to hurt the earth and the See) saying:
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hurte not the earth, nother the See, nother the trees, till we haue sealed the Seruauntes of our God in their forheades.
hurt not the earth, neither the See, neither the trees, till we have sealed the Servants of our God in their foreheads.
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And I hearde the numbre of them which were sealed, and there were sealed an. C. and.xliiii. thousand of al the tribes of the Childrē of Israell.
And I heard the numbered of them which were sealed, and there were sealed an. C. and xliiii thousand of all the tribes of the Children of Israel.
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Of the tribe of Iuda were sealed.xii. M. of the tribe of Ruben were sealed.xii. M. of the tribe of Gad were sealed xii.
Of the tribe of Iuda were sealed xii M. of the tribe of Reuben were sealed xii M. of the tribe of Gad were sealed xii.
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M. of the tribe of Asser were sealed.xii. M. of the tribe of Neptali were sealed.xii. M. Of the tribe of Manasses were sealed.xii. M. of the tribe of Simeon were sealed.xii. M. of the tribe of Leui were sealed.xii. M. of the tribe of Isachar were sealed.xii. M. Of the tribe of Zabulon were sealed.xii. M. of the tribe of Ioseph were sealed.xii. M. of ye tribe of Beniamin were sealed.xii. M. M. of the tribe of Asher were sealed xii M. of the tribe of Naphtali were sealed xii M. Of the tribe of Manasses were sealed xii M. of the tribe of Simeon were sealed xii M. of the tribe of Levi were sealed xii M. of the tribe of Isachar were sealed xii M. Of the tribe of Zebulon were sealed xii M. of the tribe of Ioseph were sealed xii M. of the tribe of Benjamin were sealed xii M.
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After this I behelde, and lo, a great multitude (whiche no man coulde numbre) of all nations and people,
After this I beheld, and lo, a great multitude (which no man could numbered) of all Nations and people,
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and tunges, stode before the seate, and before the Lambe, clothed with lōg white garmentes and Palmes in theyr handes,
and tongues, stood before the seat, and before the Lamb, clothed with long white garments and Palms in their hands,
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and cried with a lowde voice saying:
and cried with a loud voice saying:
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Saluatiō be ascribed to him that sitteth vpon the seate of our God, and vnto the lambe.
Salvation be ascribed to him that Sitteth upon the seat of our God, and unto the lamb.
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And al the Aungels stode in the compasse of the seate, and of the elders,
And all the Angels stood in the compass of the seat, and of the Elders,
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and of the foure beastes, and fel doune before the seate on their faces, and worshipped God, saying: Amē.
and of the foure beasts, and fell down before the seat on their faces, and worshipped God, saying: Amen.
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Blessing, and glory, wisedome and thankes, and honour and power, and might, be vnto our God for euer more, Amen.
Blessing, and glory, Wisdom and thanks, and honour and power, and might, be unto our God for ever more, Amen.
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We haue hearde, bretherne, the sixte seale beyng opened, that the Sunne was made blacke, the Moone blouddy, the Starres to haue fallen from Heauen to the Earth,
We have heard, brethren, the sixte seal being opened, that the Sun was made black, the Moon bloody, the Stars to have fallen from Heaven to the Earth,
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and the reste that we haue rehersed: by all the whiche was signified the corruption of doctrine.
and the rest that we have rehearsed: by all the which was signified the corruption of Doctrine.
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A sorrowful and a feareful matter was shaddowed with moste sorrowful and most terrible parables.
A sorrowful and a fearful matter was shadowed with most sorrowful and most terrible parables.
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We hearde how there followed in the worlde a most great tourmoile of thinges, and with many a most greuouse dispaire:
We heard how there followed in the world a most great tourmoile of things, and with many a most grievous despair:
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and that the windes also were restreyned, that they should not blowe.
and that the winds also were restrained, that they should not blow.
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but where by the testimony of our sauiour him selfe, so great a numbre is saued:
but where by the testimony of our Saviour him self, so great a numbered is saved:
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But we haue experienced, howe greate a griefe it is, yea and distruction also, to waunte the ayre or winde, in so much that with out breathing and cooling, men muste nedes wither and be quesomed and choked vp.
But we have experienced, how great a grief it is, yea and destruction also, to waunte the air or wind, in so much that with out breathing and cooling, men must needs wither and be quesomed and choked up.
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But with so great an euil are thei vexed which are destitute of the preachyng of Gods worde. Some man here might saye:
But with so great an evil Are they vexed which Are destitute of the preaching of God's word. some man Here might say:
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than the whole worlde perissheth in heresies, in the Alcorane, in Papistrie, and other corruptions. than the Whole world perisheth in heresies, in the Koran, in Papistry, and other corruptions.
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In what case thinke you than are our forefathers? do you thinke they be al damned? S. Iohn preuenteth these thinges,
In what case think you than Are our Forefathers? do you think they be all damned? S. John preventeth these things,
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and with a vision al together Euangelicall, that is to wit with a cōsolation moste profitable sheweth, that God hath an innumerable multitude of them, whiche euen in the middes of those antichristian times or difficulties are made safe:
and with a vision all together Evangelical, that is to wit with a consolation most profitable shows, that God hath an innumerable multitude of them, which even in the mids of those Antichristian times or difficulties Are made safe:
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and that of the mere grace of God, through the intercession of Iesu Christ, of whom alone is saluation:
and that of the mere grace of God, through the Intercession of Iesu christ, of whom alone is salvation:
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yt is to saye, whom alone they yt are saued may thanke for their saluatiō.
that is to say, whom alone they that Are saved may thank for their salvation.
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We haue at this present what to aunswere to menne of a contrary faction, alwayes obiectyng, eyther our Elders are damned altogether, it were wicked to condemne all, they be saued therefore.
We have At this present what to answer to men of a contrary faction, always objecting, either our Elders Are damned altogether, it were wicked to condemn all, they be saved Therefore.
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But they haue not hearde of that our newe doctrine, but kepte the olde, in the olde therfore shall we also be saued.
But they have not heard of that our new Doctrine, but kept the old, in the old Therefore shall we also be saved.
p-acp pns32 vhb xx vvn pp-f d po12 j n1, cc-acp vvd dt j, p-acp dt j av vmb pns12 av vbi vvn.
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To this we make aunswer, that our elders were saued, we graūt gladly, & beleue it also:
To this we make answer, that our Elders were saved, we grant gladly, & believe it also:
p-acp d pns12 vvb n1, cst po12 n2-jn vbdr vvn, pns12 vvb av-j, cc vvi pn31 av:
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but we adde, of the free grace of God, as we shal by & by more playnly vnderstāde: and not by popish superstitiō:
but we add, of the free grace of God, as we shall by & by more plainly understand: and not by popish Superstition:
cc-acp pns12 vvb, pp-f dt j n1 pp-f np1, c-acp pns12 vmb p-acp cc a-acp av-dc av-j vvi: cc xx p-acp j n1:
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neyther therfore shalt thou by the same be saued: but thou muste also be saued by Christ, if thou wilt be saued.
neither Therefore shalt thou by the same be saved: but thou must also be saved by christ, if thou wilt be saved.
dx av vm2 pns21 p-acp dt d vbb vvn: cc-acp pns21 vmb av vbi vvn p-acp np1, cs pns21 vm2 vbi vvn.
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But rather seyng at this daye through the singular goodnes of God, the gospel is preached,
But rather sing At this day through the singular Goodness of God, the gospel is preached,
cc-acp av-c vvb p-acp d n1 p-acp dt j n1 pp-f np1, dt n1 vbz vvn,
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and is preached euen to thee, to the whiche thou shewest thy selfe a rebell, thou declarest thy self to be none of the nūbre of gods children, which heare the worde of God with ioye, and kepe it.
and is preached even to thee, to the which thou shewest thy self a rebel, thou declarest thy self to be none of the numbered of God's children, which hear the word of God with joy, and keep it.
cc vbz vvn av p-acp pno21, p-acp dt r-crq pns21 vv2 po21 n1 dt n1, pns21 vv2 po21 n1 pc-acp vbi pix pp-f dt j-vvn pp-f n2 n2, q-crq vvb dt n1 pp-f np1 p-acp n1, cc vvi pn31.
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Neyther shalte thou haue any cloke or pretense wherwith to excuse thy sinne.
Neither shalt thou have any cloak or pretense wherewith to excuse thy sin.
av-dx vm2 pns21 vhi d n1 cc n1 c-crq pc-acp vvi po21 n1.
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Yf thy forefathers had had the like oportunitie, which thou neglectest, good God, what a space wold they haue runne afore thee? Therfore thou both willing and witting, speakest against God,
If thy Forefathers had had the like opportunity, which thou neglectest, good God, what a Molle would they have run afore thee? Therefore thou both willing and witting, Speakest against God,
cs po21 n2 vhd vhn dt j n1, r-crq pns21 vv2, j np1, r-crq dt n1 vmd pns32 vhb vvn p-acp pno21? av pns21 d j cc vvg, vv2 p-acp np1,
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& wilfully throwest thy selfe into distruction. Dye therfore through thine owne faulte.
& wilfully throwest thy self into destruction. Dye Therefore through thine own fault.
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Neither doeth this place only testifie, very many to be saued by the grace of God from corruption, Neither doth this place only testify, very many to be saved by the grace of God from corruption,
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& in the true faith, euen than, what time in mans iudgement there appere none or very fewe to be faithfull:
& in the true faith, even than, what time in men judgement there appear none or very few to be faithful:
cc p-acp dt j n1, av cs, r-crq n1 p-acp ng1 n1 pc-acp vvi pix cc av d pc-acp vbi j:
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and euen very fewe or none to be saued, by reason of the exceading great corruption of euery time? We haue also hearde and red in the.3. boke of kinges the.19.
and even very few or none to be saved, by reason of the exceeding great corruption of every time? We have also heard and read in the.3. book of Kings the.19.
cc av av d cc pix pc-acp vbi vvn, p-acp n1 pp-f dt j-vvg j n1 pp-f d n1? pns12 vhb av vvn cc vvn p-acp dt crd. n1 pp-f n2 dt crd.
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chapt. that Helias complayning most greuously of the scarsetie of the faithfull, vnderstode, that God had reserued yet seuē thousand men, which had not boughed theyr knees before Baal.Chapter. that Elias complaining most grievously of the scarsetie of the faithful, understood, that God had reserved yet seuē thousand men, which had not boughed their knees before Baal.
j. cst np1 vvg ds av-j pp-f dt n1 pp-f dt j, vvd, cst np1 vhd vvn av crd crd n2, r-crq vhd xx vvn po32 n2 p-acp np1.
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The lord therefore hath euermore his chosen, whiche in the middes of destruction and perdition by grace through Christ are saued.
The lord Therefore hath evermore his chosen, which in the mids of destruction and perdition by grace through christ Are saved.
dt n1 av vhz av po31 j-vvn, r-crq p-acp dt n2-jn pp-f n1 cc n1 p-acp n1 p-acp np1 vbr vvn.
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And the Authour of this saluation and preseruatiō is first declared to be an Aungell ascendyng from the risyng of the sunne: And the Author of this salvation and preservation is First declared to be an Angel ascending from the rising of the sun:
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to witte the Lord Christ that sunne of rightuousenes, rising vp in those most thicke antichristian darknes, to those that seke God,
to wit the Lord christ that sun of rightuousenes, rising up in those most thick Antichristian darkness, to those that seek God,
p-acp n1 dt n1 np1 cst n1 pp-f n1, vvg a-acp p-acp d av-ds j jp n1, p-acp d cst vvi np1,
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and lighting them the darkenes driuē away.
and lighting them the darkness driven away.
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For Christ is the trewe light of al times, lighting al, so many as be illumined.
For christ is the true Light of all times, lighting all, so many as be illumined.
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He geueth his people also preachers, whiche by the worde maye defende Gods people, that they be not distroyed with that comon distruction.
He Giveth his people also Preachers, which by the word may defend God's people, that they be not destroyed with that Common destruction.
pns31 vvz po31 n1 av n2, r-crq p-acp dt n1 vmb vvi npg1 n1, cst pns32 vbb xx vvn p-acp d j n1.
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For it is diligently expressed, that this Aungel had a seale, & that not a seale only, For it is diligently expressed, that this Angel had a seal, & that not a seal only,
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but the seale of God, & euen of the liuing God.
but the seal of God, & even of the living God.
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For Christ which is the Image of God vnsene, that is to say, the printe or expresse Image of his substaunce, in whom we know,
For christ which is the Image of God unseen, that is to say, the print or express Image of his substance, in whom we know,
p-acp np1 r-crq vbz dt n1 pp-f np1 j, cst vbz pc-acp vvi, dt n1 cc vvi n1 pp-f po31 n1, p-acp ro-crq pns12 vvb,
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as he him self sayeth vnto Philip, the father, hath a seale, which is an instrument, wherwith we seale, such thinges as we wil haue sealed, saued,
as he him self Saith unto Philip, the father, hath a seal, which is an Instrument, wherewith we seal, such things as we will have sealed, saved,
c-acp pns31 pno31 n1 vvz p-acp np1, dt n1, vhz dt n1, r-crq vbz dt n1, c-crq pns12 vvi, d n2 c-acp pns12 vmb vhi vvn, vvn,
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& confirmed, & discerned from that which is counterfet, & kept safe against disceipte. But the Lorde hath no suche seale, as we haue in this world:
& confirmed, & discerned from that which is counterfeit, & kept safe against disceipte. But the Lord hath not such seal, as we have in this world:
cc vvn, cc vvd p-acp d r-crq vbz j-jn, cc vvd j p-acp n1. p-acp dt n1 vhz xx d n1, c-acp pns12 vhb p-acp d n1:
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but so by a figure is called ye spirit of god, wt whom he inspireth his faithful, by whō he geueth also a liuely faith, by the word of the liuing & eternal God.
but so by a figure is called you Spirit of god, with whom he inspireth his faithful, by whom he Giveth also a lively faith, by the word of the living & Eternal God.
cc-acp av p-acp dt n1 vbz vvn pn22 n1 pp-f n1, p-acp ro-crq pns31 vvz po31 j, p-acp ro-crq pns31 vvz av dt j n1, p-acp dt n1 pp-f dt j-vvg cc j np1.
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This seale therfore, is the seale of the liuing God, the spirite of life, and liuely faith: herof thapostle S. Paul, speaking:
This seal Therefore, is the seal of the living God, the Spirit of life, and lively faith: hereof apostle S. Paul, speaking:
d n1 av, vbz dt n1 pp-f dt j-vvg np1, dt n1 pp-f n1, cc j n1: av n1 n1 np1, vvg:
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we also trust in Christ, after the word of trueth hearde, ye gospell of your saluatiō, wherin after ye beleued, ye were sealed wt the holy spirit of promesse, &c. These thinges are not diuided.
we also trust in christ, After the word of truth heard, you gospel of your salvation, wherein After you believed, you were sealed with the holy Spirit of promise, etc. These things Are not divided.
pns12 av vvb p-acp np1, p-acp dt n1 pp-f n1 vvn, pn22 n1 pp-f po22 n1, c-crq c-acp pn22 vvd, pn22 vbdr vvn p-acp dt j n1 pp-f n1, av np1 n2 vbr xx vvn.
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For faith is not without ye worde, nor both these without the holy ghost in the faithful.
For faith is not without you word, nor both these without the holy ghost in the faithful.
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For Christ worketh with mē by a lawfull ministerie, by mē, inspiring certen, that maye teach & admonish men,
For christ works with men by a lawful Ministry, by men, inspiring certain, that may teach & admonish men,
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Christ therfore doeth prohibite the ministers of Sathan, that they in restraining & letting the free preaching of Gods worde, should not procede to hurte men,
christ Therefore doth prohibit the Ministers of Sathan, that they in restraining & letting the free preaching of God's word, should not proceed to hurt men,
np1 av vdz vvi dt n2 pp-f np1, cst pns32 p-acp vvg cc vvg dt j vvg pp-f npg1 n1, vmd xx vvi pc-acp vvi n2,
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before the mindes of the chosen be sealed:
before the minds of the chosen be sealed:
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that is to say teacheth, how soeuer ye veritie is restreined, and the preaching of the Gospell obscured,
that is to say Teaches, how soever you verity is restrained, and the preaching of the Gospel obscured,
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yet that the mindes of many shal so be furnisshed with gods worde, and with godly inspiration, which may so liue,
yet that the minds of many shall so be furnished with God's word, and with godly inspiration, which may so live,
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and be of such efficacitie in them, that seducing can either haue no place in thē:
and be of such efficacity in them, that seducing can either have no place in them:
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or if it haue any at al, can not abide or perseuer to the ende.
or if it have any At all, can not abide or persever to the end.
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There be also two other places of the scripture, testifiyng that signets were geuen to men, wherwith they were sealed,
There be also two other places of the scripture, testifying that signets were given to men, wherewith they were sealed,
pc-acp vbi av crd j-jn n2 pp-f dt n1, vvg d n2 vbdr vvn p-acp n2, c-crq pns32 vbdr vvn,
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& were exempte or deliuered from the present euil: neyther be they repugnaūt to this our seale of ye liuing god.
& were exempt or Delivered from the present evil: neither be they repugnant to this our seal of the living god.
cc vbdr j cc vvn p-acp dt j j-jn: dx vbi pns32 j p-acp d po12 n1 pp-f dt j-vvg n1.
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In Exod. 12. the postes or dore chekes of ye Israelites were springled with the bloud of the lābe.
In Exod 12. the posts or door cheeks of the Israelites were springled with the blood of the lamb.
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The signe of it selfe should haue preuailed nothing, vnlesse the vertu of God instituting, & a cōsecrating the signe with his word, had tourned away thaungel distroyer:
The Signen of it self should have prevailed nothing, unless the virtue of God instituting, & a consecrating the Signen with his word, had turned away thaungel distroyer:
dt n1 pp-f pn31 n1 vmd vhi vvn pix, cs dt n1 pp-f np1 vvg, cc dt vvg dt n1 p-acp po31 n1, vhd vvd av n1 n1:
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neither hath ye signe waunted faith, beyng vsed of the holy mē of god. For the godly receiueth not ye ordenaūces of god wtout faith.
neither hath the Signen waunted faith, being used of the holy men of god. For the godly receiveth not you ordonnances of god without faith.
d vhz dt n1 vvd n1, vbg vvn pp-f dt j n2 pp-f n1. p-acp dt j vvz xx pn22 n2 pp-f n1 p-acp n1.
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Therfore the same power of Christ preserued the Israelites frō distructiō, which now kepeth ye faithful frō the infectiō of Antichrist. Ezechiel .9.
Therefore the same power of christ preserved the Israelites from destruction, which now Keepeth you faithful from the infection of Antichrist. Ezechiel.9.
av dt d n1 pp-f np1 vvd dt np2 p-acp n1, r-crq av vvz pn22 j p-acp dt n1 pp-f np1. np1 crd.
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one sealeth ye foreheades of yt faithful, hauing the tipe of a scribe & priest. Verely Christ hath at al times defended his.
one Sealeth you foreheads of that faithful, having the tipe of a scribe & priest. Verily christ hath At all times defended his.
pi vvz pn22 n2 pp-f pn31 j, vhg dt n1 pp-f dt n1 cc n1. av-j np1 vhz p-acp d n2 vvd po31.
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And he sealeth by imprintyng or writing this marke or letter Tau. That marke signifieth, that is to say, the Law, or direction or Rule.
And he Sealeth by imprinting or writing this mark or Letter Tau. That mark signifies, that is to say, the Law, or direction or Rule.
cc pns31 vvz p-acp vvg cc vvg d n1 cc n1 np1. cst n1 vvz, cst vbz pc-acp vvi, dt n1, cc n1 cc n1.
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For in whom so euer is ingrauen ye law of God, the word of God,
For in whom so ever is engraved you law of God, the word of God,
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& euen the rule of faith, in the very hart, he is safe & sure from al euil.
& even the Rule of faith, in the very heart, he is safe & sure from all evil.
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The auncients in olde time called the rule of faith & direction, the very articles of the christen faith, I beleue in God, &c. Ye see therfore how al those signes come in dede all to one poincte.
The ancients in old time called the Rule of faith & direction, the very Articles of the christian faith, I believe in God, etc. You see Therefore how all those Signs come in deed all to one point.
dt n2-jn p-acp j n1 vvd dt n1 pp-f n1 cc n1, dt j n2 pp-f dt jp n1, pns11 vvb p-acp np1, av pn22 vvb av c-crq d d n2 vvb p-acp n1 av-d p-acp crd n1.
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For thei be safe and sure from euil, whom the spirite of God hath inspired and illumined with faithe by the worde. This much of the seale.
For they be safe and sure from evil, whom the Spirit of God hath inspired and illumined with faith by the word. This much of the seal.
p-acp pns32 vbb j cc j p-acp j-jn, ro-crq dt n1 pp-f np1 vhz vvn cc vvn p-acp n1 p-acp dt n1. d d pp-f dt n1.
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Now let vs also consider, who they are that be sealed. Now let us also Consider, who they Are that be sealed.
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We reade in Ezechiel, passe through the citie of Ierusalē, & marke Tau in the foreheades of mē mourning and lamenting for al thabominatiōs done in ye middes therof.
We read in Ezechiel, pass through the City of Ierusalē, & mark Tau in the foreheads of men mourning and lamenting for all thabominations done in you mids thereof.
pns12 vvb p-acp np1, vvb p-acp dt n1 pp-f np1, cc vvi np1 p-acp dt n2 pp-f n2 vvg cc vvg p-acp d n2 vdn p-acp pn22 n2-jn av.
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Therfore are ye seruaūts of god, and they that are sory for abominable wickednes, are sealed.
Therefore Are you Servants of god, and they that Are sorry for abominable wickedness, Are sealed.
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The contemners of God hogs & dogs, are neglected. It is shewed moreouer, in what part of thē they be sealed.
The contemners of God hogs & Dogs, Are neglected. It is showed moreover, in what part of them they be sealed.
dt n1 pp-f np1 n2 cc n2, vbr vvn. pn31 vbz vvn av, p-acp r-crq n1 pp-f pno32 pns32 vbi vvn.
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In time paste the bloud of the lambe was annoincted on the dore postes. In Ezechiel Tau is marked in their foreheades. In time past the blood of the lamb was Anointed on the door posts. In Ezechiel Tau is marked in their foreheads.
p-acp n1 p-acp dt n1 pp-f dt n1 vbds vvn p-acp dt n1 n2. p-acp np1 np1 vbz vvn p-acp po32 n2.
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Here also is imprinted the seale of the liuing God in the forheades of the faithful.
Here also is imprinted the seal of the living God in the foreheads of the faithful.
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And the forehead representeth a tipe of the minde the chiefest and most excellent parte in man.
And the forehead Representeth a tipe of the mind the chiefest and most excellent part in man.
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The spirite and faith is put into the mindes of the faithful.
The Spirit and faith is put into the minds of the faithful.
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Neuerthelesse the marke is aptly fixed to the forehead, not to the hinder part of the head, backe, or shoulders.
Nevertheless the mark is aptly fixed to the forehead, not to the hinder part of the head, back, or shoulders.
av dt n1 vbz av-j vvn p-acp dt n1, xx p-acp dt jc n1 pp-f dt n1, av, cc n2.
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For they that be lighted with the worde & spirite, and haue faith, do cōfesse the same, & dissemble nothing:
For they that be lighted with the word & Spirit, and have faith, do confess the same, & dissemble nothing:
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and much lesse are ashamed, but desire that their glory that is their faith might be knowen of al men.
and much less Are ashamed, but desire that their glory that is their faith might be known of all men.
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We cal most notable things, written in our forhead: that is most manifest things, wherof we be not ashamed.
We call most notable things, written in our forehead: that is most manifest things, whereof we be not ashamed.
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Yf we now applie these things to such as were done in old time, and now also at this daie, they wil bring a great light to them. If we now apply these things to such as were done in old time, and now also At this day, they will bring a great Light to them.
cs pns12 av vvi d n2 p-acp d c-acp vbdr vdn p-acp j n1, cc av av p-acp d n1, pns32 vmb vvi dt j n1 p-acp pno32.
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There were founde good men, faythfull and fearynge God, mourning or sorrowing, and seruauntes of God.
There were found good men, faithful and fearing God, mourning or sorrowing, and Servants of God.
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And there be foūde at this day also, in the middes of Mahometrie and Papistrie, which expressely condemne and haue cōdemned this kinde of life, openly confessing, that the same is not the trewe waye of life, that there is no more wicked kinde of men liuyng,
And there be found At this day also, in the mids of Mahometry and Papistry, which expressly condemn and have condemned this kind of life, openly confessing, that the same is not the true Way of life, that there is no more wicked kind of men living,
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than be their priestes, that they would not committe themselues and their saluation to them, but rather to cōsecrate themselues wholy to God his mercy.
than be their Priests, that they would not commit themselves and their salvation to them, but rather to consecrate themselves wholly to God his mercy.
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And others, whiche haue spent a great parte of their life of a good zeale, doubtles,
And Others, which have spent a great part of their life of a good zeal, doubtless,
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but not accordyng to knowledge, in those trifles and superstitions, when they are comen to the ende of their life, they dispise al together:
but not according to knowledge, in those trifles and superstitions, when they Are come to the end of their life, they despise all together:
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yea and freely professing the veritie, they condemne al those trifles, and committe thēselues wholy to the christian faith, estemyng nothing more excellent or surer,
yea and freely professing the verity, they condemn all those trifles, and commit themselves wholly to the christian faith, esteeming nothing more excellent or Surer,
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than the rule of fayth, which also they couet to heare recited to them as a trewe confession, & die in the same.
than the Rule of faith, which also they covet to hear recited to them as a true Confessi, & die in the same.
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Al these hath the mercy of God sealed with the seale of the liuing God,
All these hath the mercy of God sealed with the seal of the living God,
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and deliuereth from al spotte of Antichrist and sathan, from corruption and distruction, through Iesus Christ our Lord.
and Delivereth from all spot of Antichrist and sathan, from corruption and destruction, through Iesus christ our Lord.
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But leest we should gather in euery age only here one and there one, the lorde him selfe nowe maketh here a great accompte,
But least we should gather in every age only Here one and there one, the lord him self now makes Here a great accompt,
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and firste of the Iewes by euery tribe he gathereth twelue thousande, and after by multiplication,
and First of the Iewes by every tribe he gathereth twelue thousande, and After by multiplication,
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an hondreth fourtie and foure thousande: and of the gentiles a multitude innumerable. Wherfore in euery time and age innumerable obteyne saluation:
an hondreth fourtie and foure thousande: and of the Gentiles a multitude innumerable. Wherefore in every time and age innumerable obtain salvation:
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how muche so euer errour, seducyng, and distruction reigne and rule in the world. These thinges doe highly cōmende God his mercy, and comfort vs excedingly.
how much so ever error, seducing, and destruction Reign and Rule in the world. These things do highly commend God his mercy, and Comfort us exceedingly.
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And where certen gather herof, that there shal be yet in this world before the iudgemēt a Saturnical or golden age, wherin these thinges should be fulfilled,
And where certain gather hereof, that there shall be yet in this world before the judgement a Saturnical or golden age, wherein these things should be fulfilled,
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and that all menne should come to the kingdome of God, it alludeth ouer much to the grosse errour of the Millenaries, which is already expulsed out of the churche of God.
and that all men should come to the Kingdom of God, it alludeth over much to the gross error of the Millennials, which is already Expulsed out of the Church of God.
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These thinges were fulfilled in olde time, and are at this daye, and shalbe fulfilled likewise,
These things were fulfilled in old time, and Are At this day, and shall fulfilled likewise,
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so longe as the worlde shal indure.
so long as the world shall endure.
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The kingdome of Sathan and of Antichrist shall continewe alwayes to the last iudgemēt, and shal stil impugne the kingdom of Christ,
The Kingdom of Sathan and of Antichrist shall continue always to the last judgement, and shall still impugn the Kingdom of christ,
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and seme euen to oppresse the same: much lesse ought they to promise vs so great securitie.
and seem even to oppress the same: much less ought they to promise us so great security.
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When the sonne of man shall come, saieth the sonne of man him self in the Gospel, thinke you shal he finde any fayth vpon earth? And agayne:
When the son of man shall come, Saith the son of man him self in the Gospel, think you shall he find any faith upon earth? And again:
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it shal be as in the dayes of Noe and Loth the wordes of the gospel are knowē,
it shall be as in the days of Noah and Loath the words of the gospel Are known,
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as be also those of the blessed Apostels Peter and Paule, 2. Pet. 3. 1. Thess. 4. But suche as like not this our exposition or minde, vrge briefly, that the promesses of the prophetes for the restoring of Israel are not yet fulfilled:
as be also those of the blessed Apostles Peter and Paul, 2. Pet. 3. 1. Thess 4. But such as like not this our exposition or mind, urge briefly, that the promises of the Prophets for the restoring of Israel Are not yet fulfilled:
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but that according to the veritie of the eternall God, they muste be fulfilled.
but that according to the verity of the Eternal God, they must be fulfilled.
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They suppose therfore, yea and contende also, that thee must a certayne or prefixed time remaine, wherin al these thinges may be accōplished.
They suppose Therefore, yea and contend also, that thee must a certain or prefixed time remain, wherein all these things may be accomplished.
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Hereunto I aunswer plainely, that we shal shamefully erre with Papias, Iustine, Ireney, Tertull. and Lactance, and with those that are called Millenaries, vnlesse we iudge here vprightly.
Hereunto I answer plainly, that we shall shamefully err with Papias, Justin, Irenae, Tertul and Lactantius, and with those that Are called Millennials, unless we judge Here uprightly.
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I beleue therfore yt the same restoring, wherof the Prophetes speake, muste be diuided into three times:
I believe Therefore that the same restoring, whereof the prophets speak, must be divided into three times:
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that the first be & so be called historicall, which extendeth frō king Cyrus vnto great Pompey, & the which Ezras, Nehemias, and the Authour of the boke of the Machabeis describe and teache to be fulfilled.
that the First be & so be called historical, which extendeth from King Cyrus unto great Pompey, & the which Ezras, Nehemiah, and the Author of the book of the Maccabees describe and teach to be fulfilled.
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The second to beginne at the comming of our Sauiour, and procede vnto Antichrist, and to his distroying, which in dede the Apostles and Euangelistes haue moste diligently described,
The second to begin At the coming of our Saviour, and proceed unto Antichrist, and to his destroying, which in deed the Apostles and Evangelists have most diligently described,
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and wherin they testifie many thinges to be accomplisshed: And that the thirde time should beginne from the gospel restored, and the last iudgment, and continewe foreuermore:
and wherein they testify many things to be accomplished: And that the Third time should begin from the gospel restored, and the last judgement, and continue forevermore:
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whiche restitution verely semeth to be of al other most perfit & complete, wherin God wil geue vnto man most fully, what things so euer he hath promised by the mouthes of the prophetes and Apostles.
which restitution verily Seemeth to be of all other most perfect & complete, wherein God will give unto man most Fully, what things so ever he hath promised by the mouths of the Prophets and Apostles.
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Hereof hath S. Peter most manifestly made mention in the actes the.3. chapt. saying:
Hereof hath S. Peter most manifestly made mention in the acts the.3. Chapter. saying:
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it behoueth Christ to take heauen, vntil ye time of restoring of al things, which god hath spoken by ye mouth of al his sainctes frō the time of the prophetes.
it behooves christ to take heaven, until you time of restoring of all things, which god hath spoken by you Mouth of all his Saints from the time of the Prophets.
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And the Lord him selfe in the gospel, speaking of the last iudgement, sayed: lifte vp your heades because your redemption draweth nere.
And the Lord him self in the gospel, speaking of the last judgement, said: lift up your Heads Because your redemption draws never.
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Or happely we may on this wise diuide this matter perauenture more plainely: the restoring of Israel, or of al faithful, is verely either corporall, or spiritual.
Or happily we may on this wise divide this matter Peradventure more plainly: the restoring of Israel, or of all faithful, is verily either corporal, or spiritual.
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The corporal maye be called historicall, and was perfourmed by Cyrus, Zorobabel, Iehosua, Ezras, Nehemias and the Machabeis: And the spirituall is fulfilled,
The corporal may be called historical, and was performed by Cyrus, Zerubbabel, Joshua, Ezras, Nehemiah and the Maccabees: And the spiritual is fulfilled,
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or shal be yet accomplisshed by the cōming of our holesome Messias our lord Iesus Christ.
or shall be yet accomplished by the coming of our wholesome Messias our lord Iesus christ.
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And the cōming of the lorde is of two sortes:
And the coming of the lord is of two sorts:
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the firste in dede is in the flesh, in the which we beleue many things, the Apostles bearing witnes, to haue ben fulfilled of Christe:
the First in deed is in the Flesh, in the which we believe many things, the Apostles bearing witness, to have been fulfilled of Christ:
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in the latter he shal come agayne from Heauen into iudgement.
in the latter he shall come again from Heaven into judgement.
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In that comyng he shal most fully accomplisshe, such thinges as we see as yet not perfourmed.
In that coming he shall most Fully accomplish, such things as we see as yet not performed.
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And doubtles al our hope is herunto referred, and comforted by this comyng. Those thinges that are spoken of the Apostle in the.11.
And doubtless all our hope is hereunto referred, and comforted by this coming. Those things that Are spoken of the Apostle in the.11.
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to the Romains of the conuersion of the Iewes, are fulfilled partly, and partely are fulfilled dayly,
to the Romans of the conversion of the Iewes, Are fulfilled partly, and partly Are fulfilled daily,
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and as yet shal be fulfilled.
and as yet shall be fulfilled.
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Now we retourne to the plenty of them that shalbe saued and are already saued from the middes of the kingdome of Antichrist, to be declared.
Now we return to the plenty of them that shall saved and Are already saved from the mids of the Kingdom of Antichrist, to be declared.
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S. Iohn diuideth the vniuersalitie of man kinde into Iewes and gentiles. Of the Iewes are raccompted an hondreth and fourtie and foure thousande. S. John Divideth the universality of man kind into Iewes and Gentiles. Of the Iewes Are raccompted an hondreth and fourtie and foure thousande.
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And after our iudgement, of a thousand Iewes there semeth scarsely one or two to be saued:
And After our judgement, of a thousand Iewes there Seemeth scarcely one or two to be saved:
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there is lefte verely, of this numbre certayne, an infinite multitude of this stifnecked people to be gathered which shal be saued.
there is left verily, of this numbered certain, an infinite multitude of this Stiffnecked people to be gathered which shall be saved.
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And they are not saued by the Lawe, or by circumcision, or by their damnable obstinacie:
And they Are not saved by the Law, or by circumcision, or by their damnable obstinacy:
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but vp the grace of God in Christ their Messias, the only redemer, reuealed to them of God mercifully, and of them receyued faithfully.
but up the grace of God in christ their Messias, the only redeemer, revealed to them of God mercifully, and of them received faithfully.
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For if the thefe on the crosse mighte be saued, nowe leauinge his lyfe, what shal lette, innumerable Iewes to be saued by the same meane? neuerthelesse I will here determine no measure.
For if the thief on the cross might be saved, now leaving his life, what shall let, innumerable Iewes to be saved by the same mean? nevertheless I will Here determine no measure.
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Neyther will I also by this meane make frustrate the ministerie of the worde and Sacramentes.
Neither will I also by this mean make frustrate the Ministry of the word and Sacraments.
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Howbeit I know the thinges to be trewe, that here are spoken:
Howbeit I know the things to be true, that Here Are spoken:
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the measure or maner is knowen to God, neither is there any thing with him vnpossible.
the measure or manner is known to God, neither is there any thing with him unpossible.
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And hereunto serueth the Apostles doctrine, in the.11. to the Romains. You wil saye: this doctrine wil make men to neglect their owne Saluacion:
And hereunto serveth the Apostles Doctrine, in the.11. to the Romans. You will say: this Doctrine will make men to neglect their own Salvation:
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where already nowe there are that saye, if the ende be well, then is all well.
where already now there Are that say, if the end be well, then is all well.
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As though they shoulde haue sayed, how soeuer thou liuest in this world, drowned in pleasures and bloud,
As though they should have said, how soever thou Livest in this world, drowned in pleasures and blood,
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and geuen to gloutonny, beleue only at the last ende of thy life, and thou shalt be saued.
and given to gloutonny, believe only At the last end of thy life, and thou shalt be saved.
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Doubtles I am not ignoraunt that there be many vncleane hogges and filthie swine, abusing the worde of the veritie and consolation of the Gospell:
Doubtless I am not ignorant that there be many unclean hogs and filthy Swine, abusing the word of the verity and consolation of the Gospel:
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but shal the abuse of prophane men take awaye the veritie from vs? The childrē of God which know that there is none other propiciation or satisfactiō for sinnes,
but shall the abuse of profane men take away the verity from us? The children of God which know that there is none other propiciation or satisfaction for Sins,
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but the oblation of Christ, cease not therfore to renewe their life dayly by repentaunce.
but the oblation of christ, cease not Therefore to renew their life daily by Repentance.
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Thus although the godly doubte nothing, but that innumerable at the last ende of their life are conuerted and saued of the Lorde, Thus although the godly doubt nothing, but that innumerable At the last end of their life Are converted and saved of the Lord,
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yet do they not abuse this mercy of God to the libertie of the flesh, but are affraied.
yet do they not abuse this mercy of God to the liberty of the Flesh, but Are afraid.
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For ther be other places diuerse, which reteyne them in order and duety. For the lord sayeth:
For there be other places diverse, which retain them in order and duty. For the lord Saith:
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thou arte made hole, go and sinne no more, leest some worse thing happen to thee.
thou art made hold, go and sin no more, least Some Worse thing happen to thee.
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Item, let vs do good whilest we haue time: the time will come, when we can not worke.
Item, let us do good whilst we have time: the time will come, when we can not work.
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The parable of ten virgins declareth vnto vs the same.
The parable of ten Virgins Declareth unto us the same.
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Also if the iuste shall vnneth be saued, where shal the sinner and wicked appere? moreouer tempte not the Lord thy God.
Also if the just shall uneath be saved, where shall the sinner and wicked appear? moreover tempt not the Lord thy God.
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And innumerable others of like sorte.
And innumerable Others of like sort.
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And when the Sainctes shall haue all their life time demeaned themselues blamelesse in the rightuousenes of God,
And when the Saints shall have all their life time demeaned themselves blameless in the rightuousenes of God,
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yet in the laste time of theyr life thei trust not to ye same, but to God his mere mercy through Christ.
yet in the laste time of their life they trust not to you same, but to God his mere mercy through christ.
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They remember alwayes howe greuousely he was rebuked in the Gospel, first in dede he, that inuied the good lucke of him that laboured with him in the vineyarde,
They Remember always how grievously he was rebuked in the Gospel, First in deed he, that envied the good luck of him that laboured with him in the vineyard,
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for that he had receyued so muche wages, coming into the vineyarde about the laste houre of the daye,
for that he had received so much wages, coming into the vineyard about the laste hour of the day,
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as he had receyued that had laboured al daie long, and agayne the thriftie sonne,
as he had received that had laboured all day long, and again the thrifty son,
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for that he was sory that his wastefull and prodigall brother was receyued agayne of his father,
for that he was sorry that his wasteful and prodigal brother was received again of his father,
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& a feeste also made him, and for him that was alwaies obedient, and toke paynes cōtinually, no such thing was prepared.
& a feeste also made him, and for him that was always obedient, and took pains continually, no such thing was prepared.
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But the gentiles he contriueth not into any certen numbre, but saieth how he sawe a great multitude, which no man could tel: But the Gentiles he Contriveth not into any certain numbered, but Saith how he saw a great multitude, which no man could tell:
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no more thā they coulde the starres, sande, herbes, or grasse how many they were in nūbre.
no more than they could the Stars, sand, herbs, or grass how many they were in numbered.
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He signifieth therfore, that in al the worlde, at al times innumerable are saued by Christe neuerthelesse leeste any man should thinke that it should preuaile or hinder him to saluation, to be borne of this or that nation tribe or tonge:
He signifies Therefore, that in all the world, At all times innumerable Are saved by Christ nevertheless leeste any man should think that it should prevail or hinder him to salvation, to be born of this or that Nation tribe or tongue:
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S. Iohn addeth incontinently, of al tribes, people and tonges to be ordeyned to saluation indifferently.
S. John adds incontinently, of all tribes, people and tongues to be ordained to salvation indifferently.
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Therfore this difference hindereth saluation nothing:
Therefore this difference hindereth salvation nothing:
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but are founde in Inde, Aethiopia, Barbaria, and in the furthest parte of Libia, in Scythia, Tartaria, and in the vttermost endes of the worlde, whiche are saued by the grace of Christ.
but Are found in Inde, Ethiopia, Barbaria, and in the furthest part of Libya, in Scythia, Tartary, and in the uttermost ends of the world, which Are saved by the grace of christ.
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And because it hath much doubtfulnes to reason of things to come, S. Iohn here moste expressely speaketh of them, which are not to be saued,
And Because it hath much doubtfulness to reason of things to come, S. John hear most expressly speaks of them, which Are not to be saved,
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but already haue atchieued saluation, and are in Heauen, to the intent we should not doubte of their saluation.
but already have achieved salvation, and Are in Heaven, to the intent we should not doubt of their salvation.
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And also shaddoweth the maner of saluation and blesse euerlastinge.
And also shadoweth the manner of salvation and bless everlasting.
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This treatise confuteth those which suppose the soules to slepe, not to haue the fruition of the godhead before the iudgement,
This treatise confuteth those which suppose the Souls to sleep, not to have the fruition of the godhead before the judgement,
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nor to be as yet in heauē.
nor to be as yet in heaven.
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First he sayeth, howe they stande before the Throne, and in the sighte of the lambe.
First he Saith, how they stand before the Throne, and in the sight of the lamb.
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For the firste felicitie in the blessed life, is to see God as he is, and to inioye his glory, to be with Christe in glory. Iohn .17.1. Iohn .3.
For the First felicity in the blessed life, is to see God as he is, and to enjoy his glory, to be with Christ in glory. John.17.1. John.3.
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white stoles are the garmentes of triumphant and cleane persones.
white stoles Are the garments of triumphant and clean Persons.
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As herafter shal be declared more at large, and hath ben noted ones or twise before.
As hereafter shall be declared more At large, and hath been noted ones or twice before.
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It betokeneth that the blessed soules are decked with light, &c. And the Palme also is a token of victory.
It Betokeneth that the blessed Souls Are decked with Light, etc. And the Palm also is a token of victory.
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Plinie treateth much of the Palme in the.4. Chapt. of the.13. booke. Al men write that the Palme was the moste auncient badge of a conquerour. Pliny Treateth much of the Palm in the.4. Chapter of the.13. book. All men write that the Palm was the most ancient badge of a conqueror.
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And wherefore this tree chiefly was chosen for this vse of men of most antiquitie, Aulus Gellius sheweth the cause in the.6. Chapt. of the.3.
And Wherefore this tree chiefly was chosen for this use of men of most antiquity, Aulus Gellius shows the cause in the.6. Chapter of the.3.
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boke of Noct. Att. Writing that in a Palme tree there is a certen peculiar thing, whiche agreeth with the nature of stoute and noble men.
book of Night At Writing that in a Palm tree there is a certain peculiar thing, which agreeth with the nature of stout and noble men.
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For if you laye sayeth he, greate weightes vpon the wood thereof, the Palme geueth not place downewarde,
For if you say Saith he, great weights upon the wood thereof, the Palm Giveth not place downward,
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but riseth vp against the weight, and beareth vpwarde.
but Riseth up against the weight, and bears upward.
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And for this he alledgeth the authoritie of Aristotel, and Plutarche, vnto whome you maye adde also Plinie .16. boke .24. Chapter.
And for this he allegeth the Authority of Aristotle, and Plutarch, unto whom you may add also Pliny.16. book.24. Chapter.
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Vnto al these thinges is annexed an exceding great noise, wherby not only they geue God thankes, and prayse his mercy:
Unto all these things is annexed an exceeding great noise, whereby not only they give God thanks, and praise his mercy:
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but also shewe and testifie moste manifestly, whome they maye thanke for their saluation. but also show and testify most manifestly, whom they may thank for their salvation.
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And they saye, saluation to him, &c. For so NONLATINALPHABET is rather, as also Erasmus hath noted.
And they say, salvation to him, etc. For so is rather, as also Erasmus hath noted.
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For they signifie that God is not blessed in him self only, but to haue cōmunicated this saluation vnto them, and saued them.
For they signify that God is not blessed in him self only, but to have communicated this salvation unto them, and saved them.
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Of the Throne or seate of God was spoken before in the.4. chapt. God the father him selfe sitteth on the seate.
Of the Throne or seat of God was spoken before in the.4. Chapter. God the father him self Sitteth on the seat.
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It is therfore a phrase of speach, which hath this cense: we owe this our saluatiō and blessednes to our God, which sitteth in his Throne.
It is Therefore a phrase of speech, which hath this cense: we owe this our salvation and blessedness to our God, which Sitteth in his Throne.
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Agayne they cōmunicate this saluation to the lambe also, that is to Christ. For God by his grace through Christe saueth the beleuers.
Again they communicate this salvation to the lamb also, that is to christ. For God by his grace through Christ Saveth the believers.
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And where as Christ is called the lamb, the whole misterie of the incarnation and redemption is remembred in the word Lambe, that beyng in dede reconciled to God by the bloud of the hoste, we be nowe the heires of God,
And where as christ is called the lamb, the Whole mystery of the incarnation and redemption is remembered in the word Lamb, that being in deed reconciled to God by the blood of the host, we be now the Heirs of God,
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and the sonnes of God. &c. Therefore the Sainctes in Heauen, and our fathers already saued,
and the Sons of God. etc. Therefore the Saints in Heaven, and our Father's already saved,
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and dwelling in heauen, doe testifie, and in testifiyng teache, that they be iustified and saued not by Mahometrie,
and Dwelling in heaven, do testify, and in testifying teach, that they be justified and saved not by Mahometry,
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or Poperie, or any other obseruaunces, but by the mere grace of God in Christ. Hereby are confuted two opiniōs, right hurtefull to the whole worlde.
or Popery, or any other observances, but by the mere grace of God in christ. Hereby Are confuted two opinions, right hurtful to the Whole world.
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The first weneth, that the Papistes be saued for their simplicitie, and seuere discipline. For bycause, saye they, they know no better things:
The First weeneth, that the Papists be saved for their simplicity, and severe discipline. For Because, say they, they know no better things:
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and the workes that they doe, they doe them of a good intente, therfore are they saued by the same.
and the works that they do, they do them of a good intent, Therefore Are they saved by the same.
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That is moste vayne and moste vngodly.
That is most vain and most ungodly.
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They adde, vnlesse we shuld iudge thus, doubtles there should not one of the Papistes be saued.
They add, unless we should judge thus, doubtless there should not one of the Papists be saved.
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Certenly I saye playnely, that no man is saued by papistrie, no more thā by Mahometrie.
Certainly I say plainly, that no man is saved by papistry, no more than by Mahometry.
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For it is called the waye of perdition euen of S. Peter him selfe. Howebeit I thinke not therfore, that no man of the nūbre of Papistes is saued.
For it is called the Way of perdition even of S. Peter him self. Howbeit I think not Therefore, that no man of the numbered of Papists is saved.
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But I beleue that innumerable, as I sayed before, haue at the lēgth sene the filthines of papistrie through the illumination of God:
But I believe that innumerable, as I said before, have At the length seen the filthiness of papistry through the illumination of God:
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and the papistry forsakē, to haue imbraced the sincere Gospell, and so by Christ alone to be saued.
and the papistry forsaken, to have embraced the sincere Gospel, and so by christ alone to be saved.
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The latter supposeth, that euery manne in euery and what so euer his religion be, shall be saued.
The latter Supposeth, that every man in every and what so ever his Religion be, shall be saved.
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Agaynste these the Sainctes here crie: how they that are saued, are saued by the grace of God through Christ. Therfore none other religion saueth.
Against these the Saints Here cry: how they that Are saved, Are saved by the grace of God through christ. Therefore none other Religion Saveth.
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There is non other name geuen to men, wherin they must be saued, but that of Christ Iesus.
There is non other name given to men, wherein they must be saved, but that of christ Iesus.
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None other waye is open into heauen, nor any other dore: he that affirmeth any other, is called of the veritie a thiefe and a murtherer.
None other Way is open into heaven, nor any other door: he that Affirmeth any other, is called of the verity a thief and a murderer.
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Yea they vtterly abolishe Christ, and the whole scripture, who so euer contende that euery man is saued by his owne religiō.
Yea they utterly Abolah christ, and the Whole scripture, who so ever contend that every man is saved by his own Religion.
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Neyther can I tel, whether any other thing so hurtful can be Imagined.
Neither can I tell, whither any other thing so hurtful can be Imagined.
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Therfore lette vs holde that thing, whiche all the Sainctes in heauen haue taught vs, that saluatiō is of God through Christ.
Therefore let us hold that thing, which all the Saints in heaven have taught us, that salvation is of God through christ.
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All the Aungelles in Heauen confirme these thinges, leest any thing should waunte, which belongeth to a sure and certayne testimony:
All the Angels in Heaven confirm these things, least any thing should waunte, which belongeth to a sure and certain testimony:
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and also teache vs by theyr example, what we should doe. They sing together Amen: wherby they also testifie, that saluatiō is of only grace through Christ.
and also teach us by their Exampl, what we should do. They sing together Amen: whereby they also testify, that salvation is of only grace through christ.
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Againe they fall downe, and worship God.
Again they fallen down, and worship God.
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But howe muche more ought we men mortall by worshippyng to attribute to him this honour? And by singing an himne, they exhibite to vs a forme of seruing God,
But how much more ought we men Mortal by worshipping to attribute to him this honour? And by singing an Hymn, they exhibit to us a Form of serving God,
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finally of iudginge rightly of God, that we attribute nothing to any creature to the reproche of the creatour, whiche belongeth to God alone:
finally of judging rightly of God, that we attribute nothing to any creature to the reproach of the creator, which belongeth to God alone:
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but ascribe all thinges to God wholy. The wordes of this Hymne are expounded in the.4. and.5. chapt.
but ascribe all things to God wholly. The words of this Hymn Are expounded in the.4. and.5. Chapter.
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that I nede not here to tary aboute them. They putte blessing for prayse, the reste of the wordes are playne.
that I need not Here to tarry about them. They put blessing for praise, the rest of the words Are plain.
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And nowe lette vs learne, beyng taught by so many testimonies and examples of all Sainctes, forsaking al vayne & wicked opinions, to geue al glory to God through Christ:
And now let us Learn, being taught by so many testimonies and Examples of all Saints, forsaking all vain & wicked opinions, to give all glory to God through christ:
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to whom be prayse and thankes geuyng. Amen.
to whom be praise and thanks giving. Amen.
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¶ Here is expounded who they be that are are clothed in white, from whence is saluation,
¶ Here is expounded who they be that Are Are clothed in white, from whence is salvation,
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and what is the trewe blessednes. The.xxxvi. Sermon. ANd one of the elders aunswered, saying vnto me:
and what is the true blessedness. The xxxvi Sermon. ANd one of the Elders answered, saying unto me:
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what are these which are arayed in longe white garmentes, & whence came they? And I sayed vnto him, lorde thou wotest. And he sayed vnto me:
what Are these which Are arrayed in long white garments, & whence Come they? And I said unto him, lord thou wotest. And he said unto me:
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these are they whiche came out of greate tribulation, and made their garmentes large, and made them white in the bloud of the lambe:
these Are they which Come out of great tribulation, and made their garments large, and made them white in the blood of the lamb:
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therfore are they in the presence of the seate of God, and serue him daye and night in his temple,
Therefore Are they in the presence of the seat of God, and serve him day and night in his temple,
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and he that sitteth in the seate, will dwel emong thē.
and he that Sitteth in the seat, will dwell among them.
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They shal honger no more, nother thirst, nother shall the sunne light on them, nother any heate:
They shall hunger no more, neither thirst, neither shall the sun Light on them, neither any heat:
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For the lambe whiche is in the middes of the seate, shall fede them, and shall leade them to fountaynes of liuyng water:
For the lamb which is in the mids of the seat, shall fede them, and shall lead them to fountains of living water:
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And God shall wipe awaye all teares from theyr eyes. S. Iohn saw the soules of Martirs resting vnder the aultar, couered with white garmentes. And God shall wipe away all tears from their eyes. S. John saw the Souls of Martyrs resting under the altar, covered with white garments.
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The selfe same sawe an infinite multitude of all nations and people, saued from the Idolatrie of the gentiles,
The self same saw an infinite multitude of all Nations and people, saved from the Idolatry of the Gentiles,
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and superstition of Antichrist, couered also with white garmentes.
and Superstition of Antichrist, covered also with white garments.
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Vpon this occasion three thinges shal now be expoūded vnto vs, what they are which are clothed in white garmēts? whence they haue that whitenes, purenes,
Upon this occasion three things shall now be expounded unto us, what they Are which Are clothed in white garments? whence they have that whiteness, pureness,
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and saluation? Finally what is the state or felicitie of these, or what is the trewe blessednes?
and salvation? Finally what is the state or felicity of these, or what is the true blessedness?
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What time S. Iohn had sene them, he marueled without al doubte, what they were, neuerthelesse he is red to haue inquired nothing. What time S. John had seen them, he marveled without all doubt, what they were, nevertheless he is read to have inquired nothing.
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But of his owne accorde one of the.xxiiii. Elders, offereth him selfe to him an expositour, doubtles an excellent teacher, a Patriarche and prophet,
But of his own accord one of the xxiiii Elders, Offereth him self to him an expositor, doubtless an excellent teacher, a Patriarch and Prophet,
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finally a maister celestial, to whome we maye iustely geue credit. Here appereth the ignoraunce of mans witte.
finally a master celestial, to whom we may justly give credit. Here appeareth the ignorance of men wit.
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For like as the Eunuche of Aethiopia in the.8.
For like as the Eunuch of Ethiopia in the.8.
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Chapt. of the Actes of Apostles acknowledgeth his ignoraunce, excepte an interpretour and mete teacher were geuē him:Chapter of the Acts of Apostles acknowledgeth his ignorance, except an Interpreter and meet teacher were given him:
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so at this present also blessed S. Iohn him selfe beyng demaunded, whether he knewe them that were appareled in white, confesseth his want of knowledge:
so At this present also blessed S. John him self being demanded, whither he knew them that were appareled in white, Confesses his want of knowledge:
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yet he ascribeth to his teacher the knowledge therof, by this meane through a most humble modestie requiring a further declaration.
yet he ascribeth to his teacher the knowledge thereof, by this mean through a most humble modesty requiring a further declaration.
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Finally here appereth the vnmeasurable goodnes of God, which taketh in hande to teache vs that are rude and vnworthy.
Finally Here appeareth the unmeasurable Goodness of God, which Takes in hand to teach us that Are rude and unworthy.
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We haue many exāples herof euery where in the prophetes, and in the holy gospel of Christ.
We have many Examples hereof every where in the Prophets, and in the holy gospel of christ.
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And in the beginnyng streyght wayes he declareth to S. Iohn, and to all the faithful in the world, what these are that are clothed in white:
And in the beginning straight ways he Declareth to S. John, and to all the faithful in the world, what these Are that Are clothed in white:
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And expoundeth with all from whence they came. For with one & the same aunswere he dispatcheth both two.
And expoundeth with all from whence they Come. For with one & the same answer he dispatcheth both two.
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He sayeth briefly, that the clothed with white in Heauen be the godly people of all times and ages, whiche at the length haue escaped (NONLATINALPHABET) out of great tribulation.
He Saith briefly, that the clothed with white in Heaven be the godly people of all times and ages, which At the length have escaped () out of great tribulation.
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Tribulation is founde to be sondry and diuerse. For first it is tribulation, which cometh of laying wayte and persecution of Tirauntes. This apperteineth to Martirs alone.
Tribulation is found to be sundry and diverse. For First it is tribulation, which comes of laying wait and persecution of Tyrants. This appertaineth to Martyrs alone.
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Wherof we haue spoken in the.6. chapt.
Whereof we have spoken in the.6. Chapter.
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Whiche for asmuch as in this worlde they were ouerwhelmed with reproches vnspeakeable, for the worde of God, they haue in an other world receiued white garmentes.
Which for as as in this world they were overwhelmed with Reproaches unspeakable, for the word of God, they have in an other world received white garments.
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Than is there an other tribulation, which arriseth of the feare of God, and is a care of obteyning saluation.
Than is there an other tribulation, which ariseth of the Fear of God, and is a care of obtaining salvation.
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This is sory for the vnrightuousenes and corruption of man. It is sory for the greuouse abominations of Antichrist.
This is sorry for the vnrightuousenes and corruption of man. It is sorry for the grievous abominations of Antichrist.
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And these also, albeit they be not made Martirs, yet are thei in an other life clothed with white.
And these also, albeit they be not made Martyrs, yet Are they in an other life clothed with white.
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Finally they haue tribulatiōs and are molested after the flesh, so many as mortifie their fleshe with the concupiscēces therof.
Finally they have tribulations and Are molested After the Flesh, so many as mortify their Flesh with the concupiscences thereof.
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And because thei mourne here, in the world to come they shal receyue comforte and consolation.
And Because they mourn Here, in the world to come they shall receive Comfort and consolation.
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Agayne leeste any man should ascribe life and saluation to martirdom as to our worke, and to repentaūce as to our deserte, the Lord moreouer declareth by thelder expressely, frō whence that life and saluatiō procedeth,
Again leeste any man should ascribe life and salvation to martyrdom as to our work, and to Repentance as to our desert, the Lord moreover Declareth by elder expressly, from whence that life and salvation Proceedeth,
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and how that whitenes and puretie chaunceth vnto vs. And they haue wasshed their garmentes, sayeth he,
and how that whiteness and puretie chanceth unto us And they have washed their garments, Saith he,
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and made them white by the bloud of the lambe. And here is founde a diuerse readyng.
and made them white by the blood of the lamb. And Here is found a diverse reading.
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And NONLATINALPHABET, that is, that they haue inlarged their garmentes, so that he might appere to haue alluded to the families of great Princes, which vse,
And, that is, that they have enlarged their garments, so that he might appear to have alluded to the families of great Princes, which use,
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for the settyng forth of their renowne, to put on moste wide and moste sumptuouse garmentes.
for the setting forth of their renown, to put on most wide and most sumptuous garments.
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But in my opinion the complutensian copie and Aretas seme to reade more rightly and more simply or plainly,
But in my opinion the complutensian copy and Aretas seem to read more rightly and more simply or plainly,
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and NONLATINALPHABET, haue wasshed, as also the olde interpretour hath translated it. For by this exposition by & by followeth, and haue made white.
and, have washed, as also the old Interpreter hath translated it. For by this exposition by & by follows, and have made white.
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Primasius readeth, and haue made their garments white in the bloud of the Lambe.
Primasius readeth, and have made their garments white in the blood of the Lamb.
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And herby is signified, that the saluation and purification of the faythfull is of the bloud of Christ, and of non other thing.
And hereby is signified, that the salvation and purification of the faithful is of the blood of christ, and of non other thing.
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Where verely bloud springled whiteth not, but polluteth.
Where verily blood springled whiteth not, but polluteth.
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Therfore must we vnderstande these thinges spiritually, to witte that the very, natural and humane bloud of Christ, shed ones on the Crosse, beyng sprincled vpon vs spiritually (as S. Paull to the Hebrew. the.10.
Therefore must we understand these things spiritually, to wit that the very, natural and humane blood of christ, shed ones on the Cross, being sprinkled upon us spiritually (as S. Paul to the Hebrew. the.10.
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expoundeth) and receyued with fayth, although it touche vs not naturally and corporally pourgeth vs from al sinnes.
expoundeth) and received with faith, although it touch us not naturally and corporally Purgeth us from all Sins.
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And therefore we reade in an other place, that Christ pourgeth vs with his bloud. For bycause sanctification is the only worke of God.
And Therefore we read in an other place, that christ Purgeth us with his blood. For Because sanctification is the only work of God.
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Therfore where ye saintes are sayed now to haue wasshed, and whited their garments, by the bloud of the lambe.
Therefore where you Saints Are said now to have washed, and whited their garments, by the blood of the lamb.
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It signifieth that they haue receiued by faith the pourgatiō prepared by bloud.
It signifies that they have received by faith the pourgation prepared by blood.
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And this doctrine is catholicke and of the right faith, which hath so many and so great testimonies in the holy Scriptures.
And this Doctrine is catholic and of the right faith, which hath so many and so great testimonies in the holy Scriptures.
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Finally we perceyue how those whiche are saued from the kingdome of Antichrist, are saued by the merite of Christ alone,
Finally we perceive how those which Are saved from the Kingdom of Antichrist, Are saved by the merit of christ alone,
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& by none other thing, as I haue also shewed you before. Morouer by and by is inferred:
& by none other thing, as I have also showed you before. Moreover by and by is inferred:
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therfore be they in the sight of gods seate.
Therefore be they in the sighed of God's seat.
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For what cause I praye thee? bicause they haue washed and whited their garmentes in the bloud of the Lambe:
For what cause I pray thee? Because they have washed and whited their garments in the blood of the Lamb:
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therfore for the merite of Christ haue they entred into Heauen, and there are inuironned or clothed with eternall light.
Therefore for the merit of christ have they entered into Heaven, and there Are environed or clothed with Eternal Light.
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Finally the elder declareth moste at large, what the state of Sainctes is, and what is the trewe blesse of the faythfull.
Finally the elder Declareth most At large, what the state of Saints is, and what is the true bless of the faithful.
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And these thinges are certen tastes, set here for a cōsolation.
And these things Are certain tastes, Set Here for a consolation.
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Or els such things as the eye hath not sene, or ye eare hearde, that same hath God prepared for those that loue him.
Or Else such things as the eye hath not seen, or you ear heard, that same hath God prepared for those that love him.
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And he reciteth many thinges, of the which he wil haue vs to gather the excellencie of eternal saluation,
And he reciteth many things, of the which he will have us to gather the excellency of Eternal salvation,
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& what good thinges we obteyne in the same. First stand the Saincts before the Throne of God.
& what good things we obtain in the same. First stand the Saints before the Throne of God.
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In the Throne is the maiestie of god to be worshipped for euer and the blessed Trinitie.
In the Throne is the majesty of god to be worshipped for ever and the blessed Trinity.
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And the Sainctes stand before the seate, not as thei are wounte that tary before the gates.
And the Saints stand before the seat, not as they Are wounte that tarry before the gates.
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For as the most intier frendes of God, they are alwayes in the sight of God,
For as the most intier Friends of God, they Are always in the sighed of God,
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& haue the fruition of his deitie. Wherof the lord speaking in the Gospell:
& have the fruition of his deity. Whereof the lord speaking in the Gospel:
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praye ye, sayeth he, that ye maye escape these thinges, and stande before the sonne of man. And also Dauid:
pray you, Saith he, that you may escape these things, and stand before the son of man. And also David:
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the accomplishment of ioyes is in thy sight, and pleasauntenes in thy right hande for euer.
the accomplishment of Joys is in thy sighed, and pleasauntenes in thy right hand for ever.
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And there is annexed an other thing, which maye expoūde that stāding: they serue God in his Temple bothe day and night.
And there is annexed an other thing, which may expound that standing: they serve God in his Temple both day and night.
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That seruice hath pleasure and no painefulnes.
That service hath pleasure and no painefulnes.
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And thei serue God in the temple, as God is wonte to be serued in the Temple.
And they serve God in the temple, as God is wont to be served in the Temple.
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For they kepe holy dayes, they are glad, reioyse, be mery, prayse: and so they offer vp sacrifices, and are refresshed with heauenly repaste.
For they keep holy days, they Are glad, rejoice, be merry, praise: and so they offer up Sacrifices, and Are refreshed with heavenly repast.
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And this ioye shall be euerlastyng and perpetuall: which is signified by daie and night.
And this joy shall be everlasting and perpetual: which is signified by day and night.
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Otherwise in the blesse euerlasting there is no mighte at all, nor anye chaungeable course of time.
Otherwise in the bless everlasting there is no might At all, nor any changeable course of time.
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Hereunto is added, that he that sitteth in the seate, that is the diuine maiestie, NONLATINALPHABET, will dwell in them:
Hereunto is added, that he that Sitteth in the seat, that is the divine majesty,, will dwell in them:
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that is to witte, God wil be al in al, or he wil leane ouer them,
that is to wit, God will be all in all, or he will lean over them,
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and as it were a tente or tabernacle, will ouershadowe them, defende and kepe them,
and as it were a tent or tabernacle, will overshadow them, defend and keep them,
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and geue him selfe whole to be inioyed of them, as moste familiar and frendely to them.
and give him self Whole to be enjoyed of them, as most familiar and friendly to them.
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Moreouer they shall honger no more, nother shall they thirste. For all infirmitie and miserie is taken awaye from the blessed soules, and bodies glorified.
Moreover they shall hunger no more, neither shall they thirst. For all infirmity and misery is taken away from the blessed Souls, and bodies glorified.
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They are filled with al good thinges without any lothsomnes, with a most ioyeouse fulfillynge. Nowe the sunne falleth not vpon them, nor the heate:
They Are filled with all good things without any loathsomeness, with a most ioyeouse fulfilling. Now the sun falls not upon them, nor the heat:
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whiche phrase of speache betokeneth, that they are put to no trauel nor paine, but are deliuered at ones from all displeasure,
which phrase of speech Betokeneth, that they Are put to no travel nor pain, but Are Delivered At ones from all displeasure,
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and all paynefulnes, and to be at moste pleasaunt reste.
and all paynefulnes, and to be At most pleasant rest.
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Agayne is set in the cause of so greate felicitie, Christ the lambe, that is to saye Christ mediatour and redemer:
Again is Set in the cause of so great felicity, christ the lamb, that is to say christ Mediator and redeemer:
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in the middes of the seate, that is, very God. For he, as both Ezechiel. in.34.
in the mids of the seat, that is, very God. For he, as both Ezechiel. in.34.
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chapt. and the lord also him selfe in the.10.Chapter. and the lord also him self in the.10.
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of Iohn. Wittenesseth NONLATINALPHABET that is to saie wil fede them, like a sheperde, and as a Captaine of life will leade them to the fountaines of liuely water:
of John. Wittenesseth that is to say will fede them, like a sheperde, and as a Captain of life will lead them to the fountains of lively water:
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that is to witte, will quicken them for euer, & preserue all his in that felicitie.
that is to wit, will quicken them for ever, & preserve all his in that felicity.
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He vseth in this treatise wordes of the prophetes most accustomed, and vsed euery where, that climyng vnto higher thinges, we might after some sorte esteme heauenly giftes.
He uses in this treatise words of the Prophets most accustomed, and used every where, that climbing unto higher things, we might After Some sort esteem heavenly Gifts.
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Hereunto he ioyneth as yet a notable benefite: and the Lord will wipe al teares from their eyes.
Hereunto he Joineth as yet a notable benefit: and the Lord will wipe all tears from their eyes.
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Which wordes he hath borrowed of Esaye. For Sainctes in this world tourmoyled with sondry euils, haue shed most plentiful teares:
Which words he hath borrowed of Isaiah. For Saints in this world tourmoyled with sundry evils, have shed most plentiful tears:
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but in the world to come, the Lord comforteth them, gladdyng them with ioye euerlasting, nother geuyng thē at any time any occasion of grefe.
but in the world to come, the Lord comforts them, gladding them with joy everlasting, neither giving them At any time any occasion of grief.
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And therfore he sayed in the Gospel, verely I saye vnto you, ye shall wepe and lament, And Therefore he said in the Gospel, verily I say unto you, you shall weep and lament,
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but agayne the world shall reioyse: and ye shal mourne, but your mournyng shal be tourned into ioye.
but again the world shall rejoice: and you shall mourn, but your mourning shall be turned into joy.
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And your harte shal reioyse, and your ioye shal no man take from you. We shall heare the like thinges vnto these also in 21. of the Apocalipse. &c. Hereof they perceiue, howe shamefully they transgresse, which haue alwaies in their mouth, if I should contene this life present for religiōs sake, who shal tel me, what is yt other other life to come? perauenture if I neglecte this, in an other world I shal get nothing.
And your heart shall rejoice, and your joy shall no man take from you. We shall hear the like things unto these also in 21. of the Apocalypse. etc. Hereof they perceive, how shamefully they transgress, which have always in their Mouth, if I should contene this life present for Religions sake, who shall tell me, what is that other other life to come? Peradventure if I neglect's this, in an other world I shall get nothing.
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For here we haue a most manifest testimony, that as most assured saluatiō is prepared of God in heauen for the faithful:
For Here we have a most manifest testimony, that as most assured salvation is prepared of God in heaven for the faithful:
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so is it also moste ample and great:
so is it also most ample and great:
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in so much that the Apostle in an other place sayeth, that th• afflictions of this time present are not egall, to ye glory which shal be reuealed to vs. The Lord graunt vs, that we maye acknowledge these thinges.
in so much that the Apostle in an other place Saith, that th• afflictions of this time present Are not equal, to you glory which shall be revealed to us The Lord grant us, that we may acknowledge these things.
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¶ Whilest the.vii. Seale is opened, and the Aungels with trompettes come forth, Christ the intercessour of his church offereth vp before his father the praiers of his faithful. The.xxxvij. Sermon.
¶ Whilst the vii Seal is opened, and the Angels with trumpets come forth, christ the intercessor of his Church Offereth up before his father the Prayers of his faithful. The xxxvij Sermon.
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ANd when he had opened the.vii. seale, there was silēce in Heauen about the space of half an houre. ANd when he had opened the vii seal, there was silence in Heaven about the Molle of half an hour.
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And I sawe seuen Aungels standyng before God, & to them were geuen seuen trompettes.
And I saw seuen Angels standing before God, & to them were given seuen trumpets.
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And thus hauing prepared the mindes of the Auditours, he cometh to ye thing it self,
And thus having prepared the minds of the Auditors, he comes to you thing it self,
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And an other Aungell came and stoode before the Aultar, hauing a golden censer, & much of odoures was geuen vnto him, that he shoulde offer of the prayers of al sainctes vpon the goldē aultar, whiche was before the seate.
And an other Angel Come and stood before the Altar, having a golden censer, & much of odours was given unto him, that he should offer of the Prayers of all Saints upon the golden altar, which was before the seat.
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And the smoke of the odoures whiche came of the prayers of al sainctes, ascended vp before God out of the Aungels hand.
And the smoke of the odours which Come of the Prayers of all Saints, ascended up before God out of the Angels hand.
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And the Aungel toke the censer, and filled it with fire of the Aultar, and caste it into the earth,
And the Angel took the censer, and filled it with fire of the Altar, and cast it into the earth,
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and voices were made, and Thonderinges, and Lightninges, and Earthquake. and voices were made, and Thunderings, and Lightnings, and Earthquake.
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I suppose ther be no bokes in the world, of whomsoeuer, or when soeuer they were written, which maye cōpare with the bokes of holy scripture,
I suppose there be no books in the world, of whomsoever, or when soever they were written, which may compare with the books of holy scripture,
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as concerning the sincere veritie, pure simplecitie, and plaine order.
as Concerning the sincere verity, pure simplecitie, and plain order.
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Nother perauenture that maye seme any maruell to any man, knowing that the same are written in dede of men,
Nother Peradventure that may seem any marvel to any man, knowing that the same Are written in deed of men,
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but inspired of the holy ghoste.
but inspired of the holy ghost.
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There be edifices most skilfully builded of men, and framed and cōtriued in a most goodly order.
There be Edifices most skilfully built of men, and framed and contrived in a most goodly order.
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But what beaultie wil you iudge them to haue, in case ye compare them with the creation of the worlde,
But what beaultie will you judge them to have, in case you compare them with the creation of the world,
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and with that most beaultifull order, whiche we see dayly in all thinges created, and chaungeable course of times? the moste excellent workes of men haue nothyng in them,
and with that most beaultifull order, which we see daily in all things created, and changeable course of times? the most excellent works of men have nothing in them,
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yea seme vile, in case you compare them with the workemanship of God the creatour.
yea seem vile, in case you compare them with the workmanship of God the creator.
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But for the moste bright order and most playne treatise this boke of the Apocalipse hath emonges others moste notable, an excellent and wonderfull prayse. But for the most bright order and most plain treatise this book of the Apocalypse hath among Others most notable, an excellent and wonderful praise.
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S. Iohn promised a some of the matter, signifiyng that he wold speake of those thinges, which shuld be done in the church from his time vntil the iudgemēt.
S. John promised a Some of the matter, signifying that he would speak of those things, which should be done in the Church from his time until the judgement.
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And the faithfull doe knowe to what ende they should take those thinges, not to thintent their curiositie might be mainteined or satisfied:
And the faithful do know to what end they should take those things, not to intent their curiosity might be maintained or satisfied:
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but that they sufficiently warned before, shuld not fal, but take hede to themselues & hold faste the true saluatiō.
but that they sufficiently warned before, should not fall, but take heed to themselves & hold fast the true salvation.
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And forasmuch as there is muche talke emonges men;
And forasmuch as there is much talk among men;
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whie God doeth thus, or permitteth that, and whie he prohibiteth not these or those thinges:
why God doth thus, or permitteth that, and why he prohibiteth not these or those things:
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S. Iohn hath exhibited to vs a most holesom visiō, by ye which we may learne not to talke against God,S. John hath exhibited to us a most wholesome vision, by you which we may Learn not to talk against God,
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& not to contende with him but to acknowledge, al his iudgments to be rightuouse & iust.
& not to contend with him but to acknowledge, all his Judgments to be righteous & just.
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Which thing verely both al the Sainctes in heauen, and also angelicall spirites do acknowledge, and attribute to God al glory.
Which thing verily both all the Saints in heaven, and also angelical spirits do acknowledge, and attribute to God all glory.
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Vnder the.vi. seale he toucheth generally the corruptiō of doctrine, which sins it is more perillouse & more pestilent than al daūgers of mans body,
Under the vi seal he touches generally the corruption of Doctrine, which Sins it is more perillouse & more pestilent than all dangers of men body,
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or outwarde perilles, he reasoneth yet more fully therof:
or outward perils, he reasoneth yet more Fully thereof:
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and nowe particularly vnder the opening of the.vii. seale reciteth, howe farre the same stretcheth.
and now particularly under the opening of the vii seal reciteth, how Far the same Stretcheth.
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For he declareth how many, how great, & what maner of sectes, heresies and troubles shall arrise in the church,
For he Declareth how many, how great, & what manner of Sects, heresies and Troubles shall arise in the Church,
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& howe hurtful they shal be to the churche.
& how hurtful they shall be to the Church.
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And this place conteyneth an Historie of the corrupte doctrine, of heresies or sectes and troubles euer sins the time of S. Iohn vnto the last iudgemēt:
And this place Containeth an History of the corrupt Doctrine, of heresies or Sects and Troubles ever Sins the time of S. John unto the last judgement:
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It is extended through out the.8.9.10.11. chapt.
It is extended through out the.8.9.10.11. Chapter.
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Neuerthelesse before the trompettes come forth, for a consolation as it were by a little digression, is placed a remedy, which the faithful in al ages may vse in that pestiferouse corruption to kepe safe their soules, Nevertheless before the trumpets come forth, for a consolation as it were by a little digression, is placed a remedy, which the faithful in all ages may use in that pestiferous corruption to keep safe their Souls,
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& the integritie of the same.
& the integrity of the same.
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For many times in this boke are broughte in moste strong consolatiōs in maters of most difficultie. For al the.10.
For many times in this book Are brought in most strong consolations in maters of most difficulty. For all the.10.
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chap. shall serue also to this Argument. And the remedy that he sheweth, is this: that we muste flee vnto Christe redemer of of mankynde, intercessour & propiciatour.chap. shall serve also to this Argument. And the remedy that he shows, is this: that we must flee unto Christ redeemer of of mankind, intercessor & propiciatour.
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And that we shall be safe vnder his defence, that we muste offer vp to him our prayers continually.
And that we shall be safe under his defence, that we must offer up to him our Prayers continually.
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And verely the Lord in the Gospel, reasoninge of the greatest daungers of the Deuill, prepared for the company of Apostles, and beyng at hand.
And verily the Lord in the Gospel, reasoning of the greatest dangers of the devil, prepared for the company of Apostles, and being At hand.
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Yet addeth he by and by, that whiche mighte comforte their sorrowfull mindes:
Yet adds he by and by, that which might Comfort their sorrowful minds:
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I haue prayed for thee Peter, that thy fayth should not faile, &c. Beholde we are saued in greatest distresse, thorow Christes protection, that we should not fainte in fayth.
I have prayed for thee Peter, that thy faith should not fail, etc. Behold we Are saved in greatest distress, thorough Christ's protection, that we should not faint in faith.
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Howbeit, as euery where the Euangelicall and Apostolicall letters do intimate, our continual prayers, which we offer to God through Christ, must be ioyned to our truste in Christ.
Howbeit, as every where the Evangelical and Apostolical letters do intimate, our continual Prayers, which we offer to God through christ, must be joined to our trust in christ.
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And in fewe wordes the intercession of Christ at the righte hande of God, and effecte and maner of the prayer of the faithfull are here set forth to beholde.
And in few words the Intercession of christ At the right hand of God, and Effect and manner of the prayer of the faithful Are Here Set forth to behold.
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But we shal declare euery thing in order.
But we shall declare every thing in order.
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He spake in general vnder the.vi. seale of corrupt doctrine, in the seuenth he wil declare the same particularly and most aboūdantly.
He spoke in general under the vi seal of corrupt Doctrine, in the Seventh he will declare the same particularly and most abundantly.
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And whileste the seuenth seale was opened, there was silence in heauen almost halfe an howre.
And whilst the Seventh seal was opened, there was silence in heaven almost half an hour.
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Of this silēce the expositours write diuersely.
Of this silence the expositors write diversely.
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But as I thinke the hearers are excited by this silence to a diligent and attentiue hearyng.
But as I think the hearers Are excited by this silence to a diligent and attentive hearing.
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For silence hath an admiration and an expectation of matters moste weightie. Salomon sayeth in the.9.
For silence hath an admiration and an expectation of matters most weighty. Solomon Saith in the.9.
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of Ecclesiast. the wordes of wise menne are hearde in silence.
of Ecclesiatest. the words of wise men Are heard in silence.
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When weightie matters should be proclaymed and set forth, the crier is woonte to proclayme silence.
When weighty matters should be proclaimed and Set forth, the crier is wont to proclaim silence.
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And in dede they be matters of great importaunce that followe, which vnlesse we obserue with great attentiuenes, we shal perish in sectes and seductions.
And in deed they be matters of great importance that follow, which unless we observe with great attentiveness, we shall perish in Sects and seductions.
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Those spirituall wickednesses be more daungerouse than corporall perilles.
Those spiritual Wickednesses be more dangerous than corporal perils.
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And nowe whilest in silence they loke for with an admiraration what should come, the last seale beyng opened,
And now whilst in silence they look for with an admiraration what should come, the last seal being opened,
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behold there appere seuen Aungelles trompetters, of these we shall speake afterwarde. Nowe is placed & set forth a remedy to be taken in so great euils, as I sayed.
behold there appear seuen Angels trompetters, of these we shall speak afterward. Now is placed & Set forth a remedy to be taken in so great evils, as I said.
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The whiche, to the intent it might be more liuely, and maye be printed more depely in our brestes, is set forth to be sene with a moste godly vision.
The which, to the intent it might be more lively, and may be printed more deeply in our breasts, is Set forth to be seen with a most godly vision.
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Before the seate, and in the compasse almoste of the seate, appereth a golden Aultar. And there came an Aungell and standeth at this Aultar:
Before the seat, and in the compass almost of the seat, appeareth a golden Altar. And there Come an Angel and Stands At this Altar:
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the same hath in his hande a golden censer, into this the Sainctes put their offeringes.
the same hath in his hand a golden censer, into this the Saints put their offerings.
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He offereth thē before the seate, and the smoke of the odoures ascendeth vp from the hande of the Aungel before God.
He Offereth them before the seat, and the smoke of the odours Ascendeth up from the hand of the Angel before God.
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We sayed in an other place, that the golden Aultar of incense, was the Lord Christ him selfe, whiche is bothe Aultar and sacrifice and priest: We said in an other place, that the golden Altar of incense, was the Lord christ him self, which is both Altar and sacrifice and priest:
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as S. Paule witnesseth to the Hebre. The same is called an Aungell, to witte the same of whome both Esaye maket mention in the.9. Chapt. and also Malachie saying:
as S. Paul Witnesseth to the Hebrew The same is called an Angel, to wit the same of whom both Isaiah maket mention in the.9. Chapter and also Malachi saying:
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beholde I sende mine Aungel, which shal prepare the waye before me, and sodenly the Lorde shall come vnto his temple, whom you seke for,
behold I send mine Angel, which shall prepare the Way before me, and suddenly the Lord shall come unto his temple, whom you seek for,
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and the Aungel of the couenaūt, whō you desire: beholde he cometh, saieth the lord of hostes.
and the Angel of the Covenant, whom you desire: behold he comes, Saith the lord of hosts.
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The fourmer Aungell, that is to saye messenger or Ambassadour, was Iohn Baptiste, whiche prepared the waye for the Lord.
The former Angel, that is to say Messenger or Ambassador, was John Baptiste, which prepared the Way for the Lord.
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He, to witte the later Aungel, came immediately after the preachyng of Iohn, and made complete that euerlasting couenaunt. He, to wit the later Angel, Come immediately After the preaching of John, and made complete that everlasting Covenant.
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The same nowe appereth on the right hande of God in Heauen. And two thinges of him are vttered.
The same now appeareth on the right hand of God in Heaven. And two things of him Are uttered.
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Firste, that he stode before, or in, or vpon the Aultar. We may here Imagine nothing corporally:
First, that he stood before, or in, or upon the Altar. We may Here Imagine nothing corporally:
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but we must thincke that by this maner of speakyng is signified the priesthood of Christ.
but we must think that by this manner of speaking is signified the priesthood of christ.
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He appereth alwayes in the sighte of his father, for vs: As S. Paull hath taught the.8. to the Romains, and.9.
He appeareth always in the sight of his father, for us: As S. Paul hath taught the.8. to the Romans, and.9.
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Chapter to the Hebrewes. He pleadeth therfore the cause of his church before God, and is aduocate for the faithfull.Chapter to the Hebrews. He pleads Therefore the cause of his Church before God, and is advocate for the faithful.
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The same morouer standeth before the Aultar, the same standeth in the middes of the seate.
The same moreover Stands before the Altar, the same Stands in the mids of the seat.
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For he is coequall with the father after his deitie, after the which he standeth in the seate:
For he is coequal with the father After his deity, After the which he Stands in the seat:
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and after his humanitie, is of the same substaunce with vs, according to the which dispensation he is red as Bishop and very man to stande before the Aultar.
and After his humanity, is of the same substance with us, according to the which Dispensation he is read as Bishop and very man to stand before the Altar.
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The latter, which is to be obserued, is this, that christ holdeth in his hande a golden censer.
The latter, which is to be observed, is this, that Christ holds in his hand a golden censer.
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For he hath taken our very nature without sinne, that he might make intercession for vs,
For he hath taken our very nature without sin, that he might make Intercession for us,
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and offer vp our prayers to God the father.
and offer up our Prayers to God the father.
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And leeste any man should doubte, that he receyueth our prayers, and offereth them to God, And leeste any man should doubt, that he receiveth our Prayers, and Offereth them to God,
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finally that the true office of the Church might also appere, offeryng vp al thinges by Christe, there is added, to him are geuen many odours.
finally that the true office of the Church might also appear, offering up all things by Christ, there is added, to him Are given many odours.
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But to what ende? that he might geue them vpō the golden Aultar, and that before the seate,
But to what end? that he might give them upon the golden Altar, and that before the seat,
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as though you should saye, that he might bring them into the sight of God.
as though you should say, that he might bring them into the sighed of God.
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And because of a further declaration, leeste we should not know the trewe odours, whiche please God,
And Because of a further declaration, leeste we should not know the true odours, which please God,
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and whiche the faithful offer vnto God through Christ: ones or twise he addeth, that those odoures be the prayers of Sainctes.
and which the faithful offer unto God through christ: ones or twice he adds, that those odours be the Prayers of Saints.
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And he meaneth by Sainctes, not those that dwel in heauen, but vs in the earth, which are sanctified with the spirit of our God, with the bloud of Christ, baptisme, faith and worde. Iohn .13.
And he means by Saints, not those that dwell in heaven, but us in the earth, which Are sanctified with the Spirit of our God, with the blood of christ, Baptism, faith and word. John.13.
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And the prayers be inuocatiōs, and geuyng of thankes. And the Prayers be invocations, and giving of thanks.
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And he saieth expressely of al Sainctes, leest any should feare that he and his prayers offered by Christ were excluded.
And he Saith expressly of all Saints, least any should Fear that he and his Prayers offered by christ were excluded.
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Yf thou beleue, thou arte holy, and thy prayer is of God accepted.
If thou believe, thou art holy, and thy prayer is of God accepted.
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What the prayers of Sainctes be, it appereth in the Lordes prayer, which we offer vp to the father in the name & words of Christ:
What the Prayers of Saints be, it appeareth in the lords prayer, which we offer up to the father in the name & words of christ:
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hallowed be thy name, thy kyngedome come, and the residewe, which all fight with those sectes and corruptiōs of trewe doctrine.
hallowed be thy name, thy Kingdom come, and the residue, which all fight with those Sects and corruptions of true Doctrine.
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Ireneus alledgeth this place in the.31. and.32. chapt. of the.4. booke.Irenaeus allegeth this place in the.31. and.32. Chapter. of the.4. book.
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And by this meane he calleth Eucharistia whiche is geuing of thankes, the sacrifice of Christians.
And by this mean he calls Eucharistia which is giving of thanks, the sacrifice of Christians.
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For the mainteyners of papistrie do corrupte that place, and vtter it so, as though it mente that the prieste should sacrifice the real body of Christ for the quicke and the dead.
For the maintainers of papistry do corrupt that place, and utter it so, as though it mente that the priest should sacrifice the real body of christ for the quick and the dead.
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But the holy Bisshop of Lions knew this filthie errour. Away with them and their sophistrie, whither they are worthie.
But the holy Bishop of Lions knew this filthy error. Away with them and their sophistry, whither they Are worthy.
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I haue spoke also befor, something of the same matter.
I have spoke also before, something of the same matter.
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And that it might clerely appere vnto all menne, that the prayers of the faythfull, offered to God through Christ, are pleasaunt and acceptable, ther is added:
And that it might clearly appear unto all men, that the Prayers of the faithful, offered to God through christ, Are pleasant and acceptable, there is added:
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and the smoke of the odoures ascendeth, that is to saie, the prayers of the faithful were of God accepted:
and the smoke of the odours Ascendeth, that is to say, the Prayers of the faithful were of God accepted:
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Therfore let vs offer dilligently our prayers vnto God through Christ. For he heareth vs, and deliuereth vs from euill.
Therefore let us offer diligently our Prayers unto God through christ. For he hears us, and Delivereth us from evil.
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And the scripture many times calleth our prayers an acceptable sacrifice to God. The pla•es are in Osee. 14. in the.50.
And the scripture many times calls our Prayers an acceptable sacrifice to God. The pla•es Are in Hosea 14. in the.50.
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Psalme. And in many other places. In the.141. the prophet sayeth.Psalm. And in many other places. In the.141. the Prophet Saith.
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Let my prayer be directed as incense in thy sight, the lifting vp of my handes an euenyng sacrifice.
Let my prayer be directed as incense in thy sighed, the lifting up of my hands an evening sacrifice.
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Primasius expoundyng this place, sayed how Christ is sayed to haue taken of the prayers of Sainctes.Primasius expounding this place, said how christ is said to have taken of the Prayers of Saints.
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For bycause through him the praiers of al maye come swetely vnto God. Herof the Apostle:
For Because through him the Prayers of all may come sweetly unto God. Hereof the Apostle:
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by him we offer vp alwayes a sacrifice of prayse vnto God, that is to saye, the fruicte of lippes confessyng his name.
by him we offer up always a sacrifice of praise unto God, that is to say, the fruit of lips confessing his name.
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Herby is cōfuted the opinion of them, which suppose that the Sainctes in heauen be the intercessours of the faithfull, which should cōmende their prayers vnto God, Herby is confuted the opinion of them, which suppose that the Saints in heaven be the intercessors of the faithful, which should commend their Prayers unto God,
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& make the waye open to God.
& make the Way open to God.
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For what nede haue they to procure to thēselues other intercessours or aduocates? what lacke finde they in Christ? or whom maie they preferre or compare with Christ? what shal we say that euē at this, present the odours are offered vp by the hande of the Aungel? The celestial sainctes were present with the Lorde,
For what need have they to procure to themselves other intercessors or advocates? what lack find they in christ? or whom may they prefer or compare with christ? what shall we say that even At this, present the odours Are offered up by the hand of the Angel? The celestial Saints were present with the Lord,
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and were sene aboute the seate:
and were seen about the seat:
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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,
but which of them taking the censer, and gathering the Prayers of the faithful, offered them unto God? It turned Ozias or Azarias the King to displeasure, that he took in hand the censer minding to sacrifice,
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and to execute the priestes office:
and to execute the Priests office:
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the same would be worse for the heauēly dwellers, naye they should not remayne in Heauen, in case they toke vpon them the office of the only Bisshoppe. &c.
the same would be Worse for the heavenly dwellers, nay they should not remain in Heaven, in case they took upon them the office of the only Bishop. etc.
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After this we haue heard, that Christ filled the censer with fire taken from the Aultar, After this we have herd, that christ filled the censer with fire taken from the Altar,
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and sent it downe into the Earth. By the whiche narration he retourneth agayne to finish the exposition of the trompettes.
and sent it down into the Earth. By the which narration he returneth again to finish the exposition of the trumpets.
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This fire, is the grace of the holy ghoste.
This fire, is the grace of the holy ghost.
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That is put into the censer, is taken of the Aultar, is sent doune into Earth.
That is put into the censer, is taken of the Altar, is sent down into Earth.
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For Christe toke the fulnes of the spirite, as S. Iohn sheweth in the. •. and.3. chapt. Christ is Aultar and censer.
For Christ took the fullness of the Spirit, as S. John shows in thee. •. and.3. Chapter. christ is Altar and censer.
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Of the Aultar here is takē fire. For the holy ghoste, is the spirite of the Father and of the Sonne.
Of the Altar Here is taken fire. For the holy ghost, is the Spirit of the Father and of the Son.
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Whom, sayeth he, I will sende you from my father. Him he sente into earth, vnder the shape of firie tounges:
Whom, Saith he, I will send you from my father. Him he sent into earth, under the shape of firy tongues:
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he sendeth him also at this daye into the hartes of the faithfull, that he maye inflame them.
he sends him also At this day into the hearts of the faithful, that he may inflame them.
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This is the same fire, which the Lord in the gospell of Luke sayeth, that he will sende into the Earth,
This is the same fire, which the Lord in the gospel of Lycia Saith, that he will send into the Earth,
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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.
and would that it should burn. Moreover the Effect of this fire follows immediately. For there were made thunderings, and voices, and lightnings, and Earthquake.
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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. Sermō.
By the voices of the Gospel the wounds of Sinners Are healed, and the hearts of men lighted by the illumination of the holy Spirit, etc. Of the which things we have spoken also in the.4. Chapter. and.24. Sermon.
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Of the preaching of the Gospell, as Haggeus also prophecied it should come to passe, insewed a wonderfull commotion of all nations, &c:
Of the preaching of the Gospel, as Haggai also prophesied it should come to pass, ensued a wonderful commotion of all Nations, etc.:
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Sathan also was stired, whiche reysed vp his ministers through out the worlde agaynst holesome preachyng of the Gospell.
Sathan also was stirred, which raised up his Ministers through out the world against wholesome preaching of the Gospel.
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For there sprange vp sectes, whome the mayneteyners of the veritie resisted, fightynge with them. Whereof nowe he wil reason at large.
For there sprang up Sects, whom the mayneteyners of the verity resisted, fighting with them. Whereof now he will reason At large.
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The Lord geue grace, that these thinges maye bothe be spoken and hearde with much fruicte.
The Lord give grace, that these things may both be spoken and heard with much fruit.
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¶ Of the seuen Aungelles trompetters, and of the trompettes: and of the first.ii. and.iii. trompet. The.xxxviij. Sermon.
¶ Of the seuen Angels trompetters, and of the trumpets: and of the First ii and iii trumpet. The xxxviij Sermon.
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ANd the seuen Aungels which had the seuen trompettes, prepared themselues to blowe. The firste Aungell blewe: ANd the seuen Angels which had the seuen trumpets, prepared themselves to blow. The First Angel blew:
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And there was made hayle and fire, which were mingled with bloud and they were caste into the Earth:
And there was made hail and fire, which were mingled with blood and they were cast into the Earth:
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and the thirde parte of trees was burnt, and all grene grasse was brēt.
and the Third part of trees was burned, and all green grass was brent.
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And the second Aungell blewe, and as it were a great Mountaine burnyng with fire was caste into the See,
And the second Angel blew, and as it were a great Mountain burning with fire was cast into the See,
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& the third part of the See tourned to bloud:
& the third part of the See turned to blood:
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and the third parte of creatures whiche had life died, and the thirde parte of Shippes were distroyed.
and the third part of creatures which had life died, and the Third part of Ships were destroyed.
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4473
And the thirde Aungell blewe, and there fell a great starre from Heauen, burnyng as it were a cresset,
And the Third Angel blew, and there fell a great star from Heaven, burning as it were a cresset,
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and it felle into the thirde parte of the Riuers, and into the fountaines of waters,
and it fell into the Third part of the rivers, and into the fountains of waters,
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and the name of the starre is called Worme wood, and the thirde parte of the waters was tourned to Worm wood.
and the name of the star is called Worm wood, and the Third part of the waters was turned to Worm wood.
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And many menne died of the waters because they were made bitter. And many men died of the waters Because they were made bitter.
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4477
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.
Our lord Iesus christ hath kindled in earth a bright and wholesome fire, which the Apostles and men Apostolical have every foot more and more inflamed.
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4478
But contrary wise sathan seketh to quenche this holesome fire, & not only to corrupte and depraue this doctrine of saluation:
But contrary wise sathan seeketh to quench this wholesome fire, & not only to corrupt and deprave this Doctrine of salvation:
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4479
but also to abolish it and ouerwhelme it with lies.
but also to Abolah it and overwhelm it with lies.
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4480
The meaner and maner herof is at this present described, and euen paynted out gallauntly, to none other ende,
The meaner and manner hereof is At this present described, and even painted out gallantly, to none other end,
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4481
but that the faithful beyng warned and fully taught, might be wel ware of that pestilent infection.
but that the faithful being warned and Fully taught, might be well aware of that pestilent infection.
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For the scope or ende of this boke is, to preserue the church safe and sounde from corruptions,
For the scope or end of this book is, to preserve the Church safe and sound from corruptions,
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or at leest to repare the same beyng corrupted. S. Iohn therefore sawe seuen Aungels stande in the sight of God.
or At least to repare the same being corrupted. S. John Therefore saw seuen Angels stand in the sighed of God.
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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 commaūdementes. We reade in the.1.
To stand signifies to minister, and compriseth the faith and diligence of Ministers. Servants stand before Kings, ready to do service, and to execute all their Commandments. We read in the.1.
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chapter of Iob. The sonnes of God came, and stoode before the Lord, and Sathan came also into the middes of them.chapter of Job The Sons of God Come, and stood before the Lord, and Sathan Come also into the mids of them.
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The blessed Aungelles are called the children or sonnes of God. They come to doe seruice before God:
The blessed Angels Are called the children or Sons of God. They come to do service before God:
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Sathan preaseth in emongs them, forasmuch as he is also the minister of God, for ye executiō of those things, whiche apperteyne to the wrath and indignation of God agaynst the wicked.
Sathan preaseth in emongs them, forasmuch as he is also the minister of God, for you execution of those things, which appertain to the wrath and Indignation of God against the wicked.
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Al elementes be Gods ministers, and finally al the creatures of god.
All elements be God's Ministers, and finally all the creatures of god.
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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:
For he is the lord of Sabaoth, the God of hosts, which for the salvation and judgement of men uses well and rightly all his creatures:
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euery one accordyng to his nature and disposition. For he vseth the ministerie of Aungels, like Aungels:
every one according to his nature and disposition. For he uses the Ministry of Angels, like Angels:
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and so the seruice of Deuils, as Deuils in dede.
and so the service of Devils, as Devils in deed.
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But where as the seuēth numbre is the numbre of fulnes, conteyning in it self al times:
But where as the seuēth numbered is the numbered of fullness, containing in it self all times:
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for there be seuen dayes of creation and rest, there be seuen worldes or ages:
for there be seuen days of creation and rest, there be seuen world's or ages:
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certenly seuen Aungelles appere before God, for that they betoken all battels that shall be foughten to the ende of the world.
Certainly seuen Angels appear before God, for that they betoken all battles that shall be foughten to the end of the world.
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For to these seuen Aungels are geuen seuen trompettes, and the Aungels already had the trompettes,
For to these seuen Angels Are given seuen trumpets, and the Angels already had the trumpets,
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and euen prepared themselues to blowe the on set. Where chiefly the vse of trompettes is to be searched for.
and even prepared themselves to blow thee on Set. Where chiefly the use of trumpets is to be searched for.
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The same is most plentifully described of Moses, in the.10. of Nombres. The vse of trompettes was diuerse, as it is also at this daie.
The same is most plentifully described of Moses, in the.10. of Numbers. The use of trumpets was diverse, as it is also At this day.
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First by the sounde of the trompet the people of Israel were called together, to consult of the cōmon welth.
First by the sound of the trumpet the people of Israel were called together, to consult of the Common wealth.
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Agayne at the sounde of thē the Senate of princes of the people did assemble. Moreouer they were warned by the trompet, when & who should remoue their tentes.
Again At the sound of them the Senate of Princes of the people did assemble. Moreover they were warned by the trumpet, when & who should remove their tents.
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Furthermore the trompets blewe vnto battel, what time they ioyned to fight, as maye be sene in the.20.
Furthermore the trumpets blew unto battle, what time they joined to fight, as may be seen in the.20.
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of Deuter. The people moreouer were called together with trompettes on the holy dayes to publicke and diuine seruice.
of Deuter The people moreover were called together with trumpets on the holy days to public and divine service.
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Sounde with the trompet in Zion, call the congregation, sayeth Iohel, gather the people.
Sound with the trumpet in Zion, call the congregation, Saith Iohel, gather the people.
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There was more ouer a feaste of trompettes, and a Iubiley, hauing the name of the blowyng and sounde of trompets: as appereth in the.25.
There was more over a feast of trumpets, and a Jubilee, having the name of the blowing and sound of trumpets: as appeareth in the.25.
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of Leuit. Finally the preachyng of the veritie was figured by the sounde of trompettes, neyther might any other blow the same but priestes.
of Levites Finally the preaching of the verity was figured by the sound of trumpets, neither might any other blow the same but Priests.
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For it forceth much to whom you cōmitte or deliuer the signes publicke.
For it forceth much to whom you commit or deliver the Signs public.
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Of this sundry vse of trompettes, none shall agree better to our mater, than the warlicke.
Of this sundry use of trumpets, none shall agree better to our mater, than the warlike.
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For this world hath a shape of warre. In it are the campes of good men, and the campes of euill:
For this world hath a shape of war. In it Are the camps of good men, and the camps of evil:
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the tentes of Catholickes, and tentes of heretickes. The chiefrayne of these is Sathan, and of those Christe:
the tents of Catholics, and tents of Heretics. The chiefrayne of these is Sathan, and of those Christ:
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the Captaine and Emperour of these is the Deuill, of the other the sonne of God.
the Captain and Emperor of these is the devil, of the other the son of God.
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And now the Aungels sounde their trompettes, and blowe the onset:
And now the Angels sound their trumpets, and blow the onset:
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not that the good Aungels and God him selfe is the Authour of heresies and of heretickes, whose original is referred to Sathan and sinne:
not that the good Angels and God him self is the Author of heresies and of Heretics, whose original is referred to Sathan and sin:
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but soūding their trompettes they geue in dede warnyng to all men, and signifie that most greuouse warres shal arrise in the worlde,
but sounding their trumpets they give in deed warning to all men, and signify that most grievous wars shall arise in the world,
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and euen in the church it selfe. But diuerse men are diuersely moued and worke in warre accordyng to their natures.
and even in the Church it self. But diverse men Are diversely moved and work in war according to their nature's.
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But this hayle is tempered, and of a wonderful mixture. For it hath fire and bloud ioyned with it.
But this hail is tempered, and of a wondered mixture. For it hath fire and blood joined with it.
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The trewe catholikes beyng warned by the trompet, take heade to themselues, praye, and finally taking in hande spirituall weapons, prepare themselues vnto battel and māfully fight for Christ,
The true Catholics being warned by the trumpet, take head to themselves, pray, and finally taking in hand spiritual weapons, prepare themselves unto battle and manfully fight for christ,
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and for maynteinyng and defending the veritie.
and for maintaining and defending the verity.
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Heretickes, sectaries, and menne of corrupte mindes, accordyng to theyr mallice, takyng to them also Armour, runne sorth and fighte agaynst Christ and the veritie, defende lies,
Heretics, sectaries, and men of corrupt minds, according to their malice, taking to them also Armour, run forth and fight against christ and the verity, defend lies,
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and such as be weakelynges they take, spoyle, beate downe and distroye. The good shepardes, are the trompets of God and of Christ:
and such as be Weaklings they take, spoil, beat down and destroy. The good shepherds, Are the trumpets of God and of christ:
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the Deuill bloweth vp Archeheretickes and beginners of sectes. Of the good, and of their fight, we shal heare in the.11. and in the chapt. following.
the devil blows up Archeheretickes and beginners of Sects. Of the good, and of their fight, we shall hear in the.11. and in the Chapter. following.
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Neuertheles in euery cōflict we must vnderstād that the sainctes slepe not, nor be any where idle,
Nevertheless in every conflict we must understand that the Saints sleep not, nor be any where idle,
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but to doe their duetie euery where.
but to do their duty every where.
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It was nowe in dede enough for the lord to shewe vs the heretikes & sectaries sighting,
It was now in deed enough for the lord to show us the Heretics & sectaries sighting,
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& to declare, how much they maye hurt, that we might watche more dilligently, and beware of all corruption.
& to declare, how much they may hurt, that we might watch more diligently, and beware of all corruption.
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The first Aungel soundyng the first trompet, denounceth vnto vs the first conflict. All and singular battels haue some thing like, and diuerse. The First Angel sounding the First trumpet, Denounceth unto us the First conflict. All and singular battles have Some thing like, and diverse.
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It is like, in that all heresies doe impugne Christ, and would haue the trueth of the Gospell, eyther extinguisshed,
It is like, in that all heresies do impugn christ, and would have the truth of the Gospel, either extinguished,
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or wrasted out of the true sense.
or wrasted out of the true sense.
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And that same is singular or diuerse, that at an other time, Sathan assayling other doctrines, hath spred abroade in the Churche sundry heresies.
And that same is singular or diverse, that At an other time, Sathan assailing other doctrines, hath spread abroad in the Church sundry heresies.
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Therefore whilest the Aungell soundeth the trompet, that is to saye proclaymeth warre, he warneth the Sainctes to watche.
Therefore whilst the Angel soundeth the trumpet, that is to say proclaimeth war, he warneth the Saints to watch.
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Therfore as he is yet blowing, through Gods permission, accordyng to his iuste iudgement, by the meane and suggestion of Sathan, ther was made hayle and fyre mixed with bloud, the whiche beyng so tempered, was sente or fell vpon the Earth.
Therefore as he is yet blowing, through God's permission, according to his just judgement, by the mean and suggestion of Sathan, there was made hail and fire mixed with blood, the which being so tempered, was sent or fell upon the Earth.
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For S. Paule acknowledgeth spiritual policies in the heauenly spirites.
For S. Paul acknowledgeth spiritual policies in the heavenly spirits.
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And the Scripture in a certen place doeth figure rightwell, the sounde and holesome doctrine by the heauēly dewe and showre that maketh the earth fruictefull:
And the Scripture in a certain place doth figure rightwell, the sound and wholesome Doctrine by the heavenly dew and shower that makes the earth fruictefull:
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most rightly therfore S. Iohn cōpareth the false and hereticall doctrine to hayle.
most rightly Therefore S. John compareth the false and heretical Doctrine to hail.
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For that destroyeth the fruictfull places of the earth, and marreth vtterly the plētiful fruicte of the earth.
For that Destroyeth the fruitful places of the earth, and marreth utterly the plentiful fruit of the earth.
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Wherfore like as els where the peruerse doctrine is called darnell, leuen, chaffe, &c. so is it here called haile.
Wherefore like as Else where the perverse Doctrine is called darnel, Leven, chaff, etc. so is it Here called hail.
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These thinges muste be expounded after an allegorie, not after the letter. Haile is water congeled wt colde.
These things must be expounded After an allegory, not After the Letter. Haile is water congealed with cold.
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And water they haue called the wisedom of the scripture: haile therfore shal be false wisedom. And water they have called the Wisdom of the scripture: hail Therefore shall be false Wisdom.
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Yet fire is put vnto it.
Yet fire is put unto it.
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The pretense of ye scriptures and inspiration of the holy ghost, wherunto is added bloud, the euil affection of man, to witte the vice of Ambitiō, wrath, contention, hatred and like affections.
The pretense of the Scriptures and inspiration of the holy ghost, whereunto is added blood, the evil affection of man, to wit the vice of Ambition, wrath, contention, hatred and like affections.
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Of these is compounded an haylie doctrine, hurtfull doubtlesse and pestilent.
Of these is compounded an haylie Doctrine, hurtful doubtless and pestilent.
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For when false doctrine ruleth or depraueth the Scriptures, and wicked affections of teachers are ioyned with all, a pestilent doctrine arriseth.
For when false Doctrine Ruleth or depraveth the Scriptures, and wicked affections of Teachers Are joined with all, a pestilent Doctrine ariseth.
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Such was frō the beginnyng the doctrine of the Nazareans, or Mimeorites, and of the Hebionites, cōtending that iustification came not by the only faithe of Christ, but by the law.
Such was from the beginning the Doctrine of the Nazareans, or Mimeorites, and of the Hebionites, contending that justification Come not by the only faith of christ, but by the law.
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Our men fought sharpely, to wit S. Paule & thother Apostles, against this perniciouse doctrine.
Our men fought sharply, to wit S. Paul & tother Apostles, against this pernicious Doctrine.
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And frō the beginning many corrupt with Philosophie, others blinded with mens traditions, haue brought forth most corrupt opinions. Histories beare witnes herof.
And from the beginning many corrupt with Philosophy, Others blinded with men's traditions, have brought forth most corrupt opinions. Histories bear witness hereof.
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And Tertulliane not without cause called Philosophers the patriarches of heretickes. For S. Paule most diligently warned, that the godly shuld be ware of Philosophie.
And Tertullian not without cause called Philosophers the Patriarchs of Heretics. For S. Paul most diligently warned, that the godly should be aware of Philosophy.
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They that haue not kepte thēselues from it, & haue set more by Philosophie, & I know not what traditions, they in stead of the heauenly dewe & swete showres, haue cast into the church great heauy haylestones.
They that have not kept themselves from it, & have Set more by Philosophy, & I know not what traditions, they in stead of the heavenly dew & sweet showers, have cast into the Church great heavy Hailstones.
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And haue verely hurte the church very much. For the.iii. part of trees was burnt, and also al grene grasse.
And have verily hurt the Church very much. For the iii part of trees was burned, and also all green grass.
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This nūbre is intimated in foure trōpets, and in fixe likewise.
This numbered is intimated in foure trumpets, and in fix likewise.
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And it semeth to signifie, that a greate parte of men inconstaunte and vnstable are seduced & lofte, geuing thēselues to be distroyed of wicked men:
And it Seemeth to signify, that a great part of men inconstaunte and unstable Are seduced & loft, giving themselves to be destroyed of wicked men:
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agayne, the best part of the saythful to be saued. The lord him self knoweth the numbre exactely.
again, the best part of the saythful to be saved. The lord him self Knoweth the numbered exactly.
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It is enough for vs to know these thinges which he hath reuealed vnto vs, nother to searche curiousely any further.
It is enough for us to know these things which he hath revealed unto us, neither to search curiously any further.
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That men are signified by trees, appereth by the.9.
That men Are signified by trees, appeareth by the.9.
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chapt. where it is sayed, & they had cōmaundement, that they shuld not hurte the grasse of the earth,Chapter. where it is said, & they had Commandment, that they should not hurt the grass of the earth,
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nother any tree, sauing only men, whiche are not &c. After he had sayed, saue only those trees, which were not marked:
neither any tree, Saving only men, which Are not etc. After he had said, save only those trees, which were not marked:
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but he had rather saye, men, that he might as it were with this keye vnlocke the misterie.
but he had rather say, men, that he might as it were with this key unlock the mystery.
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Nother is it rare to shadowe men in the scriptures by trees, floures, and grasse: as we maye gather of the.1.
Nother is it rare to shadow men in the Scriptures by trees, flowers, and grass: as we may gather of the.1.
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Psalme, the. 40. of Esaye, and the.12.Psalm, thee. 40. of Isaiah, and the.12.
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chapt. of S. Matthew. But that latter poincte, that al grene grasse was brent, muste be fauourably expounded.Chapter. of S. Matthew. But that latter point, that all green grass was brent, must be favourably expounded.
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For who can beleue that al men were distroyed by those first heresies? we vnderstād therfore that the mindes of the faithful were diuersely afflicted and tourmoyled with those errours and troubles:
For who can believe that all men were destroyed by those First heresies? we understand Therefore that the minds of the faithful were diversely afflicted and tourmoyled with those errors and Troubles:
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but yet as the Golde tried in the fixe, not to be vtterly consumed. The second Aungel soundeth the trompet, signifiyng that newe warres are nowe a brewyng:
but yet as the Gold tried in the fix, not to be utterly consumed. The second Angel soundeth the trumpet, signifying that new wars Are now a brewing:
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and therfore exhorteth, that al the godly would defende themselues with weapons.
and Therefore exhorteth, that all the godly would defend themselves with weapons.
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And there is cast into the Sea not a Mountaine, but as it were a Mountaine burning with fire.
And there is cast into the Sea not a Mountain, but as it were a Mountain burning with fire.
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The sea beareth a figure of the world, than the which there is nothing more vnstable.
The sea bears a figure of the world, than the which there is nothing more unstable.
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It is a thing most frequented in the prophetes, to call this our world, wherin we liue, a sea.
It is a thing most frequented in the Prophets, to call this our world, wherein we live, a sea.
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By mountaines are signified kingdomes, witnesse Esaye in the.2. chapt. Daniel the 2. And Zacharie in the.4.
By Mountains Are signified kingdoms, witness Isaiah in the.2. Chapter. daniel the 2. And Zacharias in the.4.
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chapt. And Christ him selfe in the.7.Chapter. And christ him self in the.7.
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of Matth. By remouing of hilles or mountaines, signifieth any harde thinge, and by the opinion of many impossible.
of Matthew By removing of hills or Mountains, signifies any harden thing, and by the opinion of many impossible.
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Nowe therfore springeth vp an heresie and a doctrine in the church, as it were a burnyng Mountaine,
Now Therefore springs up an heresy and a Doctrine in the Church, as it were a burning Mountain,
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as the which was in dede most furnished, and as it semed inuincible.
as the which was in deed most furnished, and as it seemed invincible.
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We reade that such was the heresie of the Valentinians, whose secte the holy martir Ireneus teached to be diuided into many.
We read that such was the heresy of the Valentinians, whose sect the holy Martyr's Irenaeus teached to be divided into many.
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Suche was the fury of the Manicheis and Montanistes. They semed to many to burne with the spirite of God,
Suche was the fury of the Manicheans and Montanists. They seemed to many to burn with the Spirit of God,
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and to be whole nothinge els but the spirite, and all their oracles to be of the holy ghoste.
and to be Whole nothing Else but the Spirit, and all their oracles to be of the holy ghost.
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Manichaeus called him selfe the Apostle of Iesu Christ. The Montanistes bragged of a newe holy ghost.Manichaeus called him self the Apostle of Iesu christ. The Montanists bragged of a new holy ghost.
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Ther was moste greate plenty of this darnell throughout the vniuersall church. Nother was the successe therof small.
There was most great plenty of this darnel throughout the universal Church. Nother was the success thereof small.
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For the thirde parte of the Sea was made bloud. The Apostle signifieth the wickednes of sectes.
For the Third part of the Sea was made blood. The Apostle signifies the wickedness of Sects.
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For howe vile and impudent were the heretikes called Gnostici, the valentinians, and Manicheis, Ireneus, S. Austen, and Epiphanius doe testifie.
For how vile and impudent were the Heretics called Gnostics, the valentinians, and Manicheans, Irenaeus, S. Austen, and Epiphanius do testify.
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That man hath free will, so that he maye doe good. Nother that he shoulde be free, if he nede the helpe of God.
That man hath free will, so that he may do good. Nother that he should be free, if he need the help of God.
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And a great part of the creatures in the Sea perisshed. And he speaketh of such as haue soules, not of fishes in dede, but menne.
And a great part of the creatures in the Sea perished. And he speaks of such as have Souls, not of Fish in deed, but men.
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Many shippes moreouer were lost, to witte Mariners, and Ilonde men, beyng corrupte with these heresies.
Many ships moreover were lost, to wit Mariners, and Ilonde men, being corrupt with these heresies.
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That time those heresies sprange vp in dede of those Authours which I named:
That time those heresies sprang up in deed of those Authors which I nam:
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but as yet thei be not vtterly extinct, corrupte men buddyng vp in a maner at euery time, and renewyng the olde errour.
but as yet they be not utterly extinct, corrupt men budding up in a manner At every time, and renewing the old error.
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Wherupō a bitter strife remayneth yet at this daye in the church: and we are dayly admonished, that we should beware of those corruptions.
Whereupon a bitter strife remaineth yet At this day in the Church: and we Are daily admonished, that we should beware of those corruptions.
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The thirde Aungell bloweth his trompet, proclaymyng new warres:
The Third Angel blows his trumpet, proclaiming new wars:
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and behold a great Starre fell doune from heauen, burning like a cresset, and infecteth the thirde parte of riuers and fountaines of waters, that starre is called wormwood. and behold a great Star fell down from heaven, burning like a cresset, and Infecteth the Third part of Rivers and fountains of waters, that star is called wormwood.
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I tolde you in the.1. Chapter that Starres are called, Preachers, Bisshoppes, and notable men in the churche.
I told you in the.1. Chapter that Stars Are called, Preachers, Bishops, and notable men in the Church.
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It signifieth therefore that some notable man should fall awaye from the trewe faith into heresie, wherwith he should infecte a great parte of the world, in corrupting the Scriptures, and sounde doctrine of fayth.
It signifies Therefore that Some notable man should fallen away from the true faith into heresy, wherewith he should infect a great part of the world, in corrupting the Scriptures, and sound Doctrine of faith.
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And these thinges seme to be fulfilled in Paulus Samosatenus and Arrius. This creshet burned horribly,
And these things seem to be fulfilled in Paulus Samosatene and Arius. This creshet burned horribly,
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and inflamed the whole worlde without recouerie.
and inflamed the Whole world without recovery.
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That pestilence denied the deitie of Christe, and made the whole Gospel to vs moste bitter.
That pestilence denied the deity of Christ, and made the Whole Gospel to us most bitter.
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For if Christe be not very God, how is he a Sauiour, King, Bishop, intercessour, mediatour,
For if Christ be not very God, how is he a Saviour, King, Bishop, intercessor, Mediator,
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and saluation of the faithful? He quenched the light, that denied the deitie of Christ.
and salvation of the faithful? He quenched the Light, that denied the deity of christ.
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Therefore is he called by the name of wormwood. The prophet Ieremie vsed the selfe same allegorie, or metaphore, or allusion, in the.9. and.23.
Therefore is he called by the name of wormwood. The Prophet Ieremie used the self same allegory, or metaphor, or allusion, in the.9. and.23.
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chapt. And Amos in the.6. where he sayeth, that the Iudges haue tourned iudgement into Wormwood.Chapter. And Amos in the.6. where he Saith, that the Judges have turned judgement into Wormwood.
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The Scripture and doctrine whiche is trimly figured by riuers and fountaines, corrupted of the Arrians was to many the occasion of death.
The Scripture and Doctrine which is trimly figured by Rivers and fountains, corrupted of the Arians was to many the occasion of death.
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The Scripture and doctrine of the Gospel, is of it selfe mortal to no man, but rather liuely to al• corruption maketh it deadly.
The Scripture and Doctrine of the Gospel, is of it self Mortal to no man, but rather lively to al• corruption makes it deadly.
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Poyson put in wine, maketh the wine deadly: the wine of it self killeth no man, but rather gladdeth and reioseth al men.
Poison put in wine, makes the wine deadly: the wine of it self kills no man, but rather gladdeth and reioseth all men.
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Reade the Ecclesiastical stories of Eusebius, Theodoretus, Sozomenus, Socrates, and others, and ye shal perceyue howe aptely S. Iohn hath written all these thinges,
Reade the Ecclesiastical stories of Eusebius, Theodoretus, Sozomenus, Socrates, and Others, and you shall perceive how aptly S. John hath written all these things,
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and how rightly they are al fulfilled.
and how rightly they Are all fulfilled.
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No smal parte of that bitternes hath flowed vnto our time, whilest that old errour is often times by the instigatiō of the deuil renewed.
No small part of that bitterness hath flowed unto our time, whilst that old error is often times by the instigation of the Devil renewed.
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For what that vncleane beaste Michell Seruetus a spaniarde vomited against the Sonne of God, for his impenitent wickednes, and continuall plasphemie burnte at Geneua, the world knoweth.
For what that unclean beast Michael Seruetus a Spaniard vomited against the Son of God, for his impenitent wickedness, and continual plasphemie burnt At Geneva, the world Knoweth.
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We muste praye therfore to the Lorde, that in suche daungerouse conflictes, he would kepe vs safe and sounde. Amen.
We must pray Therefore to the Lord, that in such dangerous conflicts, he would keep us safe and sound. Amen.
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¶ The fourth and fifte trompet is expounded, of the opening of the botomlesse pitte, and of grasse hoppers creping out into the Earth. The.xxxix. Sermon.
¶ The fourth and Fifth trumpet is expounded, of the opening of the botomlesse pit, and of grass hoppers creeping out into the Earth. The xxxix Sermon.
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ANd the fourth Aungel blewe, and the third parte of the sunne was smitten, and the thirde parte of the Moone, ANd the fourth Angel blew, and the third part of the sun was smitten, and the Third part of the Moon,
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and the thirde parte of starres, so that the third parte of thē was darkened.
and the Third part of Stars, so that the third part of them was darkened.
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And the daye was smitten, that the third part of it should not shine, and likewise the night.
And the day was smitten, that the third part of it should not shine, and likewise the night.
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And I behelde, and hearde an Aungell fliyng thorow the middes of Heauen, and saiyng with a lowde voyce:
And I beheld, and heard an Angel flying thorough the mids of Heaven, and saying with a loud voice:
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wo, wo, wo, to the inhabiters of the Earth, because of the voyces to come of the trompe of the thre Aūgels, which were yet to blowe. woe, woe, woe, to the inhabiters of the Earth, Because of the voices to come of the trump of the Three Angels, which were yet to blow.
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And the fifte Aungel blewe, and I sawe a starre fall from Heauen vnto the Earthe. And the Fifth Angel blew, and I saw a star fallen from Heaven unto the Earth.
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And to him was geuē the keye of the botomlesse pitte.
And to him was given the key of the botomlesse pit.
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And he opened the botomles pitte, and there arrose a smoke of the pitte, as it were the smoke of a greate fornace.
And he opened the botomles pit, and there arose a smoke of the pit, as it were the smoke of a great furnace.
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And the Sunne and the ayre were darkened, by the reason of the smoke of the pitte.
And the Sun and the air were darkened, by the reason of the smoke of the pit.
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And there came out of the smoke locustes vpō the earth: and vnto thē was geuen power as the Scorpions of the Earth haue power.
And there Come out of the smoke Locusts upon the earth: and unto them was given power as the Scorpions of the Earth have power.
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And it was sayed vnto them that they should not hurte the grasse of the Earth, nother any grene thing:
And it was said unto them that they should not hurt the grass of the Earth, neither any green thing:
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nother any tree, but only those menne which haue not the seale in theyr forheades,
neither any tree, but only those men which have not the seal in their foreheads,
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and to them was commaunded that they should not kill them, but that they should be vexed fiue monethes,
and to them was commanded that they should not kill them, but that they should be vexed fiue months,
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and their payne was as the payne that commeth of a Scorpion, when he hath stonge a manne.
and their pain was as the pain that comes of a Scorpion, when he hath stonge a man.
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And in those dayes shal men seke death, and shal not finde it: and shall desire to die, and death shall flie from them. And in those days shall men seek death, and shall not find it: and shall desire to die, and death shall fly from them.
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The fourth trompet declareth an hurtful and a long strife, whiche arrose in the churche of the doctrine of Pelagius.
The fourth trumpet Declareth an hurtful and a long strife, which arose in the Church of the Doctrine of Pelagius.
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This Pelagius taught, that the sinne of Adam, hurte him alone, and not mankinde, and therefore that in the same all men die not.
This Pelagius taught, that the sin of Adam, hurt him alone, and not mankind, and Therefore that in the same all men die not.
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yf he haue it not, that he maye yet neuerthelesse worke it by his owne vertue, and maye deserue euerlasting life. if he have it not, that he may yet nevertheless work it by his own virtue, and may deserve everlasting life.
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Therefore that our victory is not of the helpe of God, but of free will:
Therefore that our victory is not of the help of God, but of free will:
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and that remission is not geuen to the penitentes after the grace and mercy of God,
and that remission is not given to the Penitents After the grace and mercy of God,
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but after the deserte and workynge of them whiche through repentaunce are worthye of Godes mercy,
but After the desert and working of them which through Repentance Are worthy of God's mercy,
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and the residewe whiche Saincte Austen reherseth in the hondreth and sixte Epistle to Boniface, that Pelagius had renounced:
and the residue which Saint Austen rehearseth in the hondreth and sixte Epistle to Boniface, that Pelagius had renounced:
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whiche neuerthelesse in an other place he sheweth that the same had taught, and retourned to his vomite:
which nevertheless in an other place he shows that the same had taught, and returned to his vomit:
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As in the register of heresie, the.88. heresie. The same against two epistles of the Pelagiās, in the.2.
As in the register of heresy, the.88. heresy. The same against two Epistles of the Pelagians, in the.2.
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boke. 2 chapter to Boniface. The Manicheis, sayeth he, denie that a good man had the beginnyng of euill of free will.
book. 2 chapter to Boniface. The Manicheans, Saith he, deny that a good man had the beginning of evil of free will.
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The Pelagians saye also, that an euill man hath free will sufficiently to fulfil a good precept. The Pelagians say also, that an evil man hath free will sufficiently to fulfil a good precept.
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The catholicke doctrine reproueth both these, and to them sayeth, God made man right, &c. And to these sayeth,
The catholic Doctrine Reproveth both these, and to them Saith, God made man right, etc. And to these Saith,
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yf the sonne hath made you free, you ate verely free. And in the.9. chapt. the same Authour.
if the son hath made you free, you ate verily free. And in the.9. Chapter. the same Author.
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Where we saye that the wil of man vnto euil is free, to do good that it muste be made free by the grace of God, it maketh against the Pelagians. And where we saye that the euill, whiche was not before, is comen of him, it is agaynst the Manicheis. Moreouer in the.8. chapt.
Where we say that the will of man unto evil is free, to do good that it must be made free by the grace of God, it makes against the Pelagians. And where we say that the evil, which was not before, is come of him, it is against the Manicheans. Moreover in the.8. Chapter.
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Pelagius sayeth, that the thing which good is, maye soner be accomplisshed, if grace helpe therto.Pelagius Saith, that the thing which good is, may sooner be accomplished, if grace help thereto.
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By the whiche addition, that is in adding, more easely, he signifieth verely that he thinketh thus, that although the help of grace waūt, he can yet,
By the which addition, that is in adding, more Easily, he signifies verily that he Thinketh thus, that although the help of grace want, he can yet,
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albeit more hardely, perfourme that which is good by free will. Agayne the same in the.47.
albeit more hardly, perform that which is good by free will. Again the same in the.47.
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Epistle to Valent. That man, saieth he, falleth into the errour of the Pelagians, whiche supposeth the grace of God to be geuen for any deserte of man, whiche grace alone maketh manne free, through Iesus Christe our Lorde.
Epistle to Valent. That man, Saith he, falls into the error of the Pelagians, which Supposeth the grace of God to be given for any desert of man, which grace alone makes man free, through Iesus Christ our Lord.
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But agayne he that thinketh, when the Lord shal come vnto iudgement, that man is not iudged after his workes which might now by reason of his age, vse the free choyse of will, is neuerthelesse in errour.
But again he that Thinketh, when the Lord shall come unto judgement, that man is not judged After his works which might now by reason of his age, use the free choice of will, is nevertheless in error.
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He sayeth in a maner the same thing in the.2. booke the.18. chapt. of the merites and remission of sinnes.
He Saith in a manner the same thing in the.2. book the.18. Chapter. of the merits and remission of Sins.
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wo, wo, wo to the inhabiters of the Earth, and that for those thinges which should chaunce vnto men than,
woe, woe, woe to the inhabiters of the Earth, and that for those things which should chance unto men than,
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With this doctrine of Pelagius was stricken, that is to saye, darkened (for so S. Iohn him selfe a little after expoundeth him selfe, saying in so much that the third parte of them was obscured, &c.) the thirde parte of the sunne, to witte of Christ, which is the trewe sunne of rightuousenes. With this Doctrine of Pelagius was stricken, that is to say, darkened (for so S. John him self a little After expoundeth him self, saying in so much that the third part of them was obscured, etc.) the Third part of the sun, to wit of christ, which is the true sun of rightuousenes.
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For the Pelagians doctrine denied the grace of Christ, & with mans merite trode vnderfote the merite of Christ.
For the Pelagians Doctrine denied the grace of christ, & with men merit trodden underfoot the merit of christ.
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Whereby also the thirde parte, that is to witte a great parte of the Moone, namely the church, is red to be smitten and darkened:
Whereby also the Third part, that is to wit a great part of the Moon, namely the Church, is read to be smitten and darkened:
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moreouer the thirde parte of starres, I meane preachers and ministers wounded, hath not taught with such light as became them.
moreover the Third part of Stars, I mean Preachers and Ministers wounded, hath not taught with such Light as became them.
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For stories witnesse that this heresie hath sore infected diuerse partes of the worlde, that euen Bisshoppes and learned menne haue followed this noysome errour.
For stories witness that this heresy hath soar infected diverse parts of the world, that even Bishops and learned men have followed this noisome error.
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At Palestine in the Easte was assembled a Sinode of Bisshoppes, which droue Pelagius to recant.
At Palestine in the East was assembled a Synod of Bishops, which drove Pelagius to recant.
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They disputed also at Rome sharpely against the Pelagian doctrine: and Counsels were assembled, which condemned the same.
They disputed also At Rome sharply against the Pelagian Doctrine: and Counsels were assembled, which condemned the same.
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Ther were Sinodes assembled in Affrica, and after much reasoning sentence was pronounced against Pelagius. For many were dayly taken with this infection.
There were Synods assembled in Africa, and After much reasoning sentence was pronounced against Pelagius. For many were daily taken with this infection.
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For the doctrine is pleasaunt, whiche waunteth not euen at this daie his mainteyners and defenders.
For the Doctrine is pleasant, which waunteth not even At this day his maintainers and defenders.
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For it semeth godly, and for the study of vertue nedeful, to affirme free wil, and mans merite:
For it Seemeth godly, and for the study of virtue needful, to affirm free will, and men merit:
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agayne it appereth to be licentiouse to attribute al thing to Gods grace.
again it appeareth to be licentious to attribute all thing to God's grace.
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He addeth, that nother the daie shone with the thirde parte thereof, nother yet the night with his thirde parte.
He adds, that neither the day shone with the Third part thereof, neither yet the night with his Third part.
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For like as grace coulde not be fully perceiued by the doctrine of Pelagius, no more coulde sinne.
For like as grace could not be Fully perceived by the Doctrine of Pelagius, no more could sin.
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And S. Austen in the.2. boke of originall sinne.23.24. chapt. sayeth, that the Christiane fayth consisteth properly in the cause of two men.
And S. Austen in the.2. book of original sin.23.24. Chapter. Saith, that the Christian faith Consisteth properly in the cause of two men.
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For by the one we were solde vnder sinne, by the other redemed from sinne:
For by the one we were sold under sin, by the other redeemed from sin:
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by the one throwē headlong into death, but by the other deliuered vnto life, &c. And whilest al these thinges are spoken, they are spoken to this ende, that we might beware of those Heresies.
by the one thrown headlong into death, but by the other Delivered unto life, etc. And whilst all these things Are spoken, they Are spoken to this end, that we might beware of those Heresies.
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And hitherto haue we spoken of the foure trompes, and greatest conflictes in the churche: there remayne three trompettes:
And hitherto have we spoken of the foure tromps, and greatest conflicts in the Church: there remain three trumpets:
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which haue now a little preface set before them, wherby the mindes of the hearers might be excited.
which have now a little preface Set before them, whereby the minds of the hearers might be excited.
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And S. Iohn sayeth, howe he sawe an Aungell flying thorowe the middes of heauen, and hearde him criyng:
And S. John Saith, how he saw an Angel flying thorough the mids of heaven, and heard him crying:
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when the other three trompettes should be blowen. Therfore vnto euery trompet is Ioyned an wo.
when the other three trumpets should be blown. Therefore unto every trumpet is Joined an woe.
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Whiche we expresse very well in dutche by owe, owe, owe. For the Grekes saye, and S. Iohn wrote in Greke, NONLATINALPHABET.
Which we express very well in dutch by owe, owe, owe. For the Greeks say, and S. John wrote in Greek,.
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And it signifieth verely, yt the times of the fourmer conflictes were sharpe: but yet that suche as follow shal be a great deale sharper and crueller.
And it signifies verily, that the times of the former conflicts were sharp: but yet that such as follow shall be a great deal sharper and Crueler.
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For I tolde you in an other place, that this vocable wo, compriseth the euilles bothe of this life present,
For I told you in an other place, that this vocable woe, compriseth the evils both of this life present,
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and also of the life to come, aswell of body as of soule. Therfore shall the times of Papistrie, Mahometrie, and of the last iudgement, be most daingerouse.
and also of the life to come, aswell of body as of soul. Therefore shall the times of Papistry, Mahometry, and of the last judgement, be most daingerouse.
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The complutensian copie hath an Egle, where we reade an Aungell fliyng thorow the middes of heauē: The complutensian copy hath an Eagl, where we read an Angel flying thorough the mids of heaven:
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perauenture because he founde it so in Aretas. Yea and the cōmon translation, commonly called S. Hieromes, hath an Egle for an Aūgell.
Peradventure Because he found it so in Aretas. Yea and the Common Translation, commonly called S. Jerome's, hath an Eagl for an Angel.
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And therfore Primasius readeth it so likewise, which semeth to haue followed the olde translation in all thinges.
And Therefore Primasius readeth it so likewise, which Seemeth to have followed the old Translation in all things.
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But the Egle is swifte, and of moste sharpe sight, signifiyng the almightie knowledge of God,
But the Eagl is swift, and of most sharp sighed, signifying the almighty knowledge of God,
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and expedition vnspeakeable in doyng of thinges.
and expedition unspeakable in doing of things.
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The fifte trompet comprehendeth a moste cruell battell, whiche the Pope stired vp, in admitting errours into the world, The Fifth trumpet comprehendeth a most cruel battle, which the Pope stirred up, in admitting errors into the world,
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yea rather bringyng in, settyng forth, and defendyng them, by his vngratiouse Locustes that eate vp all thinges.
yea rather bringing in, setting forth, and defending them, by his ungracious Locusts that eat up all things.
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He lasteth to the worldes ende. Of whome he will agayne discourse more plentifully and more properly in the.13. and 14. chapter. &c. The Original of this euil is referred to the fal of a starre.
He lasteth to the world's end. Of whom he will again discourse more plentifully and more properly in the.13. and 14. chapter. etc. The Original of this evil is referred to the fall of a star.
pns31 vvz p-acp dt ng1 n1. pp-f ro-crq pns31 vmb av vvi av-dc av-j cc av-dc av-j p-acp dt crd. cc crd n1. av dt j-jn pp-f d j-jn vbz vvn p-acp dt n1 pp-f dt n1.
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For a starre hath fallen from Heauen to the earth.
For a star hath fallen from Heaven to the earth.
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Starres, as I shewed you in the beginnyng of this boke, aboute the ende of the.1. chapt.
Stars, as I showed you in the beginning of this book, about the end of the.1. Chapter.
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represente vnto vs the state of Ministers, or Bisshoppes. For as the starres shine in Heauen:
represent unto us the state of Ministers, or Bishops. For as the Stars shine in Heaven:
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so Bisshoppes illumined with heauenly light, ought to shine in the church aswell in doctrine as honeste lyfe.
so Bishops illumined with heavenly Light, ought to shine in the Church aswell in Doctrine as honest life.
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And hitherto they stande in Heauen, so long as they doe theyr duetie:
And hitherto they stand in Heaven, so long as they do their duty:
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they fall to the Earth, what time forgetting the heauenly conuersation and doctrine, they thinke vpon earthly things, speake and followe honoures, pleasures, and such like corruptions.
they fallen to the Earth, what time forgetting the heavenly Conversation and Doctrine, they think upon earthly things, speak and follow honours, pleasures, and such like corruptions.
pns32 vvb p-acp dt n1, r-crq n1 vvg dt j n1 cc n1, pns32 vvb p-acp j n2, vvb cc vvi ng1, n2, cc d j n2.
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A little after will he cal him an Aungell, whome now he calleth a starre.
A little After will he call him an Angel, whom now he calls a star.
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The Churche of Rome was notable and pure, cōmended also ones by the prayse of the Apostle. The Church of Rome was notable and pure, commended also ones by the praise of the Apostle.
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Out of hell ascendeth or riseth a smoke.
Out of hell Ascendeth or Riseth a smoke.
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The same had Bisshoppes, that is to saye, ministers of the church, vnto the emperour Constantine, about.32.
The same had Bishops, that is to say, Ministers of the Church, unto the emperor Constantine, about.32.
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for the most part very well learned, moste holy (yet men) and moste gloriouse martirs of Christ.
for the most part very well learned, most holy (yet men) and most glorious Martyrs of christ.
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Againe from the emperour Constantine vnto Gregory the great are accompted Bisshoppes or pastours of the church of Rome, about.32.
Again from the emperor Constantine unto Gregory the great Are accounted Bishops or Pastors of the Church of Room, about.32.
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emonges whom there were not a few diligēt enough, learned, and godly:
among whom there were not a few diligent enough, learned, and godly:
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but yet emōges these were founde also, whiche blinded with the euill of Ambition, began more to incline to seke honours,
but yet among these were found also, which blinded with the evil of Ambition, began more to incline to seek honours,
cc-acp av p-acp d vbdr vvn av, r-crq vvd p-acp dt n-jn pp-f n1, vvd av-dc pc-acp vvi pc-acp vvi n2,
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and gloriouse titles, than the doctrine of Christ concernyng humilitie and simplicitie, and the example of Christ, and apostles hath permitted.
and glorious titles, than the Doctrine of christ Concerning humility and simplicity, and the Exampl of christ, and Apostles hath permitted.
cc j n2, cs dt n1 pp-f np1 vvg n1 cc n1, cc dt n1 pp-f np1, cc n2 vhz vvn.
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Christ fled, when the people would haue chosen and made him king. He sayed, that kinges should reigne, that Apostles and their successours should serue.
christ fled, when the people would have chosen and made him King. He said, that Kings should Reign, that Apostles and their Successors should serve.
np1 vvd, c-crq dt n1 vmd vhi vvn cc vvd pno31 n1. pns31 vvd, cst n2 vmd vvi, cst n2 cc po32 n2 vmd vvi.
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If kings therfore had offered them realmes and riches, they should not haue receyued them.
If Kings Therefore had offered them Realms and riches, they should not have received them.
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What certen Bishoppes of Rome practised with the churches of Affricke, and how they would haue ruled ouer them, the stories doe plainely declare.
What certain Bishops of Room practised with the Churches of Africa, and how they would have ruled over them, the stories do plainly declare.
q-crq j n2 pp-f n1 vvn p-acp dt n2 pp-f np1, cc c-crq pns32 vmd vhi vvn p-acp pno32, dt n2 vdb av-j vvi.
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Notwithstanding there were founde emonges the latter Bishops as Pelagius and Gregory surnamed great, which greuousely accused the Bishops of Constātinople,
Notwithstanding there were found among the latter Bishops as Pelagius and Gregory surnamed great, which grievously accused the Bishops of Constātinople,
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for that thei went about to establish ye church of Constantinople, as chiefe of al others in the world, and the Bishop thereof vniuersall.
for that they went about to establish you Church of Constantinople, as chief of all Others in the world, and the Bishop thereof universal.
c-acp cst pns32 vvd a-acp pc-acp vvi pn22 n1 pp-f np1, c-acp n-jn pp-f d n2-jn p-acp dt n1, cc dt n1 av j.
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Nother was Gregory asshamed to saye expressely, that he is the vauntcurrour of Antichrist, who so euer would couet the name or title of the vniuersal bishop. But Boniface the.3.
Nother was Gregory ashamed to say expressly, that he is the vauntcourier of Antichrist, who so ever would covet the name or title of the universal bishop. But Boniface the.3.
np1 vbds np1 j pc-acp vvi av-j, cst pns31 vbz dt n1 pp-f np1, r-crq av av vmd vvi dt n1 cc n1 pp-f dt j-u n1. p-acp np1 dt crd.
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of that name moued nothing herwith, required and obteyned of themperour Phocas no long time after the death of Gregory, yt the church of Rome might be called and taken for the chiefe and head of al churches.
of that name moved nothing herewith, required and obtained of Emperor Phocas no long time After the death of Gregory, that the Church of Rome might be called and taken for the chief and head of all Churches.
pp-f d n1 vvd pix av, vvd cc vvn pp-f n1 np1 dx j n1 p-acp dt n1 pp-f np1, pn31 dt n1 pp-f np1 vmd vbi vvn cc vvn p-acp dt j-jn cc n1 pp-f d n2.
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Wherby the Bishopes of Rome plucked out of heauen, and caste to the earth, vtterly began to cleaue vnto earthly thinges, to care for earthly thinges, Whereby the Bishops of Rome plucked out of heaven, and cast to the earth, utterly began to cleave unto earthly things, to care for earthly things,
c-crq dt n2 pp-f np1 vvd av pp-f n1, cc vvn p-acp dt n1, av-j vvd pc-acp vvi p-acp j n2, pc-acp vvi p-acp j n2,
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yea euen to aspire to the empire and chiefe rule and gouernement. Here haue you, what starre fell from heauen to the Earth.
yea even to aspire to the empire and chief Rule and government. Here have you, what star fell from heaven to the Earth.
uh j pc-acp vvi p-acp dt n1 cc j-jn n1 cc n1. av vhb pn22, q-crq n1 vvd p-acp n1 p-acp dt n1.
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And to this starre (he calleth him afterward the Aungel of the botomlesse pitte) or Bishop (I name one, I vnderstande all of that state and succession in that seate) was geuen the keye of the botomlesse pitte.
And to this star (he calls him afterwards the Angel of the botomlesse pit) or Bishop (I name one, I understand all of that state and succession in that seat) was given the key of the botomlesse pit.
cc p-acp d n1 (pns31 vvz pno31 av dt n1 pp-f dt j n1) cc n1 (pns11 vvb pi, pns11 vvb d pp-f d n1 cc n1 p-acp d n1) vbds vvn dt n1 pp-f dt j n1.
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Christe verely kepeth the keye of Dauid: as I shewed in the.2. chapt. of this boke. Christ verily Keepeth the key of David: as I showed in the.2. Chapter. of this book.
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The same gaue to the Apostles the keyes of the kingedome of heauen, power to open or to shut heauē:
The same gave to the Apostles the keys of the Kingdom of heaven, power to open or to shut heaven:
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The same thinges mayest thou see also in the clergie.
The same things Mayest thou see also in the Clergy.
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that is to wit, the ministerie of preaching the Gospell, wherby is shewed & assuredly promised the forgeuenesse of sinnes and eternall life to beleuers:
that is to wit, the Ministry of preaching the Gospel, whereby is showed & assuredly promised the forgiveness of Sins and Eternal life to believers:
cst vbz p-acp n1, dt n1 pp-f vvg dt n1, c-crq vbz vvn cc av-vvn j-vvn dt n1 pp-f n2 cc j n1 p-acp n2:
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and the reteyning of sinnes, & certaine damnation is threatened to the vnbeleuers. No godly mā doubteth but that these keyes were geuen also vnto Bisshoppes of Rome:
and the retaining of Sins, & certain damnation is threatened to the unbelievers. No godly man doubteth but that these keys were given also unto Bishops of Room:
cc dt vvg pp-f n2, cc j n1 vbz vvn p-acp dt n2. uh-dx j n1 vvz p-acp d d n2 vbdr vvn av p-acp n2 pp-f n1:
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agayne euery man knoweth that the latter popes would not vse thē lawfully, but corrupting the Euangelicall veritie,
again every man Knoweth that the latter Popes would not use them lawfully, but corrupting the Evangelical verity,
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and infecting the lawefull ministerie, haue gotten them counterfetted keyes.
and infecting the lawful Ministry, have got them counterfeited keys.
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Therfore is geuen to them of the Prince of darkenes the keye of the botomles pitte, to witte corrupt and counterfet doctrine,
Therefore is given to them of the Prince of darkness the key of the botomles pit, to wit corrupt and counterfeit Doctrine,
av vbz vvn p-acp pno32 pp-f dt n1 pp-f n1 dt n1 pp-f dt j n1, p-acp n1 j cc j-jn n1,
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and not the Apostolical, but apostaticall ministerie, wherby as it were from hell set open, they haue brought forth outrageouse errours and superstitions, and vngodlines of all sortes.
and not the Apostolical, but apostatical Ministry, whereby as it were from hell Set open, they have brought forth outrageouse errors and superstitions, and ungodliness of all sorts.
cc xx dt j, cc-acp j n1, c-crq c-acp pn31 vbdr p-acp n1 vvd j, pns32 vhb vvn av j n2 cc n2, cc n1 pp-f d n2.
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And I suppose it hath chaunced not with out Gods prouidence, that Bisshoppes of Rome are called Clauigers or keye bearers, And I suppose it hath chanced not with out God's providence, that Bishops of Room Are called Clauigers or key bearer,
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and weare keyes in their Armes. But you shall not vnderstande them to be the keyes of the kingdome of heauen,
and wear keys in their Arms. But you shall not understand them to be the keys of the Kingdom of heaven,
cc vvi n2 p-acp po32 n2. p-acp pn22 vmb xx vvi pno32 pc-acp vbi dt n2 pp-f dt n1 pp-f n1,
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but of the botomlesse pitte rather: sins he is a teacher of errours and of all abomination:
but of the botomlesse pit rather: Sins he is a teacher of errors and of all abomination:
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4706
Authour moreouer of all warres and dissentions, leadyng them euen vnto Hell. God is in dede the fountaine of perpetuall goodnes, and of all veritie:
Author moreover of all wars and dissensions, leading them even unto Hell. God is in deed the fountain of perpetual Goodness, and of all verity:
n1 av pp-f d n2 cc n2, vvg pno32 av p-acp n1. np1 vbz p-acp n1 dt n1 pp-f j n1, cc pp-f d n1:
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whiche opened in Christ by the Apostles in the preachyng of the Gospel, refressheth with holesome water al that thirste for eternal saluation.
which opened in christ by the Apostles in the preaching of the Gospel, refresheth with wholesome water all that thirst for Eternal salvation.
r-crq vvd p-acp np1 p-acp dt n2 p-acp dt vvg pp-f dt n1, vvz p-acp j n1 d cst vvb p-acp j n1.
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Of this foūtaine Esaye maketh mention in the.55. chapt. And Ieremie in the.2. chap. The Lorde also in the Gospel after Iohn in the.4. &.7.
Of this fountain Isaiah makes mention in the.55. Chapter. And Ieremie in the.2. chap. The Lord also in the Gospel After John in the.4. &.7.
pp-f d n1 np1 vvz n1 p-acp dt crd. j. cc np1 p-acp dt crd. n1 dt n1 av p-acp dt n1 p-acp np1 p-acp dt crd. cc crd.
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chapt. and in diuerse other places.Chapter. and in diverse other places.
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Against this liuely fountaine of euerrunnyng waters, is set the botomlesse pitte, vnsearchable I saye by reason of the mallice of Sathan, full of vngodlines, abomination, and a•• kinde of liyng. Against this lively fountain of euerrunnyng waters, is Set the botomlesse pit, unsearchable I say by reason of the malice of Sathan, full of ungodliness, abomination, and a•• kind of lying.
p-acp d j n1 pp-f j-vvg n2, vbz vvn dt j n1, j pns11 vvb p-acp n1 pp-f dt n1 pp-f np1, j pp-f n1, n1, cc n1 j pp-f vvg.
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From hence blubbereth vp into the world by false teachers and ministers of Antichrist what errour and abomination so euer is in the world.
From hence blubbereth up into the world by false Teachers and Ministers of Antichrist what error and abomination so ever is in the world.
p-acp av vvz a-acp p-acp dt n1 p-acp j n2 cc n2 pp-f np1 r-crq n1 cc n1 av av vbz p-acp dt n1.
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For Sathan the father of lies, spreadeth abroade in the worlde by his instrumentes what darkenes so euer there is.
For Sathan the father of lies, spreadeth abroad in the world by his Instruments what darkness so ever there is.
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Therfore the starre or Aungel of the botomles pitte, that is the Pope or Bishop of Rome openeth the bottomles pitte with a keye, Therefore the star or Angel of the botomles pit, that is the Pope or Bishop of Rome Openeth the bottomless pit with a key,
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and by & by ascendeth vp the smoke of the pitte. For I haue spoken hitherto of the beginnyng of euill:
and by & by Ascendeth up the smoke of the pit. For I have spoken hitherto of the beginning of evil:
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nowe shal follow of the proceding and setting forth of the same. The Pope by his corrupt ministerie openeth Hel, and not Heauen.
now shall follow of the proceeding and setting forth of the same. The Pope by his corrupt Ministry Openeth Hell, and not Heaven.
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Smoke in some places of the Scripture, is a token of the presence and wrath and vengeaūce of God:
Smoke in Some places of the Scripture, is a token of the presence and wrath and vengeance of God:
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as where in the time of Esaye a smoke rose in the Temple of Salomon, 3. boke of Kinges. 8. chapt. Esaye. 6. In the.19.
as where in the time of Isaiah a smoke rose in the Temple of Solomon, 3. book of Kings. 8. Chapter. Isaiah. 6. In the.19.
c-acp c-crq p-acp dt n1 pp-f np1 dt n1 vvd p-acp dt n1 pp-f np1, crd n1 pp-f n2. crd j. np1. crd p-acp dt crd.
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4719
of Exod. We reade, smoke ascended from the moūtaine, as out of a fornace. You reade in the.18.
of Exod We read, smoke ascended from the mountain, as out of a furnace. You read in the.18.
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psalm. Smoke wente vp in the wrath of God, fire burnte from before his face. At this present, smoke semeth to signifie hurteful and deuillish opiniōs.psalm. Smoke went up in the wrath of God, fire burnt from before his face. At this present, smoke Seemeth to signify hurtful and devilish opinions.
n1. n1 vvd a-acp p-acp dt n1 pp-f np1, n1 vvn p-acp p-acp po31 n1. p-acp d j, n1 vvz pc-acp vvi j cc j n2.
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Smoke hurteth the eyes, and suffereth not clerely to see the trueth.
Smoke hurteth the eyes, and suffers not clearly to see the truth.
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So doeth also peruerse doctrine, it daseleth the eyes, taketh away iudgement, & blindeth with errour.
So doth also perverse Doctrine, it daseleth the eyes, Takes away judgement, & blinds with error.
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And worthely do they suffer these thinges of the smoke of God his wrath, & of the lies of disceaueable men, whiche haue forsaken the light of the Gospell,
And worthily do they suffer these things of the smoke of God his wrath, & of the lies of disceaueable men, which have forsaken the Light of the Gospel,
cc av-j vdb pns32 vvi d n2 pp-f dt n1 pp-f np1 po31 n1, cc pp-f dt n2 pp-f j n2, r-crq vhb vvn dt n1 pp-f dt n1,
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and the grace and perspicuitie of Gods veritie.
and the grace and perspicuity of God's verity.
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4725
Vnder the name of this smoke infernal, are conteyned the opinions, and abominable doctrine, that the Bishop of Rome,
Under the name of this smoke infernal, Are contained the opinions, and abominable Doctrine, that the Bishop of Rome,
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as he is the prelate of the chiefe churche and Sea Apostolicke, so to be pastour vniuersal and Apostolical:
as he is the prelate of the chief Church and Sea Apostolic, so to be pastor universal and Apostolical:
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and morouer the head of the church militaunt, the vicar of Christ in earth: whose voyce muste be hearde aswel, as Christes him self:
and moreover the head of the Church militant, the vicar of christ in earth: whose voice must be heard aswell, as Christ's him self:
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that he hath full power in the church, the keyes of the kingdome of heauen, &c. And the reste of the like sorte.
that he hath full power in the Church, the keys of the Kingdom of heaven, etc. And the rest of the like sort.
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That the same ordeyneth and geueth to al churches Bisshops or Pastours, which should gouerne al other churches after the prescripte of the church of Rome. &c.
That the same ordaineth and Giveth to all Churches Bishops or Pastors, which should govern all other Churches After the prescript of the Church of Rome. etc.
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But how great this smoke is, and howe effectuall, it is liuely expressed: it ascendeth, sayeth he, as the smoke of a great fournace.
But how great this smoke is, and how effectual, it is lively expressed: it Ascendeth, Saith he, as the smoke of a great furnace.
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And signifieth that the popish opinions, and doctrine are thicke, or grosse, manifolde, and apparent: where in dede they be nothing but smoke and vanitie puffed vp and vayne.
And signifies that the popish opinions, and Doctrine Are thick, or gross, manifold, and apparent: where in deed they be nothing but smoke and vanity puffed up and vain.
np1 vvz cst dt j n2, cc n1 vbr j, cc j, j, cc j: c-crq p-acp n1 pns32 vbb pix p-acp n1 cc n1 vvn a-acp cc j.
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But it is of such a power, that it darkeneth the sunne and the ayer. I haue tolde you ofte times nowe that Christ is the sunne of rightuousenes.
But it is of such a power, that it darkeneth the sun and the air. I have told you oft times now that christ is the sun of rightuousenes.
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And we cal the ayer the holesome doctrine, wherwith the soules of the faithful are refresshed.
And we call the air the wholesome Doctrine, wherewith the Souls of the faithful Are refreshed.
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Therfore by the popishe doctrine the sunne & the ayer, that is Christ and the Gospell are obscured.
Therefore by the popish Doctrine the sun & the air, that is christ and the Gospel Are obscured.
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Christ is the pastour vniuersall, the high and only Bisshop, the head & helth of the faithfull, whiche freely forgeueth sinnes:
christ is the pastor universal, the high and only Bishop, the head & health of the faithful, which freely forgiveth Sins:
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the whiche is preached by the Gospell.
the which is preached by the Gospel.
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I speake nothing here of holy priestes, that is lawful ministers of the church, of good men, honest and learned: I speak nothing Here of holy Priests, that is lawful Ministers of the Church, of good men, honest and learned:
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This doctrine waxeth vile, what time the Pope is admitted for head of the churche, with the ful power of graunting indulgences for all sinnes. Thus is the sunne darkened.
This Doctrine Waxes vile, what time the Pope is admitted for head of the Church, with the full power of granting Indulgences for all Sins. Thus is the sun darkened.
d n1 vvz j, r-crq n1 dt n1 vbz vvn p-acp n1 pp-f dt n1, p-acp dt j n1 pp-f vvg n2 p-acp d n2. av vbz dt n1 vvn.
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Howebeit the euil procedeth further, and setteth vp it selfe in the churche a greate deale more effectuall.
Howbeit the evil Proceedeth further, and sets up it self in the Church a great deal more effectual.
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For out of the smoke came forth Locustes vpon the Earth. For out of the smoke Come forth Locusts upon the Earth.
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For what time through the false perswation of corrupt doctrine, the eyes of al men were blinded and loked not rightly vpon Christ,
For what time through the false persuasion of corrupt Doctrine, the eyes of all men were blinded and looked not rightly upon christ,
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and his only gospell, and all men reuerenced the Pope, as the vicar of Christ, the head of the church,
and his only gospel, and all men reverenced the Pope, as the vicar of christ, the head of the Church,
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and a man Apostolicall, and as it were the mouth of God, and he nowe made Bisshoppes and priestes,
and a man Apostolical, and as it were the Mouth of God, and he now made Bishops and Priests,
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and nurrished, auaunced and establisshed Monkes and Freres:
and nurrished, advanced and established Monks and Friar:
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an infinite multitude of the clergie increased moste luckely, I meane by a moste plentiful increase,
an infinite multitude of the Clergy increased most luckily, I mean by a most plentiful increase,
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and numbre that coulde not be numbred.
and numbered that could not be numbered.
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For he him selfe immediately in the wordes that followe, and with a fuller exposition declareth, that he speaketh nothing of those little wormes the Locustes.
For he him self immediately in the words that follow, and with a fuller exposition Declareth, that he speaks nothing of those little worms the Locusts.
p-acp pns31 pno31 n1 av-j p-acp dt n2 cst vvb, cc p-acp dt jc n1 vvz, cst pns31 vvz pix pp-f d j n2 dt n2.
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For he sayeth, and it was commaunded them, that they should not hurte the grasse or haye of the earth (& verely the clergie liueth not with haye) nother any grene thing,
For he Saith, and it was commanded them, that they should not hurt the grass or hay of the earth (& verily the Clergy lives not with hay) neither any green thing,
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nor any tree, but menne only.
nor any tree, but men only.
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As though he should saye, I speake nothing of grassehoppers suche as in times past distroyed Aegipte:
As though he should say, I speak nothing of grasshoppers such as in times past destroyed Aegyptus:
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but I speake of pestilent men, affliccyng men with the poyson of doctrine.
but I speak of pestilent men, affliccyng men with the poison of Doctrine.
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But a little after they are so described in euery poincte, that no man nede to doubte that the false clergie thereby is signified.
But a little After they Are so described in every point, that no man need to doubt that the false Clergy thereby is signified.
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The whiche thing Primasius also sawe, which in his commentaries vpon this boke sayed: he putteth thauthours of euil doctrine. The which thing Primasius also saw, which in his commentaries upon this book said: he putteth thauthours of evil Doctrine.
av r-crq n1 np1 av vvd, r-crq p-acp po31 n2 p-acp d n1 vvd: pns31 vvz n2 pp-f j-jn n1.
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For like as the Locuste hurteth with her mouth, so do they teare with theyr preachinges:
For like as the Locust hurteth with her Mouth, so do they tear with their preachings:
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as we reade, gready Wolues not sparyng the flocke, &c. Thus sayeth he. There be also other causes wherefore he likened the false clergie to Locustes.
as we read, greedy Wolves not sparing the flock, etc. Thus Saith he. There be also other Causes Wherefore he likened the false Clergy to Locusts.
c-acp pns12 vvb, j n2 xx vvg dt n1, av av vvz pns31. pc-acp vbi av j-jn n2 c-crq pns31 vvd dt j n1 p-acp n2.
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Yf the locuste be alone, he semeth to be moste contemptible: so there is nothing more vile than a solitarie Monke or Frere, priest or sophister:
If the locust be alone, he Seemeth to be most contemptible: so there is nothing more vile than a solitary Monk or Frere, priest or sophister:
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but if they swarme together, they be a terrour to men, neither can they be driuē away with any force, they eate & distroye all.
but if they swarm together, they be a terror to men, neither can they be driven away with any force, they eat & destroy all.
cc-acp cs pns32 vvb av, pns32 vbb dt n1 p-acp n2, dx vmb pns32 vbi vvn av p-acp d n1, pns32 vvb cc vvi d.
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When the prophet Ioel would shewe a great euil to come, he saieth that the Locustes wil come.
When the Prophet Joel would show a great evil to come, he Saith that the Locusts will come.
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In somer they singe, leape, lyue at ease and pleasure, to the losse and hinderaunce of husbandmen.
In summer they sing, leap, live At ease and pleasure, to the loss and hindrance of husbandmen.
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I speake nothing of the auncient & holy Monkes, whiche were burthenouse or greuouse to no man,
I speak nothing of the ancient & holy Monks, which were burthenouse or grievous to no man,
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and wer no preachers, but very lay men, getting their liuing with their handes, in the churche subiecte with other faythful to the pastours of the churche, &c. I speake of the vnlawful, sluggerds, Idle bealies, deuourers of vitaile, but chiefly of false teachers.
and were not Preachers, but very lay men, getting their living with their hands, in the Church Subject with other faithful to the Pastors of the Church, etc. I speak of the unlawful, sluggerds, Idle bealies, devourers of vitaile, but chiefly of false Teachers.
cc vbdr xx n2, cc-acp av vvd n2, vvg po32 n-vvg p-acp po32 n2, p-acp dt n1 j-jn p-acp j-jn j p-acp dt n2 pp-f dt n1, av pns11 vvb pp-f dt j, n2, j n2, n2 pp-f n1, cc-acp av-jn pp-f j n2.
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And doubtles the Popes clergie is moste rightly cōpared to grassehoppers or catarpillers. For both they are innumerable, and they occupie and cōsume al thinges.
And doubtless the Popes Clergy is most rightly compared to grasshoppers or catarpillers. For both they Are innumerable, and they occupy and consume all things.
cc av-j dt ng1 n1 vbz av-ds av-jn vvn p-acp n2 cc n2. p-acp d pns32 vbr j, cc pns32 vvb cc vvb d n2.
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In times past the ministers of the churches mighte be numbred. For the nombre was but smal:
In times passed the Ministers of the Churches might be numbered. For the number was but small:
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nother were vnprofitable or vnnecessarie persones nurrished of the church goodes. There remaineth a constitution of themperour Iustinian, where emongs other things:
neither were unprofitable or unnecessary Persons nurrished of the Church goods. There remains a constitution of Emperor Iustinian, where emongs other things:
av-dx vbdr j cc j-u n2 vvd pp-f dt n1 n2-j. pc-acp vvz dt n1 pp-f n1 np1, q-crq vvz j-jn n2:
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we ordeyne that there be not at any time in the sacred great church aboue.lx. Priestes, men Deacons an. C. Subdeacons. lxxxx. and readers an hondreth and ten, nor aboue.xxv. singers:
we ordain that there be not At any time in the sacred great Church above lx Priests, men Deacons an. C. Subdeacons. lxxxx. and Readers an hondreth and ten, nor above xxv singers:
pns12 vvb cst a-acp vbb xx p-acp d n1 p-acp dt j j n1 p-acp crd ng1, n2 n2 dt. np1 ng1. n1. cc n2 dt crd cc crd, ccx p-acp crd n2:
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that the whole nūbre of the clergie of the greater churche maye consiste in. ccccxxv. persones, and besides an. C. dore kepers, as they terme them.
that the Whole numbered of the Clergy of the greater Church may consist in. ccccxxv. Persons, and beside an. C. door keepers, as they term them.
cst dt j-jn vvn pp-f dt n1 pp-f dt jc n1 vmb vvi p-acp. fw-la. n2, cc p-acp dt. np1 n1 n2, c-acp pns32 vvb pno32.
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Therefore in the moste holy great church of this our noble Citie of Constantinople, and in those three churches to the same vnited (to witte in the churche of our Ladie, S. Theodore,
Therefore in the most holy great Church of this our noble city of Constantinople, and in those three Churches to the same united (to wit in the Church of our Lady, S. Theodore,
av p-acp dt av-ds j j n1 pp-f d po12 j n1 pp-f np1, cc p-acp d crd n2 p-acp dt d j-vvn (p-acp n1 p-acp dt n1 pp-f po12 n1, n1 np1,
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and S. Irenes, let there be so great a multitude of ye clergie.
and S. Irenes, let there be so great a multitude of the Clergy.
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This some of the ministers of this imperiall citie and moste large churche establisshed fiue hondreth and twentie and fiue persones.
This Some of the Ministers of this imperial City and most large Church established fiue hondreth and twentie and fiue Persons.
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But how many at this daye may you finde at Rome, or in an other greate Citie Priestes, Monkes, Freres and Nunnes? They excede this numbre foure times and more.
But how many At this day may you find At Room, or in an other great city Priests, Monks, Friar and Nuns? They exceed this numbered foure times and more.
p-acp c-crq d p-acp d n1 vmb pn22 vvi p-acp n1, cc p-acp dt j-jn j n1 n2, n2, n2 cc n2? pns32 vvi d vvn crd n2 cc av-dc.
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And to leaue out many thinges that mighte here be brought in, Pope Pius Sabellicus sheweth in the.9. booke of Aeneidos. the.7.
And to leave out many things that might Here be brought in, Pope Pius Sabellicus shows in the.9. book of Aeneidos. the.7.
cc pc-acp vvi av d n2 cst vmd av vbi vvn p-acp, n1 np1 np1 vvz p-acp dt crd. n1 pp-f np1. dt crd.
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Chapter. That the secte of graye freres was so greately multiplied through out the worlde, that than they helde and possessed.xl. prouinces,Chapter. That the sect of gray Friar was so greatly multiplied through out the world, that than they held and possessed xl Provinces,
n1. cst dt n1 pp-f j-jn n2 vbds av av-j vvn p-acp av dt n1, cst cs pns32 vvd cc vvd crd n2,
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and vnder euery one diuerse Cloysters and conuentes (wardens they call the rulers) and exceded the numbre of three score thousande men:
and under every one diverse Cloisters and convents (wardens they call the Rulers) and exceed the numbered of three score thousande men:
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in so much that the master of the whole order, whome they call general, hath ben hearde many times, to offer the pope preparing an Armye against the Turkes thirtie thousand fighting men of the order of S. Fraunces, which should be well able to serue in the warres,
in so much that the master of the Whole order, whom they call general, hath been heard many times, to offer the pope preparing an Army against the Turkes thirtie thousand fighting men of the order of S. Frances, which should be well able to serve in the wars,
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and yet be no hinderaunce or let to theyr religion or seruice.
and yet be no hindrance or let to their Religion or service.
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And nowe who is it that knoweth not howe many orders ther be of Monkes & Freres:
And now who is it that Knoweth not how many order there be of Monks & Friar:
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you maye therfore accompte other orders after the rate of the order of S. Fraūces,
you may Therefore accompt other order After the rate of the order of S. Fraūces,
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and though you attribute to euery one but the one half of that numbre, to what a some wil it amounte? To these if you adde the colledges more and lesse, through out so many diocesse, persons, vicars, chaplaynes and parish priestes, thou wilt graunte that not without cause the popishe clergie is compared to locustes.
and though you attribute to every one but the one half of that numbered, to what a Some will it amount? To these if you add the Colleges more and less, through out so many diocese, Persons, Vicars, Chaplains and parish Priests, thou wilt grant that not without cause the popish Clergy is compared to Locusts.
cc cs pn22 vvb p-acp d pi p-acp dt crd n-jn pp-f cst j-vvn, p-acp r-crq dt d vmb pn31 vvi? p-acp d cs pn22 vvb dt n2 dc cc av-dc, p-acp av av d n1, n2, ng1, n2 cc n1 n2, pns21 vm2 vvi cst xx p-acp n1 dt j n1 vbz vvn p-acp n2.
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But howe they light vpon and deuoure all thing, I nede not with many wordes to declare. But how they Light upon and devour all thing, I need not with many words to declare.
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It is comōly sayed, whe• so euer thou seeste any place, fertile and holesome, where euer thou ridest or goest, thou shalt finde it full of the clergie, and possessed with religiouse men.
It is commonly said, whe• so ever thou See any place, fertile and wholesome, where ever thou ridest or goest, thou shalt find it full of the Clergy, and possessed with religious men.
pn31 vbz av-j vvn, n1 av av pns21 vv2 d n1, j cc j, c-crq av pns21 vv2 cc vv2, pns21 vm2 vvi pn31 j pp-f dt n1, cc vvn p-acp j n2.
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He reasoneth also expressely of the power of these Locustes. He setteth them forth by a parable:
He reasoneth also expressly of the power of these Locusts. He sets them forth by a parable:
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and power was geue them, sayeth he, as the Scorpions of the earth haue.
and power was give them, Saith he, as the Scorpions of the earth have.
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A Scorpion is a flattering and in maner a domestical worme, which sodenly striketh with his tayle,
A Scorpion is a flattering and in manner a domestical worm, which suddenly striketh with his tail,
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or rather with the stinge of his tayle, and so poisoneth.
or rather with the sting of his tail, and so poisoneth.
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Therfore with flattering wordes the clergie of Antichrist disceyueth and powreth in the poyson of venemouse doctrine.
Therefore with flattering words the Clergy of Antichrist disceyueth and poureth in the poison of venemouse Doctrine.
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So speaketh the Apostle also of false teachers in the.16.
So speaks the Apostle also of false Teachers in the.16.
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chapt. to the Romains. Through fayre speache, sayeth he, and flatteryng, they disceiue the hartes of the simple.Chapter. to the Romans. Through fair speech, Saith he, and flattering, they disceiue the hearts of the simple.
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Theyr power therfore is none other, but euil doctrine, wherewith as it were with the venome of Scorpions they infecte the simple Christians,
Their power Therefore is none other, but evil Doctrine, wherewith as it were with the venom of Scorpions they infect the simple Christians,
po32 n1 av vbz pix j-jn, cc-acp j-jn n1, c-crq c-acp pn31 vbdr p-acp dt n1 pp-f n2 pns32 vvb dt j np1,
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but especially those tha• contemne the doctrine of the Gospell. For there followeth a declaration, whome these Locustes maye hurte.
but especially those tha• contemn the Doctrine of the Gospel. For there follows a declaration, whom these Locusts may hurt.
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There be two kindes of men.
There be two Kinds of men.
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The one in dede willyng and witting will perishe, and are the open and professed enemies of the holy Gospel:
The one in deed willing and witting will perish, and Are the open and professed enemies of the holy Gospel:
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whome by the iust iudgement of God these Scorpiolocustes distroie with their poyson. The other beyng more simple, doe erre rather of ignoraunce, than of obstinate mallice:
whom by the just judgement of God these Scorpiolocustes destroy with their poison. The other being more simple, do err rather of ignorance, than of obstinate malice:
r-crq p-acp dt j n1 pp-f np1 d n2 vvi p-acp po32 n1. dt n-jn vbg av-dc j, vdb vvi av-c pp-f n1, cs pp-f j n1:
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these sins they haue a seale in theyr foreheades (wherof is spoken in the.7. chapt.
these Sins they have a seal in their foreheads (whereof is spoken in the.7. Chapter.
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are not stongen of the Scorpiolocustes. For the power of this euill is limited, and not out of measure.
Are not stongen of the Scorpiolocustes. For the power of this evil is limited, and not out of measure.
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Therfore was it geuen to the locustes, that they should not kil (not those wicked which had rather dye than liue) those simple.
Therefore was it given to the Locusts, that they should not kill (not those wicked which had rather die than live) those simple.
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They hurt verely, but not as the vnfaithfull to death. And they vexe them fiue monethes.
They hurt verily, but not as the unfaithful to death. And they vex them fiue months.
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And that tourment is the trouble of the conscience, which they tourment with threatnings, hipocrisie, and wonderfull terrours.
And that torment is the trouble of the conscience, which they torment with threatenings, hypocrisy, and wonderful terrors.
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The locustes verely come out in the moneth of Aprill, and liue vntill September, and when they haue liued wholy fiue monethes, incontinently they die. The Locusts verily come out in the Monn of April, and live until September, and when they have lived wholly fiue months, incontinently they die.
dt n2 av-j vvn av p-acp dt n1 pp-f np1, cc vvi c-acp np1, cc c-crq pns32 vhb vvn av-jn crd n2, av-j pns32 vvb.
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It signifieth therefore that suche as are cōsecrate to godlines shal fele these tourments a little while:
It signifies Therefore that such as Are consecrate to godliness shall feel these torments a little while:
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nother that the disceyuers shall alwayes preuaile:
neither that the disceyuers shall always prevail:
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but that there shal be spaces to reste and breath in, wherein the godly through the trueth maye be recouered.
but that there shall be spaces to rest and breath in, wherein the godly through the truth may be recovered.
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For the locustes distroye not, & are sene al the yere long.
For the Locusts destroy not, & Are seen all the year long.
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There semeth therfore a comparison to be here in this determinate nūbre, that the sense should be:
There Seemeth Therefore a comparison to be Here in this determinate numbered, that the sense should be:
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like as the locustes liue not lōger, than from Aprill to Septembre: so doubtles there is a time prefixed to those seducers, and false Popishe clergie.
like as the Locusts live not longer, than from April to Septembre: so doubtless there is a time prefixed to those seducers, and false Popish Clergy.
vvb p-acp dt n2 vvb xx av-jc, cs p-acp np1 p-acp np1: av av-j a-acp vbz dt n1 vvn p-acp d n2, cc j j n1.
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Euen thus hath also the Apostle S. Paul him self comforted the church:
Eve thus hath also the Apostle S. Paul him self comforted the Church:
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which after he had prophecied that the church should be wōderfully vexed of hipocrites & false teachers, incontinently he addeth:
which After he had prophesied that the Church should be wonderfully vexed of Hypocrites & false Teachers, incontinently he adds:
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and like as Iamnes and Iambres resisted Moses, righte so doe these resist the trueth, men of a minde corrupte,
and like as James and Jambres resisted Moses, right so do these resist the truth, men of a mind corrupt,
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and lewde as concernyng the faith: but they shall preuaile no longer.
and lewd as Concerning the faith: but they shall prevail no longer.
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For their madnes shal be manifeste to al men, like as that was of the other.
For their madness shall be manifest to all men, like as that was of the other.
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And Primasius: they are ment here, saieth he, which although they were intangled with false doctrines,
And Primasius: they Are meant Here, Saith he, which although they were entangled with false doctrines,
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yet hauing remorse about the ende of their life, they receiue Gods veritie. Againe we see, as I warned you in the.7. chapt.
yet having remorse about the end of their life, they receive God's verity. Again we see, as I warned you in the.7. Chapter.
av vhg n1 p-acp dt n1 pp-f po32 n1, pns32 vvb npg1 n1. av pns12 vvb, c-acp pns11 vvd pn22 p-acp dt crd. j.
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that al did not perish, whiche were ones intāgled with the snares of Antichrist.
that all did not perish, which were ones entangled with the snares of Antichrist.
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For at the length through the mercy of God they escaped, & required the grace of God to be geuen them through Christ, forsaking al superstitions, we see moreouer, by reading of histories,
For At the length through the mercy of God they escaped, & required the grace of God to be given them through christ, forsaking all superstitions, we see moreover, by reading of histories,
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how god hath at certē times opened the veritie by his faithful ministers, through whose preachyng the lewdenes of the Locustes is interrupted, that menne began to smell them out, and to eschewe the same:
how god hath At certain times opened the verity by his faithful Ministers, through whose preaching the Lewdness of the Locusts is interrupted, that men began to smell them out, and to eschew the same:
c-crq n1 vhz p-acp j n2 vvd dt n1 p-acp po31 j n2, p-acp rg-crq vvg dt n1 pp-f dt n2 vbz vvn, cst n2 vvd pc-acp vvi pno32 av, cc pc-acp vvi dt d:
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not withstanding the regenerated, many times haue retourned, &c. And likewise other ministers haue retourned home, &c. And furthermore he declareth, howe great was or is the force of this euil.
not withstanding the regenerated, many times have returned, etc. And likewise other Ministers have returned home, etc. And furthermore he Declareth, how great was or is the force of this evil.
xx vvg dt j-vvn, d n2 vhb vvn, av cc av j-jn n2 vhb vvn av-an, av cc av pns31 vvz, c-crq j vbds cc vbz dt n1 pp-f d j-jn.
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Their tourmēting, sayeth he, is as the tourment of a Scorpion, when he hath striken a man.
Their tourmenting, Saith he, is as the torment of a Scorpion, when he hath stricken a man.
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At the first there is no greate payne felte, by little and little it gathereth strength,
At the First there is no great pain felt, by little and little it gathereth strength,
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and at the laste aketh exceadyngly. Yf remedy be had in time, the poison is not deadly:
and At the laste aketh exceedingly. If remedy be had in time, the poison is not deadly:
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To the declaratiō of this tourmēt, whiche men fele in their consciences, apperteyneth this that followeth,
To the declaration of this torment, which men feel in their Consciences, appertaineth this that follows,
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and in those dayes men shal seke death, &c. And it is a like phrase of speache in a maner,
and in those days men shall seek death, etc. And it is a like phrase of speech in a manner,
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as is that same, mountaines fal vpon vs, and couer vs, &c. Wherof I spake in the. 6. chapt.
as is that same, Mountains fall upon us, and cover us, etc. Whereof I spoke in thee. 6. Chapter.
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And it is the voyce of one that is sore afflicted, and brought in a maner to dispaire.
And it is the voice of one that is soar afflicted, and brought in a manner to despair.
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Doubtles the popishe doctrine of merites, of the monastical perfection, & of other such like doctrines, haue driuen many headlong into desperatiō.
Doubtless the popish Doctrine of merits, of the monastical perfection, & of other such like doctrines, have driven many headlong into desperation.
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Hereunto is added, that the times of the locustes were most full of sorrowes: wherof al histories cōplayne.
Hereunto is added, that the times of the Locusts were most full of sorrows: whereof all histories complain.
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The lyfe was not pleasaunt, the Locustes did so set menne together by the eares emongs themselues, &c. And to be briefe, they brought men in such case, that they wisshed to die.
The life was not pleasant, the Locusts did so Set men together by the ears emongs themselves, etc. And to be brief, they brought men in such case, that they wished to die.
dt n1 vbds xx j, dt n2 vdd av vvi n2 av p-acp dt n2 vvz px32, av cc pc-acp vbi j, pns32 vvd n2 p-acp d n1, cst pns32 vvd pc-acp vvi.
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The Lord Iesus deliuer vs from the poyson of these Locustes.
The Lord Iesus deliver us from the poison of these Locusts.
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¶ The Locustes are described by a maruelouse Hypotiposis, the Popish clergie: and is shewed, of what sorte the Antichristian warre shalbe. The.xl. Sermon.
¶ The Locusts Are described by a maruelouse Hypotiposis, the Popish Clergy: and is showed, of what sort the Antichristian war shall. The xl Sermon.
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ANd the similitude of Locustes was like vnto Horses prepared to battel, and on theyr heades were as it were crownes, like vnto golde: ANd the similitude of Locusts was like unto Horses prepared to battle, and on their Heads were as it were crowns, like unto gold:
cc dt n1 pp-f n2 vbds av-j p-acp n2 vvn p-acp n1, cc p-acp po32 n2 vbdr p-acp pn31 vbdr n2, av-j p-acp n1:
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and theyr faces were as it had ben the faces of mē. And they had heere, as the heere of wemen.
and their faces were as it had been the faces of men. And they had Here, as the Here of women.
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And their teth were as the teth of Liōs. And they had habergions, as it were habergiōs of yrō.
And their teth were as the teth of Lions. And they had habergeons, as it were habergeons of iron.
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And the sounde of their winges was as the sounde of chariotes when many horses rūne together in battell.
And the sound of their wings was as the sound of chariots when many Horses run together in battle.
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And they had tailes like vnto Scorpions, and there were stinges in theyr tailes. And theyr power was to hurte mē fiue monethes.
And they had tails like unto Scorpions, and there were stings in their tails. And their power was to hurt men fiue months.
cc pns32 vhd n2 av-j p-acp n2, cc a-acp vbdr n2 p-acp po32 n2. cc po32 n1 vbds pc-acp vvi n2 crd n2.
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And they had a king ouer them, which is the Aungel of the botomlesse pitte, whose name in the Hebrewe tongue is Abadon, but in the Greke Apollion. And they had a King over them, which is the Angel of the botomlesse pit, whose name in the Hebrew tongue is Abaddon, but in the Greek Apollyon.
cc pns32 vhd dt n1 p-acp pno32, r-crq vbz dt n1 pp-f dt j n1, rg-crq n1 p-acp dt njp n1 vbz np1, cc-acp p-acp dt jp n1.
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We haue spokē already of thoriginal & power of the locustes:
We have spoken already of thoriginal & power of the Locusts:
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neuerthelesse leest any mā should be impeched with any obscuritie, so yt he could not know the locustes: nevertheless least any man should be impeached with any obscurity, so that he could not know the Locusts:
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& beware (for this is thende of ye whole prophecie to vnderstād ye misteries of Antichrist,
& beware (for this is The end of you Whole prophecy to understand you Mysteres of Antichrist,
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& beware) now also he describeth the locustes wt a wonderful suffiguration, & theyr fight agaynst Christ,
& beware) now also he Describeth the Locusts with a wondered suffiguration, & their fight against christ,
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and against the doctrine of godlines of al other most perillouse.
and against the Doctrine of godliness of all other most perillouse.
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And there is no doubte but that the whole Armie of the Pope is here described, especially the spiritualtie as they terme it.
And there is no doubt but that the Whole Army of the Pope is Here described, especially the spiritualty as they term it.
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For the soldiours of the Emperour, kinges, and all princes serue him, whom they call seculare.
For the Soldiers of the Emperor, Kings, and all Princes serve him, whom they call Secular.
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But in the popes tentes of the spirituall Armie be Cardinalles, Patriarches, Archebishoppes, Bisshoppes, Abbottes, Prelates,
But in the Popes tents of the spiritual Army be Cardinals, Patriarchs, Archbishops, Bishops, Abbots, Prelates,
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nother is there any nōbre of Priestes, and religiouse persones of both sexes. Hereunto appertaine many vniuersities, Doctours, and Maisters, great Champions of the Pope:
neither is there any number of Priests, and religious Persons of both sexes. Hereunto appertain many universities, Doctors, and Masters, great Champions of the Pope:
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these be verely those Locustes, of whome the Lorde Iesus speaketh of here. I knowe howe displeasantly many will take this my exposition.
these be verily those Locusts, of whom the Lord Iesus speaks of Here. I know how displeasantly many will take this my exposition.
d vbb av-j d n2, pp-f ro-crq dt n1 np1 vvz pp-f av. pns11 vvb c-crq av-j d vmb vvi d po11 n1.
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And I would gladly (God is my witnes) haue spared them:
And I would gladly (God is my witness) have spared them:
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but all the blame is in them, whiche in wordes and workes bewraye, and declare themselues to be locustes.
but all the blame is in them, which in words and works bewray, and declare themselves to be Locusts.
cc-acp d dt n1 vbz p-acp pno32, r-crq p-acp n2 cc n2 vvb, cc vvi px32 pc-acp vbi n2.
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For except ye thing it self crie out, that those things are done of them, whiche by the exposition are now brought to light:
For except you thing it self cry out, that those things Are done of them, which by the exposition Are now brought to Light:
p-acp c-acp pn22 n1 pn31 n1 vvi av, cst d n2 vbr vdn pp-f pno32, r-crq p-acp dt n1 vbr av vvn pc-acp vvi:
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I will not desire that credit should be geuen to me. I speake nothing here in the fauour of any manne, nother for hatred.
I will not desire that credit should be given to me. I speak nothing Here in the favour of any man, neither for hatred.
pns11 vmb xx vvi d n1 vmd vbi vvn p-acp pno11. pns11 vvb pix av p-acp dt n1 pp-f d n1, av-dx p-acp n1.
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Let God him selfe be iudge betwixt vs, let the veritie it selfe iudge. Certenly al expositours with one consent vnderstand by locustes false teachers.
Let God him self be judge betwixt us, let the verity it self judge. Certainly all expositors with one consent understand by Locusts false Teachers.
vvb np1 pno31 n1 vbi n1 p-acp pno12, vvb dt n1 pn31 n1 vvi. av-j d n2 p-acp crd n1 vvi p-acp n2 j n2.
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But lette vs see the description of the Apostle S. Iohn by the reuelation of Iesus Christ, which doeth iniurie to nomā, which slaundereth no man.
But let us see the description of the Apostle S. John by the Revelation of Iesus christ, which doth injury to Roman, which Slandereth no man.
p-acp vvi pno12 vvi dt n1 pp-f dt n1 np1 np1 p-acp dt n1 pp-f np1 np1, r-crq vdz n1 p-acp n1, r-crq vvz dx n1.
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And he sheweth the Homoiomata, that is to saye, the similitudes of locustes, by the which they maye be figured, And he shows the Homoiomata, that is to say, the Similitudes of Locusts, by the which they may be figured,
cc pns31 vvz dt np1, cst vbz pc-acp vvi, dt n2 pp-f n2, p-acp dt r-crq pns32 vmb vbi vvn,
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and as it were set before our eyes, to be like the things which he bringeth forth.
and as it were Set before our eyes, to be like the things which he brings forth.
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For vnto euery part he applieth a parable or similitude, wherby he expresseth moste aptly the disposition and maners of the locustes.
For unto every part he Applieth a parable or similitude, whereby he Expresses most aptly the disposition and manners of the Locusts.
p-acp p-acp d n1 pns31 vvz dt n1 cc n1, c-crq pns31 vvz av-ds av-j dt n1 cc n2 pp-f dt n2.
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First he sayeth that locustes are like vnto horses prepared to battel. By the whiche parable he signifieth many thinges at ones: First he Saith that Locusts Are like unto Horses prepared to battle. By the which parable he signifies many things At ones:
ord pns31 vvz d n2 vbr av-j p-acp n2 vvn p-acp n1. p-acp dt r-crq n1 pns31 vvz d n2 p-acp pig:
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that the clergie shoulde not only be ambitiouse and prowde (for an horse is an Image of pride) but moreouer rebelliouse and bolde,
that the Clergy should not only be ambitious and proved (for an horse is an Image of pride) but moreover rebellious and bold,
d dt n1 vmd xx av-j vbi j cc j (c-acp dt n1 vbz dt n1 pp-f n1) cc-acp av j cc j,
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and euē cruelly, fierse, and in their incredulitie, and in all their errours most obstinate. Beyng vtterly ignoraūt of reuersion, that is of repentaūce.
and even cruelly, fierce, and in their incredulity, and in all their errors most obstinate. Being utterly ignorant of reversion, that is of Repentance.
cc av av-j, j, cc p-acp po32 n1, cc p-acp d po32 n2 av-ds j. vbg av-j j pp-f n1, cst vbz pp-f n1.
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For S. Iohn semeth here to haue alluded vnto these wordes of Ieremie: howe chaunceth it that this people is not tourned away frō so frowarde an auersion:
For S. John Seemeth Here to have alluded unto these words of Ieremie: how chanceth it that this people is not turned away from so forward an aversion:
p-acp n1 np1 vvz av pc-acp vhi vvn p-acp d n2 pp-f np1: c-crq vvz pn31 cst d n1 vbz xx vvd av p-acp av j dt n1:
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They cleaue stiffely to disceipt, they refuse to retourne. I marked and hearde, and they spake not right:
They cleave stiffly to disceipt, they refuse to return. I marked and heard, and they spoke not right:
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there was none that was sory for his euil, & that would saye, what haue I done? euery one of them did runne his course,
there was none that was sorry for his evil, & that would say, what have I done? every one of them did run his course,
pc-acp vbds pi cst vbds j p-acp po31 j-jn, cc cst vmd vvi, q-crq vhb pns11 vdn? d crd pp-f pno32 vdd vvi po31 n1,
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as it were an horse dislodged into battel, certes with this kinde of men there is none amendement.
as it were an horse dislodged into battle, certes with this kind of men there is none amendment.
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They thinke rather all, howe they maye allure others into errours with them.
They think rather all, how they may allure Others into errors with them.
pns32 vvb av-c d, c-crq pns32 vmb vvi n2-jn p-acp n2 p-acp pno32.
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He signifieth morouer that the clergie shal be warlike, and the Authours of warres, and shal moue warres against the Sainctes and true worshippers of God.
He signifies moreover that the Clergy shall be warlike, and the Authors of wars, and shall move wars against the Saints and true worshippers of God.
pns31 vvz av cst dt n1 vmb vbi j, cc dt n2 pp-f n2, cc vmb vvi n2 p-acp dt n2 cc j n2 pp-f np1.
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For they haue the secular power, as they cal it, ready.
For they have the secular power, as they call it, ready.
p-acp pns32 vhb dt j n1, c-acp pns32 vvb pn31, j.
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Of longe time nowe there haue ben in maner no warres, which haue not ben reysed by this kinde of men. Stories beare witnes hereof.
Of long time now there have been in manner no wars, which have not been raised by this kind of men. Stories bear witness hereof.
pp-f j n1 av pc-acp vhi vbn p-acp n1 dx n2, r-crq vhb xx vbn vvn p-acp d n1 pp-f n2. ng1 vvi vvi av.
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Yea and in this our time cardinals and Bisshoppes haue had the leadyng of Armies, &c. Finally there is signified herby that the clergie shal continually vexe & wery with spiritual warre also, the trewe church of Christ. Wherefore in the.11.
Yea and in this our time Cardinals and Bishops have had the leading of Armies, etc. Finally there is signified hereby that the Clergy shall continually vex & weary with spiritual war also, the true Church of christ. Wherefore in the.11.
uh cc p-acp d po12 n1 n2 cc n2 vhb vhn dt vvg pp-f n2, av av-j a-acp vbz vvn av cst dt n1 vmb av-j vvi cc j p-acp j n1 av, dt j n1 pp-f np1. c-crq p-acp dt crd.
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chapter. we shal heare howe the beaste commeth out of the botomles pitte, and maketh warre with the excellēt prophetes of God.chapter. we shall hear how the beast comes out of the botomles pit, and makes war with the excellent Prophets of God.
n1. pns12 vmb vvi c-crq dt n1 vvz av pp-f dt j n1, cc vvz n1 p-acp dt j n2 pp-f np1.
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They mixe therfore and practise aswell spiritual as corporal warres.
They mix Therefore and practise aswell spiritual as corporal wars.
pns32 vvi av cc vvi av j c-acp j n2.
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Laste of all is signified, that the popes clergie shal be wel fed, faire and wellikyng,
Laste of all is signified, that the Popes Clergy shall be well fed, fair and wellikyng,
ord pp-f d vbz vvn, cst dt ng1 n1 vmb vbi av vvn, j cc j-vvg,
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and geuen to voluptuousenes, lustes and pleasures of the body.
and given to voluptuousenes, lusts and pleasures of the body.
cc vvn p-acp n1, n2 cc n2 pp-f dt n1.
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For this kinde of people represente not horses that be gaunte or leane, suche as goe to plowe and carte:
For this kind of people represent not Horses that be Gaunt or lean, such as go to plow and cart:
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but such as are wel kept and fed euē to serue vpon in the warres.
but such as Are well kept and fed even to serve upon in the wars.
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For beholde with me and consider, of what sorte the clergie is (for the most parte) and you wil say, that they are here set forth in theyr coulours.
For behold with me and Consider, of what sort the Clergy is (for the most part) and you will say, that they Are Here Set forth in their colours.
p-acp vvi p-acp pno11 cc vvb, pp-f r-crq n1 dt n1 vbz (c-acp dt av-ds n1) cc pn22 vmb vvi, cst pns32 vbr av vvn av p-acp po32 n2.
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Secōdly vpō theyr heades, sayeth he, as it were crownes, like vnto golde. Rabanus Maurus in the.3.
Secōdly upon their Heads, Saith he, as it were crowns, like unto gold. Rabanus Maurus in the.3.
ord p-acp po32 n2, vvz pns31, c-acp pn31 vbdr n2, av-j p-acp n1. np1 np1 p-acp dt crd.
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chapt. of the firste boke of the institution of Clerkes calleth the shauinge of the priestes crowne, a kingedome, a token verely of the dignitie of a king and prieste.Chapter. of the First book of the Institution of Clerks calls the shaving of the Priests crown, a Kingdom, a token verily of the dignity of a King and priest.
j. pp-f dt ord n1 pp-f dt n1 pp-f n2 vvz dt vvg pp-f dt n2 vvi, dt n1, dt n1 av-j pp-f dt n1 pp-f dt n1 cc n1.
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For Priestes and Monkes or Freres boaste themselues to be kinges and priestes, and yet in dede are neyther of both.
For Priests and Monks or Friar boast themselves to be Kings and Priests, and yet in deed Are neither of both.
p-acp n2 cc n2 cc n2 n1 px32 pc-acp vbi n2 cc n2, cc av p-acp n1 vbr dx pp-f d.
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For the trewe faythfull before God are kinges and priestes.1. Peter .2.
For the true faithful before God Are Kings and Priests.1. Peter.2.
p-acp dt j j p-acp np1 vbr n2 cc n2 crd. np1 crd.
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But by the ordeyning or shauing of the Pope, they receiue nothing either of kingdom or priesthood.
But by the ordaining or shaving of the Pope, they receive nothing either of Kingdom or priesthood.
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Full well therfore S. Iohn, vpon theyr heades, sayeth he, as it were crownes like vnto golde:
Full well Therefore S. John, upon their Heads, Saith he, as it were crowns like unto gold:
j av av n1 np1, p-acp po32 n2, vvz pns31, c-acp pn31 vbdr n2 av-j p-acp n1:
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for he sayeth not, they were crownes, but like as they were crownes of golde. They were not crownes in dede, neyther were they dewe vnto them.
for he Saith not, they were crowns, but like as they were crowns of gold. They were not crowns in deed, neither were they dew unto them.
c-acp pns31 vvz xx, pns32 vbdr n2, cc-acp av-j c-acp pns32 vbdr n2 pp-f n1. pns32 vbdr xx n2 p-acp n1, dx vbdr pns32 n1 p-acp pno32.
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And yet notwithstanding in the ende of the world now they haue taken vpō them diademes,
And yet notwithstanding in the end of the world now they have taken upon them diadems,
cc av a-acp p-acp dt n1 pp-f dt n1 av pns32 vhb vvn p-acp pno32 n2,
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or miters, and crownes of golde also, and the same most preciouse. Yet haue they done this by no right.
or miters, and crowns of gold also, and the same most precious. Yet have they done this by no right.
cc n2, cc n2 pp-f n1 av, cc dt d av-ds j. av vhb pns32 vdn d p-acp dx j-jn.
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In times past Bisshoppes of Rome did were white miters, in token of puretie and sincerenes,
In times passed Bishops of Rome did were white miters, in token of puretie and sincerenes,
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finally of the knowledge of both Testamentes: but none of the Apostles nor Apostolicke men ware them.
finally of the knowledge of both Testaments: but none of the Apostles nor Apostolic men beware them.
av-j pp-f dt n1 pp-f d n2: cc-acp pix pp-f dt n2 ccx j n2 vvd pno32.
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Therfore they bewraye themselues like a Ratte with their owne vtteraunce, the which I suppose to be done by Gods prouidence, that they might be knowen,
Therefore they bewray themselves like a Rat with their own utterance, the which I suppose to be done by God's providence, that they might be known,
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and eschewed of Christes shepe as crowned wolues. Theyr faces were as the faces of men, not as the faces of Locustes.
and Eschewed of Christ's sheep as crowned wolves. Their faces were as the faces of men, not as the faces of Locusts.
cc vvn pp-f npg1 n1 p-acp j-vvn n2. po32 n2 vbdr p-acp dt n2 pp-f n2, xx c-acp dt n2 pp-f n2.
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So likewise in Daniel to Antichrist are attributed ye eyes of a man. To wit industrie and policie.
So likewise in daniel to Antichrist Are attributed you eyes of a man. To wit industry and policy.
av av p-acp np1 p-acp np1 vbr vvn pn22 n2 pp-f dt n1. p-acp n1 n1 cc n1.
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These mē pretende a great humanitie, thei be furnished with fayre speach, you woulde thinke if humanitie were lofte, it mightie befounde in them:
These men pretend a great humanity, they be furnished with fair speech, you would think if humanity were loft, it mighty befounde in them:
np1 n2 vvb dt j n1, pns32 vbb vvn p-acp j n1, pn22 vmd vvi cs n1 vbdr n1, pn31 j j p-acp pno32:
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but they fayne these thinges, to the intente that in creping thus into mens bosomes, they maye bring theyr matters to passe, and disceiue.
but they fain these things, to the intent that in creeping thus into men's bosoms, they may bring their matters to pass, and disceiue.
cc-acp pns32 vvb d n2, p-acp dt n1 cst p-acp vvg av p-acp ng2 n2, pns32 vmb vvi po32 n2 pc-acp vvi, cc vvi.
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In craftes, disceipte, wilines and practise, as they terme it, the Popes Legates, Ambassadours, Priestes, and Religiouse persones, excell all other wisemen of the worlde.
In crafts, disceipte, wiliness and practice, as they term it, the Popes Legates, ambassadors, Priests, and Religious Persons, excel all other Wise men of the world.
p-acp n2, n1, n1 cc n1, c-acp pns32 vvb pn31, dt ng1 n2, n2, n2, cc j n2, vvb d j-jn n2 pp-f dt n1.
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They prease into al assemblees of all menne, they will be made priuie to all thinges, they take all thinges for the bringyng of theyr matters to passe, they semble and dissemble all thinges, they can easely supplant and begyle,
They press into all assemblies of all men, they will be made privy to all things, they take all things for the bringing of their matters to pass, they semble and dissemble all things, they can Easily supplant and beguile,
pns32 vvb p-acp d n2 pp-f d n2, pns32 vmb vbi vvn j p-acp d n2, pns32 vvb d n2 p-acp dt vvg pp-f po32 n2 pc-acp vvi, pns32 fw-fr cc vvi d n2, pns32 vmb av-j vvi cc vvi,
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euen suche as be moste wittie. Moreouer they are learned, witty, eloquent, and wonderfull craftie in all thinges.
even such as be most witty. Moreover they Are learned, witty, eloquent, and wonderful crafty in all things.
av d a-acp vbi av-ds j. av pns32 vbr j, j, j, cc j j p-acp d n2.
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The thing it selfe speaketh and testifieth, that I write the trueth. And they had heere, like the heere of wemen:
The thing it self speaks and Testifieth, that I write the truth. And they had Here, like the Here of women:
dt n1 pn31 n1 vvz cc vvz, cst pns11 vvb dt n1. cc pns32 vhd av, av-j dt av pp-f n2:
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by the which similitude he noteth theyr wantonnesse, Idlenes, whorisshe apparell, and effeminate mindes.
by the which similitude he notes their wantonness, Idleness, whorisshe apparel, and effeminate minds.
p-acp dt r-crq n1 pns31 vvz po32 n1, n1, n1 n1, cc j n2.
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For they be commed and piked, and very finely apparelled, delightyng in wemens Iewels, wearing costely garmētes, especially in the church, where they ought moste of all to shewe humilitie and frugalitie.
For they be communed and piked, and very finely appareled, delighting in women's Jewels, wearing costly garments, especially in the Church, where they ought most of all to show humility and frugality.
p-acp pns32 vbb vvn cc vvd, cc av av-j vvn, vvg p-acp ng2 n2, vvg j n2, av-j p-acp dt n1, c-crq pns32 vmd ds pp-f d pc-acp vvi n1 cc n1.
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Whiche of the Apostles went euer so decked (or rather disguised) in the Temple or without the temple? The excesse and costelines of apparell of Priestes and Monkes geueth no place to the costely arraye of the Persian Kinges.
Which of the Apostles went ever so decked (or rather disguised) in the Temple or without the temple? The excess and costelines of apparel of Priests and Monks Giveth no place to the costly array of the Persian Kings.
r-crq pp-f dt n2 vvd av av vvn (cc av-c vvn) p-acp dt n1 cc p-acp dt n1? dt n1 cc n1 pp-f n1 pp-f n2 cc n2 vvz dx n1 p-acp dt j n1 pp-f dt jp n2.
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Againe the thing it selfe speaketh.
Again the thing it self speaks.
av dt n1 pn31 n1 vvz.
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S. Austen in an homelie vpon the seuenth of the Apocalipse, in the heere, sayeth he, he wold vnderstād and shewe, not only an effeminate or womanly sexe,
S. Austen in an homely upon the Seventh of the Apocalypse, in the Here, Saith he, he would understand and show, not only an effeminate or womanly sex,
np1 np1 p-acp dt j p-acp dt ord pp-f dt n1, p-acp dt av, vvz pns31, pns31 vmd vvb cc vvi, xx av-j dt j cc j n1,
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but also eyther or both sexes. This sayeth he. Which I leaue to be construed and scanned of others.
but also either or both sexes. This Saith he. Which I leave to be construed and scanned of Others.
cc-acp av av-d cc d n2. np1 vvz pns31. r-crq pns11 vvb pc-acp vbi vvn cc vvn pp-f n2-jn.
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In attributing to them also the tethe of Lions, he signifieth their crueltie agaynst the poore and faithfull professours of Christ. In attributing to them also the teeth of Lions, he signifies their cruelty against the poor and faithful professors of christ.
p-acp vvg p-acp pno32 av dt n2 pp-f n2, pns31 vvz po32 n1 p-acp dt j cc j n2 pp-f np1.
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They are most cruell in persecutions, and of bloud moste thirstie, neyther are they moued herin with any compassion.
They Are most cruel in persecutions, and of blood most thirsty, neither Are they moved Herein with any compassion.
pns32 vbr av-ds j p-acp n2, cc pp-f n1 av-ds j, av-dx vbr pns32 vvn zz p-acp d n1.
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They destroye also with the sworde all thinges: many deuise sondry tourmentes. They excelle in tiranny Busirides and Phalarides: the thinge it selfe speaketh agayne.
They destroy also with the sword all things: many devise sundry tormets. They excel in tyranny Busirides and Phalarides: the thing it self speaks again.
pns32 vvi av p-acp dt n1 d n2: d n1 j n2. pns32 vvb p-acp n1 vvz cc fw-la: dt n1 pn31 n1 vvz av.
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For yf Kinges, Princes or Magistrates, would spare the sely wretches, the priestes and Freres crie out that it is not lawfull:
For if Kings, Princes or Magistrates, would spare the sely wretches, the Priests and Friar cry out that it is not lawful:
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4905
finally they incense the mindes of all Princes and Magistrates agaynst Gospellers, in prescribyng fourmes of inquisitions and oppressions.
finally they incense the minds of all Princes and Magistrates against Evangelists, in prescribing forms of inquisitions and oppressions.
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Hereto is added some of them are storers, hourdyng vp with vnsatiable couetousenes, and religiouse robberies, Kinges treasures.
Hereto is added Some of them Are storers, hourdyng up with unsatiable couetousenes, and religious robberies, Kings treasures.
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Agayne some other wasters succede, whiche sette abroade euill gotten good, and waste it prodigally in riotte, disyng, whoryng, in practise or warres.
Again Some other wasters succeed, which Set abroad evil got good, and waste it prodigally in riot, disyng, whoring, in practice or wars.
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Therefore are the teeth of Lions attributed to them rightely: In like case as Amos is red to haue attributed to the false Prophetes.
Therefore Are the teeth of Lions attributed to them rightly: In like case as Amos is read to have attributed to the false prophets.
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They had also Habergions (Thoracas) whiche is a defence for the breste, called a breste plate, or a vauntgarde.
They had also Habergeons (Thoracas) which is a defence for the breast, called a breast plate, or a vanguard.
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Others expounde it, cureties, but they couer all the body, Habergions doe properly couer the breste.
Others expound it, cureties, but they cover all the body, Habergeons do properly cover the breast.
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And hereby is signified, that their harte should be obstinate and inflexible. They are stiffe necked and straite lased, nother departe one heere breadth from theyr errours,
And hereby is signified, that their heart should be obstinate and inflexible. They Are stiff necked and strait lased, neither depart one Here breadth from their errors,
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but euen forge that the same Sea can not erre: yea and that the Pope can not erre.
but even forge that the same Sea can not err: yea and that the Pope can not err.
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For nother can they abyde to be taught and admonisshed, but playnely the Churche of Rome, saye they hath neuer erred:
For neither can they abide to be taught and admonished, but plainly the Church of Room, say they hath never erred:
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therefore there remayneth none other thinge, but that thou muste subscribe to it, or els be condemned for an heretike, and suffer death.
Therefore there remaineth none other thing, but that thou must subscribe to it, or Else be condemned for an heretic, and suffer death.
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It is signified moreouer that these shall be through an other mans protection moste safe.
It is signified moreover that these shall be through an other men protection most safe.
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For they haue theyr immunities, they haue theyr pryuileges, they haue the secular power alwayes ready to fight at theyr request, they haue theyr fraternities, felloweshippes, leages and affinities.
For they have their immunities, they have their pryuileges, they have the secular power always ready to fight At their request, they have their fraternities, felloweshippes, leagues and affinities.
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What should we saye that Bisshoppes and Abbottes be the sonnes, bretherne and Cosins of Princes? who so euer therefore toucheth them, he hath touched the apple of the Princes eye.
What should we say that Bishops and Abbots be the Sons, brethren and Cousin's of Princes? who so ever Therefore touches them, he hath touched the apple of the Princes eye.
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For euen for the maynteinyng of them and their state, all men fight as it were for lyfe and landes.
For even for the maintaining of them and their state, all men fight as it were for life and Lands.
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To the Locustes moreouer are ascribed winges.
To the Locusts moreover Are ascribed wings.
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For they are exalted aboue the common state of menne, whilest they are taken and accompted for the moste fortunate and moste excellent in the world, &c. Yea and impudently they bragge, that herein they are worthier and greater than the Virgin Mary, For they Are exalted above the Common state of men, whilst they Are taken and accounted for the most fortunate and most excellent in the world, etc. Yea and impudently they brag, that herein they Are Worthier and greater than the Virgae Marry,
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for that she bare ones in her wombe the Sonne of God, but they can calle him dayly vnto the Aultar? &c. And whilest they flie, they make such an noyse,
for that she bore ones in her womb the Son of God, but they can call him daily unto the Altar? etc. And whilst they fly, they make such an noise,
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as horses do, drawyng warlicke chariottes, and nowe ready to inuade the rankes of enemies: that is to saye, al theyr doynges are most vehement, most warlicke, to men horrible, and deadly.
as Horses do, drawing warlike chariots, and now ready to invade the ranks of enemies: that is to say, all their doings Are most vehement, most warlike, to men horrible, and deadly.
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Herunto apperteyne the clamorouse disputations of Sorbone and other scholes, excommunications, sentences geuen at Rome, the popes bulles and wrytinges, the boastinges of decrees,
Hereunto appertain the clamorouse disputations of Sorbonne and other Schools, excommunications, sentences given At Room, the Popes Bulls and writings, the boastings of decrees,
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and they be in obstinacie inuincible. All these thinges make a noyse together, and thonder terribly.
and they be in obstinacy invincible. All these things make a noise together, and thunder terribly.
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Hereunto is added, that by theyr decrees and counselles they breake a sunder, or inuade. Wherupon Daniel attributeth also to Antichristians, prosperitie:
Hereunto is added, that by their decrees and Counsels they break a sunder, or invade. Whereupon daniel attributeth also to Antichristians, Prosperity:
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he shal doe, sayeth he, and shal prosper.
he shall do, Saith he, and shall prosper.
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And they inuade in suche sorte, as we haue sayed also before, men wil desire to die, supposing that there is no deliueraunce.
And they invade in such sort, as we have said also before, men will desire to die, supposing that there is no deliverance.
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Of the tayles of Scorpions, and of fiue monethes I haue spoken before in the fourmer Sermon. Of the tails of Scorpions, and of fiue months I have spoken before in the former Sermon.
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Theyr venemouse doctrine is noted, which neuerthelesse at certen times shalbe reproued, that godly men maye beware therof.
Their venemouse Doctrine is noted, which nevertheless At certain times shall reproved, that godly men may beware thereof.
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And whoseeth not, yea who feleth not also, howe greuouse or harde is this fight or battell, that is made of such Locustes? Therefore hath the lords mouth ioyned rightly an wo with ye locustes.
And whoseeth not, yea who feeleth not also, how grievous or harden is this fight or battle, that is made of such Locusts? Therefore hath the Lords Mouth joined rightly an woe with you Locusts.
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Men wisheful rightly to dye, to the ende they might be deliuered from so great daungers.
Men wisheful rightly to die, to the end they might be Delivered from so great dangers.
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Lette vs waye and consider these thinges at this daye, and let vs praye that we maye ouercome and escape the moste pestilent poyson of Antichrist.
Let us Way and Consider these things At this day, and let us pray that we may overcome and escape the most pestilent poison of Antichrist.
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For nowe also is broughte forth the kinge of these locustes, and is pointed as it were with the fingar of Christ. For now also is brought forth the King of these Locusts, and is pointed as it were with the fingar of christ.
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He setteth him out by three titles, that he maye the better be knowen. The locustes, sayeth he, haue ouer them a kynge.
He sets him out by three titles, that he may the better be known. The Locusts, Saith he, have over them a King.
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This king is not lawefully geuen them, but they themselues haue that kinge ouer them.
This King is not lawfully given them, but they themselves have that King over them.
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For who knoweth not, that by the policie of the spirituall fathers, the Pope exempted from the iurisdiction of princes, should rule ouer all the spiritualtie? For thei acknowledge none other Magistrate, than the pope of Rome:
For who Knoweth not, that by the policy of the spiritual Father's, the Pope exempted from the jurisdiction of Princes, should Rule over all the spiritualty? For they acknowledge none other Magistrate, than the pope of Rome:
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and rayle vpon secular princes (for so they cal them) and wil not obeye them.
and rail upon secular Princes (for so they call them) and will not obey them.
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Al they binde and sweare thēselues to the see of Rome, which to haue saue and soūde, they care not, though al other mē perish.
All they bind and swear themselves to the see of Room, which to have save and sound, they care not, though all other men perish.
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The fourme of swearing is knowen, which is made of Bisshops, Abbottes and doctours to the Pope.
The Form of swearing is known, which is made of Bishops, Abbots and Doctors to the Pope.
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And if kinges and princes do but touche with their litle fingar one that is annoincted with the Bisshoppes oyle,
And if Kings and Princes do but touch with their little fingar one that is Anointed with the Bishops oil,
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although he be a church robber, a murtherer, a thiefe, and paracide, they are holden accursed and they and theyr realmes excomunicated.
although he be a Church robber, a murderer, a thief, and Parricide, they Are held accursed and they and their Realms excommunicated.
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Thus I say the locustes haue the pope king ouer them.
Thus I say the Locusts have the pope King over them.
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The same is called also the Aungel of the botomles pitte? and streightwaies in the.11. chapt.
The same is called also the Angel of the botomles pit? and straightways in the.11. Chapter.
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he shal be called the beeste which ascendeth out of the botomles pitte. Christ descended to vs from heauen, the Aungell of the Testament and great counsel.
he shall be called the Best which Ascendeth out of the botomles pit. christ descended to us from heaven, the Angel of the Testament and great counsel.
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Whome who so euer disdaigne to heare, they heare worthely the angel of the botomles pitte, that is to witte Antichrist sent of Sathan him self from hel.
Whom who so ever disdaigne to hear, they hear worthily the angel of the botomles pit, that is to wit Antichrist sent of Sathan him self from hell.
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For he is the aduersarie and enemie of Christ, in whom corporally dwelleth the Deuil: As also thought S. Hierome, that the Deuill should wholy inhabite that great Antichrist.
For he is the adversary and enemy of christ, in whom corporally dwells the devil: As also Thought S. Jerome, that the devil should wholly inhabit that great Antichrist.
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Therfore also a trewe name, and a trewe title most agreable is geuen him.
Therefore also a true name, and a true title most agreeable is given him.
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For thei lie, which salute, and cal him, most blessed father, moste holy Pope, &c. Christ setteth forth with an other stile, and geueth him other titles.
For they lie, which salute, and call him, most blessed father, most holy Pope, etc. christ sets forth with an other style, and Giveth him other titles.
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His name, sayeth he, was Abbadon in Hebrewe, and in Greke Apollyon. He publissheth his name in eyther tounge,
His name, Saith he, was Abaddon in Hebrew, and in Greek Apollyon. He Publisheth his name in either tongue,
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for none other cause, than for that in eyther Testament, wherof the one is written in Hebrew, the other in greke, this title is attributed to him.
for none other cause, than for that in either Testament, whereof the one is written in Hebrew, the other in greek, this title is attributed to him.
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Abbadon or Abbaddon, or Apollyon signifieth a waster or destroyer. But Daniel in the.7.8. and.11.Abaddon or Abaddon, or Apollyon signifies a waster or destroyer. But daniel in the.7.8. and.11.
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chapt. And Zachar. in the.11. doe attribute to Antichrist this vertue and propertie. Chapter. And Zachar in the.11. do attribute to Antichrist this virtue and property.
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S. Paul calleth him the sonne of perdition, to wit most lost, most damnable, and the greatest Authour of perdition and damnation:
S. Paul calls him the son of perdition, to wit most lost, most damnable, and the greatest Author of perdition and damnation:
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whiche finally shall be vnto many Authour of slaughter, by sondry warres.
which finally shall be unto many Author of slaughter, by sundry wars.
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For through false doctrine he distroyeth soules, and with tiranny by fire and sworde he wasteth the lande,
For through false Doctrine he Destroyeth Souls, and with tyranny by fire and sword he wastes the land,
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and those that refuse to obeye him, moste cruelly. Let the Popes actes be considered, and the practises of spirituall fathers:
and those that refuse to obey him, most cruelly. Let the Popes acts be considered, and the practises of spiritual Father's:
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lette them be applied to these oracles of God, and than let a cōparison and iudgement be made.
let them be applied to these oracles of God, and than let a comparison and judgement be made.
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and that it should be expounded of Antichrist, whome S. Paull called the sonne of perdition.
and that it should be expounded of Antichrist, whom S. Paul called the son of perdition.
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Habad in Hebrewe signifieth, is loste or distroied. And therof cometh Habbaedon, perdition or destruction.Habad in Hebrew signifies, is lost or destroyed. And thereof comes Habbaedon, perdition or destruction.
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So in Greke Apoleo and Apollyme signifieth to lose and distroy, herof is Apollyon. The Lord Iesus slaye this destroyer with the breath of his mouth,
So in Greek Apoleo and Apollyme signifies to loose and destroy, hereof is Apollyon. The Lord Iesus slay this destroyer with the breath of his Mouth,
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& take him away vtterly by his gloriouse commyng.
& take him away utterly by his glorious coming.
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¶ The sixte trompet is expounded, where is created of Saracenes and turkishe matters. The.xli. Sermon.
¶ The sixte trumpet is expounded, where is created of Saracens and turkish matters. The xli Sermon.
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ONe wo is paste, and beholde two woes come yet after this. ONe woe is past, and behold two woes come yet After this.
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And the sixte Aungel blewe, and I hearde a voyce from the foure corners of the golden Aultar, whiche is before the eyes of God, saiyng to the sixt angel, which had the trompet:
And the sixte Angel blew, and I heard a voice from the foure corners of the golden Altar, which is before the eyes of God, saying to the sixt angel, which had the trumpet:
cc dt ord n1 vvd, cc pns11 vvd dt n1 p-acp dt crd n2 pp-f dt j n1, r-crq vbz p-acp dt n2 pp-f np1, vvg p-acp dt ord n1, r-crq vhd dt n1:
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lowse the foure Angels, which are bound in the great riuer Euphrates. And the foure Angels were lowsed, which were prepared for an houre, for a daie,
louse the foure Angels, which Are bound in the great river Euphrates. And the foure Angels were lowsed, which were prepared for an hour, for a day,
n1 dt crd n2, r-crq vbr vvn p-acp dt j n1 np1. cc dt crd n2 vbdr zz, r-crq vbdr vvn p-acp dt n1, p-acp dt n1,
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for a moneth, and for a yeare, for to slaye the the thirde parte of men.
for a Monn, and for a year, for to slay the the Third part of men.
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And the nombre of Horsemen of warre, were twenty times ten thousande. And I hearde the nombre of thē.
And the number of Horsemen of war, were twenty times ten thousande. And I heard the number of them.
cc dt n1 pp-f n2 pp-f n1, vbdr crd n2 crd crd. cc pns11 vvd dt n1 pp-f pno32.
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And thus I sawe the horses in a vision, and them that sate on them hauing firie habbergions of a yalowe and brimstony colour,
And thus I saw the Horses in a vision, and them that sat on them having firy habergeons of a yalowe and brimstony colour,
cc av pns11 vvd dt n2 p-acp dt n1, cc pno32 cst vvd p-acp pno32 vhg j n2 pp-f dt vvi cc j n1,
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and the heades of the horses were as the heades of Lions. And out of theyr mouthes wente forth fire, smoke, and brimstone.
and the Heads of the Horses were as the Heads of Lions. And out of their mouths went forth fire, smoke, and brimstone.
cc dt n2 pp-f dt n2 vbdr p-acp dt n2 pp-f n2. cc av pp-f po32 n2 vvd av n1, n1, cc n1.
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And of these three was the third part of mē killed:
And of these three was the third part of men killed:
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that is to say, of fire, smoke, & brimstone, whiche proceded out of the mouthes of them.
that is to say, of fire, smoke, & brimstone, which proceeded out of the mouths of them.
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For their power was in their mouths, & in their tailes for their tailes were like vnto serpentes, hauing heades,
For their power was in their mouths, & in their tails for their tails were like unto Serpents, having Heads,
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and with them did they hurt. and with them did they hurt.
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The sixte cōflicte or fight is of Mahometrie by the Saracenes, Turkes & Tartariās, most cruelly foughten and with muche wo.
The sixte conflict or fight is of Mahometry by the Saracens, Turkes & Tartarians, most cruelly foughten and with much woe.
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And would God it were foughten.
And would God it were foughten.
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For we perceiue dayly by the thinges themselues the misterie of the prophecie, and see the fulfilling, and euen experience it also.
For we perceive daily by the things themselves the mystery of the prophecy, and see the fulfilling, and even experience it also.
c-acp pns12 vvb av-j p-acp dt n2 px32 dt n1 pp-f dt n1, cc vvi dt j-vvg, cc av vvb pn31 av.
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4978
At the sounde of the trompe of the sixte Aungell S. Iohn heareth a voice from the foure corners of the golden Aultar, that is to saye from the middes of the Aultar:
At the sound of the trump of the sixte Angel S. John hears a voice from the foure corners of the golden Altar, that is to say from the mids of the Altar:
p-acp dt n1 pp-f dt n1 pp-f dt ord n1 np1 np1 vvz dt n1 p-acp dt crd n2 pp-f dt j n1, cst vbz pc-acp vvi p-acp dt n2-jn pp-f dt n1:
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neither is there any cause, why we should seke a misterie in the fourth nōbre. And he speaketh of that Aultar, whiche is before the eyes of God.
neither is there any cause, why we should seek a mystery in the fourth number. And he speaks of that Altar, which is before the eyes of God.
av-dx vbz pc-acp d n1, c-crq pns12 vmd vvi dt n1 p-acp dt ord n1. cc pns31 vvz pp-f d n1, r-crq vbz p-acp dt n2 pp-f np1.
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That voice commaundeth, the Aungell trompetter to lowse the foure Aungels bounden in the great riuer of Euphrates.
That voice commandeth, the Angel trumpeter to louse the foure Angels bounden in the great river of Euphrates.
cst n1 vvz, dt n1 n1 p-acp n1 dt crd n2 vvn p-acp dt j n1 pp-f np1.
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Whiche thing as soone as it was done, an innumerable armie of horsemen marched forwarde,
Which thing as soon as it was done, an innumerable army of horsemen marched forward,
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and sleyeth and distroyeth the third parte of the earth, that is the third parte of men.
and slayeth and Destroyeth the third part of the earth, that is the third part of men.
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And those horsemen, and the force or power therof is most diligently described.
And those horsemen, and the force or power thereof is most diligently described.
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We learned of late, that the golden Aultar doeth signifie Christ, sitting on the right hād of the father.
We learned of late, that the golden Altar doth signify christ, sitting on the right hand of the father.
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He is purer and more preciouse than golde:
He is Purer and more precious than gold:
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he is priest and sacrifice of all the faithful, standing before the eyes of God, to witte pleasyng God, wherin or in whome his soule is pleased with al faythfull, whose vertue suffiseth all.
he is priest and sacrifice of all the faithful, standing before the eyes of God, to wit pleasing God, wherein or in whom his soul is pleased with all faithful, whose virtue Suffices all.
pns31 vbz n1 cc n1 pp-f d dt j, vvg p-acp dt n2 pp-f np1, p-acp n1 vvg np1, c-crq cc p-acp ro-crq po31 n1 vbz vvn p-acp d j, rg-crq n1 vvz d.
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And suche a one God the father would haue him to be preached and beleued of all the faythfull in the worlde.
And such a one God the father would have him to be preached and believed of all the faithful in the world.
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Such a one also the auncient church instituted of the Apostles beleued and taught him:
Such a one also the ancient Church instituted of the Apostles believed and taught him:
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vntill by the worke and instigation of the Deuill, menne moste corrupt sprange vp in the churche, whereof these deny the deitie of Christe, those the humanitie, others plucked a sonder the persone consisting of God and manne,
until by the work and instigation of the devil, men most corrupt sprang up in the Church, whereof these deny the deity of Christ, those the humanity, Others plucked a sunder the person consisting of God and man,
c-acp p-acp dt n1 cc n1 pp-f dt n1, n2 av-ds j vvd a-acp p-acp dt n1, c-crq d vvb dt n1 pp-f np1, d dt n1, n2-jn vvd dt av dt n1 vvg pp-f np1 cc n1,
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and others confounded the natures, or proprieties of natures.
and Others confounded the nature's, or proprieties of nature's.
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The goodnes of God suffered this longe patiently, many times sendynge faythfull and open defenders of the veritie, whiche mighte roote out those blasphemouse errours:
The Goodness of God suffered this long patiently, many times sending faithful and open defenders of the verity, which might root out those blasphemous errors:
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the whiche we haue red to be done by seuerall Bisshoppes or Preachers of the church,
the which we have read to be done by several Bishops or Preachers of the Church,
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or by ecclesiastical assemblees, which we call coūsels:
or by ecclesiastical assemblies, which we call Counsels:
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such as were the counsells Nicene, Constantinopolitane, Ephesine, and Chalcedonian: In the whiche were cōdemned Arrius, Macedonius, Nestorius, Eutiches, and other monstres of heretikes which impugned Christ.
such as were the Counsels Nicene, Constantinopolitan, Ephesine, and Chalcedonian: In the which were condemned Arius, Macedonius, Nestorius, Eutichius, and other monstres of Heretics which impugned christ.
d a-acp vbdr dt n2 np1, jp, fw-la, cc jp: p-acp dt r-crq vbdr vvn np1, np1, np1, np1, cc j-jn n2 pp-f n2 r-crq vvd np1.
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Howebeit the vncurable peruersenes of men gettyng the vpper hande, there was none ende of alteration and blasphemies.
Howbeit the uncurable perverseness of men getting the upper hand, there was none end of alteration and Blasphemies.
a-acp dt j-u n1 pp-f n2 vvg dt jc n1, pc-acp vbds pix n1 pp-f n1 cc n2.
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For two great Bishops of no smal churches, Peter patriarche of Antioche, and Seuerus of Constantinople springyng vp, in the reigne of the emperour Iustinian, impudently and moste wickedly affirmed (as the actes of the.5.
For two great Bishops of no small Churches, Peter patriarch of Antioch, and Severus of Constantinople springing up, in the Reign of the emperor Iustinian, impudently and most wickedly affirmed (as the acts of the.5.
p-acp crd j n2 pp-f dx j n2, np1 n1 pp-f np1, cc np1 pp-f np1 vvg a-acp, p-acp dt n1 pp-f dt n1 np1, av-j cc av-ds av-j vvn (c-acp dt n2 pp-f dt crd.
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counsell of Constantinople doe plentifully enough declare) that the body of Christ was vtterly in corruptible,
counsel of Constantinople do plentifully enough declare) that the body of christ was utterly in corruptible,
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and verely deified, neyther subiecte to any affections, as oures are.
and verily deified, neither Subject to any affections, as ours Are.
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For that the worde was so made fleshe, that by and by it began to be one nature, to wit diuine, that Christ was made NONLATINALPHABET, yt is incorruptible.
For that the word was so made Flesh, that by and by it began to be one nature, to wit divine, that christ was made, that is incorruptible.
p-acp cst dt n1 vbds av vvn n1, cst p-acp cc p-acp pn31 vvd pc-acp vbi crd n1, pc-acp vvi j-jn, cst np1 vbds vvn, pn31 vbz j.
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5021
Therefore is hearde from the Aultar a voice of him that sate on the righte hand,
Therefore is heard from the Altar a voice of him that sat on the right hand,
av vbz vvn p-acp dt n1 dt n1 pp-f pno31 cst vvd p-acp dt j-jn n1,
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These thinges should seme to procede out of the most wicked schole of Valentinian, Marcion, and Manicheus. Iames Syrus, surnamed Zāzalus, of whom at this day the Iacobites are named in the east countrie, toke vpon him to defende the doctrine of Seuerus. He taught that Christ,
These things should seem to proceed out of the most wicked school of Valentinian, Marcion, and Manicheus. James Syrus, surnamed Zāzalus, of whom At this day the Jacobites Are nam in the east country, took upon him to defend the Doctrine of Severus. He taught that christ,
np1 n2 vmd vvi pc-acp vvi av pp-f dt av-ds j n1 pp-f np1, np1, cc np1. np1 np1, vvn np1, pp-f ro-crq p-acp d n1 dt n2 vbr vvn p-acp dt n1 n1, vvd p-acp pno31 pc-acp vvi dt n1 pp-f np1. pns31 vvd cst np1,
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for that he was incorruptible, neyther to haue suffered, nor ben crucified:
for that he was incorruptible, neither to have suffered, nor ben Crucified:
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but that some other was put to tormētes for Christ, Christ only standing by inuisibly and loking on.
but that Some other was put to torments for christ, christ only standing by invisibly and looking on.
cc-acp cst d n-jn vbds vvn p-acp n2 p-acp np1, np1 av-j vvg p-acp av-j cc vvg a-acp.
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This opinion was madde, by many testimonies of the Scripture, and finally repulsed and ouerthrowen with the articles of our fayth.
This opinion was mad, by many testimonies of the Scripture, and finally repulsed and overthrown with the Articles of our faith.
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For we professe in our belefe, suffered vnder Ponce pilate, was crucified, dead and buried. For we profess in our belief, suffered under Ponce pilate, was Crucified, dead and buried.
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The prophetes tolde expressely before that he should suffer and die, that he hath suffered and died the Apostles haue witnessed, of whom S. Iohn behelde the death and passion of Christ on the crosse.
The Prophets told expressly before that he should suffer and die, that he hath suffered and died the Apostles have witnessed, of whom S. John beheld the death and passion of christ on the cross.
dt n2 vvd av-j p-acp cst pns31 vmd vvi cc vvi, cst pns31 vhz vvn cc vvd dt n2 vhb vvn, pp-f r-crq n1 np1 vvd dt n1 cc n1 pp-f np1 p-acp dt n1.
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Nother reade we that the Lorde was euer so much offended with his disciples, as he was with Peter goyng about to diswade the passion as vnworthie the sonne of God.
Nother read we that the Lord was ever so much offended with his Disciples, as he was with Peter going about to dissuade the passion as unworthy the son of God.
np1 vvb pns12 d dt n1 vbds av av av-d vvn p-acp po31 n2, c-acp pns31 vbds p-acp np1 vvg a-acp pc-acp vvi dt n1 c-acp j dt n1 pp-f np1.
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For he sayed, goe behinde Sathan: thou fauourest not those thinges which are of God, but which are of mē.
For he said, go behind Sathan: thou fauourest not those things which Are of God, but which Are of men.
p-acp pns31 vvd, vvb p-acp np1: pns21 vv2 xx d n2 r-crq vbr pp-f np1, cc-acp r-crq vbr pp-f n2.
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5008
Therfore should they not haue renewed the errour and madnes confuted.
Therefore should they not have renewed the error and madness confuted.
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5009
He semeth to reason probably, that God might haue redemed the worlde by an other meane,
He Seemeth to reason probably, that God might have redeemed the world by an other mean,
pns31 vvz pc-acp vvi av-j, cst np1 vmd vhi vvn dt n1 p-acp dt j-jn j,
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than by the incarnation or passion of the sonne of God:
than by the incarnation or passion of the son of God:
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to be an vnworthie thing, that we should beleue the sonne of God to haue ben beaten with the hādes of the wicked, and moreouer slaine.
to be an unworthy thing, that we should believe the son of God to have been beaten with the hands of the wicked, and moreover slain.
pc-acp vbi dt j n1, cst pns12 vmd vvi dt n1 pp-f np1 pc-acp vhi vbn vvn p-acp dt n2 pp-f dt j, cc av vvn.
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But this probablenes is of vncleane fleshe, not of God, yea it is of Sathan him self.
But this probablenes is of unclean Flesh, not of God, yea it is of Sathan him self.
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Yet hath this absurde & moste wicked opinion founde not a fewe followers.
Yet hath this absurd & most wicked opinion found not a few followers.
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5014
For the heresie of the Iacobites conteyned in the Alcorane, is spread abroade farre and nere ouer al the Easte countrie.
For the heresy of the Jacobites contained in the Koran, is spread abroad Far and never over all the East country.
p-acp dt n1 pp-f dt n2 vvn p-acp dt np1, vbz vvn av av-j cc av-j p-acp d dt n1 n1.
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590
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5015
Wherof it is playne, that the golden Aultar was of them moste filthily polluted:
Whereof it is plain, that the golden Altar was of them most filthily polluted:
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and the merite of Christes passion denied, the dignitie and maiestie of the priesthood and sacrifice of Christ trodē vnder fote.
and the merit of Christ's passion denied, the dignity and majesty of the priesthood and sacrifice of christ trodden under foot.
cc dt n1 pp-f npg1 n1 vvn, dt n1 cc n1 pp-f dt n1 cc n1 pp-f np1 vvn p-acp n1.
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There were besides these other most corrupt opinions in the Weste, &c. Which thing worthely kindled the iuste wrath of God.
There were beside these other most corrupt opinions in the West, etc. Which thing worthily kindled the just wrath of God.
pc-acp vbdr p-acp d j-jn av-ds j n2 p-acp dt n1, av r-crq n1 av-j vvn dt j n1 pp-f np1.
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For of his iuste iudgement he permitted Mahomet to make newe lawes, and to spread abroade the Iacobisme farre & nere through out the world.
For of his just judgement he permitted Mahomet to make new laws, and to spread abroad the Iacobisme Far & never through out the world.
p-acp pp-f po31 j n1 pns31 vvd np1 pc-acp vvi j n2, cc pc-acp vvi av dt n1 av-j cc av-j p-acp av dt n1.
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5019
For they that wil not heare christ worthely heare Antichrist: whiche thing the Apostle hath also in the.1.
For they that will not hear Christ worthily hear Antichrist: which thing the Apostle hath also in the.1.
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and commaunded to lowse the foure Angels bounden in the riuer of Euphrates, that is to witte to bryng forth into the world distroyers, which may ouer runne a great part of the world.
and commanded to louse the foure Angels bounden in the river of Euphrates, that is to wit to bring forth into the world distroyers, which may over run a great part of the world.
cc vvd p-acp n1 dt crd n2 vvn p-acp dt n1 pp-f np1, cst vbz p-acp n1 pc-acp vvi av p-acp dt n1 n2, r-crq vmb p-acp vvi dt j n1 pp-f dt n1.
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5023
For the heresies of the Nestorians, Iacobites, Monotelitanes beyng of force, Monkes and freres now increasyng,
For the heresies of the Nestorians, Jacobites, Monotelitanes being of force, Monks and Friar now increasing,
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5024
and of Benedicte Abbot of Cassinea. Greatly augmented, moreouer idolles or Images comming vp in the churche,
and of Benedicte Abbot of Cassinea. Greatly augmented, moreover Idols or Images coming up in the Church,
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and taking strength, and the pride and vnfaithfulnes of the Bisshoppes approchyng, Mahomet the destroyer of ye world was borne in Moecha a citie of Arabie, of parētes very obscure:
and taking strength, and the pride and unfaithfulness of the Bishops approaching, Mahomet the destroyer of the world was born in Moecha a City of Arabia, of Parents very Obscure:
cc vvg n1, cc dt n1 cc n1 pp-f dt ng1 j-vvg, np1 dt n1 pp-f dt n1 vbds vvn p-acp np1 dt n1 pp-f np1, pp-f n2 av j:
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the same was broughte vp of Sergius a vile Monke polluted with all kinde of heresies.
the same was brought up of Sergius a vile Monk polluted with all kind of heresies.
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Whiche after he was cōmen to the age of xxv. yeres, belied him self to be the prophet of God. Which After he was come to the age of xxv. Years, belied him self to be the Prophet of God.
r-crq c-acp pns31 vbds j p-acp dt n1 pp-f crd. n2, vvd pno31 n1 pc-acp vbi dt n1 pp-f np1.
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And thorowe sedition beyng driuen out of Moecha, where a greate rabble of Iewes, Iacobites, Christians, Paganes, and heretikes were gathered, he went into the nexte cities,
And thorough sedition being driven out of Moecha, where a great rabble of Iewes, Jacobites, Christians, Pagans, and Heretics were gathered, he went into the Next cities,
cc p-acp n1 vbg vvn av pp-f np1, c-crq dt j n1 pp-f np2, n2, np1, n2-jn, cc n2 vbdr vvn, pns31 vvd p-acp dt ord n2,
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and houses, and secretly by the space of ten yeres, he so instilled his doctrine into miserable mē, that euery where through out Arabie ther was founde a greate multitude of Mahometes secte.
and houses, and secretly by the Molle of ten Years, he so instilled his Doctrine into miserable men, that every where through out Arabia there was found a great multitude of Mahometes sect.
cc n2, cc av-jn p-acp dt n1 pp-f crd n2, pns31 av j-vvn po31 n1 p-acp j n2, cst d c-crq p-acp av np1 pc-acp vbds vvn dt j n1 pp-f np1 n1.
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Than Homar a bolde fellowe, taking to him about.lxx. other men ready to fight, asked Mahomet what he would haue done. He aunswered:
Than Homar a bold fellow, taking to him about lxx other men ready to fight, asked Mahomet what he would have done. He answered:
cs np1 dt j n1, vvg p-acp pno31 p-acp crd j-jn n2 j pc-acp vvi, vvd np1 r-crq pns31 vmd vhi vdn. pns31 vvd:
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verely my will is, that executyng the commaundementes of the lawe, ye cleaue vnto it in riches and pouertie,
verily my will is, that executing the Commandments of the law, you cleave unto it in riches and poverty,
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and cleaue to gether with mutuall and stedfaste loue: that ye defile not other mens wiues by adultery:
and cleave to gether with mutual and steadfast love: that you defile not other men's wives by adultery:
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that ye absteyne from euil, and prohibite others: that ye do good your selues, and perswade others:
that you abstain from evil, and prohibit Others: that you do good your selves, and persuade Others:
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that ye make warre in the name of God, and that by feare and force ye sette forth the lawes to the disobedient:
that you make war in the name of God, and that by Fear and force you Set forth the laws to the disobedient:
cst pn22 vvb n1 p-acp dt n1 pp-f np1, cc cst p-acp n1 cc vvi pn22 vvd av dt n2 p-acp dt j:
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for the whiche thinges verely I promise you Paradise. At this talke they gaue ech other their faith.
for the which things verily I promise you Paradise. At this talk they gave each other their faith.
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: Homar with his sworde drawen swore, that he wold not suffer that the preaching and lawe of Mahomet should be kepte any longer secret:
: Homar with his sword drawn swore, that he would not suffer that the preaching and law of Mahomet should be kept any longer secret:
: np1 p-acp po31 n1 vvn vvd, cst pns31 vmd xx vvi cst dt vvg cc n1 pp-f np1 vmd vbi vvd d av-jc n-jn:
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thus verely what by preachyng & what by the sworde Mahometisme preuayled very muche in shorte space.
thus verily what by preaching & what by the sword Mahometism prevailed very much in short Molle.
av av-j r-crq p-acp vvg cc r-crq p-acp dt n1 n1 vvd av av-d p-acp j n1.
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They brake into Moecha, they put downe other religions, and beheaded suche as resisted, and there this newe Solon Mahomet proclaymed a newe lawe in the Temple at Moecha. A great multitude of seruaūtes and vnthriftes resorted to that wicked fellowe.
They brake into Moecha, they put down other Religions, and beheaded such as resisted, and there this new Solon Mahomet proclaimed a new law in the Temple At Moecha. A great multitude of Servants and unthrifts resorted to that wicked fellow.
pns32 vvd p-acp np1, pns32 vvd a-acp j-jn n2, cc vvn d c-acp vvd, cc a-acp d j np1 np1 vvn dt j n1 p-acp dt n1 p-acp np1. dt j n1 pp-f n2 cc n2 vvn p-acp d j n1.
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Who sent Ambassadours to the people aboute him, and sollicited them to receyue his religion, and perswaded many that wickednes.
Who sent ambassadors to the people about him, and solicited them to receive his Religion, and persuaded many that wickedness.
r-crq vvd n2 p-acp dt n1 p-acp pno31, cc vvn pno32 pc-acp vvi po31 n1, cc vvd d cst n1.
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These thinges were done vnder thēperour Heraclius about the yere of our lorde.620.
These things were done under Emperor Heraclius about the year of our lord.620.
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And that wicked and moste absurde lawe of Mahomet yet remaineth, and is called the Alcorane, so that it nedeth no further declaration. And that wicked and most absurd law of Mahomet yet remains, and is called the Koran, so that it needeth no further declaration.
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Ful well therfore Nicephorus in his history, NONLATINALPHABET than, NONLATINALPHABET, sayeth he, the Saracenes began the desolation of the whole worlde.
Full well Therefore Nicephorus in his history, than,, Saith he, the Saracens began the desolation of the Whole world.
j av av np1 p-acp po31 n1, cs,, vvz pns31, dt n1 vvd dt n1 pp-f dt j-jn n1.
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Saracenes were called the followers of Mahomet.
Saracens were called the followers of Mahomet.
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Certes they subdewed Arabie, the Saracenes and Persians, they inuaded also Siria and Aegipte, Chaldey, and Armenia. After arrose the Turkes and Tartarians, receyuing the religion of Mahomet, who haue subdewed in a maner all the prouinces of the Romane empire in the east & to the South.
Certes they subdued Arabia, the Saracens and Persians, they invaded also Syria and Aegyptus, Chaldean, and Armenia. After arose the Turkes and Tartarians, receiving the Religion of Mahomet, who have subdued in a manner all the Provinces of the Roman empire in the east & to the South.
av pns32 vvd np1, dt n1 cc np1, pns32 vvd av np1 cc np1, np1, cc np1. p-acp vvd dt np2 cc njp2, vvg dt n1 pp-f np1, r-crq vhb vvn p-acp dt n1 d dt n2 pp-f dt jp n1 p-acp dt n1 cc p-acp dt n1.
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By the riuer of Euphrates moste famouse in al Asia flode Babilon, the seate of the Monarchie oriental:
By the river of Euphrates most famous in all Asia flood Babylon, the seat of the Monarchy oriental:
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and the moste mightie people of the East, the Assirians, Babylonians, Medes and Persians, which were lordes of the world before the Monarchie of Grece and of Rome, semed to be as it were drouned, buried and hidde,
and the most mighty people of the East, the Assyrians, Babylonians, Medes and Persians, which were Lords of the world before the Monarchy of Grece and of Rome, seemed to be as it were drowned, buried and hid,
cc dt av-ds j n1 pp-f dt n1, dt njp2, njp2, np2 cc np1, r-crq vbdr n2 pp-f dt n1 p-acp dt n1 pp-f np1 cc pp-f np1, vvd pc-acp vbi c-acp pn31 vbdr vvn, vvn cc vvd,
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and euen bounden in the same riuer.
and even bounden in the same river.
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For the Macedonians of the west, were gouernours of the world, and after them the Romanes:
For the Macedonians of the west, were Governors of the world, and After them the Romans:
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and these most mightie nations, whiche we nowe named serued them.
and these most mighty Nations, which we now nam served them.
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But after the golden Aultar, was as I saied, defiled, and innumerable people in the East and Weste reuolted from the trewe christian fayth, God styred vp agayne the orientall distroyers of the worlde, whiche hath ben longe as it were layde a slepe.
But After the golden Altar, was as I said, defiled, and innumerable people in the East and West revolted from the true christian faith, God stirred up again the oriental distroyers of the world, which hath been long as it were laid a sleep.
p-acp p-acp dt j n1, vbds c-acp pns11 vvd, vvn, cc j n1 p-acp dt n1 cc n1 vvn p-acp dt j njp n1, np1 vvd a-acp av dt jp n2 pp-f dt n1, r-crq vhz vbn av-j c-acp pn31 vbdr vvn dt vvi.
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For the prophetes testifie, that those nations were the scourges of the world: the same whippes therfore god agayn brought forth by his iust iudgement.
For the Prophets testify, that those Nations were the scourges of the world: the same whips Therefore god again brought forth by his just judgement.
p-acp dt n2 vvi, cst d n2 vbdr av vvz pp-f dt n1: dt d n2 av n1 av vvn av p-acp po31 j n1.
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Certes we reade in the.10. chap. of Daniel, that there was an Aungel of Grece, and an Angel of Persia,
Certes we read in the.10. chap. of daniel, that there was an Angel of Grece, and an Angel of Persiam,
av pns12 vvb p-acp dt crd. n1 pp-f np1, cst a-acp vbds dt n1 pp-f np1, cc dt n1 pp-f np1,
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and that by them the whole people are vnderstād.
and that by them the Whole people Are understand.
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So nowe are reysed vp the nations of the Easte, Arabians, Saracenes, Turkes and Tartarians, who for sinne might waste the worlde,
So now Are raised up the Nations of the East, Arabians, Saracens, Turkes and Tartarians, who for sin might waste the world,
av av vbr vvn a-acp dt n2 pp-f dt n1, njp2, n1, np2 cc njp2, r-crq p-acp n1 vmd vvi dt n1,
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and the Easte might rule agayne: as Lactantius out of Sibille prophecied should come to passe, let the Weste serue.
and the East might Rule again: as Lactantius out of Sibyl prophesied should come to pass, let the West serve.
cc dt n1 vmd vvi av: c-acp np1 av pp-f np1 vvn vmd vvi pc-acp vvi, vvb dt n1 vvi.
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Lette vs learne of this treatise, that all euilles, and chiefly the desolation and distruction of Realmes, doe rise of the reuolting from the trewe religion to the false.
Let us Learn of this treatise, that all evils, and chiefly the desolation and destruction of Realms, do rise of the revolting from the true Religion to the false.
vvb pno12 vvi pp-f d n1, cst d n2-jn, cc av-jn dt n1 cc n1 pp-f n2, vdb vvi pp-f dt j-vvg p-acp dt j n1 p-acp dt j.
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The folishe people at this daye Iudge cleane contrary, and for the same cause are miserably distroyed.
The foolish people At this day Judge clean contrary, and for the same cause Are miserably destroyed.
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Let vs learne that fierse natiōs are restreyned and kepte backe of God, that they should not hurte:
Let us Learn that fierce Nations Are restrained and kept back of God, that they should not hurt:
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that the same be stired vp of him to take iuste punishement of the impenitentes. Thus was Sinnacherib, Salmanasar and Nabuchodonozor, called the seruaūtes of God, which executed his iudgementes.
that the same be stirred up of him to take just punishment of the impenitentes. Thus was Sennacherib, Shalmaneser and Nebuchadnezzar, called the Servants of God, which executed his Judgments.
cst dt d vbb vvn a-acp pp-f pno31 pc-acp vvi j n1 pp-f dt n2. av vbds np1, np1 cc np1, vvd dt n2 pp-f np1, r-crq vvd po31 n2.
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Therefore let vs feare God, and perseuer in the trewe religion. Morouer the Saracenes, Turkes & Tartarians are most dilligently described.
Therefore let us Fear God, and persever in the true Religion. Moreover the Saracens, Turkes & Tartarians Are most diligently described.
av vvb pno12 vvi np1, cc vvi p-acp dt j n1. av dt n1, np2 cc njp2 vbr av-ds av-j vvn.
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Firste is cōmended in them a wonderful expedition and celeritie, the principall vertue in warres. They are euer, sayeth he, ready at euery momente to execute the iudgementes of God.
First is commended in them a wondered expedition and celerity, the principal virtue in wars. They Are ever, Saith he, ready At every moment to execute the Judgments of God.
np1 vbz vvn p-acp pno32 dt j n1 cc n1, dt j-jn n1 p-acp n2. pns32 vbr av, vvz pns31, j p-acp d n1 pc-acp vvi dt n2 pp-f np1.
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Therfore he reherseth al partes of time, euē euery houre of the daye. And so there is no securitie frō them:
Therefore he rehearseth all parts of time, even every hour of the day. And so there is no security from them:
av pns31 vvz d n2 pp-f n1, av d n1 pp-f dt n1. cc av pc-acp vbz dx n1 p-acp pno32:
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thou canst be neuer in suretie.
thou Canst be never in surety.
pns21 vm2 vbi av p-acp n1.
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They are by & by in armure, & come vnloked for, they inuade, & spede theyr matters most luckely.
They Are by & by in armure, & come unlooked for, they invade, & speed their matters most luckily.
pns32 vbr p-acp cc a-acp p-acp n1, cc vvb j p-acp, pns32 vvb, cc n1 po32 n2 av-ds av-j.
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He addeth that through their most cruell & spedy armures the third parte of men in the world should be slayne.
He adds that through their most cruel & speedy armures the third part of men in the world should be slain.
pns31 vvz cst p-acp po32 av-ds j cc j n2 dt ord n1 pp-f n2 p-acp dt n1 vmd vbi vvn.
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Verely Asia, Affricke, and Europe haue felte of the moste cruell slaughters and distructions of the Saracenes, Turkes,
Verily Asia, Africa, and Europe have felt of the most cruel slaughters and destructions of the Saracens, Turkes,
av-j np1, np1, cc np1 vhb vvn pp-f dt av-ds j n2 cc n2 pp-f dt n1, np2,
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and Tartariās, euer sins the time of Mahomet vnto our dayes, about the space of.ix. hondreth and.xx. yeres.
and Tartarians, ever Sins the time of Mahomet unto our days, about the Molle of ix hondreth and xx Years.
cc njp2, av vvz dt n1 pp-f np1 p-acp po12 n2, p-acp dt n1 pp-f crd crd cc crd n2.
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And also the priestes of Mahomet are very quicke and diligent, to allure men into theyr errours, neyther waunte they lucky successe.
And also the Priests of Mahomet Are very quick and diligent, to allure men into their errors, neither waunte they lucky success.
cc av dt n2 pp-f np1 vbr av j cc j, pc-acp vvi n2 p-acp po32 n2, dx n1 pns32 j n1.
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The nombre is also noted in a maner infinite, and the nōbre sayeth he, of the armie of horsemen is twenty times ten thousande, NONLATINALPHABET.
The number is also noted in a manner infinite, and the number Saith he, of the army of horsemen is twenty times ten thousande,.
dt n1 vbz av vvn p-acp dt n1 j, cc dt n1 vvz pns31, pp-f dt n1 pp-f n2 vbz crd n2 crd crd,.
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And Mirias is the nombre of ten thousande: so that two myriades of myriades should make twenty times a thousande Myriades.
And Mirias is the number of ten thousande: so that two Myriads of Myriads should make twenty times a thousande Myriads.
cc np1 vbz dt n1 pp-f crd crd: av d crd crd pp-f crd vmd vvi crd n2 dt crd crd.
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And so the olde translatour hath red or translated it: and Erasmus, twenty times ten thousande.
And so the old translator hath read or translated it: and Erasmus, twenty times ten thousande.
cc av dt j n1 vhz vvn cc vvn pn31: cc np1, crd n2 crd crd.
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The dutche translation hath, many thousande thousandes.
The dutch Translation hath, many thousande thousandes.
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Laurence Valla in his annotatiōs vpan the newe Testament doeth interprete, as hath the dutche translation, thousande thousandes.Laurence Valla in his annotations vpan the new Testament doth interpret, as hath the dutch Translation, thousande thousandes.
np1 np1 p-acp po31 n2 p-acp dt j n1 vdz vvi, c-acp vhz dt jp n1, crd crd.
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But howe so euer it be, certayne it is by the conference of other places, that a certen nombre is put for vncertayne, that is to saye for exceadynge great:
But how so ever it be, certain it is by the conference of other places, that a certain number is put for uncertain, that is to say for exceeding great:
p-acp q-crq av av pn31 vbb, j pn31 vbz p-acp dt n1 pp-f j-jn n2, cst dt j n1 vbz vvn p-acp j, cst vbz pc-acp vvi p-acp vvg j:
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and to be signified, that the horsemen of the Saracenes, Turkes, and Tartarians should be innumerable.
and to be signified, that the horsemen of the Saracens, Turkes, and Tartarians should be innumerable.
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For we reade in the.7. of Daniel, thousande thousandes serued him, and ten thousande millions stode before him.
For we read in the.7. of daniel, thousande thousandes served him, and ten thousande millions stood before him.
c-acp pns12 vvb p-acp dt crd. pp-f np1, crd crd vvn pno31, cc crd crd crd vvn p-acp pno31.
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And he speaketh of Aungelles (whome he signifieth to be innumerable) and of theyr ministerie.
And he speaks of Angels (whom he signifies to be innumerable) and of their Ministry.
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So also in the fifte of the Apocalipse, I hearde, sayeth he, the voice of many Aungelles,
So also in the Fifth of the Apocalypse, I heard, Saith he, the voice of many Angels,
av av p-acp dt ord pp-f dt n1, pns11 vvd, vvz pns31, dt n1 pp-f d n2,
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therefore shal the same face of the world be alwaies, ye courses of times dewly retourning.
Therefore shall the same face of the world be always, you courses of times duly returning.
av vmb dt d n1 pp-f dt n1 vbb av, pn22 n2 pp-f n2 av-jn vvg.
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and thousande thousandes sayng with a lowde voyce, &c. Certēly the stories testifie that the Saracenes came out of Spaine into Fraunce in nombre foure hondreth thousande. Paulus Aemilius in the.2.
and thousande thousandes saying with a loud voice, etc. Certainly the stories testify that the Saracens Come out of Spain into France in nombre foure hondreth thousande. Paulus Aemilius in the.2.
cc crd crd vvg p-acp dt j n1, av av-j dt n2 vvb cst dt n1 vvd av pp-f np1 p-acp np1 p-acp fw-fr crd crd crd. np1 npg1 p-acp dt crd.
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boke of thactes of Frenchmē, reciteth that Charles Martell ouercame three hondreth three score and.xv. thousande Saracenes. And Matthias a Michon in the.1.
book of thactes of Frenchmē, reciteth that Charles Martell overcame three hondreth three score and xv thousande Saracens. And Matthias a Michon in the.1.
n1 pp-f n2 pp-f np1, vvz d np1 np1 vvd crd crd crd n1 cc crd crd n1. cc np1 dt np1 p-acp dt crd.
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booke 8. chapt. of Sarmatia in Asia. Tamerlanes, sayeth he, had an armie of.12. hondreth thousande.
book 8. Chapter. of Sarmatia in Asia. Tamerlanes, Saith he, had an army of.12. hondreth thousande.
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Moreouer it is playne, that there were neuer in any age or memorie greater Armies of horsemen led out of any nation,
Moreover it is plain, that there were never in any age or memory greater Armies of horsemen led out of any Nation,
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than of Turkes, Saracenes and Tartarians.
than of Turkes, Saracens and Tartarians.
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S. Iohn addeth, that he hearde their nōbre, eyther for that he would so confirme, that he had sayed,
S. John adds, that he heard their number, either for that he would so confirm, that he had said,
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how theyr power should be greatest:
how their power should be greatest:
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or for that he would partely signifie, that theyr victories also were nombred, and should haue an ende.
or for that he would partly signify, that their victories also were numbered, and should have an end.
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That in Daniel is most notable, Mene, Thekel pheres: that is, hath nombred, hath wayed, hath diuided.
That in daniel is most notable, Mean, Thekel pheres: that is, hath numbered, hath weighed, hath divided.
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He hath nombred, sayeth he, thy kingdome, and hath brought it to an ende.
He hath numbered, Saith he, thy Kingdom, and hath brought it to an end.
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And at the beginning and also in the times that followed, the matters of Mahomet increased exceadingly.
And At the beginning and also in the times that followed, the matters of Mahomet increased exceedingly.
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After Mahomet him selfe they had in order.xxv. Amires (for so they called theyr kings or princes) which ruled with great power vnto the yere eight. C. three score & ten.
After Mahomet him self they had in order xxv Amires (for so they called their Kings or Princes) which ruled with great power unto the year eight. C. three score & ten.
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About this time the.xv. Amiras called Mahomet, went aboute to driue out and oppresse Imbrael gouernour of Babilon, which sent for Muchulet the Turke out of Scythia agaynst Amirā. And ye Turke dispatched his matters,
About this time the xv Amiras called Mahomet, went about to driven out and oppress Imbrael governor of Babylon, which sent for Musket the Turk out of Scythia against Amirā. And you Turk dispatched his matters,
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and droue many of the Saracenes out of Asia, and the Turkes began to reigne in the East.
and drove many of the Saracens out of Asia, and the Turkes began to Reign in the East.
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And the Saracenes expulsed out of those parties, came into Affricke: from thence sayling into Sicilie and other Ilandes, they possessed Spaine also:
And the Saracens Expulsed out of those parties, Come into Africa: from thence sailing into Sicily and other Islands, they possessed Spain also:
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and ouer rode other natiōs nere, and inuaded Italy, spoiling Rome, and consuming with fire many goodly buildynges.
and over road other Nations never, and invaded Italy, spoiling Room, and consuming with fire many goodly buildings.
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Concerning the which matter ye may reade Volaterane in the.12. boke of Geograph. in the threfolde Arabie.
Concerning thee which matter you may read Volaterane in the.12. book of Geograph. in the threfolde Arabia.
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About the yere of our lord. M.CCC.
About the year of our lord. M.CCC.
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the Turkishe emperours had theyr beginning of Ottoman, who possesse at this daye a great parte of Asia, Affricke and Europe.
the Turkish Emperors had their beginning of Ottoman, who possess At this day a great part of Asia, Africa and Europe.
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Herof hath writen Baptista Ignatius in thende of the.2.
Hereof hath written Baptist Ignatius in The end of the.2.
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boke of the Romane emperours, and Paulus Iouius. Many of the Tartarians receiued the religion of Mahomet,
book of the Roman Emperors, and Paulus Iouius. Many of the Tartarians received the Religion of Mahomet,
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& haue most greuousely plaged the world, wherof Mathias a michon writeth in Sarmatia of Asia.
& have most grievously plagued the world, whereof Mathias a michon Writeth in Sarmatia of Asia.
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And doubtles the people of Mahomet haue ben of very greate power, and be so still euen at this daye.
And doubtless the people of Mahomet have been of very great power, and be so still even At this day.
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Now are painted out also the horsemen and horses wherupon they ride, that is to witte the maners and power of the Mahometanes are described.
Now Are painted out also the horsemen and Horses whereupon they ride, that is to wit the manners and power of the Muslims Are described.
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The Horsemen had on habergions, not of yron, but firie of yelow and brimstony colour. Therfore fire, Hiacinth and sulphur, were in stead of the brest plate, theyr Armure.
The Horsemen had on habergeons, not of iron, but firy of yellow and brimstony colour. Therefore fire, Hiacinth and sulphur, were in stead of the breast plate, their Armure.
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For the Hiacinth he putteth by and by smoke. For Hiacinth in colour resembleth smoke nexte vnto fire & flame.
For the Hiacinth he putteth by and by smoke. For Hiacinth in colour resembles smoke Next unto fire & flame.
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And the horses had Lions heades, & Serpentes tailes with heades. The horses breathed out of their mouths fire, smoke, & sulphur.
And the Horses had Lions Heads, & Serpents tails with Heads. The Horses breathed out of their mouths fire, smoke, & sulphur.
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With these plagues, sayeth he, to wit fire, smoke, & brimstone, the thirde parte of men were slayne.
With these plagues, Saith he, to wit fire, smoke, & brimstone, the Third part of men were slain.
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Thei did hurt also mē with the Serpētine tailes. He addeth, theyr power was in their mouth, hurt in the tayle.
They did hurt also men with the Serpentine tails. He adds, their power was in their Mouth, hurt in the tail.
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These appere to be vnderstand and expounded spiritually and corporally.
These appear to be understand and expounded spiritually and corporally.
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For ye Mahometanes by their wicked doctrine, which is aptly compared to fire distroiyng, to smoke blinding,
For the Muslims by their wicked Doctrine, which is aptly compared to fire distroiyng, to smoke blinding,
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and to stinking sulphure, haue distroyed innumerable.
and to stinking sulphur, have destroyed innumerable.
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Finally with a lionish or tirannical force they haue cōstreyned many people to receyue theyr Alcorane:
Finally with a lionish or tyrannical force they have constrained many people to receive their Koran:
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and moreouer what time their false prophetes seme to flatter (for Esaye sayeth, a false prophet is a taile) they playe the serpente,
and moreover what time their false Prophets seem to flatter (for Isaiah Saith, a false Prophet is a tail) they play the serpent,
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and infecte menne with the moste corrupte poyson of doctrine.
and infect men with the most corrupt poison of Doctrine.
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Out of their mouthes procede not only blasphemous lawes, but also maruelouse prayses, greate boastinges of victories, abominable blasphemies.
Out of their mouths proceed not only blasphemous laws, but also maruelouse praises, great boastings of victories, abominable Blasphemies.
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Where saye they, is your christen faith? our religion of Mahomet ouerōmeth al. Al your things are miserable.
Where say they, is your christen faith? our Religion of Mahomet ouerommeth all All your things Are miserable.
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Beyng vaunquished ye serue like boūde slaues euery where. The thing it self declareth, yt our religion is true, and yours starke false.
Being vaunquished you serve like bound slaves every where. The thing it self Declareth, that our Religion is true, and yours stark false.
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And in dede ye Mahometanes reigne in a maner euery where, in victories & riches they are fortunate & noble.
And in deed the Muslims Reign in a manner every where, in victories & riches they Are fortunate & noble.
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That thing maketh the Christians affraide, & causeth many to reuolte. For what is done emōgs vs, is to manifest to al mē.
That thing makes the Christians afraid, & Causes many to revolt. For what is done emongs us, is to manifest to all men.
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The gospellers haue ones or twise fought vnluckly. and abide euery houre great persecutions: the papistes ouercome & reioyse.
The Evangelists have ones or twice fought unluckily. and abide every hour great persecutions: the Papists overcome & rejoice.
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There are foūde therfore many thousandes, which say, how the thing it self speaketh, whether religion is better.
There Are found Therefore many thousandes, which say, how the thing it self speaks, whither Religion is better.
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Doubtles this great felicitie holdeth many still in errour, which would els be gētle & tractable.
Doubtless this great felicity holds many still in error, which would Else be gentle & tractable.
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Therfore it is no maruel, though turkes or mahometanes preuaile very much wt their mouth, sins emōgs christians, victories & the felicitie of this world is of so great force in maner wt al men.
Therefore it is no marvel, though turkes or Muslims prevail very much with their Mouth, Sins emongs Christians, victories & the felicity of this world is of so great force in manner with all men.
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And yet they excell with their mouth & boastinges, in the thing it self and in veritie.
And yet they excel with their Mouth & boastings, in the thing it self and in verity.
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For although the Turkes be victoriouse, yet is their religion moste false, most wicked and moste absurde.
For although the Turkes be victorious, yet is their Religion most false, most wicked and most absurd.
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And corporally, how those thinges may be expoūded, ther is no man that seeth not, whiche knoweth the Turk•sh histories.
And corporally, how those things may be expounded, there is no man that sees not, which Knoweth the Turk•sh histories.
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The Mahometanes burne with fire and brimstone, for hardely is ther any other nation, whiche hath so wasted the world with fire, as this.
The Muslims burn with fire and brimstone, for hardly is there any other Nation, which hath so wasted the world with fire, as this.
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Which waie so euer thei tourne thē, al thinges burne with a light fire, all is full of smoke.
Which Way so ever they turn them, all things burn with a Light fire, all is full of smoke.
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Their princes are lions, & their gouernement is like lions, al things tirānical.
Their Princes Are Lions, & their government is like Lions, all things tiramnical.
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They cōmaunde cruel thinges, nother cometh ther any other thinge out of their mouthe, than that is blouddy.
They command cruel things, neither comes there any other thing out of their Mouth, than that is bloody.
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Therfore haue many of them called themselues the wrath of God & the whippe or scourge of god.
Therefore have many of them called themselves the wrath of God & the whip or scourge of god.
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And verely this wrath of the lord followeth corrupte doctrine and swaruing frō the faith.
And verily this wrath of the lord follows corrupt Doctrine and swerving from the faith.
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With these three plagues fire, smoke and brimstone the third parte of the world is slayne and distroyed.
With these three plagues fire, smoke and brimstone the third part of the world is slain and destroyed.
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Morouer the Serpentes taile admonissheth chiefly, that they do hurte very much.
Moreover the Serpents tail Admonisheth chiefly, that they do hurt very much.
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5134
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.
For in case the Muslims or Turkes have any where entered in league with christian Princes, they have not done it without craft and guile.
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5135
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.
They that have believed their promises and flattering words, & have required and had aid of them, have nurrished a Serpent in their bosom. Hereof remain two notable Examples.
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5136
A discorde arrising betwene the emperour of Constantinople and his Princes. A discord arising between the emperor of Constantinople and his Princes.
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Whilest Marcus lorde of Bulgaria ioyned him selfe with the princes, or lordes of Grece, themperour was cōpelled to require aide of Amurathes the first of that name the.iii. turkish Emperour after Ottoman. And he ayded themperour gētly.
Whilst Marcus lord of Bulgaria joined him self with the Princes, or Lords of Grece, Emperor was compelled to require aid of Amurathes the First of that name the iii turkish Emperor After Ottoman. And he aided Emperor gently.
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For he sent into Grece.12000.
For he sent into Grece.12000.
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chosen turkes, with whome the emperour beyng ayded, he discomfited and put to flight Marcus him self & the rest of the rebelles.
chosen turkes, with whom the emperor being aided, he discomfited and put to flight Marcus him self & the rest of the rebels.
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But that same amitie was the beginning of the distruction of thempire of Constantinople, & of al the calamities of Grece.
But that same amity was the beginning of the destruction of The Empire of Constantinople, & of all the calamities of Grece.
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5199
First he sayeth as it were generally, neither haue thei repented frō the workes of their handes.
First he Saith as it were generally, neither have they repented from the works of their hands.
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For when Amurathes vnderstode by the soldiours whiche retourned home, that Grece was both a most goodly coūtrie,
For when Amurathes understood by the Soldiers which returned home, that Grece was both a most goodly country,
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& not strong, by reason of the discorde & dissention of Princes: he determined to transporte thither immediately, vnder pretense of persecuting thēperours enemies.
& not strong, by reason of the discord & dissension of Princes: he determined to transport thither immediately, under pretense of persecuting Emperors enemies.
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And so began to possesse Grece it self, which both his sonnes & nephewes with in an. C. yeres brought wholy into their subiection.
And so began to possess Grece it self, which both his Sons & nephews with in an. C. Years brought wholly into their subjection.
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In our time arrose a discorde for the realme of Hōgarie betwixt Ferdinando, which nowe is Emperour,
In our time arose a discord for the realm of Hōgarie betwixt Ferdinand, which now is Emperor,
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and Iohn Vayuode Prince of Hongarie:
and John Vayuode Prince of Hungary:
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which beyng not able in strength to matche Ferdinando, was driuen to craue ayde of Solyman Emperour of Turkes.
which being not able in strength to match Ferdinand, was driven to crave aid of Suleiman Emperor of Turkes.
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The Turke was by and by ready with great faithe and dilligence placing Iohn in his kingdome:
The Turk was by and by ready with great faith and diligence placing John in his Kingdom:
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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.
howbeit we see, that immediately he being extinct, the Turk enjoyed the Kingdom of Hungary. Would God Therefore that christian Princes would not trust the turkish navy and warfare.
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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.
For whilst the Mahometan Laugheth upon the Christian with a friendly countenance, he intends to put a Serpent into his bosom, and to destroy him.
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And we are also at this day in this sixte, as also in the fifte fighte, in the Papisticall and Mahometicall corruption, wickednes and tirāny.
And we Are also At this day in this sixte, as also in the Fifth fight, in the Papistical and Mohammedical corruption, wickedness and tyranny.
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The lord Iesus deliuer vs from al these euilles by his gloriouse commyng vnto iudgement. Amen, Amen.
The lord Iesus deliver us from all these evils by his glorious coming unto judgement. Amen, Amen.
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¶ 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.
¶ What should be done to the reside we of impenitentes, in this mean while feeling none evil, of the Locusts and Horses. The xlij Sermon.
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ANd the remnaunte of the menne, which were not killed with these plagues, repēted not of the dedes of theyr handes, that they should not worship deuilles, ANd the remnant of the men, which were not killed with these plagues, repented not of the Deeds of their hands, that they should not worship Devils,
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and images of golde, and siluer, and brasse, and stone, and of wood, which nother can see, nother heare, nother goe.
and Images of gold, and silver, and brass, and stone, and of wood, which neither can see, neither hear, neither go.
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Also they repented not of theyr murther, and of theyr witchcrafte, nother of theyr whoredome, nother of theyr thefte. Also they repented not of their murder, and of their witchcraft, neither of their whoredom, neither of their theft.
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It is spoken aboūdantly, how greate calamitie shal come vnto the world of the locustes and horses vnder the fifte and sixte trumpet: It is spoken abundantly, how great calamity shall come unto the world of the Locusts and Horses under the Fifth and sixte trumpet:
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& where it is sufficiently knowē, that al are not subiecte to the locustes and horses,
& where it is sufficiently known, that all Are not Subject to the Locusts and Horses,
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neyther to be punnisshed of them, which neuerthelesse committe thinges also worthie of punnishment, some man might maruel,
neither to be punnisshed of them, which nevertheless commit things also worthy of punishment, Some man might marvel,
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whether these beyng free and exempted from these plagues, may safely leade an impenitent life? he preuēteth and sayeth,
whither these being free and exempted from these plagues, may safely lead an impenitent life? he preventeth and Saith,
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The Idolles of the gentiles, are siluer and golde, the worke of mens handes:
The Idols of the Gentiles, Are silver and gold, the work of men's hands:
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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.
and the residue of men, which also commit shameful things against God, and yet Are not slain with these plagues Set forth, may not think to escape unpunished.
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For euen they shal be punnisshed also of God most iust.
For even they shall be punnisshed also of God most just.
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For the speache is defectiue, and therfore to be made vp, both by the tenure herof,
For the speech is defective, and Therefore to be made up, both by the tenure hereof,
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and also by the catholike sense of the whole Scripture, which is that all impenitent persones are punnisshed of God:
and also by the catholic sense of the Whole Scripture, which is that all impenitent Persons Are punnisshed of God:
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& that so much more greuousely, the more carelessely that they haue abused gods longanimitie, beyng nothing moued with any examples of Gods iudgemētes.
& that so much more grievously, the more carelessly that they have abused God's longanimity, being nothing moved with any Examples of God's Judgments.
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Yet sayeth he not this by expresse wordes. It was enough for him to reherse the wickednes, wherin they were drowned.
Yet Saith he not this by express words. It was enough for him to rehearse the wickedness, wherein they were drowned.
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For herof maye euery man gather, what is dewe to such offenders. Aretas a Greke expositour, expounding this place.
For hereof may every man gather, what is dew to such offenders. Aretas a Greek expositor, expounding this place.
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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:
This speech Saith he, shows an excellency of insensibility, that is of the wantonness and lasciuiousenes of them, which have spent the time granted them of God to Repent in, about vanity, that even for the worthiness of their slougthfulnes they might receive their reward:
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yea euen before the eyes of the vngodly the very rewarde is put in effecte:
yea even before the eyes of the ungodly the very reward is put in Effect:
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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,
yet these men not only by the sighed of these terrible things, which they had present before their eyes, were made never a whit better,
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but also worse, & more and more wrapped in sinne, haue fulfilled theyr course, &c. Thus farre he.
but also Worse, & more and more wrapped in sin, have fulfilled their course, etc. Thus Far he.
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Hereof we maye gather that it is not sufficient to a godly and blessed life, that a man be not a papiste, or a Mahometane:
Hereof we may gather that it is not sufficient to a godly and blessed life, that a man be not a papist, or a Mahometan:
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but that of euery one of vs is required a trewe faith, which maye make vs to walke in al the commaundementes of God:
but that of every one of us is required a true faith, which may make us to walk in all the Commandments of God:
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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.
and that we should know, that all must be grievously punnisshed of God, so many as transgress the law of God, of what Religion condition, age, state or degree so ever they men be of.
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For God most iuste hath no respecte of persons.
For God most just hath no respect of Persons.
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Who so euer haue sinned without a law, sayeth the Apostle, shal perishe with out lawe:
Who so ever have sinned without a law, Saith the Apostle, shall perish with out law:
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and who so euer haue sinned in the lawe, by the law shall be iudged. Certēly S. Iohn semeth here now to bring forth both the tables of the lawe,
and who so ever have sinned in the law, by the law shall be judged. Certainly S. John Seemeth Here now to bring forth both the tables of the law,
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& therby to reproue the sinnes and wickednes of the vngodly men, of who •he will also that iudgemēt be gathered.
& thereby to reprove the Sins and wickedness of the ungodly men, of who •he will also that judgement be gathered.
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The first table setteth forth the seruice of God, cōmaunding to worship one God, not to worshippe Idolles, &c. The seconde geueth preceptes of liuing,
The First table sets forth the service of God, commanding to worship one God, not to worship Idols, etc. The seconde Giveth Precepts of living,
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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 Teaches the love of our neighbour, forbidding murder, adultery, theft and like mischiefs. S. John brings forth two Sins, done against the First table:
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and three or foure cōmitted agaynst the seconde.
and three or foure committed against the seconde.
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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.
Neither is there any doubt, but that he compriseth under these all like or not unlike, more or less offences against God, and his will.
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Who so euer therfore thou arte, yf thou offende against the diuine law, thou shalt be punnished.
Who so ever Therefore thou art, if thou offend against the divine law, thou shalt be punished.
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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:
If thou seem in this world to escape free, and to flit from hence happy, the same may chance unto thee, that happened to the rich glutton:
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whose iudgement is described in the.16. of Luke. Briefly he shal be punnisshed, who so shal offende God.
whose judgement is described in the.16. of Lycia. Briefly he shall be punnisshed, who so shall offend God.
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God knoweth the maner, whether he shal punnish here and in the world to come, or in the world to come only:
God Knoweth the manner, whither he shall Punish Here and in the world to come, or in the world to come only:
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and graunt here a voluptuouse life. And we must chiefly obserue in this treatise, that sinners be not here condemned. For we are all sinners:
and grant Here a voluptuous life. And we must chiefly observe in this treatise, that Sinners be not Here condemned. For we Are all Sinners:
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so should no man be saued. They are damned that doe not repente, which verely die in their sinnes, without repentaūce:
so should no man be saved. They Are damned that do not Repent, which verily die in their Sins, without Repentance:
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Thapostle denieth that Idolaters, aduouterers, theues, couetouse persōs, extorcioners, &c. shal possesse ye kingdome of God, but he addeth:
Apostle Denieth that Idolaters, aduouterers, thieves, covetous Persons, extortioners, etc. shall possess you Kingdom of God, but he adds:
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but such were you verely, but you are wasshed, but you are sanctified, but you are iustified by ye name of our lord Iesus,
but such were you verily, but you Are washed, but you Are sanctified, but you Are justified by you name of our lord Iesus,
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& by the spirite of our god. And in case thou doest doubt whether thou mayest come againe into fauour with God,
& by the Spirit of our god. And in case thou dost doubt whither thou Mayest come again into favour with God,
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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:
if thou being ones lighted and justified, dost fallen again into sin, Learn of the fallen and sin of S. Peter, that thou Mayest be restored:
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and the same that we reade written, howe seuen times falleth the iust, and riseth againe, &c. Therefore lette vs learne herof,
and the same that we read written, how seuen times falls the just, and Riseth again, etc. Therefore let us Learn hereof,
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how effectuall is repentaunce, and howe pestilent lacke of repentaunce.
how effectual is Repentance, and how pestilent lack of Repentance.
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Yf thou be, or hast ben an idolater, thou oughtest not to dispayre, tourne vnto the lorde, and doe penaunce.
If thou be, or hast been an idolater, thou Ought not to despair, turn unto the lord, and do penance.
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Yf thou fall againe, abide not still in thy wickednes. Whereof I haue spoken more in an other place.
If thou fallen again, abide not still in thy wickedness. Whereof I have spoken more in an other place.
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But if thou wilt not retourne vnto God, nor leaue the euill custome of sinne, neuer loke for any grace of God.
But if thou wilt not return unto God, nor leave the evil custom of sin, never look for any grace of God.
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Thou shalt perish in thy sinnes.
Thou shalt perish in thy Sins.
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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.
It remaineth that we declare in few words the forms of Sins, Set forth Here of S. John, under the which as I said before, he hath doubtless comprised like offences, that of like things the same judgement be had.
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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 albeit that with this note or mark idolatry is condemned in the Prophets, yet do I extend it unto all other Deeds proceeding of the force of men.
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For our worke is verely sinne: & the good worke is of the grace of God and of regeneration.
For our work is verily sin: & the good work is of the grace of God and of regeneration.
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And this generall thinge ones setforth, he addeth diuerse partes kindes, and fourmes, two agaynst the firste table,
And this general thing ones setforth, he adds diverse parts Kinds, and forms, two against the First table,
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and foure or three agaynst the seconde. It is agaynst the firste commaundement, to worship Deuilles.
and foure or three against the seconde. It is against the First Commandment, to worship Devils.
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For our very God will haue him selfe alone taken for God, honoured and worshipped.
For our very God will have him self alone taken for God, honoured and worshipped.
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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,
And who is so mad, Sayest thou, that will worship Devils? Verily there be certain people in the East, which Are said to worship Devils,
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for none other ende, but that they should not hurte thē.
for none other end, but that they should not hurt them.
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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.
This is a barbarous and foolish people, why do they not rather worship him, which is only able to restrain the devil, that he can not hurt? Howbeit this wickedness Stretcheth Far.
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For they in dede worshippe the Deuill, whiche will seme to worshippe Gods. For this matter is estemed not of the opinion,
For they in deed worship the devil, which will seem to worship God's For this matter is esteemed not of the opinion,
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or intente of the worshipper, but of the lawe maker. For the gentiles would not seme, that they sacrificed to Deuilles:
or intent of the worshipper, but of the law maker. For the Gentiles would not seem, that they sacrificed to Devils:
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but would haue taken it most displeasaūtly, if any should haue sayed that they worshipped the Deuill.
but would have taken it most displeasantly, if any should have said that they worshipped the devil.
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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,
Thou art a most vile and most impudent varlet and sclaunderer, they would have said, which Darest so reproach the God's and us But S. Paul nevertheless, I say not, Saith he, that an Idol,
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or that is offered vnto Idolles is any thing:
or that is offered unto Idols is any thing:
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but this I saye, that the thinges which the gentiles offer vp, they offer them to Deuilles, & not to God.
but this I say, that the things which the Gentiles offer up, they offer them to Devils, & not to God.
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For where there is one only God, & he alloweth only these sacrifices, whiche are offered to him, calleth straunge Goddes deuils,
For where there is one only God, & he alloweth only these Sacrifices, which Are offered to him, calls strange Goddess Devils,
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& Idolle offeringes sacrificed to the deuil: of this iudgemēt is the thing estemed, & not of the fonde intente of men.
& Idol offerings sacrificed to the Devil: of this judgement is the thing esteemed, & not of the fond intent of men.
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King Saul would haue offered to God ye burnte offering of Samuel: but Samuel tolde him, that he should cōmit idolatrie,
King Saul would have offered to God you burnt offering of Samuel: but Samuel told him, that he should commit idolatry,
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& magicke, &c. This is an harde saiyng, but yet trewe. Wherof I haue spoken in an other place more at large.
& magic, etc. This is an harden saying, but yet true. Whereof I have spoken in an other place more At large.
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The worshippyng of Images of God and of the Sainctes is against the precept of the first table. For al Idolatrie is prohibited.
The worshipping of Images of God and of the Saints is against the precept of the First table. For all Idolatry is prohibited.
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S. Iohn here with couler defineth Idolles, and taunteth them also, alludyng to the wordes of the prophet in the Psalme .114.
S. John Here with colour defineth Idols, and taunteth them also, alluding to the words of the Prophet in the Psalm.114.
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a mouth they haue and speake not, &c. Therfore it appereth of the matter, that Images haue nothing of religion.
a Mouth they have and speak not, etc. Therefore it appeareth of the matter, that Images have nothing of Religion.
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For they be of earth, of golde, brasse, stone, timbre, &c. Agayne of the fourme and shape it appereth, that Images are vayne.
For they be of earth, of gold, brass, stone, timbre, etc. Again of the Form and shape it appeareth, that Images Are vain.
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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.
For the Form resembles a most gross shape, and even a leasing. For neither God, nor the Saints were of that shape, which the Idols represent.
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And now there is no vertue in them.
And now there is no virtue in them.
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They see not, they heare not, &c. Ho• than do they represent God or the sainctes? I haue spoken of Idolles els where.
They see not, they hear not, etc. Ho• than do they represent God or the Saints? I have spoken of Idols Else where.
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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,
They that think how there is a diversity betwixt the Idols of Christiās and those of the Gentiles, let them show that theirs Are not of wood,
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or that those other doe see, heare, &c. 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.
or that those other do see, hear, etc. The Sins that follow, Are against the secōde table, which commandeth, thou shalt do no murder, thou shalt commit none adultery, thou shalt not steal.
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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 many Kinds of murders. For they slay most cruelly, which have no sword, but a venemouse tongue. Many kill with corrupt Doctrine.
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There be māquellers, and parricides, and murtherers, &c. Except these repēt, they shal not enter into the kingdome of God.
There be manquellers, and parricides, and murderers, etc. Except these Repent, they shall not enter into the Kingdom of God.
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And they that swell with enuie and mallice, are homicides, as S. Iohn saied in his canonicall Epistle. 1. and.3. chapt.
And they that swell with envy and malice, Are homicides, as S. John said in his canonical Epistle. 1. and.3. Chapter.
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NONLATINALPHABET, Poysun, Witchcrafte or sorcerie, or inchaunting, apperteyneth to murther. , Poysun, Witchcraft or sorcery, or enchanting, appertaineth to murder.
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Poysoning, louecuppes, and inchauntmentes, were in the time of S. Iohn most frequented, through out the Romane Empire:
Poisoning, louecuppes, and enchantments, were in the time of S. John most frequented, through out the Roman Empire:
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at this daie those wicked artes are renewed. But they shal be punnished of God, so many as applye themselues to the same. Fornication hath also diuerse partes.
At this day those wicked arts Are renewed. But they shall be punished of God, so many as apply themselves to the same. Fornication hath also diverse parts.
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To the same belong whoredom, inceste, adultery, and if any other thing be more abominable than these.
To the same belong whoredom, Incest, adultery, and if any other thing be more abominable than these.
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The gentiles supposed, that simple fornication, that is to witte, betwene two single persones, was no sinne.
The Gentiles supposed, that simple fornication, that is to wit, between two single Persons, was no sin.
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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 the Apostle defineth the contrary in the 1. to the Corinth. 6. and.15. of the Acts. This pestilent opinion At this day is revived in many.
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But sure it is, that a whoremonger entreth not into the kingdome of God. Ephes. 5.
But sure it is, that a whoremonger entereth not into the Kingdom of God. Ephesians 5.
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Finally is set thefte with all his partes. Wherof I spake ones in the exposition of the.x. cōmaundementes.
Finally is Set theft with all his parts. Whereof I spoke ones in the exposition of the x Commandments.
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The Lord Iesus preserue vs from all defilyng of sinnes, &c. Amen.
The Lord Iesus preserve us from all defiling of Sins, etc. Amen.
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¶ 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.
¶ christ a strong Angel, is Set against Antichrist: and is excellently described, shining again in the darkness of the Church with consolation. The xliij Sermon.
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ANd I sawe an other mightie angell come downe from Heauen, clothed with a clowde, and the raynebowe vpō his head and his face was as the Sunne, ANd I saw an other mighty angel come down from Heaven, clothed with a cloud, and the raynebowe upon his head and his face was as the Sun,
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and his fete as it were pillers of fire: & he had in his hand a little boke open:
and his feet as it were pillars of fire: & he had in his hand a little book open:
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and he put his right foote vpon the sea, and his lefte foote on the Earth.
and he put his right foot upon the sea, and his left foot on the Earth.
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And cried with a lowde voyce, as whē a lion roareth. And when he had cried, seuen thonders spake theyr voices:
And cried with a loud voice, as when a Lion roareth. And when he had cried, seuen Thunders spoke their voices:
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and when the seuen thonders had spoken theyr voyces, I was about to write. And I hearde a voice frō heauē saiyng vnto me:
and when the seuen Thunders had spoken their voices, I was about to write. And I heard a voice from heaven saying unto me:
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seale vp those things, whiche the seuen thonders spake, and write them not. seal up those things, which the seuen Thunders spoke, and write them not.
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Hitherto haue we hearde many things of the most daungerouse conflictes against the christen pietie and veritie:
Hitherto have we heard many things of the most dangerous conflicts against the christian piety and verity:
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but nothing hath ben spoken of the defence and maynteiners of the trewe religion:
but nothing hath been spoken of the defence and maintainers of the true Religion:
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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.
but rather the success and wonderful felicity of the wicked hath been preached, especially in the Fifth and sixte trumpet, to wit under Papistry & Mahometry.
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Therfore it might seme to many, that the veritie it selfe was not only oppressed & loste,
Therefore it might seem to many, that the verity it self was not only oppressed & lost,
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but also that the veritie of Gods promesses began to fainte & decaie. For the godly oppressed; iniquitie triūpheth in al places:
but also that the verity of God's promises began to faint & decay. For the godly oppressed; iniquity Triumpheth in all places:
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the veritie being trodē vnder fote, liyng reigneth euery where.
the verity being trodden under foot, lying Reigneth every where.
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Who therfore would not thinke, that the thinges be in maner vaine, which are spoken euery where of the rewardes of good men,
Who Therefore would not think, that the things be in manner vain, which Are spoken every where of the rewards of good men,
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and punnishmēt of euill? doubtles the children of Israell doubted of the fayth of Gods promesses,
and punishment of evil? doubtless the children of Israel doubted of the faith of God's promises,
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when the terme of their captiuitie was extended only to three score and ten yeres.
when the term of their captivity was extended only to three score and ten Years.
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What maruell is it than, if the faithful at this daye also, seyng the seruitude or bondage of Mahomet,
What marvel is it than, if the faithful At this day also, sing the servitude or bondage of Mahomet,
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and the tiranny of the Pope or Antichrist hath continewed nowe many yeres, beginne also to be tempted:
and the tyranny of the Pope or Antichrist hath continued now many Years, begin also to be tempted:
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as also the Sainctes were tempted in olde time, witnes Asaph, Psalme .73.
as also the Saints were tempted in old time, witness Asaph, Psalm.73.
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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,
And verily you shall have At this day, which will say, Peradventure this world shall be always, shall never have end, papistry shall Reign for ever, the Muslims shall conquer for ever, the godly shall be miserable for ever,
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therfore it is better to frame thēselues to the world, we haue nowe loked for thy iudgement a long time, yea our fathers. D. CCC.
Therefore it is better to frame themselves to the world, we have now looked for thy judgement a long time, yea our Father's. WORSER. CCC.
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and a thousande yeres since had thought the last day of the Lord had ben at hand,
and a thousande Years since had Thought the last day of the Lord had been At hand,
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but none ende appereth any where, but all thinges are dayly renewed:
but none end appeareth any where, but all things Are daily renewed:
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Who therefore knoweth, whether a rewarde be prepared for the godly, or punnishmēt for the wicked? For there chaunce farre other thinges vnto holy men,
Who Therefore Knoweth, whither a reward be prepared for the godly, or punishment for the wicked? For there chance Far other things unto holy men,
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than many loke for? They loking for blessing, life & felicitie, & beholde they are ouerwhelmed with the curses of al menne, caried to executiō,
than many look for? They looking for blessing, life & felicity, & behold they Are overwhelmed with the curses of all men, carried to execution,
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and seme the most vnfortunate of all men.
and seem the most unfortunate of all men.
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He that cleaueth to the papistes, Turkes and enemies of the Gospell, goeth through luckely enough, &c.
He that cleaveth to the Papists, Turkes and enemies of the Gospel, Goes through luckily enough, etc.
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Therfore as euery where in this boke, ioyfull thinges are mixed wt sorrowfull, so here also after moste greuouse battels of the.v. and.vi. trompet,
Therefore as every where in this book, joyful things Are mixed with sorrowful, so Here also After most grievous battles of the v and vi trumpet,
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and moste stronge temptations, he ioyneth a most ioyouse gospel for the consolation & cōfirmation of the faithful,
and most strong temptations, he Joineth a most ioyouse gospel for the consolation & confirmation of the faithful,
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leest they should any where doubte of the fidelitie of gods promesses, or reuolte from the trewe religiō to the false:
least they should any where doubt of the Fidis of God's promises, or revolt from the true Religion to the false:
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therfore against Antichrist, the blacke Aungell of the botomles pitte, is set the bright or shining Angel of heauē the lord Christ. Here is gallauntly described:
Therefore against Antichrist, the black Angel of the botomles pit, is Set the bright or shining Angel of heaven the lord christ. Here is gallantly described:
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& is sayed to retourne vnto his:
& is said to return unto his:
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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.
the same Sweareth solemnly, that there shall be none other time, but that in the vii trumpet the very mystery of God should be fulfilled.
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Moreouer the lorde Christ cōmaundeth S. Iohn to eate ye open boke which Christ held in his hande, & to prophecie againe.
Moreover the lord christ commandeth S. John to eat you open book which christ held in his hand, & to prophecy again.
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By al the which thinges to the cōfort 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:
By all the which things to the Comfort of all godly is signified, that christ shall return into the Church, out of the which he seemed by his enemy and vicar to be cast out, with great glory and power:
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nother the hope and expectation of the faithful to be vaine, how so euer the last daye of iudgement be differred into many ages,
neither the hope and expectation of the faithful to be vain, how so ever the last day of judgement be differed into many ages,
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and the godly fele of great aduersitie: Finally that punnishment and rewarde is prepared of God:
and the godly feel of great adversity: Finally that punishment and reward is prepared of God:
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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 that this shall be given to the godly, and that inflicted to the wicked. For to the intent we might hereof be most assured, christ Takes a solemn other.
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And sayeth it shal come to passe, that the catholicke and christian veritie shall agayne come into the fielde,
And Saith it shall come to pass, that the catholic and christian verity shall again come into the field,
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and fighte valeauntly against the Antichristian and Mahometical doctrine.
and fight valeauntly against the Antichristian and Mahometical Doctrine.
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Herof therfore shal we learne, not to despeire in the lōg persecutions of Antichrist and Mahomet.
Hereof Therefore shall we Learn, not to despair in the long persecutions of Antichrist and Mahomet.
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We shall learne also howe to fight agaynst Antichrist, and howe he muste be ouercomen not with warlicke, but spiritual weapons.
We shall Learn also how to fight against Antichrist, and how he must be overcomen not with warlike, but spiritual weapons.
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These is not he able to match. He whetteth one sworde on an other. And hitherto in dede in these two last chapt.
These is not he able to match. He whets one sword on an other. And hitherto in deed in these two last Chapter.
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hath ben spoken of the warres of heretikes and of the vngodly, and of Antichrist the head of al euil:
hath been spoken of the wars of Heretics and of the ungodly, and of Antichrist the head of all evil:
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hereafter shal follow of the contrary fight of the godly, and maynteynaunce of Godlynes.
hereafter shall follow of the contrary fight of the godly, and maynteynaunce of Godliness.
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Before these is set a description of Christ most elegaunt, moste holesome, and moste full of consolation, declaryng his force in the ministerie, by the ministers of the worde, whō he hath clothed with vertue from aboue,
Before these is Set a description of christ most elegant, most wholesome, and most full of consolation, declaring his force in the Ministry, by the Ministers of the word, whom he hath clothed with virtue from above,
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& by the weake things of this world, ouercōmeth and beateth together the strōgest things of this world, and the which semed inuincible.
& by the weak things of this world, Overcometh and beats together the Strongest things of this world, and the which seemed invincible.
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Christ king and Bisshop animateth al his faythfull with his spirite and word indifferently, & alwaies and euery where worketh many things by his vertue,
christ King and Bishop animateth all his faithful with his Spirit and word indifferently, & always and every where works many things by his virtue,
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so yt he is now felte of al mē to be cōmen againe, vnto whō he semed hitherto to haue absented him self some what to long.
so that he is now felt of all men to be come again, unto whom he seemed hitherto to have absented him self Some what to long.
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And I doubt, whether ther be in all the canonical bokes a•ter the prophecie of Esaye, after the story of the Gospell,
And I doubt, whither there be in all the canonical books a•ter the prophecy of Isaiah, After the story of the Gospel,
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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.
and especially After the gospel of blessed S. John, any other book which hath more and more goodly descriptions of christ, than hath this book.
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They are disceyued and much abused, which suppose a rare gospell to be preached in this boke.
They Are disceyued and much abused, which suppose a rare gospel to be preached in this book.
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But let vs see the descriptiō of Christ by partes.
But let us see the description of christ by parts.
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We haue shewed in the.v. and.vi. trompe, that Antichrist the Pope and Mahomet are strōg. We have showed in the v and vi trump, that Antichrist the Pope and Mahomet Are strong.
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Now is set agaynst them a mightie Aungel, the lord Christ him selfe: an Angel in dede not in nature or dignitie.
Now is Set against them a mighty Angel, the lord christ him self: an Angel in deed not in nature or dignity.
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For he toke not the nature of an Aungel, but the sede of Abraham, and is much greater than Aungelles,
For he took not the nature of an Angel, but the seed of Abraham, and is much greater than Angels,
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but that is lord of Aungels. Which the Apostle sheweth in the.1. and.2.
but that is lord of Angels. Which the Apostle shows in the.1. and.2.
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to the Hebrewes. But it is the aungell of great counsel, to witte the ambassadour of God the father vnto vs,
to the Hebrews. But it is the angel of great counsel, to wit the ambassador of God the father unto us,
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as Esaye and Malachie called him, to teache the will of the heauenly father, and to worke our saluation,
as Isaiah and Malachi called him, to teach the will of the heavenly father, and to work our salvation,
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and now also appointed, that frō the right hande of the father as king and Bishoppe, he should kepe and defende his church.
and now also appointed, that from the right hand of the father as King and Bishop, he should keep and defend his Church.
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This Christ I saye geuen to men, is strong, not weake.
This christ I say given to men, is strong, not weak.
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Strong to ouercome and breake a sonder all the force of this worlde, of his enemies, of Antichrist, of the Deuill and of hell gates.
Strong to overcome and break a sunder all the force of this world, of his enemies, of Antichrist, of the devil and of hell gates.
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No man therfore nede to doubt, but that he may be defended by this strong giaunt:
No man Therefore need to doubt, but that he may be defended by this strong giant:
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no mā nede to despeire in any perilles or matters be they neuer so desperate, sins Christe almightie liueth, which is able to helpe wery matters.
no man need to despair in any perils or matters be they never so desperate, Sins Christ almighty lives, which is able to help weary matters.
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He therfore muste be called vpon of vs in al daungers: of him we must loke for helpe patiently and w•th stedfaste faith.
He Therefore must be called upon of us in all dangers: of him we must look for help patiently and w•th steadfast faith.
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A starre in dede is fallen from Heauen, but in the meane time of Antichrist crepte out of the bottomles pitte, & Christ descended from Heauen. A star in deed is fallen from Heaven, but in the mean time of Antichrist crept out of the bottomless pit, & christ descended from Heaven.
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The Lord cōmeth not from heauen corporally, but vnto the last iudgement:
The Lord comes not from heaven corporally, but unto the last judgement:
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but spiritually he is sayed to retourne, so ofte as he hath semed a little, to haue withdrawen and absented him selfe.
but spiritually he is said to return, so oft as he hath seemed a little, to have withdrawn and absented him self.
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For he is neuer absent, he is euer present with his, which is euery where.
For he is never absent, he is ever present with his, which is every where.
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And he is sayed to be absent, when his ayde is not felte, but are tourmoyled with aduersities,
And he is said to be absent, when his aid is not felt, but Are tourmoyled with adversities,
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and as it were broken with euilles.
and as it were broken with evils.
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Christe therefore descendeth vnto vs so ofte as he geueth vs ayde and counsell standing in nede.
Christ Therefore Descendeth unto us so oft as he Giveth us aid and counsel standing in need.
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So in the most daungerouse conflicte of Antichrist and Mahomet, finally of heretickes and of al other aduersaries, Christ him selfe with his spirite is present with his, helpeth his, incourageth and animateth his, and defendeth his.
So in the most dangerous conflict of Antichrist and Mahomet, finally of Heretics and of all other Adversaries, christ him self with his Spirit is present with his, Helpeth his, Encourageth and animateth his, and defendeth his.
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Antichrist as it were clothed and wrapped with the smoke of the botomles pitte, is euill fauoured:
Antichrist as it were clothed and wrapped with the smoke of the botomles pit, is evil favoured:
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and Christ couered and as it were decked with a clowde, bothe sheweth him self to be God, whiche can conueye vp his aboue the ayre and clowdes into his kingdome, and christ covered and as it were decked with a cloud, both shows him self to be God, which can convey up his above the air and Clouds into his Kingdom,
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and can raine downe dewe or holesome shoures to cowle and make fruictfull his chosen. A clowde many times in the holy historie was a token of God present.
and can rain down dew or wholesome showers to cowl and make fruitful his chosen. A cloud many times in the holy history was a token of God present.
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A clowde toke vp Christ as it were girded from the eies of his disciples. Clowdes with Esaye in the.45. and.60. chapt. droppe downe grace.
A cloud took up christ as it were girded from the eyes of his Disciples. Clouds with Isaiah in the.45. and.60. Chapter. drop down grace.
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Finally we shall be taken vp in the clowdes with al the chosen to mete the Lord in the ayre.
Finally we shall be taken up in the Clouds with all the chosen to meet the Lord in the air.
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Antichrist is crowned with a crowne, whiche he gote to him self by craftie meanes, by flatterie, threatenings & disceiptes:
Antichrist is crowned with a crown, which he goat to him self by crafty means, by flattery, threatenings & disceiptes:
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and kepeth the same by wicked practises, blouddy weapons, and all kinde of craftie inggelyng and vngodlines.
and Keepeth the same by wicked practises, bloody weapons, and all kind of crafty inggelyng and ungodliness.
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But the rainebowe is on the head of Christ. For he is kyng of peace, pacifiyng and reconciling al thinges vnto God:
But the rainbow is on the head of christ. For he is King of peace, pacifiyng and reconciling all things unto God:
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recōcilyng also mē themselues together with the bonde of charitie.
reconciling also men themselves together with the bond of charity.
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The raynebowe is a token of the leage & amitie of God towards vs, as we mentioned before in the matters of Noe. Of Antichrist is wo, desperation, anguisshe,
The raynebowe is a token of the league & amity of God towards us, as we mentioned before in the matters of Noah Of Antichrist is woe, desperation, anguish,
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and a moste afflicted and troubled conscience. Christ is a consolation, and peace of the conscience, that no man nede to saye:
and a most afflicted and troubled conscience. christ is a consolation, and peace of the conscience, that no man need to say:
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ye Mountanes fal vpon vs, and couer vs. For the faythful deliuered, crie Abba father. The same Lorde Christ sayed also in the Gospell:
the Mountanes fall upon us, and cover us For the faithful Delivered, cry Abba father. The same Lord christ said also in the Gospel:
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in the world ye haue affliction, but in me peace. And agayne: come to me all that labour and are burthened, and I will refresshe you.
in the world you have affliction, but in me peace. And again: come to me all that labour and Are burdened, and I will refresh you.
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Therfore the raynebowe sitteth on no mans head more rightly, than vpon Christes head.
Therefore the raynebowe Sitteth on no men head more rightly, than upon Christ's head.
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For in the head of this angell appered the raynebowe, as though it had bē his crowne or Diademe.
For in the head of this angel appeared the raynebowe, as though it had been his crown or Diadem.
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And now we vnderstande, from whence consolation and pacificatiō is to be loked for in most greuouse perilles and afflictions of Antichrist.
And now we understand, from whence consolation and pacification is to be looked for in most grievous perils and afflictions of Antichrist.
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The sunne through the smoke of the botomles pit, reysed by the Aungell therof beyng darkened moste filthely, was a great grief to the world. The sun through the smoke of the botomles pit, raised by the Angel thereof being darkened most filthily, was a great grief to the world.
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But the face of this our Aungell is clere, and clarifieth, and shineth as bright as the sunne:
But the face of this our Angel is clear, and clarifieth, and shines as bright as the sun:
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as in times past also he is sayed to haue shone in the.17.
as in times passed also he is said to have shone in the.17.
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of S. Matt. The brighte face of Christe bringeth ioye and vnspeakeable gladnes to the beholders, and pacifieth the mindes.
of S. Matt. The bright face of Christ brings joy and unspeakable gladness to the beholders, and pacifieth the minds.
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And the same is sene of vs spiritually and by faith. S. Paul is the beste expositour of this place in the.2.
And the same is seen of us spiritually and by faith. S. Paul is the best expositor of this place in the.2.
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to the Corinth. 3. and.4.
to the Corinth. 3. and.4.
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chap. Certenly of the ful knowledge of Christ, wherby we beleue him to be geuen vs of the father, that by him shoulde be accōplished,chap. Certainly of the full knowledge of christ, whereby we believe him to be given us of the father, that by him should be accomplished,
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and he himselfe alone shuld be to vs al thing, & as a most ioyful light arriseth in the mindes.
and he himself alone should be to us all thing, & as a most joyful Light ariseth in the minds.
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For we are lighted of the light, as is declared in the gospel of S. Iohn.
For we Are lighted of the Light, as is declared in the gospel of S. John.
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Howesoeuer therefore the terrible darkenes of errours & calamities be ouer cast in the world of the prince of darkenes by ye pope and Mahomet,
Howsoever Therefore the terrible darkness of errors & calamities be over cast in the world of the Prince of darkness by you pope and Mahomet,
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& other corrupters of Gods veritie, yet the light which is in the mindes of the faithfull through faith in Christ, directeth, lighteth, comforteth and preserueth.
& other corrupters of God's verity, yet the Light which is in the minds of the faithful through faith in christ, directeth, lights, comforts and Preserveth.
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Antichrist hath the tailes of Scorpions most venemouse: but the fete of the lord Christ are as pillers of fire. Antichrist hath the tails of Scorpions most venemouse: but the feet of the lord christ Are as pillars of fire.
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Al thinges of Christ are firme, right, and most cleane. In an other place also the veritie of the lord is figured by pillers.
All things of christ Are firm, right, and most clean. In an other place also the verity of the lord is figured by pillars.
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And god him selfe is called a consumyng fire, burnyng vp all vncleanes.
And god him self is called a consuming fire, burning up all uncleans.
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Morouer fire pearseth, nother can it be easely quēched, whē it beginneth to catche, and to burne.
Moreover fire pierceth, neither can it be Easily quenched, when it begins to catch, and to burn.
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And who shall lette the course of the fire of the holy ghost:
And who shall let the course of the fire of the holy ghost:
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with these is ioyned an other thing, that the Angel set his right fote vpō the Sea: with these is joined an other thing, that the Angel Set his right foot upon the Sea:
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and the lefte on the Earth. But to set fote, is to chalenge to him self some possession.
and the left on the Earth. But to Set foot, is to challenge to him self Some possession.
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For as we saye in dutche, for that which is, to fire the minde to dwell in any place:
For as we say in dutch, for that which is, to fire the mind to dwell in any place:
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so we reade of the Hebrewe phrase, what so euer your fote shall treade vpon, shall be yours:
so we read of the Hebrew phrase, what so ever your foot shall tread upon, shall be yours:
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that is, what so euer ye shall winne, shall be your owne right and possession.
that is, what so ever you shall win, shall be your own right and possession.
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And Christ semed as it were to be cast out of his possessiō by Antichrist, Mahometanes,
And christ seemed as it were to be cast out of his possession by Antichrist, Muslims,
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and the rest of his enemies. For we haue heard many times that they haue wonne landes and Ilandes.
and the rest of his enemies. For we have herd many times that they have won Lands and Islands.
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But this vision instructeth vs, that Christ recouereth agayne, reentreth i• possession, and bringeth vnder his subiection, suche places 〈 ◊ 〉 semed to haue ben taken and lost both by sea and lande, tha• is in al partes of ye world.
But this vision Instructeth us, that christ recovers again, reentreth i• possession, and brings under his subjection, such places 〈 ◊ 〉 seemed to have been taken and lost both by sea and land, tha• is in all parts of the world.
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For by the preaching of the gosp•• many are recouered, which were plucked awaye frō the true religion:
For by the preaching of the gosp•• many Are recovered, which were plucked away from the true Religion:
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that now I nede not reherse, that Christ hath in all parts of ye world his chosen, which neuer bowed their knees to Baal.
that now I need not rehearse, that christ hath in all parts of you world his chosen, which never bowed their knees to Baal.
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In them hath he a moste strong and moste purified kingdome, figured by the firie pillers.
In them hath he a most strong and most purified Kingdom, figured by the firy pillars.
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Certes thapostle calleth the churche a piller and base of veritie.1.
Certes apostle calls the Church a pillar and base of verity.1.
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Timoth. 2. And Christ him self also sayeth that his kingdome in the world is vnmouable,Timothy 2. And christ him self also Saith that his Kingdom in the world is unmovable,
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howe so euer it be assayled of Antichriste. The gates of hel shal not preuaile agaynst it, and his church.
how so ever it be assailed of Antichrist. The gates of hell shall not prevail against it, and his Church.
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And like as Antichrist coueteth to haue ye boke of the gospel shutte, and closed, obscure and vnperfit:
And like as Antichrist covets to have the book of the gospel shut, and closed, Obscure and unperfect:
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so the lord Christ holdeth the boke open in his hande. He openeth, and no man shutteth. so the lord christ holds the book open in his hand. He Openeth, and no man shutteth.
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You vnderstād therfore wherof it cometh that Antichrist, although he be of moste great power, can not at this day shut the gospel boke, which he seketh with al his force to do.
You understand Therefore whereof it comes that Antichrist, although he be of most great power, can not At this day shut the gospel book, which he seeketh with all his force to do.
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Of christ & his spirite we haue the word bright & clere.
Of Christ & his Spirit we have the word bright & clear.
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By the grace of Christ we haue the bright preaching of the gospel, cōtrariwise a darke & an intricate sophistrie of Antichrist:
By the grace of christ we have the bright preaching of the gospel, contrariwise a dark & an intricate sophistry of Antichrist:
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of this boke shal follow herafter more plēti•ul thinges. Herunto apperteineth the worthie inuention and godly benefite of Printing, neuer cōmended enough.
of this book shall follow hereafter more plenti•ul things. Hereunto appertaineth the worthy invention and godly benefit of Printing, never commended enough.
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This openeth bokes, and sendeth them abroade into the world in dispite of all the enemies of Gods veritie,
This Openeth books, and sends them abroad into the world in despite of all the enemies of God's verity,
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and scattereth them abroade in euery corner of the world.
and Scattereth them abroad in every corner of the world.
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So that they whiche can not heare preachers, to them come godly bokes not without fruicte.
So that they which can not hear Preachers, to them come godly books not without fruit.
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The sownde of Antichristes winges, is as the noise of charettes, when many horses runne into battel:
The sound of Antichristes wings, is as the noise of charettes, when many Horses run into battle:
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therefore Christ also maketh a noise, and crieth in dede with a lowde voice. S. Iohn addeth a parable.
Therefore christ also makes a noise, and cries in deed with a loud voice. S. John adds a parable.
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He roareth (NONLATINALPHABET, he loweth, which is asmuch as if he had sayed, he roareth.
He roareth (, he loweth, which is as as if he had said, he roareth.
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For Erasmus, perauenture, saieth he, the Grekes kepe not ye difference betwixt NONLATINALPHABET and NONLATINALPHABET as the latines doe betwene Rugire and Mugire that is to roare & to lowe) as a Lion.
For Erasmus, Peradventure, Saith he, the Greeks keep not you difference betwixt and as the Latins do between Rugire and Mugire that is to roar & to low) as a lion.
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We haue hearde before how Christ is called a lion of the tribe of Iuda.
We have heard before how christ is called a Lion of the tribe of Iuda.
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Therfore like as when a liō reareth, as Amos noteth in the.3. chap. Al are affrayed of themselues:
Therefore like as when a Lion rears, as Amos notes in the.3. chap. All Are afraid of themselves:
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so when the Lord Christ crieth by his word al the wicked are amased.
so when the Lord christ cries by his word all the wicked Are amazed.
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Wherby is signified that the gospell shalbe preached agaynst Antichrist constantly and with Authoritie, to the terrour of Gods enemies.
Whereby is signified that the gospel shall preached against Antichrist constantly and with authority, to the terror of God's enemies.
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And doubtlesse although the princes aswel spirituall as temporall, seme to contemne and vtterly to dispise the preaching of the Gospell,
And doubtless although the Princes aswell spiritual as temporal, seem to contemn and utterly to despise the preaching of the Gospel,
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yet is it certayne by many tokens and coniectures, that they are excedingly fore affrayed, of that preachyng whiche as vile they dispise.
yet is it certain by many tokens and Conjectures, that they Are exceedingly before afraid, of that preaching which as vile they despise.
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For they indeuour with all force of minde, and herunto applye all theyr counselles, that thei might abolish that same preaching.
For they endeavour with all force of mind, and hereunto apply all their Counsels, that they might Abolah that same preaching.
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But in case thei suppose it to be of no force, whie are they so affraied therof? whie are they at so great charges? whie can they neuer be at rest? herunto apperteineth the common prophecie, which telleth, that whilest antichrist reigneth, Helias shal come, which with a sharpe, liuely,
But in case they suppose it to be of no force, why Are they so afraid thereof? why Are they At so great charges? why can they never be At rest? hereunto appertaineth the Common prophecy, which Telleth, that whilst antichrist Reigneth, Elias shall come, which with a sharp, lively,
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& manly preaching, shal confute the triflings of Antichrist.
& manly preaching, shall confute the triflings of Antichrist.
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Therefore the spirite of Helias, and his ernest preachyng, is that roarynge of the Lion, whiche roareth out Christes veritie.
Therefore the Spirit of Elias, and his earnest preaching, is that roaring of the lion, which roareth out Christ's verity.
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And as soone as that roaryng was hearde, the seuē thonders vtter also theyr voyces. And as soon as that roaring was heard, the seuē Thunders utter also their voices.
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By the which voyces are signified the sondry graces of the holy ghost, and chiefly the terrible preachyng out of the veritie of the canonicall scriptures, as appered in the.4. chapt. of this boke.
By the which voices Are signified the sundry graces of the holy ghost, and chiefly the terrible preaching out of the verity of the canonical Scriptures, as appeared in the.4. Chapter. of this book.
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For with the gospel in the latter ages shal be expounded agayne the Scripture of the prophetes, whiche semeth as it were to thonder agaynst Antichrist, agaynst sinnes and wicked people.
For with the gospel in the latter ages shall be expounded again the Scripture of the Prophets, which Seemeth as it were to thunder against Antichrist, against Sins and wicked people.
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Verely Iames and Iohn bretherne and Apostles of Christ, of the free, plaine, & ernest preachyng of the trueth are called of the lorde Boanerges, that is the sonnes of thonder, thonderers, that is to witte excellently sharpe in preaching, and to be feared.
Verily James and John brethren and Apostles of christ, of the free, plain, & earnest preaching of the truth Are called of the lord Boanerges, that is the Sons of thunder, thonderers, that is to wit excellently sharp in preaching, and to be feared.
av-j np1 cc np1 n2 cc n2 pp-f np1, pp-f dt j, j, cc j vvg pp-f dt n1 vbr vvn pp-f dt n1 np1, cst vbz dt n2 pp-f vvb, n2, cst vbz p-acp n1 av-j j p-acp vvg, cc pc-acp vbi vvn.
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And S. Iohn would by and by haue written the voices o• preachyng of the thonders, And S. John would by and by have written the voices o• preaching of the Thunders,
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but he is forbidden so to do: b•• is cōmaūded to seale them only.
but he is forbidden so to do: b•• is commanded to seal them only.
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For sins the holy scripture, through the inspiration of the holy ghost, was writtē and 〈 ◊ 〉 forth already by the seruauntes of God the Prophetes and Apostles, what nede were it to wryte and set it forth againe.
For Sins the holy scripture, through the inspiration of the holy ghost, was written and 〈 ◊ 〉 forth already by the Servants of God the prophets and Apostles, what need were it to write and Set it forth again.
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Those thinges are sufficient for the godly that are written.
Those things Are sufficient for the godly that Are written.
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Therof maye the preachers take vnto thē agaynst Antichrist and al sectes thonderinges, lightenings, and thonderboltes.
Thereof may the Preachers take unto them against Antichrist and all Sects thunderings, lightenings, and thonderboltes.
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And where he is cōmaunded to seale vp the thinges set forth already, it alludeth to the laste chapt. of Daniel: and that sealyng is referred aswell to the godly as vngodly.
And where he is commanded to seal up the things Set forth already, it alludeth to the laste Chapter. of daniel: and that sealing is referred aswell to the godly as ungodly.
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Sealed letters are doubtles of most authoritie.
Sealed letters Are doubtless of most Authority.
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S. Iohn therfore by his sealyng maketh not now the Scriptures authenticall, but in sealyng them declareth, that they are authenticall enough:
S. John Therefore by his sealing makes not now the Scriptures authentical, but in sealing them Declareth, that they Are authentical enough:
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so to the full scriptures no godly man goeth about eyther to adde, or diminish.
so to the full Scriptures no godly man Goes about either to add, or diminish.
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Thus I saye the Scriptures are sealed to the godly, as to thē that are most perswaded, that the scriptures are most perfit and Authentical, which may most fully suffice in the church for trewe pietie against all vngodlynes.
Thus I say the Scriptures Are sealed to the godly, as to them that Are most persuaded, that the Scriptures Are most perfect and Authentical, which may most Fully suffice in the Church for true piety against all ungodliness.
av pns11 vvb dt n2 vbr vvn p-acp dt j, c-acp p-acp pno32 cst vbr av-ds vvn, cst dt n2 vbr av-ds j cc j, r-crq vmb av-ds av-j vvi p-acp dt n1 p-acp j n1 p-acp d n1.
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Where the wicked will not see this, & seke not for al thinges of godly religion in the Scriptures,
Where the wicked will not see this, & seek not for all things of godly Religion in the Scriptures,
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nother care greatly for the scriptures:
neither care greatly for the Scriptures:
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what maruell is it, though the Scriptures be sealed to them, that is shutte vp, whiche they neyther greatly care for,
what marvel is it, though the Scriptures be sealed to them, that is shut up, which they neither greatly care for,
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nother vnderstand, nor yet wil vnderstande? And on this wise is Christ sette against Antichrist,
neither understand, nor yet will understand? And on this wise is christ Set against Antichrist,
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and recouereth agayne his church, discomfiteth and subdeweth Antichrist: to whom be malediction for euer.
and recovers again his Church, discomfiteth and subueth Antichrist: to whom be malediction for ever.
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¶ The Lord Christ perfourmeth an othe, and confirmeth his electe, that they should not doubt of the fayth of Gods promesses, &c. The.xliiij. Sermon.
¶ The Lord christ Performeth an other, and confirmeth his elect, that they should not doubt of the faith of God's promises, etc. The xliiij Sermon.
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ANd the Angel which I sawe stāde vpon the sea, and vpon the earth, lift vp his hande to Heauen, ANd the Angel which I saw stand upon the sea, and upon the earth, lift up his hand to Heaven,
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and swore by him that liueth for euer more, whiche created heauen and the things which therin are,
and swore by him that lives for ever more, which created heaven and the things which therein Are,
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and the sea and the thinges which are therin, that there shal be no more time:
and the sea and the things which Are therein, that there shall be no more time:
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but in the daies of the voice of the seuenth Angell, when he shal beginne to blowe,
but in the days of the voice of the Seventh Angel, when he shall begin to blow,
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euen the mistery of God shal be finisshed, as he preached by his seruauntes the Prophetes. even the mystery of God shall be finished, as he preached by his Servants the prophets.
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But whilest the wicked triūphed, and thenemies of God, Antichrist & Mahomet, ouercame with most lucky successe, whilest al good men were oppressed,
But whilst the wicked triumphed, and The enemies of God, Antichrist & Mahomet, overcame with most lucky success, whilst all good men were oppressed,
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and disceipte and liyng reigned euery where, many men will thinke that there shall neuer be an ende,
and disceipte and lying reigned every where, many men will think that there shall never be an end,
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nother of these euilles, nor yet of the world.
neither of these evils, nor yet of the world.
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For the Apostle S. Peter knowe this, sayeth he, that in the latter dayes shal come mockers, which wil walke after their owne concupiscences,
For the Apostle S. Peter know this, Saith he, that in the latter days shall come mockers, which will walk After their own concupiscences,
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and wil saye, where is the promesse of his cōming? Of whom Malachias also reasoneth in the.3. and 4. chapt.
and will say, where is the promise of his coming? Of whom Malachias also reasoneth in the.3. and 4. Chapter.
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But to the intent the goodnes of God might heale the woūdes of the godly,
But to the intent the Goodness of God might heal the wounds of the godly,
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and might auaunce them in the veritie agaynst liyng and reuolting, and establisshe them in the same, Christ cōmeth abroade:
and might advance them in the verity against lying and revolting, and establish them in the same, christ comes abroad:
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and sweareth in the sight of al men solemnely. Which thing must be expounded by all circumstaunces.
and Sweareth in the sighed of all men solemnly. Which thing must be expounded by all Circumstances.
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For it is a thing of moste weight, moste ful of comforte, and right holesome and necessarie for al men.
For it is a thing of most weight, most full of Comfort, and right wholesome and necessary for all men.
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There is no doubt, but that he alludeth to the laste chapt. There is no doubt, but that he alludeth to the laste Chapter.
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of Daniel, wherin also the Angel of the lord sweareth, confirming by a solemne othe, that such thinges as haue hitherto ben tolde to the Prophet by prophecie, shal be all fulfilled in their times,
of daniel, wherein also the Angel of the lord Sweareth, confirming by a solemn other, that such things as have hitherto been told to the Prophet by prophecy, shall be all fulfilled in their times,
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therfore this mightie Angel sweareth now also, yea euen Christ him selfe, whiche set his fete on the Sea and Lāde.
Therefore this mighty Angel Sweareth now also, yea even christ him self, which Set his feet on the Sea and Land.
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For by the state and behauour of the body he sheweth stedfastnes, leeste we shoulde doubte any thing of his fayth and veritie:
For by the state and behaviour of the body he shows steadfastness, leeste we should doubt any thing of his faith and verity:
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whiche sins he is lorde of all, standeth moreouer vpon fete, not fleshely, but of firie pillers.
which Sins he is lord of all, Stands moreover upon feet, not fleshly, but of firy pillars.
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Al thinges therfore of Christ be certayne, sure, and vnmouable.
All things Therefore of christ be certain, sure, and unmovable.
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He that resteth on him, standeth surely, he that beleueth his wordes, shal not be confounded.
He that rests on him, Stands surely, he that Believeth his words, shall not be confounded.
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And it is no newe thing, that Christe sweareth. For we reade very ofte in the Scripture that God hath sworne.
And it is no new thing, that Christ Sweareth. For we read very oft in the Scripture that God hath sworn.
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We reade in the Gospell that the same Lord Christ hath moste ofte repeted, verely I saye vnto you, verely verely I saye vnto you.
We read in the Gospel that the same Lord christ hath most oft repeated, verily I say unto you, verily verily I say unto you.
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Whiche is an othe of one swearyng.
Which is an other of one swearing.
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When Caiaphas adiured the lord in iudgement, Christ did not conceale, and by holding his peace dissembled,
When Caiaphas adjured the lord in judgement, christ did not conceal, and by holding his peace dissembled,
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but with expresse wordes confessed the veritie.
but with express words confessed the verity.
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Whereof thou mayest learne, that the Lord when he forbadde to sweare at al, mente not the sacrament of swearyng.
Whereof thou Mayest Learn, that the Lord when he forbad to swear At all, mente not the sacrament of swearing.
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if rightuousenes be of the lawe, Christ died in vaine. No man can serue two maisters.
if rightuousenes be of the law, christ died in vain. No man can serve two masters.
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Which where the bussardely Anabaptistes wil not vnderstande, they styre vp wonderful trouble, worthie to be put to silence with more seueritie.
Which where the bussardely Anabaptists will not understand, they stir up wondered trouble, worthy to be put to silence with more severity.
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But whie, or to what ende othes be made or taken, the Apostle (out of the lawe in the.22.
But why, or to what end Oaths be made or taken, the Apostle (out of the law in the.22.
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) hath declared at large in the.6. to the Hebrewes, to witte, that menne waueryng and doubtful might be confirmed, and certified, and made quiet. ) hath declared At large in the.6. to the Hebrews, to wit, that men wavering and doubtful might be confirmed, and certified, and made quiet.
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Doeth any manne doubte, whether thou deale faythefully with him:
Doth any man doubt, whither thou deal faythefully with him:
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God commaundeth to auouch it by a sacrament, to the ende al diffidence maye be taken awaye. Apostle:
God commandeth to avouch it by a sacrament, to the end all diffidence may be taken away. Apostle:
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men sayeth he, sweare by him, whiche is greater, and is to the same an ende of al controuersie, in case it be confirmed by a• othe.
men Saith he, swear by him, which is greater, and is to the same an end of all controversy, in case it be confirmed by a• other.
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In the whiche consideration God mindyng more aboundantly to shewe vnto the heyres of promission the vnchaungeable stedfastenes of his counsell, expresseth an othe.
In the which consideration God minding more abundantly to show unto the Heirs of promission the unchangeable stedfastenes of his counsel, Expresses an other.
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Euen so at this present where the diuine prouidence did forsee that vnder the kingedome of Antichrist the hartes of the faythfull should be moste greuousely tempted,
Eve so At this present where the divine providence did foresee that under the Kingdom of Antichrist the hearts of the faithful should be most grievously tempted,
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and that many by reason of the moste prosperouse fortune of Antichrist and all the wicked, shoulde be harde harted to beleue Gods promesses,
and that many by reason of the most prosperous fortune of Antichrist and all the wicked, should be harden hearted to believe God's promises,
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and that many, whiche thing also Daniel in the.11. chapt. Prophecied, should reuolte to Antichrist:
and that many, which thing also daniel in the.11. Chapter. Prophesied, should revolt to Antichrist:
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it semed to God good to confirme his promesses by an othe, and that a solemne othe by his sonne:
it seemed to God good to confirm his promises by an other, and that a solemn other by his son:
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to the intente that suche as will be wise, maye thinke, if an honeste man and a trewe should cōfirme his promesse to thee by an othe, thou woldest thinke it an vnworthie thinge to doubte of his promesses:
to the intent that such as will be wise, may think, if an honest man and a true should confirm his promise to thee by an other, thou Wouldst think it an unworthy thing to doubt of his promises:
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howe much lesse shall it be laweful for thee to doubt of yt promesses of the Sonne of God,
how much less shall it be lawful for thee to doubt of that promises of the Son of God,
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and of all his wordes by a solemne othe confirmed:
and of all his words by a solemn other confirmed:
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beleue therfore the sonne of God sworne, beleue his Gospell moste confirmed, although the skye shoulde fall,
believe Therefore the son of God sworn, believe his Gospel most confirmed, although the sky should fallen,
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and the Earth gape neuer so wide. God can not lie, whiche is the veritie, and that the eternall veritie:
and the Earth gape never so wide. God can not lie, which is the verity, and that the Eternal verity:
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whiche nother disceaueth nor is disceaued:
which neither disceaueth nor is disceaued:
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whiche is mercifull, and loueth menne so, that he tempereth him selfe also after their capacitie.
which is merciful, and loves men so, that he tempereth him self also After their capacity.
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For euen for vs and for our infirmitie he perfourmeth a Sacrament, leest he should seme not to satisfie vs in all thinges:
For even for us and for our infirmity he Performeth a Sacrament, least he should seem not to satisfy us in all things:
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and that all occasions of incredulitie, and reuoltyng to Antichrist, and to the filthie worlde might be cutte awaye.
and that all occasions of incredulity, and revolting to Antichrist, and to the filthy world might be Cut away.
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Nowe come we also to waye the maner or fourme of the othe. Two things are here recited:
Now come we also to Way the manner or Form of the other. Two things Are Here recited:
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the maner of the swearer, and the solemne wordes of the swearer. For he sayeth, howe the Angel lifted vp his hande towarde heauen:
the manner of the swearer, and the solemn words of the swearer. For he Saith, how the Angel lifted up his hand toward heaven:
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which in dede is the moste auncient rite and holy ceremonie of swearers. For we reade the same of Abraham in the.14.
which in deed is the most ancient rite and holy ceremony of swearers. For we read the same of Abraham in the.14.
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of Genes. And in the.12. of Daniel is written of an Aungell: which liftyng vp to heauen his right hande & his lefte swore.
of Genesis. And in the.12. of daniel is written of an Angel: which lifting up to heaven his right hand & his left swore.
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We verely holde vp our right hande. But where we saye, that geuing of voyces we wil holde vp both our handes:
We verily hold up our right hand. But where we say, that giving of voices we will hold up both our hands:
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we signifie that we wil vtterly be of that sentence, that we heare there propounded.
we signify that we will utterly be of that sentence, that we hear there propounded.
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Therefore the holdyng vp of bothe handes doeth signifie a most perfit fidelitie, and moste assured confirmation of the thing sworne.
Therefore the holding up of both hands doth signify a most perfect Fidis, and most assured confirmation of the thing sworn.
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Certenly in the holy scriptures the lifting vp of the hande is oftener than ones put for an othe.
Certainly in the holy Scriptures the lifting up of the hand is oftener than ones put for an other.
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Whereof perauenture we Germanes haue borrowed, where we say, that is to saye, thou shalt confirme me this by an othe.
Whereof Peradventure we Germane have borrowed, where we say, that is to say, thou shalt confirm me this by an other.
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And in matters most seriouse and graue we are wont to vse some outwarde ceremonie, wherby we maye make the wordes and the thing it self as it were more notable & graue.
And in matters most serious and graven we Are wont to use Some outward ceremony, whereby we may make the words and the thing it self as it were more notable & graven.
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Wherupon when we praie vnto God, we lifte vp our handes. And verely an othe is as it were the calling vpō the name of god.
Whereupon when we pray unto God, we lift up our hands. And verily an other is as it were the calling upon the name of god.
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Wheruppon it is cōmonly accustomed, with great feare to perfourme othes.
Whereupon it is commonly accustomed, with great Fear to perform Oaths.
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For al men arrise, and put of their cappes, as they were ready to fall on their knees before the sighte of God him selfe.
For all men arise, and put of their caps, as they were ready to fallen on their knees before the sight of God him self.
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When bargayne or contracte is made with wordes, the right handes are ioyned together also, in token of fidelitie.
When bargain or contract is made with words, the right hands Are joined together also, in token of Fidis.
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Therefore when we take a solemne othe, we lifte vp our hand towarde heauen, where we beleue that the Lord sheweth him self gloriouse to the faithful:
Therefore when we take a solemn other, we lift up our hand toward heaven, where we believe that the Lord shows him self glorious to the faithful:
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from whom we fele that al good thinges come vnto vs:
from whom we feel that all good things come unto us:
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from whēce we perceiue also that vengeaunce doeth fall vpon the periured, and contemners of God.
from whence we perceive also that vengeance doth fallen upon the perjured, and contemners of God.
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Hitherto therfore Christ applieth him selfe vnto vs:
Hitherto Therefore christ Applieth him self unto us:
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and after the maner of men, to the ende that menne maye be made the quieter, he lifteth vp his handes vnto heauen.
and After the manner of men, to the end that men may be made the quieter, he lifts up his hands unto heaven.
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And the solemne wordes of the swearer be these: And the solemn words of the swearer be these:
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he sware by him that liueth for euermore, whiche made Heauen, and the thinges that are therin, &c. So reade we of Abrahā in the 14. of Genes. I lifte vp my hande to the high lord God, possessour of Heauen & earth. And in the.12.
he sware by him that lives for evermore, which made Heaven, and the things that Are therein, etc. So read we of Abrahā in the 14. of Genesis. I lift up my hand to the high lord God, possessor of Heaven & earth. And in the.12.
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and excede in gorgeouse apparel and pamperyng of the body.
and exceed in gorgeous apparel and pampering of the body.
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of Daniel. He sware by him that liueth for euermore. Also in ye.4. of Ieremie. And thou shalt sweare, the Lorde lyueth.
of daniel. He sware by him that lives for evermore. Also in you.4. of Ieremie. And thou shalt swear, the Lord liveth.
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We say so truly as God lyueth, and againe, so God helpe me. And this is a trew maner of swearing.
We say so truly as God liveth, and again, so God help me. And this is a true manner of swearing.
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God the creatour, is here most plentifullye and most properly expressed, and here are all creatures seuerallye expressed.
God the creator, is Here most plentifully and most properly expressed, and Here Are all creatures severally expressed.
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He alone is the creatour, he alone is lyuing for euermore, as he that is life of himselfe, and geueth life vnto all.
He alone is the creator, he alone is living for evermore, as he that is life of himself, and Giveth life unto all.
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This creation verely and viuification, is not communicated to others. As also he alone knoweth the harts of mē:
This creation verily and vivification, is not communicated to Others. As also he alone Knoweth the hearts of men:
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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,
that hereof we may Learn to swear by the name of God alone, not to add to him any creatures, which know not the hearts,
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neither are lyfe of themselues, but are lesse than he: adde also lesse than men, as they that are made for men.
neither Are life of themselves, but Are less than he: add also less than men, as they that Are made for men.
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Next after God, there is nothing greater than man. Therfore let not mā sweare by any other thā by God.
Next After God, there is nothing greater than man. Therefore let not man swear by any other than by God.
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For al the gētiles sweare by a greater, yf thou swearest by ye sainctes, or by the Gods, thou shalt sweare by men, egal verely, and not greatter.
For all the Gentiles swear by a greater, if thou Swearst by the Saints, or by the God's, thou shalt swear by men, equal verily, and not greater.
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God alone is greatest and best.
God alone is greatest and best.
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Therfore must we sweare by the name of God alone, lyke as the scripture teacheth elsewhere, in the.6. and.10.
Therefore must we swear by the name of God alone, like as the scripture Teaches elsewhere, in the.6. and.10.
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of Deuter. 23. of Exod. 23. of Iosue. 4. and.5. of Ieremy .45.65. of Esay, and else where.
of Deuter 23. of Exod 23. of Iosue. 4. and.5. of Ieremy.45.65. of Isaiah, and Else where.
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But seyng that is in dede God himselfe, howe sweareth he, sayest thou, by him that lyueth for euermore:
But sing that is in deed God himself, how Sweareth he, Sayest thou, by him that liveth for evermore:
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that is by god? he sweare doubtles by him self, as in many other places of the scripture.
that is by god? he swear doubtless by him self, as in many other places of the scripture.
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Or els he sware after the dispensation and assumptiō of the humane nature:
Or Else he sware After the Dispensation and Assump of the humane nature:
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after the which he sayed, my father is greater than I, which notwithstanding in his deitie was neuerthelesse coequall with the father.
After the which he said, my father is greater than I, which notwithstanding in his deity was nevertheless coequal with the father.
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And the same that I now rehersed, is the most simple and most trewe doctrine of othes and fourme of swearyng.
And the same that I now rehearsed, is the most simple and most true Doctrine of Oaths and Form of swearing.
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And yet ther be some which vnderstād that doctrine wel enough, but neuerthelesse for the fauour of men would sweare gladly by Sainctes:
And yet there be Some which understand that Doctrine well enough, but nevertheless for the favour of men would swear gladly by Saints:
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and therfore demaunde, whether thei may not ioyne Sainctes to god, especially in this sense,
and Therefore demand, whither they may not join Saints to god, especially in this sense,
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vnlesse I perfourme this, I wil not be accōpted in the nombre of sainctes? I aunswer, that they maye not:
unless I perform this, I will not be accounted in the number of Saints? I answer, that they may not:
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aswel for that we haue no expresse maner of swearing, which obediently to the honour of God we ought simply to follow:
aswell for that we have no express manner of swearing, which obediently to the honour of God we ought simply to follow:
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& also for yt they which require and prescribe this fourme, would haue vs to sweare by the names of Sainctes in heauē,
& also for that they which require and prescribe this Form, would have us to swear by the names of Saints in heaven,
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and so to acknowledge that we are holpen and punnished by their vertue and power.
and so to acknowledge that we Are helped and punished by their virtue and power.
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Which if ye do and acknowledge, ther is no doubt but thou doeste greuousely transgresse thy sincere religion.
Which if you do and acknowledge, there is no doubt but thou dost grievously transgress thy sincere Religion.
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Certes if thou confesse God here before men, he will also confesse thee before his father and his Angels:
Certes if thou confess God Here before men, he will also confess thee before his father and his Angels:
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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 reuēger also of euil & rewarder of good.
if thou deny him, he will also deny thee. etc. an other is as it were thy Confessi, whereby thou Confessest, whom thou dost acknowledge and believe to be thy chief filicitie, the revenger also of evil & rewarder of good.
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Yf thou shalt therfore ioyne Sainctes vnto god himselfe, and match them together and say, so help me God and his Sainctes:
If thou shalt Therefore join Saints unto god himself, and match them together and say, so help me God and his Saints:
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These so coupled with God, thou shalte graunt to be thy Gods, which can both helpe and hurt the.
These so coupled with God, thou shalt grant to be thy God's, which can both help and hurt thee.
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Therfore take hede what thou doest. Reade S. Austen in the 145. Epistle to Publicola. Howbeit we must see moreouer, what the Angel sware by this custome and solemne woordes.
Therefore take heed what thou dost. Reade S. Austen in the 145. Epistle to Publicola. Howbeit we must see moreover, what the Angel sware by this custom and solemn words.
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For in this one thynge consisteth the whole somme of the matter. The Angell in the 12. chap. of Daniel ded sweare.
For in this one thing Consisteth the Whole sum of the matter. The Angel in the 12. chap. of daniel dead swear.
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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.
Because for a time, times, and half a time, and in the winding up, to scatter the hand of the holy people, all these things shall be Fully done.
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So this our Aungell here sweareth that there shall be no more time, but in the dayes of the voyce of the seuenth Angell,
So this our Angel Here Sweareth that there shall be no more time, but in the days of the voice of the Seventh Angel,
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when he shal begynne to blowe his trompe that the misterie of God shal be fulfilled,
when he shall begin to blow his trump that the mystery of God shall be fulfilled,
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but here let no man vnderstand that all time vtterly, and that euerlastin•nes it selfe should be abolished and that there should be nothing more after the iudgement:
but Here let no man understand that all time utterly, and that euerlastin•nes it self should be abolished and that there should be nothing more After the judgement:
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but there shall not be alwa•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.
but there shall not be alwa•es such a time, as now is, and such as the wicked enjoy in this world, supposing that the courses of times shall be always, that the world shall continue always, that they shall always flourish in honours and pleasures, oppressing the Godly.
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This shall not be, sayeth he, nother shall there be any more suche a time that shall perishe and be subiecte to chaungeable courses.
This shall not be, Saith he, neither shall there be any more such a time that shall perish and be Subject to changeable courses.
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For aboute the laste iudgement shall perisshe, or be renewed, all these thinges that shall perishe,
For about the laste judgement shall perish, or be renewed, all these things that shall perish,
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and lyfe and glory euerlastyng shal succede, I meane the time of eternitie with al ioye moste replenisshed.
and life and glory everlasting shall succeed, I mean the time of eternity with all joy most replenished.
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Therefore sayeth he not simplely, that there shal be no more time:
Therefore Saith he not simply, that there shall be no more time:
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See what thinges the Apostle writeth of the life and conuersation of the heythen in the.4.
See what things the Apostle Writeth of the life and Conversation of the Heathen in the.4.
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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.
but adds, in the days of the voice of the Seventh Angel, that is to wit, At the laste judgement, that the mystery of God should be made consummate, perfect, and Fully complete.
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What this secret, or misterie of God is the Apostle expoundeth and sayeth, 1. Corinth. 15. Beholde I tell you a misterie, we shall not all slepe:
What this secret, or mystery of God is the Apostle expoundeth and Saith, 1. Corinth. 15. Behold I tell you a mystery, we shall not all sleep:
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and the residewe whiche are red there, the misterie of God therefore is nothyng els,
and the residue which Are read there, the mystery of God Therefore is nothing Else,
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than that the ende, of all corruptible thynges is at hande, and the happie and euerlastyng worlde shal succede:
than that the end, of all corruptible things is At hand, and the happy and everlasting world shall succeed:
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for that Christ shall than come to iudgement:
for that christ shall than come to judgement:
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that Antichrist by him shalbe abolisshed, that he with the whole body of the wicked shalbe distroyed, the dead reysed vp agayne:
that Antichrist by him shall abolished, that he with the Whole body of the wicked shall destroyed, the dead raised up again:
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the wicked to euerlasting perdition, the godly to eternal life:
the wicked to everlasting perdition, the godly to Eternal life:
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for that death, sinne and al corruption must be taken awaye from the godly, and be troden vnder fote,
for that death, sin and all corruption must be taken away from the godly, and be trodden under foot,
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and al miserie imposed to the wicked, that they may be tourmēted world without ende.
and all misery imposed to the wicked, that they may be tormented world without end.
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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 for as as many times men doubt thereof, (as I have said now oft) Christ hath sworn, that all these things shall assuredly come to pass,
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and that the godly shal be consummated with al glory, and that the wicked shall be consummate with all kynde of tourmentes.
and that the godly shall be consummated with all glory, and that the wicked shall be consummate with all kind of tormets.
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And this is that great misterie of God, for the whiche the very Sonne of God beynge incarnate, dead,
And this is that great mystery of God, for the which the very Son of God being incarnate, dead,
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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.
and raised again from the dead ascended into Heaven, that he might convey us thither to him, having subdued Hell, Sathan, Antichrist and all ungodliness.
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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:
Therefore as in thee. 6. chapter was said to the Martyrs, that they should rest for a little season, till the number of chosen be fulfilled:
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so here we heare also, that the mis•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.
so Here we hear also, that the mis•erie of God shall At length be fulfilled, etc. The which is spoken to this end also that the godly should be of quiet minds, and patiently abide deliverance.
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Yf therefore this consumation be differred, lette vs abyde patiētly and constantly, confirmed in Christ, and his Euangelicall veritie:
If Therefore this consummation be differed, let us abide patiently and constantly, confirmed in christ, and his Evangelical verity:
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as also the Apostle of Christe S. Paule hath taught vs out of the Prophetes, in the.10. chapt. to the Hebrewes.
as also the Apostle of Christ S. Paul hath taught us out of the prophets, in the.10. Chapter. to the Hebrews.
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Moreouer for a further declaration is added, as God NONLATINALPHABET that is, hath euangelized, with a good and a lucky message hath preached, to wit by the seruaūts his prophetes touchyng the ende of the world, the last iudgement, of the euerlasting punnishment of Antichrist,
Moreover for a further declaration is added, as God that is, hath evangelized, with a good and a lucky message hath preached, to wit by the Servants his Prophets touching the end of the world, the last judgement, of the everlasting punishment of Antichrist,
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And he might briefly haue sayed. The apostolital doctrine, as it was preached of Iohn, shal florish again:
And he might briefly have said. The apostolital Doctrine, as it was preached of John, shall flourish again:
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and al wicked, & of the glorifiyng of the godly, &c. Nother sayed he these thinges for a declaration only, but for confirmation also.
and all wicked, & of the glorifying of the godly, etc. Nother said he these things for a declaration only, but for confirmation also.
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For by the oracles of the prophetes the faithful are comforted, whose oracles sins they haue neuer failed in any thing:
For by the oracles of the Prophets the faithful Are comforted, whose oracles Sins they have never failed in any thing:
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nother shall they in the ende disceyue, in such things as they had prophecied concernyng the last iudgement.
neither shall they in the end disceyue, in such things as they had prophesied Concerning the last judgement.
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And againe we see how great is thautoritie of the auncient scripture, and that the vse of it is excellēt in the church euangelicall:
And again we see how great is The authority of the ancient scripture, and that the use of it is excellent in the Church Evangelical:
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wherin we see both Christ and his Apostles to confirme all theyr saiynges with prophetical scriptures,
wherein we see both christ and his Apostles to confirm all their sayings with prophetical Scriptures,
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and also to illumine, set forth and declare, or demonstrate.
and also to illumine, Set forth and declare, or demonstrate.
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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,
The testimonies of the Prophets Concerning the last judgement, of the reward and punishment of the godly and ungodly, of the abolishing of Antichrist, of death,
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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.
and of all corruption, Are in the.110. Psalm, in the.24.26.27. and.46. also in the.7.11. and.12. of daniel. in the.14. of Zacharias.3. and.4.
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of Malachie, and also els where. Thapostle hath cited Osee .1. Corinth. 15.
of Malachi, and also Else where. The apostle hath cited Hosea.1. Corinth. 15.
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Therfore let vs lift vp our heades, bretherne, let vs watch and pray, for because our redemption draweth nere.
Therefore let us lift up our Heads, brethren, let us watch and pray, for Because our redemption draws never.
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Deliuer vs Christ from al euil. Amen.
Deliver us christ from all evil. Amen.
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¶ S. Iohn deuoureth the booke receyued at the Aungelles hande, and prophecieth agayne to the gentiles, nations and Kinges. The.xlv. Sermon.
¶ S. John devoureth the book received At the Angels hand, and Prophesieth again to the Gentiles, Nations and Kings. The xlv Sermon.
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ANd the voice which I hearde frō Heauen spake vnto me agayne, and sayed: ANd the voice which I heard from Heaven spoke unto me again, and said:
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goe and take the little boke, which is open in the hande of the Angel, which standeth vpō the sea, and vpon the earth:
go and take the little book, which is open in the hand of the Angel, which Stands upon the sea, and upon the earth:
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and I wente vnto the Angel and saied vnto him, geue me the litle boke.
and I went unto the Angel and said unto him, give me the little book.
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And he sayed vnto me, take it, and eate it vp, & it shal make thy bealy bitter,
And he said unto me, take it, and eat it up, & it shall make thy bealy bitter,
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but it shalbe in thy mouth as swete as hony.
but it shall in thy Mouth as sweet as honey.
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And I toke the little boke out of the hande of the angel, & did eate it vp,
And I took the little book out of the hand of the angel, & did eat it up,
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& 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:
& it was in my Mouth as sweet as honey: & as soon as I had eaten it my bealy was bitter. And he said unto me:
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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.thou must prophecy again unto the heithen, and tongues & people and to many Kings. This is the iii Comfort, which in this x chap. is contained.
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For vnder the persone of S. Iohn is shewed here, yt thapostolical & euangelicall doctrine must be restored in the laste times before the iudgemēt against Antichrist & Mahomet. For under the person of S. John is showed Here, that thapostolical & Evangelical Doctrine must be restored in the laste times before the judgement against Antichrist & Mahomet.
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but he had rather expresse the same by a goodly vision, at ye last to adde a plaine & briefe expositiō of the visiō.
but he had rather express the same by a goodly vision, At you last to add a plain & brief exposition of the vision.
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Which is, thou must preach againe. &c.
Which is, thou must preach again. etc.
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And those things al expositour do expoūde agreably, first in dede of the persone of Iohn, which vnder the Emperour Nerua, retourned into Asia from exile, by the space of fiue yeres,
And those things all expositor do expound agreeably, First in deed of the person of John, which under the Emperor Nerua, returned into Asia from exile, by the Molle of fiue Years,
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or ther about againe preached the gospel. For he liued til the.3. or.4.
or there about again preached the gospel. For he lived till the.3. or.4.
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yere of the reigne of themperour Traiane: Secondly of al preachers, before the laste iudgement, indewed with the spirite and doctrine of S. Iohn,
year of the Reign of Emperor Trajan: Secondly of all Preachers, before the laste judgement, endued with the Spirit and Doctrine of S. John,
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and constantly professing Christ against Antichrist. Primasius expounding this place:
and constantly professing christ against Antichrist. Primasius expounding this place:
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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:
the certain meaning, Saith he, is directed to S. John, which must yet being Delivered from exile, not only bring this Revelation to the knowledge of Christ's Church:
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but also preach more depely the Gospell to people and nations, to tongues and many kinges:
but also preach more deeply the Gospel to people and Nations, to tongues and many Kings:
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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.
notwithstanding no man doubteth but that this voice agreeth also to the Whole Church, which never ought to cease from preaching, etc. Thus Saith he.
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The ordinary glose expoundeth these wordes:
The ordinary gloze expoundeth these words:
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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.
although this be understand of the very person of S. John, yet even herein is understand, that the lord will have his Church likewise instructed and taught by other Preachers also.
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This apperteineth to the consolatiō of the faithful, which shal liue in the dayes of Antichrist, & the residewe. Thomas of Aquine also:
This appertaineth to the consolation of the faithful, which shall live in the days of Antichrist, & the residue. Thomas of Aquinas also:
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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.
In S. John him self, Saith he, other Preachers Are understand, whom the lord in the time of Antichrist will have to preach instantly to great & small. So much Saith Thomas.
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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, Aretas Bishop of Caesarea, an expositor of this book, reciteth of this place of S. John, that the opinion of the Common people was that S. John with Enoch and Ely should come again into the world before the judgement, to wit corporally,
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& ernestly and constantly to preache against Antichrist. The self same doeth Aretas repete with a more plentiful expositiō, where in the.11. chapt.
& earnestly and constantly to preach against Antichrist. The self same doth Aretas repete with a more plentiful exposition, where in the.11. Chapter.
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He expoundeth the wordes of Iohn concernyng the two witnesses, &c. Certes where in the.44.
He expoundeth the words of John Concerning the two Witnesses, etc. Certes where in the.44.
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of Ecclesi. it is writtē, that Enoch was trāslated that he might teache the heythen, many haue expounded it,
of Ecclesiastes. it is written, that Enoch was translated that he might teach the Heathen, many have expounded it,
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as though he should corporally retourne, that he might teach the gentiles against Antichrist:
as though he should corporally return, that he might teach the Gentiles against Antichrist:
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The fellowship of the kingdom is in this case enuiouse in dede. The Helianes shal crie:
The fellowship of the Kingdom is in this case enuiouse in deed. The Helianes shall cry:
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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,
where by the very Translation made in times passed he Teaches rather the Gentiles, that there is an other life prepared for the Servants of God,
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& that the same is also dewe for the bodies, sins that Enoch was translated both in body & soule:
& that the same is also dew for the bodies, Sins that Enoch was translated both in body & soul:
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against the opiniō of Epicure, and the madde world, supposing none other life to remaine after this,
against the opinion of Epicure, and the mad world, supposing none other life to remain After this,
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& that the bodies, do putrefie, and neuer to rise agayne.
& that the bodies, do putrefy, and never to rise again.
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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,
This Enoch Seemeth to come spiritually to that laste age, for that the lord him self prophesied that a like thing should come unto it,
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as chaunced before the deluge or flud of Noe. For like as many than beyng carelesse contemned the iudgementes of God,
as chanced before the deluge or flood of Noah For like as many than being careless contemned the Judgments of God,
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nother feared they any perill, or hoped for any better life:
neither feared they any peril, or hoped for any better life:
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so cometh it to passe also in the last age, in the which Enoch constantly preacheth by them, which establissh and maineteyne eternall life,
so comes it to pass also in the last age, in the which Enoch constantly Preacheth by them, which establish and maineteyne Eternal life,
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and the resurrection of bodies agaynst the Epicures. Helias in the mounte Thabor appered in glory with our sauiour Christ vnto three chosen Apostles:
and the resurrection of bodies against the Epicureans. Elias in the mount Mount tabor appeared in glory with our Saviour christ unto three chosen Apostles:
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neyther is it to be thought that about the ende of the world he must be thruste out of the heauenly palace,
neither is it to be Thought that about the end of the world he must be thrust out of the heavenly palace,
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and agayne be subiecte to corruption, and obiected to the cruell handes of Antichristians, which might teare him in peces.
and again be Subject to corruption, and objected to the cruel hands of Antichristians, which might tear him in Pieces.
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For like as in ye time of our sauiour Christ Helias in vertu and spirite, I meane S. Iohn baptiste went before Christ the Lord:
For like as in you time of our Saviour christ Elias in virtue and Spirit, I mean S. John baptist went before christ the Lord:
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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.
so also before the judgement Elias shall preach in them again, which endued with the Spirit and virtue of Elias, shall call away the minds of all men from the worshipping of creatures, to the adoration of the Eternal and only God.
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Helias cried out, howe longe do ye halte one bothe sides: yf the Lord be God, followe him:Elias cried out, how long do you halt one both sides: if the Lord be God, follow him:
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yf Baal be God, followe him. And nowe shal the Helianes crie:
if Baal be God, follow him. And now shall the Helianes cry:
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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, if christ be the perfection of the faithful, what need is there of men Inventions and constitutions to work a perfection? If christ be our justification, satisfaction, purification, our only Mediator and redeemer,
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wherfore are these thinges attributed to mans merites? whie are sainctes accōpted intercessours in heauen? whie is saluation ascribed to many other stinking things? Helias cried out:
Wherefore Are these things attributed to men merits? why Are Saints accounted intercessors in heaven? why is salvation ascribed to many other stinking things? Elias cried out:
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how long halte ye on both sides? As though he should saye, it is not lawful to part your hartes betwixt two Gods,
how long halt you on both sides? As though he should say, it is not lawful to part your hearts betwixt two God's,
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nother is it lawful to atttribute al thinges of life & of saluation, but vnto God alone.
neither is it lawful to atttribute all things of life & of salvation, but unto God alone.
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Christ shall profit you nothing, which seke saluation in the traditions of men. Come ye vnto Christ:
christ shall profit you nothing, which seek salvation in the traditions of men. Come you unto christ:
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he is the perfection of the faithfull, & in him we are complete.
he is the perfection of the faithful, & in him we Are complete.
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And like as Helias greuousely accused Achab, Iezabel and the Baalamites: righte so shall the Helians most sharpely inueye against kinges and Bishoppes Idolaters and Antichristians.
And like as Elias grievously accused Ahab, Jezebel and the Balaamites: right so shall the Helians most sharply inueye against Kings and Bishops Idolaters and Antichristians.
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Thus I saye Helias cometh againe, hath commen, and shal come before the iudgement. Nother shal S. Iohn prophecie otherwise before the iudgement.
Thus I say Elias comes again, hath come, and shall come before the judgement. Nother shall S. John prophecy otherwise before the judgement.
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He shal not retourne into the Earth in his body out of Heauen: He shall not return into the Earth in his body out of Heaven:
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but the preachers indewed with the doctrine of S. Iohn, shal renewe al his doctrine, thei shal expounde such thinges whiche he hath lefte vnto the church written in his Gospell, in his Epistles, and in the Apocalipse.
but the Preachers endued with the Doctrine of S. John, shall renew all his Doctrine, they shall expound such things which he hath left unto the Church written in his Gospel, in his Epistles, and in the Apocalypse.
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This booke hath a while layne hidde, contemned also of good and learned men: yet preachyng the same, that is conteyned and set forth in this boke.
This book hath a while lain hid, contemned also of good and learned men: yet preaching the same, that is contained and Set forth in this book.
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but it shal be brought to light of others, & be set by: as it is playne that in this our memorie is done of many.
but it shall be brought to Light of Others, & be Set by: as it is plain that in this our memory is done of many.
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And of al these thinges we doe clerely perceyue, how Antichrist muste be impugned and slayne, not with carnall Armures, but with spirituall:
And of all these things we do clearly perceive, how Antichrist must be impugned and slain, not with carnal Armures, but with spiritual:
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to witte by sincere doctrine, framed after the example of Enoch, Helie and Iohn, and taken out of the holy scriptures.
to wit by sincere Doctrine, framed After the Exampl of Enoch, Helie and John, and taken out of the holy Scriptures.
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Wherof we shal speake more fully in the.11.
Whereof we shall speak more Fully in the.11.
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Briefly the doctrine of Iohn about the laste iudgement shal be renewed agayne, and be knowen to the worlde in despite and agaynst theyr will.
Briefly the Doctrine of John about the laste judgement shall be renewed again, and be known to the world in despite and against their will.
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And vnder the doctrine of Iohn we vnderstande the whole euangelical and Apostolical doctrine, in the writing & settyng forth wherof S. Iohn also imployde a singular trauell amongs the most excellent.
And under the Doctrine of John we understand the Whole Evangelical and Apostolical Doctrine, in the writing & setting forth whereof S. John also imployde a singular travel amongst the most excellent.
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And in the meane season in the same vision is figured the whole maner of the faithfull and lawefull Preachers to be matched with Antichrist, what thei ought to be, & with what qualities furnisshed. And in the mean season in the same vision is figured the Whole manner of the faithful and lawful Preachers to be matched with Antichrist, what they ought to be, & with what qualities furnished.
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First S. Iohn is called, by a voyce spoken to him from heauen, with a cōmaundement goe.
First S. John is called, by a voice spoken to him from heaven, with a Commandment go.
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Therfore is Gods vocation chiefly necessary, leest any mā should take vpon him this office with an euill affection.
Therefore is God's vocation chiefly necessary, least any man should take upon him this office with an evil affection.
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Moses was called, the prophetes and Apostles were called: some in dede immediately from God, not of men, nother by men:Moses was called, the Prophets and Apostles were called: Some in deed immediately from God, not of men, neither by men:
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some of God also, but yet by men and of men.
Some of God also, but yet by men and of men.
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The apostles of Christ were not called of men boasting the lawfull succession, from Caiaphas, Annas & colledge of priestes:
The Apostles of christ were not called of men boasting the lawful succession, from Caiaphas, Annas & college of Priests:
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neuerthelesse had their vocation of Christ, and approued their vocation in dede, to wil by preachyng of the veritie.
nevertheless had their vocation of christ, and approved their vocation in deed, to will by preaching of the verity.
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Therefore albeit we cannot at this daye referre our vocation to the Pope and Bisshops, braggyng of the lawful succession:
Therefore albeit we cannot At this day refer our vocation to the Pope and Bishops, bragging of the lawful succession:
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yet for asmuch as we are able to approue it in very dede, and by the testimonies of Christ, that our doctrine is Christes doctrine,
yet for as as we Are able to approve it in very deed, and by the testimonies of christ, that our Doctrine is Christ's Doctrine,
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& therfore that our ministerie is lawful, we care not a whit for theyr opprobriouse and rayling words, which crie, that we be not called that we be not ordeyned by the Pope.
& Therefore that our Ministry is lawful, we care not a whit for their opprobriouse and railing words, which cry, that we be not called that we be not ordained by the Pope.
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But to him that is called is geuen a sure cōmaundement, to witte that he take the boke: But to him that is called is given a sure Commandment, to wit that he take the book:
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not euery boke, but the booke open, and that of the hande of the Aungel, and agayne of the Aungel standyng vpon the sea & lande.
not every book, but the book open, and that of the hand of the Angel, and again of the Angel standing upon the sea & land.
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That Angel is Christ the Lord, Lord of the whole Earth, of the Sea and al thinges conteyned therein.
That Angel is christ the Lord, Lord of the Whole Earth, of the Sea and all things contained therein.
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He with his hande offereth to his ministers a boke open, to witte the holy scripture:
He with his hand Offereth to his Ministers a book open, to wit the holy scripture:
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and chiefly his sacred & holy gospel, wrapped with no darkenes, nother closed, but right manifest to thē that wil see.
and chiefly his sacred & holy gospel, wrapped with no darkness, neither closed, but right manifest to them that will see.
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For albeit that for thantiquitie of the tongue, for the proprietie of speach, for the figures,
For albeit that for thantiquitie of the tongue, for the propriety of speech, for the figures,
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& rites, places, things, & stories out of memory some places maie appere somwhat harde:
& Rites, places, things, & stories out of memory Some places may appear somewhat harden:
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what doeth this darken or obscure the misterie of fayth and saluation, neuerthelesse most open & plaine? who vnderstandeth not, what he should beleue, what he should do,
what doth this darken or Obscure the mystery of faith and salvation, nevertheless most open & plain? who understandeth not, what he should believe, what he should do,
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& how he should pray, euen of the Articles of ye faith, of the.x. cōmaundementes,
& how he should pray, even of the Articles of the faith, of the x Commandments,
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and the lordes praier? The some of faith and of doctrine is certaine & plaine.
and the Lords prayer? The Some of faith and of Doctrine is certain & plain.
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This boke therfore opened, Christ offereth to his ministers. And S. Iohn hath NONLATINALPHABET, & not NONLATINALPHABET, a little boke, not a boke. This book Therefore opened, christ Offereth to his Ministers. And S. John hath, & not, a little book, not a book.
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For if ye compare the holy bible, especially the gospel boke, with other lawes, bokes,
For if you compare the holy Bible, especially the gospel book, with other laws, books,
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and especially the decrees and decretalles of the Pope, the little boke of the holy gospel shal seme very smal. Primasius expoundyng this place:
and especially the decrees and Decretals of the Pope, the little book of the holy gospel shall seem very small. Primasius expounding this place:
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he semeth, sayeth he, to vnderstande the veritie of the lawe and prophetes manifested in Christ:
he Seemeth, Saith he, to understand the verity of the law and Prophets manifested in christ:
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therfore he sayeth not now, as before, that he taketh the sealed, but the open boke.
Therefore he Saith not now, as before, that he Takes the sealed, but the open book.
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For Christ is the ende of the lawe, for rightuousnes to al that beleue, and so forth.
For christ is the end of the law, for righteousness to all that believe, and so forth.
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Therefore the lord Christ him selfe geueth vnto the sincere preachers none other preaching, than his owne, to witte the Euangelicall.
Therefore the lord christ him self Giveth unto the sincere Preachers none other preaching, than his own, to wit the Evangelical.
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For he is the light and redemer of the worlde, rightuousenes and life, nother is there saluatiō in any other.
For he is the Light and redeemer of the world, rightuousenes and life, neither is there salvation in any other.
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This preaching is not fetched nor takē of others, than of the handes of the Angel, not of the handes of ye Pope or Bishops.
This preaching is not fetched nor taken of Others, than of the hands of the Angel, not of the hands of the Pope or Bishops.
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Christ sayeth, go forth into the whole worlde, and preache the Gospel to euery creature, teachyng them to kepe al thinges which I haue cōmaunded you.
christ Saith, go forth into the Whole world, and preach the Gospel to every creature, teaching them to keep all things which I have commanded you.
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Now is also required obedience of the ministers, that they obeye the cōmaundement of God: and that they craue and receyue, that which they are cōmaunded to axe and receyue.
Now is also required Obedience of the Ministers, that they obey the Commandment of God: and that they crave and receive, that which they Are commanded to axe and receive.
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In vayne doe some loke for a drawyng and working of saluatiō outwardely, and with out then to be finisshed, through the only inuisible operation of God.
In vain do Some look for a drawing and working of salvation outwardly, and with out then to be finished, through the only invisible operation of God.
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Yf God will haue me blessed and iuste, saye they, let him worke in me what he wil.
If God will have me blessed and just, say they, let him work in me what he will.
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Moreouer they themselues are not careful, how they should applie themselues to the grace of God workyng by grace.
Moreover they themselves Are not careful, how they should apply themselves to the grace of God working by grace.
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Agaynst their vngodlines is it, that we heare now, howe S. Iohn applieth him self to the cōmaundementes of God, not without grace.
Against their ungodliness is it, that we hear now, how S. John Applieth him self to the Commandments of God, not without grace.
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For he goeth to the Aungell and sayeth, geue me the boke. For the Lord must be prayed:
For he Goes to the Angel and Saith, give me the book. For the Lord must be prayed:
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we must reade diligently, as S. Paul also cōmaundeth:
we must read diligently, as S. Paul also commandeth:
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we muste learne, and obeye the commaundementes of God, and not tary til God without vs do drawe vs.
we must Learn, and obey the Commandments of God, and not tarry till God without us do draw us
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And the lord denieth nothing to them that are willing, do are and are dilligent, which in the Gospel sayeth:
And the lord Denieth nothing to them that Are willing, do Are and Are diligent, which in the Gospel Saith:
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I wil geue you a mouth and wisedome, whiche al your aduersaries shal not be able to gaine saye. Moreouer:
I will give you a Mouth and Wisdom, which all your Adversaries shall not be able to gain say. Moreover:
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my heauēly father will geue his holy spirite, to suche as desire of him. Therfore sayeth the Aungel nowe: take the boke.
my heavenly father will give his holy Spirit, to such as desire of him. Therefore Saith the Angel now: take the book.
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Neuerthelesse he putteth here an other commaūdement: eate it. He alludeth to the.2. and.3.
Nevertheless he putteth Here an other Commandment: eat it. He alludeth to the.2. and.3.
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chapt. of Ezechiel. Where the prophet is likewise commaūded of God to eate a boke offered vnto him. Chapter. of Ezechiel. Where the Prophet is likewise commanded of God to eat a book offered unto him.
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For S. Iohn here inuenteth no newe thinge. S. Ambrose:
For S. John Here inventeth no new thing. S. Ambrose:
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to eate a boke, sayeth he, is to laye vp the vnderstanding of the scriptures in the secret bowelles or entrailles.
to eat a book, Saith he, is to say up the understanding of the Scriptures in the secret bowels or entrailles.
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He semeth by a trope both to intimate an ernest desire, and beate in a singular diligence.
He Seemeth by a trope both to intimate an earnest desire, and beat in a singular diligence.
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For we deuoure with a gredy desire, suche thinges as we haue long and much coueted to eate.
For we devour with a greedy desire, such things as we have long and much coveted to eat.
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They are sayed also to haue deuoured bokes and authours, which thei haue perfitly learned and can.
They Are said also to have devoured books and Authors, which they have perfectly learned and can.
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We saye in dutche, Er hat den Galen, oder Prisciane gar fressen: that is to saye he hath learned him perfitly.
We say in dutch, Er hat den Galen, oder Prisciane gar fressen: that is to say he hath learned him perfectly.
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It is required therfore of the preachers, that thei learne the holy scriptures with a desire,
It is required Therefore of the Preachers, that they Learn the holy Scriptures with a desire,
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and that they learne and remembre them whole and exactely.
and that they Learn and Remember them Whole and exactly.
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Without a desire and seruentenes of minde thou shalt profit little in the study of holy Scriptures:
Without a desire and seruentenes of mind thou shalt profit little in the study of holy Scriptures:
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and vnlesse ye learne the Gospell exactely, vnprofitably shalt thou preache the same.
and unless you Learn the Gospel exactly, unprofitably shalt thou preach the same.
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The ministers therfore maye be asshamed of theyr ignoraunce, which are more geuen to Idlenes, Tauernes, hūting, dising,
The Ministers Therefore may be ashamed of their ignorance, which Are more given to Idleness, Taverns, hunting, dising,
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and other worse thinges, than to the study of holy Scriptures.
and other Worse things, than to the study of holy Scriptures.
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They beyng farre vnlike the apostle S. Iohn, shal in this warfare against Antichrist winne smal renowne,
They being Far unlike the apostle S. John, shall in this warfare against Antichrist win small renown,
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vnlesse they doe awake out of theyr prophane slepe, and cherely do their dewty without doubt most holy.
unless they do awake out of their profane sleep, and cherely do their duty without doubt most holy.
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Nother is here dissembled so much as the effecte of the ministerie, and worde preached. It is swete in the mouth as hony. For Dauid hath songe also: Nother is Here dissembled so much as the Effect of the Ministry, and word preached. It is sweet in the Mouth as honey. For David hath song also:
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the iudgementes of the lord are to be desired aboue much Golde and preciouse stones, and sweter than hony or hony combes.
the Judgments of the lord Are to be desired above much Gold and precious stones, and sweter than honey or honey combes.
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This swetenes is euer felte in the inwarde manne, and the faithful lighted with the trueth, hath alwayes continuall Ioye:
This sweetness is ever felt in the inward man, and the faithful lighted with the truth, hath always continual Joy:
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but yet muste we not conceale, what it semeth to the flesshe, and what is the effecte thereof in the outwarde manne.
but yet must we not conceal, what it Seemeth to the Flesh, and what is the Effect thereof in the outward man.
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It maketh verely the •ealy vitter:
It makes verily the •ealy vitter:
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whiche is also a phrase of speache, vnto which oures aunswereth, signifiyng that the same whiche is propounded vnto vs, is both payneful and greuouse.
which is also a phrase of speech, unto which ours Answers, signifying that the same which is propounded unto us, is both payneful and grievous.
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The word of God therefore bringeth the mortifiyng of the flesshe, trauelles, paynefulnes, the crosse, and aduersities innumerable, whiche with a strong and constaunt patience we must ouercome.
The word of God Therefore brings the mortifiyng of the Flesh, travels, paynefulnes, the cross, and adversities innumerable, which with a strong and constant patience we must overcome.
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For the Lord in the Gospell preached repentaunce or mortification, and emonges other thinges made very much mention of persecutions, wherwith his should be alwayes exercised.
For the Lord in the Gospel preached Repentance or mortification, and among other things made very much mention of persecutions, wherewith his should be always exercised.
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Primasius: when thou shalte haue deuoured the booke, sayeth he, thou shalt in dede be delighted with the swetenes of the worde diuine,Primasius: when thou shalt have devoured the book, Saith he, thou shalt in deed be delighted with the sweetness of the word divine,
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and with hope of saluatiō promised, and pleasaunt tasie of Gods rightuousnes:
and with hope of salvation promised, and pleasant tasie of God's righteousness:
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but doubtles thou shalt fele a bitternes, when thou shalt beginne to preache both to the deuoute and vndeuoute.
but doubtless thou shalt feel a bitterness, when thou shalt begin to preach both to the devout and undevout.
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For the preachyng of Gods iudgement ones hearde, doubtles through the bitternes of repentaunce some beyng cōuerted to better are chaunged:
For the preaching of God's judgement ones heard, doubtless through the bitterness of Repentance Some being converted to better Are changed:
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and others agayne beyng offended are more hardened, and beare greate hatred and mallice towardes the preachers.
and Others again being offended Are more hardened, and bear great hatred and malice towards the Preachers.
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The wiseman sayeth, thou shal rebuke a wise mā, and he wil loue thee: reproue a foole & he will hate thee therfore, and so forth.
The Wiseman Saith, thou shall rebuke a wise man, and he will love thee: reprove a fool & he will hate thee Therefore, and so forth.
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Nother are these thinges saied only, but also are done and felte: for S. Iohn: and when I had deuoured it, sayeth he, my bealy was made bitter.
Nother Are these things said only, but also Are done and felt: for S. John: and when I had devoured it, Saith he, my bealy was made bitter.
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And we fele at this daye the most greuouse hatred of mightie menne to witte of spirituall fathers, and temporall Princes.
And we feel At this day the most grievous hatred of mighty men to wit of spiritual Father's, and temporal Princes.
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Many are driuen into exile, innumerable are shutte vp in prisones, an infinite multitude are slayne with sondry kindes of deathes.
Many Are driven into exile, innumerable Are shut up in prisons, an infinite multitude Are slain with sundry Kinds of deaths.
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All these thinges did the Prophetes prophecie should come to passe, our sauiour him self in the Gospel gaue vs warnyng therof:
All these things did the prophets prophecy should come to pass, our Saviour him self in the Gospel gave us warning thereof:
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the lord here telleth vs againe the same tale.
the lord Here Telleth us again the same tale.
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Therfore let vs be strong and counstaunt in the Lord, and fight agaynst Antichrist vnto the ende of our life.
Therefore let us be strong and counstaunt in the Lord, and fight against Antichrist unto the end of our life.
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The Lorde will not forsake vs, whiche leeste we should be vanquished of those aduersities, tolde vs of them dilligently before.
The Lord will not forsake us, which leeste we should be vanquished of those adversities, told us of them diligently before.
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And thus muste they be instructed which shal warre against Antichrist before the last iudgement.
And thus must they be instructed which shall war against Antichrist before the last judgement.
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Laste as I sayed in the beginnyng of the Sermon, is set a briefe expositiō of the visiō. Laste as I said in the beginning of the Sermon, is Set a brief exposition of the vision.
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For the Angel saieth vnto Iohn, thou must prophecie agayne to the Heythen, &c. By this visiō, sayeth he, I wold declare nothing els,
For the Angel Saith unto John, thou must prophecy again to the Heathen, etc. By this vision, Saith he, I would declare nothing Else,
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but that thou must preach againe to the world, first by thy self in Asia, after thou shalt retourne from exile:
but that thou must preach again to the world, First by thy self in Asia, After thou shalt return from exile:
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secondly by faithfull ministers euē to ye worldes ende, which shal spreade abroade this doctrine,
secondly by faithful Ministers even to the world's end, which shall spread abroad this Doctrine,
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now set forth by thee, with sondry tongues through natiōs, and therwith shal beate downe Antichrist.
now Set forth by thee, with sundry tongues through Nations, and therewith shall beat down Antichrist.
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And suche as are accustomed to reade the scriptures know that to prophecie, is takē for to preach. And such as Are accustomed to read the Scriptures know that to prophecy, is taken for to preach.
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For prophecie, is preachyng, they were in times past called prophetes, which at this daye be preachers,
For prophecy, is preaching, they were in times past called Prophets, which At this day be Preachers,
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as we maye gather of the.1. Corinth. 11. and.14. chapter.
as we may gather of the.1. Corinth. 11. and.14. chapter.
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And the doctrine of Iohn is tourned into the Syrian tongue, Aethiopian, Aegiptian, Germane, Spanish, French, English, Italian, to be short in a maner into al lāgages:
And the Doctrine of John is turned into the Syrian tongue, aethiopian, Egyptian, Germane, Spanish, French, English, Italian, to be short in a manner into all languages:
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in al these preacheth S. Iohn at this daye by faithful ministers. The gentiles be they neuer so barbarouse & rude heare S. Iohn teachyng:
in all these Preacheth S. John At this day by faithful Ministers. The Gentiles be they never so barbarous & rude hear S. John teaching:
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and so do the people of many nations.
and so do the people of many Nations.
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Al these receyue not a little comforte in these most daūgerouse dayes of Antichrist, and haue receyued of them also before this time, which long sins renewed the apostolical doctrine against Antichrist.
All these receive not a little Comfort in these most dangerous days of Antichrist, and have received of them also before this time, which long Sins renewed the apostolical Doctrine against Antichrist.
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The same doctrine is brought at this daye, and was brought in times past also vnto kinges and Popes though they kicked and spurned agaynst it.
The same Doctrine is brought At this day, and was brought in times passed also unto Kings and Popes though they Kicked and spurned against it.
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The thing I speake is not doubtful. For we bothe heare and see these thinges euen at this daye.
The thing I speak is not doubtful. For we both hear and see these things even At this day.
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Histories also reporte many thinges herof. Lande and glory be to God.
Histories also report many things hereof. Land and glory be to God.
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Some copies in the latin are corrupt, which haue Igitur for Iterum. For S. Iohn sayed, thou muste prophecie NONLATINALPHABET, which signifieth Iterum again, not Igitur. For he signifieth that he beyng dead also must preache to many nations in sondry tongues, by faythfull ministers that shall fighte against Antichrist.
some copies in the latin Are corrupt, which have Igitur for Iterum. For S. John said, thou must prophecy, which signifies Iterum again, not Igitur. For he signifies that he being dead also must preach to many Nations in sundry tongues, by faithful Ministers that shall fight against Antichrist.
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The Lorde assiste with his spirite all godly Preachers of the Euangelicall veritie and Apostolicall doctrine. Amen.
The Lord assist with his Spirit all godly Preachers of the Evangelical verity and Apostolical Doctrine. Amen.
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¶ S. Iohn measureth the temple, and sheweth that God hath a care of it: and the quire he excommunicateth. The.xlvi. Sermon.
¶ S. John measureth the temple, and shows that God hath a care of it: and the choir he excommunicateth. The xlvi Sermon.
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ANd there was geuen me a reede like vnto a rodde, & it was sayed vnto me: ANd there was given me a reed like unto a rod, & it was said unto me:
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rise and mete the Temple of God, and the Aultar, and them that worshippe therin, and the quire which is within the Temple, caste out, and mete it not:
rise and meet the Temple of God, and the Altar, and them that worship therein, and the choir which is within the Temple, cast out, and meet it not:
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for it is geuen vnto the gentiles, and the holy citie shall they treade vnderfote.xlii. monethes. for it is given unto the Gentiles, and the holy City shall they tread underfoot xlii months.
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The lord is yet in cōforting, and in describyng the hostile warre against Antichrist: and sheweth that the churche shall not be forsaken in those Antichristians and turkish difficulties:
The lord is yet in comforting, and in describing the hostile war against Antichrist: and shows that the Church shall not be forsaken in those Antichristians and turkish difficulties:
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that the enemies shal neuer so quietly inioye althinges, but that the churche shall haue also her champions or defenders, which shal most valcauntly resist Christes aduersaries.
that the enemies shall never so quietly enjoy All things, but that the Church shall have also her champions or defenders, which shall most valcauntly resist Christ's Adversaries.
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And those things are figuratiue, which are rehersed in the beginning of the chapt. and seme to be taken out of the.40. chapt.
And those things Are figurative, which Are rehearsed in the beginning of the Chapter. and seem to be taken out of the.40. Chapter.
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of Ezechiel. As be those also which are spokē in the.7. chap. of the faithful sealed, out of the.9. chap. of the same prophet.
of Ezechiel. As be those also which Are spoken in the.7. chap. of the faithful sealed, out of the.9. chap. of the same Prophet.
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For he is commaunded to measure the temple, and to cast out the inwarde quire: wherof he sheweth the cause.
For he is commanded to measure the temple, and to cast out the inward choir: whereof he shows the cause.
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And he meaneth not the Temple of Hierusalem, whiche laye in ruine, nother should be repared,
And he means not the Temple of Jerusalem, which say in ruin, neither should be repaired,
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after the prophecie of Daniel and Christ: but the very church of God, I meane the whole nombre of the chosen.
After the prophecy of daniel and christ: but the very Church of God, I mean the Whole number of the chosen.
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For S. Paule calleth the faythful the Temple of God, liuely verely, as also S. Peter.1. Peter .2. And.1. Corinth. 3. And.2.
For S. Paul calls the faithful the Temple of God, lively verily, as also S. Peter.1. Peter.2. And.1. Corinth. 3. And.2.
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Corinth. 6. We haue sayed nowe ofte times, that Christ is the only Aultar in the church, Corinth. 6. We have said now oft times, that christ is the only Altar in the Church,
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and sacrifice for sinne, and Priest and intercessour on the right hande of the father.
and sacrifice for sin, and Priest and intercessor on the right hand of the father.
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The worshippers be they that worshippe God through Christ in spirite and veritie, and serue him lawefully or with feare.
The worshippers be they that worship God through christ in Spirit and verity, and serve him lawfully or with Fear.
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So many as be such, that is, who so euer cleaue vnto Christ the only peace maker of the faithful,
So many as be such, that is, who so ever cleave unto christ the only peace maker of the faithful,
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& serue god truely by faith, they be the very Temple of God, & the trewe church. These hath S. Iohn measured:
& serve god truly by faith, they be the very Temple of God, & the true Church. These hath S. John measured:
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that we should vnderstāde how the lord fixeth his minde to buylde vp the church, not to distroye it. that we should understand how the lord fixeth his mind to build up the Church, not to destroy it.
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For they that will buylde mete the platte, wherupon the buildinges should be set:
For they that will build meet the plot, whereupon the buildings should be Set:
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as appeareth in the 40. of Ezech. Then was also the tēple destroyed of the Chaldeis,
as appears in the 40. of Ezekiel Then was also the temple destroyed of the Chaldeans,
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as ye church is now wasted by the Papistes & Turkes:
as you Church is now wasted by the Papists & Turkes:
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But the Lorde promiseth by this measuring, that he will repare the ruines of the churche of the merite of Christe, and faithful worshippers:
But the Lord promises by this measuring, that he will repare the ruins of the Church of the merit of Christ, and faithful worshippers:
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moreouer he signifieth, that the faithful in these troubles ar numbred (before we heard they were sealed) and sure whome no hostile power can hurt in al these difficulties.
moreover he signifies, that the faithful in these Troubles Are numbered (before we herd they were sealed) and sure whom no hostile power can hurt in all these difficulties.
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For as the Aulter Christe is vndefyled, and cannot be polluted or destroyed by any power of the Deuil:
For as the Alter Christ is undefiled, and cannot be polluted or destroyed by any power of the devil:
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So are the shepe of Christ knowen to God, and perish not: As also the same Lord Iesus Christ testifieth in the.10.
So Are the sheep of christ known to God, and perish not: As also the same Lord Iesus christ Testifieth in the.10.
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of Iohn, and the Apostle in the.2.
of John, and the Apostle in the.2.
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Timothe. 2. Briefely the faythfull of Christ be in the cōmunion of god and of all his good things, in the care, buildinge, numbre, and defence.Timothy. 2. Briefly the faithful of christ be in the communion of god and of all his good things, in the care, building, numbered, and defence.
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This is a moste assured consolation.
This is a most assured consolation.
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Howbeit where the Lorde in the gospell prophecied, that the true faythful shoulde be excomunicated of the false teachers,
Howbeit where the Lord in the gospel prophesied, that the true faithful should be excommunicated of the false Teachers,
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& here also foresaw, what shuld chaunce to the vngodly pastours of the false byshoppes:
& Here also foresaw, what should chance to the ungodly Pastors of the false Bishops:
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he sayth verely that they apparteine nothing to the buildinge of God, but to be of God excommunicated, to the intent the godly should not feare their censure and cursinge.
he say verily that they apparteine nothing to the building of God, but to be of God excommunicated, to the intent the godly should not Fear their censure and cursing.
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And here is the election of two sortes, whereof the first is more allowed, that is, NONLATINALPHABET the hall or quyre that is within, cast out;
And Here is the election of two sorts, whereof the First is more allowed, that is, the hall or quire that is within, cast out;
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that is to saye, declare thē that be in this quire, to be cast out of God.
that is to say, declare them that be in this choir, to be cast out of God.
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Verely the Antichristians wil be within the Tēple, or inwarde partes of the temple, & the chiefest part of the church, in so much that who so euer acknowledgeth not thē,
Verily the Antichristians will be within the Temple, or inward parts of the temple, & the chiefest part of the Church, in so much that who so ever acknowledgeth not them,
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and follow them not in al thinges, & frame him selfe conformable to the churche of Rome, is iudged to be an heretike.
and follow them not in all things, & frame him self conformable to the Church of Room, is judged to be an heretic.
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The inwarde quire in the lawe was the statiō of priestes, the place wherin they were when they should do sacrifice.
The inward choir in the law was the station of Priests, the place wherein they were when they should do sacrifice.
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And whilest he sayeth the quire must be caste out, he signifieth figuratiuely that the Antichristian priestes shal be throwē out.
And whilst he Saith the choir must be cast out, he signifies figuratively that the Antichristian Priests shall be thrown out.
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For the place is set for the thing cōteined therin. And where he sayeth, caste out.
For the place is Set for the thing contained therein. And where he Saith, cast out.
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This he sayeth, those whome God hath shut out, declare thou to be cast out. For God doeth excommunicate, man pronounceth & executeth Gods iudgement.
This he Saith, those whom God hath shut out, declare thou to be cast out. For God doth excommunicate, man pronounceth & Executeth God's judgement.
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The latter lection is of this sort: & the quire (NONLATINALPHABET) which is with out, cast out. So hath the Spanish copie.
The latter lection is of this sort: & the choir () which is with out, cast out. So hath the Spanish copy.
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And howe shal you caste out that which was with out before? Therfore I like,
And how shall you cast out that which was with out before? Therefore I like,
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as I sayed, the former reading. But we reiect not this reading nother.
as I said, the former reading. But we reject not this reading neither.
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For the hall that is with out, signifieth the Colledge or felowship not cōmunicating with thonly aultar Christ,
For the hall that is with out, signifies the College or fellowship not communicating with only altar christ,
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or with the true church of Christ, such as al this boke sheweth the Popes to be with al their familie.
or with the true Church of christ, such as all this book shows the Popes to be with all their family.
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Morouer the Phariseis & priestes caste out him yt was borne blynde, Iohn the.9.
Moreover the Pharisees & Priests cast out him that was born blind, John the.9.
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that is to saie, did excōmunicate him for the confession of Christ, and the lord sayeth in the.15.
that is to say, did excommunicate him for the Confessi of christ, and the lord Saith in the.15.
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of Iohn: Yf any abyde not in me, he is caste out, as a braunche, and whithereth.
of John: If any abide not in me, he is cast out, as a branch, and whithereth.
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Therfore whilest S. Iohn is commaunded here to caste out the Colledge of priestes, he is verely cōmaunded to declare.
Therefore whilst S. John is commanded Here to cast out the College of Priests, he is verily commanded to declare.
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that those priestes were excōmunicated, which wold be and seme the chiefe prelates of Christes church.
that those Priests were excommunicated, which would be and seem the chief Prelates of Christ's Church.
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He is also forboden, to mete this quire. For bicause God will not edifie but distroye them:
He is also forboden, to meet this choir. For Because God will not edify but destroy them:
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nother haue them nōbred emonges his. For he hath reiected them.
neither have them numbered among his. For he hath rejected them.
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Who thā wil herafter care this much for the excōmunicatiō of them that are excōmunicated? wicked popes haue excōmunicated Emperours noble men and godly:
Who than will hereafter care this much for the excommunication of them that Are excommunicated? wicked Popes have excommunicated emperors noble men and godly:
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& discharging their subiectes of their fidelitie haue set them in their princes toppes. The storie of Gregory the.2.
& discharging their Subjects of their Fidis have Set them in their Princes tops. The story of Gregory the.2.
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is knowen against Leo Isauricus: and of Gregory the.7. agayns• Henry the.4. And of Innocence also, agaynst Fredericke the.2.
is known against Leo Isauricus: and of Gregory the.7. agayns• Henry the.4. And of Innocence also, against Frederick the.2.
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and of other Bishoppes against right good princes.
and of other Bishops against right good Princes.
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Doubtles the chiefe stringe of the popish tyranny hath ben excommunication, which the Lord here lowseth.
Doubtless the chief string of the popish tyranny hath been excommunication, which the Lord Here lowseth.
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Nother doeth the Lorde counceale, whie he pronounceth the priestes, or inwarde quire excōmunicated; for because it is geuen to the heathen.
Nother doth the Lord counceale, why he pronounceth the Priests, or inward choir excommunicated; for Because it is given to the heathen.
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Which phrase of speach is as much of force, as if you should saie: for as much as in the quire they playe not the priestes or faithful ministers,
Which phrase of speech is as much of force, as if you should say: for as much as in the choir they play not the Priests or faithful Ministers,
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but the gentiles, which haue occupied this place. But the gentiles are rightly shutte out of the fellowshippe of God and the church:
but the Gentiles, which have occupied this place. But the Gentiles Are rightly shut out of the fellowship of God and the Church:
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where the lord him self in the gospel saied:
where the lord him self in the gospel said:
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if he heare not the church let him be vnto thee as an heythen & publicane.
if he hear not the Church let him be unto thee as an Heathen & publican.
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Vndoubtedly they that be not in the Temple or churche, or els be in the inner quyre, that is to saye, which wil be accompted emongs the prelates of the church:
Undoubtedly they that be not in the Temple or Church, or Else be in the inner quire, that is to say, which will be accounted emongs the Prelates of the Church:
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and yet hold not of Christ, but are more comformable to the heythen, than to Christianes:
and yet hold not of christ, but Are more conformable to the Heathen, than to Christians:
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are accompted most iustely excluded emonges the gentiles.
Are accounted most justly excluded among the Gentiles.
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And now let vs see, wherfore he accompteth antichrist the pope with his membres emōges the heythen. And now let us see, Wherefore he accompteth antichrist the pope with his members among the Heathen.
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They that are borne of god, heare the word of god, & glorifie it:
They that Are born of god, hear the word of god, & Glorify it:
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they that be not as yet borne of God, but remaine gētiles, not only heare not gods word, but also blaspheme ye same.
they that be not as yet born of God, but remain Gentiles, not only hear not God's word, but also Blaspheme you same.
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So these men wil not heare gods worde, & seke with all their indeuour, how to feare men awaye frō the scriptures, which are Gods word.
So these men will not hear God's word, & seek with all their endeavour, how to Fear men away from the Scriptures, which Are God's word.
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They saie that they be obscure, doubtful, vncertaine, & vnperfet. Those that beleue & cleaue to the same thei cal heretikes:
They say that they be Obscure, doubtful, uncertain, & unperfect. Those that believe & cleave to the same they call Heretics:
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& the doctrine takē out of the same, heresie.
& the Doctrine taken out of the same, heresy.
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Agayne they that haue not Christ their head, & as braunches growe not to the vine, haue no cōmunion with Christ, & be gentiles.
Again they that have not christ their head, & as branches grow not to the vine, have no communion with christ, & be Gentiles.
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But such is the pope & his adherentes, persecuting Christ stil, & al those that affirme Christ to be the only head of the churche, Christ alone to be our rightuousnes & life, yt al the faithful are made fully cōplete by Christ.
But such is the pope & his adherentes, persecuting christ still, & all those that affirm christ to be the only head of the Church, christ alone to be our righteousness & life, that all the faithful Are made Fully complete by christ.
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He that thus beleueth, they pronoūce him an heretike.
He that thus Believeth, they pronounce him an heretic.
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Moreouer the gentiles worshippe Idolles, call vpon creatures, suppose God to be honoured with corruptible thinges as gold, siluer,
Moreover the Gentiles worship Idols, call upon creatures, suppose God to be honoured with corruptible things as gold, silver,
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& preciouse things, dedicated to the Temple, and set vp to beaultifie the same.
& precious things, dedicated to the Temple, and Set up to beaultifie the same.
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But what other thinge doe they in the churche at this daye? Thou seest playnely heathen Temples when thou seest their churches.
But what other thing do they in the Church At this day? Thou See plainly heathen Temples when thou See their Churches.
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The life also of the gentiles is shamefull and filthie:
The life also of the Gentiles is shameful and filthy:
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they are geuen to voluptuousenes, ful of surfetting, addicte to filthie luste, they stinke in whoredome,
they Are given to voluptuousenes, full of surfeiting, addict to filthy lust, they stink in whoredom,
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and.5. chap. to the Ephesians. And in the.1. chapt. to the Romaines. And in the.1. to the Corinth. the.5. and.6. chapter.
and.5. chap. to the Ephesians. And in the.1. Chapter. to the Romans. And in the.1. to the Corinth. the.5. and.6. chapter.
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Nowe what the life of the Pope is and of his spiritualtie, the thing it selfe to openly testifieth, that euen for this cause only they might and ought to be accompted emongs the excōmunicated, the Apostle him self pronouncyng the sentence of excōmunication, in the place whiche we haue nowe cited, the.1. to the Corinth. the.5.
Now what the life of the Pope is and of his spiritualty, the thing it self to openly Testifieth, that even for this cause only they might and ought to be accounted emongs the excommunicated, the Apostle him self pronouncing the sentence of excommunication, in the place which we have now cited, the.1. to the Corinth. the.5.
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We maye put herunto their Epicureisme.
We may put hereunto their Epicureisme.
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For if thei set by any religiō, if they haue any feare of God in them,
For if they Set by any Religion, if they have any Fear of God in them,
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whie do they selle all thinges in the church, forgeuenes of sinnes, heauen, Christ, the oblation of Christ, matrimony, ministerie, briefly al thinges? whie call they in doubt diuerse articles of our belefe? what meane these doubtful disputations of the immortalitie of soules,
why do they sell all things in the Church, forgiveness of Sins, heaven, christ, the oblation of christ, matrimony, Ministry, briefly all things? why call they in doubt diverse Articles of our belief? what mean these doubtful disputations of the immortality of Souls,
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and resurrection of bodies? whie make they a mockerie of the life euerlastyng? Hereunto is added, that these treade vpon, yea spurne the holy citie:
and resurrection of bodies? why make they a mockery of the life everlasting? Hereunto is added, that these tread upon, yea spurn the holy City:
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for therfore maye they iustely betaken for excommunicated.
for Therefore may they justly betaken for excommunicated.
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This holy citie, is not that earthly Hierusalem, but the church of God, whereof the holy citie was a figure:
This holy City, is not that earthly Jerusalem, but the Church of God, whereof the holy City was a figure:
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as S. Paule expoundeth in the.4. chapt.
as S. Paul expoundeth in the.4. Chapter.
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to the Galathians. For the earthly Hierusalem, according to the saiynges of the prophetes, hauyng played her parte, laye in asshes neuer to be restored.
to the Galatians. For the earthly Jerusalem, according to the sayings of the Prophets, having played her part, say in Ashes never to be restored.
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The lord therfore signifieth that the holy church of Christe, should through the tiranny of Antichrist and Antichristians be troden vnder fote.
The lord Therefore signifies that the holy Church of Christ, should through the tyranny of Antichrist and Antichristians be trodden under foot.
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And it signified more, that he sayed, to treade vpon: than if he had sayed to afflicte and persecute.
And it signified more, that he said, to tread upon: than if he had said to afflict and persecute.
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For treadyng vpō is ioyned with the greatest despite of him that is troden on:
For treading upon is joined with the greatest despite of him that is trodden on:
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and hereby is signified an extreme assayling and wōderful crueltie of the enemies, which they practise on them thei ouercome,
and hereby is signified an extreme assailing and wondered cruelty of the enemies, which they practise on them they overcome,
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and haue to vse at their pleasure.
and have to use At their pleasure.
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We reade in Daniel of the Romanes: The beast had great yron teth, eatyng and breakyng smal,
We read in daniel of the Romans: The beast had great iron teth, eating and breaking small,
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and the rest treadyng vnder her fete.
and the rest treading under her feet.
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For wanton beastes are woonte to treade with their fete such thinges as they can not deuoure, when they be full. And Salomon in the.27.
For wanton beasts Are wont to tread with their feet such things as they can not devour, when they be full. And Solomon in the.27.
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of the Prouerb. A soule that is ful, sayeth he, treadeth the hony combe. Malachie in the.4. chapt.
of the Proverb. A soul that is full, Saith he, treadeth the honey comb. Malachi in the.4. Chapter.
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speakyng of the ioye of the godly:
speaking of the joy of the godly:
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So Christ leaueth not his church destitute, and geueth to this ministers habilitie of teachyng and doyng luckely.
So christ Leaveth not his Church destitute, and Giveth to this Ministers hability of teaching and doing luckily.
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ye shall leape, sayeth he, as calues of the heerde, and ye shall treade vpon the wicked, whiche shal be as duste vnder the soules of your fete.
you shall leap, Saith he, as calves of the heerde, and you shall tread upon the wicked, which shall be as dust under the Souls of your feet.
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Briefly S. Iohn by treading signifieth the oppression of the church ioyned with greate tiranny, and wantonnes, and with the excedyng great mockerie and gladnes of the wicked.
Briefly S. John by treading signifies the oppression of the Church joined with great tyranny, and wantonness, and with the exceeding great mockery and gladness of the wicked.
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And semeth playnely to haue alluded to these wordes of the godly prophet: O God the heathē are comen into thine inheritaunce, thy holy Temple haue they defiled,
And Seemeth plainly to have alluded to these words of the godly Prophet: Oh God the heathen Are come into thine inheritance, thy holy Temple have they defiled,
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and made Ierusalem an heape of stones.
and made Ierusalem an heap of stones.
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The dead bodies of thy seruauntes haue they geuen to be meate vnto the fowles of the aire:
The dead bodies of thy Servants have they given to be meat unto the fowls of the air:
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and the fleshe of thy Sainctes vnto the beastes of the lāde.
and the Flesh of thy Saints unto the beasts of the land.
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Their bloud haue they shed like water on euery side of Ierusalem, and there was no man to bury them: & the rest that followeth. in ye.78.
Their blood have they shed like water on every side of Ierusalem, and there was no man to bury them: & the rest that follows. in you.78.
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Psalme. And a little after in this chap. shal follow mo thinges of the persecution of Antichrist.Psalm. And a little After in this chap. shall follow more things of the persecution of Antichrist.
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Nother shal these thinges be obscure, in case you compare them with those, which are done at this day in the church of rome agaynst the louers of Christes gospell.
Nother shall these things be Obscure, in case you compare them with those, which Are done At this day in the Church of room against the lovers of Christ's gospel.
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Besydes here is shewed a certayne time, in the which the persecution of Antichrist should be cruell against the church, to wit the space of two and fourtie monethes. Besides Here is showed a certain time, in the which the persecution of Antichrist should be cruel against the Church, to wit the Molle of two and fourtie months.
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In the accōpte wherof some tourment themselues maruelousely.
In the accompt whereof Some torment themselves marvelously.
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I suppose playnely that a certayne time was assigned, & that not without cause, & yet not withstanding an vncerten time to be vnderstand.
I suppose plainly that a certain time was assigned, & that not without cause, & yet not withstanding an uncertain time to be understand.
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A certaine time therfore is assigned, that we might vnderstande, that God hath appointed an ende of their furies:
A certain time Therefore is assigned, that we might understand, that God hath appointed an end of their furies:
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which as he him self alone doeth know, so would he signifie to his faithfull the same time not in yeres,
which as he him self alone doth know, so would he signify to his faithful the same time not in Years,
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but in monethes only, for a cōsolation. For we suffer more easely, that which we perceiue shal cōtinewe but a fewe monethes.
but in months only, for a consolation. For we suffer more Easily, that which we perceive shall continue but a few months.
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This sense hath also Aretas after a sorte touched, writing thus:
This sense hath also Aretas After a sort touched, writing thus:
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we suppose that the time of.xlii. monethes doeth expresse a shortening of time, about the comyng of Antichrist:
we suppose that the time of xlii months doth express a shortening of time, about the coming of Antichrist:
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for the which affliction to be executed vpon the louers of God, Christ very God sayeth, that those dayes should be abbreuiated.
for the which affliction to be executed upon the lovers of God, christ very God Saith, that those days should be abbreviated.
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And these.xlii. monethes, are three yeres & a halfe, wherein it shall come to passe that the faithful,
And these xlii months, Are three Years & a half, wherein it shall come to pass that the faithful,
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and the very tried, shal be troden and suffer persecution. Thus sayeth he.
and the very tried, shall be trodden and suffer persecution. Thus Saith he.
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Doubtles al expositours in a maner beyng verely taught by this place, haue attributed to the kingdome of Antichrist, Doubtless all expositors in a manner being verily taught by this place, have attributed to the Kingdom of Antichrist,
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and to his most cruel persecutions, not mo yeres than three and a halfe. For so many yeres make.xlii. monethes, yf ye put to a yere.xii. monethes.
and to his most cruel persecutions, not more Years than three and a half. For so many Years make xlii months, if you put to a year xii months.
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Howbeit the Scripture and the thing it self speaketh, that the kingdome of Antichrist should be a great deale longer.
Howbeit the Scripture and the thing it self speaks, that the Kingdom of Antichrist should be a great deal longer.
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Wherupon I sayed, that a certayne time is assigned of thapostle, & an vncerten time vnderstand:
Whereupon I said, that a certain time is assigned of apostle, & an uncertain time understand:
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that is to saye, al that same time, that is rekened frō the fatall yeres.666.
that is to say, all that same time, that is reckoned from the fatal Years.666.
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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.
whereof is mentioned in the.13. Chapter. of thapocalipse, until the last judgement. And why I do expound a certain time by an uncertain, these be the Causes.
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First, for asmuch as the same nombre of monethes is put here in the.13. chapt.
First, for as as the same number of months is put Here in the.13. Chapter.
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And is ascribed to the olde Romane Empire, verely that in their tribulations the Sainctes might vnderstand,
And is ascribed to the old Roman Empire, verily that in their tribulations the Saints might understand,
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& comfort themselues, that there is an ende appoincted to their tirāny, which is knowen of God:
& Comfort themselves, that there is an end appointed to their tyranny, which is known of God:
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and that the Sainctes should no more be sorrowful, than if they should be cōstreyned to abide their tiranny a fewe monethes only.
and that the Saints should no more be sorrowful, than if they should be constrained to abide their tyranny a few months only.
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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,
Otherwise if you should accompt from the First year of Julius Cesar, and bring the course of time until that year, wherein Odacer At Rome, all Emperors of the west being taken away, was acknowledged for King, you shall not find only three Years and an half,
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but about fiue hondreth and.xvii. yeres.
but about fiue hondreth and xvii Years.
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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:
If you shall bring the accompt from Julius to the empire taken away, and given to the pope, you shall find about.767. Years. The later cause:
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for that Daniel, the Lorde Christe, and the Apostle S. Paule, agreablely do saye, that the persecution of Antichrist should last vnto the iudgemēt.
for that daniel, the Lord Christ, and the Apostle S. Paul, agreablely do say, that the persecution of Antichrist should last unto the judgement.
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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,
But who shall reckon unto us the Years and days of the last judgement? And Therefore must the number certain be expounded by the uncertain,
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and must thinke that al thinges are nombred & prefixed in the counsel of god, which neuer neglecteth his faithfull.
and must think that all things Are numbered & prefixed in the counsel of god, which never neglecteth his faithful.
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To him be glory for euermore. Amen.
To him be glory for evermore. Amen.
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¶ Of the two prophetes fightyng manfully agaynst Antichrist, and of their power. The.xlvij. Sermon.
¶ Of the two Prophets fighting manfully against Antichrist, and of their power. The xlvij Sermon.
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ANd I will geue power to my two witnesses, & thei shal prophecie a M. cc. and.lx. daies cloted in sacke cloth. ANd I will give power to my two Witnesses, & they shall prophecy a M. cc. and lx days cloted in sack cloth.
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These are two oliue trees, & two cādelstickes stādyng before ye God of the Earth.
These Are two olive trees, & two candlesticks standing before you God of the Earth.
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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 they indespite of hell gates builded up their Temple right, so the Lord Saith it shall be in that later age, that the Ministers most contemptuous and very few in number, shall build up christ his temple,
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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 if any man will hurt them, fire shall come forth of their Mouth, & devour their enemies And if any man will hurt them, this wise must he be killed, these have power to shut heaven, that it Reign not in the days of their propheciyng:
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and haue power ouer waters to tourne them to bloud, and to smite the earth with al maner plagues as oftē as they will. and have power over waters to turn them to blood, and to smite the earth with all manner plagues as often as they will.
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These thinges apperteyne also to the consolation of the faithful. For the lord promiseth that he wil sende prophetes:
These things appertain also to the consolation of the faithful. For the lord promises that he will send Prophets:
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that is preachers, whiche shall mayneteyne and defende the veritie of the Gospel, and glory of Christ, assayle Antichrist,
that is Preachers, which shall mayneteyne and defend the verity of the Gospel, and glory of christ, assail Antichrist,
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and distroye his kingdome, and auaunce the saluation of the faythfull. In the fourmer chapt. 8. and.9.
and destroy his Kingdom, and advance the salvation of the faithful. In the former Chapter. 8. and.9.
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was described the fight of Antichrist and heretikes agaynst God & his Christ, and against his church:
was described the fight of Antichrist and Heretics against God & his christ, and against his Church:
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& now at fewe wordes is set agaynst the same the cōtrary fight, & the army of Christ is munstred.
& now At few words is Set against the same the contrary fight, & the army of christ is munstred.
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And he bringeth forth two Prophetes, that is preachers: And he brings forth two prophets, that is Preachers:
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not for that there shalbe 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.
not for that there shall two only, but for that he will so signify that the power of christ in the world should be and seem to worldly men small (as I shall tell you anon) in the mean time he understandeth all faithful Preachers and Pastors of all times, which offer themselves to resist Antichrist and Heretics.
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There be that expounde these thinges of Enoch and Helie, which shal come corporally before the iudgemēt.
There be that expound these things of Enoch and Helie, which shall come corporally before the judgement.
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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,
Howbeit S. Jerome in the epistle to Marcella doth refer that opinion to Jewish fables, signifying that these things must de spiritually expounded of those Prophets,
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as are also the most things of this boke.
as Are also the most things of this book.
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And in maner al expositours with great concorde, doe interprete all these thinges of these Prophetes spiritually,
And in manner all expositors with great concord, do interpret all these things of these prophets spiritually,
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and not corporally after the lettre. I suppose that for two causes there be two Prophetes only here rehersed.
and not corporally After the lettre. I suppose that for two Causes there be two prophets only Here rehearsed.
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First, for that he would allude to the olde Historie or prophecie of Zacharie, which is in the.4. chapt.
First, for that he would allude to the old History or prophecy of Zacharias, which is in the.4. Chapter.
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5853
It was thought than also to the people of Israel, retourned from Babylon, that the reparyng of the Tēple was vnpossible,
It was Thought than also to the people of Israel, returned from Babylon, that the reparyng of the Temple was unpossible,
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for that they had many and mightie aduersaries, and they were weake and fewe, and their gouernours Zorobabel and Iehosua contemned:
for that they had many and mighty Adversaries, and they were weak and few, and their Governors Zerubbabel and Joshua contemned:
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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,
but through the mighty hand of God, and his faithful aid it Come to pass, that the power of their Adversaries vanished away as vain,
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and repare it, & shake the most mighty power of Antichrist.
and repare it, & shake the most mighty power of Antichrist.
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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,
Hereunto I suppose belongeth that saying of daniel: and when they shall fall, they were helped with small aid, etc. Secondly for this cause chiefly he accompteth only two Witnesses,
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for that it is red written in the Lawe, in the mouth of two or three witnesses euery worde shal stande.
for that it is read written in the Law, in the Mouth of two or three Witnesses every word shall stand.
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It is iudged therfore a full testimony, whiche shall be confirmed with the agreable declaration of two.
It is judged Therefore a full testimony, which shall be confirmed with the agreeable declaration of two.
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Where therfore the lord sayeth that he wil geue two Prophetes, it is asmuch to saye,
Where Therefore the lord Saith that he will give two prophets, it is as to say,
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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.
as that he will give so many Ministers as shall suffice, which shall both build up his Church and also pluck down and rend a sunder the Kingdom of Antichrist.
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There be of the expositours, which thinke that by two witnesses are vnderstande two testamētes.
There be of the expositors, which think that by two Witnesses Are understand two Testaments.
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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.
Howbeit we see that the Lord speaks Here of Witnesses, not of the thing testified or to be witnessed, which nevertheless we separate not from the Witnesses.
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The Apostles and Apostolicall men are called witnesses euery where in the Gospel, and in the.1. chapt. of the Actes of Apostles.
The Apostles and Apostolical men Are called Witnesses every where in the Gospel, and in the.1. Chapter. of the Acts of Apostles.
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Witnesses are ordeyned in iudgement that they should faithfully vtter that whiche they haue sene or hearde, that they should forge nothing of themselues,
Witnesses Are ordained in judgement that they should faithfully utter that which they have seen or heard, that they should forge nothing of themselves,
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& to the things that should be testified should nother adde or put any thing, nor take awaye any thing.
& to the things that should be testified should neither add or put any thing, nor take away any thing.
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So likewise are placed of God in the church of God, the witnesses of God, that is to saye ministers:
So likewise Are placed of God in the Church of God, the Witnesses of God, that is to say Ministers:
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and of them is required, that they Imagine nothing of their owne braine, nother put to nor take away any thing from Gods worde,
and of them is required, that they Imagine nothing of their own brain, neither put to nor take away any thing from God's word,
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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.
but simply declare to the Church of God the things they have seen in the story of the Gospel and heard of the Prophets and Apostles.
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Therfore are thei false witnesses, nother worthie to be called the witnesses of God and of Christ, which bryng not the Gospell.
Therefore Are they false Witnesses, neither worthy to be called the Witnesses of God and of christ, which bring not the Gospel.
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They be rather the Popes witnesses, whose decrees & decretalles they bring forth, and beare witnes of them to the folish people.
They be rather the Popes Witnesses, whose decrees & Decretals they bring forth, and bear witness of them to the foolish people.
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Therefore shal those two prophetes be witnesses of Christ, and shal bryng witnes for Christ out of the most trewe Scriptures.
Therefore shall those two Prophets be Witnesses of christ, and shall bring witness for christ out of the most true Scriptures.
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And the beginnyng of them is here referred to God and to his Christ as the original of Antichrist is reduced to ye deuil him self.
And the beginning of them is Here referred to God and to his christ as the original of Antichrist is reduced to you Devil him self.
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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. I will give, Saith the lord, to my two Witnesses, and they shall prophecy. christ sends Preachers, & Giveth to them also that they can preach.
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The which is a wonderful comforte. For like as the deuil many times sendeth, instructeth, and helpeth his false prophetes.
The which is a wondered Comfort. For like as the Devil many times sends, Instructeth, and Helpeth his false Prophets.
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I will geue you a mouth and wisedome, which they shal not resist, so many as be agaynst you.
I will give you a Mouth and Wisdom, which they shall not resist, so many as be against you.
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These thinges ought to comforte vs, in the greuouse consultatiōs, trayhisones & assaultes of the enemies of the Gospell.
These things ought to Comfort us, in the grievous Consultations, trayhisones & assaults of the enemies of the Gospel.
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Christ wil not forsake his ministers, so thei be faithful, and depende vpon Christ alone.
christ will not forsake his Ministers, so they be faithful, and depend upon christ alone.
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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. Now is also declared the time of the preaching of the gospel against Antichrist, verily all that time wherein Antichrist shall tread the Temple and holy City.
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For a thousande two hondreth and.lx. dayes make.xlii. monethes, yf you put to euery moneth.xxx. dayes.
For a thousande two hondreth and lx days make xlii months, if you put to every Monn xxx days.
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But we hearde before that Antichrist should treade the church.xlii. monethes. Agayne therfore is a certaine nōbre put for an vncertaine.
But we heard before that Antichrist should tread the Church xlii months. Again Therefore is a certain number put for an uncertain.
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And here is signified, and that with a misterie is here defined the time of daies, not of monethes or yeres.
And Here is signified, and that with a mystery is Here defined the time of days, not of months or Years.
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For though the function of the ministerie be neuer so harde and daungerouse:
For though the function of the Ministry be never so harden and dangerous:
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yet so shal God comforte and confirme them, that they maye appere a fewe dayes only, not monethes or yeres to suffer persecutiō,
yet so shall God Comfort and confirm them, that they may appear a few days only, not months or Years to suffer persecution,
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& to trauel in this laboriouse worke of the Lord.
& to travel in this laborious work of the Lord.
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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.
And where I have said that those numbered days Are put for an uncertainty of time, this hath moved me, that by and by in the.12. Chapter.
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the same nombre of dayes shall be assigned:
the same number of days shall be assigned:
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for the which yet he hath set before, for a time, and times, and halfe a time.
for the which yet he hath Set before, for a time, and times, and half a time.
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Whiche appereth playnely to be taken out of the.7. and.12. chapt.
Which appeareth plainly to be taken out of the.7. and.12. Chapter.
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of Daniel. I knowe that the same is expounded of many for three yeres and a halfe:
of daniel. I know that the same is expounded of many for three Years and a half:
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that the time, should signifie a yere: times, two yeres: and halfe a time, half a yere.
that the time, should signify a year: times, two Years: and half a time, half a year.
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But euery manne maye perceyue that the thing it selfe is repugnaunt to that nombre of yeres,
But every man may perceive that the thing it self is repugnant to that number of Years,
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if he be at the leeste any thing sene in stories. In the.7.
if he be At the leeste any thing seen in stories. In the.7.
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of Daniel. the other beastes, sayeth he, gaue ouer their rule, and spaces of life were graunted, for a time, and a time.
of daniel. the other beasts, Saith he, gave over their Rule, and spaces of life were granted, for a time, and a time.
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But who will expounde these thinges of two yeres only:
But who will expound these things of two Years only:
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sins it is euident, that the Babilonians, Persians and Macedonians reigned many yeres? he signifieth therfore that those kingdomes should reigne so long,
Sins it is evident, that the Babylonians, Persians and Macedonians reigned many Years? he signifies Therefore that those kingdoms should Reign so long,
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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.
as God would permit them, and give them power to Reign. We say in Dutch where yet we appoint no time prefixed. In the same Chapter.
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of Daniel is put the same phrase of speache, that the Sainctes shal be deliuered into the hande of Antichriste,
of daniel is put the same phrase of speech, that the Saints shall be Delivered into the hand of Antichrist,
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he sayeth that his Prophecie shal be fulfilled in a time, times, and halfe a time.
he Saith that his Prophecy shall be fulfilled in a time, times, and half a time.
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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,
But who shall believe that within three Years and an half all those things should be accomplished, which he declared in the Whole work? Why than do they restrain the times of Antichrist to three Years and an half, especially his persecution? why see they not the destruction of Antichrist,
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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 the peace of Saints, and the day of judgement, to be the same day? For daniel Saith, that the beast should be cast down headlong into Hell, when the seats be furnished.
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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.
And Paul Saith, whom he shall destroy with his coming, and who shall show unto us the certain day of judgement? It is known to the father alone.
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Lette them leaue therefore with their supputations to striue with the Gospell.
Let them leave Therefore with their supputations to strive with the Gospel.
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It appereth therefore that the Lord by that kinde of speakyng as it were by a riddle, to haue diffined no tyme certayne:
It appeareth Therefore that the Lord by that kind of speaking as it were by a riddle, to have define no time certain:
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but rather to haue admonisshed the godly of longe sufferyng, of patience and constancie:
but rather to have admonished the godly of long suffering, of patience and constancy:
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and to haue cōmaunded that we should not ouer curiousely searche the instaūt of this time,
and to have commanded that we should not over curiously search the instant of this time,
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but should rather permitte it to christ him selfe, in an other place saiynge:
but should rather permit it to Christ him self, in an other place saying:
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It belongeth not to you to knowe times, and the momentes of times, whiche the father hath reserued in his owne power:
It belongeth not to you to know times, and the moments of times, which the father hath reserved in his own power:
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but watche, that when the Lorde shall come, he maye finde you watchyng.
but watch, that when the Lord shall come, he may find you watching.
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Therefore whether so euer the Lorde shall differre his iudgement a longe, shorte, or meane tyme, be you constaunt.
Therefore whither so ever the Lord shall differre his judgement a long, short, or mean time, be you constant.
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So at this present he sayeth, howe the ministers of Christe shal preach al that tyme, wherein Antichrist shal persecute.
So At this present he Saith, how the Ministers of Christ shall preach all that time, wherein Antichrist shall persecute.
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And verely if thou reade the stories, thou shalt finde, that the most vertuouse & best learned men, haue in all ages,
And verily if thou read the stories, thou shalt find, that the most virtuous & best learned men, have in all ages,
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now for the space of these seuen hondred yeres and more, constantly resisted the Popes enterprises, their great abominatiōs,
now for the Molle of these seuen hondred Years and more, constantly resisted the Popes enterprises, their great abominations,
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and craftie iuggelinges and seducinges of monkes and Freres. Of the persecutions that thei haue suffered, I wil speake herafter.
and crafty iuggelinges and seducings of Monks and Friar. Of the persecutions that they have suffered, I will speak hereafter.
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Furthermore also the apparel of these prophetes is shewed, that hereof also maye be gathered the maner of doctrine. Furthermore also the apparel of these Prophets is showed, that hereof also may be gathered the manner of Doctrine.
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They shal not be clothed in softe or preciouse apparel, as veluet, sactin, or damasne, or crimosine ingrayned, but in sackecloth.
They shall not be clothed in soft or precious apparel, as velvet, sactin, or damasne, or Crimes engrained, but in Sackcloth.
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And sackecloth, as appereth in the Prophetes is for a mournyng garment, and for suche as are penitent.
And Sackcloth, as appeareth in the prophets is for a mourning garment, and for such as Are penitent.
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Therfore like as S. Iohn was coursely appareled, and preached repētaunce.
Therefore like as S. John was coursely appareled, and preached Repentance.
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So shal these also moue vnto repētaunce and amendement of life, and perswade men to frugalitie,
So shall these also move unto Repentance and amendment of life, and persuade men to frugality,
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and riot and al vntemperauncie they shal persecute.
and riot and all vntemperauncie they shall persecute.
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Certenly al good and learned men nowe these seuen hondreth yeres haue required nothing els of the Pope and Clergie,
Certainly all good and learned men now these seuen hondreth Years have required nothing Else of the Pope and Clergy,
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and of the people but repentaunce and a reformation: for the which they haue had small thanke at their handes.
and of the people but Repentance and a Reformation: for the which they have had small thank At their hands.
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But what the apparell of the Antichristianes is, there is no man ignoraunt at this daye.
But what the apparel of the Antichristianes is, there is no man ignorant At this day.
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Certen of it differeth not much from whorishe. Consequently he declareth more fully and more at large, of what sorte thei shal be,
Certain of it differeth not much from whorish. Consequently he Declareth more Fully and more At large, of what sort they shall be,
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and also their ministerie, what also shal be the effecte, and vertue of their preachyng.
and also their Ministry, what also shall be the Effect, and virtue of their preaching.
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And the same he setteth forth and declareth with sondry figures taken out of the scriptures.
And the same he sets forth and Declareth with sundry figures taken out of the Scriptures.
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And first he alludeth againe to the.4. chapt. of Zacha. These be two oliues, &c. with oyle lightes are nurrisshed: And First he alludeth again to the.4. Chapter. of Zacchaeus These be two Olive, etc. with oil lights Are nurrisshed:
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oyle therfore signifieth the matter of preachyng or of Sermons.
oil Therefore signifies the matter of preaching or of Sermons.
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For Candelstickes bearyng lightes, are preachers, shewyng abroade the light of Christ, and of his gospell through out the world.
For Candlesticks bearing lights, Are Preachers, show abroad the Light of christ, and of his gospel through out the world.
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And that preachyng of light is taken out of the scripture, as also the light of a cādel is nurrisshed with oyle.
And that preaching of Light is taken out of the scripture, as also the Light of a candle is nurrisshed with oil.
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Oyle is a tipe of the holy of al holy. Wherfore S. Iohn calleth also the holy ghost, vnctiō.
Oil is a tipe of the holy of all holy. Wherefore S. John calls also the holy ghost, unction.
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Certes the holy scripture, is the inspiration of the holy ghoste. Therefore those preachers shall preach Christ out of the scriptures.
Certes the holy scripture, is the inspiration of the holy ghost. Therefore those Preachers shall preach christ out of the Scriptures.
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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:
And so preaching the gospel of christ through the inspiration of the holy ghost, they Are said to stand before the sighed of God of the earth:
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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.
that is to say, these be in the protection, in the cure, and providence of that God, by whose providence Are governed whatsoever Are in heaven or in earth.
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For he appeareth to haue alluded to these wordes of Zachary. The eyes of the Lorde, loke ouer the whole earth: For he appears to have alluded to these words of Zachary. The eyes of the Lord, look over the Whole earth:
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And these be the two childrē of oyle, which stande before the gouernoure of the whole earth.
And these be the two children of oil, which stand before the governor of the Whole earth.
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And these thinges comforte exceadingly the faythful preachers, which se that god hath a care of them, I meane God the Lord of al.
And these things Comfort exceedingly the faithful Preachers, which see that god hath a care of them, I mean God the Lord of all
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Agayne, they be nother Olyues, nor candlestickes, shewing the light of the Gospel, so many as of Antichristes parte esteme dregges and doung of men, in the place of the oyle of the holy ghost,
Again, they be neither Olive, nor candlesticks, showing the Light of the Gospel, so many as of Antichristes part esteem dregs and dung of men, in the place of the oil of the holy ghost,
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and power them also into the candle: nother shewe they any lighte, but darkenes, and opinions of moste corrupte men.
and power them also into the candle: neither show they any Light, but darkness, and opinions of most corrupt men.
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Against these S. Iohn reasoning, these things haue I written to you, sayth he, of these which disceiue you.
Against these S. John reasoning, these things have I written to you, say he, of these which disceiue you.
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And the vnction which you haue receyued of him, abydeth in you, and you haue no nede that any man shuld teach you:
And the unction which you have received of him, Abideth in you, and you have no need that any man should teach you:
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but lyke as the very vnction teacheth you of al thinges, so is it trewe, and no leasinge.
but like as the very unction Teaches you of all things, so is it true, and no leasing.
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Nowe are also the weapons of these preachers descrybed, wherewith they may defend their cause, and fyght againste their enemies.
Now Are also the weapons of these Preachers described, wherewith they may defend their cause, and fight against their enemies.
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Yf any man will hurte them (NONLATINALPHABET) fyre esseweth out of their mouthe, and deuoureth their ennemies.
If any man will hurt them () fire esseweth out of their Mouth, and devoureth their enemies.
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And this NONLATINALPHABET signifieth, with a pretensed mallice, and against iustice to hurt or to iniurie: and first he sayed to hurt.
And this signifies, with a pretenced malice, and against Justice to hurt or to injury: and First he said to hurt.
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Yf any therfore of the champions of Antichrist, shall assayle those preachers, and shall blame their doctrine and ministerie, streight waies shal they bring forth of the holy scriptures Gods worde,
If any Therefore of the champions of Antichrist, shall assail those Preachers, and shall blame their Doctrine and Ministry, straight ways shall they bring forth of the holy Scriptures God's word,
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& so shal represse and ouercome their enemies.
& so shall repress and overcome their enemies.
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For that these thinges maye not be expounded after the letter, that same chiefly proueth, that by and by we shall heare, that those prophetes shal be vaunquisshed,
For that these things may not be expounded After the Letter, that same chiefly Proves, that by and by we shall hear, that those Prophets shall be vaunquisshed,
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and put to death of Antichrist: to witte corporally.
and put to death of Antichrist: to wit corporally.
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Who than can not gather herof, that the victory of preachers is spiritual, that their aduersaries vanquisshed of the veritie, may liue in dede bodily,
Who than can not gather hereof, that the victory of Preachers is spiritual, that their Adversaries vanquished of the verity, may live in deed bodily,
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but through the vertue of the veritie they maye seme to be ghostly slaine. And therefore as it were by an interpretation is added:
but through the virtue of the verity they may seem to be ghostly slain. And Therefore as it were by an Interpretation is added:
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and if any wil iniurie thē, so must he be slayne. So I saye, by fire verely whiche goeth out of their mouth.
and if any will injury them, so must he be slain. So I say, by fire verily which Goes out of their Mouth.
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And who will saye, that materiall and naturall fire should come forth of a mans mouth? And S. Paul also expounding these thinges, taking the maner of speaking of Esaye, reasoning of Christ & of Antichrist:
And who will say, that material and natural fire should come forth of a men Mouth? And S. Paul also expounding these things, taking the manner of speaking of Isaiah, reasoning of christ & of Antichrist:
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whome he shal kill, sayeth he, with the breath of his mouth. Beholde S. Paule calleth it the breath of the mouth, whiche S. Iohn named fire.
whom he shall kill, Saith he, with the breath of his Mouth. Behold S. Paul calls it the breath of the Mouth, which S. John nam fire.
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We reade also in the.xxiii. chapt.
We read also in the xxiii Chapter.
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of Ieremie, is not my worde as fire, and as a mallet breaking the rocke? And againe in the.5. chapt.
of Ieremie, is not my word as fire, and as a mallet breaking the rock? And again in the.5. Chapter.
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In as muche as you speake this worde, beholde I will make my wordes in thy mouth fire,
In as much as you speak this word, behold I will make my words in thy Mouth fire,
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and this people wood, and it shall consume thē. Of Helias we reade in the.4. of Kinges .1. chapt.
and this people wood, and it shall consume them. Of Elias we read in the.4. of Kings.1. Chapter.
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that callyng downe fire from heauen he bodily burnte the kinges seruaūtes.
that calling down fire from heaven he bodily burnt the Kings Servants.
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Therfore al the time of their prophecie thei shal cōstātly testifie, yt thei are through their greatest deserte,
Therefore all the time of their prophecy they shall constantly testify, that they Are through their greatest desert,
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Which example where the disciples Iames and Iohn alledged, the lord forbadde them, that he might admonish them of their function, to witte that they muste fight with long suffering and with the word of the veritie.
Which Exampl where the Disciples James and John alleged, the lord forbad them, that he might admonish them of their function, to wit that they must fight with long suffering and with the word of the verity.
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Which thapostle in an other place cōmaundeth expressely, to wit in the.2.
Which apostle in an other place commandeth expressly, to wit in the.2.
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Timoth. 2. Wherby we are plainely taught, that Antichrist must not be vanquisshed with corporal weapōs by th• ministers, but with spiritual.Timothy 2. Whereby we Are plainly taught, that Antichrist must not be vanquished with corporal weapons by th• Ministers, but with spiritual.
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For he must be slaine with the gospel, wt that most sharpe sword, & fal downe and die in the brestes of men, that he may be vtterly contemned, & knowen to be Antichrist.
For he must be slain with the gospel, with that most sharp sword, & fall down and die in the breasts of men, that he may be utterly contemned, & known to be Antichrist.
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And where many cōfounde the ministerie of the word & the power of the magistrate,
And where many confound the Ministry of the word & the power of the magistrate,
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& for the same cause take the sworde out of his handes, cōmaunding that in this case he may not strike heretikes and blasphemers, affirming that they ought not otherwise to be punnisshed than by the word:
& for the same cause take the sword out of his hands, commanding that in this case he may not strike Heretics and blasphemers, affirming that they ought not otherwise to be punnisshed than by the word:
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let them learne to discerne better betwixt offices, & not to geue yt libertie to blasphemers,
let them Learn to discern better betwixt Offices, & not to give that liberty to blasphemers,
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& to all maner of seducers, & to such as hauing ben a thousand times cōuicte of heresie, cease not to infect innumerable,
& to all manner of seducers, & to such as having been a thousand times convict of heresy, cease not to infect innumerable,
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& bring them into perditiō, vnlesse they be straitely pūnisshed by ye magistrate.
& bring them into perdition, unless they be straitely punnisshed by you magistrate.
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Let euery one therfore applie their owne office, & herein follow the rule of veritie and equitie,
Let every one Therefore apply their own office, & herein follow the Rule of verity and equity,
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& than shal thinges be in better order.
& than shall things be in better order.
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Furthermore he addeth more expresse things concerning their power & ministerie, euen herein alluding also to sondry tipes of the scripture. Furthermore he adds more express things Concerning their power & Ministry, even herein alluding also to sundry tipes of the scripture.
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For first he sayeth, they haue power to shut heauen that it rayne not in the dayes of their propheciyng.
For First he Saith, they have power to shut heaven that it rain not in the days of their propheciyng.
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And he alluded to the story of Helias which is red in the 3. of Kinges the.17. chap. And they must be spiritually applied to this our busines.
And he alluded to the story of Elias which is read in the 3. of Kings the.17. chap. And they must be spiritually applied to this our business.
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For like as Helias through, the power of God, did prohibite, that it shuld not raine:
For like as Elias through, the power of God, did prohibit, that it should not rain:
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so shal the preachers of the gospel frō the disobedient, or such as wil not heare the word,
so shall the Preachers of the gospel from the disobedient, or such as will not hear the word,
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but had rather be seduced with popish abominations, shut vp heauen it self, that is shall assuredly testifie yt it is shut of God,
but had rather be seduced with popish abominations, shut up heaven it self, that is shall assuredly testify that it is shut of God,
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for asmuch as through Christ alone, as the only gate yt waie is opened vnto heauē, whom they not withstanding do contēne:
for as as through christ alone, as the only gate that Way is opened unto heaven, whom they not withstanding do contemn:
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& shal tel thē also sharpely, that the grace of God is denied thē, which is only graūted by Christ.
& shall tell them also sharply, that the grace of God is denied them, which is only granted by christ.
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For the prophetes are authours, that raine doeth signifie the grace of god, & fruictful watering sent downe frō heauen.
For the Prophets Are Authors, that rain doth signify the grace of god, & fruictful watering sent down from heaven.
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& their own faulte depriued of that celestiall grace, light & life, so many as had rather haue ye Popes dragges than the true bread from heauē.
& their own fault deprived of that celestial grace, Light & life, so many as had rather have the Popes drags than the true bred from heaven.
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And againe we vnderstād that thei haue power geuen thē to open heauē to ye beleuers.
And again we understand that they have power given them to open heaven to you believers.
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Wherof here is now no place to speake.
Whereof Here is now no place to speak.
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For ye things are more manifest, which are writtē in ye gospel cōcerning ye keies of ye kingdom of heauē,
For you things Are more manifest, which Are written in you gospel Concerning the keys of the Kingdom of heaven,
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& herunto chiefly belōg, than yt I shuld nowe rehearse thē:
& hereunto chiefly belong, than that I should now rehearse them:
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sins I haue both at other times, & before also in this same boke spokē of them at large.
Sins I have both At other times, & before also in this same book spoken of them At large.
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Secondly he alludeth to the story of Moses, & sayeth, that power is geuē to these prophets to tourne waters into blod:
Secondly he alludeth to the story of Moses, & Saith, that power is given to these Prophets to turn waters into blood:
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which discordeth nothing with the fourmer mēbre.
which discordeth nothing with the former member.
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For the water of godly wisedome, is a figure of the grace and reliefe of the spirite. Bloud betokeneth offence and punnisshment.
For the water of godly Wisdom, is a figure of the grace and relief of the Spirit. Blood Betokeneth offence and punnisshment.
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For that sentence of the lawe and of thapostle is wel knowē: your bloud be vpō your owne head.
For that sentence of the law and of apostle is well known: your blood be upon your own head.
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Therfore shal these prophetes testifie, that God hath verely sent his worde of saluatiō, to saue al beleuers,
Therefore shall these Prophets testify, that God hath verily sent his word of salvation, to save all believers,
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but that this shal be to the vnbeleuers through their owne faulte vnto condemnatiō.
but that this shall be to the unbelievers through their own fault unto condemnation.
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For they that heare the preachyng of Gods word, and beleue it not, heare it to their owne condēnatiō.
For they that hear the preaching of God's word, and believe it not, hear it to their own condemnation.
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And so is the gospel at this daie preached to many with out fruicte: as beyng corrupted with the popish doctrine, by force wil not be wise, &c.
And so is the gospel At this day preached to many with out fruit: as being corrupted with the popish Doctrine, by force will not be wise, etc.
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Finally they haue power to strike the Earth with euery plague, so ofte as they wil.
Finally they have power to strike the Earth with every plague, so oft as they will.
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But they will not, excepte Gods worde, by the whiche they beyng inspired and instructed are gouerned, shall commaunde them.
But they will not, except God's word, by the which they being inspired and instructed Are governed, shall command them.
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For they wil do nothing wilfully, they will not followe their affectiōs, but the worde of God.
For they will do nothing wilfully, they will not follow their affections, but the word of God.
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Howebeit they are saide to strike the earth with plagues, when out of Gods word thei threaten, that God with plagues wil punnish the sinnes of mē.
Howbeit they Are said to strike the earth with plagues, when out of God's word they threaten, that God with plagues will Punish the Sins of men.
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Those plagues are recited in the.26. &.28.
Those plagues Are recited in the.26. &.28.
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of Deuter. Wherfore in case they threaten to impenitent persons warre, pestilence famine, sickenesses and other calamities, God will sende them to such as are vncurable,
of Deuter Wherefore in case they threaten to impenitent Persons war, pestilence famine, Sicknesses and other calamities, God will send them to such as Are uncurable,
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as the lord sayeth oft him selfe in Ieremie. Agayne and on the contrary parte they shal in riche with all blessyng those that obeye gods word, what time they shal shewe forth the Lordes blessing.
as the lord Saith oft him self in Ieremie. Again and on the contrary part they shall in rich with all blessing those that obey God's word, what time they shall show forth the lords blessing.
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although he departed in the trewe sayth, yet for as much as he hath not vsed those Popish ceremonies,
although he departed in the true say, yet for as much as he hath not used those Popish ceremonies,
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Thus muche hath he spoken hitherto concernyng the preachers of the Gospel, which shal fight agaynst Antichrist, in that last age before the iudgement,
Thus much hath he spoken hitherto Concerning the Preachers of the Gospel, which shall fight against Antichrist, in that last age before the judgement,
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and shal buylde vp the church, & confirme the beleuers.
and shall build up the Church, & confirm the believers.
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Thou thy self shalt obserue, in what preachers thou shalt perceyue these markes, and the same shalt thou acknowledge for the lawefull prophetes of God.
Thou thy self shalt observe, in what Preachers thou shalt perceive these marks, and the same shalt thou acknowledge for the lawful Prophets of God.
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And shalt acknowledge with all, how great a benefite of God it is, to haue trewe and faithfull preachers of Gods word.
And shalt acknowledge with all, how great a benefit of God it is, to have true and faithful Preachers of God's word.
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The lord our God confirme al ministers of his worde in the settyng forth of his trueth, to the worldes ende.
The lord our God confirm all Ministers of his word in the setting forth of his truth, to the world's end.
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¶ Of the cruell fight of Antichrist agaynst the Prophetes of God, whome he ouercommeth and sleyeth, and shamefully vseth them. The.xlviij. Sermon.
¶ Of the cruel fight of Antichrist against the prophets of God, whom he Overcometh and slayeth, and shamefully uses them. The xlviij Sermon.
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ANd whē they haue finished their testimony, the beast that cam out of the botomles pitte, shall make warre agaynst them: ANd when they have finished their testimony, the beast that cam out of the botomles pit, shall make war against them:
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and shall ouercome them, & kille them.
and shall overcome them, & kill them.
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And their bodies shal lie in the stretes of the great citie, which spiritually is called Sodome & Aegipte, where our lord is crucified.
And their bodies shall lie in the streets of the great City, which spiritually is called Sodom & Aegyptus, where our lord is Crucified.
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And som of the people, and kinreddes, and tōgues, and of nations, shall see their bodies three dayes and an halfe,
And Some of the people, and kinreddes, and tongues, and of Nations, shall see their bodies three days and an half,
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and shal not suffer theyr bodies to be put in graues.
and shall not suffer their bodies to be put in graves.
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And they that dwell vpon the Earth, shall reioyce ouer them and be glad, and shall sende giftes one to an other:
And they that dwell upon the Earth, shall rejoice over them and be glad, and shall send Gifts one to an other:
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for these two Prophetes vexed thē that dwel on the earth. for these two prophets vexed them that dwell on the earth.
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We haue hearde of the cōtinual preachyng of the preachers, which shall obiecte themselues to Antichrist,
We have heard of the continual preaching of the Preachers, which shall Object themselves to Antichrist,
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& to his armie, for christes veritie, and the church of the faithfull, & that al the time that Antichrist shall exercise tiranny against the church:
& to his army, for Christ's verity, and the Church of the faithful, & that all the time that Antichrist shall exercise tyranny against the Church:
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consequently our lord Iesus Christ will teache vs by thapostle and Euangelist S. Iohn, after what condition the sainctes shal fight,
consequently our lord Iesus christ will teach us by apostle and Evangelist S. John, After what condition the Saints shall fight,
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and howe Antichrist shall incountre with them:
and how Antichrist shall encounter with them:
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which also apperteyneth to consolation, & a necessarie admonition, leest any mā should be discouraged with the felicitie of the Antichristians, and calamities of the faithful.
which also appertaineth to consolation, & a necessary admonition, least any man should be discouraged with the felicity of the Antichristians, and calamities of the faithful.
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He speaketh therfore expressely of the greuouse persecutiō of antichrist, which hath now cōtinued these many yeres (I meane al that time, wherin the bishop of Rome hath vsurped,
He speaks Therefore expressly of the grievous persecution of antichrist, which hath now continued these many Years (I mean all that time, wherein the bishop of Rome hath usurped,
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& takē vpō him authoritie ouer al churches) with some smal spaces of respite to breath in of the Lord permitted.
& taken upon him Authority over all Churches) with Some small spaces of respite to breath in of the Lord permitted.
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and hūbled him self to the Pope, the partie shal not come in christen buriall, but is buried on the dunge hill with dogges.
and humbled him self to the Pope, the party shall not come in christian burial, but is buried on the dung hill with Dogs.
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This persecutiō of Antichrist is more greuouse & longer, than euer was any, eyther emongs thaunciēt people of God, or in the primitiue church.
This persecution of Antichrist is more grievous & longer, than ever was any, either emongs ancient people of God, or in the primitive Church.
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Certenly for these fiue hōdreth yeres, who so euer, of what state or condition he were of, began to speake neuer so little against the church of Rome, he felte incōtinētly hatred, imprisonement, bannishment, and death. This do stories testifie:
Certainly for these fiue hōdreth Years, who so ever, of what state or condition he were of, began to speak never so little against the Church of Room, he felt incontinently hatred, imprisonment, banishment, and death. This do stories testify:
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which shewe also, that persecutiō so much the more increased, as the Bisshoppes themselues and theyr champions Monkes and freres, were increased in nombre and power.
which show also, that persecution so much the more increased, as the Bishops themselves and their champions Monks and Friar, were increased in number and power.
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And the lord declareth most diligētly, when, who, of what estate, where, when, & with how great crueltie Antichrist shal playe the tiraunt against the faithful seruauntes of God.
And the lord Declareth most diligently, when, who, of what estate, where, when, & with how great cruelty Antichrist shall play the tyrant against the faithful Servants of God.
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He addeth immediatly, that all his enterprises shall be vtterly vaine:
He adds immediately, that all his enterprises shall be utterly vain:
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and how great shal be the rewardes of constaunte ministers, and also the calamities of the Antichristians.
and how great shall be the rewards of constant Ministers, and also the calamities of the Antichristians.
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And first in dede, he admonisheth playnely what time persecution must be moued: not before the testimony of the prophetes shal be finished. And First in deed, he Admonisheth plainly what time persecution must be moved: not before the testimony of the Prophets shall be finished.
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I shewed you before, that the testimonie is the sincere preaching of the gospel. Aretas saieth:
I showed you before, that the testimony is the sincere preaching of the gospel. Aretas Saith:
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what testimonie? That he which shall be present, is not Christ, but a deceauer,
what testimony? That he which shall be present, is not christ, but a deceauer,
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and a pestilent seducer, &c. And so great is the goodnes of God, louing his church, that he wil not suffer the preachers to be taken away, till they haue finished their preachinge.
and a pestilent seducer, etc. And so great is the Goodness of God, loving his Church, that he will not suffer the Preachers to be taken away, till they have finished their preaching.
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For the gospell must be openly preached to all men for saluation, and deliueraunce from anguish, craftes and disceiptes,
For the gospel must be openly preached to all men for salvation, and deliverance from anguish, crafts and disceiptes,
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and from the seducers of Antichriste. And they shall finish their ministery with sondry wrytinges, and continual preachinges.
and from the seducers of Antichrist. And they shall finish their Ministry with sundry writings, and continual preachings.
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Thei shal finish I say, when it shal please God.
They shall finish I say, when it shall please God.
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For some preach and abide safe and sound many yeares, beynge safe and sure from persecutions:
For Some preach and abide safe and found many Years, being safe and sure from persecutions:
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And others are immediatly apprehended, cast in prison and slaine. Thus are these things done, as semeth to god good:
And Others Are immediately apprehended, cast in prison and slain. Thus Are these things done, as Seemeth to god good:
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which must euer be credited, what meane so euer he vseth, & to auaunce his glory,
which must ever be credited, what mean so ever he uses, & to advance his glory,
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& further the helth of his church.
& further the health of his Church.
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Here cōmeth to passe also, as we reade oft times in the gospel, that the lord was not takē,
Here comes to pass also, as we read oft times in the gospel, that the lord was not taken,
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for asmuch as his houre was not comen. Therfore shal a certaine houre also be appoincted of God to the preachers.
for as as his hour was not come. Therefore shall a certain hour also be appointed of God to the Preachers.
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Before this houre they be safe & sure, though the deuill be neuer so madde, tirauntes rage,
Before this hour they be safe & sure, though the Devil be never so mad, Tyrants rage,
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& bloudsuckours and thenemies of faith laye in waite.
& bloudsuckours and The enemies of faith say in wait.
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We maruel sometimes, how ye preachers of the gospel coulde preach in so great a cōpany of wolues so long time, & that directly agaynst wolues.
We marvel sometime, how you Preachers of the gospel could preach in so great a company of wolves so long time, & that directly against wolves.
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Whie they were not by and by torne in peces? The lorde God almightie hath kept, which would first haue them throughly to finish the testimonie of the veritie.
Why they were not by and by torn in Pieces? The lord God almighty hath kept, which would First have them thoroughly to finish the testimony of the verity.
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He letted therfore their enemies, and gaue strength to his seruauntes to preach.
He letted Therefore their enemies, and gave strength to his Servants to preach.
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To him shall we render thankes, that many good preachers in times paste, & of late daies D. Luther, and D. Zwinglius, & other faithful witnesses of God, coulde in so wicked a worlde,
To him shall we render thanks, that many good Preachers in times past, & of late days D. Luther, and D. Zwinglius, & other faithful Witnesses of God, could in so wicked a world,
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and in so great power of Antichrist, execute their ministerie, so many yeres, in dispite of Hell gates.
and in so great power of Antichrist, execute their Ministry, so many Years, in despite of Hell gates.
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Notwitstandyng that the Princes and Magistrates deserue also to be praysed, for the lawefull defence shewed them:
Notwithstanding that the Princes and Magistrates deserve also to be praised, for the lawful defence showed them:
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yet should this haue ben none at all, vnlesse the power of God would haue had it so.
yet should this have been none At all, unless the power of God would have had it so.
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And what time the faithful in the churche shall be sufficiently admonisshed, so that such as will be wise, and not of a set pourpose perish, maye all escape the snares of Antichrist,
And what time the faithful in the Church shall be sufficiently admonished, so that such as will be wise, and not of a Set purpose perish, may all escape the snares of Antichrist,
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and liue in Christe, immediately shall followe persecution.
and live in Christ, immediately shall follow persecution.
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For so soone as the Pope shall heare with his dregges, that he is assayled, he wil streight waye beginne to thonder,
For so soon as the Pope shall hear with his dregs, that he is assailed, he will straight Way begin to thunder,
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and lighten, finally to craue & styre vp the secular power againste Heretikes.
and lighten, finally to crave & stir up the secular power against Heretics.
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For he sheweth expressely, who shall be this enemie of these prophetes and preaching, to witte the beast, that is the Bisshop of Rome notable by his most cruell, tirānicall and beastly power.
For he shows expressly, who shall be this enemy of these Prophets and preaching, to wit the beast, that is the Bishop of Rome notable by his most cruel, tiramnicall and beastly power.
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Of the beast shal be spoken more aboundantly in the.13. and.17. chapt.
Of the beast shall be spoken more abundantly in the.13. and.17. Chapter.
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where we shall heare that she cometh out of the earth, out of the botōlesse pitte,
where we shall hear that she comes out of the earth, out of the botonlesse pit,
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& out of the depe pitte of hell.
& out of the deep pit of hell.
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For the originall of that wickednes is referred to non other parente, than the deuil the prince of hel, a lier & murtherer.
For the original of that wickedness is referred to non other parent, than the Devil the Prince of hell, a liar & murderer.
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And the thing it selfe speaketh at this daye, that al persecutions & conflictes are moued, stired & inferred of the Pope & of his blouddy ministers of mischiefe.
And the thing it self speaks At this day, that all persecutions & conflicts Are moved, stirred & inferred of the Pope & of his bloody Ministers of mischief.
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Of the same Authours arrose al the calamities of fourmer times.
Of the same Authors arose all the calamities of former times.
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And he fighteth with the ministers and ministerie of christ with sophistrie, with craftie and subtile practises, excōmunication, deathes, and terrours.
And he fights with the Ministers and Ministry of Christ with sophistry, with crafty and subtle practises, excommunication, deaths, and terrors.
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Haymo: Antichrist will put in vre sondry kindes of tourmentes, sayeth he, & such as he can not ouercome, he wil assaye to vanquisshe with doctrine.Haymo: Antichrist will put in use sundry Kinds of tormets, Saith he, & such as he can not overcome, he will assay to vanquish with Doctrine.
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but the head of Iohn Baptiste.
but the head of John Baptiste.
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He will geue rewardes, and wil promise swete wordes, and shal shewe also false miracles, &c. And seyng it hath pleased ye lord to call that seate the beast,
He will give rewards, and will promise sweet words, and shall show also false Miracles, etc. And sing it hath pleased you lord to call that seat the beast,
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wherfore should we call it the holy See? yf the Pope be that bloubdy beaste,
Wherefore should we call it the holy See? if the Pope be that bloubdy beast,
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whie should we salute him most holy father?
why should we salute him most holy father?
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He sheweth morouer, with what lucke, and with what •••tesse antichrist shal sight wt the prophetes.
He shows moreover, with what luck, and with what •••tesse antichrist shall sighed with the Prophets.
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He shal ouercome, sayeth he, and kill them.
He shall overcome, Saith he, and kill them.
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The same the lord sayed playnely in the Gospel, Matth. 10. and Iohn. 16. And before also Daniel in the.7. and.11. chapt.
The same the lord said plainly in the Gospel, Matthew 10. and John. 16. And before also daniel in the.7. and.11. Chapter.
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Some thinges are spoken also before in this boke of the holy martirs.
some things Are spoken also before in this book of the holy Martyrs.
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The lord geueth this warning in time, leest if we should see the preachers of the euangelicall veritie slayne, we should doubte of the veritie of the preachyng,
The lord Giveth this warning in time, least if we should see the Preachers of the Evangelical verity slain, we should doubt of the verity of the preaching,
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or esteme the matter of religion after the felicitie of this worlde. Whiche neuerthelesse many doe at this daye. For most men saye:
or esteem the matter of Religion After the felicity of this world. Which nevertheless many do At this day. For most men say:
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yf this were the preachyng of the veritie, as it is sayed to be, the most true God would not forsake his owne cause.
if this were the preaching of the verity, as it is said to be, the most true God would not forsake his own cause.
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But nowe sins the preachers are oppressed and distroyed, whie should we not gather, that their matter is false,
But now Sins the Preachers Are oppressed and destroyed, why should we not gather, that their matter is false,
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and theirs trewe that ouercome? But if we might so reason, than the Prophetes, Christ,
and theirs true that overcome? But if we might so reason, than the prophets, christ,
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and the Apostles defended a very euill cause.
and the Apostles defended a very evil cause.
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For all in a maner beyng oppressed of their enemies, in the ende were slayne also.
For all in a manner being oppressed of their enemies, in the end were slain also.
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Full good than was the quarell of the Iewes, Phariseis, and the moste wicked enemies of Gods worde? Howbeit, thou wilt saye, sins the veritie is inuincible,
Full good than was the quarrel of the Iewes, Pharisees, and the most wicked enemies of God's word? Howbeit, thou wilt say, Sins the verity is invincible,
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how is antichrist saied to ouercome? He shal not ouercome doubtles, by sure testimonies, by holy Scriptures, or strong reasons:
how is antichrist said to overcome? He shall not overcome doubtless, by sure testimonies, by holy Scriptures, or strong Reasons:
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but by force, imprisonment, sworde, and fire. For therfore by interpretation immediatly followeth: and he wil kill them.
but by force, imprisonment, sword, and fire. For Therefore by Interpretation immediately follows: and he will kill them.
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Therfore by killyng he shall seme a conquerour.
Therefore by killing he shall seem a conqueror.
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For if in a combat Aeneas shal ouercome and sleye Turnus, Aeneas shal be called a victour.
For if in a combat Aeneas shall overcome and slay Turnus, Aeneas shall be called a victor.
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And hitherto in dede Antichrist ouercommeth:
And hitherto in deed Antichrist Overcometh:
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and although the Martirs be slayne, yet doe they before God receyue the rewarde of victours:
and although the Martyrs be slain, yet do they before God receive the reward of victor's:
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because their cause is iuste, and the veritie ouercometh in them. The enemies ouercome with the multitude, pompe, authoritie, power, fauour, richesse and other like thinges:
Because their cause is just, and the verity Overcometh in them. The enemies overcome with the multitude, pomp, Authority, power, favour, richesse and other like things:
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we in the goodnes, and excellencie of the cause, and finally by better testimonies of the Prophetes and Apostles.
we in the Goodness, and excellency of the cause, and finally by better testimonies of the prophets and Apostles.
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We haue now the maner of the fight and victorie. He shal fight and ouercome by carnall weapons, and shal be subdewed with spirituall armure. We have now the manner of the fight and victory. He shall fight and overcome by carnal weapons, and shall be subdued with spiritual armure.
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Hereunto is added, what crueltie he wil vse against the Prophetes. The which he expresseth in two sentences:
Hereunto is added, what cruelty he will use against the prophets. The which he Expresses in two sentences:
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and their bodies shall lie in the stretes of the citie: and they shall not suffer their bodies to be put in the graues.
and their bodies shall lie in the streets of the City: and they shall not suffer their bodies to be put in the graves.
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The firste sentence betokeneth an extreme crueltie, ioyned with an vtter contempte. The First sentence Betokeneth an extreme cruelty, joined with an utter contempt.
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For all filthie thinges are caste out into the strete, yea the Dunge of all stretes is troden vnder fete.
For all filthy things Are cast out into the street, yea the Dung of all streets is trodden under feet.
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Antichrist therefore shall handle the Prophetes moste shamefully, in so muche that all will beleue that they haue power ouer them,
Antichrist Therefore shall handle the prophets most shamefully, in so much that all will believe that they have power over them,
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and shall as it were spurne them wyth theyr feete, and take them for outcastes & wicked persons, which beyng taken out of the way, al thinges shal be safe.
and shall as it were spurn them with their feet, and take them for outcasts & wicked Persons, which being taken out of the Way, all things shall be safe.
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Certes the maner is in some cities, to caste into the stretes the bodies of them that are executed, to the intent that al mē might treade on them,
Certes the manner is in Some cities, to cast into the streets the bodies of them that Are executed, to the intent that all men might tread on them,
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and driue cartes ouer them, for the terrour of others:
and driven carts over them, for the terror of Others:
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and to signifie that those men executed were moste detestable, and put to death for no small crimes.
and to signify that those men executed were most detestable, and put to death for no small crimes.
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And herunto apperteyneth that Antichrist by secular power, hangeth vp some ministers of the churche openly in Cities vpon the gallouse,
And hereunto appertaineth that Antichrist by secular power, hangs up Some Ministers of the Church openly in Cities upon the gallouse,
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and fasteneth others with chaynes to a poste, and so burneth thē with a slowe fire,
and fasteneth Others with chains to a post, and so burns them with a slow fire,
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and at laste killeth them, and they are so terribly tied to the pale in chaynes, that he maye hoyste them vp,
and At laste kills them, and they Are so terribly tied to the pale in chains, that he may hoist them up,
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and let thē downe into the fire agayne, and so singe them and lifte them vp agayne to the terrour of al that loke on.
and let them down into the fire again, and so sing them and lift them up again to the terror of all that look on.
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What wil ye saie that he iudgeth them vnworthie of the laste honour? burial is the laste honour that is done vnto man:
What will you say that he Judgeth them unworthy of the laste honour? burial is the laste honour that is done unto man:
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but he wil not suffer the bodies of the faithful to be buried.
but he will not suffer the bodies of the faithful to be buried.
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Thus perauenture he expoundeth, that he saied before, and their bodies shal lie in the stretes.
Thus Peradventure he expoundeth, that he said before, and their bodies shall lie in the streets.
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At this daye not only sepulture is denied to suche as suffer for the gospel,
At this day not only sepulture is denied to such as suffer for the gospel,
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but also thei digge vp & burne the bones of the dead, whiche liuing would not receyue the Popish sacramentes.
but also they dig up & burn the bones of the dead, which living would not receive the Popish Sacraments.
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For in case any man departe, and hath whispered the priest in the eare, confessyng to him al his sinnes,
For in case any man depart, and hath whispered the priest in the ear, confessing to him all his Sins,
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and hath not axed absolution of him, nor receyued his God of bread, or suffered him selfe to be regenerated with extreme vnction:
and hath not axed absolution of him, nor received his God of bred, or suffered him self to be regenerated with extreme unction:
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The thing it self speaketh at this day. Morouer these Antichristes wil seke by this meane to abolisshe al memorie of the godly.
The thing it self speaks At this day. Moreover these Antichristes will seek by this mean to Abolah all memory of the godly.
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For Monumentes are made to reteyne the honeste memorie of the dead.
For Monuments Are made to retain the honest memory of the dead.
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But the rightuouse shal be in eternall memorie. &c. And they in dede thinke that they do like good catholickes:
But the righteous shall be in Eternal memory. etc. And they in deed think that they do like good Catholics:
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but the lord Iesus expoūdeth their worke, and sayeth it is extreme crueltie.
but the lord Iesus expoundeth their work, and Saith it is extreme cruelty.
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Than what shall you thinke of them, which blinded with the hatred of ye true religion,
Than what shall you think of them, which blinded with the hatred of the true Religion,
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like wolues and Rauens flie vpon the bodies of the dead Martirs, and poole them a peces,
like wolves and Ravens fly upon the bodies of the dead Martyrs, and pool them a Pieces,
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and handle them most shamefully?
and handle them most shamefully?
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But cruel and blouddy is that crueltie, it shal continewe by the space of three dayes and an halfe, the whiche al the expositours vnderstande for a shorte time, certaine in dede, but yet vncertayne:
But cruel and bloody is that cruelty, it shall continue by the Molle of three days and an half, the which all the expositors understand for a short time, certain in deed, but yet uncertain:
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as I tolde you before of the monethes and yeres. Therefore I suppose this shortenesse of time to be brought for a consolation.
as I told you before of the months and Years. Therefore I suppose this shortenesse of time to be brought for a consolation.
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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.
We say also, for the Lord Giveth to the afflicted spaces to breath in: & shorteneth the sorrowful days, to the end we might be able to abide it.
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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:
If Therefore our patience be tempted in a grievous cruel persecution of Antichrist, let us think, that our Lord God hath in a reckoning all the days of our calamity:
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and that he hath shortened the same, for the consolation of the weake.
and that he hath shortened the same, for the consolation of the weak.
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And the very place, where this crueltie muste be wrought agaynst the prophetes, he expresseth playnely, And the very place, where this cruelty must be wrought against the Prophets, he Expresses plainly,
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& 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:
& as it were poincteth it with the fingar. To wit the great City. And it is the City of God, and is also the City of the Devil:
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it is the citie of Abel an innocēt, it is also the citie of Cain the parricide:
it is the City of Abel an innocent, it is also the City of Cain the Parricide:
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it is the catholicke citie of sainctes, it is also the Sinagoge of Antichrist.
it is the catholic City of Saints, it is also the Synagogue of Antichrist.
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These cities are opē through out ye whole world, and are inclosed with no strayte walles:
These cities Are open through out you Whole world, and Are enclosed with no strait walls:
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thou might call this citie, the lordeshippe, dominion, kingdome or empire, or fellowship of the wicked.
thou might call this City, the lordeshippe, dominion, Kingdom or empire, or fellowship of the wicked.
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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.
Where so ever Therefore Antichrist or Pope of Rome hath jurisdiction, and even in the Romish Church it self, through out all Nations & people, these things which we have heard shall be done against Martyrs.
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For settyng forth that citie with more playne tokens: their bodies, sayeth he, shal lie in the stretes of the great Citie.
For setting forth that City with more plain tokens: their bodies, Saith he, shall lie in the streets of the great city.
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And by an expositiō he addeth: which is called spiritually Sodome and Aegipte. Moreouer: where also our Lord was crucified. And agayne:
And by an exposition he adds: which is called spiritually Sodom and Aegyptus. Moreover: where also our Lord was Crucified. And again:
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and they shall see of people, and kinreddes, and tongues and natiōs, therfore by this he vnderstode not any strayte,
and they shall see of people, and kinreddes, and tongues and Nations, Therefore by this he understood not any strait,
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nor yet any large citie inclosed with walles:
nor yet any large City enclosed with walls:
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but that citie stretcheth through out the world wherin dwel nations, kinreddes, people, &c. Sodome and Aegipte are farre a sonder,
but that City Stretcheth through out the world wherein dwell Nations, kinreddes, people, etc. Sodom and Aegyptus Are Far a sunder,
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nother can they be ioyned together with any walles.
neither can they be joined together with any walls.
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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.
Again our Lord was Crucified in the City of Jerusalem, which is also called of the prophets Sodom and Gomorrha: but he is Crucified daily in his members through out the world.
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And there is one and the same citie and societie of al the wicked in the worlde,
And there is one and the same City and society of all the wicked in the world,
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as there is one body of the godly.
as there is one body of the godly.
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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.
Let us know Therefore how that City wherein the bodies of the Prophets lie in the streets, is the City of Cain, and the Romish Church scattered over the world.
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The same is called Aegipte and Sodome, but spiritually.
The same is called Aegyptus and Sodom, but spiritually.
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Where we see this vocable NONLATINALPHABET spiritually, to be vsed in a sense farre from the lettre, Where we see this vocable spiritually, to be used in a sense Far from the lettre,
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for otherwise there is no spirite at all, eyther in Sodome, or in Aegypte: for they be altogether flesh.
for otherwise there is no Spirit At all, either in Sodom, or in Egypt: for they be altogether Flesh.
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Therefore insense of a parable, and by a comparison, this citie is called Sodome & Aegypte. What Sodome was, appereth of the.19. chapt. of Genes. and.16.
Therefore insense of a parable, and by a comparison, this City is called Sodom & Egypt. What Sodom was, appeareth of the.19. Chapter. of Genesis. and.16.
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of Ezechiel. Her sinnes went vp to heauē.
of Ezechiel. Her Sins went up to heaven.
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But what maner one is at this daye, & a longe time hath ben the churche of Rome, all men know,
But what manner one is At this day, & a long time hath been the Church of Room, all men know,
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excepte it be they that wil not know. And the Apostle in the.1. to the Romaines hath expounded.
except it be they that will not know. And the Apostle in the.1. to the Romans hath expounded.
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And Aegipte robbed the children of God of their libertie, oppressed them with vile bōdage, and prohibited them from the trewe worshippyng of God.
And Aegyptus robbed the children of God of their liberty, oppressed them with vile bondage, and prohibited them from the true worshipping of God.
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So likewise the Romish church hath spoyled the church of Christ, of the libertie gotten by Christ:
So likewise the Romish Church hath spoiled the Church of christ, of the liberty got by christ:
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hath wrapped her in filthie seruitude, that she might serue in the dirte of mens tradicions.
hath wrapped her in filthy servitude, that she might serve in the dirt of men's traditions.
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It prohibiteth moreouer by all force and power, that she shall not in retournyng to the gospel, serue God truely.
It prohibiteth moreover by all force and power, that she shall not in returning to the gospel, serve God truly.
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And verely our lord Iesus Christ was crucified on Mounte Caluarie, at the citie of Hierusalē:
And verily our lord Iesus christ was Crucified on Mount Calvary, At the City of Hierusalē:
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and also the articles of our fayth expounding the same, saye, that he suffered vnder Pōce Pilate. and also the Articles of our faith expounding the same, say, that he suffered under Pōce Pilate.
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He was the Romane gouernour, it is manifest therefore, that Christ suffered vnder the Romane Empire.
He was the Roman governor, it is manifest Therefore, that christ suffered under the Roman Empire.
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as the scripture reciteth in the.1. of the Actes, and the.1.
as the scripture reciteth in the.1. of the Acts, and the.1.
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Vnder the same Empire, and vnder the iudgement thereof, were executed the Apostles and auncient Martirs.
Under the same Empire, and under the judgement thereof, were executed the Apostles and ancient Martyrs.
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Vnder the Empire of newe Rome fal yt prophetes also at this daye by sworde and fire.
Under the Empire of new Room fall that Prophets also At this day by sword and fire.
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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,
Also people, kinreddes, tongues and Nations obey this Empire, now called the Church, so that Preachers in all places, the beast so willing and commanding, Are apprehended,
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and slayne with cruell deathes, people kinreddes and nations lokyng on.
and slain with cruel deaths, people kinreddes and Nations looking on.
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To the augementation and moste aptely expressyng the crueltie, that thinge apperteyneth chiefly, 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.
To the augementation and most aptly expressing the cruelty, that thing appertaineth chiefly, that these earthly men (possessing in these Lands a Church all together carnal) shall rejoice and be glad over the calamities and miserable deaths of prophets.
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The same did also the Lorde him selfe prophecie before in the.16.
The same did also the Lord him self prophecy before in the.16.
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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.
of John. Verily verily I say unto you, you shall weep & lament, but the world shall rejoice, etc. Yea they shall send Gifts, Saith he, and letters of rejoicing.
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That this was done in the counsel of Constaunce, what time Iohn Husse, and Hierome of Prage were burnt Histories make mention.
That this was done in the counsel of Constance, what time John Husse, and Jerome of Prage were burned Histories make mention.
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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.
We have heard very lately, how After England was fallen again to the Romish Religion, what joy and gladness, what banquets and Triumphos the Papists made in all places.
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So ofte as the ministers, or other faithfull are burnt, the selfe same kepe solemne chere and pleasaunte bankettyng, singyng.
So oft as the Ministers, or other faithful Are burned, the self same keep solemn cheer and pleasant bankettyng, singing.
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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,Te God Laudamus. And letters of rejoicing fly to & fro in Some other places with solemn procession they rejoice At the misery of the faithful,
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but the Lorde seeth these thinges, which tolde lōg sins that the same things should now come to passe.
but the Lord sees these things, which told long Sins that the same things should now come to pass.
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And the cause of this excedyng gladnes is non other, than that those prophetes vexed them that dwell vpon earth. And the cause of this exceeding gladness is non other, than that those Prophets vexed them that dwell upon earth.
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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 that love the earth, and covet earthly things, Are soar offended with the free preaching of the verity, which they hate more than dog and snake.
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For they desire eyther to atcheue honours, riches, and pleasures, or if they haue them to kepe stil the same:
For they desire either to atcheue honours, riches, and pleasures, or if they have them to keep still the same:
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but they are sore affrayed leeste through preachyng the same should be shrewedly shakē or wholy taken from them.
but they Are soar afraid leeste through preaching the same should be shrewedly shaken or wholly taken from them.
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Therefore they desire nothyng more than to be ridde and deliuered of their clamours, and immediately to haue them taken out of the waye.
Therefore they desire nothing more than to be rid and Delivered of their clamours, and immediately to have them taken out of the Way.
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For so thinke they that they shal be safe, and inioye their pleasures at wil.
For so think they that they shall be safe, and enjoy their pleasures At will.
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With like affection and Counsell in the feaste of Herode, was coueted nother kingedom, nor great some of Golde,
With like affection and Counsel in the feast of Herod, was coveted neither Kingdom, nor great Some of Gold,
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The Popes had rather at this daye haue the heades of certen ministers of the churche, than so many thousande crownes.
The Popes had rather At this day have the Heads of certain Ministers of the Church, than so many thousande crowns.
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Yea moreouer the ministers of churches are called plagues, disturbers, sediciouse, & iniuriouse against God, & his saintes, and agaynst al men.
Yea moreover the Ministers of Churches Are called plagues, disturbers, seditious, & iniuriouse against God, & his Saints, and against all men.
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Therfore they wisshe with all theyr hartes to be eased of this burthen. The Lorde Iesus forgeue them this sinne.
Therefore they wish with all their hearts to be eased of this burden. The Lord Iesus forgive them this sin.
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¶ 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.
¶ The enterprises of Antichrist in wedyng out the Preachers to be vain: how great shall be the rewards of Preachers, and of the punnisshement of the wicked. The xlix Sermon.
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ANd after three daies and an halfe the spirite of life frō God: entred into them. ANd After three days and an half the Spirit of life from God: entered into them.
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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 stood upon their feet: and great Fear Come upon them that saw them. And they heard a great voice from heaven saying unto them: come up hither.
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And they ascended vp into heauē in a clowde, and their enemies sawe them.
And they ascended up into heaven in a cloud, and their enemies saw them.
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And the same houre was there a great Earthquake, & the tenth parte of the citie fell,
And the same hour was there a great Earthquake, & the tenth part of the City fell,
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and in the Earthquake were slayne names of mē seuen thousand, and the remnaūt were feared,
and in the Earthquake were slain names of men seuen thousand, and the remnant were feared,
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and gaue glory to God of Heauen. and gave glory to God of Heaven.
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Hitherto hath he spoken of the wicked ioyes and gladnes of Antichrist and the vngodly men of the last age, conceiued of the slaughter of ye holy prophetes of god.
Hitherto hath he spoken of the wicked Joys and gladness of Antichrist and the ungodly men of the last age, conceived of the slaughter of you holy Prophets of god.
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They wil thinke, how they shal reigne for euer in those their errours, superstitions and pleasures:
They will think, how they shall Reign for ever in those their errors, superstitions and pleasures:
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and suppose by theyr murtherynge to haue put to silence the preachyng of the gospel to them most displeasaunt.
and suppose by their murdering to have put to silence the preaching of the gospel to them most displeasant.
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But consequently the Lord sheweth, that their hope is most vaine, their attemptes to be frustrate, and their ioyes shorte:
But consequently the Lord shows, that their hope is most vain, their attempts to be frustrate, and their Joys short:
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yea and quickely to be tourned into mourning & miserie.
yea and quickly to be turned into mourning & misery.
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For first he declareth, that the prophecie or preachyng shal be repared of God by newe prophetes,
For First he Declareth, that the prophecy or preaching shall be repaired of God by new Prophets,
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and that to the greatest griefe and terrour of the Antichristians, whiche loked for no such thing.
and that to the greatest grief and terror of the Antichristians, which looked for no such thing.
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After he sheweth howe great rewardes are prepared and geuē to the preachers oppressed in this world, and intreated with greate vilanie.
After he shows how great rewards Are prepared and given to the Preachers oppressed in this world, and entreated with great villainy.
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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.
Finally he signifies that the wicked shall not live in continual pleasure, but that God will disturb their Joys, bringing misery upon them even in this world.
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Which although he beginne at the laste in this world to punnishe, in an other worlde will more aboundantly augmente their tourmentes euerlastyng.
Which although he begin At the laste in this world to punnishe, in an other world will more abundantly augment their tormets everlasting.
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And all these thinges shall nede no greate exposition, so that we marke dilligently, what thinges haue ben done a fewe ages past,
And all these things shall need no great exposition, so that we mark diligently, what things have been done a few ages past,
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and what be done also at this daye. And al these thinges apperteyne to the consolation and comforte of Sainctes.
and what be done also At this day. And all these things appertain to the consolation and Comfort of Saints.
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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: First that the free preaching of God's word against Antichrist shall be restored, which seemed to him self to have overcomen and oppressed all prophecy, he Declareth by these words:
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and after three dayes and an halfe, the spirite of life from God entred into them.
and After three days and an half, the Spirit of life from God entered into them.
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He signifieth by that nombre of dayes, as I tolde you before, a very shorte time as though he shoulde saye:
He signifies by that number of days, as I told you before, a very short time as though he should say:
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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.
they shall not long in joy their false and bloody pleasures. For God shall raise up other prophets in the place of those that Are dead.
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And he speaketh as though God should reyse vp the selfe same prophetes, whiche Antichrist had slayne,
And he speaks as though God should raise up the self same Prophets, which Antichrist had slain,
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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:
and that he would Object them again to the wicked in their own bodies. Howbeit they shall be raised again in their bodies At the laste day:
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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.
but now shall other Preachers succeed in the place of those that rest, unto whom God shall give that Spirit of his, which he had given to the Others that Are dead.
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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.
Therefore he calls this the Spirit of life, for as much as those which were slain for the same Doctrine, seem as it were to have lived again.
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Verely for lickenes of doctrine, Iohn Baptiste, Helias, and the prophet Ieremie semed to haue ben reuiued in Christ,
Verily for lickenes of Doctrine, John Baptiste, Elias, and the Prophet Ieremie seemed to have been revived in christ,
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as is red in the.14. and.16.
as is read in the.14. and.16.
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of Matth. And here is expressely saied, that the same spirite did not procede of the Deuill,
of Matthew And Here is expressly said, that the same Spirit did not proceed of the devil,
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or of men (as it is sayed at this daye of many) but of God.
or of men (as it is said At this day of many) but of God.
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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,
For he with his Spirit (which is one) inspireth his Ministers, and directeth the same by his word, that the latter wholly answer to the former in Doctrine,
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and seuere rebukyng of sinnes, &c. For the liuely effecte of that spirite followeth, and they stode vpon their fete:
and severe rebuking of Sins, etc. For the lively Effect of that Spirit follows, and they stood upon their feet:
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that is to saye, they liued againe.
that is to say, they lived again.
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Their doctrine semed ouerthrowen and troden vnder fote, but Gods worde standeth agayne vpon his fete, and runneth moste swiftely.
Their Doctrine seemed overthrown and trodden under foot, but God's word Stands again upon his feet, and Runneth most swiftly.
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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:
We say in Dutch of such as be restored, to expound the Effect that same also appertaineth, that the Antichristians sing other Preachers succeed in the room of them that were slain:
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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,
being stricken with Fear, know not whither to turn them. By the Way Therefore is signified, that the course of the word shall be fortunate,
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and the whiche these menne can not stoppe by any meanes, howe so euer they rage and murther.
and the which these men can not stop by any means, how so ever they rage and murder.
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All these thinges shall be better vnderstande by the Histories of later times, and of suche thinges as are done yet at this daye.
All these things shall be better understand by the Histories of later times, and of such things as Are done yet At this day.
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And to the intente, that omittyng the eldeste thinges, I maye touche those of latter time:
And to the intent, that omitting the eldest things, I may touch those of latter time:
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the Bisshoppes of Rome had thought they had wonne the fielde in the counsell of Constaunce,
the Bishops of Rome had Thought they had won the field in the counsel of Constance,
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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.
when they had burned John Husse and Jerome of Prage: but within a short time After many godly and well learned men sprang up in Bohemia and in other countries, in whom those slain appeared to have taken again the Spirit of life.
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In Italy Laurence Valla taught to his greate prayse, and also Hieronimus Sauanorela, &c. In Germany taught many godly men,
In Italy Laurence Valla taught to his great praise, and also Jerome Sauanorela, etc. In Germany taught many godly men,
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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,
as in France also in England, and other Nations. Thirtie Years past through the grace of God was brought a Light into the world by Mirandula, Reuchlin, Erasmus, Luther, Zwinglius, Oecolāpadius, Melanchthon, and innumerable Others, in whom the Spirit of life uttering it self After every men talent, Set forth the Scriptures, detected the Romish wickedness,
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and rebuked the vices of all states, but especially of the clergie.
and rebuked the vices of all states, but especially of the Clergy.
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The Romish are affrayde of this spirite, and fill the eares of themperour & kinges with complainctes and accusations,
The Romish Are afraid of this Spirit, and fill the ears of Emperor & Kings with complainctes and accusations,
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& crie out that we should all with our bokes be distroyed & burned.
& cry out that we should all with our books be destroyed & burned.
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Howebeit the power of God neuerthelesse maketh the prophetes to stāde on their fete, and their preachyng to runne a pase:
Howbeit the power of God nevertheless makes the Prophets to stand on their feet, and their preaching to run a pace:
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howe so euer these rage in their furie, & persecute gods veritie preached through out the whole world.
how so ever these rage in their fury, & persecute God's verity preached through out the Whole world.
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To God be the prayse and glory.
To God be the praise and glory.
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In this cōsolatiō are mixed also rewardes prepared for the faithful ministers, whō the Antichristians slaiyng do first excōmunicate, that they maye sende them as it were boūden,
In this consolation Are mixed also rewards prepared for the faithful Ministers, whom the Antichristians slaiyng do First excommunicate, that they may send them as it were bounden,
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& might as it were addicte thē to Deuils, of thē to be tourmented with euerlastyng punnishmentes.
& might as it were addict them to Devils, of them to be tormented with everlasting punnishmentes.
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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:
And hitherto have all Preachers been Thought, which have spoken against the Church of Room, & have suffered Therefore At the Popes hand, to have perished both body and soul:
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their bodies I saye, consumed with fire, and their soules throwē downe into hell.
their bodies I say, consumed with fire, and their Souls thrown down into hell.
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For they were condemned as heretikes, and enemies of God and the church, and euen as the plagues of mankinde,
For they were condemned as Heretics, and enemies of God and the Church, and even as the plagues of mankind,
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& so taken out of this life. But contrarywise the Lord here pronounceth, and declareth euerlasting rewardes to be for them prepared.
& so taken out of this life. But contrariwise the Lord Here pronounceth, and Declareth everlasting rewards to be for them prepared.
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For theyr soules deliuered from their bodies, are streight waye taken vppe into heauen:
For their Souls Delivered from their bodies, Are straight Way taken up into heaven:
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and their bodies reysed at the last iudgement, ascende into heauē also, that there they maie reioyce with Christ for euermore.
and their bodies raised At the last judgement, ascend into heaven also, that there they may rejoice with christ for evermore.
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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 to the intent that this godly promise of the everlasting and inestimable reward, might be of more Authority and credit with all men, the Lord propoundeth it not simply,
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but most gallaūtly decked and ••rnisshed, for he setteth before, that a voyce was sente to the prophetes, and that from heauen: morouer, great, or lowde.
but most gallantly decked and ••rnisshed, for he sets before, that a voice was sent to the Prophets, and that from heaven: moreover, great, or loud.
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For great is the consent of Patriarches, Prophetes and Apostles with the very sonne of god, in most assured doctrine:
For great is the consent of Patriarchs, prophets and Apostles with the very son of god, in most assured Doctrine:
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wherupō we beleue vndoubtedly, that those which suffer for the confession of Christ, are saued both body and soule.
whereupon we believe undoubtedly, that those which suffer for the Confessi of christ, Are saved both body and soul.
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And that doctrine was brought frō 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.
And that Doctrine was brought from heaven, that there is no place left for doubtfulness. There be testimonies in the Scriptures both manifest, and many, as in.26. of Isaiah.12. of daniel.10. and.16. of Matthew.14. of John, and diverse Others.
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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.
What should we say that At this present is brought an express testimony hereof? for a voice soundeth from Heaven over the afflicted with the tyranny of Antichrist: come up hither.
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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.
That is as to say, as, I see the Lewdness and cruelty of the Antichristians to be such, that there is no place left you in earth.
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They tourmoyle and persecute you as plagues, and vnworthie to liue on the earth:
They tourmoyle and persecute you as plagues, and unworthy to live on the earth:
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come ye therefore hither to me, into the heauenly palace, whither I my selfe came also after the crosse and opprobriouse death.
come you Therefore hither to me, into the heavenly palace, whither I my self Come also After the cross and opprobriouse death.
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We reade in the Gospel that the iudge shall saye to the godly, come the blessed of my father, &c.
We read in the Gospel that the judge shall say to the godly, come the blessed of my father, etc.
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Furthermore leeste any man should thinke these wordes to be vayne, the lord adioyneth by S. Iohn, and they ascended into heauen: Furthermore leeste any man should think these words to be vain, the lord adjoineth by S. John, and they ascended into heaven:
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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:
not for that the resurrection is made already, but for the undoubted certainty of the thing, he speaks of the thing to come, as if it were past:
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of the which sorte are founde many lyke phrases euery where in the Prophetes.
of the which sort Are found many like phrases every where in the prophets.
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Helias in times past ascēded into heauē both soule and body, as we reade in the.4. boke of Kinges the.2. chapt.Elias in times past ascended into heaven both soul and body, as we read in the.4. book of Kings the.2. Chapter.
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by the same miracle he shewed than also, what rewarde the Lorde hath prepared for the faythfull preachers of Gods worde,
by the same miracle he showed than also, what reward the Lord hath prepared for the faithful Preachers of God's word,
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nother is there any other thing here nowe repeted. He addeth, how they went vp in a clowde.
neither is there any other thing Here now repeated. He adds, how they went up in a cloud.
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For a clowde toke vp Christe our head from the eyes of the disciples:
For a cloud took up Christ our head from the eyes of the Disciples:
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and we shal be also taken vp in a clowde to mete the Lord in the ayre,
and we shall be also taken up in a cloud to meet the Lord in the air,
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to the Thessalonians the.4. chap. Albeit therfore that preachers, & those which beleue the preachers be excōmunicated of Antichrist,
to the Thessalonians the.4. chap. Albeit Therefore that Preachers, & those which believe the Preachers be excommunicated of Antichrist,
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& 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.
& through open and shameful punishments should seem to be sent to the devil: yet christ receiveth them Delivered from all evils, unto him, into the palace of Heaven.
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Vnto this he addeth an other thing also: and their enemies sawe them.
Unto this he adds an other thing also: and their enemies saw them.
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They saw I saye, with an horrible feare, for whilest they shall see them, whom they haue condēned for gods enemies, They saw I say, with an horrible Fear, for whilst they shall see them, whom they have condemned for God's enemies,
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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.
as the true and honourable Friends of God to be in glory: thereof they shall gather, that they themselves shall be deputed into the fellowship of Devils.
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Reade herof a plentiful cōmentary in the.3. &.5. chapt. of the boke of wisedome.
Reade hereof a plentiful commentary in the.3. &.5. Chapter. of the book of Wisdom.
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Albeit therfore that the preachers of the Gospell in this present worlde be iudged and seme and appere before the world as damned:
Albeit Therefore that the Preachers of the Gospel in this present world be judged and seem and appear before the world as damned:
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yet in that same daye, wherin all men shal be assembled, so many as euer haue ben, be now,
yet in that same day, wherein all men shall be assembled, so many as ever have been, be now,
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or shall be, vnto al it shal be manifest, yt these be the most dere frēdes of God,
or shall be, unto all it shall be manifest, that these be the most dear Friends of God,
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and that their cause is best.
and that their cause is best.
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And herewith wil the lorde haue them comforted which are persecuted, condemned, dispised, and spurned for the preachyng of Gods worde.
And herewith will the lord have them comforted which Are persecuted, condemned, despised, and spurned for the preaching of God's word.
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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.
By these things he Prepareth & Establisheth the minds of the faithful, that they be not discouraged with the rebukes, revilings and oppressions of Antichrist and his limbs.
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Finally the Lorde addeth also certen thinges of the miseries of the Antichristians, wherwith the rightuouse Lord beginneth to punnish them,
Finally the Lord adds also certain things of the misery's of the Antichristians, wherewith the righteous Lord begins to Punish them,
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& to interrupte their wicked ioyes, that at the last in an other world he maye put ye same to tourmētes, that neuer shal haue ende.
& to interrupt their wicked Joys, that At the last in an other world he may put you same to tormets, that never shall have end.
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In that same houre, sayeth he, the same time doubtles wherin they shall afflicte the prophetes, shal be made a great Earthquake,
In that same hour, Saith he, the same time doubtless wherein they shall afflict the Prophets, shall be made a great Earthquake,
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& the tenth parte of the citie shal fal.
& the tenth part of the City shall fall.
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And the tenth part we vnderstād to be great, yet so, that the more parte shal remaine in errour.
And the tenth part we understand to be great, yet so, that the more part shall remain in error.
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As S. Peter prophecied should come to passe, in the.2. of Peter the.2. And the Lord him selfe also in the.7.
As S. Peter prophesied should come to pass, in the.2. of Peter the.2. And the Lord him self also in the.7.
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of Matth. And he semeth to recite two euilles, which hāge ouer them, calamities, and reuoltinges.
of Matthew And he Seemeth to recite two evils, which hang over them, calamities, and reuoltinges.
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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.
For S. John him self Seemeth to add an exposition, and to say: and there were slain in the Earthquake the names of seuen thousande men.
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And the residewe were affrayed, and gaue glory to God of Heauen.
And the residue were afraid, and gave glory to God of Heaven.
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Therfore I suppose by the Earthquake to be signified excedyng greate alterations, commotions, seditions, warres, slaughters and distructions.
Therefore I suppose by the Earthquake to be signified exceeding great alterations, commotions, seditions, wars, slaughters and destructions.
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And he sayed the names of men after the Hebrewe phrase, for a nombre of men.
And he said the names of men After the Hebrew phrase, for a number of men.
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And he put, 7000. a nombre certayne, for an vncertayne:
And he put, 7000. a number certain, for an uncertain:
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as where it is sayed to Helias, I haue lefte me seuen thousande men, which haue not boughed their knees to Baal.
as where it is said to Elias, I have left me seuen thousande men, which have not boughed their knees to Baal.
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For if it signifieth a great multitude.
For if it signifies a great multitude.
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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.
Likewise he signifies Here also, that no small number of Antichristians shall be dispatched out of the Way by slaughter and sundry or all Kinds of calamities.
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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,
Again he signifies that the tenth part of the world, that is to say the adherentes and favourers of the Romish Church shall revolt not a few of them from the same Church, being feared with the preaching of God his word,
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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.
and with plagues inflicted to the enemies of God his word, and so they shall forsake the Romish Church, that they shall give all glory to the God of Heaven.
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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, Hitherto being abused with the Romish trifles, and sophistical opinions, they have not given all glory wholly to the true God, creator of heaven end earth,
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and the inhabiter and geuer of heauen, whilest they haue attributed more vnto creatures. mens inuentions, and to errours, than to the veritie:
and the inhabiter and giver of heaven, whilst they have attributed more unto creatures. men's Inventions, and to errors, than to the verity:
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and communicated the glory, which they owe to God alone, vnto sainctes also, and to the workes of their handes:
and communicated the glory, which they owe to God alone, unto Saints also, and to the works of their hands:
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but now beyng instructed with the preachyng of the gospel, they wil depende of God alone,
but now being instructed with the preaching of the gospel, they will depend of God alone,
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and wil ascribe al glory vnto him through Christ.
and will ascribe all glory unto him through christ.
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Nowe if ye conferre herwith histories not olde (for wherunto shoulde I moleste you with a long rehersall) but lately made,
Now if you confer herewith histories not old (for whereunto should I molest you with a long rehearsal) but lately made,
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& that with in these hondreth yeres, thou shalt geue a wōderful light herunto.
& that with in these hondreth Years, thou shalt give a wondered Light hereunto.
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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.
When the Preachers of Bohemia were burned At Constaūce, a great commotion of the people ensued immediately, the Bohemians moving Mortal war against the Romans.
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Aeneas Siluius him selfe wrote of that warre, wherin many thousandes of menne were slayne, and many places distroyed and layde waste.Aeneas Siluius him self wrote of that war, wherein many thousandes of men were slain, and many places destroyed and laid waste.
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Moreouer innumerable men, forsake ye sea of Rome.
Moreover innumerable men, forsake you sea of Rome.
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In our memorie where through the instigation of Rome a greuouse persecution was stired vppe agaynst the faithfull,
In our memory where through the instigation of Rome a grievous persecution was stirred up against the faithful,
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and certen thousandes of faythful slaine, besides the expectation of al men, Rome was taken in the yere of our Lord.1527.
and certain thousandes of faithful slain, beside the expectation of all men, Rome was taken in the year of our Lord.1527.
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confesse also that he wyll come in tyme most dewe:
confess also that he will come in time most dew:
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and so defaced and spoiled, that the same calamitie might be cōpared with those olde and greatest that euer were.
and so defaced and spoiled, that the same calamity might be compared with those old and greatest that ever were.
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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.
Nother yet do the Princes cease to war among themselves, and to weaken themselves with mutual destruction, which never cease in a manner to shed the blood of the faithful.
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But we are glad and reioice, that a wōderful nombre at this daye do reuolte from that Romish see,
But we Are glad and rejoice, that a wondered number At this day do revolt from that Romish see,
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and geueth to God through Christ all glory. To him be glory and rule for euer and euer. Amen.
and Giveth to God through christ all glory. To him be glory and Rule for ever and ever. Amen.
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¶ The seuenth Angell bloweth the trompe, and the elders singe a song of prayse. The.l. Sermon.
¶ The Seventh Angel blows the trump, and the Elders sing a song of praise. The l Sermon.
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THe second wo is past, and beholde the.iii. wo will come anone. And the seuenth Angell blewe, & there were made greate voices in heauen saiyng: THe second woe is past, and behold the iii woe will come anon. And the Seventh Angel blew, & there were made great voices in heaven saying:
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The kyngedomes of this world are made our lordes & his christes, and he shall reigne for euermore.
The kingdoms of this world Are made our Lords & his Christ's, and he shall Reign for evermore.
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And the foure and twenty Elders whiche sitte before God on their seates, fel vpon their faces, and worshipped God saiyng:
And the foure and twenty Elders which sit before God on their seats, fell upon their faces, and worshipped God saying:
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we geue thankes to thee Lorde God almightie: whiche arte and waste, and art to come:
we give thanks to thee Lord God almighty: which art and waste, and art to come:
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for thou haste receiued thy great power, and hast raigned. for thou haste received thy great power, and hast reigned.
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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.
By the seuen tromps Angelical not only the destinies of the Church Are showed, but all the godly Are also excited to watch, and to keep spiritual war.
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And to the three last trompettes, as most daūgerouse, are ioyned three woes, signifiyng, as I sayde in the ende of the 8. chapt.
And to the three last trumpets, as most dangerous, Are joined three woes, signifying, as I said in the end of the 8. Chapter.
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that al kinde of troubles and most greuouse afflictions shal chaūce in these times, wherby men shal be brought in greatest distresse.
that all kind of Troubles and most grievous afflictions shall chance in these times, whereby men shall be brought in greatest distress.
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And the first in dede he hath seuered frō the seconde and thirde, by these wordes: one wo is past,
And the First in deed he hath severed from the seconde and Third, by these words: one woe is past,
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and lo two woes are yet to come after this.
and lo two woes Are yet to come After this.
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Whiche maner of speach doeth not breake of the matters, but frameth ye speach in order.
Which manner of speech doth not break of the matters, but frameth you speech in order.
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For the popish wo ceaseth not, when the Turkisshe wo cometh on, but afflicteth the churches to gether.
For the popish woe ceases not, when the Turkish woe comes on, but afflicts the Churches to gether.
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That maner of speaking is geuen therfore to the order: so now he discerneth the thirde wo from the seconde:
That manner of speaking is given Therefore to the order: so now he discerneth the Third woe from the seconde:
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signifiyng in dede that Mahometes lawe shal indure to the last iudgemēt:
signifying in deed that Mahometes law shall endure to the last judgement:
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and yet in the meane time denieth not, but that Papistrie shal cōtinewe so long also, wherof he hath hitherto in the.11. chapt.
and yet in the mean time Denieth not, but that Papistry shall continue so long also, whereof he hath hitherto in the.11. Chapter.
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discoursed many thinges, hauyng finisshed the matters of Mahomet in the.9. chapt. Therfore the sense of the Apostles wordes semeth to be this:
discoursed many things, having finished the matters of Mahomet in the.9. Chapter. Therefore the sense of the Apostles words Seemeth to be this:
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you haue hearde of the firste and seconde wo, heare furthermore also of the thirde and last wo.
you have heard of the First and seconde woe, hear furthermore also of the Third and last woe.
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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.
And we must mark (which thing makes chiefly for the consolation of the godly) that the Apostle Saith expressly, that the First and seconde woe Are past.
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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.
For so he signifies, that these two greatest Tyrants shall have an end, and that God hath even prescribed them certain Limits and bounds, which they can not pass.
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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.
Let us Therefore rejoice, that God hath a care over us, which will not neglect's, neither will permit the wicked to do more than appertaineth.
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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. The Third woe shall stick, not in the godly, but in the wicked what time being oppressed with the laste judgement, they shall go beside their expectation with their head the devil, to everlasting tormets.
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No tongue be it neuer so eloquent, can vtter those vnspeakeable paynes of this thirde wo.
No tongue be it never so eloquent, can utter those unspeakable pains of this Third woe.
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Wherefore Daniel sayeth also in the.12. chapt.
Wherefore daniel Saith also in the.12. Chapter.
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And the time shal be herd, such as hath not ben since the beginning of people.
And the time shall be heard, such as hath not been since the beginning of people.
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But whē this wo shal be, is not expressed, nor determined, as nother ye day of iudgemēt:
But when this woe shall be, is not expressed, nor determined, as neither the day of judgement:
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which is knowen to the father alone, & therfore must not be searched of vs ouer curiously.
which is known to the father alone, & Therefore must not be searched of us over curiously.
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That same is sufficiēt for vs, that it shal come shortely.
That same is sufficient for us, that it shall come shortly.
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For the Lorde sayth in the gospel, that he will for the electes sake shortten those harde tymes.
For the Lord say in the gospel, that he will for the elects sake shortten those harden times.
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And agayne, when these thinges begyn to be done, loke vp and lifte vp your heades, for your redemption approcheth nere.
And again, when these things begin to be done, look up and lift up your Heads, for your redemption Approaches never.
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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.
But these things begin not now to be done, but Are already accomplished. Wherefore it cannot be chosen, but that our redemption is At hand.
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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,
Away than with Thought and care, wherewith many torment themselves, that God delayeth over long, that he Giveth over much to the wicked, that the godly Are vexed to soar,
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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.
and in manner forsaken, much more neglected. For the verity say: And behold the Third woe shall come anon, to wit in time. For in the tenth Chapter.
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he affirmed by a solemne oth, that he will come vnto iudgement.
he affirmed by a solemn oath, that he will come unto judgement.
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Nowe as concerning the very moment and oportunitie of time, geue glory to God, and acknowledge him in the courses of tymes,
Now as Concerning the very moment and opportunity of time, give glory to God, and acknowledge him in the courses of times,
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and in all thinges and creatures, to vse an oportunitie moste exquisite.
and in all things and creatures, to use an opportunity most exquisite.
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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:
Where Therefore thou Confessest in thy crede, I believe that the Lord shall come from the right hand of the father, to judge the quick and the dead:
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And lyke as from the beginnyng of the world, he hath neuer forsaken or neglected those that serued him,
And like as from the beginning of the world, he hath never forsaken or neglected those that served him,
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so will he no more neglecte them in the ende of the worlde. For it foloweth, that may expounde the thinges that go before. And the seuenth Angell blewe.
so will he no more neglect's them in the end of the world. For it Followeth, that may expound the things that go before. And the Seventh Angel blew.
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For he declareth that the iudge is now at hand, he raiseth from the dead, the godly and vngodly:
For he Declareth that the judge is now At hand, he Raiseth from the dead, the godly and ungodly:
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the godly vnto ioy, the wicked to payne euerlasting. These shalbe new battelles, but to the wicked vnfortunate, and altogether miserable.
the godly unto joy, the wicked to pain everlasting. These shall new battles, but to the wicked unfortunate, and altogether miserable.
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Of the trompet of this Angell, you reade in the gospell of S. Matthew. in the.24. chapt.
Of the trumpet of this Angel, you read in the gospel of S. Matthew. in the.24. Chapter.
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and in S. Paule in the.4. chapt.
and in S. Paul in the.4. Chapter.
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of the firste to the Thessa. He shoulde adioyne nowe, the whole maner and discourse of that last iudgement:
of the First to the Thessa He should adjoin now, the Whole manner and discourse of that last judgement:
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but he wyll differre it to the.19. and.20. chapt.
but he will differre it to the.19. and.20. Chapter.
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In the meane time wil he recite as he hath promysed, the furies of Sathan againste the churche,
In the mean time will he recite as he hath promised, the furies of Sathan against the Church,
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and howe he will vse those notable instrumentes the olde and newe Romane Empire, to committe murther,
and how he will use those notable Instruments the old and new Roman Empire, to commit murder,
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and in maner to distroye the churche:
and in manner to destroy the Church:
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wherein not withstandyng the wicked shall in this world also be put to moste greuouse punnishmentes.
wherein not withstanding the wicked shall in this world also be put to most grievous punnishmentes.
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Nowe omitting, or rather reseruynge these thinges to their owne place, he celebrateth the gratulatiōs, reioycinges and praises of Sainctes.
Now omitting, or rather reserving these things to their own place, he celebrateth the gratulations, reioycinges and praises of Saints.
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The pride and arrogancie of the wicked, and chiefly of the Antichristians hath semed hitherto in the world intollerable: The pride and arrogancy of the wicked, and chiefly of the Antichristians hath seemed hitherto in the world intolerable:
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thei haue oppressed the godly, bragged of their victories and haue boasted of theyr owne felicitie with full chekes:
they have oppressed the godly, bragged of their victories and have boasted of their own felicity with full cheeks:
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and as we shall heare in the.18. chapt. of this boke, that beaste hath sayed:
and as we shall hear in the.18. Chapter. of this book, that beast hath said:
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I sitte as Quene, & am no widowe, and shal neuer see any sorrow. For voices are hearde from Rome: al Empires are oures.
I sit as Queen, & am no widow, and shall never see any sorrow. For voices Are heard from Rome: all Empires Are ours.
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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 Laur••ce Valla, about the donation of Cōstantine.
It is known what manner of things Augustine Steuchus an Italian and chief champion of the Popes holiness hath Set forth in this cause against Laur••ce Valla, about the donation of Cōstantine.
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And dayly are hearde the brags & reioycings of the papistes, of the euerlasting cōtinuaūce of the See of Rome, of her victories,
And daily Are heard the brags & rejoicings of the Papists, of the everlasting Continuance of the See of Room, of her victories,
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& 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,
& oppression of the preaching of the Gospel, & that the same hath her power stretched through out the world, etc. But in that day (what time verily our lord Iesus christ, shall Abolah all power, Rule,
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& authoritie & shal haue made al his enemies his fote stoole accordyng to the scripture in the.110. Psalme. And in the.1.
& Authority & shall have made all his enemies his foot stool according to the scripture in the.110. Psalm. And in the.1.
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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.
to the Corinth. the.15.) There shall be heard again the voices of the glad and joyful, singing true and Eternal triumphing songs in heaven.
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For Angelles and sainctes shal sing together:
For Angels and Saints shall sing together:
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wherfore the voices shal be greater & more durable, thā the voices of Christes enemies, which last but a smal season.
Wherefore the voices shall be greater & more durable, than the voices of Christ's enemies, which last but a small season.
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Nowe also he rehearseth the songe or triumphaunt dittie, and reioycyng: Now also he rehearseth the song or triumphant ditty, and rejoicing:
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the kingdomes of this worlde are made our lordes, & his Christes, and he shal raigne for euer more, Amē.
the kingdoms of this world Are made our Lords, & his Christ's, and he shall Reign for ever more, Amen.
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He sheweth two thinges, that all kingedomes are made the fathers and the sonnes: and that he shal raigne for euermore.
He shows two things, that all kingdoms Are made the Father's and the Sons: and that he shall Reign for evermore.
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Al kingdomes were before also our lord Iesus Christes:
All kingdoms were before also our lord Iesus Christ's:
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but the same appered not so plainely to al men, what time the bisshop of Rome also vsurped the same to him selfe,
but the same appeared not so plainly to all men, what time the bishop of Room also usurped the same to him self,
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& oppressed thē which did only celebrate the name of Christ.
& oppressed them which did only celebrate the name of christ.
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But in that it shal truely appere, and that to all fleshe, that al kingdomes were euer,
But in that it shall truly appear, and that to all Flesh, that all kingdoms were ever,
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and yet remayne of one & the eternal God. Christ therfore ouercometh, the veritie ouercometh, ye gospel ouercometh, the churche ouercometh:
and yet remain of one & the Eternal God. christ Therefore Overcometh, the verity Overcometh, you gospel Overcometh, the Church Overcometh:
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they that are vanquished, shal be led to hel, Mahomet with his, & the Bishop of Rome with his.
they that Are vanquished, shall be led to hell, Mahomet with his, & the Bishop of Rome with his.
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There is added, yt Christ shal raigne for euer more.
There is added, that christ shall Reign for ever more.
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Antichrist in dede hath raigned, and the wicked haue reioyced in this worlde, but a very shorte time:
Antichrist in deed hath reigned, and the wicked have rejoiced in this world, but a very short time:
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but nowe shall the godly reigne with christ for euer more.
but now shall the godly Reign with Christ for ever more.
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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.
Nother doth he now divide the Kingdom of the father & the son, but shows it to be Common, where he Saith that the kingdoms Are made: that is to say.
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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.
it is openly declared, that all kingdoms Are of God the father and the son, and that he shall Reign with his elect for evermore.
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So you may see that the place of S. Paule maye not be expounded after the lettre, which is writtē in the.1. to the Corinth. the.15. chapt.
So you may see that the place of S. Paul may not be expounded After the lettre, which is written in the.1. to the Corinth. the.15. Chapter.
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of that the son•• must be subiected, & shall deliuer the kingdome to his father. For he shall deliuer the kingdome, to witte the church:
of that the son•• must be subjected, & shall deliver the Kingdom to his father. For he shall deliver the Kingdom, to wit the Church:
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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.
that is to say, shall bring, and present it to the father, and in his members shall be Subject to the father, with whom not withstanding he him self shall Reign for ever. Thaffirmatiue vocable is annexed, Amen.
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Leeste any man should doubt one whitte of these celestial misteries.
Least any man should doubt one whit of these celestial Mysteres.
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Howbeit he doeth more playnely expounde afterwarde, what those voices are that were spokē in Heauen,
Howbeit he doth more plainly expound afterward, what those voices Are that were spoken in Heaven,
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whilest he annexeth the narration of the.xxiiii. Elders, and of such thinges wherwith they praysed God.
whilst he annexeth the narration of the xxiiii Elders, and of such things wherewith they praised God.
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And here the most goodly & beautifull order of this boke semeth to me worthie to be obserued.
And Here the most goodly & beautiful order of this book Seemeth to me worthy to be observed.
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In ye beginning of this visiō he brought in the same elders, teaching vs by their exāple & himnes, what we should do:
In you beginning of this vision he brought in the same Elders, teaching us by their Exampl & Hymns, what we should do:
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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 ye last iudgement, of what sorte it shal be, most rightouse doubtles,
the same Therefore he brings again also in the end of this vision, that we might be instructed again by their words & doings, not only Concerning you last judgement, of what sort it shall be, most righteous doubtless,
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as al his iudgementes are (which ye whole visiō approueth) but yt also we shuld vnderstād, what becometh vs, & what we shuld do:
as all his Judgments Are (which the Whole vision approveth) but that also we should understand, what Becometh us, & what we should do:
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verely that we should worship god, & submit our selues whole vnto him:
verily that we should worship god, & submit our selves Whole unto him:
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& beleue stedfastly yt both ye iudgement shal assuredly come, & yt also it shalbe most iuste.
& believe steadfastly that both the judgement shall assuredly come, & that also it shall most just.
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The himne or prayer, which they offer vp vnto God, is a kynde of prayse. For it is a thankesgeuyng or reioysing for victory. The Hymn or prayer, which they offer up unto God, is a kind of praise. For it is a thankesgeuyng or rejoicing for victory.
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For in such sort they geue God thanks, that neuerthelesse they celebrate god highly, and reioyce to themselues and to al godly for their saluatiō.
For in such sort they give God thanks, that nevertheless they celebrate god highly, and rejoice to themselves and to all godly for their salvation.
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For they geue god thanks for their saluation.
For they give god thanks for their salvation.
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And cōmend his iustice and veritie, which he sheweth in this his iudgement, rewarding the good with good things, and the euil with euil.
And commend his Justice and verity, which he shows in this his judgement, rewarding the good with good things, and the evil with evil.
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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.
Therefore like as they rise out of their chairs and fall down before almighty God: even so aught we also both now and ever to do.
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Whereof is spoken more in the.4. chap. Here we should learne humilitie, and that God alone is to be worshipped,
Whereof is spoken more in the.4. chap. Here we should Learn humility, and that God alone is to be worshipped,
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& that to him alone al praiers or inuocatiōs, or geuing of thāks must be offered:
& that to him alone all Prayers or invocations, or giving of thanks must be offered:
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the which thing is cleane repugnaūt to the popish doctryne. We se now ye very thankesgeuing, than the which no better can be found. They geue thankes vnto God.
the which thing is clean repugnant to the popish Doctrine. We see now you very thanksgiving, than the which no better can be found. They give thanks unto God.
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Let vs therfore thanke him also. And also cōmend & exalte him, whylest they call him the Lord, and God almightie:
Let us Therefore thank him also. And also commend & exalt him, whilst they call him the Lord, and God almighty:
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and also they celebrate his maiestie, where they say: which arte, and which waste, and which arte to come.
and also they celebrate his majesty, where they say: which art, and which waste, and which art to come.
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They allude to the wordes of God, spoken in oulde tyme to Moses in the.3.
They allude to the words of God, spoken in old time to Moses in the.3.
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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.
of Exodus. By the diversity of times, the eternity of God is figured. But of this kind of speech I have spoken more in the First Chapter.
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And nowe they declare, wherefore they geue thankes: for thou haste receiued thy great power, and hast reigned. And now they declare, Wherefore they give thanks: for thou haste received thy great power, and hast reigned.
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but what time he sheweth not the same, and permittith very much to the vngodly, that they by their power can infringe,
but what time he shows not the same, and permittith very much to the ungodly, that they by their power can infringe,
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& preuayl against gods word, he semeth to haue layde it away.
& prevail against God's word, he Seemeth to have laid it away.
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Therfore now that he oppresseth the wicked, and as a iudge auaūceth the godly, maintayneth the veritie,
Therefore now that he Oppresses the wicked, and as a judge auaunceth the godly, maintaineth the verity,
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and destroyeth lying, he is truly sayed to haue receyued his great power.
and Destroyeth lying, he is truly said to have received his great power.
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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,
Likewise now is he said to Reign, not Because he reigned not before, but forasmuch as the lord hath reigned in the mids of his enemies,
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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:
so that Some time it was doubtful and uncertain, whither Christ reigned or Antichrist: yea that he hath had the upper hand, and christ hath been oppressed:
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now yt Christ hath broken al the power of his aduersaries, he is said most truly to reigne.
now that christ hath broken all the power of his Adversaries, he is said most truly to Reign.
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And very wel Erasmus admonissheth in his annotations vpō the newe Testament, that the translatour had tourned more aptely, Ebacilensas, yf he had sayed, thou hast obteyned a kingdome.
And very well Erasmus Admonisheth in his annotations upon the new Testament, that the translator had turned more aptly, Ebacilensas, if he had said, thou hast obtained a Kingdom.
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For the latin men saye, Regnauit, He hath reigned, whiche hath lefte reignyng: as they haue liued, which liue no more.
For the latin men say, Regnauit, He hath reigned, which hath left reigning: as they have lived, which live no more.
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But with the Grekes it is otherwise at the leeste wise in these wordes.
But with the Greeks it is otherwise At the leeste wise in these words.
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To our iudge most iuste, most mightie, and most rightuouse, be prayse and glory, for euer and euer. Amen.
To our judge most just, most mighty, and most righteous, be praise and glory, for ever and ever. Amen.
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¶ The thankes geuyng of the Elders is expounded, the Temple is opened in heauen, the arcke appereth,
¶ The thanks giving of the Elders is expounded, the Temple is opened in heaven, the Ark appeareth,
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and there were made lightenynges, &c. The.li. Sermon.
and there were made lightenings, etc. The li Sermon.
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ANd the heythen were angrie, and thy wrath is come, and the time of the dead that they shoulde be iudged, ANd the Heathen were angry, and thy wrath is come, and the time of the dead that they should be judged,
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& that thou shouldest geue rewarde vnto thy seruauntes the Prophetes and Sainctes, and to them that feare thy name, smal and great:
& that thou Shouldst give reward unto thy Servants the prophets and Saints, and to them that Fear thy name, small and great:
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and shouldest distroye them which distroye the Earth. And the Temple of God was opened in Heauen.
and Shouldst destroy them which destroy the Earth. And the Temple of God was opened in Heaven.
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and there was sene in his tēple the Arche of his Testament: & there followed lightnings, and voices, and thonderinges, & earthquake, and a great hayle. and there was seen in his temple the Arch of his Testament: & there followed lightnings, and voices, and thunderings, & earthquake, and a great hail.
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I shewed you, howe the Elders did so geue thankes vnto God for their saluation, that withall they extolled Gods rightuousenes,
I showed you, how the Elders did so give thanks unto God for their salvation, that withal they extolled God's rightuousenes,
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and excellēt veritie, which he sheweth in his iudgement most rightuouse, wherein he rewardeth the godly with iust rewardes,
and excellent verity, which he shows in his judgement most righteous, wherein he Rewardeth the godly with just rewards,
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and plageth the wicked with deserued punnishmentes.
and plagueth the wicked with deserved punnishmentes.
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And vnder this figure of speache they teach vs, that both the iudgemēt shall assuredly come,
And under this figure of speech they teach us, that both the judgement shall assuredly come,
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and that the same in al thinges shalbe most holy and iuste.
and that the same in all things shall most holy and just.
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Would God they would dilligently consider these thinges with thēselues which iudge them to talke of tryfles, that make mention of that horryble and most dreadfull day of iudgement.
Would God they would diligently Consider these things with themselves which judge them to talk of trifles, that make mention of that horrible and most dreadful day of judgement.
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For we loke for thinges more terrible, than any toung beit neuer so eloquent is able to expresse.
For we look for things more terrible, than any tongue beit never so eloquent is able to express.
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He rehearseth the wrath or tyranny of infidelles, againste the faythfull cruelly and continually executed, He rehearseth the wrath or tyranny of Infidels, against the faithful cruelly and continually executed,
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and so verely, that God semed to many to be a blocke, and nother coulde nor wolde be angrie.
and so verily, that God seemed to many to be a block, and neither could nor would be angry.
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But the iudgement ones made, the elders extoll Gods veritie, and say the wrath is come.
But the judgement ones made, the Elders extol God's verity, and say the wrath is come.
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Doubtles the holy Prophetes of God haue alwayes threatned punishmentes, testifieng that God is angrie, both with the sinners and with sinnes:
Doubtless the holy prophets of God have always threatened punishments, testifying that God is angry, both with the Sinners and with Sins:
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but where the wrath of god appeared not immediately, the Prophets appeared to feare men with vayne terrours,
but where the wrath of god appeared not immediately, the prophets appeared to Fear men with vain terrors,
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and as it were, make them affrayde of their shadowes, but now, say the elders, the veritie hath appeared,
and as it were, make them afraid of their shadows, but now, say the Elders, the verity hath appeared,
cc c-acp pn31 vbdr, vvb pno32 j pp-f po32 n2, cc-acp av, vvb dt n2-jn, dt n1 vhz vvn,
(58) sermon (DIV2)
707
Page 342
6433
and the wrath of God is come. And the wrath of God, sheweth it selfe in the iuste vengeaunce of God.
and the wrath of God is come. And the wrath of God, shows it self in the just vengeance of God.
cc dt n1 pp-f np1 vbz vvn. cc dt n1 pp-f np1, vvz pn31 n1 p-acp dt j n1 pp-f np1.
(58) sermon (DIV2)
707
Page 342
6434
Moreouer they extoll in that also the veritie and iustice of God, for that the tyme of the dead is commen, that they be iudged. Moreover they extol in that also the verity and Justice of God, for that the time of the dead is come, that they be judged.
av pns32 vvb p-acp cst av dt n1 cc n1 pp-f np1, c-acp cst dt n1 pp-f dt j vbz vvn, cst pns32 vbb vvn.
(58) sermon (DIV2)
708
Page 342
6435
Hitherto whylest the worlde florished, they semed to tel fables, and grandames tales, which spake of the resurrection of the dead, and the lyfe to come.
Hitherto whilst the world flourished, they seemed to tell fables, and grandames tales, which spoke of the resurrection of the dead, and the life to come.
av cs dt n1 vvd, pns32 vvd pc-acp vvi n2, cc n2 n2, r-crq vvd pp-f dt n1 pp-f dt j, cc dt n1 pc-acp vvi.
(58) sermon (DIV2)
708
Page 342
6436
For the resurrection of the dead was contemned of Philosophers, and men of this worlde.
For the resurrection of the dead was contemned of Philosophers, and men of this world.
p-acp dt n1 pp-f dt j vbds vvn pp-f n2, cc n2 pp-f d n1.
(58) sermon (DIV2)
708
Page 342
6437
But the elders reioyce also, that the same tyme is come, and that the dead are reuiued, that is, that the bodies of the dead are rysen agayne, and cummen to iudgement. Whereof the Apostle speakynge:
But the Elders rejoice also, that the same time is come, and that the dead Are revived, that is, that the bodies of the dead Are risen again, and cummen to judgement. Whereof the Apostle speaking:
p-acp dt n2-jn vvb av, cst dt d n1 vbz vvn, cc cst dt j vbr vvn, cst vbz, cst dt n2 pp-f dt j vbr vvn av, cc vvn p-acp n1. c-crq dt n1 vvg:
(58) sermon (DIV2)
708
Page 342
6438
we muste all sayth he, appeare openly before the iudgement seate of God, that euery one may receiue such things as are done by the body according as it hath done,
we must all say he, appear openly before the judgement seat of God, that every one may receive such things as Are done by the body according as it hath done,
pns12 vmb d vvz pns31, vvb av-j p-acp dt n1 n1 pp-f np1, cst d pi vmb vvi d n2 c-acp vbr vdn p-acp dt n1 vvg p-acp pn31 vhz vdn,
(58) sermon (DIV2)
708
Page 342
6439
whether it be good or euyll.2. Corrinthi. the.5. chapter.
whither it be good or evil.2. Corrinthi. the.5. chapter.
cs pn31 vbb j cc n-jn crd. np1. dt crd. n1.
(58) sermon (DIV2)
708
Page 342
6440
Furthermore they moste highly commend Gods iustice and veritie, when also they declare exactely, howe God by his iust iudgement, rendresh to euery one that is his. Furthermore they most highly commend God's Justice and verity, when also they declare exactly, how God by his just judgement, rendresh to every one that is his.
av pns32 av-ds av-j vvi npg1 n1 cc n1, c-crq av pns32 vvb av-j, c-crq np1 p-acp po31 j n1, j p-acp d pi cst vbz png31.
(58) sermon (DIV2)
709
Page 342
6441
He declareth therfore what he rewardeth, & whome he rewardeth. First he payeth wages or hyre.
He Declareth Therefore what he Rewardeth, & whom he Rewardeth. First he payeth wages or hire.
pns31 vvz av r-crq pns31 vvz, cc r-crq pns31 vvz. ord pns31 vvz n2 cc n1.
(58) sermon (DIV2)
709
Page 342
6442
For rewarde is promysed of God vnto good workes. For in the.13. of Ieremy the Lorde saith:
For reward is promised of God unto good works. For in the.13. of Ieremy the Lord Says:
p-acp n1 vbz vvn pp-f np1 p-acp j n2. p-acp p-acp dt crd. pp-f np1 dt n1 vvz:
(58) sermon (DIV2)
709
Page 342
6443
refrayne thy voice from weping, for there is a reward for thy worke.
refrain thy voice from weeping, for there is a reward for thy work.
vvi po21 n1 p-acp vvg, c-acp pc-acp vbz dt n1 p-acp po21 n1.
(58) sermon (DIV2)
709
Page 342
6444
And the Lorde sayth also in the gospel, be glad & reioice, for your reward is great in heauē. And agayne:
And the Lord say also in the gospel, be glad & rejoice, for your reward is great in heaven. And again:
cc dt n1 vvz av p-acp dt n1, vbb j cc vvi, p-acp po22 n1 vbz j p-acp n1. cc av:
(58) sermon (DIV2)
709
Page 343
6445
the sonne of manne shal come in the glory of his father with his Angelles, and than shall he render to euery one after his doinges.
the son of man shall come in the glory of his father with his Angels, and than shall he render to every one After his doings.
dt n1 pp-f n1 vmb vvi p-acp dt n1 pp-f po31 n1 p-acp po31 n2, cc cs vmb pns31 vvi p-acp d pi p-acp po31 n2-vdg.
(58) sermon (DIV2)
709
Page 343
6446
So the Apostle sayed, that euery one muste ryse in his owne body, that euery one may receiue such thinges as are done by the body,
So the Apostle said, that every one must rise in his own body, that every one may receive such things as Are done by the body,
np1 dt n1 vvd, cst d pi vmb vvi p-acp po31 d n1, cst d pi vmb vvi d n2 c-acp vbr vdn p-acp dt n1,
(58) sermon (DIV2)
709
Page 343
6447
whether it be good or euill.
whither it be good or evil.
cs pn31 vbb j cc j-jn.
(58) sermon (DIV2)
709
Page 343
6448
Whylest this world florisheth, and the wicked reioice in their voluptuousnes, and the godly are afflicted,
Whilst this world flourisheth, and the wicked rejoice in their voluptuousness, and the godly Are afflicted,
cs d n1 vvz, cc dt j vvi p-acp po32 n1, cc dt j vbr vvn,
(58) sermon (DIV2)
709
Page 343
6449
and afflicte themselues with continuall mortifieng, the flessh iudgeth, that these lose both labour and cost:
and afflict themselves with continual mortifying, the Flesh Judgeth, that these loose both labour and cost:
cc vvi px32 p-acp j vvg, dt n1 vvz, cst d vvb d n1 cc n1:
(58) sermon (DIV2)
709
Page 343
6450
but ye other to be very happie. Which thing is also declared in the third & fourth chapt.
but you other to be very happy. Which thing is also declared in the third & fourth Chapter.
cc-acp pn22 j-jn pc-acp vbi av j. r-crq n1 vbz av vvn p-acp dt ord cc ord j.
(58) sermon (DIV2)
709
Page 343
6451
of Malachie. But at the laste iudgement it shall finally appeare, that the godly haue not laboured in vaine,
of Malachi. But At the laste judgement it shall finally appear, that the godly have not laboured in vain,
pp-f np1. cc-acp p-acp dt ord n1 pn31 vmb av-j vvi, cst dt j vhb xx vvn p-acp j,
(58) sermon (DIV2)
709
Page 343
6452
nother that the wicked haue contemned God vnpunished, and dispysed godlines. For God rewardeth euery one, after ye qualitie of his worke: the which he calleth wages.
neither that the wicked have contemned God unpunished, and despised godliness. For God Rewardeth every one, After you quality of his work: the which he calls wages.
av-dx cst dt j vhb vvn np1 j-vvn-u, cc j-vvn n1. p-acp np1 vvz d pi, c-acp pn22 n1 pp-f po31 n1: dt r-crq pns31 vvz n2.
(58) sermon (DIV2)
709
Page 343
6453
Neuerthelesse, the godly abuse not in the meane time this sayeng, acknowledgeing it, to be of fre mercie, that they haue beleued, and wroughte with good fayth:
Nevertheless, the godly abuse not in the mean time this saying, acknowledging it, to be of from mercy, that they have believed, and wrought with good faith:
av, dt j n1 xx p-acp dt j n1 d vvg, vvg pn31, pc-acp vbi a-acp p-acp n1, cst pns32 vhb vvn, cc vvn p-acp j n1:
(58) sermon (DIV2)
709
Page 343
6454
& that good worke of theirs therfore, to be accepted of God, because they be in Christ.
& that good work of theirs Therefore, to be accepted of God, Because they be in christ.
cc cst j n1 pp-f png32 av, pc-acp vbi vvn pp-f np1, c-acp pns32 vbb p-acp np1.
(58) sermon (DIV2)
709
Page 343
6455
Whereof I haue written in the.3. boke the.10. chapt. Of the grace of God iustifieng, shewing that of reward, desert cannot be proued.
Whereof I have written in the.3. book the.10. Chapter. Of the grace of God justicing, showing that of reward, desert cannot be proved.
c-crq pns11 vhb vvn p-acp dt crd. n1 dt crd. j. pp-f dt n1 pp-f np1 vvg, vvg cst pp-f n1, n1 vmbx vbi vvn.
(58) sermon (DIV2)
709
Page 343
6456
Secondly thei declare, to whome he geueth reward, I say to two sortes of men: to good I mean, & euil.
Secondly they declare, to whom he Giveth reward, I say to two sorts of men: to good I mean, & evil.
ord pns32 vvi, p-acp ro-crq pns31 vvz n1, pns11 vvb p-acp crd n2 pp-f n2: p-acp j pns11 vvb, cc j-jn.
(58) sermon (DIV2)
710
Page 343
6457
Againe he raccompteth many kyndes of good men.
Again he raccompteth many Kinds of good men.
av pns31 vvz d n2 pp-f j n2.
(58) sermon (DIV2)
710
Page 343
6458
First he calleth these the seruaūts of god, as thei that be subiecte to the empyre of god alone,
First he calls these the Servants of god, as they that be Subject to the empire of god alone,
ord pns31 vvz d dt n2 pp-f n1, c-acp pns32 cst vbb j-jn p-acp dt n1 pp-f n1 av-j,
(58) sermon (DIV2)
710
Page 343
6459
and obey him in al things. By and by he nameth thē prophets, techers of churches.
and obey him in all things. By and by he names them Prophets, Teachers of Churches.
cc vvi pno31 p-acp d n2. p-acp cc p-acp pns31 vvz pno32 n2, n2 pp-f n2.
(58) sermon (DIV2)
710
Page 343
6460
Of whose state mo things ar spoken in the.11. chap. These some to be more vnfortunate than any others in this world,
Of whose state more things Are spoken in the.11. chap. These Some to be more unfortunate than any Others in this world,
pp-f rg-crq n1 dc n2 vbr vvn p-acp dt crd. n1 np1 d pc-acp vbi av-dc j cs d n2-jn p-acp d n1,
(58) sermon (DIV2)
710
Page 343
6461
and ar accompted of many as great offēders, which being taken out of yt way, all clearenes shuld seme to come againe.
and Are accounted of many as great offenders, which being taken out of that Way, all clearness should seem to come again.
cc vbr vvn pp-f d c-acp j n2, r-crq vbg vvn av pp-f pn31 n1, d n1 vmd vvi pc-acp vvi av.
(58) sermon (DIV2)
710
Page 343
6462
Therfore be thei iustlie raccompted in the rigister of them, which receiue a reward of ye lord, to wit in recōpence of their trauell.
Therefore be they justly raccompted in the rigister of them, which receive a reward of you lord, to wit in recompense of their travel.
av vbb pns32 av-j vvd p-acp dt n1 pp-f pno32, r-crq vvb dt n1 pp-f pn22 n1, pc-acp vvi p-acp vvi pp-f po32 n1.
(58) sermon (DIV2)
710
Page 343
6463
Now into this accompte come also ye saints.
Now into this accompt come also you Saints.
av p-acp d n1 vvb av pn22 n2.
(58) sermon (DIV2)
710
Page 343
6464
that is to sai, al godly which being sanctified through fayth wt the spirit & bloud of god, haue lyued an holy life, keping thēselues from al worldly pollutiō.
that is to sai, all godly which being sanctified through faith with the Spirit & blood of god, have lived an holy life, keeping themselves from all worldly pollution.
cst vbz p-acp zz, d j r-crq vbg vvn p-acp n1 p-acp dt n1 cc n1 pp-f n1, vhb vvd dt j n1, vvg px32 p-acp d j n1.
(58) sermon (DIV2)
710
Page 343
6465
Moreouer in ye godly reward & nōbre of holy saincts are reckened such as fear ye name of the lord:
Moreover in you godly reward & number of holy Saints Are reckoned such as Fear you name of the lord:
av p-acp pn22 j n1 cc n1 pp-f j n2 vbr vvn d c-acp vvb pn22 n1 pp-f dt n1:
(58) sermon (DIV2)
710
Page 343
6466
that is, thei that be very holy and religiouse in dede.
that is, they that be very holy and religious in deed.
cst vbz, pns32 cst vbb av j cc j p-acp n1.
(58) sermon (DIV2)
710
Page 344
6467
Finally leeste any man should thinke any of the faithfull excluded, he addeth, to small and greate:
Finally leeste any man should think any of the faithful excluded, he adds, to small and great:
av-j zz d n1 vmd vvi d pp-f dt j vvn, pns31 vvz, p-acp j cc j:
(58) sermon (DIV2)
710
Page 344
6468
that is to saye, vnto men of al ages, state, and sexe, &c. After he cometh to the euill, and addeth:
that is to say, unto men of all ages, state, and sex, etc. After he comes to the evil, and adds:
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(58) sermon (DIV2)
710
Page 344
6469
and shouldest distroy them that distroyed the earth.
and Shouldst destroy them that destroyed the earth.
cc vmd2 vvi pno32 d vvn dt n1.
(58) sermon (DIV2)
711
Page 344
6470
These thinges seme borrowed of the prophetes, with whom is much mention of the distroyers of the earth, whom the lord should distroye at the length.
These things seem borrowed of the Prophets, with whom is much mention of the distroyers of the earth, whom the lord should destroy At the length.
np1 n2 vvb j-vvn pp-f dt n2, p-acp ro-crq vbz d n1 pp-f dt n2 pp-f dt n1, ro-crq dt n1 vmd vvi p-acp dt n1.
(58) sermon (DIV2)
711
Page 344
6471
And vnder the name of distroyers S. Iohn vnderstandeth first Tirauntes, Kinges, and Princes, that be persecutours of the church.
And under the name of distroyers S. John understandeth First Tyrants, Kings, and Princes, that be persecutors of the Church.
cc p-acp dt n1 pp-f n2 n1 np1 vvz ord ng1, n2, cc n2, cst vbb n2 pp-f dt n1.
(58) sermon (DIV2)
711
Page 344
6472
Also menne of warre and souldiours, whiche by vniuste warres distroye all thinges with sworde and fire.
Also men of war and Soldiers, which by unjust wars destroy all things with sword and fire.
zz n2 pp-f n1 cc n2, r-crq p-acp j n2 vvi d n2 p-acp n1 cc n1.
(58) sermon (DIV2)
711
Page 344
6473
Secondely he vnderstandeth vniuste iudges, moreouer oppressours of the poore, which afflicte widowes, and the fatherles:
Secondly he understandeth unjust judges, moreover Oppressors's of the poor, which afflict Widows, and the fatherless:
ord pns31 vvz j n2, av ng2 pp-f dt j, r-crq vvi n2, cc dt j:
(58) sermon (DIV2)
711
Page 344
6474
more ouer whiche in vsurie, thefte, disceiptefulnes, extorsion, and euill meanes are hurteful to all men,
more over which in Usury, theft, disceiptefulnes, extortion, and evil means Are hurtful to all men,
av-dc p-acp r-crq p-acp n1, n1, n1, n1, cc j-jn n2 vbr j p-acp d n2,
(58) sermon (DIV2)
711
Page 344
6475
and by their vnsatiable couetousenes brede a darth of al thinges. Finally, which by whoredome and aduoutrie defile & breake holy matrimony.
and by their unsatiable couetousenes breed a darth of all things. Finally, which by whoredom and adultery defile & break holy matrimony.
cc p-acp po32 j n1 n1 dt n1 pp-f d n2. av-j, r-crq p-acp n1 cc n1 vvb cc vvi j n1.
(58) sermon (DIV2)
711
Page 344
6476
Laste heretikes distroye the earth, & suche as infecte men with corrupte doctrine, that dwell vpon the Earth:
Laste Heretics destroy the earth, & such as infect men with corrupt Doctrine, that dwell upon the Earth:
ord n2 vvi dt n1, cc d c-acp vvb n2 p-acp j n1, cst vvb p-acp dt n1:
(58) sermon (DIV2)
711
Page 344
6477
into the which numbre come also seditiouse persons and traitours, and other wicked men.
into the which numbered come also seditious Persons and Traitors, and other wicked men.
p-acp dt r-crq j-vvn vvd av j n2 cc n2, cc j-jn j n2.
(58) sermon (DIV2)
711
Page 344
6478
These shall the Lord distroye with euerlastyng perdition, wherby they cease not to be, that perish: These shall the Lord destroy with everlasting perdition, whereby they cease not to be, that perish:
d vmb dt n1 vvi p-acp j n1, c-crq pns32 vvb xx pc-acp vbi, cst vvb:
(58) sermon (DIV2)
712
Page 344
6479
but become muche more miserable, whilest they are vexed with tourmētes that neuer shall haue ende.
but become much more miserable, whilst they Are vexed with tormets that never shall have end.
cc-acp vvb av-d av-dc j, cs pns32 vbr vvn p-acp n2 cst av-x vmb vhi n1.
(58) sermon (DIV2)
712
Page 344
6480
Vnthriftes and prodigall persons are sayed to be loste, yet in perisshyng thus they cease not to be:
Unthrifts and prodigal Persons Are said to be lost, yet in perishing thus they cease not to be:
n2 cc j-jn n2 vbr vvn pc-acp vbi vvn, av p-acp vvg av pns32 vvb xx pc-acp vbi:
(58) sermon (DIV2)
712
Page 344
6481
but procede dayly to be more miserable, which is perdition it selfe. Furthermore S. Iohn doubteth this doctrine of the re•arde of the godly:
but proceed daily to be more miserable, which is perdition it self. Furthermore S. John doubteth this Doctrine of the re•arde of the godly:
cc-acp vvi av-j pc-acp vbi av-dc j, r-crq vbz n1 pn31 n1. av n1 np1 vvz d n1 pp-f dt n1 pp-f dt j:
(58) sermon (DIV2)
712
Page 344
6482
& that whiche before he treated vnder the fourme of a thankeful prayse and a ioyouse triumphyng, he propoundeth now consequētly the same as it were to be sene with the eyes by a vision celestiall.
& that which before he treated under the Form of a thankful praise and a ioyouse triumphing, he propoundeth now consequently the same as it were to be seen with the eyes by a vision celestial.
cc cst r-crq p-acp pns31 vvd p-acp dt n1 pp-f dt j n1 cc dt j vvg, pns31 vvz av av-j dt d c-acp pn31 vbdr pc-acp vbi vvn p-acp dt n2 p-acp dt n1 j.
(58) sermon (DIV2)
713
Page 344
6483
And gallauntly he endeth this vision with the opening of the Temple, which he began with the opening of Heauen.
And gallantly he Endeth this vision with the opening of the Temple, which he began with the opening of Heaven.
cc av-jn pns31 vvz d n1 p-acp dt n-vvg pp-f dt n1, r-crq pns31 vvd p-acp dt n-vvg pp-f n1.
(58) sermon (DIV2)
713
Page 344
6484
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:
For the loving lord Openeth to his Servants heaven it self to be seen of the eyes of our mind, to the end we should no where doubt of the glory prepared for us in Heaven:
p-acp dt j-vvg n1 vvz p-acp po31 n2 n1 pn31 n1 pc-acp vbi vvn pp-f dt n2 pp-f po12 n1, p-acp dt n1 pns12 vmd av-dx q-crq n1 pp-f dt n1 vvn p-acp pno12 p-acp n1:
(58) sermon (DIV2)
713
Page 344
6485
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:
neither should say, who hath seen those celestial things that Are promised us? For like as the blessed Father's, the prophets and Apostles have had very many visions of this sort, effectual, true, and godly:
av-dx vmd vvi, r-crq vhz vvn d j n2 cst vbr vvn pno12? p-acp av-j c-acp dt vvd n2, dt n2 cc n2 vhb vhn av d n2 pp-f d n1, j, j, cc j:
(58) sermon (DIV2)
713
Page 345
6486
So maye euery one of vs with the eyes of our minde through trewe fayth loke into Heauen it selfe.
So may every one of us with the eyes of our mind through true faith look into Heaven it self.
av vmb d crd pp-f pno12 p-acp dt n2 pp-f po12 n1 p-acp j n1 vvi p-acp n1 pn31 n1.
(58) sermon (DIV2)
713
Page 345
6488
the world can not receiue ye spirite of trueth, for that he seeth him not, nother knoweth him.
the world can not receive you Spirit of truth, for that he sees him not, neither Knoweth him.
dt n1 vmb xx vvi pn22 n1 pp-f n1, c-acp cst pns31 vvz pno31 xx, av-dx vvz pno31.
(58) sermon (DIV2)
713
Page 345
6489
Let not vs care for their contempt.
Let not us care for their contempt.
vvb xx pno12 vvi p-acp po32 n1.
(58) sermon (DIV2)
713
Page 345
6490
Let vs see therfore, what is prepared for the seruauntes of God in an other worlde.
Let us see Therefore, what is prepared for the Servants of God in an other world.
vvb pno12 vvi av, q-crq vbz vvn p-acp dt n2 pp-f np1 p-acp dt j-jn n1.
(58) sermon (DIV2)
714
Page 345
6491
Firste S. Iohn sawe heauen open:
First S. John saw heaven open:
np1 np1 np1 vvd n1 j:
(58) sermon (DIV2)
714
Page 345
6492
now, in heauen it self he seeth also the very temple of god, open to witte to all the godly.
now, in heaven it self he sees also the very temple of god, open to wit to all the godly.
av, p-acp n1 pn31 n1 pns31 vvz av dt j n1 pp-f n1, vvb p-acp n1 p-acp d dt j.
(58) sermon (DIV2)
714
Page 345
6493
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.
By the Temple of God, he understandeth the secrets of God, the inward & privy parts of Heaven, whereinto he will receive to the fruition of him self all believers.
p-acp dt n1 pp-f np1, pns31 vvz dt n2-jn pp-f np1, dt j cc j n2 pp-f n1, c-crq pns31 vmb vvi p-acp dt n1 pp-f pno31 n1 d n2.
(58) sermon (DIV2)
714
Page 345
6494
But in that diuine temple of heauē was sene the Arche of his Testamente.
But in that divine temple of heaven was seen the Arch of his Testament.
p-acp p-acp d j-jn n1 pp-f n1 vbds vvn dt n1 pp-f po31 n1.
(58) sermon (DIV2)
714
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For God made a conuenaunte or leage with the faythful, that he would be theyr God, their fulnes, For God made a conuenaunte or league with the faithful, that he would be their God, their fullness,
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and a most plētiful Sea of al goodnes, a most aboundaunt, and moste sufficient plentie of all thinges.
and a most plentiful Sea of all Goodness, a most aboundaunt, and most sufficient plenty of all things.
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The confirmation, testimony, and declaration wherof is the Arke of cōuenaunte, the very sonne of God, in whome dwelleth all fulnes of deitie,
The confirmation, testimony, and declaration whereof is the Ark of conuenaunte, the very son of God, in whom dwells all fullness of deity,
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and in whom we be made perfit.
and in whom we be made perfect.
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For he is the Arke, in whom are layde vp al celestial treasours, ful of grace and veritie.
For he is the Ark, in whom Are laid up all celestial treasures, full of grace and verity.
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This Arke of good thinges, and of eternal felicitie, appereth in heauē. For the sonne of God is in the throne of God.
This Ark of good things, and of Eternal felicity, appeareth in heaven. For the son of God is in the throne of God.
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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,
The liberal and bountiful father celestial will pour out this Ark upon his children, granting to them through christ his only son all heavenly Gifts, that we might be partakers of all Christ's benefits,
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euen to the deitie, wherin he excelleth his bretherne.
even to the deity, wherein he excels his brethren.
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Hereby it appereth, howe Moses prepared the Arke, after the example of the same whiche he sawe in Heauen:
Hereby it appeareth, how Moses prepared the Ark, After the Exampl of the same which he saw in Heaven:
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and the figure whereof was the Arke of the conuenaunt, &c. Otherwise we shal heare in the.21. chapt.
and the figure whereof was the Ark of the conuenaunt, etc. Otherwise we shall hear in the.21. Chapter.
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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:
of this book, that there is no temple in heaven, etc. These most beautiful things to be seen, and most pleasant to be heard, the son of God hath Set forth to be seen and heard of us Consequently he adds, that punnishementes Are prepared for the wicked:
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and expoūdeth the same also diuersely, and propoūdeth the same to be sene.
and expoundeth the same also diversely, and propoundeth the same to be seen.
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Hitherto were made in the worlde lighteninges, voices, and thonderinges, &c. The holy ghost shining to the world,
Hitherto were made in the world lightenings, voices, and thunderings, etc. The holy ghost shining to the world,
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and drawing through the doctrine of the veritie, mouing, and fearing:
and drawing through the Doctrine of the verity, moving, and fearing:
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but the madde worlde would not vnderstande, no nor so muche as heare the maner and waye of saluatiō:
but the mad world would not understand, no nor so much as hear the manner and Way of salvation:
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therfore the diuine iustice requireth, that they should be talked with all in an other langage,
Therefore the divine Justice requires, that they should be talked with all in an other langage,
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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 Therefore by the just judgement of God Are made now lightenings, etc. And by this heap of words he signifies, the horrible punnishement, that God will take of the wicked.
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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 he appeareth to have alluded to the burning of Sodom, also to the words of the godly Prophet, it shall Reign upon Sinners snares, of fire, brimstone,
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and spirite of tempeste, in the.11. Psalm. Therefore is this vision concluded, as the story of S. Matthewes Gospell:
and Spirit of tempest, in the.11. Psalm. Therefore is this vision concluded, as the story of S. Matthew Gospel:
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and these shall goe into euerlastyng punnishement, and the iuste into life euerlastyng.
and these shall go into everlasting punnishement, and the just into life everlasting.
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We haue in these eight laste chapters, the thirde parte of this boke, and an notable abridgement of the Ecclesiasticall storie, frō the time of S. Iohn vnto the worldes ende:
We have in these eight laste Chapters, the Third part of this book, and an notable abridgement of the Ecclesiastical story, from the time of S. John unto the world's end:
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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.
wherewith we Are instructed in the true faith, and Are admonished of all perils and traysons, whereby the true faith is assailed, to the intent that being watchful we may beware of all corruption and crafty seducing, and may be made safe.
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To God be praise and glory.
To God be praise and glory.
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¶ The description of the churche and of the red Dragon, fighting agaynst the Church. The.lij. Sermon.
¶ The description of the Church and of the read Dragon, fighting against the Church. The lij Sermon.
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ANd there appered a great tokē in Heauen a woman clothed with the sunne, and the Moone vnder her fete, ANd there appeared a great token in Heaven a woman clothed with the sun, and the Moon under her feet,
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& vpō her head a crowne of.xii. starres.
& upon her head a crown of xii Stars.
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And she was with childe, and cried trauailing in birth, & payned ready to be deliuered.
And she was with child, and cried travailing in birth, & pained ready to be Delivered.
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And there appered an other token in heauē, and beholde a great red Dragon, hauing seuē heades,
And there appeared an other token in heaven, and behold a great read Dragon, having seuē Heads,
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&.x. hornes, and seuen crownes vpon his heades:
& x horns, and seuen crowns upon his Heads:
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and his tayle drewe the thirde parte of starres of heauen & cast them to the Earth.
and his tail drew the Third part of Stars of heaven & cast them to the Earth.
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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 the dragon stood before the woman, which was ready to be Delivered: for to devour her child as soon as it were born.
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And she brought forth a māchilde, which should rule all nations with a rodde of yron:
And she brought forth a Manchild, which should Rule all Nations with a rod of iron:
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& hyr sonne was taken vp vnto God, and to his seate.
& her son was taken up unto God, and to his seat.
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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. And the woman fled into Wilderness, where she had a place prepared of God, that they should fede her there a thousande two hondreth and lx days.
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The fourth parte of this boke exhibiteth to vs the thirde vision, which others that diuide the seconde into two, make the fourth.
The fourth part of this book exhibiteth to us the Third vision, which Others that divide the seconde into two, make the fourth.
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The lord hath often times and much made mention in the seconde vision of the persecution and fight of the faythfull with Antichrist,
The lord hath often times and much made mention in the seconde vision of the persecution and fight of the faithful with Antichrist,
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and wicked enemies of God, especially in the.6.9. and.11. chapters.
and wicked enemies of God, especially in the.6.9. and.11. Chapters.
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He procedeth therefore nowe in the thirde vision, and that aboundantly to discourse of the same conflicte,
He Proceedeth Therefore now in the Third vision, and that abundantly to discourse of the same conflict,
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and to sette forth the thyng it selfe as it were to be sene with the eyes, in the three chapt. next followyng the.12.13.14.
and to Set forth the thing it self as it were to be seen with the eyes, in the three Chapter. next following the.12.13.14.
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He repeteth all thinges more depely, and describeth liuely & dilligently the partes of this conflicte,
He repeateth all things more deeply, and Describeth lively & diligently the parts of this conflict,
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and after also the fight it selfe.
and After also the fight it self.
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Therfore after the church ones described, which abideth the brunte of this warre, he describeth also the Dragon that moueth the warre:
Therefore After the Church ones described, which Abideth the brunt of this war, he Describeth also the Dragon that moves the war:
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he declareth howe busily he watcheth, & againe leeste any man should be discouraged, he addeth,
he Declareth how busily he watches, & again leeste any man should be discouraged, he adds,
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howe vnluckely not withstanding he fighteth, Christ verely ouercoming him, finally god impeching & defeating his enterprises,
how unluckily not withstanding he fights, christ verily overcoming him, finally god impeching & defeating his enterprises,
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and yelding him vanquished to the faithfull.
and yielding him vanquished to the faithful.
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Nowe he decribeth the chiefe instrumentes, whiche Sathan vseth in assaultyng and persecutyng the church, to witte the olde and newe Romane Empire,
Now he decribeth the chief Instruments, which Sathan uses in assaulting and persecuting the Church, to wit the old and new Roman Empire,
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and herein filthie Papistrie, wherin Antichrist is also liuely paynted.
and herein filthy Papistry, wherein Antichrist is also lively painted.
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By and by not withstanding he annexeth to these vnlucky thinges, for the consolation and comfort of the godly, that the lambe standeth neuerthelesse on Mounte Sion a conquerour, hauyng his churche with him,
By and by not withstanding he annexeth to these unlucky things, for the consolation and Comfort of the godly, that the lamb Stands nevertheless on Mount Sion a conqueror, having his Church with him,
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howe so euer this worlde rageth and be neuer so madde and cruell, that the gospel is preached in dispite of Antichrist:
how so ever this world rages and be never so mad and cruel, that the gospel is preached in despite of Antichrist:
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and al men warned to beware of Antichrist:
and all men warned to beware of Antichrist:
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where also he beginneth to reason of the iudgement of God agaynst the wicked, that he mighte prepare him awaye to those thynges whiche he will speake in the.5.
where also he begins to reason of the judgement of God against the wicked, that he might prepare him away to those things which he will speak in the.5.
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parte, touchyng the paynes or punnisshmentes of the Antichristians, which treatise he beginneth in the.15.
part, touching the pains or punnisshmentes of the Antichristians, which treatise he begins in the.15.
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Hitherto therfore he treateth of the fighte or conflicte of the churche and of the wicked,
Hitherto Therefore he Treateth of the fight or conflict of the Church and of the wicked,
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namely of Antichrist, all the whiche the father of all murther and of al iniquitie the Deuil inspireth.
namely of Antichrist, all the which the father of all murder and of all iniquity the devil inspireth.
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Therefore like as this whole boke is taken out of the scriptures, and expoundeth excedingly well the olde scriptures: Therefore like as this Whole book is taken out of the Scriptures, and expoundeth exceedingly well the old Scriptures:
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so these thinges also whiche are by and by in the beginnyng rehersed, seme to be taken out of the.3. chapt.
so these things also which Are by and by in the beginning rehearsed, seem to be taken out of the.3. Chapter.
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of Gene. Where the lorde sayeth:
of Gene. Where the lord Saith:
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I wil put emnetie betwixte thee (meanyng the Serpente) and the womā, betwixt thy sede, and her sede:
I will put emnetie betwixt thee (meaning the Serpent) and the woman, betwixt thy seed, and her seed:
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her seade shal breake thy heade, and thou shalt bite his heele. For you shall reade in the ende also of this chapt.
her seade shall break thy head, and thou shalt bite his heel. For you shall read in the end also of this Chapter.
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And the Dragon was angry with the womā, and went his way that he might make warre with the residewe of her sede.
And the Dragon was angry with the woman, and went his Way that he might make war with the residue of her seed.
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And he describeth aboue al things the partes of this conflicte, her which was assayled by warre,
And he Describeth above all things the parts of this conflict, her which was assailed by war,
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and the whiche moued the warre, to witte the churche and the Dragon. And he sayeth, how a token of these thinges appered in heauen.
and the which moved the war, to wit the Church and the Dragon. And he Saith, how a token of these things appeared in heaven.
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For he would not only saye or wryte, but also set them forth to be sene of the eyes,
For he would not only say or write, but also Set them forth to be seen of the eyes,
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and in maner to paincte, to the intente all thinges more playnely might be sene.
and in manner to paincte, to the intent all things more plainly might be seen.
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And where he sayeth those tokens were great, he admonisheth, that thei were and be thinges of moste weight, and matters of greatest importaunce.
And where he Saith those tokens were great, he Admonisheth, that they were and be things of most weight, and matters of greatest importance.
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Firste he describeth the church of God of all times vnder the tipe or figure of the woman. First he Describeth the Church of God of all times under the tipe or figure of the woman.
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Nother is it a straunge or rare thing, sins at the first beginninges of thinges the womā beganne to represent the tipe of Christes spowse the church, as is to be sene in the.2.
Nother is it a strange or rare thing, Sins At the First beginnings of things the woman began to represent the tipe of Christ's spouse the Church, as is to be seen in the.2.
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of Genes. And so hath the Apostle expoūded the tipe in the.5. chapt.
of Genesis. And so hath the Apostle expounded the tipe in the.5. Chapter.
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to the Ephes. That I nede not nowe to recite, that Esaye hath oftener than ones vnder the tipe of a woman figured the churche of God:
to the Ephesians That I need not now to recite, that Isaiah hath oftener than ones under the tipe of a woman figured the Church of God:
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reioyce thou barren, sayeth he, which bryng forth no children, &c. Finally that S. Paule to the Galath. 4. chapt.
rejoice thou barren, Saith he, which bring forth no children, etc. Finally that S. Paul to the Galatians. 4. Chapter.
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hath set forth Sara a figure of the church: whiche Salomon also in his canticles discoursed at length in describyng of his spowse.
hath Set forth Sarah a figure of the Church: which Solomon also in his canticles discoursed At length in describing of his spouse.
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The churche than is that woman coupled with Christ her spowse in true fayth and continual loue.
The Church than is that woman coupled with christ her spouse in true faith and continual love.
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After he applieth certen thinges seuerally to the Virgin Marie, vnto whom not withstanding the thinges that go before,
After he Applieth certain things severally to the Virgae Marry, unto whom not withstanding the things that go before,
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and followe after doe not altogether agree: whiche thing bothe Methodius and Primasius doe shewe, and other expositours also with great accorde.
and follow After do not altogether agree: which thing both Methodius and Primasius do show, and other expositors also with great accord.
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This woman is clothed with the sunne. The scripture calleth Christ the sunne of rightuousenes, and lighte of life.
This woman is clothed with the sun. The scripture calls christ the sun of rightuousenes, and Light of life.
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S. Paule commaundeth the churche to put on Christ. He therfore is the light, the life and rightuousenes of the churche:
S. Paul commandeth the Church to put on christ. He Therefore is the Light, the life and rightuousenes of the Church:
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by Christe is couered the nakednes of the church:
by Christ is covered the nakedness of the Church:
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Christe is the ornament and beaultie of the church, through him it shineth in the world.
Christ is the ornament and beaultie of the Church, through him it shines in the world.
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The Moone is subiect to alterations, is variable, and receyueth sondry colours: she increaseth, and decreaseth:
The Moon is Subject to alterations, is variable, and receiveth sundry colours: she increases, and decreaseth:
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and although it shine, yet appereth it alwayes ful of spottes, and borroweth her light of the Sunne.
and although it shine, yet appeareth it always full of spots, and borroweth her Light of the Sun.
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Therefore all courses and alterations of times, and what so euer is mutable and corruptible in this world, al affectiōs also & infirmities, the church treadeth vnder her fete:
Therefore all courses and alterations of times, and what so ever is mutable and corruptible in this world, all affections also & infirmities, the Church treadeth under her feet:
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all the light that she hath, she hath it of Christ, the light of her rightuousenes increaseth & decreaseth:
all the Light that she hath, she hath it of christ, the Light of her rightuousenes increases & decreaseth:
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finally she gathereth alwayes some spottes of the nature of flesh, which she can not leaue but by death.
finally she gathereth always Some spots of the nature of Flesh, which she can not leave but by death.
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Therefore she shineth in dede, howebeit the church feleth some obscurenes:
Therefore she shines in deed, howbeit the Church feeleth Some obscureness:
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as the Lorde hath sayed also, euery braunche bearyng fruicte he pourgeth, that he maye bryng forth more fruicte.
as the Lord hath said also, every branch bearing fruit he Purgeth, that he may bring forth more fruit.
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And he that is wasshed, is al cleane, and nedeth no more but to wasshe his fete.
And he that is washed, is all clean, and needeth no more but to wash his feet.
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Furthermore a crowne is the honour of the head, & signe of a kingedome. Christ is the beautie, comelines and king of ye church.
Furthermore a crown is the honour of the head, & Signen of a Kingdom. christ is the beauty, comeliness and King of the Church.
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In this crowne are no precious stones, but starres.
In this crown Are no precious stones, but Stars.
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For in Christ are, and beaultifie and lighten the church, the Patriarkes, Prophetes, & the twelue Apostles, whiche haue light of the crowne,
For in christ Are, and beaultifie and lighten the Church, the Patriarchs, prophets, & the twelue Apostles, which have Light of the crown,
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and powre out the same into the church. Hereby therefore is signified the doctrine of the ministers, as in the first chapt. of this boke.
and pour out the same into the Church. Hereby Therefore is signified the Doctrine of the Ministers, as in the First Chapter. of this book.
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Nother is the shinyng ministerie the smallest portion emōges the most excellēt things of the church.
Nother is the shining Ministry the Smallest portion among the most excellent things of the Church.
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Moreouer that woman hath in her bealy: Moreover that woman hath in her bealy:
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which in a certen phrase of speache is as much to saye, as that woman was with childe:
which in a certain phrase of speech is as much to say, as that woman was with child:
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and had not only a great bealy (as we saye) but after the maner of women trauelyng cried out,
and had not only a great bealy (as we say) but After the manner of women traveling cried out,
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and labouryng was full of payne that she might be deliuered. Whiche properly apperteyneth not to the virgin Marie, but to the churche.
and labouring was full of pain that she might be Delivered. Which properly appertaineth not to the Virgae Marry, but to the Church.
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For the primitiue churche of that first promesse of the blessed sede, conceaued in her minde an hope moste assured, that at the length the sonne of God should be borne of a virgin, to witte the sede promised, whiche should breake the Serpentes head.
For the primitive Church of that First promise of the blessed seed, conceived in her mind an hope most assured, that At the length the son of God should be born of a Virgae, to wit the seed promised, which should break the Serpents head.
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Therefore did the church with an ernest desire, and with moste feruente prayers couet and wisshe, that Christ might ones be ingendred, in and by the excellent mēbre of the same the holy virgin.
Therefore did the Church with an earnest desire, and with most fervent Prayers covet and wish, that christ might ones be engendered, in and by the excellent member of the same the holy Virgae.
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Moreouer Christ is begotten in his faithfull, when through his vertue they be regenerated. For S. Paule:
Moreover christ is begotten in his faithful, when through his virtue they be regenerated. For S. Paul:
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my little Children sayeth he, whome I trauell for agayne, till Christ be shaped in vs. The Churche therefore trauayleth,
my little Children Saith he, whom I travel for again, till christ be shaped in us The Church Therefore Travaileth,
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and bringeth forth after two sortes:
and brings forth After two sorts:
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bodily, whilest she ernestely coueteth with out paine that christ mighte be borne of the virgin:
bodily, whilst she ernestely covets with out pain that Christ might be born of the Virgae:
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and ghostly by fayth and regeneration, whilest she desireth to be made conformable to Christ in her membres.
and ghostly by faith and regeneration, whilst she Desires to be made conformable to christ in her members.
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This therefore is the nature and disposition of this woman, that with a gready desire imbracing the incarnation of Christe and redemption, she would fayne haue it knowen to many:
This Therefore is the nature and disposition of this woman, that with a greedy desire embracing the incarnation of Christ and redemption, she would fain have it known to many:
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and that many times she wissheth to be regenerated and reformed after the Image of Christ.
and that many times she wisheth to be regenerated and reformed After the Image of christ.
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This is verely a goodly descriptiō of the church. This is verily a goodly description of the Church.
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Herunto compare them, which at this daye set forth themselues with the title and pretence of the church:
Hereunto compare them, which At this day Set forth themselves with the title and pretence of the Church:
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and iudge, how wel they agree with this description. But this trewe church of Christ is brought in daunger and battell.
and judge, how well they agree with this description. But this true Church of christ is brought in danger and battle.
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Let vs heare now in the secōd place, & as it wer on the cōtrary parte, what maner one is the aduersarie or ennemie of the church:
Let us hear now in the secōd place, & as it were on the contrary part, what manner one is the adversary or enemy of the Church:
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to witte that oulde serpent, which was a lyer and a murtherer from the begynnynge, the onely authour of all euyll, of all mischiefe, of all errours, of all iniquitie, murther and disquietnesse, and moste vngraciouse Deuyll:
to wit that old serpent, which was a liar and a murderer from the beginning, the only author of all evil, of all mischief, of all errors, of all iniquity, murder and disquietness, and most ungracious devil:
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whome afterwarde he calleth Sathan, seducer of the worlde, and decketh him wyth other tytles, mete for such a maiestie.
whom afterward he calls Sathan, seducer of the world, and decketh him with other titles, meet for such a majesty.
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This is the Dragon, and that the greate Dragon, to witte of great power through oute the worlde in his membres.
This is the Dragon, and that the great Dragon, to wit of great power through out the world in his members.
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And a Dragon, for bycause in oulde tyme he toke vpon him the shape of a serpente, and disceaued our parentes.
And a Dragon, for Because in old time he took upon him the shape of a serpent, and disceaued our Parents.
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Of Dragons Plinie and other authours wryte many thinges. The Scripture in some places, calleth the Deuyll a wrythen Serpent.
Of Dragons Pliny and other Authors write many things. The Scripture in Some places, calls the devil a wrythen Serpent.
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For he is wonderfull subtyl, and can turne himselfe in to fouldes infinite, that he maie disceaue,
For he is wonderful subtle, and can turn himself in to folds infinite, that he may disceaue,
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and kepe the disceaued in erroure. He is red. For he is full of fyer, and bloud of sainctes and of innocentes.
and keep the disceaued in error. He is read. For he is full of fire, and blood of Saints and of innocentes.
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A right bloud hounde, the parent and patron of al persecutours and bloudie souldiours. In him sticke yet the spottes of the bloud of Abell.
A right blood hound, the parent and patron of all persecutors and bloody Soldiers. In him stick yet the spots of the blood of Abel.
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He smelleth yet, of the shedding of the bloud of the Prophetes, and Apostles. The same hath seuen heades:
He smelleth yet, of the shedding of the blood of the prophets, and Apostles. The same hath seuen Heads:
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vppon euery one of these is sene a crowne royal. He hath also ten hornes. For the Deuyl is called the Prince of this worlde: upon every one of these is seen a crown royal. He hath also ten horns. For the devil is called the Prince of this world:
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and hath in very dede ben gouernour of the wicked rulers of al ages, and ring leader of all hornes and blouddy realmes.
and hath in very deed ben governor of the wicked Rulers of all ages, and ring leader of all horns and bloody Realms.
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For nowe he skippeth from the vniuersal church to the singular and most excellent membre thereof the virgin Mary,
For now he skippeth from the universal Church to the singular and most excellent member thereof the Virgae Marry,
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and an other little God, but that the Maiestie of our Lorde Iesu Christ shal at that daye moste euidently be sene,
and an other little God, but that the Majesty of our Lord Iesu christ shall At that day most evidently be seen,
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He was therfore the head of Ninus, the King and and prince of Pharao, chief captaine of Balthazer King of Babilon, of Cambyses also the Persian, of Antiochus the Macedonian, of Iulius Caeser the Romane,
He was Therefore the head of Ninus, the King and and Prince of Pharaoh, chief captain of Balthazer King of Babylon, of Cambyses also the Persian, of Antiochus the Macedonian, of Julius Caesar the Roman,
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and likewyse of all other tyrauntes.
and likewise of all other Tyrants.
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The Prophet Esaie called a false prophet, tayle, by reason of his soothing and flatterring wordes,
The Prophet Isaiah called a false Prophet, tail, by reason of his soothing and flattering words,
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for that with his mealy mouth and swete words, he crepeth in fauour with great men.
for that with his mealy Mouth and sweet words, he creepeth in favour with great men.
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Therfore with flattering and deceaueable wordes, and lyeng promesses, wherewith (as in times past) he promiseth his worshippers godly thinges, he perswadeth to al wickednes, starres, that is to say, preachers & notable men:
Therefore with flattering and deceaueable words, and lying promises, wherewith (as in times past) he promises his worshippers godly things, he Persuadeth to all wickedness, Stars, that is to say, Preachers & notable men:
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whom taken from heauenly things, he casteth vnto earthly things, that hauyng forgoten celestiall matters and their holy office and duetie, they maye cleaue nowe vnto earthly thinges, beyng wrapped in the earthly foldes of the Deuilles taile.
whom taken from heavenly things, he Cast unto earthly things, that having forgoten celestial matters and their holy office and duty, they may cleave now unto earthly things, being wrapped in the earthly folds of the Devils tail.
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And thus in dede he shal corrupte not a fewe.
And thus in deed he shall corrupt not a few.
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For he putteth the thirde parte of starres, for a great nombre of notable menne, whose ministerie he vseth agaynst the church.
For he putteth the Third part of Stars, for a great number of notable men, whose Ministry he uses against the Church.
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Hereof there be many and that notable exāples of al times in al histories.
Hereof there be many and that notable Examples of all times in all histories.
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And after he hath described this fowle and filthie beaste, and sworne enemie of al sainctes from the beginnyng of the world: And After he hath described this fowl and filthy beast, and sworn enemy of all Saints from the beginning of the world:
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streight wayes also he vttereth his attēptes, treasons and bitter poyson agaynst the church, and howe he beganne to moue warre.
straight ways also he uttereth his attempts, treasons and bitter poison against the Church, and how he began to move war.
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This dragon, sayeth he, stode before the woman, whiche was ready to be deliuered: and he stode watchyng, dilligent, attentife, and awayting busily, at al times:
This dragon, Saith he, stood before the woman, which was ready to be Delivered: and he stood watching, diligent, attentife, and awaiting busily, At all times:
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and he obserued, and toke that occasion of hurtyng the church, nother hath he omitted any oportunitie.
and he observed, and took that occasion of hurting the Church, neither hath he omitted any opportunity.
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But the ende of all his enterprises was, to deuoure the sonne, borne of ye spouse of God.
But the end of all his enterprises was, to devour the son, born of you spouse of God.
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He hath alwayes euen from the beginnyng of the world gone aboute to intercepte the glory of Christ:
He hath always even from the beginning of the world gone about to intercepte the glory of christ:
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& if any faithful beyng of the church regenerated spiritually be made confourmable to Christ, he attempteth also to bryng them into errours and distroye thē.
& if any faithful being of the Church regenerated spiritually be made confourmable to christ, he attempteth also to bring them into errors and destroy them.
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Wherefore S. Peter not without cause sayed, that the Deuill goeth aboute like an hongry Lion, sekyng whom he maye deuoure.
Wherefore S. Peter not without cause said, that the devil Goes about like an hungry lion, seeking whom he may devour.
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He sheweth now by the waye, that Christ, as he was promised, is exhibited to the church, He shows now by the Way, that christ, as he was promised, is exhibited to the Church,
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nother that the dragō could do any thing agaynst him.
neither that the dragon could do any thing against him.
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Wherupon he wil haue vs vtterly to conclude, that he shal haue no power ouer vs nother, if we abyde in Christ.
Whereupon he will have us utterly to conclude, that he shall have no power over us neither, if we abide in christ.
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and knitteth vp in fewe wordes the misterie of the incarnation: that excellent woman, whereof is spokē in the.3.
and knits up in few words the mystery of the incarnation: that excellent woman, whereof is spoken in the.3.
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of Genes. the doughter of that Matrone, I meane the church, the holy Virgin, brought forth a man childe, that is to saye her first begoten, king and priest:
of Genesis. the daughter of that Matron, I mean the Church, the holy Virgae, brought forth a man child, that is to say her First begotten, King and priest:
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as S. Luke testifieth in the.2. chapt.
as S. Lycia Testifieth in the.2. Chapter.
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By and by he declareth, what and of how great power he is, and whie he called him a man childe.
By and by he Declareth, what and of how great power he is, and why he called him a man child.
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He it is, of whome (Dauid) prophecied in the.2.
He it is, of whom (David) prophesied in the.2.
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Psalm. That he should rule al nations with a rod or sceptre, not of wood or leed that is pliable,Psalm. That he should Rule all Nations with a rod or sceptre, not of wood or leed that is pliable,
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but of iron to witte stronge and durable, namely the worde of God:
but of iron to wit strong and durable, namely the word of God:
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but suche as will not obeye Gods worde, with an iron staffe, that is with power, which no manne is able to resiste, he will beate downe farre and nere.
but such as will not obey God's word, with an iron staff, that is with power, which no man is able to resist, he will beat down Far and never.
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But for this so mightie a prince Sathan layde an Ambusshe, that olde Dragon, which stired vp agaynst the chiefe of the Iewes and gentiles:
But for this so mighty a Prince Sathan laid an Ambush, that old Dragon, which stirred up against the chief of the Iewes and Gentiles:
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but he founde in him nothing at al, as the lord him selfe sayed in the.14.
but he found in him nothing At all, as the lord him self said in the.14.
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of Iohn: no more shall he at the laste finde any thing in the faithful of Christ:
of John: no more shall he At the laste find any thing in the faithful of christ:
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moreouer whilest the Dragon attempted greate thinges agaynst Christ by thelders of the Iewes, beyng risen from the dead, the Lord was taken vp,
moreover whilst the Dragon attempted great things against christ by thelders of the Iewes, being risen from the dead, the Lord was taken up,
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as it were out of the throte or hotest assaultes of the Dragon, vnto his heauenly father,
as it were out of the throat or hottest assaults of the Dragon, unto his heavenly father,
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and sate on the right hande of God the father, the olde Serpentes attemptes made frustrate.
and sat on the right hand of God the father, the old Serpents attempts made frustrate.
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And thither also wil he receiue vnto him his faithfull, though the Serpentes guttes should burst.
And thither also will he receive unto him his faithful, though the Serpents guts should burst.
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For through hope we sit together with our head in the places supercelestial. Ephes. the.2.
For through hope we fit together with our head in the places supercelestial. Ephesians the.2.
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And this is the chiefe and greatest hope of the church in this conflicte. For thus he gathereth:
And this is the chief and greatest hope of the Church in this conflict. For thus he gathereth:
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the Dragon moste strongely and fiersely inuadeth not only the auncient churche, but euen the very head of the church, and redemer Christ:
the Dragon most strongly and fiersely invadeth not only the ancient Church, but even the very head of the Church, and redeemer christ:
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howebeit with his furie outrageouse he could nothyng preuayle: therefore he shal no more preuaile agaynst his membres.
howbeit with his fury outrageouse he could nothing prevail: Therefore he shall no more prevail against his members.
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Now he retourneth againe to the church, and sayeth:
Now he returneth again to the Church, and Saith:
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after the dragon could bringe nothing to passe agaynst the sonne of God, he wente and made warre agaynst the church, After the dragon could bring nothing to pass against the son of God, he went and made war against the Church,
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and the churche fled into wildernes. Certenly Iewrie in the prophetes is compared to a place most frequented:
and the Church fled into Wilderness. Certainly Jewry in the Prophets is compared to a place most frequented:
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Thapostle hath spoken of the partes of the notable fight & worthie battel:
The apostle hath spoken of the parts of the notable fight & worthy battle:
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the gentiles are called a deserte or wildernes. Therefore after Christes ascention, the Apostles departyng out of Iewrie, repared to the gentiles:
the Gentiles Are called a desert or Wilderness. Therefore After Christ's Ascension, the Apostles departing out of Jewry, repaired to the Gentiles:
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yea and the Iewes inspired of the red dragon, caste out the church out of their limites:
yea and the Iewes inspired of the read dragon, cast out the Church out of their Limits:
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which was constreined, as appereth in the Actes of Apostles, to flee vnto the gētiles.
which was constrained, as appeareth in the Acts of Apostles, to flee unto the Gentiles.
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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 where the Lord hath prepared a place for his Church, and the Church was greatly augmented emongs the Gentiles, Certainly it was through his grace (and by no merit of man) which prepared the place, which calls, directeth and Keepeth his sheep, the same hath disposed,
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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.
and yet doth dispose for this Church Ministers or Pastors, which may fede it, as the Ravens did Elias, all the time that shall be, unto the world's end.
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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,
For as for the number of those days I discoursed before. And by this exposition is signified that the dragon shall fight stoutly against the Church,
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so that she shal be cōpelled to flee:
so that she shall be compelled to flee:
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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:
but how much so ever he shall rage against the Church, the lord God shall yet prepare a place in earth, wherein she may dwell safe:
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and will euer sende pastours to fede. He sheweth moreouer, that the flight shall not alwayes be reprochable.
and will ever send Pastors to fede. He shows moreover, that the flight shall not always be reproachable.
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The Lord saue and kepe vs. Amen.
The Lord save and keep us Amen.
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¶ 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.
¶ The description of the conflict of Christ and the Church with the Dragon: the dragon is overcome, the heavenly dwellers sing praises. The liij Sermon.
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ANd there was a great battell in heauē, Michaell & his Angels fought wt the dragon, ANd there was a great battle in heaven, Michael & his Angels fought with the dragon,
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& the dragō fought & his Angels, & preuailed not, nother was their place foūde any more in heauē.
& the dragon fought & his Angels, & prevailed not, neither was their place found any more in heaven.
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And the dragon that olde serpent called the deuil and Sathanas, was cast out. Which deceaued all the world.
And the dragon that old serpent called the Devil and Sathanas, was cast out. Which deceived all the world.
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And he was cast into the Earth, & his Angels were cast out with him also.
And he was cast into the Earth, & his Angels were cast out with him also.
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And I hearde a lowde voice, which sayed in Heauen:
And I heard a loud voice, which said in Heaven:
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nowe is saluation and strength and the kingdome become our Gods, & the power is Christes:
now is salvation and strength and the Kingdom become our God's, & the power is Christ's:
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for he is caste downe, which accused them before God daie & night.
for he is cast down, which accused them before God day & night.
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And thei ouercame him by the bloud of the Lambe, and by the worde of their testimony,
And they overcame him by the blood of the Lamb, and by the word of their testimony,
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and they loued not their liues vnto the death. Therfore reioyce ye heauens, and ye that dwell therin.
and they loved not their lives unto the death. Therefore rejoice you heavens, and you that dwell therein.
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Wo vnto the inhabiters of the earth, and the sea:
Woe unto the inhabiters of the earth, and the sea:
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for the deuill is comen doune vnto you, which hath great wrath, because he knoweth, that he hath but a short time. for the Devil is come down unto you, which hath great wrath, Because he Knoweth, that he hath but a short time.
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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 spoken also of attempts & pourpos of the dragon, which verily Applieth all his Counsels to this intent, that he may devour all godliness, that is, might destroy it utterly:
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he hath shewed how he began to moue warre agaynst the church, which fled into ye wildernes:
he hath showed how he began to move war against the Church, which fled into you Wilderness:
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& now as it were leauing the womā in the wildernes, he semeth to bring forth other soldiours, whiche geue battel to the dragon,
& now as it were leaving the woman in the Wilderness, he Seemeth to bring forth other Soldiers, which give battle to the dragon,
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& most valeauntly do impugne & also discōfit him & al his power.
& most valeauntly do impugn & also discomfit him & all his power.
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S. Iohn therfore describeth the singular fight of one most excellent, to witte Michaell, which ouercame the Dragon:S. John Therefore Describeth the singular fight of one most excellent, to wit Michael, which overcame the Dragon:
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and describeth the general fight annexed with yt particular. For he addeth, yt al the Angels of Michael fought agaynst the dragon.
and Describeth the general fight annexed with that particular. For he adds, that all the Angels of Michael fought against the dragon.
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And first is heauē shewed to be the place of the fight or cōflicte. For in heauen, sayeth he, was fought a great battaile.
And First is heaven showed to be the place of the fight or conflict. For in heaven, Saith he, was fought a great battle.
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And it is euidēt, yt Sathan was at the beginning of al things cast out of heauē into the earth, And it is evident, that Sathan was At the beginning of all things cast out of heaven into the earth,
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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.
and Therefore that he moves no war in heaven, nor Raiseth any tumult there. For heaven is a place of rest & joy, not of debate and contention.
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Therefore this must be attributed to the visiō.
Therefore this must be attributed to the vision.
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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.
For the lord hath in heaven by Signs represented this battle to be seen, which in deed is fought in earth in the mids of the Church.
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But here is set forth an image of a notable fight, wherby is shewed what hath ben,
But Here is Set forth an image of a notable fight, whereby is showed what hath been,
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& what is yet done in earth.
& what is yet done in earth.
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I saied euen now, that this cōbat was in dede particular, but to haue a general fight annexed.
I said even now, that this combat was in deed particular, but to have a general fight annexed.
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For Michael fighteth whiche is as captaine of this warre: and Michaelles Angelles fight also:
For Michael fights which is as captain of this war: and Michaelles Angels fight also:
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which must be wel discerned, although that Michaell & his Angels make but one parte only. which must be well discerned, although that Michael & his Angels make but one part only.
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On the other side fighteth the dragō, as emperour of this warre, & his angels fight also.
On the other side fights the dragon, as emperor of this war, & his Angels fight also.
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And these verely make non other partes, thā we haue heard before in the beginning of this chapt.
And these verily make non other parts, than we have herd before in the beginning of this Chapter.
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That the partie of this fight were ye church & the deuil.
That the party of this fight were the Church & the Devil.
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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.
Nevertheless least the victory should be attributed to the Church, & not rather to christ, the woman must now be omitted, and Michael brought in fighting.
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Whereupon there is in these thinges some difficultie: but it shal be easie enough for him, that will marke euery thing in order.
Whereupon there is in these things Some difficulty: but it shall be easy enough for him, that will mark every thing in order.
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In an other place he sayeth moste openly, I will defende that citie for my selfe, and for my seruaunt Dauid.
In an other place he Saith most openly, I will defend that City for my self, and for my servant David.
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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. First we must see, what that Michael is, & there is in deed no doubt, but that the Angel Michael appeared in the vision, with an Army of Angels fighting.
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And that on the contrary parte against thē fought the Dragon with an hoste of deuils.
And that on the contrary part against them fought the Dragon with an host of Devils.
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But for asmuch as we hearde in the beginning, yt these were tokens, they must nedes signifie & betoken other thinges.
But for as as we heard in the beginning, that these were tokens, they must needs signify & betoken other things.
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I suppose here therefore to be signified, Christ the head of his church, king & protectour, with his mēbres, Apostles, Martirs & faithful.
I suppose Here Therefore to be signified, christ the head of his Church, King & protector, with his members, Apostles, Martyrs & faithful.
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Nother is it a rare thing, that Christ should be figured to vs by Angels:
Nother is it a rare thing, that christ should be figured to us by Angels:
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but is euen moste accustomed, that Angelles are called the ambassadours of God, & the faithful seruaūtes of Iesus Christ.
but is even most accustomed, that Angels Are called the Ambassadors of God, & the faithful Servants of Iesus christ.
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Christ therfore head of the church & the faithfull membres of Christ, fight against the Dragon, yet after a diuerse sort.
christ Therefore head of the Church & the faithful members of christ, fight against the Dragon, yet After a diverse sort.
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For christ ouercame him alone in the cōbat with out helpe of any creature, whilest in temptations he discomfited him at the last,
For Christ overcame him alone in the combat with out help of any creature, whilst in temptations he discomfited him At the last,
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& also by diyng on the crosse, & rising agayne from the dead, he al to brake his head.
& also by dying on the cross, & rising again from the dead, he all to brake his head.
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This is the only, trewe & singular victory:
This is the only, true & singular victory:
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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,
whereby afterwards Are obtained the victories of Christ's members, goten of that general fight, wherein christ fights not now only hand to hand with the devil,
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but all the membres of Christe at all times vnder Christ their Captayne fight against the Deuill,
but all the members of Christ At all times under christ their Captain fight against the devil,
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and in the vertue or victory of Christ, fight and ouercome: as we shal heare by and by in the songe of prayse.
and in the virtue or victory of christ, fight and overcome: as we shall hear by and by in the song of praise.
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But for great and sondry causes we affirme Christe to be figured and signified to vs vnder the tipe of Michaell. But for great and sundry Causes we affirm Christ to be figured and signified to us under the tipe of Michael.
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We know by the scriptures as many of vs as be learned, yt Michael, as also Gabriel, be the names of good Angels of god.
We know by the Scriptures as many of us as be learned, that Michael, as also Gabriel, be the names of good Angels of god.
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Michael signifieth, who as God? And who I praye you is such, as God, but in whome thexpresse Image of the fathers substaunce, & which is the Image inuisible,
Michael signifies, who as God? And who I pray you is such, as God, but in whom thexpresse Image of the Father's substance, & which is the Image invisible,
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and worde of the father from the beginnyng, I meane the very sonne of God Iesus Christ? Michael in the.10. &.12. chapt.
and word of the father from the beginning, I mean the very son of God Iesus christ? Michael in the.10. &.12. Chapter.
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of Daniel, is president, protectour & Patrone of the Iewish nation.
of daniel, is president, protector & Patron of the Jewish Nation.
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And it is plaine, that the people of Israel had from the beginning non other tutour and patrone,
And it is plain, that the people of Israel had from the beginning non other tutor and patron,
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but Messias him selfe, the blessed sede. This appereth in the.7.
but Messias him self, the blessed seed. This appeareth in the.7.
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of Esaye, were we reade, that the lord spared the people of Iuda, and the princelicke Citie for Christ.
of Isaiah, were we read, that the lord spared the people of Iuda, and the princelicke city for christ.
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of Ezechiel. Christ is therefore in very dede gouernour of his people, whiche neuerthelesse in defendyng and deliueryng his, vseth the ministerie of Angelles:
of Ezechiel. christ is Therefore in very deed governor of his people, which nevertheless in defending and delivering his, uses the Ministry of Angels:
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who also attribute nothing to themselues, but all glory to God alone.
who also attribute nothing to themselves, but all glory to God alone.
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Morouer that excellent victory, cā not with out offence of godlines be ascribed to Michael the archangel.
Moreover that excellent victory, can not with out offence of godliness be ascribed to Michael the archangel.
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For so omitting our Messias Christ, we should cōmende Angels being made & worthie to be called Angelical, rather than Christians.
For so omitting our Messias christ, we should commend Angels being made & worthy to be called Angelical, rather than Christians.
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In the lawe was written, the sede of the womā shal breake the serpentes head. But the lord neuer toke the nature of an Angel, but the sede of Abraham,
In the law was written, the seed of the woman shall break the Serpents head. But the lord never took the nature of an Angel, but the seed of Abraham,
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and by sinne hath condemned sinne. There shal followe anone in the songe. Now is saluation and power, &c. And there is added:
and by sin hath condemned sin. There shall follow anon in the song. Now is salvation and power, etc. And there is added:
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for the Deuil is cast out.
for the devil is cast out.
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And this saluatiō hath Christ alone accomplisshed, wherfore it is necessary, that Christ the conquerour of Sathan be signified by Michael.
And this salvation hath christ alone accomplished, Wherefore it is necessary, that christ the conqueror of Sathan be signified by Michael.
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And the Dragon fought hande to hande agaynst the lord, not only matched with him in the deserte,
And the Dragon fought hand to hand against the lord, not only matched with him in the desert,
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but also neuer ceased to tempte and assayle him, so longe as he liued here on earth:
but also never ceased to tempt and assail him, so long as he lived Here on earth:
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he stired vp also agaynst him the Phariseis & Princes of the people, kinges and the Romane gouernour,
he stirred up also against him the Pharisees & Princes of the people, Kings and the Roman governor,
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and so at the laste brake the lordes heele. This was the greatest fight of the Dragon.
and so At the laste brake the Lords heel. This was the greatest fight of the Dragon.
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The same Dragon inspireth now kinges and Princes, wicked Priestes and cruel men, his Angelles which maye warre vpon the churche.
The same Dragon inspireth now Kings and Princes, wicked Priests and cruel men, his Angels which may war upon the Church.
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And all these verely do persecute and vexe the churche in the power of the red Dragon.
And all these verily do persecute and vex the Church in the power of the read Dragon.
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Stories declare ye same to be done before Christes time:
Stories declare you same to be done before Christ's time:
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the same testifie, and experiēce proueth, the like to be done from the ascension of Christ into Heauen,
the same testify, and experience Proves, the like to be done from the Ascension of christ into Heaven,
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vnto this present daye, and vnto the worldes ende. Now is also declared with what lucke they fought on eyther side:
unto this present day, and unto the world's end. Now is also declared with what luck they fought on either side:
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to witte most luckely concernyng Christ, most vnluckely as touchyng the Deuill or red Dragon.
to wit most luckily Concerning christ, most unluckily as touching the devil or read Dragon.
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And in this fight, as also in the songe immediately following, is cōteined the whole fruicte of this disputatiō.
And in this fight, as also in the song immediately following, is contained the Whole fruit of this disputation.
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For herof al godly may learne that Sathan our enemie is vnarmed:
For hereof all godly may Learn that Sathan our enemy is unarmed:
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and that Christ in this conflict is on our syde, as our Emperour & captayne at all tymes, by whome all the godly maie easely in all conflictes ouercome.
and that christ in this conflict is on our side, as our Emperor & captain At all times, by whom all the godly may Easily in all conflicts overcome.
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Therfore this matter of battel and victory is set by and by after the beginning of the moste daūgerouse battaile wyth Antichriste,
Therefore this matter of battle and victory is Set by and by After the beginning of the most dangerous battle with Antichrist,
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and Antichristians, whych are the broode or tailes, and scales of the serpent, and champions of the Dragon, for a comfort and consolation.
and Antichristians, which Are the brood or tails, and scales of the serpent, and champions of the Dragon, for a Comfort and consolation.
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And the naturall order is here altered, which treateth nothyng of the successe of the battaile, til he hath set forth al the conflicte before.
And the natural order is Here altered, which Treateth nothing of the success of the battle, till he hath Set forth all the conflict before.
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But this battaile shall be continewed hereafter in the reste of the 12. and all the.13. chapter.
But this battle shall be continued hereafter in the rest of the 12. and all the.13. chapter.
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He declareth at thre wordes, first the victorie of Chryste, secondly of al christians. The first is NONLATINALPHABET, they preuayled not, they had no strength. He Declareth At Three words, First the victory of Christ, secondly of all Christians. The First is, they prevailed not, they had no strength.
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Doubtles the force of the deuyll is greate if God permitte, and clerely greatest, in consideration of the iuste iudgement of God,
Doubtless the force of the Devil is great if God permit, and clearly greatest, in consideration of the just judgement of God,
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as also appeareth in Iob, that he is able to slake & breake the strongest thinges.
as also appears in Job, that he is able to slake & break the Strongest things.
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But the Lorde sayth in the gospel. The Prince of this world came, and against me he hath nothing. Again in the gospel:
But the Lord say in the gospel. The Prince of this world Come, and against me he hath nothing. Again in the gospel:
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The gates of Hell shall not preuayle againg her, the rocke I meane, and secondly againste the church.
The gates of Hell shall not prevail againg her, the rock I mean, and secondly against the Church.
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Although therfore the Deuyl make an horrible vprore, and cruelly rage against Christ and his church, yet is he without force.
Although Therefore the devil make an horrible uproar, and cruelly rage against christ and his Church, yet is he without force.
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For the vertue of Christe preuayleth.
For the virtue of Christ prevaileth.
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The seconde parte is, nother was theyr place any more founde in heauen, which maner of speach signifieth no other thing,
The seconde part is, neither was their place any more found in heaven, which manner of speech signifies no other thing,
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than that the reprobate Angell is put from al dignitie, glory & power:
than that the Reprobate Angel is put from all dignity, glory & power:
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moreouer that he hath no more any place in the church, or emonges the electe of God:
moreover that he hath no more any place in the Church, or among the elect of God:
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not that the deuil should not retourne, or should not tempte, or renewe warre, but because he hath no place parmanent.
not that the Devil should not return, or should not tempt, or renew war, but Because he hath no place parmanent.
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Herunto apperteyneth that the Lord so ofte repeateth in the Gospel, and now the Prince of this worlde is caste oute, in the.12.14. and.16.
Hereunto appertaineth that the Lord so oft repeateth in the Gospel, and now the Prince of this world is cast out, in the.12.14. and.16.
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chapters of Sainct Ihon. Moreouer, by other places of the Scripture it is manifeste, that the Deuyll is shut out of heauen.
Chapters of Saint John Moreover, by other places of the Scripture it is manifest, that the devil is shut out of heaven.
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And it shall be easie for vs to shutte him oute, which being cast out by the sonne of God, hath no place in vs,
And it shall be easy for us to shut him out, which being cast out by the son of God, hath no place in us,
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vnlesse we our selues geue place to him. Which we shoulde not do, the Lord admonisheth vs dilligently, that we should watch.
unless we our selves give place to him. Which we should not do, the Lord Admonisheth us diligently, that we should watch.
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The story is knowen in the.12.
The story is known in the.12.
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of Matth. of the Deuill, pourposing to retourne, and therfore toke vnto him seuen worse spirites.
of Matthew of the devil, pourposing to return, and Therefore took unto him seuen Worse spirits.
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Thirdly he calleth him Sathanas, in the Hebrewe word, to witte an aduersarie, for that he is in al things against god,
Thirdly he calls him Sathanas, in the Hebrew word, to wit an adversary, for that he is in all things against god,
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and obiecteth him selfe and resisteth men in holy matters, yf happely he might hinder or corrupte them.
and Objecteth him self and Resisteth men in holy matters, if happily he might hinder or corrupt them.
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But wherefore doest thou heare him, whie doest thou obeye him, whome thou seest shut out of Heauen? Notwithstanding that herby is signified also, that the Deuil was so fully vanquished of Christ, that he was also driuen to forsake the place of the battayle.
But Wherefore dost thou hear him, why dost thou obey him, whom thou See shut out of Heaven? Notwithstanding that hereby is signified also, that the devil was so Fully vanquished of christ, that he was also driven to forsake the place of the battle.
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For the thirde membre, as it were expoundyng the seconde addeth: and he was caste to the Earth.
For the Third member, as it were expounding the seconde adds: and he was cast to the Earth.
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For they that are throwen to the groūde, are iudged to be ouercome. Therfore a full victory and perfit conqueste is signified.
For they that Are thrown to the ground, Are judged to be overcome. Therefore a full victory and perfect conquest is signified.
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Howbeit he was ones most valeauntly throwen to the Earth.
Howbeit he was ones most valeauntly thrown to the Earth.
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Of our lord Iesus Christ, in the misterie of our redemption, and in the vertue of the same is dayly cast to the Earth, of the faithfull.
Of our lord Iesus christ, in the mystery of our redemption, and in the virtue of the same is daily cast to the Earth, of the faithful.
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And like as the Deuill hath no place permanent in heauen nor in the chosen: so verely doeth he inhabite all earthly, that is to saye menne sauouring the earth, and contemnyng heauenly thinges.
And like as the devil hath no place permanent in heaven nor in the chosen: so verily doth he inhabit all earthly, that is to say men savouring the earth, and contemning heavenly things.
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Yea and we heare that his Angels are cast out with him. For the Lord in the gospel of S. Iohn the.16. chapt. sayeth:
Yea and we hear that his Angels Are cast out with him. For the Lord in the gospel of S. John the.16. Chapter. Saith:
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In the world you haue afflictiō: but be of good there, I haue ouercome the worlde.
In the world you have affliction: but be of good there, I have overcome the world.
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And S. Iohn in his Canonical epistle: you are of God little children, sayeth he, and you haue ouercome them:
And S. John in his Canonical epistle: you Are of God little children, Saith he, and you have overcome them:
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for he is greater that is in you, thā he is that is in the worlde.
for he is greater that is in you, than he is that is in the world.
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And this is the victory that ouercame the world, euen your fayth.
And this is the victory that overcame the world, even your faith.
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And by the waye he expoundeth, what we shoulde vnderstande by the dragon, of whō he hath spoken hitherto, to wit the olde enemie of man kinde.
And by the Way he expoundeth, what we should understand by the dragon, of whom he hath spoken hitherto, to wit the old enemy of man kind.
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He setteth him foorth with his titles, attributinge to him foure names, that hereby also we may vnderstande his nature the better,
He sets him forth with his titles, attributing to him foure names, that hereby also we may understand his nature the better,
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and maye beware of that wicked murtherer. Firste he calleth him the olde Serpent.
and may beware of that wicked murderer. First he calls him the old Serpent.
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For at the beginnyng by the Serpent he infected with the poyson of death and sinne our first Parentes,
For At the beginning by the Serpent he infected with the poison of death and sin our First Parents,
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and by thē the whole vniuersal world: as is to be sene in the.3. of Genes. and the.5.
and by them the Whole universal world: as is to be seen in the.3. of Genesis. and the.5.
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to the Romains. Therfore I sayed in the beginning of this chapt. that he is called a Dragon.
to the Romans. Therefore I said in the beginning of this Chapter. that he is called a Dragon.
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After he calleth him the Deuill, that is to saye a sclaunderer, or a false accuser.
After he calls him the devil, that is to say a sclaunderer, or a false accuser.
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For by and by it followeth, which may expoūde this word, for the accuser of our bretherne is caste out, &c. A goodly exāple of this thing is declared in the.1. and.2. chapt.
For by and by it follows, which may expound this word, for the accuser of our brethren is cast out, etc. A goodly Exampl of this thing is declared in the.1. and.2. Chapter.
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of Iob. NONLATINALPHABET signifieth to accuse or blame, and NONLATINALPHABET is an accusation, and NONLATINALPHABET a crime or complaincte.
of Job signifies to accuse or blame, and is an accusation, and a crime or complaincte.
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Laste he is called NONLATINALPHABET seducer, disceauer, or he that supplāteth and betrayeth the whole world. For this the Lord attributeth to him in the.8.
Laste he is called seducer, disceauer, or he that supplanteth and betrayeth the Whole world. For this the Lord attributeth to him in the.8.
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of Iohn, for that he hath ben a lier from the beginning, and is the father, that is the foūtaine and original of al liyng, disceipte, of errours and seducyng, and of al euill.
of John, for that he hath been a liar from the beginning, and is the father, that is the fountain and original of all lying, disceipte, of errors and seducing, and of all evil.
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For all errours and heresies, al deceiptes, and all leasinges, finally all kinde of euils, haue flowed out of this most filthy welspring And who is he that heareth these thinges, which wil not abhorre that vile beast? they must nedes be starke madde, that seke by al meanes to be in fauour with that wicked spirite.
For all errors and heresies, all Deceits, and all leasings, finally all kind of evils, have flowed out of this most filthy wellspring And who is he that hears these things, which will not abhor that vile beast? they must needs be stark mad, that seek by all means to be in favour with that wicked Spirit.
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He should now here consequently annexe the residewe of this fight, to witte how the Dragon persecuteth & assaulteth the woman,
He should now Here consequently annex the residue of this fight, to wit how the Dragon persecuteth & assaulteth the woman,
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and she agayne by fliyng resisteth, and ouercometh through Christ.
and she again by flying Resisteth, and Overcometh through christ.
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But he suspendeth the same narration yet a little while, & placeth now a songe of victory,
But he suspendeth the same narration yet a little while, & places now a song of victory,
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and triūphe of sainctes in heauen, of the Angelles and blessed soules.
and triumph of Saints in heaven, of the Angels and blessed Souls.
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The some wherof is, that Christ hath ouercomen, & that the faithful do ouercome in Christ:
The Some whereof is, that christ hath overcomen, & that the faithful do overcome in christ:
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and therfore muste heauens themselues, and al that dwel therin, reioyce and singe. And I repete that these things are interlased in the daūgerous Antichristian and Romish sight,
and Therefore must heavens themselves, and all that dwell therein, rejoice and sing. And I repete that these things Are interlased in the dangerous Antichristian and Romish sighed,
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for a cōsolation, leest the saincts should in those great daungers by reason of their natural infirmitie be discouraged:
for a consolation, least the Saints should in those great dangers by reason of their natural infirmity be discouraged:
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but callyng vpō the name of Christ, should fight manfully, when they vnderstande vnder whose banner they fight, and with whome they fight:
but calling upon the name of christ, should fight manfully, when they understand under whose banner they fight, and with whom they fight:
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verely wyth one ouercomen vnder Christes stādart.
verily with one overcomen under Christ's Standard.
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And when we heare that the Dragons force is broken, we shal thinke that the furies of eyther beast, aswell the ten horned as the two horned, are weakened in the faith of christ.
And when we hear that the Dragons force is broken, we shall think that the furies of either beast, aswell the ten horned as the two horned, Are weakened in the faith of Christ.
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This geueth also no smal courage in this conflicte, that we see that the Dragon hath no power ouer them that are sprinkled and purified with the bloud of Christ,
This Giveth also no small courage in this conflict, that we see that the Dragon hath no power over them that Are sprinkled and purified with the blood of christ,
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but ouer earthly and worldly men. And this triumphe is heauenly.
but over earthly and worldly men. And this triumph is heavenly.
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For voices are hearde out of heauen, singyng a mery note, to the intent that the reioycing of the blessed spirites might haue more authoritie, grace,
For voices Are heard out of heaven, singing a merry note, to the intent that the rejoicing of the blessed spirits might have more Authority, grace,
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and efficacitie emonges the pore afflicted. Thei al with one voice singe merely, that saluatiō & power is now made perfit,
and efficacity among the poor afflicted. They all with one voice sing merely, that salvation & power is now made perfect,
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for by the Lordes death and resurrectiō, God hath wrought power, and made perfit the saluatiō promised to the fathers, to witte whilest he trode downe the serpentes head, abolisshed sinne & death, and restored life.
for by the lords death and resurrection, God hath wrought power, and made perfect the salvation promised to the Father's, to wit whilst he trodden down the Serpents head, abolished sin & death, and restored life.
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Thus is the kingedome of God in this worlde establisshed in the electe, whilest euen by the power of Christ the Prince of this worlde is caste out and ouercome.
Thus is the Kingdom of God in this world established in the elect, whilst even by the power of christ the Prince of this world is cast out and overcome.
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For the cause followeth, wherfore we must so reioyce, and what vertue and power of Christ hath shewed it selfe,
For the cause follows, Wherefore we must so rejoice, and what virtue and power of christ hath showed it self,
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or howe saluation is made perfit:
or how salvation is made perfect:
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because, sayeth he, through Christ, the Deuill is cast downe, that is to saye ouercome and vāquisshed, that he can no more accuse mankinde before the iudgement seate of God.
Because, Saith he, through christ, the devil is cast down, that is to say overcome and vanquished, that he can no more accuse mankind before the judgement seat of God.
c-acp, vvz pns31, p-acp np1, dt n1 vbz vvn a-acp, cst vbz pc-acp vvi vvn cc vvn, cst pns31 vmb av-dx av-dc vvi n1 p-acp dt n1 n1 pp-f np1.
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Hereunto belongeth that S. Paule wrote.
Hereunto belongeth that S. Paul wrote.
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Who shall accuse the electe of God? It is God that iustifieth, who is he that condemneth? It is Christ, whiche died, Who shall accuse thee elect of God? It is God that Justifieth, who is he that Condemneth? It is christ, which died,
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yea whiche rose agayne, which is also on the right hande of God which maketh intercession for vs.
yea which rose again, which is also on the right hand of God which makes Intercession for us
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Moreouer the heauenly dwellers do not only preach the victory of Christ, but of all the faythfull, which they obteyne agaynst Sathan in the fayth of Iesu Christ:
Moreover the heavenly dwellers do not only preach the victory of christ, but of all the faithful, which they obtain against Sathan in the faith of Iesu christ:
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that it maye herof at the leest appere, what we should vnderstande before by Michael, and by his Angelles.
that it may hereof At the least appear, what we should understand before by Michael, and by his Angels.
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And he beateth in dilligently, that Christians ouercome not Sathan by their owne merites, force, or strēgth, but by the merite and grace of Christe.
And he beats in diligently, that Christians overcome not Sathan by their own merits, force, or strength, but by the merit and grace of Christ.
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And they sayeth he, to witte the Angelles of Michael, ouercame the Dragon by the bloud of the Lambe.
And they Saith he, to wit the Angels of Michael, overcame the Dragon by the blood of the Lamb.
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For in asmuch as the faythful are purified by the bloud of Christe, Sathan hath nothing against them:
For in as as the faithful Are purified by the blood of Christ, Sathan hath nothing against them:
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but sins they haue the spirite and fayth of Christ, they ouercome the Deuill also.
but Sins they have the Spirit and faith of christ, they overcome the devil also.
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So in times paste the distroyer had no power ouer those houses, whiche were marked with the bloud of the Lambe:
So in times past the distroyer had no power over those houses, which were marked with the blood of the Lamb:
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Exod. 12. And he addeth an other thinge, for the which the faithful ouercame: for the worde of the testimony of Christ, which is the gospel.Exod 12. And he adds an other thing, for the which the faithful overcame: for the word of the testimony of christ, which is the gospel.
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Which because it is inuincible & eternal, they ouercome all thinges of this worlde, who so euer abide in the liuely and eternal word of the veritie.
Which Because it is invincible & Eternal, they overcome all things of this world, who so ever abide in the lively and Eternal word of the verity.
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And euen in the gospel most trewe the lorde himselfe hath promised that he wil not forsake his, and wil fight for thē.
And even in the gospel most true the lord himself hath promised that he will not forsake his, and will fight for them.
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Therfore must the faithful nedes ouercome. To these thinges is added more the effecte of Christes purifiyng.
Therefore must the faithful needs overcome. To these things is added more the Effect of Christ's purifying.
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They loued not their life more than Christe: and therfore haue thei geuen it for Christ vnto death, and so haue ouercomen.
They loved not their life more than Christ: and Therefore have they given it for christ unto death, and so have overcomen.
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For many are vanquisshed by this one thing, that they wil not hasarde their life for Christ.
For many Are vanquished by this one thing, that they will not hazard their life for christ.
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and haue the testimonie of Iesu Chryste.
and have the testimony of Iesu Christ.
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For these great benefites of God they exhorte nowe heauens themselues, and all the inhabiters of Heauen, that is to saye they exhorte one an other, to singe a ioyeful songe.
For these great benefits of God they exhort now heavens themselves, and all the inhabiters of Heaven, that is to say they exhort one an other, to sing a joyful song.
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And that which the heauēly sainctes saye they do here, they teach the sainctes in Earth to doe also,
And that which the heavenly Saints say they do Here, they teach the Saints in Earth to do also,
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and instructe, of what maner and sorte they ought to be, which shal ouercome Sathan in battaile, to witte purified by the bloud of Christ, cleauing to the testimonie of Iesu Christe,
and instruct, of what manner and sort they ought to be, which shall overcome Sathan in battle, to wit purified by the blood of christ, cleaving to the testimony of Iesu Christ,
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and contemners of their own life, to whom it semeth not greuouse to dye for Christes sake.
and contemners of their own life, to whom it Seemeth not grievous to die for Christ's sake.
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Finally aboute the songes ende they declare, in whome the Deuill shal raigne and take place: Finally about the songs end they declare, in whom the devil shall Reign and take place:
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to witte in earthly and fleshely menne:
to wit in earthly and fleshly men:
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who verely mocke at godly thinges, and only set by these worldly thinges, and suche as shall perisshe:
who verily mock At godly things, and only Set by these worldly things, and such as shall perish:
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for the getting and keping whereof, they will not sticke to doe any thing be it neuer so harde, where for Christes cause they will abide to do or suffer nothing.
for the getting and keeping whereof, they will not stick to do any thing be it never so harden, where for Christ's cause they will abide to do or suffer nothing.
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Vnto these they denounce an horrible wo, to wit the curse of this present and of the life to come.
Unto these they denounce an horrible woe, to wit the curse of this present and of the life to come.
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But in whome the Deuill possesseth his kingdome, in the same also he vttereth his mallice against the elect, & that his great mallice.
But in whom the devil Possesses his Kingdom, in the same also he uttereth his malice against the elect, & that his great malice.
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For he rageth most cruelly against the godly, and against godlines.
For he rages most cruelly against the godly, and against godliness.
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He rageth also most extremely against those his worshippers, whom he polluteth with all kinde of filthines,
He rages also most extremely against those his worshippers, whom he polluteth with all kind of filthiness,
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and with al shame and reproche defileth.
and with all shame and reproach Defileth.
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Agayne I suppose that same to apperteyne to the comfort of the godly, that is spoken of a shorte time.
Again I suppose that same to appertain to the Comfort of the godly, that is spoken of a short time.
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For Sathan in dede through Antichrist shall moste cruelly rage agaynst the church, but those dayes shalbe shortened for the electes sake.
For Sathan in deed through Antichrist shall most cruelly rage against the Church, but those days shall shortened for the elects sake.
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By the way is noted also the wicked nature of sathā, which knowing that the last iudgemēt is at hande, wherin he must be throwen headlong into hell, thinketh to requite & recompence the shortnes of time with the crueltie of his wrath and deuelish furie.
By the Way is noted also the wicked nature of satan, which knowing that the last judgement is At hand, wherein he must be thrown headlong into hell, Thinketh to requite & recompense the shortness of time with the cruelty of his wrath and devilish fury.
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And hitherto of the victory of Christ and his Sainctes:
And hitherto of the victory of christ and his Saints:
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nowe followe with lesse terrour, yet horrible thinges of the warre, which the dragon moste gredely and fiersely moueth against the Matrone of God.
now follow with less terror, yet horrible things of the war, which the dragon most greedily and fiersely moves against the Matron of God.
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The lord Iesus bryng him in subiection vnder our fete. Amen. Amen.
The lord Iesus bring him in subjection under our feet. Amen. Amen.
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¶ The Dragon persecuteth the woman: she is defended and preserued of the Lorde. The Dragon standeth on the sande, &c. The.liiij. Sermon.
¶ The Dragon persecuteth the woman: she is defended and preserved of the Lord. The Dragon Stands on the sand, etc. The liiij Sermon.
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ANd when the dragon saw that he was cast to the Earth, he persecuted the woman, whiche brought forth the man childe. ANd when the dragon saw that he was cast to the Earth, he persecuted the woman, which brought forth the man child.
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And to the womā were geuē two winges of a greate Egle, that she might flie into ye wildernes, into her place where she is nurrished for a time, two times & half a time, from the presence of the serpēt.
And to the woman were given two wings of a great Egle, that she might fly into you Wilderness, into her place where she is nurrished for a time, two times & half a time, from the presence of the serpent.
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And the dragō cast out of his mouth water, after the woman, as it had bē a riuer, that he might cause her to be caught of the floude.
And the dragon cast out of his Mouth water, After the woman, as it had been a river, that he might cause her to be caught of the flood.
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And the earth holpe the woman, & the earth opened her mouth & swalowed vp the riuer, which the Dragō cast out of his mouth.
And the earth help the woman, & the earth opened her Mouth & swallowed up the river, which the Dragon cast out of his Mouth.
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And ye dragon was wroth with the womā, and went & made warre with the rēnaunt of her sede, which kepe the cōmaundements of God,
And you dragon was wroth with the woman, and went & made war with the rennaunt of her seed, which keep the Commandments of God,
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& haue the testimony of Iesus Christ, and he stode on the Sea sande. & have the testimony of Iesus christ, and he stood on the Sea sand.
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That which before he had begonne, to speake of the persecution of the Dragon, and flight of the church, That which before he had begun, to speak of the persecution of the Dragon, and flight of the Church,
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and had differred it a little, to declare the victorie of Christe:
and had differed it a little, to declare the victory of Christ:
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now he resumeth and finnisheth, and descrybeth the fyghte liuelie, and moste expressely and constauntly annexeth many tymes the help of God, which is geuen to the church through the grace of God.
now he resumeth and finnisheth, and Describeth thee fight lively, and most expressly and constantly annexeth many times the help of God, which is given to the Church through the grace of God.
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When Sathan therefore, sawe himselfe ouercommen by Christ, and quite cast out, he begā to rage against the church redemed with the bloud of Gods sonne,
When Sathan Therefore, saw himself overcomen by christ, and quite cast out, he began to rage against the Church redeemed with the blood of God's son,
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and vexed her with greuouse persecution.
and vexed her with grievous persecution.
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For immediately after Christes assention, a great persecution was styred vp against the Apostles and Apostolicall church.
For immediately After Christ's Ascension, a great persecution was stirred up against the Apostles and Apostolical Church.
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For the Apostles put in prisonnes wer greuously rebuked with words, and also scourged with roddes and whypped.
For the Apostles put in prisonnes were grievously rebuked with words, and also scourged with rods and whipped.
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Stephen was stoned, Iames beheaded with the sworde, finally by the meanes of Paule (which than played Saule ) innumerable were caste in pryson, and put to cruell tourmentes. Stephen was stoned, James beheaded with the sword, finally by the means of Paul (which than played Saule) innumerable were cast in prison, and put to cruel tormets.
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On the contrary part he reciteth the present ayde of God, which he vttereth by a fyguratiue kynde of speach, after the nature of the visiō for the more efficacitie.
On the contrary part he reciteth the present aid of God, which he uttereth by a fyguratiue kind of speech, After the nature of the vision for the more efficacity.
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For he sayth, how to the woman, I meane the church, were geuen two winges of a great Egle, by the helpe wherof she fled into the wildernes, where she hydde her selfe for a tyme, safe from the Dragons sight.
For he say, how to the woman, I mean the Church, were given two wings of a great Egle, by the help whereof she fled into the Wilderness, where she hid her self for a time, safe from the Dragons sighed.
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And here is signified, that a large power is graūted to the church of fleyng,
And Here is signified, that a large power is granted to the Church of fling,
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& escaping the furies of Christes enemies, & of setting forth the gospel emonges the gentyles.
& escaping the furies of Christ's enemies, & of setting forth the gospel among the Gentiles.
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Wherof you may read in the.11. chapt. of the Actes of the Apostles. Whereof you may read in the.11. Chapter. of the Acts of the Apostles.
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And not without cause he mētioneth of the Egles wynges, and that of a great Egle. For Moses in Deuter. maketh mention vnder this fygure, of the defence and ayde of God almyghtie:
And not without cause he mentioneth of the Eagles wings, and that of a great Egle. For Moses in Deuter makes mention under this figure, of the defence and aid of God almighty:
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lyke as the Egle, sayth he, flyeth ouer her yong, and stretcheth abroade her wynges, and carieth them on her shulders, so the Lord hath also kept and auaunced the.
like as the Eagl, say he, flies over her young, and Stretcheth abroad her wings, and Carrieth them on her shoulders, so the Lord hath also kept and advanced thee.
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Furthermore he saith, there is a place geuen to the church in wyldernes, to witte prouided of Christ, which turneth to to him whome he wyll, Furthermore he Says, there is a place given to the Church in Wilderness, to wit provided of christ, which turns to to him whom he will,
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and prepareth for himselfe a spouse.
and Prepareth for himself a spouse.
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And he nourysheth the church emonges the gentyles with his Euangelicall worde, as he nourished in oulde tyme his people in the deserte with Manna. And the time of the church he prescrybeth not.
And he nourisheth the Church among the Gentiles with his Evangelical word, as he nourished in old time his people in the desert with Manna. And the time of the Church he prescrybeth not.
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For he vseth agayne a kynde of speach as it wer a riddle, borowed out of Daniel: which God vsurpeth when he wyll haue the tyme to vs vnknowen:
For he uses again a kind of speech as it were a riddle, borrowed out of daniel: which God usurpeth when he will have the time to us unknown:
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which since we knowe that good and iuste thinges consiste in him, we should not curiously inquyre after. Whereof I haue spoken before.
which since we know that good and just things consist in him, we should not curiously inquire After. Whereof I have spoken before.
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Doubtles it is playne that the church emonges the gentyles, shall continue & remaine to the last iudgement.
Doubtless it is plain that the Church among the Gentiles, shall continue & remain to the last judgement.
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But the day of iudgement can no man diffyne.
But the day of judgement can no man diffyne.
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Agayne he declareth, with what furyes the Deuyll inflamed, shall make a newe and a continuall warre against the church.
Again he Declareth, with what furies the devil inflamed, shall make a new and a continual war against the Church.
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When he sawe the church emonges the gentyles to be daylie increased and established, he vomited after the woman water:
When he saw the Church among the Gentiles to be daily increased and established, he vomited After the woman water:
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and that we might know the fygure, he addeth, as it were a ryuer.
and that we might know the figure, he adds, as it were a river.
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For he signifieth, that the Deuyll hath powred a sea of euylles into the church, sectes I meane, discentions, tumultes, seditions, persecutions, wherewith the whole worlde hath ouerflowed.
For he signifies, that the devil hath poured a sea of evils into the Church, Sects I mean, dissensions, tumults, seditions, persecutions, wherewith the Whole world hath overflowed.
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Verely he raysed vp euery where al magistrates and priestes against the Apostles, and Apostolical doctrine.
Verily he raised up every where all Magistrates and Priests against the Apostles, and Apostolical Doctrine.
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Reade the Actes of the Apostles the.13.14.15. and the chapt. folowyng.
Reade the Acts of the Apostles the.13.14.15. and the Chapter. following.
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Nother is it a rare thyng in the Psalmes, by waters, flouds, and riuers, to vnderstand all kynde of afflictions.
Nother is it a rare thing in the Psalms, by waters, floods, and Rivers, to understand all kind of afflictions.
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And to this end he raysed vp those great euylles, and powred them on the godly, NONLATINALPHABET, that he myghte cause the church to be caryed awaie wyth the floude:
And to this end he raised up those great evils, and poured them on the godly,, that he might cause the Church to be carried away with the flood:
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that is, that he myght take awaie the godlie, and the doctryne of pietie.
that is, that he might take away the godly, and the Doctrine of piety.
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And this is the continuall endeuoyre of Sathan, herunto he applieth all his consultations and doinges.
And this is the continual endeuoyre of Sathan, hereunto he Applieth all his Consultations and doings.
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So in thempyre of Nero and Domitian, he studied to wash away the church by the bloude of Sainctes, but yet in vaine.
So in thempyre of Nero and Domitian, he studied to wash away the Church by the blood of Saints, but yet in vain.
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For therfore I suppose it is sayed, he vomited a floude of euyls after the woman, not vpon the woman.
For Therefore I suppose it is said, he vomited a flood of evils After the woman, not upon the woman.
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For God neuer fayled his afflicted churche:
For God never failed his afflicted Church:
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In so much (which a man may maruayle at) that the earth opened her mouth,
In so much (which a man may marvel At) that the earth opened her Mouth,
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and swallowed vp the floude powred oute of the serpents mouth.
and swallowed up the flood poured out of the Serpents Mouth.
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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:
This earth drank up in old time, and covered the blood of Abel. And Here is signified, that the godly abiding persecution, have help, from whence they look not for:
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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.
as David in times past is read to be Delivered by the help of the Palestines, thinking nothing less than to deliver David out of the hands of King Saule: but yet whyleste they go about an other thing, they bring to pass that, which seemed good to the Lord, which can turn the evil Counsels of evil men to the profit of the godly.
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And doubtles we see many tymes in the Actes of the Apostles, that the earth hath swallowed vp a floude of euylles:
And doubtless we see many times in the Acts of the Apostles, that the earth hath swallowed up a flood of evils:
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that is to say, that earthly and worldly men, doing in the meane tyme an other thing, haue procured peace to the church.
that is to say, that earthly and worldly men, doing in the mean time an other thing, have procured peace to the Church.
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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.
So doth that Town Clerk or recorder of Ephesus, pacify the multitude of the Ephesians, which were all on a roar and Worse than mad.
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Lysias the head Captayne, taketh away Paule out of the blouddy handes of the Iewes:Lysias the head Captain, Takes away Paul out of the bloody hands of the Iewes:
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so doth the Centurian defend Paule, that he shoulde not be slaine of the souldiours in the shipwreake.
so does the Centurion defend Paul, that he should not be slain of the Soldiers in the shipwreake.
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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.
The civil wars begun immediately After the death of Nero, gave peace unto the Church until the Empire of Domitian. But the old Serpent that can never rest, attempteth new wars.
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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.
For now being wood mad with the Church, he Goes to make war, against the remnant of the woman's seed, which verily is to be born until the judgement, of the Church by the word.
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And so maketh way to the Romayne persecutions, which folowed incontinentely after the tyme of Saincte Ihon, in the Empyre of Rome,
And so makes Way to the Roman persecutions, which followed incontinently After the time of Saint John, in the Empire of Room,
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and the Antichristiane persecutions reysed after the Empyre subuerted. Whereof shall be spoken in the.13. chapt. &c. Neuerthelesse hereof it appeareth chiefely, what Saincte Ihon vnderstandeth by the woman, the same verely which engendreth the seede of God.
and the Antichristian persecutions raised After the Empire subverted. Whereof shall be spoken in the.13. Chapter. etc. Nevertheless hereof it appears chiefly, what Saint John understandeth by the woman, the same verily which engendereth the seed of God.
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The church is called both the Mother and daughter. The daughter, because she is engendred by the worde preached in the church:
The Church is called both the Mother and daughter. The daughter, Because she is engendered by the word preached in the Church:
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The mother, for that by the worde, she bryngeth soorth spirituall chyldren to Chryste.
The mother, for that by the word, she bringeth forth spiritual children to Christ.
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For the seede of God, and the seede of the woman, be all those which kepe the commaundementes of God,
For the seed of God, and the seed of the woman, be all those which keep the Commandments of God,
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They kepe the commaundementes of God, which make much of Gods lawe, and frame all parts of theyr lyfe according to the same.
They keep the Commandments of God, which make much of God's law, and frame all parts of their life according to the same.
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They kepe not Goddes commaundements, which sette nothyng by the lawe or worde of God, nother frame theyr lyfe after the same.
They keep not Goddess Commandments, which Set nothing by the law or word of God, neither frame their life After the same.
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Of this matter is spoken at large in the fourtenth.
Of this matter is spoken At large in the fourtenth.
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The testimony of Iesu Christ is nothing els, but the gospell of Iesu Christ, preaching vnto vs the free remissiō of sinnes.
The testimony of Iesu christ is nothing Else, but the gospel of Iesu christ, preaching unto us the free remission of Sins.
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They haue this, which possesse it by fayth.
They have this, which possess it by faith.
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And where he sayeth, that the Dragon stode on the Sea sande, it is a preparation to thinges that followe:
And where he Saith, that the Dragon stood on the Sea sand, it is a preparation to things that follow:
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for by & by he sayeth, how the beast the principall instrument of the dragon, came out of the Sea by the deuilles meanes.
for by & by he Saith, how the beast the principal Instrument of the dragon, Come out of the Sea by the Devils means.
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And it hath a consolation, that the dragon is sayed to stande on the sande, and not on the rocke.
And it hath a consolation, that the dragon is said to stand on the sand, and not on the rock.
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For it signifieth that the furies of Sathan shall not longe indure agaynst the church,
For it signifies that the furies of Sathan shall not long endure against the Church,
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and that the kingedome of the Deuill shal be rumouse, and fall to decaye, whose foundations are layde vpon the sande.
and that the Kingdom of the devil shall be rumouse, and fallen to decay, whose foundations Are laid upon the sand.
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¶ 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.
¶ He exhibiteth a noble Instrument of the Dragon to be seen, the old Roman Empire, which Describeth what manner a one it is, etc. The lv Sermon.
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ANd I sawe a beast rise out of the see, hauing seuen heades, The.13. chapter. and ten hornes: ANd I saw a beast rise out of the see, having seuen Heads, The.13. chapter. and ten horns:
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and vpon his hornes ten crownes, and vpon his head, the names of blasphemie.
and upon his horns ten crowns, and upon his head, the names of blasphemy.
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And the beaste whiche I sawe was like a Cat of the Mountane, and his fete were as the fete of a beare,
And the beast which I saw was like a Cat of the Mountane, and his feet were as the feet of a bear,
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and his mouth as a lion. And the dragon gaue him his power, & his seate, & great authoritie:
and his Mouth as a Lion. And the dragon gave him his power, & his seat, & great Authority:
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& I sawe one of his heades as it were wounded to death, & his deadly wounde was healed,
& I saw one of his Heads as it were wounded to death, & his deadly wound was healed,
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and al the world wōdered at the beast, and they worshipped the Dragō, which gaue power to the beaste. and all the world wondered At the beast, and they worshipped the Dragon, which gave power to the beast.
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S. Iohn procedeth to describe by ye reuelatiō of Iesus christ, the notable instrumentes of the deuill, wherby he hath afflicted the church of Christ with continual & most greuouse persecution. S. John Proceedeth to describe by you Revelation of Iesus Christ, the notable Instruments of the Devil, whereby he hath afflicted the Church of christ with continual & most grievous persecution.
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And he speaketh of the olde and the newe Romane Empire.
And he speaks of the old and the new Roman Empire.
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S. Iohn could not without excedyng great daūger vtter, much lesse describe those thinges, a man not furnished with any mans helpe,
S. John could not without exceeding great danger utter, much less describe those things, a man not furnished with any men help,
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and therto bannished, and driuen into exile. For ye Romane Empire was takē for godly, inuincible, most sacred and euerlastyng.
and thereto banished, and driven into exile. For the Roman Empire was taken for godly, invincible, most sacred and everlasting.
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But sathan medleth with mens matters, and corrupteth both kinges, & kingdomes: and so long they be of the Deuil.
But sathan meddleth with men's matters, and corrupteth both Kings, & kingdoms: and so long they be of the devil.
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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,
Nevertheless the Apostle both speaks and Writeth hereof in such sort, that it Seemeth that he can not eschew the title of a seditious person,
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and offende against the holy maiestie both of the emperour and Empire.
and offend against the holy majesty both of the emperor and Empire.
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But what I praye thee woldest thou do, God cōmaunding thee so to speake and write?
But what I pray thee Wouldst thou do, God commanding thee so to speak and write?
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The world also rageth at this daye, when they heare realmes and policies chastised by Gods word for sinne and wickednes cōmitted: The world also rages At this day, when they hear Realms and policies chastised by God's word for sin and wickedness committed:
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and lordely enough some Princes set forth proclamations, commaundyng that no such thing be hearde any more.
and lordly enough Some Princes Set forth Proclamations, commanding that no such thing be heard any more.
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But the Lord sayeth in the gospell: yf these holde their peace, stones shall speake:
But the Lord Saith in the gospel: if these hold their peace, stones shall speak:
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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.
signifying utterly, that the truth must be preached, neither that it can be oppressed or quenched with any decrees, threatenings, force of Arms, or punnishmentes.
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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.
Therefore if they should At this day keep silence, unto whom the office of preaching is committed, the lord will stir up other Preachers, which though all the world say nay, will bear witness to the truth.
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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.
Therefore I would counsel Princes, that they vex not themselves in vain with those their sundry attempts against God's truth. For they shall not prevail. The verity shall vanquish.
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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.
For he that then furnished John, against the Roman Empire, that time most flourishing and puissant, the self same also At this day revealing his truth to the world now broken and waxed old, will overcome doubtless.
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Wo to those stifnecked natures, which loue to seduce.
Woe to those Stiffnecked nature's, which love to seduce.
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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.
Let all Preachers Learn, by the Exampl of the Apostle S. John, to utter freely such things as they have received in Commandment, and to Fear no man.
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He is greater which is in vs (as the same S. Iohn saied in the.1.
He is greater which is in us (as the same S. John said in the.1.
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Iohn. 4.) than he that is in the world.John. 4.) than he that is in the world.
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And the beast he calleth the Romane Empire of great authoritie, and as it were godly, notwithout most weightie cōsiderations. And the beast he calls the Roman Empire of great Authority, and as it were godly, notwithout most weighty considerations.
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For the lorde kepeth still the phrase of the scripture, imitatyng Daniel, which in the.7. chapt.
For the lord Keepeth still the phrase of the scripture, imitating daniel, which in the.7. Chapter.
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attributeth the name of beaste to the Romane Empire. And S. Hierome, expoundynge the Prophecie of Daniel, by the beaste vnderstandeth the Romane Empire:
attributeth the name of beast to the Roman Empire. And S. Jerome, expounding the Prophecy of daniel, by the beast understandeth the Roman Empire:
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and supposeth that therfore it is not called a Lion, nor a Beare nor Libarde, but a beaste:
and Supposeth that Therefore it is not called a lion, nor a Bear nor Libard, but a beast:
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that what crueltie some euer ye canne Imagine in beastes, by the same ye maye vnderstande the Romanes doubtles in maners they haue shewed themselues beastes.
that what cruelty Some ever you can Imagine in beasts, by the same you may understand the Romans doubtless in manners they have showed themselves beasts.
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As also Esaye beareth witnes in.66. chapt.
As also Isaiah bears witness in.66. Chapter.
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Mithridates the moste renoumed kynge of Pontus, speakyng of the Romanes in the.xxxviii. booke of Iustine: As they themselues reporte, sayeth he, that their founders were nurrisshed by suckyng of a Wolfe:
Mithridates the most renowned King of Pontus, speaking of the Romans in the xxxviii book of Justin: As they themselves report, Saith he, that their founders were nurrisshed by sucking of a Wolf:
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so haue all that people Wolues mindes, neuer satisfised wyth bloud, of rule and Riches Hongry and emptie.
so have all that people Wolves minds, never satisfised with blood, of Rule and Riches Hungry and empty.
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And nowe howe filthy beastes many Romane Princes haue ben, theyr owne wryters testifie, chiefely Suetonius,
And now how filthy beasts many Roman Princes have been, their own writers testify, chiefly Suetonius,
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and others that haue written of the Emperours liues. And that the people of Rome were also of beastely maners, the.1. chapt.
and Others that have written of the emperors lives. And that the people of Rome were also of beastly manners, the.1. Chapter.
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of the Epistle to the Roma. proueth.
of the Epistle to the Roma. Proves.
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You will saye, I knowe well, sins S. Iohn comprehendeth vnder this Image the whole body of the Romane Empire, shal we cal Conustant, Constantine, Theodosius and other godly Emperours beastes? I saye howe the Scriptures vse this maner of speakyng,
You will say, I know well, Sins S. John comprehendeth under this Image the Whole body of the Roman Empire, shall we call Conustant, Constantine, Theodosius and other godly emperors beasts? I say how the Scriptures use this manner of speaking,
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and by beastes in dede vnderstande Empires, all though they calle not all those that dwell in those Empires beastes with out any difference:
and by beasts in deed understand Empires, all though they call not all those that dwell in those Empires beasts with out any difference:
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therfore we vnderstande them exempted in all Empires, that liue a life to God acceptable:
Therefore we understand them exempted in all Empires, that live a life to God acceptable:
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and know assuredly, that nother Daniel, nor S. Ihon woulde haue defiled with wordes suche innocent men, and al prayse worthie.
and know assuredly, that neither daniel, nor S. John would have defiled with words such innocent men, and all praise worthy.
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Yea in all this treatise of the Empire and of Antichrist, we excepte alwayes such men as are innocent and excelle in vertue.
Yea in all this treatise of the Empire and of Antichrist, we except always such men as Are innocent and excel in virtue.
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Wherof we shal happely speake more hereafter. And firste he sheweth the beginnyng of this Empire.
Whereof we shall happily speak more hereafter. And First he shows the beginning of this Empire.
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A beaste commeth out of the Sea, on the sande whereof standeth the Dragon: and in the.17. chapt. A beast comes out of the Sea, on the sand whereof Stands the Dragon: and in the.17. Chapter.
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it is sayed, howe the beaste came out of the botomlesse pitte. Therefore the beginnynge hereof is referred to Sathan.
it is said, how the beast Come out of the botomlesse pit. Therefore the beginning hereof is referred to Sathan.
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Notwithstandyng we muste here take dilligent hede, that we take awaye nothing from the lorde our God, the whiche he chalengeth to him self.
Notwithstanding we must Here take diligent heed, that we take away nothing from the lord our God, the which he challenges to him self.
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The Scripture in sondry places, but chiefly by two moste excellent witnesses, by Daniel in the.3. chapt.
The Scripture in sundry places, but chiefly by two most excellent Witnesses, by daniel in the.3. Chapter.
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and S. Paule in the.13. chapt.
and S. Paul in the.13. Chapter.
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to the Romaines, hath set forth, that kyngedomes and Empires are of the Lorde, and that he setteth vp & deposeth kinges.
to the Romans, hath Set forth, that kingdoms and Empires Are of the Lord, and that he sets up & deposeth Kings.
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There is no power, sayeth thapostle, but of God. And hitherto in dede thapostles cōmaunde to obeye Princes and magistrates.
There is no power, Saith apostle, but of God. And hitherto in deed Apostles command to obey Princes and Magistrates.
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Howe is it than that we heare, that the Romane Empire came out of the botōles pit, sins the Apostle speaketh of the same? doubtles the Romane Empire is not absolutely of the Deuil.
Howe is it than that we hear, that the Roman Empire Come out of the botonles pit, Sins the Apostle speaks of the same? doubtless the Roman Empire is not absolutely of the devil.
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For God is the authour of Monarchies, and preserueth realmes and policies, geuing therunto certen faithful seruaūtes.
For God is the author of Monarchies, and Preserveth Realms and policies, giving thereunto certain faithful Servants.
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The Christianes in all politike matters obeyed Emperours, but cōmaundyng Idolatrie they obeied them not.
The Christians in all politic matters obeyed emperors, but commanding Idolatry they obeyed them not.
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Certaine it is, that God did institute the kingdome of Israell or of ten tribes by the prophet Ahiab: yet neuerthelesse the lorde crieth out in an other prophet, they haue reigned in dede, but not by me. Certain it is, that God did institute the Kingdom of Israel or of ten tribes by the Prophet Ahiab: yet nevertheless the lord cries out in an other Prophet, they have reigned in deed, but not by me.
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For the lord would haue had those kinges to haue framed al thinges after his word,
For the lord would have had those Kings to have framed all things After his word,
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and to reigne in the feare of God:
and to Reign in the Fear of God:
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and where they did not so, but followyng the instigation of Sathan ordered al thinges after their owne luste, they are rightly saied to reigne, not of God, but of ye deuill.
and where they did not so, but following the instigation of Sathan ordered all things After their own lust, they Are rightly said to Reign, not of God, but of the Devil.
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Therfore haue the godly obeyed kinges:
Therefore have the godly obeyed Kings:
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but they obeyed them not cōmaundyng wicked thinges, although they toke them for their kinges, God had instituted the order of priestes:
but they obeyed them not commanding wicked things, although they took them for their Kings, God had instituted the order of Priests:
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not withstandyng Christe calleth the doynges of the same priestes the workes of darkenes. And S. Peter sayeth:
not withstanding Christ calls the doings of the same Priests the works of darkness. And S. Peter Saith:
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we muste rather obeye God than men.
we must rather obey God than men.
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So verely the Romane Empire, which was of God, came also out of the Sea (as Daniel sayeth also) out of the troublesome world,
So verily the Roman Empire, which was of God, Come also out of the Sea (as daniel Saith also) out of the troublesome world,
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and euen out of Hell, beyng made great through slaughter, murther, seditiō and treason.
and even out of Hell, being made great through slaughter, murder, sedition and treason.
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For the people of Rome with the moste parte of Emperours regarded the Deuil and the world, and not God.
For the people of Room with the most part of emperors regarded the devil and the world, and not God.
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And what the empire of Rome is at this daye, he figureth now also, it hath seuen heades, And what the empire of Room is At this day, he Figured now also, it hath seuen Heads,
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& ten hornes, and euery horne had his crowne, signifiyng verely, that by hornes are signified kingedomes.
& ten horns, and every horn had his crown, signifying verily, that by horns Are signified kingdoms.
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Nother doe we here bring in any newe or farre fetched exposition. In the.17. chapt.
Nother do we Here bring in any new or Far fetched exposition. In the.17. Chapter.
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the Angel expoundeth him selfe, and sayeth, that by seuen heades are signified seuen mountaines or hilles, and euen kinges also.
the Angel expoundeth him self, and Saith, that by seuen Heads Are signified seuen Mountains or hills, and even Kings also.
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In Rome are accompted many hilles, but there be seuen notable.
In Rome Are accounted many hills, but there be seuen notable.
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For there is mounte Palatine, Capitoline, Auentine, Coelius, Esquiline, Viminalle, and Quirinalle: Propertius expoūding the same in one verse (whiche I haue expressed in two) sayeth:
For there is mount Palatine, Capitoline, Aventine, Coelius, Esquiline, Viminalle, and Quirinalle: Propertius expounding the same in one verse (which I have expressed in two) Saith:
p-acp pc-acp vbz n1 njp, np1, np1, np1, np1, np1, cc n1: np1 vvg dt d p-acp crd n1 (r-crq pns11 vhb vvn p-acp crd) vvz:
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Septem vrbs alta ingis toto quae praefidet orbe. September Urbs Alta ingis toto Quae praefidet orbe.
np1 n2 fw-la fw-la fw-la fw-la fw-la fw-la.
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A citie set alofte on seuen hilles Whose people rule the world at theyr owne willes.
A City Set aloft on seuen hills Whose people Rule the world At their own wills.
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And therfore is called of ye Grekes, NONLATINALPHABET, of seuē hilles. And verely the citie is taken for the whole Empire.
And Therefore is called of the Greeks,, of seuē hills. And verily the City is taken for the Whole Empire.
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So haue there ben also many kinges & Emperours, which are cōprised in the seuenth nōbre:
So have there been also many Kings & emperors, which Are comprised in the Seventh number:
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but yet is it certayne, that the seuēth nombre of kinges also is exactely founde in the historie.
but yet is it certain, that the seuēth number of Kings also is exactly found in the history.
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For at the beginning whē Rome was first builded, there reigned seuē kinges in order, Romulus, Numa, Tullus Hostilius, Aucus Martius, Tarquinius Priscus, Seruius Tullius, Tarquius Superbus:
For At the beginning when Rome was First built, there reigned seuē Kings in order, Romulus, Numa, Tullus Hostilius, Aucus Martius, Tarquinius Priscus, Servius Tullius, Tarquius Superbus:
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who expulsed by reason that Lucrese was rauished of the kinges sonne, they were ruled by confulles, by ten men,
who Expulsed by reason that Lucrese was ravished of the Kings son, they were ruled by confulles, by ten men,
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& by Dictatours, vnto the time of Iulius Caesar, who first vsurped to him selfe againe a kynges crowne:
& by Dictators, unto the time of Julius Caesar, who First usurped to him self again a Kings crown:
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after whome reigned Antony & Octauian, called Augustus, Tiberius, Caius, Claudius and Nero, againe seuen. In Nero thempire receiueth a plage:
After whom reigned Antony & Octavian, called Augustus, Tiberius, Caius, Claudius and Nero, again seuen. In Nero The Empire receiveth a plague:
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From thence againe are accōpted seuen, Ottho, Galba, Vitellius, Vespasiane, Titus, Domitian, Nerua. From him was the Empire deuolued to Vlpius Traiane, a Spaniarde.
From thence again Are accounted seuen, Otto, Galba, Vitellius, Vespasian, Titus, Domitian, Nerua. From him was the Empire devolved to Vulpius Trajan, a Spaniard.
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Therefore the Romane Empire could not by plainer markes be expressed.
Therefore the Roman Empire could not by plainer marks be expressed.
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To this Empire also Daniel attributed ten hornes, aswel for that it was collected of many kingedomes,
To this Empire also daniel attributed ten horns, aswell for that it was collected of many kingdoms,
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as also that it was disparsed agayne into many. Wherof shal be spoken in the.17. chapt.
as also that it was dispersed again into many. Whereof shall be spoken in the.17. Chapter.
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And it is a comon thing to the Scriptures, by hornes to signifie kingedomes and power.
And it is a Common thing to the Scriptures, by horns to signify kingdoms and power.
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And to this kingdome the lord Iesus ascribeth open wickednes, ye he calleth it blasphemouse. For he addeth:
And to this Kingdom the lord Iesus ascribeth open wickedness, you he calls it blasphemous. For he adds:
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and vpō his heades the name of blasphemie, that is to saye, what plasphemie so euer may at any time be any where diuised, al that same shall be founde manifeste in this Empire, and chiefely in the heades. and upon his Heads the name of blasphemy, that is to say, what plasphemie so ever may At any time be any where devised, all that same shall be found manifest in this Empire, and chiefly in the Heads.
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For yf ye beholde the hilles of Rome, chiefly the Mounte Capitoline, ye shall finde it called of Cicero, the mansion place of the Gods, verely for that it conteyned in a maner the Images of all the Goddes.
For if you behold the hills of Room, chiefly the Mount Capitoline, you shall find it called of Cicero, the mansion place of the God's, verily for that it contained in a manner the Images of all the God's.
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For on those hilles were sene the Temples of Iupiter after all his properties, &c. The Temples of Saturne, Iuno, Minerua, of Mars the reuenger, of Hercules, Ianus, Venus, Apollo:
For on those hills were seen the Temples of Iupiter After all his properties, etc. The Temples of Saturn, Iuno, Minerva, of Mars the revenger, of Hercules, Ianus, Venus, Apollo:
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also the Temples of Fortune, Helth, Victory, concorde, and suche other.
also the Temples of Fortune, Health, Victory, concord, and such other.
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But yf ye loke vpon the Princes themselues, Caius woulde haue his Images sette vp in Temples,
But if you look upon the Princes themselves, Caius would have his Images Set up in Temples,
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and the people to sweare by his name.
and the people to swear by his name.
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Nero blasphemed the name of Christe, and by sheddyng of innocent bloud sought to abolissh the Gospell.Nero blasphemed the name of Christ, and by shedding of innocent blood sought to Abolah the Gospel.
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Domitian commaunded him selfe to be called God and the Lorde.Domitian commanded him self to be called God and the Lord.
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And others also haue required godly honours, menne swimming in blasphemies, and stinking, in all wickednes.
And Others also have required godly honours, men swimming in Blasphemies, and stinking, in all wickedness.
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The lord god alloweth the sincere obediēce, which we shewe vnto his lawes, he careth nothing for our inuentions & good intentes.
The lord god alloweth the sincere Obedience, which we show unto his laws, he Careth nothing for our Inventions & good intentes.
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Furthermore by an Image compacte of sondry beastes he sheweth, howe the Romane Empire increased, and obteyned suche power, and what be the maners thereof. In the 7. chapt. Furthermore by an Image compact of sundry beasts he shows, how the Roman Empire increased, and obtained such power, and what be the manners thereof. In the 7. Chapter.
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of Daniel. By the eatte of the Mountayne is signified the monarchie of Grece or Macedome, by the Beare the Persian,
of daniel. By the eatte of the Mountain is signified the monarchy of Grece or Macedome, by the Bear the Persian,
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and by the Lion the monarchie of the Chaldeis or Babilonians.
and by the lion the monarchy of the Chaldeans or Babylonians.
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And it is playne, that the Romanes ouercomyng those nations, and putting downe and subdewyng to thēselues those monarchies, came vnto the supreme toppe of gouernemente.
And it is plain, that the Romans overcoming those Nations, and putting down and subduing to themselves those monarchies, Come unto the supreme top of government.
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For they subdewed to themselues the east partes chiefly by Lucullus, Pompey, and Crassus, Macedonie and all Grece, by Paulus Aemilius: a good parte of Affricke by Scipio and Marius: Aegipte by Octauius Augustus: and so forth.
For they subdued to themselves the east parts chiefly by Lucullus, Pompey, and Crassus, Macedonia and all Grece, by Paulus Aemilius: a good part of Africa by Scipio and Marius: Aegyptus by Octavius Augustus: and so forth.
p-acp pns32 vvd p-acp px32 dt n1 n2 av-jn p-acp np1, np1, cc np1, np1 cc d zz, p-acp np1 np1: dt j n1 pp-f np1 p-acp np1 cc np1: np1 p-acp np1 np1: cc av av.
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And lyke as they were in religion vngodly: so in other maners not vnlyke moste wilde beastes.
And like as they were in Religion ungodly: so in other manners not unlike most wild beasts.
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For as the Libarde or Panther is spotted and of sondry colours: so are the Romanes, a collection of many nations, borne to make sedition and slaughter.
For as the Libard or Panther is spotted and of sundry colours: so Are the Romans, a collection of many Nations, born to make sedition and slaughter.
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The beare doeth only goe vpon his fete, but with the same also striketh, & catcheth his praye:
The bear doth only go upon his feet, but with the same also striketh, & Catches his pray:
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so the Romanes did nothing els, but strike, fight, & take spoiles.
so the Romans did nothing Else, but strike, fight, & take spoils.
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And as the force of a Lion is emonges foure foted beastes most excellent, and the Lions mouth vnsatiable and stinking:
And as the force of a lion is among foure footed beasts most excellent, and the Lions Mouth unsatiable and stinking:
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so was the Romane Empyre moste strong, couetouse, neuer contented, and the very matter and corruption of mischiefe.
so was the Roman Empire most strong, covetous, never contented, and the very matter and corruption of mischief.
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And S. Ihon declareth in dede more expressely, that the Romaines haue of the Deuyll all that wickednes, crueltie, and mischiefe:
And S. John Declareth in deed more expressly, that the Romans have of the devil all that wickedness, cruelty, and mischief:
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the Dragon sayeth he, gaue vnto that beaste, his power, and that greate: he gaue also his seate.
the Dragon Saith he, gave unto that beast, his power, and that great: he gave also his seat.
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Which is asmoch in effecte, as if he had sayed:
Which is as in Effect, as if he had said:
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the Deuill reigned whole in the Romaines, and the Romaines wrought by the Deuyl, all that they did.
the devil reigned Whole in the Romans, and the Romans wrought by the devil, all that they did.
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For the Deuyll is the originall of murthers and lyes. Of the deuyls seate I haue spoken in the seconde chapter of this booke.
For the devil is the original of murders and lies. Of the Devils seat I have spoken in the seconde chapter of this book.
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Howebeit we muste knowe, that all power is of God:
Howbeit we must know, that all power is of God:
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but he by his iust iudgement doth permit many things to the Deuil ouer the children of misbeleif.
but he by his just judgement does permit many things to the devil over the children of misbeleif.
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For S. Paule in the.2.
For S. Paul in the.2.
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to the Thessa. the.2. chap. When he had spoken of the most mightie workyng of Sathan, by tokens and kyng wonders, wherewyth they shoulde be deceaued, that wolde not receaue the truth, he addeth immedately:
to the Thessa the.2. chap. When he had spoken of the most mighty working of Sathan, by tokens and King wonders, wherewith they should be deceived, that would not receive the truth, he adds immediately:
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Thempire it self they called eternal. Ye may see these thinges yet in most auncient authors and coynes.
The empire it self they called Eternal. You may see these things yet in most ancient Authors and coins.
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therfore God shall sende them strong illusions, that they may beleue lyes, and be iudged all that beleued not the veritie, &c. For (as I haue ofte admoneshed) we must take good hede, that we mixe not the workes of God and the Deuyll together.
Therefore God shall send them strong illusions, that they may believe lies, and be judged all that believed not the verity, etc. For (as I have oft admoneshed) we must take good heed, that we mix not the works of God and the devil together.
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Good workes are of God, euil are of the Deuyll.
Good works Are of God, evil Are of the devil.
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Now leest any man shulde maruayle, why God permitteth so moch to the Romains and the deuil their head,
Now least any man should marvel, why God permitteth so much to the Romans and the Devil their head,
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and doth not infringe theyr force for the electe sake, S. Ihon interlaceth an heauie chaunce of the people of Rome,
and does not infringe their force for the elect sake, S. John interlaceth an heavy chance of the people of Room,
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and of the whole Empyre, which chaunced to them, immediately after the first persecution moued against the church of Christ,
and of the Whole Empire, which chanced to them, immediately After the First persecution moved against the Church of christ,
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and after the moste shyning Apostles executed, verely to reuenge that innocent bloud. For he seeth one of those heads, as it were wounded to death.
and After the most shining Apostles executed, verily to revenge that innocent blood. For he sees one of those Heads, as it were wounded to death.
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For Nero which first of the Emperours, stirred vp the first persecution against the church, with his owne hand sticked himself.
For Nero which First of the emperors, stirred up the First persecution against the Church, with his own hand sticked himself.
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And he was the last Emperour of that familie.
And he was the last Emperor of that family.
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And left the Empire so afflicted, that it was lyke enough to haue fallē to decaie. Certen prouinces reuolted.
And left the Empire so afflicted, that it was like enough to have fallen to decay. Certain Provinces revolted.
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Galba, Ottho, and Vitellius, fought emonges themselues, and made ciuile warres.Galba, Otto, and Vitellius, fought among themselves, and made civil wars.
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This Vitellius moreouer, droue Sabinus, Vaspasians brother, suspecting none euill, with others, into the Capitoll house,
This Vitellius moreover, drove Sabinus, Vaspasians brother, suspecting none evil, with Others, into the Capitol house,
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and settyng the temple on fire, distroyed bothe Temple and men together, and made all one heape.
and setting the temple on fire, destroyed both Temple and men together, and made all one heap.
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7039
Nother doeth Orosius conceale, whie these thinges happened, saying:
Nother doth Orosius conceal, why these things happened, saying:
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by and by Rome solfed, by the murther of princes, and ciuile warres, for the iniuries done to the Christen religion.
by and by Room solfed, by the murder of Princes, and civil wars, for the injuries done to the christian Religion.
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7041
Notwithstanding the Apostle addeth, that the wounde made was healed againe. Notwithstanding the Apostle adds, that the wound made was healed again.
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For Sextus Aurelius victour Vespasian, saieth he, refresshed in a shorte time (see what is the deadly wounde) the wery worlde that longe waunted bloud, this sayeth he.
For Sextus Aurelius victor Vespasian, Saith he, refreshed in a short time (see what is the deadly wound) the weary world that long waunted blood, this Saith he.
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7043
Here haue you, that he sayed, the deadly wounde was healed agayne. For other writers discoursing the same more at large, set forth:
Here have you, that he said, the deadly wound was healed again. For other writers discoursing the same more At large, Set forth:
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how Vespasian retournyng to Rome, accompted nothyng more noble or better, than to establisshe and beautifie the comon welth that was sore afflicted and decayed, to bryng in order and frame the prouinces and cities that were disordered by tumultes and seditiouse vprores, to reforme the warlicke discipline ouer licentiouse, and to punnisshe offenders.
how Vespasian returning to Room, accounted nothing more noble or better, than to establish and beautify the Common wealth that was soar afflicted and decayed, to bring in order and frame the Provinces and cities that were disordered by tumults and seditious uproars, to reform the warlike discipline over licentious, and to punnisshe offenders.
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He repared with newe buyldinges the citie defaced with olde firinges and ruines: he builded agayne the Capitoll house that was burnte:
He repaired with new buildings the City defaced with old firinges and ruins: he built again the Capitol house that was burnt:
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and erected the Theater in the middes of the citie, the most auncient Monumente of the Empire, &c. Moreouer he toucheth now sore the folishenes & wickednes of the world.
and erected the Theater in the mids of the City, the most ancient Monument of the Empire, etc. Moreover he touches now soar the folishenes & wickedness of the world.
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And there was an admiration in the whole earth, &c. For the world followeth the present felicitie,
And there was an admiration in the Whole earth, etc. For the world follows the present felicity,
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(62) sermon (DIV2)
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& estemeth al thinges after their good or euil fortune.
& esteemeth all things After their good or evil fortune.
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For that religion, saye they, is most noble, stable and trewe, which is famouse in victories,
For that Religion, say they, is most noble, stable and true, which is famous in victories,
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and shineth with the ornamentes of this worlde.
and shines with the Ornament of this world.
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Therefore for the maiestie of the Romane Empire, which they had in greatest admiration, the most part of men receaued the Romish religion,
Therefore for the majesty of the Roman Empire, which they had in greatest admiration, the most part of men received the Romish Religion,
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& defended the same as sincere. But S. Iohn declaring the enormitie of this sinne, sayeth:
& defended the same as sincere. But S. John declaring the enormity of this sin, Saith:
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and they worshipped the dragon, &c. he sayeth not, they worshipped Gods, or wood and stones: but they worshipped the Deuill.
and they worshipped the dragon, etc. he Saith not, they worshipped God's, or wood and stones: but they worshipped the devil.
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Idolaters will saye, that they worshippe and honour Gods, and are not ignoraūt, that Images are made of matter corruptible? and that the worship that they do vnto them redoundeth, not to those dead signes,
Idolaters will say, that they worship and honour God's, and Are not ignorant, that Images Are made of matter corruptible? and that the worship that they do unto them redoundeth, not to those dead Signs,
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but to them, whereof they be signes. Thus verely will all Idolaters saye:
but to them, whereof they be Signs. Thus verily will all Idolaters say:
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vnto whom if you saye, you worshippe wood and stones, thei wil aunswere quickely, that they haue greate iniurie done them.
unto whom if you say, you worship wood and stones, they will answer quickly, that they have great injury done them.
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For they be not so folisshe (they will saye) to worshippe that thing, which they made with their owne handes, &c. But the Apostle whiche knewe well enough those ciuile expositions,
For they be not so foolish (they will say) to worship that thing, which they made with their own hands, etc. But the Apostle which knew well enough those civil expositions,
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and wilie shiftes of Idolaters, speakyng frankely agaynste them, respected not that, which they alledged for thēselues:
and wily shifts of Idolaters, speaking frankly against them, respected not that, which they alleged for themselves:
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but that same rather, which God iudgeth, and the veritie of the thinge pronounceth, and sayeth:
but that same rather, which God Judgeth, and the verity of the thing pronounceth, and Saith:
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(62) sermon (DIV2)
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and they worshipped the Deuill or the Dragon. So Paule in the.1. to the Corinth. the.10. chapt.
and they worshipped the devil or the Dragon. So Paul in the.1. to the Corinth. the.10. Chapter.
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The thinges, sayeth he, that the heythen offer vp, they offer thē, not to God, but to Deuilles.
The things, Saith he, that the Heathen offer up, they offer them, not to God, but to Devils.
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But this did the gētiles denie.
But this did the Gentiles deny.
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But God in this case passeth not vpon the iudgemētes, and intentes, and denialles of men,
But God in this case passes not upon the Judgments, and intentes, and denials of men,
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but pronounceth after his owne iudgement. In the.17. of Leuit. He sayeth:
but pronounceth After his own judgement. In the.17. of Levites He Saith:
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(62) sermon (DIV2)
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yf ye offer vnto me oblations otherwise, than I haue prescribed, ye shal defile your selues with bloud.
if you offer unto me Oblations otherwise, than I have prescribed, you shall defile your selves with blood.
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Let now the massemōgyng priestes crie out till they be hoarse againe, we offer to the Lorde God, not to straunge Goddes:
Let now the massemongyng Priests cry out till they be hoarse again, we offer to the Lord God, not to strange God's:
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(62) sermon (DIV2)
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yet shal the Lordes sentence stande moste trewe for euer, that they transgresse with vnlaweful worshipping, no lesse than if thei committed parricidie.
yet shall the lords sentence stand most true for ever, that they transgress with unlawful worshipping, no less than if they committed parricidie.
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Thus at this present he sheweth at fewe wordes, as the thing is in dede, that all idolaters worship the Deuill.
Thus At this present he shows At few words, as the thing is in deed, that all Idolaters worship the devil.
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(62) sermon (DIV2)
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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.
If we would At this day esteem these things rightly, we should not so contend as it were for life and Lands, about maineteyning of Images in the Church.
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The Lord Iesus light our hartes and mindes to see his trewth.
The Lord Iesus Light our hearts and minds to see his truth.
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(62) sermon (DIV2)
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¶ The beaste is worshipped, and he blasphemeth the name of God, and the Sainctes of God,
¶ The beast is worshipped, and he Blasphemeth the name of God, and the Saints of God,
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(63) sermon (DIV2)
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and finally maketh warre with the Sainctes. The.lvj. Sermon. ANd they worshipped the beaste, sayyng:
and finally makes war with the Saints. The lvj Sermon. ANd they worshipped the beast, saying:
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(63) sermon (DIV2)
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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:
who is like unto the beast? who is able to war with him? And there was given to him a Mouth to speak great things, and Blasphemies:
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(63) sermon (DIV2)
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and power was geuen vnto him, to do.xlii. Monethes.
and power was given unto him, to do xlii Months.
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(63) sermon (DIV2)
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And he opened his mouth vnto blasphemie against god, to blaspheme his name, and his tabernacle,
And he opened his Mouth unto blasphemy against god, to Blaspheme his name, and his tabernacle,
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and them that dwell in heauen.
and them that dwell in heaven.
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And it was geuen vnto him to make warre with the sainctes & to ouercome thē. And it was given unto him to make war with the Saints & to overcome them.
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(63) sermon (DIV2)
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He sayed, that the world worshipped the dragon: now he addeth, that the same worshippeth the beast. He said, that the world worshipped the dragon: now he adds, that the same Worshippeth the beast.
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(63) sermon (DIV2)
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Howbeit seyng the beast is the empire, some mā might maruel, how the empire might be worshipped? But we at fewe wordes say,
Howbeit sing the beast is the empire, Some man might marvel, how the empire might be worshipped? But we At few words say,
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(63) sermon (DIV2)
780
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how they worshippe the empire, which receyue the decrees, rites and superstitiouse ordenaunces of thempire, and of them depende whole.
how they worship the empire, which receive the decrees, Rites and superstitious ordonnances of The Empire, and of them depend Whole.
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780
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And there were not a fewe at that time, who in fauour of the Romane Empire denied the faith of christ,
And there were not a few At that time, who in favour of the Roman Empire denied the faith of Christ,
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and reuoltyng from the churche, ioyned themselues in religion and sacrifices to the felloweship of the Empire.
and revolting from the Church, joined themselves in Religion and Sacrifices to the fellowship of the Empire.
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780
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7085
They in very dede worshipped the beaste.
They in very deed worshipped the beast.
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Moreouer that thing which is only dewe vnto one God, the same did the Romanes attribute to their empire.
Moreover that thing which is only dew unto one God, the same did the Romans attribute to their empire.
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But who so euer ascribeth vnto any thing diuine properties, doeth verely deifie and worshippe the same.
But who so ever ascribeth unto any thing divine properties, doth verily deify and worship the same.
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(63) sermon (DIV2)
780
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7088
And ye 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:
And you properties of god be these, to have no match or peer, that he alone is greatest and best, immortal, Eternal, most mighty, most invincible. For so say the prophets:
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(63) sermon (DIV2)
780
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7089
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,
who is like unto thee, Oh God, in heaven and in earth? who is as thou? who can resist God? But the Romans did attribute all these things to their emperors,
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and to their empire, sayng, as S. Iohn also reciteth:
and to their empire, saying, as S. John also reciteth:
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(63) sermon (DIV2)
780
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7091
who is like vnto Rome? who is able to warre with it? they called their Emperours Goddes, best, greatest, most puissaunt, and most inuincible.
who is like unto Room? who is able to war with it? they called their emperors God's, best, greatest, most puissant, and most invincible.
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780
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7168
nor of the glory that there is:
nor of the glory that there is:
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(64) sermon (DIV2)
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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.
So many Therefore as were not ashamed to attribute these things to the Roman Princes and Kingdom, Are said rightly to have worshipped the beast.
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(63) sermon (DIV2)
780
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7094
And what other thing I praye you is done at this daye, whilest for the fauour of Emperours, Kinges, Popes,
And what other thing I pray you is done At this day, whilst for the favour of emperors, Kings, Popes,
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(63) sermon (DIV2)
780
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and their realmes, the veritie is denied, or wrasted after the affections of men? These worship the beast also.
and their Realms, the verity is denied, or wrasted After the affections of men? These worship the beast also.
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780
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Nowe is geuen also the beaste a mouth speakinge greate thinges, and blasphemies. Of blasphemies we shall speake more anone.
Now is given also the beast a Mouth speaking great things, and Blasphemies. Of Blasphemies we shall speak more anon.
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781
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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,
But for as as the Roman Empire obtained greatest victories, and held most gallant and solemn Triumphos, it Seemeth to have occasion given to boast proudly of the victories,
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& to chalenge those thinges to themselues, whiche were in dede wrought through the power of God.
& to challenge those things to themselves, which were in deed wrought through the power of God.
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781
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And doubtlesse there do yet remayne the greatest and moste licentiouse bragges of the Romanes, that they are conquerours and lordes of the world.
And doubtless there do yet remain the greatest and most licentious brags of the Romans, that they Are conquerors and Lords of the world.
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But such pride was greuously punnisshed in Nabuchodonozor the King. Whereof you maye see in the.4. chapt.
But such pride was grievously punnisshed in Nebuchadnezzar the King. Whereof you may see in the.4. Chapter.
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of Daniel. S. Peter affirmeth that God resisteth the proude, and geueth grace to the humble.
of daniel. S. Peter Affirmeth that God Resisteth the proud, and Giveth grace to the humble.
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God hateth the arrogant, and taketh awaye their names frō the Earth. And where some man might demaunde.
God hates the arrogant, and Takes away their names from the Earth. And where Some man might demand.
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781
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But what ende shal there be of iniuries, pride, finally of intollerable arrogātie, and blasphemies? S. Iohn preuenteth and sayeth: But what end shall there be of injuries, pride, finally of intolerable arrogantie, and Blasphemies? S. John preventeth and Saith:
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(63) sermon (DIV2)
782
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7104
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:
and power was given him to do, that is to work violence, xlii. months: that is to say, so long time, as it Seemeth good to the Lord:
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whiche neuertheles, although he would haue the time to be to vs vnknowen, yet is knowē to him,
which nevertheless, although he would have the time to be to us unknown, yet is known to him,
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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.
so that the godly may promise themselves, that this evil shall endure but a few months, of this number have I reasoned in the 11. Chapter. and xlvi Sermon.
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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.
And have showed in the former places that those Numbers were equivalent, to wit the thousande two hōdreth and three score days, the xlii months, the time, two times, and half a time.
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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.
God Therefore admonishing us as it were by a riddle, will not have us curiously to inquire After times, which he hath kept in his own power, it is sufficient to us that he hath assigned all things in their lust Limits.
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Now followeth a plētiful treatise of Romish blasphemies. First he sayeth by a trope, he hath opened his mouth:
Now follows a plentiful treatise of Romish Blasphemies. First he Saith by a trope, he hath opened his Mouth:
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wherby he hath signified his boldenes, and libertie, yea licētiousenes of speakyng. For we saye he would not ones open his mouth:
whereby he hath signified his bolden, and liberty, yea licentiousenes of speaking. For we say he would not ones open his Mouth:
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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.
when we signify, any man that will not speak frankly. But the Romans, and Sodales of the Romish Superstition Blaspheme God Three manner of ways.
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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 First they Blaspheme the holy name of God in this, that they do prefer their false God's and their superstitions to the true God, to the true and most holy Religion.
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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 where they dead admit in the City of Rome the God's of all Nations, and their Religions, the Religion of the only God of Israel they utterly refused:
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for that they vnderstoode howe he wolde be worshipped alone, and by non other rite, than that which he himself had prescribed.
for that they understood how he would be worshipped alone, and by non other rite, than that which he himself had prescribed.
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But they had rather reteyne wickedly those their many gods, and their religion although most absurde,
But they had rather retain wickedly those their many God's, and their Religion although most absurd,
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than to commit themselues into the tuition of one, and to reseaue a moderate & simple religion. Authour.
than to commit themselves into the tuition of one, and to reseaue a moderate & simple Religion. Author.
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Aurel. August. I raccoumpte not nowe the blasphemouse wordes of them, vttered against the true God, about that tyme chiefly,Aurel August. I raccoumpte not now the blasphemous words of them, uttered against the true God, about that time chiefly,
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when Vespasian and Titus triumphed, after the Iewysh war finished, both of the Citie distroyed, and the people of God ouercome.
when Vespasian and Titus triumphed, After the Jewish war finished, both of the city destroyed, and the people of God overcome.
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There were caried aboute in the triumph the holy vessels of the Temple, and euen the God of the Iewes as vanquished and bounden, was sene led into the Capitoll house, to make his supplication to their great God Iupiter, as it pleased them.
There were carried about in the triumph the holy vessels of the Temple, and even the God of the Iewes as vanquished and bounden, was seen led into the Capitol house, to make his supplication to their great God Iupiter, as it pleased them.
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Whereupon we vnderstande that the name of God was no whit lesse outrageously blasphemed, at that tyme,
Whereupon we understand that the name of God was no whit less outrageously blasphemed, At that time,
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than it was in olde time of the Palestines or Philistians, what tyme they set the Arcke in the temple of their God Dagon:
than it was in old time of the Palestines or Philistians, what time they Set the Ark in the temple of their God Dagon:
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lykewyse of Rapsake, and Synnacherib, moreouer of Balthazar Kyng of Babylon in the .5. chapter of Daniel. But the offendours are founde out at the laste.
likewise of Rapsake, and Synnacherib, moreover of Balthazar King of Babylon in the.5. chapter of daniel. But the offenders Are found out At the laste.
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Secondely the Romaines blasphemed the Tabernacle of God.
Secondly the Romans blasphemed the Tabernacle of God.
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That same oulde Tabernacle of the people of Israell, was not onelye the offyce, or place of religion and worshyppyng,
That same old Tabernacle of the people of Israel, was not only the office, or place of Religion and worshipping,
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but also a token of Gods presence.
but also a token of God's presence.
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For God is nowe presente in the myddes of his Churche, a fygure of whome, the Tabernacle of witnesse represented.
For God is now present in the mids of his Church, a figure of whom, the Tabernacle of witness represented.
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But the Romaynes called the Christen church wycked, foolysh, seditiouse, whorysh, and detestable: whych they also moste greuouselie ded persecute, and sought to destroy by al meanes:
But the Romans called the christian Church wicked, foolish, seditious, whorish, and detestable: which they also most grievously dead persecute, and sought to destroy by all means:
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hereunto also they bent their whole power.
hereunto also they bent their Whole power.
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Finally they blasphemed also the heauenly dwellers, the happie and blessed soules of Sainctes, Propheies and Apostles, whom thei called wicked, seducers, peace breakers, blasphemers, heretikes and sinnefull persons.
Finally they blasphemed also the heavenly dwellers, the happy and blessed Souls of Saints, Propheies and Apostles, whom they called wicked, seducers, peace breakers, blasphemers, Heretics and sinful Persons.
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For at this time, whilest S. Iohn wrote these things, diuerse Apostles, vnder the Romane Empire, had nowe ben executed and slayne,
For At this time, whilst S. John wrote these things, diverse Apostles, under the Roman Empire, had now been executed and slain,
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as plagues of the worlde, yea their memorial and doctrine condemned.
as plagues of the world, yea their memorial and Doctrine condemned.
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But hereof you perceyue, how displeasauntly God taketh it, if any man raile vpon godly preachers, and holy ministers of churches.
But hereof you perceive, how displeasantly God Takes it, if any man rail upon godly Preachers, and holy Ministers of Churches.
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For the Lord taketh the reproche spoken as it were agaynst him selfe.
For the Lord Takes the reproach spoken as it were against him self.
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There remayne yet at this daye certen blasphemies of this sorte with Cornel. Tacitus in the.21.
There remain yet At this day certain Blasphemies of this sort with Cornelius. Tacitus in the.21.
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booke of Augustallus, written agaynste Moses and the people of God. Morouer God permitteth the beast, that he should warre vpon the Sainctes, and ouercome them.
book of Augustallus, written against Moses and the people of God. Moreover God permitteth the beast, that he should war upon the Saints, and overcome them.
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For the Romane Empire vnto the time of Constantine the greate stired vp ten most greuouse persecutions against the church. For the Roman Empire unto the time of Constantine the great stirred up ten most grievous persecutions against the Church.
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Wherof you maye reade Eusebius bisshop of Cesaria, and Orosius in the history which he wrote to S. Austen.
Whereof you may read Eusebius bishop of Caesarea, and Orosius in the history which he wrote to S. Austen.
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And this place chiefly apperteyneth to the instruction and comforte of the churche? For the Lord also in the Gospell prophecieth of the destenies of the church, to the consolation and information of the godly, as appereth in the.15. and.16. chapt. of S. Iohn.
And this place chiefly appertaineth to the instruction and Comfort of the Church? For the Lord also in the Gospel Prophesieth of the destinies of the Church, to the consolation and information of the godly, as appeareth in the.15. and.16. Chapter. of S. John.
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And how the Sainctes be ouercome I declared in the.11. chapt. The Lord Iesus preserue his church. Amen.
And how the Saints be overcome I declared in the.11. Chapter. The Lord Iesus preserve his Church. Amen.
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¶ Of the power of the Romane Empire, and who worshippe the beast: and of the destruction of Rome, and the Romane Empire. The.lvij. Sermon.
¶ Of the power of the Roman Empire, and who worship the beast: and of the destruction of Room, and the Roman Empire. The lvij Sermon.
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ANd power was geuen him ouer all kinrede, tongue, and nation: and al that dwel vpon the Earth worshypte hym: ANd power was given him over all kinrede, tongue, and Nation: and all that dwell upon the Earth worshypte him:
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whose names are not wrytten in the Booke of life of the lambe, whiche was killed from the beginnyng of the world.
whose names Are not written in the Book of life of the lamb, which was killed from the beginning of the world.
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Yf any mā haue an eare, let him heare. He that leadeth into captiuitie, shall goe into captiuitie:
If any man have an ear, let him hear. He that leads into captivity, shall go into captivity:
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he that killeth with a sword, must be killed with the sworde. Here is the patience, and the fayth of Sainctes. he that kills with a sword, must be killed with the sword. Here is the patience, and the faith of Saints.
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The Apostle by the reuelation of Christe speaketh also of the power & maiestie of the Romane Empire. The Apostle by the Revelation of Christ speaks also of the power & majesty of the Roman Empire.
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The Romane Empire was in dede of greatest power in the time of Octauius Augustus, also in the time of Domitian his empire,
The Roman Empire was in deed of greatest power in the time of Octavius Augustus, also in the time of Domitian his empire,
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and in the reigne of Traiane, also vnder Hadrian, Aureliane, Diocletian, and Constantine. The greater parte of the worlde inhabited obeied therunto,
and in the Reign of Trajan, also under Hadriani, Aurelian, Diocletian, and Constantine. The greater part of the world inhabited obeyed thereunto,
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as al Europe in a maner, Asia & Africke: as both latin and Greke histories do testifie.
as all Europe in a manner, Asia & Africa: as both latin and Greek histories do testify.
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Howbeit herof the lord warneth vs, that we should not curiousely search the counselles of God, beyng inquisitiue,
Howbeit hereof the lord warneth us, that we should not curiously search the Counsels of God, being inquisitive,
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whie God gaue so great power to the Romanes, whom he knewe would abuse the same to the oppression of Christes Church? for where he saieth, that the power was geuen to Rome, he stilleth and appeaseth all murmuringes. For Empires be of God.
why God gave so great power to the Romans, whom he knew would abuse the same to the oppression of Christ's Church? for where he Saith, that the power was given to Room, he stilleth and appeaseth all murmurings. For Empires be of God.
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But he is most wise, rightuouse, and holy.
But he is most wise, righteous, and holy.
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Where therfore he made the kingdomes of the world subiecte to Rome, he did it wisely, iustely, and holily.
Where Therefore he made the kingdoms of the world Subject to Room, he did it wisely, justly, and holily.
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In that the Romanes corrupte Gods ordenaunce, and committe themselues to be gouerned of the Deuill, it cometh of euill.
In that the Romans corrupt God's Ordinance, and commit themselves to be governed of the devil, it comes of evil.
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Let our disputations here cease, for the wise man sayeth also, that wicked men and hipochrites reigne for the sinnes of the people.
Let our disputations Here cease, for the wise man Saith also, that wicked men and hipochrites Reign for the Sins of the people.
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And that he reherseth kinreddes, tōgues, and nations, he doeth after the imitation of the Prophet Daniel, which by such a phrase of speach is wonte to signifie a moste large and puissaunt Empire.
And that he rehearseth kinreddes, tongues, and Nations, he doth After the imitation of the Prophet daniel, which by such a phrase of speech is wont to signify a most large and puissant Empire.
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But what apperteyneth this to vs, or what profit (sayest thou) cometh to vs herby, that the Romane Empire is so far extended through out the worlde? This verely, we see howe this prophecie hath hitte euery thing rightly that wente before:
But what appertaineth this to us, or what profit (Sayest thou) comes to us hereby, that the Roman Empire is so Far extended through out the world? This verily, we see how this prophecy hath hit every thing rightly that went before:
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therefore is there lefte no place to doubte of the thinges that followe.
Therefore is there left no place to doubt of the things that follow.
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Let vs consider moreouer that moste puissaunt kingdomes, which seme to men inuincible, maye of God be disolued without any difficultie:
Let us Consider moreover that most puissant kingdoms, which seem to men invincible, may of God be dissolved without any difficulty:
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lette vs therefore learne to feare God, and to walke in his commaundementes, and to dispise these earthly thinges.
let us Therefore Learn to Fear God, and to walk in his Commandments, and to despise these earthly things.
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Now also he declareth more expressely, who shall worship the beast:
Now also he Declareth more expressly, who shall worship the beast:
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for he sayed, that men in the world should be taken with admiration of the beaste, and shal worship the beast: for he said, that men in the world should be taken with admiration of the beast, and shall worship the beast:
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he now declareth the same, and so placeth the word of worshipping, that he maye vnderstāde it as wel of those that are present as also to come.
he now Declareth the same, and so places the word of worshipping, that he may understand it as well of those that Are present as also to come.
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For he speaketh not only of men of his time, but of al, which rauished with the admiration of thempire,
For he speaks not only of men of his time, but of all, which ravished with the admiration of The Empire,
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and maiestie thereof, shal eyther denye or contemne the fayth of Christ. And he sayeth, that al shal worship the beaste that dwell vpon Earth:
and majesty thereof, shall either deny or contemn the faith of christ. And he Saith, that all shall worship the beast that dwell upon Earth:
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and leeste any man should referre it absolutely vnto al, as though non of the trewe worshippers of God shoulde be any, he annexeth, whose names are not written in the boke of life of the lābe, to wit the reprobates, not ye chosen: the vnbeleuers.
and leeste any man should refer it absolutely unto all, as though non of the true worshippers of God should be any, he annexeth, whose names Are not written in the book of life of the lamb, to wit the Reprobates, not you chosen: the unbelievers.
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I say, which cōtemne the word of the gospel, disdaigne to heare it, and be rebelles to Christ. Aretas the expositour.
I say, which contemn the word of the gospel, disdaigne to hear it, and be rebels to christ. Aretas the expositor.
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they dwell vpon the earth, sayeth he, which are moued with no care of heauenly things,
they dwell upon the earth, Saith he, which Are moved with no care of heavenly things,
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or geue themselues to earthly habitation, and applie themselues to a beastly life according to the same.
or give themselves to earthly habitation, and apply themselves to a beastly life according to the same.
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Thomas of Aquine bringeth also a testimony out of the.17. of Ieremie. They that departe from me, shall be written in the Earth.Thomas of Aquinas brings also a testimony out of the.17. of Ieremie. They that depart from me, shall be written in the Earth.
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For they haue forsaken the veyne of liuely waters, euen the lord him selfe. Of the boke of life I haue spoken in the.3. and.5. chapt.
For they have forsaken the vein of lively waters, even the lord him self. Of the book of life I have spoken in the.3. and.5. Chapter.
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and wil speake of the same in the.19. and 20. chapt. of the Apocalipse. Hereunto he annexeth a notable thing after the maner of Apostles, which are alwayes wonte,
and will speak of the same in the.19. and 20. Chapter. of the Apocalypse. Hereunto he annexeth a notable thing After the manner of Apostles, which Are always wont,
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so ofte as they haue occasiō to celebrate and intimate Christ, and the misterie of his redemption.
so oft as they have occasion to celebrate and intimate christ, and the mystery of his redemption.
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S. Iohn therefore sayeth, howe the lambe hath ben killed and offered vp from the beginnyng of the world.
S. John Therefore Saith, how the lamb hath been killed and offered up from the beginning of the world.
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And it is with out controuersie, that by the lambe is vnderstande Christ. It is therefore demaunded, howe he was slaine from the beginning of the world.
And it is with out controversy, that by the lamb is understand christ. It is Therefore demanded, how he was slain from the beginning of the world.
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Many here tourmente themselues at the length they expounde, that Christ was slaine in Abel, and in all sainctes, by perticipation not by passion.
Many Here torment themselves At the length they expound, that christ was slain in Abel, and in all Saints, by perticipation not by passion.
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Certenly we maye not expounde this place after the lettre. For Christ coulde not be slayne, before he was borne.
Certainly we may not expound this place After the lettre. For christ could not be slain, before he was born.
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Moreouer the Apostle affirmeth, that Christ sins the beginning of the world, hath not ben slaine oftener than ones.
Moreover the Apostle Affirmeth, that christ Sins the beginning of the world, hath not been slain oftener than ones.
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Reade what he sayeth in the.9. chapt.
Reade what he Saith in the.9. Chapter.
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to the Hebrew. And yet can not the most and trewe worde of God be contrary or repugnaunt to it selfe.
to the Hebrew. And yet can not the most and true word of God be contrary or repugnant to it self.
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Therefore saye we after the comon rule of expoundyng the Scriptures, that the signes haue the names of the thinges signified.
Therefore say we After the Common Rule of expounding the Scriptures, that the Signs have the names of the things signified.
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For the Lambe was called a passouer or passyng by, wherof it was a signe. Circumcision was called the leage or conuenaunt it selfe, sacrifices are named sinnes.
For the Lamb was called a passover or passing by, whereof it was a Signen. Circumcision was called the league or conuenaunt it self, Sacrifices Are nam Sins.
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So verely from the beginnyng of the worlde sacrifices were slayne, whiche were simbolles or signes of Christe to be incarnated and offered vp ones for the clensyng of sinnes.
So verily from the beginning of the world Sacrifices were slain, which were simbolles or Signs of Christ to be incarnated and offered up ones for the cleansing of Sins.
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We vnderstande therfore by this testimony of Christe, that all the sacrifices of the auncient fathers, were sacramētes of Christ,
We understand Therefore by this testimony of Christ, that all the Sacrifices of the ancient Father's, were Sacraments of christ,
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and that the redemption of Christe hath from the begynnyng of the worlde ben of efficacitie to all the faythful.
and that the redemption of Christ hath from the beginning of the world ben of efficacity to all the faithful.
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Therfore this place is notable and worthie to be obserued. Hitherto apperteyneth the Apostles testimony in the.1. to the Corinth. the.10.
Therefore this place is notable and worthy to be observed. Hitherto appertaineth the Apostles testimony in the.1. to the Corinth. the.10.
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That al our forefathers haue eaten of the same spirituall meate wyth vs, and dronken of the same drynke,
That all our Forefathers have eaten of the same spiritual meat with us, and drunken of the same drink,
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and that they dranke of the rocke followyng them, whiche was Christ. And hitherto hath he spokē of the maiestie of the Romane Empire, blasphemies & sinnes.
and that they drank of the rock following them, which was christ. And hitherto hath he spoken of the majesty of the Roman Empire, Blasphemies & Sins.
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Nowe followeth of ye distruction of so great an Empire, & punnishmēts of sinnes. Wherof notwithstanding shal be spoken againe in the.17. chapt.
Now follows of you destruction of so great an Empire, & punishments of Sins. Whereof notwithstanding shall be spoken again in the.17. Chapter.
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And with an Acclamatiō, most comonly vsed in ye gospell, & as it were peculiar to Christ, he stireth vp al his auditours,
And with an Acclamation, most commonly used in you gospel, & as it were peculiar to christ, he stirreth up all his Auditors,
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and crieth out, he that hath an eare to heare lette him heare.
and cries out, he that hath an ear to hear let him hear.
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Verely it was to men a wonder, and semed vncredible, that so great a Maiestie coulde falle: but yet it falleth.
Verily it was to men a wonder, and seemed uncredible, that so great a Majesty could fall: but yet it falls.
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The faythfull marueled also what shoulde be the ende of blasphemies, slaughters, iniuries, abominations. Moreouer the doctrine that followeth, is notable, excellent, and worthie to be kepte in memory.
The faithful marveled also what should be the end of Blasphemies, slaughters, injuries, abominations. Moreover the Doctrine that follows, is notable, excellent, and worthy to be kept in memory.
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Therefore he stireth vp all men to attentiuenes, and than he sayeth: whosoeuer shall leade into captiuitie, shall go into captiuitie:
Therefore he stirreth up all men to attentiveness, and than he Saith: whosoever shall lead into captivity, shall go into captivity:
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whosoeuer striketh with the sworde, &c. For in such sort he declareth the destructiō of Rome and the Romane empire, that he confirmeth with al the iustice of gods iudgemēt.
whosoever striketh with the sword, etc. For in such sort he Declareth the destruction of Room and the Roman empire, that he confirmeth with all the Justice of God's judgement.
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And also with a maruelouse breuitie of goddes sentence, geuen or pronoūced against Rome, he suppeth of that vnmeasurable power.
And also with a maruelouse brevity of God's sentence, given or pronounced against Rome, he suppeth of that unmeasurable power.
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And this is both by the law of God, by the law of nature, and by the law of al natiōs receiued as a thing most iust, that euery man shulde loke to haue the same done to him, that he doth to an other.
And this is both by the law of God, by the law of nature, and by the law of all Nations received as a thing most just, that every man should look to have the same done to him, that he does to an other.
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For to this be longeth the sentence rehersed of Noe in the.9. of Gen. He that shedeth bloud, his bloud shalbe shed.
For to this be Longeth the sentence rehearsed of No in the.9. of Gen. He that sheddeth blood, his blood shall shed.
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The same is repeted in the.33.
The same is repeated in the.33.
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of Esay. Wo to the that spoilest, shalt not thou be spoiled? A testimonie wherof is Niniue with ye Prophet Nahum, and Babilon with al the prophets.
of Isaiah. Woe to thee that spoilest, shalt not thou be spoiled? A testimony whereof is Nineveh with you Prophet Nahum, and Babylon with all the Prophets.
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Therfore hath the Lorde taught in the gospell, whatsoeuer ye wold that men shuld do to you, do you the same vnto them also.
Therefore hath the Lord taught in the gospel, whatsoever you would that men should do to you, do you the same unto them also.
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With what mesure you meat vnto others, with the same shall others meat vnto you agayne.
With what measure you meat unto Others, with the same shall Others meat unto you again.
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Whosoeuer stryketh with the sworde, with the sword shall perish.
Whosoever striketh with the sword, with the sword shall perish.
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Therefore it is moste reasonable, that sins Rome hath spoiled the whole world, and iniuried al nations,
Therefore it is most reasonable, that Sins Room hath spoiled the Whole world, and injuried all Nations,
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and made cruel war vpon al men: it shuld be againe of al nations inuaded, spoyled, torne, and troden vnder foote.
and made cruel war upon all men: it should be again of all Nations invaded, spoiled, torn, and trodden under foot.
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Let vs marke this iudgemēt of God, & let vs fear god, and do good vnto men.
Let us mark this judgement of God, & let us Fear god, and do good unto men.
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For here is sentence geuen against al men that do iniurie to their neighbours, but especialli those which inuade innocēts with vniust wars,
For Here is sentence given against all men that do injury to their neighbours, but especialli those which invade Innocents with unjust wars,
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& which thei be hired to make &c.
& which they be hired to make etc.
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And here muste we repeate some thyng out of Hystories, whereby the veritie of this prophesie may be better knowen and vnderstand.
And Here must we repeat Some thing out of Histories, whereby the verity of this prophesy may be better known and understand.
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When the most excellēt Prince Constantine had receiued the gouernment of thempire, as it were abhorring Rome, he builded Constantinople,
When the most excellent Prince Constantine had received the government of The Empire, as it were abhorring Room, he built Constantinople,
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and made it the seate or mansion of thempire. And from that time the Maiestie of Rome began to fal vnto ruine.
and made it the seat or mansion of The Empire. And from that time the Majesty of Rome began to fall unto ruin.
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Vnder themperour Gratiane, a Prince moste wittie, the Barbarians were a great terrour to the Romanes, wherupō Gratiane made a leage with them.
Under Emperor Gratian, a Prince most witty, the Barbarians were a great terror to the Romans, whereupon Gratian made a league with them.
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Stilico father in lawe to Honorius, a Vandall borne, deminished the wages of the Gothians, and other leage fellowes of the people of Rome:Stilico father in law to Honorius, a Vandall born, diminished the wages of the Gothians, and other league Fellows of the people of Rome:
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for the which cause they toke Armour:
for the which cause they took Armour:
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yet beinge pacified agayne, they were stirred vp afterwarde through the mallice of Stilico & of Duke Saule, & vnder the cōduite of Athalaricus their King, they hast them to Rome, lay seige to it,
yet being pacified again, they were stirred up afterward through the malice of Stilico & of Duke Saule, & under the conduit of Athalaricus their King, they hast them to Room, lay siege to it,
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& besiege it by the space of two yeares, at the lēgth toke and spoiled it.
& besiege it by the Molle of two Years, At the length took and spoiled it.
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Which seige and spoyle S. Hierome in his Epistle bewayleth much. Orosius writeth much & christianly hereof in the.29. chapter of the.7. boke of Histories.
Which siege and spoil S. Jerome in his Epistle bewaileth much. Orosius Writeth much & christianly hereof in the.29. chapter of the.7. book of Histories.
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It is reported that Rome was taken the fyrste day of Apryll, in the yeare.412.
It is reported that Rome was taken the First day of April, in the year.412.
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Yet the Gothians immediately leauyng the Citie, remoue into other places there by:
Yet the Gothians immediately leaving the city, remove into other places there by:
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neuerthelesse, beynge agayne inflamed with fury they returne, and vnder their captayne Athaulphus, they plagued & spoyled Rome, worse then they ded before.
nevertheless, being again inflamed with fury they return, and under their captain Athaulphus, they plagued & spoiled Room, Worse then they dead before.
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The Kynge had determined, extinguyshing the name of Romaynes, to haue called the Citie Gothia, if he had not ben disswaded of Galla Placidia, daughter to Honorius. A fewe yeares after, Rome was taken agayne of Genserychus, King of Vandalles: and that which was inryched and replinished, with the robberies of al natiōs, was by fourtene dayes together emptied cleane.
The King had determined, extinguishing the name of Romans, to have called the city Gothia, if he had not been dissuaded of Galla Placidia, daughter to Honorius. A few Years After, Rome was taken again of Genserychus, King of Vandals: and that which was inryched and replinished, with the robberies of all Nations, was by fourtene days together emptied clean.
dt n1 vhd vvn, vvg dt n1 pp-f np1, pc-acp vhi vvn dt n1 np1, cs pns31 vhd xx vbn vvn pp-f np1 np1, n1 p-acp np1. dt d n2 a-acp, np1 vbds vvn av pp-f np1, n1 pp-f vvz: cc cst r-crq vbds j cc vvn, p-acp dt n2 pp-f d n2, vbds p-acp crd n2 av vvn av-j.
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After came Odacer with the Germanes: and putting downe the name of Emperour, reigned ouer the citie himselfe as king, by the space of.15. yeares.
After Come Odacer with the Germane: and putting down the name of Emperor, reigned over the City himself as King, by the Molle of.15. Years.
p-acp vvd np1 p-acp dt j: cc vvg a-acp dt n1 pp-f n1, vvd p-acp dt n1 px31 p-acp n1, p-acp dt n1 pp-f crd. n2.
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Whom Theodorichus of Verona expulsed and slew. And there reigned with his East Gothes about.50. yeares.
Whom Theodorichus of Verona Expulsed and slew. And there reigned with his East Goths about.50. Years.
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Than was it recouered of Bellisarius, for Iustinian Emperour of Grece, but to the vtter destruction of Rome.
Than was it recovered of Belisarius, for Iustinian Emperor of Grece, but to the utter destruction of Rome.
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For Totilas Kynge of Gothia discomfyted both the Greke and Romayne Armie at Placence: after he beseiged Rome, scaled, toke, sacked, ouerthrew and set it on fyre. The citie burned thirtene dayes.
For Totilas King of Gothia discomfited both the Greek and Roman Army At Placence: After he besieged Rome, scaled, took, sacked, overthrew and Set it on fire. The City burned thirtene days.
p-acp np1 n1 pp-f np1 vvn d dt jp cc njp n1 p-acp n1: c-acp pns31 vvd np1, vvd, vvd, vvn, vvd cc vvd pn31 p-acp n1. dt n1 vvd crd n2.
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Nother was there any man in it, by the space of fourtie dayes. Reade the.4. boke of Sabellicus the.8. Aeneade.
Nother was there any man in it, by the Molle of fourtie days. Reade the.4. book of Sabellicus the.8. Aeneade.
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Perauenture I shall discourse more at large of the distruction of Rome, in the.17. chap. Wherfore within the space of.136.
Peradventure I shall discourse more At large of the destruction of Room, in the.17. chap. Wherefore within the Molle of.136.
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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:
Years, Rome Come seuen times into Strangers hands, and was sacked most cruelly, and fell on the edge of the sword, and was led into captivity:
n2, np1 vvd crd n2 p-acp ng2 n2, cc vbds vvn av-ds av-j, cc vvd p-acp dt n1 pp-f dt n1, cc vbds vvn p-acp n1:
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which hath long stricken with the swoorde, and led away all nations prisoners. This was the iust iudgement of God. which hath long stricken with the sword, and led away all Nations Prisoners. This was the just judgement of God.
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And S. Ihon annexeth a doctrine, howe the godly shulde behaue thēselues in so greate troubles and aduersities.
And S. John annexeth a Doctrine, how the godly should behave themselves in so great Troubles and adversities.
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Here, that is to wit, whilest the Romanes reigne and rage, also in those blouddy and cruel alterations,
Here, that is to wit, whilst the Romans Reign and rage, also in those bloody and cruel alterations,
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and destruction of the Romane Empire, the Sainctes shall nede to haue patience, or perseueraunce and fayth.
and destruction of the Roman Empire, the Saints shall need to have patience, or perseverance and faith.
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These two vertues shal kepe the faithfull, that they perish not also. Of patience the lord speaketh in S. Luke the.21. chapt.
These two Virtues shall keep the faithful, that they perish not also. Of patience the lord speaks in S. Luke the.21. Chapter.
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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.
In your patience shall you possess your Souls. Of faith speaks blessed John: and this is the victory, that Overcometh the world, even your faith.
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Impatience and incredulitie hath led away many into the deniyng of the faith, to idolatrie and to al vngodlines.
Impatience and incredulity hath led away many into the denying of the faith, to idolatry and to all ungodliness.
n1 cc n1 vhz vvn av d p-acp dt vvg pp-f dt n1, p-acp n1 cc p-acp d n1.
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So learne we also, how to arme our selues in our dayes against all vngodlines. The lord deliuer vs from euill. Amen.
So Learn we also, how to arm our selves in our days against all ungodliness. The lord deliver us from evil. Amen.
av vvb pns12 av, c-crq pc-acp vvi po12 n2 p-acp po12 n2 p-acp d n1. dt n1 vvb pno12 p-acp n-jn. uh-n.
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¶ Of an other beast, which cometh vp out of the Earth: that is to saye, of Antichrist. The.lviij. Sermon.
¶ Of an other beast, which comes up out of the Earth: that is to say, of Antichrist. The lviij Sermon.
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ANd I behelde an other bea•• c••••• vp out of the Earth and he had two hornes like a lambe: ANd I beheld an other bea•• c••••• up out of the Earth and he had two horns like a lamb:
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and he spake as did the Dragon. and he spoke as did the Dragon.
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The Apostle S. Paule playnely testifieth, such thinges as are written to be written for our learnyng, that through the patience & consolation of the scriptures we maye haue hope:
The Apostle S. Paul plainly Testifieth, such things as Are written to be written for our learning, that through the patience & consolation of the Scriptures we may have hope:
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wherfore we must also applie therunto these things present.
Wherefore we must also apply thereunto these things present.
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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,
For christ the lord of all, when he foresaw how greatly sathan should by his chosen members the old and new Roman Empire, afflict the Church, would have us diligently admonished of every thing, to the intent that all afflicted Persons should hereof Learn patience,
p-acp np1 dt n1 pp-f d, c-crq pns31 vvd c-crq av-j fw-ge vmd p-acp po31 j-vvn n2 dt j cc j jp n1, vvi dt n1, vmd vhi pno12 av-j vvn pp-f d n1, p-acp dt n1 cst d j-vvn n2 vmd av vvi n1,
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and conceaue comforte and hope, and not be discouraged with the heauy burthen of euilles.
and conceive Comfort and hope, and not be discouraged with the heavy burden of evils.
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Like as he hath therfore diligently described the olde Romane Empire, and shewed as it were p•yntyng with the fingar what mischief it should worke to the church,
Like as he hath Therefore diligently described the old Roman Empire, and showed as it were p•yntyng with the fingar what mischief it should work to the Church,
j c-acp pns31 vhz av av-j vvn dt j jp n1, cc vvd p-acp pn31 vbdr vvg p-acp dt fw-la q-crq n1 pn31 vmd vvi p-acp dt n1,
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& admonisshed al to haue faith & patience:
& admonished all to have faith & patience:
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right so wil he from hence forth describe poperie or Antichristianisme, in ye which descriptiō he setteth forth before our eyes, what so euer the sainctes shall suffer:
right so will he from hence forth describe popery or Antichristianism, in you which description he sets forth before our eyes, what so ever the Saints shall suffer:
n-jn av vmb pns31 p-acp av av vvi n1 cc np1, p-acp pn22 r-crq n1 pns31 vvz av p-acp po12 n2, r-crq av av dt n2 vmb vvi:
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that beyng warned before, they maye abide more manfully persecution, and lesse yelde to mischauntes.
that being warned before, they may abide more manfully persecution, and less yield to mischauntes.
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And in goodly order beginneth he to sette forth Antichrist after the Romane Empire torne and taken awaye. And in goodly order begins he to Set forth Antichrist After the Roman Empire torn and taken away.
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For Daniel sayeth, that a little and small horne shoulde arrise vp emonges the ten hornes,
For daniel Saith, that a little and small horn should arise up among the ten horns,
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and three of those hornes to poole downe, plucke of, and caste awaye, and so to atteyne vnto greate power.
and three of those horns to pool down, pluck of, and cast away, and so to attain unto great power.
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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.
For he signifies, that the Roman Empire being divided, and brought now unto decay Antichrist shall arise, which should procure to himself a new, and countrefet Empire.
p-acp pns31 vvz, cst dt jp n1 vbg vvn, cc vvd av p-acp n1 np1 vmb vvi, r-crq vmd vvi p-acp px31 dt j, cc j-jn n1.
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And S. Paule sayeth also, that Christe shall not come vnto iudgement, till Antichrist haue gone before:
And S. Paul Saith also, that Christ shall not come unto judgement, till Antichrist have gone before:
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and that he shall not come nother, vnlesse this be firste taken awaye, whiche hindereth and letteth, that he can not come.
and that he shall not come neither, unless this be First taken away, which hindereth and lets, that he can not come.
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The whiche S. Hierome and other holy expositours do vnderstande of the Romane Empire, whiche muste be plucked vp,
The which S. Jerome and other holy expositors do understand of the Roman Empire, which must be plucked up,
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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.
and taken away, and that then shall Antichrist arise. But the Majesty of the Empire was destroyed about the year of our Lord.480. when Odacer invaded Rome.
cc vvn av, cc cst av vmb np1 vvi. p-acp dt n1 pp-f dt n1 vbds vvn p-acp dt n1 pp-f po12 n1 crd. q-crq np1 vvd np1.
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For from that time by the space of.300.
For from that time by the Molle of.300.
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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,
Years and more, there was no Emperor of the West After Augustulus. And beside this under the Emperor Iustinian, Rome was brent and laid waste of Totila. Sins the which time the Bishops of Room have begun to look a loft,
n2 cc av-dc, pc-acp vbds dx n1 pp-f dt n1 p-acp np1. cc p-acp d p-acp dt n1 np1, np1 vbds vvn cc vvn n1 pp-f np1. vvz dt r-crq n1 dt n2 pp-f n1 vhb vvn pc-acp vvi dt n1,
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and to thinke vpon a newe kingedome. And therefore the Lorde sayeth, that this beaste arriseth of the very earth.
and to think upon a new Kingdom. And Therefore the Lord Saith, that this beast ariseth of the very earth.
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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:
The Kingdom of our lord Iesus Christ comes from heaven, and brings to heaven. Papistry comes neither of christ, nor of his Doctrine, but comes out of the Earth:
dt n1 pp-f po12 n1 np1 np1 vvz p-acp n1, cc vvz p-acp n1. n1 vvz av-dx pp-f np1, ccx pp-f po31 n1, cc-acp vvz av pp-f dt n1:
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that is to witte, of euill meanes, Ambition, auarice, treason and crueltie.
that is to wit, of evil means, Ambition, avarice, treason and cruelty.
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What ministers of the churche Christ ordeyned, is easely perceyued by the Gospell of Iesu Christ.
What Ministers of the Church christ ordained, is Easily perceived by the Gospel of Iesu christ.
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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.
That he forbad them government, supremacy, superiority and majority (as they term it) appeareth of the.18. and.20. Chapter. of S. Matthew. and.22.
cst pns31 vvd pno32 n1, n1, n1 cc n1 (c-acp pns32 vvb pn31) vvz pp-f dt crd. cc crd. j. pp-f n1 np1. cc crd.
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the Pope, and his whole doctrine (which he setteth forth besides the Scripture) is sowed of lies:
the Pope, and his Whole Doctrine (which he sets forth beside the Scripture) is sowed of lies:
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of Luk•. Therefore do the Actes of Apostles, and the doctrine of Peter testifie, that Peter was a Minister,
of Luk•. Therefore do the Acts of Apostles, and the Doctrine of Peter testify, that Peter was a Minister,
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and not Lorde of the Apostles, muche lesse Prince of the citie or Empire of Rome.
and not Lord of the Apostles, much less Prince of the City or Empire of Rome.
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For they lye lowde, that saye, howe Rome and Italy are the Patrimonie of S. Peter, geuen him of the Lorde.
For they lie loud, that say, how Room and Italy Are the Patrimony of S. Peter, given him of the Lord.
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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.
At the First the Apostles, and Apostolical men, Ministers of Churches, governed the Churches equally, neither dead one take upon him more pre-eminence than an other.
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Which thyng I am able to proue, by many testimonies of auncient wryters, yf nede requyred.
Which thing I am able to prove, by many testimonies of ancient writers, if need required.
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Aboute the counsell of Nice, and a litle before that tyme, when churches were greatly multiplied, were ordeyned,
About the counsel of Nicaenae, and a little before that time, when Churches were greatly multiplied, were ordained,
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and custumably receyued Metropolitanes, instituted in dede by a laudable (but yet mannes) ordinaunce:
and custumably received Metropolitans, instituted in deed by a laudable (but yet Man's) Ordinance:
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that is to witte, in a certen prouince or head citie was ordeyned a Byshop or Pastor, which shoulde haue as it were, thē ouersighte of the reste,
that is to wit, in a certain province or head City was ordained a Bishop or Pastor, which should have as it were, them oversight of the rest,
cst vbz p-acp n1, p-acp dt j n1 cc n1 n1 vbds vvn dt n1 cc n1, r-crq vmd vhi p-acp pn31 vbdr, pno32 n1 pp-f dt n1,
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and shoulde serue for the calling of Synodes or assemblees. Yet was it than dilligently prouided, that he shoulde not be called Primate:
and should serve for the calling of Synods or assemblies. Yet was it than diligently provided, that he should not be called Primate:
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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:
leeste any man should think himself preferred before Others in power, but in order. Nother was the Bishop of Room At that time, exalted above all Others:
zz d n1 vmd vvi px31 vvn p-acp n2-jn p-acp n1, cc-acp p-acp n1. np1 vbds dt n1 pp-f n1 p-acp d n1, vvn p-acp d n2-jn:
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but there were dyuerse Metropolitanes, whereof the byshop Rome was one. The Niceyue counsell confyrmed that same custome, and woulde haue it ratified.
but there were diverse Metropolitans, whereof the bishop Rome was one. The Niceyue counsel confirmed that same custom, and would have it ratified.
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Socrates in his ecclesiastical Historie the.5. boke the.8. chapt.Socrates in his ecclesiastical History the.5. book the.8. Chapter.
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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,
reciteth many Metropolitan Churches in Asia. S. Jerome to Eugrius, and in an epistle to Titus Saith plainly, that in old time Churches were governed by the Common counsel of Priests or Elders,
vvz d j-jn n2 p-acp np1. np1 np1 p-acp np1, cc p-acp dt n1 p-acp np1 vvz av-j, cst p-acp j n1 n2 vbdr vvn p-acp dt j n1 pp-f n2 cc n2-jn,
(65) sermon (DIV2)
801
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and that time Byshops and priestes were all one:
and that time Bishops and Priests were all one:
cc d n1 n2 cc n2 vbdr d crd:
(65) sermon (DIV2)
801
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After by the custome of the church, not of the veritie of the Lordes ordinaūce (I rehearce Saincte Hieromes wordes) Byshops were preferred before priestes,
After by the custom of the Church, not of the verity of the lords Ordinance (I rehearse Saint Jerome's words) Bishops were preferred before Priests,
c-acp p-acp dt n1 pp-f dt n1, xx pp-f dt n1 pp-f dt ng1 n1 (pns11 vvi n1 npg1 n2) n2 vbdr vvn p-acp n2,
(65) sermon (DIV2)
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yet muste they gouerne churches together.
yet must they govern Churches together.
av vmb pns32 vvi n2 av.
(65) sermon (DIV2)
801
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And of that same custome, yea rather of the abuse of the custome, Antichrist had his beginning.
And of that same custom, yea rather of the abuse of the custom, Antichrist had his beginning.
cc pp-f d d n1, uh av pp-f dt n1 pp-f dt n1, np1 vhd po31 n-vvg.
(65) sermon (DIV2)
802
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7280
For Boniface Bishop of Rome began fyrste to take vppon him dominion ouer the churches of Affricke.
For Boniface Bishop of Rome began First to take upon him dominion over the Churches of Africa.
p-acp np1 n1 pp-f np1 vvd ord pc-acp vvi p-acp pno31 n1 p-acp dt n2 pp-f np1.
(65) sermon (DIV2)
802
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But he was immediatelye repressed by the sixte Affricane coūcell, where at Sainte Austen is red also to haue bene:
But he was immediately repressed by the sixte African council, where At Saint Austen is read also to have be:
p-acp pns31 vbds av-j vvn p-acp dt ord n1 n1, c-crq p-acp np1 np1 vbz vvn av pc-acp vhi vbn:
(65) sermon (DIV2)
802
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After that, began also the Byshop of Cōstantinople to chalenge to himselfe the Supremacie, for this cause chiefelie, that Constantinople was than the courtelyke Palace,
After that, began also the Bishop of Cōstantinople to challenge to himself the Supremacy, for this cause chiefly, that Constantinople was than the courtelyke Palace,
p-acp d, vvd av dt n1 pp-f np1 pc-acp vvi p-acp px31 dt n1, p-acp d n1 av-jn, cst np1 vbds av dt j n1,
(65) sermon (DIV2)
802
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and chiefe Citie of the Empyre. Howe beit here certen Byshoppes ded resiste him: emonges whome was Leo, Bishoppe of ould Rome.
and chief city of the Empire. Howe beit Here certain Bishops dead resist him: among whom was Leo, Bishop of old Room.
cc j-jn n1 pp-f dt n1. np1 cs av j n2 j vvi pno31: p-acp ro-crq vbds np1, n1 pp-f j n1.
(65) sermon (DIV2)
802
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There remayne certen Epistles of his to the Emperour of Constantinople, to the Byshops of the Easte, and to others.
There remain certain Epistles of his to the Emperor of Constantinople, to the Bishops of the East, and to Others.
pc-acp vvi j n2 pp-f po31 p-acp dt n1 pp-f np1, p-acp dt n2 pp-f dt n1, cc p-acp n2-jn.
(65) sermon (DIV2)
802
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So was this trouble for that tyme also appeased.
So was this trouble for that time also appeased.
np1 vbds d n1 p-acp d n1 av vvn.
(65) sermon (DIV2)
802
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But streight way an other Byshop of Constantinople blynded wyth Ambition, requyred a fresh, to haue the supremacie geuen hym.
But straight Way an other Bishop of Constantinople blinded with Ambition, required a fresh, to have the supremacy given him.
p-acp j n1 dt j-jn n1 pp-f np1 vvn p-acp n1, vvd dt j, pc-acp vhi dt n1 vvn pno31.
(65) sermon (DIV2)
802
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Whome Pelagius and Gregory Byshoppes of Rome wythstood:
Whom Pelagius and Gregory Bishops of Rome wythstood:
ro-crq np1 cc np1 n2 pp-f np1 vvd:
(65) sermon (DIV2)
802
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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.
And this later so impugned the supremacy of the Patriarch of Constantinople, that he sticked not to call him the vauntcourier of Antichrist, which would usurp the title of general bishop.
cc d jc av vvd dt n1 pp-f dt n1 pp-f np1, cst pns31 vvn xx pc-acp vvi pno31 dt n1 pp-f np1, r-crq vmd vvi dt n1 pp-f j n1.
(65) sermon (DIV2)
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There remayne not a fewe epistles wrytten of this matter, in his register.
There remain not a few Epistles written of this matter, in his register.
pc-acp vvi xx dt d n2 vvn pp-f d n1, p-acp po31 n1.
(65) sermon (DIV2)
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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.
Nevertheless a few Years After, when the Bishops of Rome were soar afraid, leeste that dignity should be given to the Bishops of Constantinople, Boniface the.3.
av dt d n2 a-acp, c-crq dt n2 pp-f np1 vbdr av-j j, zz d n1 vmd vbi vvn p-acp dt ng1 pp-f np1, np1 dt crd.
(65) sermon (DIV2)
803
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obteyned of themperour Phocas a parricide, that he which was bishop of old Rome, might be taken for the vniuersal bishop,
obtained of Emperor Phocas a Parricide, that he which was bishop of old Room, might be taken for the universal bishop,
vvn pp-f n1 np1 dt n1, cst pns31 r-crq vbds n1 pp-f j n1, vmd vbi vvn p-acp dt j-u n1,
(65) sermon (DIV2)
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and Rome for the head of al churches:
and Room for the head of all Churches:
cc vvi p-acp dt n1 pp-f d n2:
(65) sermon (DIV2)
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which constitution set vp the Pope in Authoritie, that he was nowe, taken of the moste parte of the west Bishops for Apostolicall,
which constitution Set up the Pope in authority, that he was now, taken of the most part of the west Bishops for Apostolical,
r-crq n1 vvd a-acp dt n1 p-acp n1, cst pns31 vbds av, vvn pp-f dt av-ds n1 pp-f dt n1 n2 p-acp j,
(65) sermon (DIV2)
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and manie matters brought before him to determine:
and many matters brought before him to determine:
cc d n2 vvn p-acp pno31 pc-acp vvi:
(65) sermon (DIV2)
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whereby he got the fauour of many Princes, chieflie of Fraunce, by whose ayde he droue oute of Italie both the Emperour of Grece,
whereby he god the favour of many Princes, chiefly of France, by whose aid he drove out of Italy both the Emperor of Grece,
c-crq pns31 vvd dt n1 pp-f d n2, av-jn pp-f np1, p-acp rg-crq n1 pns31 vvd av pp-f np1 d dt n1 pp-f np1,
(65) sermon (DIV2)
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and kinges of Lumbardie, and brought Rome, and the beste & most florishing partes of Italie vnder his own subiection.
and Kings of Lombardy, and brought Rome, and the best & most flourishing parts of Italy under his own subjection.
cc n2 pp-f np1, cc vvd np1, cc dt js cc av-ds vvg n2 pp-f np1 p-acp po31 d n1.
(65) sermon (DIV2)
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Thus I saye out of the earth cometh vp the seconde beaste.
Thus I say out of the earth comes up the seconde beast.
av pns11 vvb av pp-f dt n1 vvz a-acp dt ord n1.
(65) sermon (DIV2)
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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. Furthermore, Christ callth the Romish papistry beast, for that in Avarice, Covetousness, Tyranny, Cruelty, and even in beastliness, he differeth nothing from the old beast, of whom I have spoken before.
av, np1 n1 dt jp n1 n1, c-acp cst p-acp n1, n1, n1, n1, cc av p-acp n1, pns31 vvz pix p-acp dt j n1, pp-f ro-crq pns11 vhb vvn a-acp.
(65) sermon (DIV2)
804
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Hitherto of the originall of Antichrist or Pope, and of the newe Empyre:
Hitherto of the original of Antichrist or Pope, and of the new Empire:
av pp-f dt n-jn pp-f np1 cc n1, cc pp-f dt j n1:
(65) sermon (DIV2)
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furthermore S. Ihon procedeth to descrybe that second beast lyuelie, that we shuld al know and eschewe the same:
furthermore S. John Proceedeth to describe that second beast lively, that we should all know and eschew the same:
av n1 np1 vvz pc-acp vvi cst ord n1 j, cst pns12 vmd d vvi cc vvi dt d:
(65) sermon (DIV2)
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and fyrst he reasoneth of the power of Antichriste. That other beaste, sayeth he, had two hornes:
and fyrst he reasoneth of the power of Antichrist. That other beast, Saith he, had two horns:
cc ord pns31 vvz pp-f dt n1 pp-f np1. cst j-jn n1, vvz pns31, vhd crd n2:
(65) sermon (DIV2)
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and he addeth, lyke a lambe. For of them is spoken in the fifte chapter of this boke.
and he adds, like a lamb. For of them is spoken in the Fifth chapter of this book.
cc pns31 vvz, av-j dt n1. p-acp pp-f pno32 vbz vvn p-acp dt ord n1 pp-f d n1.
(65) sermon (DIV2)
806
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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.
And the Lord signifies the priesthood and Kingdom, which the Popes usurp to themselves, affirming that power is given them in Heaven and in Earth, in spiritual matters and temporal.
cc dt n1 vvz dt n1 cc n1, r-crq dt n2 vvi p-acp px32, vvg d n1 vbz vvn pno32 p-acp n1 cc p-acp n1, p-acp j n2 cc j.
(65) sermon (DIV2)
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and brought vnto them from Heauen.
and brought unto them from Heaven.
cc vvd p-acp pno32 p-acp n1.
(66) sermon (DIV2)
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For therefore they geue in their Armes two Keyes, that is to saie two hornes: They boaste that they haue two swoordes.
For Therefore they give in their Arms two Keys, that is to say two horns: They boast that they have two swords.
p-acp av pns32 vvb p-acp po32 n2 crd n2, cst vbz pc-acp vvi crd n2: pns32 n1 cst pns32 vhb crd n2.
(65) sermon (DIV2)
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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.
Of the which Blasphemies, he that will be Fully instructed, let him read the words of the beasts of Boniface.8. in the sixte Decree. of maiorit. and Obedience. One holy: again Clement.5. second book of Oaths: finally Gregory.9.
pp-f dt r-crq n2, pns31 cst vmb vbi av-j vvn, vvb pno31 vvi dt n2 pp-f dt n2 pp-f np1 crd. p-acp dt ord n-jn. pp-f n1. cc n1. crd j: av j crd. ord n1 pp-f n2: av-j np1 crd.
(65) sermon (DIV2)
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or rather the first boke of Innocent the.3.33. tit. de maior. & obedient. All Histories make mention that Boniface the.8.
or rather the First book of Innocent the.3.33. tit. de maior. & obedient. All Histories make mention that Boniface the.8.
cc av-c dt ord n1 pp-f j-jn dt crd. n1. fw-la fw-la. cc j. d n2 vvb n1 cst np1 dt crd.
(65) sermon (DIV2)
806
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ded in the yeare of our Lorde.1300.
dead in the year of our Lord.1300.
j p-acp dt n1 pp-f po12 n1 crd.
(65) sermon (DIV2)
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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,
institute the First Jubilee, and in the same openly before the people to have showed in the Way of ostentation the Pontifical and Imperial majesty,
vvb dt ord np1, cc p-acp dt d av-j p-acp dt n1 pc-acp vhi vvn p-acp dt n1 pp-f n1 dt j cc j-jn n1,
(65) sermon (DIV2)
806
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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.
whilst on the one day he appeared in the apparel of a Bishop, on the other having put on purple robes showed himself to the people like an Emperor.
cs p-acp dt crd n1 pns31 vvd p-acp dt n1 pp-f dt n1, p-acp dt n-jn vhg vvn p-acp j-jn n2 vvd px31 p-acp dt n1 av-j dt n1.
(65) sermon (DIV2)
806
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They caried before him two swordes. And he himself cried, lo here are two swordes:
They carried before him two swords. And he himself cried, lo Here Are two swords:
pns32 vvd p-acp pno31 crd n2. cc pns31 px31 vvd, uh av vbr crd n2:
(65) sermon (DIV2)
806
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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.
as though he should point with his fingar to the Whole world, that he and certain of his predecessors and all his Successors, were that two horned beast.
c-acp cs pns31 vmd vvi p-acp po31 fw-la p-acp dt j-jn n1, cst pns31 cc j pp-f po31 n2 cc d po31 n2, vbdr d crd j-vvn n1.
(65) sermon (DIV2)
806
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What shall we saie that all bishops by him consecrated, weare vpon their heades miters or two horned caps.
What shall we say that all Bishops by him consecrated, wear upon their Heads miters or two horned caps.
q-crq vmb pns12 vvi cst d n2 p-acp pno31 vvd, vvb p-acp po32 n2 n2 cc crd j-vvn n2.
(65) sermon (DIV2)
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Vnlesse therfore we be blynder than was Tyresias, we see with our eyes, who is that great Antichriste.
Unless Therefore we be blynder than was Tyresias, we see with our eyes, who is that great Antichrist.
cs av pns12 vbb n1 av vbds np1, pns12 vvb p-acp po12 n2, r-crq vbz d j np1.
(65) sermon (DIV2)
806
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And here we muste obserue, that he sayeth not, that those ar the hornes of a lambe.
And Here we must observe, that he Saith not, that those Are the horns of a lamb.
cc av pns12 vmb vvi, cst pns31 vvz xx, cst d vbr dt n2 pp-f dt n1.
(65) sermon (DIV2)
807
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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 christ Keepeth still both the priesthood and Kingdom with the faithful in the Church: neither doth he resign the same to any other, he hath appointed no Vicar.
p-acp np1 vvz av av-d dt n1 cc n1 p-acp dt j p-acp dt n1: av-dx vdz pns31 vvi dt d p-acp d n-jn, pns31 vhz vvn dx n1.
(65) sermon (DIV2)
807
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For he executeth continuallie at the righte hande of the Father, the offices both of King and Bishoppe,
For he Executeth continually At the right hand of the Father, the Offices both of King and Bishop,
p-acp pns31 vvz av-j p-acp dt j-jn n1 pp-f dt n1, dt n2 d pp-f n1 cc n1,
(65) sermon (DIV2)
807
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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 this all faithful feel with joy. He Saith Therefore, like a Lambs. For the Pope will make all men believe, that he hath received of christ Priesthood,
cc d d j vvb p-acp n1. pns31 vvz av, av-j dt n2. p-acp dt n1 vmb vvi d n2 vvi, cst pns31 vhz vvn pp-f np1 n1,
(65) sermon (DIV2)
807
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7318
and Empire, that he is Christes Vycar: wher he is nothyng lesse.
and Empire, that he is Christ's Vicar: where he is nothing less.
cc n1, cst pns31 vbz npg1 n1: c-crq pns31 vbz pix av-dc.
(65) sermon (DIV2)
807
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7319
He bragth euery where, that he is the great shepparde, and hath receyued the keyes of the Kingdome of Heauen:
He bragth every where, that he is the great shepparde, and hath received the keys of the Kingdom of Heaven:
pns31 vvz d q-crq, cst pns31 vbz dt j vvn, cc vhz vvn dt n2 pp-f dt n1 pp-f n1:
(65) sermon (DIV2)
807
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7320
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.
And that of the very lamb of God, in the Apostle Saint Peter: and Therefore that all Bishops Are Subject to him, finally, all Kings, Princes, and people.
cc cst pp-f dt j n1 pp-f np1, p-acp dt n1 n1 np1: cc av cst d n2 vbr j-jn p-acp pno31, av-j, d n2, n2, cc n1.
(65) sermon (DIV2)
807
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He procedeth to shewe moreouer, what the talke of Antichriste is, what is his doctryne, and what is his speach.
He Proceedeth to show moreover, what the talk of Antichrist is, what is his Doctrine, and what is his speech.
pns31 vvz pc-acp vvi av, r-crq dt n1 pp-f np1 vbz, q-crq vbz po31 n1, cc r-crq vbz po31 n1.
(65) sermon (DIV2)
808
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7322
He spake, sayeth he, as ded the Dragon. The Dragon is the Deuyll, as before is playnelie shewed.
He spoke, Saith he, as dead the Dragon. The Dragon is the devil, as before is plainly showed.
pns31 vvd, vvz pns31, c-acp j dt n1. dt n1 vbz dt n1, c-acp a-acp vbz av-j vvn.
(65) sermon (DIV2)
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and felicitie of that Romish Antichrist. Amen.
and felicity of that Romish Antichrist. Amen.
cc n1 pp-f cst jp np1. uh-n.
(66) sermon (DIV2)
815
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Therefore he ascribeth to Antichryste or Popery, Diabolicall doctrine, or a deuyllysh mouth or toungue. We muste see therefore, howe the deuyll speaketh:
Therefore he ascribeth to Antichrist or Popery, Diabolical Doctrine, or a deuyllysh Mouth or tongue. We must see Therefore, how the Devil speaks:
av pns31 vvz p-acp n1 cc n1, j n1, cc dt j n1 cc n1. pns12 vmb vvi av, c-crq dt n1 vvz:
(65) sermon (DIV2)
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that we may so vnderstande rightlie, howe Antichriste speaketh.
that we may so understand rightly, how Antichrist speaks.
cst pns12 vmb av vvi av-jn, c-crq np1 vvz.
(65) sermon (DIV2)
808
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In Paradise he so tempereth his talke, that he calleth in doubte the certentie and veritie of Gods word,
In Paradise he so tempereth his talk, that he calls in doubt the certainty and verity of God's word,
p-acp n1 pns31 av vvz po31 n1, cst pns31 vvz p-acp n1 dt n1 cc n1 pp-f npg1 n1,
(65) sermon (DIV2)
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and by that occasion placeth his owne worde, in steade of the worde of God.
and by that occasion places his own word, in stead of the word of God.
cc p-acp d n1 vvz po31 d n1, p-acp n1 pp-f dt n1 pp-f np1.
(65) sermon (DIV2)
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Is it so, sayth the Deuyll, hath God forbydden you, 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.
Is it so, say the devil, hath God forbidden you, under peril of your life, that you should not eat of the fruit of the tree of knowledge of good & evil? yea rather if you eat thereof, you shall be made like unto God.
vbz pn31 av, vvz dt n1, vhz np1 j-vvn pn22, p-acp n1 pp-f po22 n1, cst pn22 vmd xx vvi pp-f dt n1 pp-f dt n1 pp-f n1 pp-f j cc j-jn? uh av-c cs pn22 vvb av, pn22 vmb vbi vvn av-j p-acp np1.
(65) sermon (DIV2)
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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 After the same sort Antichrist in his Popery brings the verity of the Scripture in doubt, which by all means possible he disfameth as unperfect, maimed, Obscure, and doubtful.
cc p-acp dt d n1 np1 p-acp po31 n1 vvz dt n1 pp-f dt n1 p-acp n1, r-crq p-acp d n2 j pns31 vvz p-acp j, vvn, j, cc j.
(65) sermon (DIV2)
808
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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.
And by and by upon that occasion, he brings in his traditions, & decrees, wherewith he may patch up that, which he contendeth to want in the Scriptures.
cc p-acp cc a-acp p-acp d n1, pns31 vvz p-acp po31 n2, cc n2, c-crq pns31 vmb vvi a-acp d, r-crq pns31 vvz pc-acp vvi p-acp dt n2.
(65) sermon (DIV2)
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But in his traditions he affirmeth thinges contrary to Gods worde and so disceaueth men.
But in his traditions he Affirmeth things contrary to God's word and so disceaueth men.
p-acp p-acp po31 n2 pns31 vvz n2 j-jn p-acp npg1 n1 cc av vvz n2.
(65) sermon (DIV2)
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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 all men know, that have any skill of popish matters, that the First and chief principle and Foundation of Papistry is, that the Scriptures Are unperfect and Obscure,
cc d n2 vvb, cst vhb d n1 pp-f j n2, cst dt ord cc j-jn n1 cc n1 pp-f n1 vbz, cst dt n2 vbr j cc j,
(65) sermon (DIV2)
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and therefore to haue nede of traditions. Moreouer the Dragon speaketh openlie against the lawes of God:
and Therefore to have need of traditions. Moreover the Dragon speaks openly against the laws of God:
cc av pc-acp vhi n1 pp-f n2. av dt n1 vvz av-j p-acp dt n2 pp-f np1:
(65) sermon (DIV2)
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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.
and so doth the Pope manifestly. God will be worshipped alone: the Pope adds to him Saints. God forbiddeth Idols and Idolatry: the pope commandeth them plainly.
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God wyll haue his name to be sanctified, and his name to be sworne by onely:
God will have his name to be sanctified, and his name to be sworn by only:
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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 by dispensing with Oaths, polluteth the name of the Lord, and commandeth us to swear by the names of God's God commandeth us to keep holy the Sabbath day:
dt n1 p-acp vvg p-acp n2, vvz dt n1 pp-f dt n1, cc vvz pno12 pc-acp vvi p-acp dt n2 pp-f n2 np1 vvz pno12 pc-acp vvi j dt n1 n1:
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The Pope bringeth this in contempte, setteth forth his owne holy daies, and maketh double feastes.
The Pope brings this in contempt, sets forth his own holy days, and makes double feasts.
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God commaūdeth vs to honor our parents: This doeth the Pope abbrogate, and commaundeth to make more of Abbotes and Abbesses.
God commandeth us to honour our Parents: This doth the Pope abbrogate, and commandeth to make more of Abbots and Abbesses.
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God commaundeth, thou shalt not kyll, thou shalt not commit aduoutrie, or steale:
God commandeth, thou shalt not kill, thou shalt not commit adultery, or steal:
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The Pope graunteth moste ample indulgences and pardons to his soldiours for rash warres, made at his wyll and pleasure:
The Pope granteth most ample Indulgences and Pardons to his Soldiers for rash wars, made At his will and pleasure:
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spoyleth with his sacrileges al churches:
spoileth with his sacrileges all Churches:
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and he with his mayden priestes fylleth all the world with aduoutries, whoredomes, to speake in the meane time of nothing els more filthie.
and he with his maiden Priests filleth all the world with aduoutries, whoredoms, to speak in the mean time of nothing Else more filthy.
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And where God forbiddeth lies, and false witnes:
And where God forbiddeth lies, and false witness:
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and not only he dispenseth with false witnesses, but permitteth also to breake safe conduites and publicke fayth geuen,
and not only he dispenseth with false Witnesses, but permitteth also to break safe conduits and public faith given,
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and yf he hate the Prince, absolueth the subiectes from the othe of their fidelitie and obedience:
and if he hate the Prince, absolveth the Subjects from the other of their Fidis and Obedience:
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geueth libertie to al cōcupiscences, and maketh lawes, which nurrisshe the desires of the flesshe.
Giveth liberty to all concupiscences, and makes laws, which nurrisshe the Desires of the Flesh.
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And whiche shall be the Dragons mouth, yf this be not it? The Dragon moreouer is red to haue spoken and sayed to the Lorde:
And which shall be the Dragons Mouth, if this be not it? The Dragon moreover is read to have spoken and said to the Lord:
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all these thinges will I geue thee (for he shewed him the kingedomes of the worlde) yf thou wilt falle downe and worshippe me.
all these things will I give thee (for he showed him the kingdoms of the world) if thou wilt fall down and worship me.
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What other thing speaketh the Pope? doeth he not inriche his obedient children with the Riches of this worlde, especially such as will fall downe and kisse his fete? I suppose the Deuill would neuer be so shameles,
What other thing speaks the Pope? doth he not enrich his obedient children with the Riches of this world, especially such as will fallen down and kiss his feet? I suppose the devil would never be so shameless,
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as to offer to the Lorde his fote to kisse:
as to offer to the Lord his foot to kiss:
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but that beaste in the sighte of God and his Aungelles, and of al the world, dare put out his fote, marked (not with out a great mockery) with the signe of the Crosse,
but that beast in the sight of God and his Angels, and of all the world, Dare put out his foot, marked (not with out a great mockery) with the Signen of the Cross,
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and profer it to be kissed of all the childrē of God.
and proffer it to be kissed of all the children of God.
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I can not bring forth the horrible and innumerable blasphemies out of the decrees and decretalles.
I can not bring forth the horrible and innumerable Blasphemies out of the decrees and Decretals.
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For I am ashamed of such vngodlines.
For I am ashamed of such ungodliness.
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Who therefore wil not acknowledge that Sathan him selfe doeth in this beaste reigne and rage? God shortely confounde the same. Amen. Amen.
Who Therefore will not acknowledge that Sathan him self doth in this beast Reign and rage? God shortly confound the same. Amen. Amen.
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¶ Agayne of the power of Antichrist, and howe the fourmer beaste is worshipped. The.lix. Sermon.
¶ Again of the power of Antichrist, and how the former beast is worshipped. The lix Sermon.
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ANd he did all that the firste beaste coulde do in his presence. ANd he did all that the First beast could do in his presence.
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And he causeth the yearth, and them whiche dwell therein, to worship the first beast whose deadly woūde was healed. And he Causes the earth, and them which dwell therein, to worship the First beast whose deadly wound was healed.
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Agayne he reasoneth of the power of the seconde beaste, or Antichrist and of poperie. He doeth or executeth, sayeth he, the power of the fourmer beaste: Again he reasoneth of the power of the seconde beast, or Antichrist and of popery. He doth or Executeth, Saith he, the power of the former beast:
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that is to saye, exerciseth the same authoritie, that the old Romane Empire exercised. Where he addeth, in his presence:
that is to say, Exerciseth the same Authority, that the old Roman Empire exercised. Where he adds, in his presence:
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Aretas expoundeth, in followyng immediately after, and euen in imitatyng the same.Aretas expoundeth, in following immediately After, and even in imitating the same.
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But what power and authoritie they exercised, I declared before in his place, about the beginnyng of this chapt.
But what power and Authority they exercised, I declared before in his place, about the beginning of this Chapter.
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Therfore as the Romane Emperours supposed all kyngedomes and prouinces to be theirs, and to appertayne vnto them:
Therefore as the Roman emperors supposed all kingdoms and Provinces to be theirs, and to appertain unto them:
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so do the Bishops of Rome make their boaste that all realmes are theirs. I geue nothing here to affection or hatred.
so do the Bishops of Room make their boast that all Realms Are theirs. I give nothing Here to affection or hatred.
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There came forth lately a boke printed at Liōs, of Augustinus Steuchus keper of the Popes librarie, in the which he reciteth out of the register of one Gregory (I suppose the.7.) all the kingdomes of Europe, Spayne, Englande, Fraunce, Denmarke, Hongary. &c. The proprietie whereof apperteyneth to that seate of Rome, the vse vnto the Princes, Clientes of the same see.
There Come forth lately a book printed At Lions, of Augustine Steuchus keeper of the Popes library, in the which he reciteth out of the register of one Gregory (I suppose the.7.) all the kingdoms of Europe, Spain, England, France, Denmark, Hungary. etc. The propriety whereof appertaineth to that seat of Room, the use unto the Princes, Clients of the same see.
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Ful ofte haue the Popes assayed to bring into subiection to them and to their Sea the kingdomes of the Easte also,
Full oft have the Popes assayed to bring into subjection to them and to their Sea the kingdoms of the East also,
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and that vnder pretence of the holy warre, and recoueryng the Lordes sepulchre.
and that under pretence of the holy war, and recovering the lords Sepulchre.
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And like as the olde Romanes vexed with continuall warre the nations that did not acknoweledge or obeye the olde Romane Egles:
And like as the old Romans vexed with continual war the Nations that did not acknowledge or obey the old Roman Eagles:
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so the See of Rome in our time, and in the memory of our forefathers hath put to busines and trouble, those kingedomes,
so the See of Room in our time, and in the memory of our Forefathers hath put to business and trouble, those kingdoms,
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and nations and people, that went aboute to reuolte, and would not acknoweldge those double keyes, that is to saye two hornes.
and Nations and people, that went about to revolt, and would not acknoweldge those double keys, that is to say two horns.
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For who knoweth not with what cruel warres he vexed in times past the lande of Boheme? who knoweth not what Germany and England hath suffered in fourmer yeres? So verely the seconde beaste exerciseth gallauntly the Tiranny of the olde beast.
For who Knoweth not with what cruel wars he vexed in times passed the land of Bohemia? who Knoweth not what Germany and England hath suffered in former Years? So verily the seconde beast Exerciseth gallantly the Tyranny of the old beast.
p-acp r-crq vvz xx p-acp r-crq j n2 pns31 vvd p-acp n2 p-acp dt n1 pp-f n1? r-crq vvz xx r-crq np1 cc np1 vhz vvn p-acp j n2? av av-j dt ord n1 vvz av-jn dt n1 pp-f dt j n1.
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The olde beaste set forth proclamations concernyng religion, and paiyng of tributes and customes, and so impouerished in a maner all realmes, their richesse beyng brought to Rome.
The old beast Set forth Proclamations Concerning Religion, and paying of Tributes and customs, and so impoverished in a manner all Realms, their richesse being brought to Room.
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And what other thing doeth that seate at this daye? what hath it done nowe, to reken the leest, these fiue hondreth yeres? who therfore doeth not see, that the seconde beaste exerciseth most aboūdantly the power of the first beaste? A certen man made verses in Latin tauntyng the couetousenes, and disceiptes of Rome:
And what other thing doth that seat At this day? what hath it done now, to reckon the least, these fiue hondreth Years? who Therefore doth not see, that the seconde beast Exerciseth most abundantly the power of the First beast? A certain man made Verses in Latin taunting the couetousenes, and disceiptes of Room:
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and where Rome doeth magnifie her selfe to be head of the world, which in Latin is Caput, thus sayeth he:
and where Room doth magnify her self to be head of the world, which in Latin is Caput, thus Saith he:
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If Caput come of Capio, which signifieth to take Than maye Rome well be called so, whiche doeth nothing forsake.
If Caput come of Capio, which signifies to take Than may Room well be called so, which doth nothing forsake.
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If you decline Capio Capis, and to the groundes come Her nettes are large and can not misse, to catch both al and some.
If you decline Capio Capis, and to the grounds come Her nets Are large and can not miss, to catch both all and Some.
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He addeth hereto an other thing, that this seconde beaste doeth procure, that they that dwell vpon Earth should worshippe the first beaste.
He adds hereto an other thing, that this seconde beast doth procure, that they that dwell upon Earth should worship the First beast.
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Which doubtles we see fulfilled in the Popisshe kyngedome two wayes.
Which doubtless we see fulfilled in the Popish Kingdom two ways.
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For firste the Papistes haue procured, such authoritie and reuerence to the Romane Empire, which they cal both sacred & holy, that as many as liue at this day,
For First the Papists have procured, such Authority and Reverence to the Roman Empire, which they call both sacred & holy, that as many as live At this day,
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whē they heare but the name of the Romane Empire spoken of, doe Imagine a certen diuine thinge,
when they hear but the name of the Roman Empire spoken of, do Imagine a certain divine thing,
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I graunt, that there haue ben many right noble Princes, godly, and al praise worthie, in that same Empire:
I grant, that there have been many right noble Princes, godly, and all praise worthy, in that same Empire:
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as was Constaunt, Constantine wyth some of his sonnes, Gratiane, Valentinian, Theodose, and diuerse others.
as was Constant, Constantine with Some of his Sons, Gratian, Valentinian, Theodosius, and diverse Others.
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I graunte, that vnder these and such other like the Empire was holy, and was in dede thempire of Christ.
I grant, that under these and such other like the Empire was holy, and was in deed The Empire of christ.
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For Christ was acknowledged with a trewe fayth:
For christ was acknowledged with a true faith:
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and yet we see, how the lord Iesus hath neuerthelesse, as Daniel hath done also, called that Empire a beaste, doubtles figuratiuely and for the tirannes.
and yet we see, how the lord Iesus hath nevertheless, as daniel hath done also, called that Empire a beast, doubtless figuratively and for the Tyrants.
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Therfore we must wisely and iustely attribute to euery one that is his, and not without respecte to imbrace and reuerence that blouddy Empire for sacred and holy.
Therefore we must wisely and justly attribute to every one that is his, and not without respect to embrace and Reverence that bloody Empire for sacred and holy.
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And we haue also declared before, in what sorte kingedomes are of God, and howe farre their workes are to be allowed that are in kingedomes.
And we have also declared before, in what sort kingdoms Are of God, and how Far their works Are to be allowed that Are in kingdoms.
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And hereof shall be spoken a little after yet more plentifully.
And hereof shall be spoken a little After yet more plentifully.
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Secondly the seconde beaste causeth men to worship the first, herein chiefly, that Papistrie hath brought agayne the heythennish maner, the names only chaunged.
Secondly the seconde beast Causes men to worship the First, herein chiefly, that Papistry hath brought again the heythennish manner, the names only changed.
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For I tolde you before, that the firste beaste was worshipped, in this that sely menne receyued the Romanes religion, and worshipped Idolles.
For I told you before, that the First beast was worshipped, in this that sely men received the Romans Religion, and worshipped Idols.
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The heythen did verely confesse the high God almightie.
The Heathen did verily confess the high God almighty.
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but thei ioyned to him many Goddes, vnto whom they submitted elementes, diseases, Artes, countries, cities, the membres and partes of man, and such other like things.
but they joined to him many God's, unto whom they submitted elements, diseases, Arts, countries, cities, the members and parts of man, and such other like things.
cc-acp pns32 vvd p-acp pno31 d n2, p-acp ro-crq pns32 vvd n2, n2, n2, n2, n2, dt n2 cc n2 pp-f n1, cc d j-jn j n2.
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Aeolus was God of the windes, and Neptune of the Sea, Pluto ruled in Earth, Mars was God of warre, Minerua and Apollo of artes, Aesculapius ouer diseases, Hercules and many moe.Aeolus was God of the winds, and Neptune of the Sea, Pluto ruled in Earth, Mars was God of war, Minerva and Apollo of arts, Aesculapius over diseases, Hercules and many more.
np1 vbds n1 pp-f dt n2, cc np1 pp-f dt n1, np1 vvn p-acp n1, vvz vbds n1 pp-f n1, np1 cc np1 pp-f n2, np1 p-acp n2, npg1 cc d dc.
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Venus was lady of Loue, and the Goddesse Iuno of mariage. Nother was there any membre in the body, that had not his God:Venus was lady of Love, and the Goddess Iuno of marriage. Nother was there any member in the body, that had not his God:
npg1 vbds n1 pp-f n1, cc dt n1 np1 pp-f n1. np1 vbds a-acp d n1 p-acp dt n1, cst vhd xx po31 n1:
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so had all Countries and Cities theyr sauyng goddes, and euery house their domestical Goddes.
so had all Countries and Cities their Saving God's, and every house their domestical God's.
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To them afterwarde they framed Idolles, that is tokens and memorialles, whiche might bryng those heauenly goddes into the memorie of the Earthly dwellers.
To them afterward they framed Idols, that is tokens and memorialles, which might bring those heavenly God's into the memory of the Earthly dwellers.
p-acp pno32 av pns32 vvd n2, cst vbz n2 cc n2, r-crq vmd vvi d j n2 p-acp dt n1 pp-f dt j n2.
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They builded for thē chapelles and churches, they instituted priestes, holy daies, rites and Ceremonies.
They built for them chapelles and Churches, they instituted Priests, holy days, Rites and Ceremonies.
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These things are foūde in the bokes of the gentiles, & in our histories, and also in their writinges, which haue cōfuted the heythen Idolaters.
These things Are found in the books of the Gentiles, & in our histories, and also in their writings, which have confuted the Heathen Idolaters.
np1 n2 vbr vvn p-acp dt n2 pp-f dt n2-j, cc p-acp po12 n2, cc av p-acp po32 n2-vvg, r-crq vhb vvn dt j n2.
(66) sermon (DIV2)
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But in the popish kingdome at this day, the names beyng only chaunged, who can denie, that the same culte, the same religion,
But in the popish Kingdom At this day, the names being only changed, who can deny, that the same Culte, the same Religion,
p-acp p-acp dt j n1 p-acp d n1, dt n2 vbg av-j vvn, r-crq vmb vvi, cst dt d j, dt d n1,
(66) sermon (DIV2)
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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,
nay very Superstition is not renewed? of these things I have treated At large in my book De origine Error. The Papists teach, that the Saints in heaven Reign with God,
uh-x j n1 vbz xx vvn? pp-f d n2 pns11 vhb vvn p-acp j p-acp po11 n1 fw-fr fw-la fw-la. dt njp2 vvi, cst dt n2 p-acp n1 vvi p-acp np1,
(66) sermon (DIV2)
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and that to them are subiecte sickenesses, artes, limmes or membres, cities and althinges, and muste therfore be called vpon and worshipped.
and that to them Are Subject Sicknesses, arts, limbs or members, cities and All things, and must Therefore be called upon and worshipped.
cc cst p-acp pno32 vbr j-jn n2, n2, n2 cc n2, n2 cc n2, cc vmb av vbi vvn p-acp cc vvn.
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Sainctes are expressed and represented by Images, to these Images are erected Aultars and churches:
Saints Are expressed and represented by Images, to these Images Are erected Altars and Churches:
ng1 vbr vvn cc vvn p-acp n2, p-acp d n2 vbr vvn n2 cc n2:
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briefly, it is done to them, that was done to the Goddes and Idolles of the Heythen.
briefly, it is done to them, that was done to the God's and Idols of the Heathen.
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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,
Who Therefore understandeth not now, that Antichrist hath procured, that the First beast might be worshipped, that is to wit, might be of force again,
r-crq av vvz xx av, cst np1 vhz vvn, cst dt ord n1 vmd vbi vvn, cst vbz p-acp n1, vmd vbi pp-f n1 av,
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and that the olde Idolatrie and superstitiouse worshippyng might be renewed and frequented?
and that the old Idolatry and superstitious worshipping might be renewed and frequented?
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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:
And as we have read it to be said before, and they worshipped him all that dwell in Earth, whose names Are not written in the book of life of the Lamb:
cc c-acp pns12 vhb vvn pn31 pc-acp vbi vvn a-acp, cc pns32 vvd pno31 d cst vvb p-acp n1, rg-crq n2 vbr xx vvn p-acp dt n1 pp-f n1 pp-f dt n1:
(66) sermon (DIV2)
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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.
so Saith he also Here plainly, and he Causes the Earth, and the inhabiters of the Earth, that is they that seek & regard only earthly things, to worship the First beast.
av vvz pns31 av av av-j, cc pns31 vvz dt n1, cc dt n2 pp-f dt n1, cst vbz pns32 cst vvi cc vvi av-j j n2, pc-acp vvi dt ord n1.
(66) sermon (DIV2)
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For all be not polluted with popish Idolatrie. For hereunto apperteyneth the noble historie of Leo the thirde Emperour, and Gregory the seconde,
For all be not polluted with popish Idolatry. For hereunto appertaineth the noble history of Leo the Third Emperor, and Gregory the seconde,
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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.
and of other Popes, through whose wickedness Idolatry was again brought into the Church: which I wrote of long Sins in my work De origine Error.
cc pp-f j-jn n2, p-acp rg-crq n1 n1 vbds av vvn p-acp dt n1: r-crq pns11 vvd pp-f j n2 p-acp po11 n1 fw-fr fw-la fw-la.
(66) sermon (DIV2)
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Nother with out a misterie is this hereunto annexed, whose deadly plague was healed.
Nother with out a mystery is this hereunto annexed, whose deadly plague was healed.
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For he semeth to compare together the firste and seconde beaste, and to shewe the lickenes of the same.
For he Seemeth to compare together the First and seconde beast, and to show the lickenes of the same.
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(66) sermon (DIV2)
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7413
And I tolde you, howe many menne at the firste were kepte still in the Romanes errours and Idolatrie,
And I told you, how many men At the First were kept still in the Romans errors and Idolatry,
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(66) sermon (DIV2)
814
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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.
for that the God's, by Vespasians means, were said to have preserved the Common wealth, which Else with civil wars was as it were brought to ruin.
c-acp cst dt n2, p-acp npg1 vvz, vbdr vvn pc-acp vhi vvn dt j n1, r-crq av p-acp j n2 vbds p-acp pn31 vbdr vvn pc-acp vvi.
(66) sermon (DIV2)
814
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7415
Finally we reade in stories, that the Empire of Rome hath many times receiued deadly woundes:
Finally we read in stories, that the Empire of Rome hath many times received deadly wounds:
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(66) sermon (DIV2)
814
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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.
but yet by and by, through the Wisdom and valeauntnes of Some noble men, the God's (as they speak) so willing, have been healed again.
cc-acp av p-acp cc a-acp, p-acp dt n1 cc n1 pp-f d j n2, dt n2 (c-acp pns32 vvb) av j, vhb vbn vvn av.
(66) sermon (DIV2)
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7417
In that nōbre are rekened Lucius Septimius Seuerus, Valerius Aurelianus, C. Aurel. Val. Diocletian, &c. By whose lucky successe, triumphes,
In that number Are reckoned Lucius Septimius Severus, Valerius Aurelianus, C. Aurel Val. Diocletian, etc. By whose lucky success, Triumphos,
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(66) sermon (DIV2)
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7418
and victories to the Empire restored, many haue ben moued to saye, who seeth not, that Rome shal be eternal,
and victories to the Empire restored, many have been moved to say, who sees not, that Room shall be Eternal,
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(66) sermon (DIV2)
814
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7439
¶ Of the signes of Antichrist, and Image of the beaste of him reysed. The.lx. Sermon.
¶ Of the Signs of Antichrist, and Image of the beast of him raised. The lx Sermon.
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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 that the Roman Religion is to the God's most acceptable, and that the emperors also and public weal is endued with a certain deity,
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(66) sermon (DIV2)
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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.
and is to be honoured? After the same sort the Kingdom of the Pope or Antichrist having tried most diverse chances, hath very oft escaped out of desperate dangers.
cc vbz pc-acp vbi vvn? p-acp dt d n1 dt n1 pp-f dt n1 cc np1 vhg vvn av-ds j n2, vhz av av vvn av pp-f j n2.
(66) sermon (DIV2)
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7421
Force and policie hath afflicted it, and also the religion of Henry the.3. Emperour, and of his sonne Henry the.4.
Force and policy hath afflicted it, and also the Religion of Henry the.3. Emperor, and of his son Henry the.4.
n1 cc n1 vhz vvn pn31, cc av dt n1 pp-f np1 dt crd. n1, cc pp-f po31 n1 np1 dt crd.
(66) sermon (DIV2)
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7422
Fridericke the first and second vexed the popes. There were also other mightie Princes, whiche inflicted mortall woundes to the See of Rome.Frederick the First and second vexed the Popes. There were also other mighty Princes, which inflicted Mortal wounds to the See of Rome.
np1 dt ord cc ord vvn dt n2. pc-acp vbdr av j-jn j n2, r-crq vvn j-jn n2 p-acp dt vvb pp-f np1.
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Agane there were Bishoppes of Rome which with singular craftes haue cured their woundes agayne: of the whiche sorte was Gregory the.7. Vrbane ye.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.
Again there were Bishops of Room which with singular crafts have cured their wounds again: of the which sort was Gregory the.7. Urban you.2. Paschal the.2. Calixtus the.2. Alexander the.3. Innocentius the.3. Honorius the.3. Gregory the.9. Clement the.4. &.5. Boniface the.8. John the.22. and diverse Others.
av a-acp vbdr n2 pp-f n1 r-crq p-acp j n2 vhb vvn po32 n2 av: pp-f dt r-crq n1 vbds np1 dt crd. np1 pn22 crd. np1 dt crd. np1 dt crd. np1 dt crd. np1 dt crd. np1 dt crd. np1 dt crd. np1 dt crd. cc crd. np1 dt crd. np1 dt crd. cc j n2-jn.
(66) sermon (DIV2)
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But was not that feate in greatest perill in times paste, when three Popes were created at ones:
But was not that feat in greatest peril in times past, when three Popes were created At ones:
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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.
whereof one was resident At Room, the seconde went to Avignon in France, and the Third lived in Spain? But all these three put down by the power, diligence, Authority and policy of the Emperor Sigismund, and the counsel of Constaūce, that deadly wound was fair healed in Martin the.5.
c-crq pi vbds j-jn p-acp n1, dt ord vvd p-acp np1 p-acp np1, cc dt ord vvd p-acp np1? p-acp d d crd vvn a-acp p-acp dt n1, n1, n1 cc n1 pp-f dt n1 np1, cc dt n1 pp-f np1, cst j n1 vbds av-j vvn p-acp np1 dt crd.
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And this felicitie, and restoryng the Popish kingedome, perswadeth many effectually, that poperie is of God,
And this felicity, and restoring the Popish Kingdom, Persuadeth many effectually, that popery is of God,
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and the popishe religiō to be most certen and trewe:
and the popish Religion to be most certain and true:
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as that which hath so ofte ben of mightie princes assayled, might in dede be shaken, but neuer yet ouerthrowen.
as that which hath so oft ben of mighty Princes assailed, might in deed be shaken, but never yet overthrown.
c-acp d r-crq vhz av av zz pp-f j n2 vvd, vmd p-acp n1 vbi vvn, cc-acp av-x av vvn.
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The acclamation of all the Romishe is knowen:
The acclamation of all the Romish is known:
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the shippe of S. Peter is tossed in dede with stormes, but can neuer be drouned.
the ship of S. Peter is tossed in deed with storms, but can never be drowned.
dt n1 pp-f n1 np1 vbz vvn p-acp n1 p-acp n2, cc-acp vmb av-x vbi vvn.
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But Daniel him self also hath prophecied that this shuld so come to passe, saiyng:
But daniel him self also hath prophesied that this should so come to pass, saying:
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and he shall prosper, and shal doe what he will, and shall kill the strong and holy people, at his pleasure,
and he shall prosper, and shall do what he will, and shall kill the strong and holy people, At his pleasure,
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(66) sermon (DIV2)
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and guyle shalbe directed in his hande.
and guile shall directed in his hand.
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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.
Which things they do not mark, which Are At this day so much offended with the felicity of that chair of pestilence, and the beast thereof.
r-crq n2 pns32 vdb xx vvi, r-crq vbr p-acp d n1 av av-d vvn p-acp dt n1 pp-f d n1 pp-f n1, cc dt n1 av.
(66) sermon (DIV2)
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Therfore like as the dayes of mourning, and soden destruction came vpon olde Rome, and vtterly destroied both the citie and Empire:
Therefore like as the days of mourning, and sudden destruction Come upon old Room, and utterly destroyed both the City and Empire:
av av-j c-acp dt n2 pp-f n1, cc j n1 vvd p-acp j n1, cc av-j vvd d dt n1 cc n1:
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euen so shal we heare in the.17. and.18. chapt. That Babilon shal haue her fatall destenies.
even so shall we hear in the.17. and.18. Chapter. That Babylon shall have her fatal destinies.
av av vmb pns12 vvi p-acp dt crd. cc crd. j. cst np1 vmb vhi po31 j n2.
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The Lorde Iesus confirme vs in the faith of Iesus Christe, and deliuer vs from the guiles, lucky successe,
The Lord Iesus confirm us in the faith of Iesus Christ, and deliver us from the guiles, lucky success,
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ANd he did great wonders, so that he made fyre come downe from heauē into the yearth in the sight of men, ANd he did great wonders, so that he made fire come down from heaven into the earth in the sighed of men,
cc pns31 vdd j n2, av cst pns31 vvd n1 vvb a-acp p-acp n1 p-acp dt n1 p-acp dt n1 pp-f n2,
(67) sermon (DIV2)
816
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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:
and deceived them that dwelled on the earth by the means of those Signs which he had power to do in the sighed of the beast, saying to them that dwelt on the Earth:
cc vvd pno32 cst vvd p-acp dt n1 p-acp dt n2 pp-f d n2 r-crq pns31 vhd n1 pc-acp vdi p-acp dt n1 pp-f dt n1, vvg p-acp pno32 cst vvd p-acp dt n1:
(67) sermon (DIV2)
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7442
that they should make an Image vnto the beaste, whiche had the wounde of a sworde, and did liue.
that they should make an Image unto the beast, which had the wound of a sword, and did live.
cst pns32 vmd vvi dt n1 p-acp dt n1, r-crq vhd dt n1 pp-f dt n1, cc vdd vvi.
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7443
And he had power to geue a sprite vnto the image of the beaste, and that the image of the beast should speake.
And he had power to give a sprite unto the image of the beast, and that the image of the beast should speak.
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(67) sermon (DIV2)
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7444
And should cause that as many as would not worshippe the Image of the beast should be killed. And should cause that as many as would not worship the Image of the beast should be killed.
cc vmd vvi d c-acp d c-acp vmd xx vvi dt n1 pp-f dt n1 vmd vbi vvn.
(67) sermon (DIV2)
816
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7445
He procedeth moste dilligently to describe Antichrist and his kingdome, which so greatly impugneth ye faith of Christ,
He Proceedeth most diligently to describe Antichrist and his Kingdom, which so greatly impugns you faith of christ,
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(67) sermon (DIV2)
817
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7446
and afflicteth his church, to the intent he mighte be knowen and eschewed of al men.
and afflicts his Church, to the intent he might be known and Eschewed of all men.
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(67) sermon (DIV2)
817
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7447
He sayeth nowe he shall do great wonders, by the whiche he vnderstandeth miracles. Wherof some be true, and some false.
He Saith now he shall do great wonders, by the which he understandeth Miracles. Whereof Some be true, and Some false.
pns31 vvz av pns31 vmb vdi j n2, p-acp dt r-crq pns31 vvz n2. c-crq d vbb j, cc d j.
(67) sermon (DIV2)
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7448
I call those trewe miracles, which are done in dede, and are not by any craftie iuggelyng countrefeted,
I call those true Miracles, which Are done in deed, and Are not by any crafty iuggelyng countrefeted,
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(67) sermon (DIV2)
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7449
and the which allure mē to the veritie, and set forth the veritie.
and the which allure men to the verity, and Set forth the verity.
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(67) sermon (DIV2)
818
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7450
Of the which sorte out of doubte were the miracles of the Prophetes and Apostles, holy Martirs,
Of the which sort out of doubt were the Miracles of the prophets and Apostles, holy Martyrs,
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(67) sermon (DIV2)
818
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7451
and chiefly of Moses and Christe. These do good vnto men, hurte not, nor emptye pore mens purses:
and chiefly of Moses and Christ. These do good unto men, hurt not, nor empty poor men's purses:
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(67) sermon (DIV2)
818
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7452
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.
yea more they Glorify God, and make the treweth to be believed, in drawing men only unto God as to the fountain of all Goodness.
uh n1 pns32 vvi np1, cc vvi dt vvz pc-acp vbi vvn, p-acp vvg n2 av-j p-acp np1 c-acp p-acp dt n1 pp-f d n1.
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So Iohn testifieth of the lordes firste miracle done in Cana of Galiley, and sayeth:
So John Testifieth of the Lords First miracle done in Cana of Galilee, and Saith:
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This is the firste token that Iesus did at Cana in Galiley, and shewed his glory,
This is the First token that Iesus did At Cana in Galilee, and showed his glory,
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and his disciples beleued on him.
and his Disciples believed on him.
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This token was trewe, and suspected of no iuggelyng, it was a benefite bestowed vpō pore folkes newely maried, by the same God was glorified.
This token was true, and suspected of no iuggelyng, it was a benefit bestowed upon poor folks newly married, by the same God was glorified.
d n1 vbds j, cc vvn pp-f dx n1, pn31 vbds dt n1 vvn p-acp j n2 av-j vvn, p-acp dt d np1 vbds vvn.
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His disciples moued herewith, and the sprite of God workyng also inwardely, beleued on Christ.
His Disciples moved herewith, and the sprite of God working also inwardly, believed on christ.
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So do all trewe miracles testifie Christ to be helthful and beneficiall, & therefore alone to be called vpon, and worshipped.
So do all true Miracles testify christ to be healthful and beneficial, & Therefore alone to be called upon, and worshipped.
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So doe Iohn and Peter interprete the signes or miracle that their thēselues wrought in the.3. of the Actes of Apostles.
So do John and Peter interpret the Signs or miracle that their themselves wrought in the.3. of the Acts of Apostles.
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And of such miracles we haue greate plentie in the Euangelicall, Apostolicall, & Ecclesiasticall storie:
And of such Miracles we have great plenty in the Evangelical, Apostolical, & Ecclesiastical story:
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nother haue al those any other ende, thā that we must beleue in the sonne of God,
neither have all those any other end, than that we must believe in the son of God,
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as which alone geueth life and al good thinges.
as which alone Giveth life and all good things.
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And false signes I calle those that are done through deuelishe crafte or inchauntement, or by the craftie iuggelyng and subtill sleight of wicked men:
And false Signs I call those that Are done through devilish craft or enchantment, or by the crafty iuggelyng and subtle sleight of wicked men:
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as be those of witches and inchaunters:
as be those of Witches and enchanters:
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such as the wise men of Pharao were, and Symon Magus: and those wherof mention is made in the.13.
such as the wise men of Pharaoh were, and Symon Magus: and those whereof mention is made in the.13.
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of Deu•ter. Finally suche were the miracles of the Freres, brent at Bernes in Swisserlande:
of Deu•ter. Finally such were the Miracles of the Friar, brent At Bernes in Swisserlande:
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and greately it is to be feared leest such haue ben the most parte of the miracles of al Mounkes and Eremites.
and greatly it is to be feared least such have been the most part of the Miracles of all Monks and Eremites.
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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,
Likewise those Are called false also, which although they be done in deed, yet bear they witness to a lie against the truth, confirming the Pope to be head of the Church, that Images Are to be worshipped, that we must pray unto Saints,
av d vbr vvn j av, r-crq cs pns32 vbb vdn p-acp n1, av vvb pns32 vvi p-acp dt n1 p-acp dt n1, vvg dt n1 pc-acp vbi n1 pp-f dt n1, cst n2 vbr pc-acp vbi vvn, cst pns12 vmb vvi p-acp n2,
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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 conuersatiō,
and go a pilgrimage for Religion yea rather for superstitions sake, that we must worship a new God liynge hid under Form of Bred and Wine, that God must be honoured with vows and Monkish Conversation,
cc vvb dt n1 p-acp n1 uh av-c p-acp n2 n1, cst pns12 vmb vvi dt j np1 vhg vvn p-acp n1 pp-f n1 cc n1, cst np1 vmb vbi vvn p-acp n2 cc j n1,
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and yf there be any other thing of like sorte. With suche disceauable signes are filled at this daye all Temples, churches and chapelles.
and if there be any other thing of like sort. With such disceauable Signs Are filled At this day all Temples, Churches and chapelles.
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These haue perswaded much euen wise men, and do also at this daye. Whiche thing the Lord prophecied should come to passe, saiynge:
These have persuaded much even wise men, and do also At this day. Which thing the Lord prophesied should come to pass, saying:
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there shal arrise false Christes, and false Prophetes, and shal shewe great signes and wonders, that euen,
there shall arise false Christ's, and false prophets, and shall show great Signs and wonders, that even,
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if it were possible, the elect should be brought into errour. And S. Paule also:
if it were possible, the elect should be brought into error. And S. Paul also:
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the comyng of Antichriste, sayeth he, shal be after the workyng of Sathan, with al power,
the coming of Antichrist, Saith he, shall be After the working of Sathan, with all power,
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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:
and Signs, and lying wonders, and the rest, which is read in the.2. to the Thessal. 2. And we know that many Bishops of Room have wrought Signs:
cc n2, cc vvg n2, cc dt n1, r-crq vbz j-jn p-acp dt crd. p-acp dt n1. crd cc pns12 vvb cst d n2 pp-f n1 vhb vvn n2:
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but that same is not so excellent, but that the Bisshoppe of Rome hath confirmed what miracles so euer haue ben wrought in al Christēdome,
but that same is not so excellent, but that the Bishop of Rome hath confirmed what Miracles so ever have been wrought in all Christēdome,
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and augemented the same with his bulles and indulgences.
and augemented the same with his Bulls and Indulgences.
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Doubtles all had a contrary ende to the miracles of Christ, and yet haue, for they do not profite men,
Doubtless all had a contrary end to the Miracles of christ, and yet have, for they do not profit men,
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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, superstitiō and doctrine.
but empty their purses, put men to sundry charges, and lead them away from the faith of christ, to the faith of Antichrist, confirming his Religion, Superstition and Doctrine.
cc-acp j po32 n2, vvd n2 p-acp j n2, cc vvi pno32 av p-acp dt n1 pp-f np1, p-acp dt n1 pp-f np1, vvg po31 n1, n1 cc n1.
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Nother doeth he place these his miracles emongs the last of his argumentes, what time the simplicitie of the gospell is impugned.
Nother doth he place these his Miracles emongs the last of his Arguments, what time the simplicity of the gospel is impugned.
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But if we be wise, we will beware of them, as of a most present pestilence.
But if we be wise, we will beware of them, as of a most present pestilence.
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Now therfore is erected a new Romane Empire, which neuerthelesse is not called playnely a beaste,
Now Therefore is erected a new Roman Empire, which nevertheless is not called plainly a beast,
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And emonges his miracles the lord by S. Iohn reherseth that aboue all thinges, he causeth fire to come downe to the Earth, And among his Miracles the lord by S. John rehearseth that above all things, he Causes fire to come down to the Earth,
cc p-acp po31 n2 dt n1 p-acp n1 np1 vvz cst p-acp d n2, pns31 vvz n1 pc-acp vvi a-acp p-acp dt n1,
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and that in the presence of mē.
and that in the presence of men.
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And he semeth to haue alluded to the story of Helias, wherof we reade in the.4. boke of Kinges the.1. chapt.
And he Seemeth to have alluded to the story of Elias, whereof we read in the.4. book of Kings the.1. Chapter.
cc pns31 vvz pc-acp vhi vvn p-acp dt n1 pp-f np1, c-crq pns12 vvb p-acp dt crd. n1 pp-f n2 dt crd. j.
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and whereof we mentioned in the.11. chapt.
and whereof we mentioned in the.11. Chapter.
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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.
We read that it was no small miracle in the Acts of the Apostles, that all the laying on of Apostles hands, the holy ghost was given.
pns12 vvb cst pn31 vbds dx j n1 p-acp dt n2 pp-f dt n2, cst d dt vvg p-acp pp-f n2 n2, dt j n1 vbds vvn.
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Symon Magus also did couet the same grace: but he was sore reiected of S. Peter the Apostle:Symon Magus also did covet the same grace: but he was soar rejected of S. Peter the Apostle:
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as we reade in the.8. chapt. of the Actes of Apostles.
as we read in the.8. Chapter. of the Acts of Apostles.
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And here is to be obserued (as also S. Austen hath admonished in ye.15. boke de trinit. the.26.
And Here is to be observed (as also S. Austen hath admonished in you.15. book de Trinity. the.26.
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chapt.) yt thapostles gaue not the holy ghost: for it is God alone that geueth the holy ghost:
Chapter.) that Apostles gave not the holy ghost: for it is God alone that Giveth the holy ghost:
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therfore at the prayers of thapostles, & at the imposition of hādes, the holy ghost was geuen from heauē.
Therefore At the Prayers of Apostles, & At the imposition of hands, the holy ghost was given from heaven.
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Wherfore S. Iohn Baptiste saied how he baptised with water, but yt Christ shuld baptise with fire and with holy ghost.
Wherefore S. John Baptiste said how he baptised with water, but that christ should baptise with fire and with holy ghost.
q-crq n1 np1 np1 vvd c-crq pns31 j-vvn p-acp n1, cc-acp pn31 np1 vmd vvb p-acp n1 cc p-acp j n1.
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And by fire is figured ye holy ghost.
And by fire is figured you holy ghost.
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But Antichrist the Pope shal make his boaste that he hauing power geuen him frō heauen, graunteth the grace of the holy ghost. But Antichrist the Pope shall make his boast that he having power given him from heaven, granteth the grace of the holy ghost.
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Doubtles in the time of cōsecrating, he saieth, that he geueth the holy ghost.
Doubtless in the time of consecrating, he Saith, that he Giveth the holy ghost.
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So likewise in auricular cōfessions, & absolutions, they bragge yt thei geue full absolutiō of sinnes which in dede is a great miracle.
So likewise in auricular confessions, & absolutions, they brag that they give full absolution of Sins which in deed is a great miracle.
av av p-acp j n2, cc n2, pns32 vvi pn31 pns32 vvb j n1 pp-f n2 r-crq p-acp n1 vbz dt j n1.
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Thei laie their hādes vpon the sinner that confesseth, and saye:
They lay their hands upon the sinner that Confesses, and say:
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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:
how they absolve him from the pain and crime, and that by the power received of that most holy See of Rome. Primasius expounding this place:
c-crq pns32 vvi pno31 p-acp dt n1 cc n1, cc cst p-acp dt n1 vvn pp-f d av-ds j vvb pp-f np1. np1 vvg d n1:
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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 Imitatiō,
It is no marvel, Saith he, though that beast, which fainedly usurpeth to him self the name of the Lamb killed and yet living, do fraudulently challenge to him self also this gift of the holy ghost colorably by Imitation,
pn31 vbz dx n1, vvz pns31, cs d n1, r-crq av-j vvz p-acp pno31 n1 dt n1 pp-f dt n1 vvn cc av vvg, vdb av-j vvi p-acp pno31 n1 av d n1 pp-f dt j n1 av-j p-acp n1,
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and fayne a donation to his ministers: as we remembre that Symon Magus coueted, but coulde not obteyne. Hitherto he.
and fain a donation to his Ministers: as we Remember that Symon Magus coveted, but could not obtain. Hitherto he.
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There is an other fire also, which Antichrist calleth doune from heauen, and casteth and throweth at his enemies, to be reuenged on them:
There is an other fire also, which Antichrist calls down from heaven, and Cast and throweth At his enemies, to be revenged on them:
pc-acp vbz dt j-jn n1 av, r-crq np1 vvz a-acp p-acp n1, cc vvz cc vvz p-acp po31 n2, pc-acp vbi vvn p-acp pno32:
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to wit the darte and thonderbolte of cursing, this was terrible to kinges, princes, & people.
to wit the dart and thonderbolte of cursing, this was terrible to Kings, Princes, & people.
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but the Image of the beast:
but the Image of the beast:
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And these haue so much feared the thonderbolte of excōmunication, yt they haue done & graunted many thinges, which otherwise no mā shuld haue gote of thē.
And these have so much feared the thonderbolte of excommunication, that they have done & granted many things, which otherwise no man should have goat of them.
cc d vhb av av-d vvd dt n1 pp-f n1, pn31 pns32 vhi vdn cc vvn d n2, r-crq av dx n1 vmd vhi n1 pp-f pno32.
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The story is knowē of themperour Henry the.4. For Platina in ye life of Gregory ye.7.
The story is known of Emperor Henry the.4. For Platina in you life of Gregory you.7.
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sheweth, that this Emperour was excōmunicated by the Pope. After he addeth these things of themperour:
shows, that this Emperor was excommunicated by the Pope. After he adds these things of Emperor:
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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,
he Come speedily to Canosse (where the bishop was with Mathilda) and by and by laying a side his royal robes, went bore footed to the gates of the City,
pns31 vvd av-j p-acp n1 (c-crq dt n1 vbds p-acp np1) cc p-acp cc p-acp vvg dt n1 po31 j n2, vvd j j p-acp dt n2 pp-f dt n1,
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and humbly required to be let in.
and humbly required to be let in.
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His entring denied he toke in good parte, notwithstanding that the winter was sharpe, and al was frosen harde.
His entering denied he took in good part, notwithstanding that the winter was sharp, and all was frozen harden.
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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,
Remaining Three days in the suburbs of the Town, and continually craving pardon, At the length At request of Mathilda and the Earl of Sauoye,
vvg crd n2 p-acp dt n2 pp-f dt n1, cc av-j vvg n1, p-acp dt n1 p-acp n1 pp-f np1 cc dt n1 pp-f np1,
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& the Abbot of Clunies he is absolued.
& the Abbot of Clunies he is absolved.
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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.Frederick Barbarous that he might be reconciled to the Pope, laid his neck under his feet to be trodden on, full manifest Are the injuries done of this beast, to other Kings also and people.
np1 j cst pns31 vmd vbi vvn p-acp dt n1, vvd po31 n1 p-acp po31 n2 pc-acp vbi vvn a-acp, av-j j vbr dt n2 vdn pp-f d n1, p-acp j-jn n2 av cc n1.
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I wil yet tel of one.
I will yet tell of one.
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The Venetians besieged Farrare, which payeth tribute to the Churche of Rome, for the whiche cause they were excommunicated by Clement the.5.
The Venetians besieged Farrare, which payeth tribute to the Church of Room, for the which cause they were excommunicated by Clement the.5.
dt njp2 vvd np1, r-crq vvz n1 p-acp dt n1 pp-f n1, p-acp dt r-crq n1 pns32 vbdr vvn p-acp j dt crd.
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Therefore Fraunces Dandalus, which was after created Duke, wente into Fraunce, where that time the Bisshop was, to are perdon for that offence.
Therefore Frances Dandalus, which was After created Duke, went into France, where that time the Bishop was, to Are pardon for that offence.
av npg1 np1, r-crq vbds a-acp vvn n1, vvd p-acp np1, c-crq d n1 dt n1 vbds, pc-acp vbr n1 p-acp d n1.
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Lōg it was or euer he was admitted to come in the Popes sight.
Long it was or ever he was admitted to come in the Popes sighed.
j pn31 vbds cc av pns31 vbds vvn pc-acp vvi p-acp dt ng1 n1.
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At the last he was led with an yrō chaine aboute his necke to the Bisshoppes table,
At the last he was led with an iron chain about his neck to the Bishops table,
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lyke a Dogge, and there fayne to lie vnder the table emongs the dogges so lōg, til the wrath of Clement (without all clemencie) beyng ouer paste, he put out that ignominie from his countrie.
like a Dog, and there fain to lie under the table emongs the Dogs so long, till the wrath of Clement (without all clemency) being over past, he put out that ignominy from his country.
av-j dt n1, cc pc-acp vvi pc-acp vvi p-acp dt n1 vvz dt n2 av av-j, c-acp dt n1 pp-f j (p-acp d n1) vbg p-acp n1, pns31 vvd av d n1 p-acp po31 n1.
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And was therefore alwayes after called dogge of his owne countriemē:
And was Therefore always After called dog of his own countrymen:
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for yt he had layne like a dogge at the Popes table for to gette absolution.
for that he had lain like a dog At the Popes table for to get absolution.
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This is written in Sabellicus in the ende of the.9. Aeneid. the.7. boke.
This is written in Sabellicus in the end of the.9. Aeneid. the.7. book.
d vbz vvn p-acp np1 p-acp dt n1 pp-f dt crd. np1. dt crd. n1.
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The Pope in excommunicatinge vseth tapers or candelles of waxe burning, which he throweth downe to the grounde from on highe:
The Pope in excommunicating uses Tapers or Candles of wax burning, which he throweth down to the ground from on high:
dt n1 p-acp n-vvg vvz n2 cc n2 pp-f n1 vvg, r-crq pns31 vvz a-acp p-acp dt n1 p-acp p-acp j:
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that euen thereby we might perceyue, that it is he that calleth downe the feareful fire from Heauen vpon men in earth.
that even thereby we might perceive, that it is he that calls down the fearful fire from Heaven upon men in earth.
cst av av pns12 vmd vvi, cst pn31 vbz pns31 cst vvz a-acp dt j n1 p-acp n1 p-acp n2 p-acp n1.
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And these thinges doeth the beast in the presence of men, to wit with great confidence & boldenes:
And these things doth the beast in the presence of men, to wit with great confidence & bolden:
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finally to make mē affrayde, and to kepe them in awe.
finally to make men afraid, and to keep them in awe.
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For after the same kinde of speaking S. Paule commaundeth also, to rebuke a great man offendyng before all men, that others maye be affrayed. 1. Timoth. 5. Howbeit the Lord addeth the vse and effect of Antichristes wonders, to thende the church might iudge rightly of them:
For After the same kind of speaking S. Paul commandeth also, to rebuke a great man offending before all men, that Others may be afraid. 1. Timothy 5. Howbeit the Lord adds the use and Effect of Antichristes wonders, to The end the Church might judge rightly of them:
p-acp p-acp dt d n1 pp-f vvg n1 np1 vvz av, pc-acp vvi dt j n1 vvg p-acp d n2, cst n2-jn vmb vbi j. crd np1 crd a-acp dt n1 vvz dt n1 cc n1 pp-f npg1 n2, p-acp n1 dt n1 vmd vvi av-jn pp-f pno32:
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and he deceaueth, sayeth he, the dwellers on the Earth by reason of the miracles, &c. He shall seduce by these signes or miracles, to wit by that grace of the spirite, whiche he faineth that he geueth,
and he deceiveth, Saith he, the dwellers on the Earth by reason of the Miracles, etc. He shall seduce by these Signs or Miracles, to wit by that grace of the Spirit, which he feigneth that he Giveth,
cc pns31 vvz, vvz pns31, dt n2 p-acp dt n1 p-acp n1 pp-f dt n2, av pns31 vmb vvi p-acp d n2 cc n2, pc-acp vvi p-acp d n1 pp-f dt n1, r-crq pns31 vvz cst pns31 vvz,
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and with those his excommunications wherwith he would seme to caste men downe into hell, that dwell vpon Earth, that is to saye more geuen to earthly than to heauenly thinges.
and with those his excommunications wherewith he would seem to cast men down into hell, that dwell upon Earth, that is to say more given to earthly than to heavenly things.
cc p-acp d po31 n2 c-crq pns31 vmd vvi p-acp vvn n2 a-acp p-acp n1, cst vvb p-acp n1, cst vbz pc-acp vvi av-dc vvn p-acp j cs p-acp j n2.
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And he shall leade them from the fayth of Christ, vnto his tromperies.
And he shall lead them from the faith of christ, unto his tromperies.
cc pns31 vmb vvi pno32 p-acp dt n1 pp-f np1, p-acp po31 n2.
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Therefore must we iudge of the tokens and doctrine of Antichrist, for that they seduce men.
Therefore must we judge of the tokens and Doctrine of Antichrist, for that they seduce men.
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Leaue maruelyng therefore, howe it hath chaunced, that the Pope hath allured to his side so many menne of wisedome and learnyng.
Leave marvelling Therefore, how it hath chanced, that the Pope hath allured to his side so many men of Wisdom and learning.
n1 vvg av, c-crq pn31 vhz vvn, cst dt n1 vhz vvn p-acp po31 n1 av d n2 pp-f n1 cc n1.
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You haue hearde already, by what meanes this is done. Therefore be not you alwayes fooles, learne, take hede, and beleue Christe and his Gospell, and cleaue thereunto.
You have heard already, by what means this is done. Therefore be not you always Fools, Learn, take heed, and believe Christ and his Gospel, and cleave thereunto.
pn22 vhb vvn av, p-acp r-crq vvz d vbz vdn. av vbb xx pn22 av n2, vvb, vvb n1, cc vvi np1 cc po31 n1, cc vvb av.
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Agayne he sayeth, that power is geuen to the beast (verely by the iuste iudgement of God, that according to thapostles saiyng, they maye be iudged, whiche had rather beleue lies,
Again he Saith, that power is given to the beast (verily by the just judgement of God, that according to Apostles saying, they may be judged, which had rather believe lies,
av pns31 vvz, cst n1 vbz vvn p-acp dt n1 (av-j p-acp dt j n1 pp-f np1, cst vvg p-acp n2 vvg, pns32 vmb vbi vvn, r-crq vhd av-c vvb n2,
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than the veritie) that he shoulde worke those miracles in the sight of the beaste.
than the verity) that he should work those Miracles in the sighed of the beast.
cs dt n1) cst pns31 vmd vvi d n2 p-acp dt n1 pp-f dt n1.
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What is it to worke miracles in the sight of the beaste, but to do them in the presence of all men, boldely and with out feare,
What is it to work Miracles in the sighed of the beast, but to do them in the presence of all men, boldly and with out Fear,
q-crq vbz pn31 pc-acp vvi n2 p-acp dt n1 pp-f dt n1, cc-acp pc-acp vdi pno32 p-acp dt n1 pp-f d n2, av-j cc p-acp av vvb,
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euen to feare & disceaue the very beast? Here therfore nowe we heare of two beastes.
even to Fear & disceaue the very beast? Here Therefore now we hear of two beasts.
av pc-acp vvi cc vvi dt j n1? av av av pns12 vvb pp-f crd n2.
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The beaste that doeth the wonders: and that later beaste in whose sight that other fourmer beaste doeth those signes.
The beast that doth the wonders: and that later beast in whose sighed that other former beast doth those Signs.
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Yea it shall followe hereafter, that both the beaste, and the false Prophet, whiche doeth these miracles before the beaste, by the whiche he also deceaued the beaste, shall be caste bothe into fire euerlasting. Yea it shall follow hereafter, that both the beast, and the false Prophet, which doth these Miracles before the beast, by the which he also deceived the beast, shall be cast both into fire everlasting.
uh pn31 vmb vvi av, cst d dt n1, cc dt j n1, r-crq vdz d n2 p-acp dt n1, p-acp dt r-crq pns31 av vvd dt n1, vmb vbi vvn av-d p-acp n1 j.
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Who therfore is the former and the two horned beaste, but the Pope? the very same is the false prophet also.
Who Therefore is the former and the two horned beast, but the Pope? the very same is the false Prophet also.
r-crq av vbz dt j cc dt crd j-vvn n1, cc-acp dt n1? dt av d vbz dt j n1 av.
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And who is the beaste, in whose sight the Pope worketh wonders, but the Image of the beaste,
And who is the beast, in whose sighed the Pope works wonders, but the Image of the beast,
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and therfore a beaste also, in asmuch as thempire is reysed of the beaste, and gouerned by the spirite of the beaste.
and Therefore a beast also, in as as The Empire is raised of the beast, and governed by the Spirit of the beast.
cc av dt n1 av, p-acp av c-acp n1 vbz vvn pp-f dt n1, cc vvd p-acp dt n1 pp-f dt n1.
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For it followeth, that the beast setteth vp an Image of the beaste, and that of the same beaste whiche had the wounde of a sworde, and liueth:
For it follows, that the beast sets up an Image of the beast, and that of the same beast which had the wound of a sword, and lives:
p-acp pn31 vvz, cst dt n1 vvz a-acp dt n1 pp-f dt n1, cc d pp-f dt d n1 r-crq vhd dt n1 pp-f dt n1, cc vvz:
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that is to wit, of that olde Romane Empire.
that is to wit, of that old Roman Empire.
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that is to saye, an Empire in dede, but the which cometh not so nere to the olde, by as farre,
that is to say, an Empire in deed, but the which comes not so never to the old, by as Far,
cst vbz pc-acp vvi, dt n1 p-acp n1, cc-acp dt r-crq vvz xx av av-j p-acp dt j, p-acp c-acp av-j,
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as an Image differeth from the true example.
as an Image differeth from the true Exampl.
c-acp dt n1 vvz p-acp dt j n1.
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For the olde Romane Empire is as it were an example, whereof thempire set vp by the Romish Antichrist, is only an Image, representation, shaddowe and as it were a dreame, hauyng neuerthelesse some sumilitude of the same.
For the old Roman Empire is as it were an Exampl, whereof The Empire Set up by the Romish Antichrist, is only an Image, representation, shadow and as it were a dream, having nevertheless Some sumilitude of the same.
p-acp dt j jp n1 vbz c-acp pn31 vbdr dt n1, c-crq n1 vvd a-acp p-acp dt jp np1, vbz av-j dt n1, n1, n1 cc c-acp pn31 vbdr dt n1, vhg av d n1 pp-f dt d.
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I tolde before, and shewed out of stories, howe the olde Romane Empire was torne and rent in pieces, & taken quite awaye. I told before, and showed out of stories, how the old Roman Empire was torn and rend in Pieces, & taken quite away.
pns11 vvd a-acp, cc vvd av pp-f n2, c-crq dt j jp n1 vbds vvn cc vvn p-acp n2, cc vvn av av.
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In times paste the one Emperour gouerned in the Easte at Constantinople, the other in the Weste at Rome or at Rauenna. But from Augustulus by the space of thre hondreth yeres and more, there was no Emperour of the Weste.
In times past the one Emperor governed in the East At Constantinople, the other in the West At Room or At Ravenna. But from Augustulus by the Molle of Three hondreth Years and more, there was no Emperor of the West.
p-acp n2 p-acp dt crd n1 vvn p-acp dt n1 p-acp np1, dt j-jn p-acp dt n1 p-acp n1 cc p-acp np1. cc-acp p-acp np1 p-acp dt n1 pp-f crd crd n2 cc av-dc, pc-acp vbds dx n1 pp-f dt n1.
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And suche landes as were the Emperours, were now possessed of others, and the Empire was vtterly loste.
And such Lands as were the emperors, were now possessed of Others, and the Empire was utterly lost.
cc d n2 c-acp vbdr dt n2, vbdr av vvn pp-f n2-jn, cc dt n1 vbds av-j vvn.
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Therefore about the yere of our lorde eyght hondreth, what time Charles the greate, Kynge of Fraunce came to Rome, vpon Christemas daye, Leo the.3.
Therefore about the year of our lord eyght hondreth, what time Charles the great, King of France Come to Room, upon Christmas day, Leo the.3.
av p-acp dt n1 pp-f po12 n1 crd crd, r-crq n1 np1 dt j, n1 pp-f np1 vvd pc-acp vvi, p-acp np1 n1, np1 dt crd.
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of that name, Bisshoppe of Rome, setting the Crowne vpon Charles head made him Emperour, all the people saiyng with a lowde voice, to Charles the Emperour crowned of God, be long life and victory.
of that name, Bishop of Rome, setting the Crown upon Charles head made him Emperor, all the people saying with a loud voice, to Charles the Emperor crowned of God, be long life and victory.
pp-f d n1, n1 pp-f np1, vvg dt n1 p-acp np1 n1 vvd pno31 n1, d dt n1 vvg p-acp dt j n1, p-acp np1 dt n1 vvn pp-f np1, vbb j n1 cc n1.
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These thinges are red in all stories, especially in the.4. booke of Auentinus his Cronicles of Bourbonois.
These things Are read in all stories, especially in the.4. book of Aventine his Chronicles of Bourbonois.
np1 n2 vbr vvn p-acp d n2, av-j p-acp dt crd. n1 pp-f np1 po31 n2 pp-f np2.
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Agayne when this Empire semed to wauer and to slide, and therefore lyke shortely to falle, the Bisshoppe of Rome instituted seuen Princes Electours. Again when this Empire seemed to waver and to slide, and Therefore like shortly to fall, the Bishop of Rome instituted seuen Princes Electors.
av c-crq d n1 vvd pc-acp vvi cc pc-acp vvi, cc av av-j av-j pc-acp vvi, dt n1 pp-f np1 vvd crd ng2 n2.
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Some referre this ordenaunce to Gregory the.5. whiche was Pope when Otth• was Emperour. And some to Gregory the.10.
some refer this Ordinance to Gregory the.5. which was Pope when Otth• was Emperor. And Some to Gregory the.10.
d vvb d n1 p-acp np1 dt crd. r-crq vbds np1 c-crq np1 vbds n1. cc d p-acp np1 dt crd.
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whiche called Rafe of Abspurge to the Empire. Whereof shal be more sayed anone.
which called Rafe of Abspurge to the Empire. Whereof shall be more said anon.
r-crq vvd np1 pp-f n1 p-acp dt n1. c-crq vmb vbi av-dc vvn av.
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But the Lorde by S. Iohn sayeth expressely, howe the beast sayed to the inhabiters of the Earth, that thei shuld make an Image of the beaste.
But the Lord by S. John Saith expressly, how the beast said to the inhabiters of the Earth, that they should make an Image of the beast.
p-acp dt n1 p-acp n1 np1 vvz av-j, c-crq dt n1 vvd p-acp dt n2 pp-f dt n1, cst pns32 vmd vvi dt n1 pp-f dt n1.
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For the Popes haue by speakyng, and not by fightyng (as appereth in the stories of Bisshoppes of Rome, especially of Leo the.3.) erected a new Empire.
For the Popes have by speaking, and not by fighting (as appeareth in the stories of Bishops of Room, especially of Leo the.3.) erected a new Empire.
p-acp dt n2 vhb p-acp vvg, cc xx p-acp vvg (c-acp vvz p-acp dt n2 pp-f n2 pp-f n1, av-j pp-f np1 dt crd.) vvn dt j n1.
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For by preachyng, perswadyng, and practysing, they brought the Empire to Kinge Charles. Certenly Platina in the life of Leo the.3.
For by preaching, persuading, and practysing, they brought the Empire to King Charles. Certainly Platina in the life of Leo the.3.
p-acp p-acp vvg, vvg, cc vvg, pns32 vvd dt n1 p-acp n1 np1. av-j fw-la p-acp dt n1 pp-f np1 dt crd.
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The Bisshop, sayeth he, minding to gratifie by some meane king Charles, which had deserued right well of the churche, in the churche of S. Peter,
The Bishop, Saith he, minding to gratify by Some mean King Charles, which had deserved right well of the Church, in the Church of S. Peter,
dt n1, vvz pns31, vvg pc-acp vvi p-acp d j n1 np1, r-crq vhd vvn av-jn av pp-f dt n1, p-acp dt n1 pp-f n1 np1,
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after solemne seruice done, by the voyces and prayers of the people of Rome, with a lowde voyce declareth Charles Emperour, and crowneth him. &c.
After solemn service done, by the voices and Prayers of the people of Room, with a loud voice Declareth Charles Emperor, and Crowneth him. etc.
p-acp j n1 vdn, p-acp dt n2 cc n2 pp-f dt n1 pp-f n1, p-acp dt j n1 vvz np1 n1, cc vvz pno31. av
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The same doth ratifie no sentence:
The same does ratify no sentence:
dt d vdz vvi dx n1:
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But nowe we muste see more dilligentlie, wherefore the newelie erected empyre is called of the Pope, the Image of the oulde beaste.
But now we must see more diligently, Wherefore the newly erected empire is called of the Pope, the Image of the old beast.
cc-acp av pns12 vmb vvi av-dc av-j, c-crq dt av-j vvd n1 vbz vvn pp-f dt n1, dt n1 pp-f dt j n1.
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And here in dede, myghte manye thynges be alledged: but I shall recyte of many things onely a fewe.
And Here in deed, might many things be alleged: but I shall recite of many things only a few.
cc av p-acp n1, vmd d n2 vbb vvn: cc-acp pns11 vmb vvi pp-f d n2 av-j dt d.
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Aboue all thinges, it is called the Image, both for that it is named the Empyre it selfe,
Above all things, it is called the Image, both for that it is nam the Empire it self,
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and wolde be taken for the oulde Empyre, where it is in dede a name wythoute the thynge,
and would be taken for the old Empire, where it is in deed a name without the thing,
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and a vayne tytle, wythoute that aunciente power, maiestie, and glorie.
and a vain title, without that ancient power, majesty, and glory.
cc dt j n1, p-acp cst j n1, n1, cc n1.
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For vnlesse the Emperour haue the Kyngdome of his owne by inheritaunce, what Kyngdome shal he haue by the name of Emperour? shal he haue Rome? shal he haue Italie, the oulde seat of the Empyre? shal he haue Fraunce Spayne, Hongarie, Germanie? For although Germanie be nowe taken for the seate of the Empyre,
For unless the Emperor have the Kingdom of his own by inheritance, what Kingdom shall he have by the name of Emperor? shall he have Room? shall he have Italy, the old seat of the Empire? shall he have France Spain, Hungary, Germany? For although Germany be now taken for the seat of the Empire,
p-acp cs dt n1 vhb dt n1 pp-f po31 d p-acp n1, r-crq n1 vmb pns31 vhb p-acp dt n1 pp-f n1? vmb pns31 vhb n1? vmb pns31 vhi np1, dt j n1 pp-f dt n1? vmb pns31 vhi np1 np1, np1, np1? p-acp cs np1 vbb av vvn p-acp dt n1 pp-f dt n1,
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yet hath shee her owne Princes, her owne free Cities, and the which inioye their Priuileges, although they be called Emperiall.
yet hath she her own Princes, her own free Cities, and the which enjoy their Privileges, although they be called Imperial.
av vhz pns31 po31 d n2, po31 d j n2, cc dt r-crq vvb po32 n2, cs pns32 vbb vvn j-jn.
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Theodorycke of Niem, a Germayne, and a familiar friende of certen Popes, which wrote also the lyues of certen Byshoppes of Rome, which were last before the counsell of Constaunce, in the thyrde booke the.xliii. chapt. of his Stories.Theodorycke of Niem, a German, and a familiar friend of certain Popes, which wrote also the lives of certain Bishops of Room, which were last before the counsel of Constance, in the Third book the xliii Chapter. of his Stories.
vvb pp-f np1, dt j, cc dt j-jn n1 pp-f j n2, r-crq vvd av dt n2 pp-f j n2 pp-f n1, r-crq vbdr ord p-acp dt n1 pp-f np1, p-acp dt ord n1 dt crd j. pp-f po31 n2.
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Of what magnificēce, sayeth he, the Romaine Empyre is, at the leestwyse openlye sene in Germanie.
Of what magnificence, Saith he, the Roman Empire is, At the leestwyse openly seen in Germany.
pp-f r-crq n1, vvz pns31, dt jp n1 vbz, p-acp dt av av-j vvn p-acp np1.
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For you shal haue there an Archbyshop or a Byshop, which hath of yearely reuenewes twyse so much more, as the Kyng of Romaynes receyueth in all his dominions.
For you shall have there an Archbishop or a Bishop, which hath of yearly revenues twice so much more, as the King of Romans receiveth in all his Dominions.
p-acp pn22 vmb vhi a-acp dt n1 cc dt n1, r-crq vhz pp-f j n2 av av av-d av-dc, p-acp dt n1 pp-f np1 vvz p-acp d po31 n2.
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And agayne, a temporall Prince, that hath more landes than hath the Emperour. And so forth.
And again, a temporal Prince, that hath more Lands than hath the Emperor. And so forth.
cc av, dt j n1, cst vhz dc n2 cs vhz dt n1. cc av av.
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Moreouer in the ould Empire, ther was some mightie monarke, which vsed full Aucthoritie, and was honoured of all men as a God in Earth.
Moreover in the old Empire, there was Some mighty monarch, which used full authority, and was honoured of all men as a God in Earth.
av p-acp dt j n1, pc-acp vbds d j n1, r-crq vvd j n1, cc vbds vvn pp-f d n2 p-acp dt n1 p-acp n1.
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As Caius, Domitian, Dioclesian, and others.
As Caius, Domitian, Diocletian, and Others.
p-acp np1, np1, np1, cc n2-jn.
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His Image representeth the Pope, Byshoppe, and Kynge, and as it were a certeine God terristrial, the greatest Monarke, with fulnesse of power.
His Image Representeth the Pope, Bishop, and King, and as it were a certain God terristrial, the greatest Monarch, with fullness of power.
po31 n1 vvz dt n1, n1, cc n1, cc c-acp pn31 vbdr dt j np1 j, dt js n1, p-acp n1 pp-f n1.
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Furthermore Rome, or the oulde beaste, had a mooste honorable Senate. So hath the Byshppe of Rome also, a Princelyke Senate of prowde purpled Cardynalles.
Furthermore Rome, or the old beast, had a most honourable Senate. So hath the Byshppe of Rome also, a Princelyke Senate of proved purpled Cardinals.
np1 np1, cc dt j n1, vhd dt av-ds j n1. np1 vhz dt n1 pp-f np1 av, dt j n1 pp-f j j-vvn n2.
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For they bee in maner all Princes.
For they be in manner all Princes.
p-acp pns32 vbb p-acp n1 d n2.
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The booke of the Romayne gouernementes reciteth the Vicar, or Lieutenaunte of the Diocesse of Asia (a Diocesse in Greke NONLATINALPHABET is a disposition, administration, dispēsation, gouernemente,
The book of the Roman governments reciteth the Vicar, or Lieutenant of the Diocese of Asia (a Diocese in Greek is a disposition, administration, Dispensation, government,
dt n1 pp-f dt njp n2 vvz dt n1, cc n1 pp-f dt n1 pp-f np1 (dt n1 p-acp jp vbz dt n1, n1, n1, n1,
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or iurisdiction) the Vycar of the Diocesse of Thracia, and of Pontus. So was there a noble man president of the gouernementes in Italie. He had manye Diocesses vnder.
or jurisdiction) the Vicar of the Diocese of Thracia, and of Pontus. So was there a noble man president of the governments in Italy. He had many Dioceses under.
cc n1) dt n1 pp-f dt n1 pp-f np1, cc pp-f np1. av vbds a-acp dt j n1 n1 pp-f dt n2 p-acp np1. pns31 vhd d n2 p-acp.
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and it is in him alone, to take away one mans right, and geue it to an other.
and it is in him alone, to take away one men right, and give it to an other.
cc pn31 vbz p-acp pno31 av-j, pc-acp vvi av crd n2 av-jn, cc vvi pn31 p-acp dt n-jn.
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And no fewer had the Lieutenaunt of Fraunce. And lyke as the Counte of Strasbourgh, the Captayne generall of the soldiours at Spires,
And no fewer had the Lieutenant of France. And like as the Count of Strasbourg, the Captain general of the Soldiers At Spires,
cc dx d vhd dt n1 pp-f np1. cc av-j c-acp dt n1 pp-f np1, dt n1 n1 pp-f dt n2 p-acp np1,
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and the General of the soldiours at Woormes, ded acknowledge the Duke of Mentz a Proconsull:
and the General of the Soldiers At Worms, dead acknowledge the Duke of Mainz a Proconsul:
cc dt n1 pp-f dt n2 p-acp n2, j vvb dt n1 pp-f np1 dt n1:
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So at this daye, the Byshoppes of those Cities are subiectes to the Archebyshoppe of Mentz.
So At this day, the Bishops of those Cities Are Subjects to the Archbishop of Mainz.
av p-acp d n1, dt n2 pp-f d n2 vbr n2-jn p-acp dt n1 pp-f np1.
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The Byshoppes therefore seme by the Popes ordinaunce, to succede in the place of the Romayne gouernementes.
The Bishops Therefore seem by the Popes Ordinance, to succeed in the place of the Roman governments.
dt n2 av vvb p-acp dt ng1 n1, pc-acp vvi p-acp dt n1 pp-f dt njp n2.
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Certeinelie you shall see the moste parte of these Byshops called not onely moste reuerend fathers in Christe,
Certainly you shall see the most part of these Bishops called not only most reverend Father's in Christ,
av-j pn22 vmb vvi dt av-ds n1 pp-f d n2 vvd xx av-j av-ds j-jn n2 p-acp np1,
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but also most Noble & myghty Dukes and Princes of the Empyre.
but also most Noble & mighty Dukes and Princes of the Empire.
cc-acp av av-ds j cc j n2 cc n2 pp-f dt n1.
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And this is also manifeste, that the Emperour of the oulde beaste had his legions, the Romaine Egles or enseignes,
And this is also manifest, that the Emperor of the old beast had his legions, the Roman Eagles or ensigns,
cc d vbz av j, cst dt n1 pp-f dt j n1 vhd po31 n2, dt jp ng1 cc n2,
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and moste expert and puissaunt Captaynes of warre.
and most expert and puissant Captains of war.
cc av-ds j cc j n2 pp-f n1.
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But the high Bishop and kyng of Rome hath in that Imagerie Empyre obedient children, kinges and Princes in Europe not to be dispised:
But the high Bishop and King of Rome hath in that Imagery Empire obedient children, Kings and Princes in Europe not to be despised:
p-acp dt j n1 cc n1 pp-f np1 vhz p-acp d n1 n1 j n2, n2 cc n2 p-acp np1 xx pc-acp vbi vvn:
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whom he may cōmaunde yf nede requyre, to stretch foorth the secular power. For so thundreth Boniface the.8. whom he may command if need require, to stretch forth the secular power. For so Thundereth Boniface the.8.
r-crq pns31 vmb vvi cs n1 vvb, pc-acp vvi av dt j n1. p-acp av vvz np1 dt crd.
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in the firste boke de Maior. & Obedient:
in the First book de Maior. & Obedient:
p-acp dt ord n1 fw-fr fw-la. cc j:
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doubtles sayeth he, whosoeuer denieth the temporall sworde to be in the power of Peter, he vnderstandeth a misse the worde of the Lorde, sayeng:
doubtless Saith he, whosoever Denieth the temporal sword to be in the power of Peter, he understandeth a miss the word of the Lord, saying:
av-j vvz pns31, r-crq vvz dt j n1 pc-acp vbi p-acp dt n1 pp-f np1, pns31 vvz dt n1 dt n1 pp-f dt n1, vvg:
(67) sermon (DIV2)
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put vp thy swoorde into thy sheath (howe subtiilie and howe aptelie).
put up thy sword into thy sheath (how subtiilie and how aptly).
vvb a-acp po21 n1 p-acp po21 n1 (c-crq n1 cc c-crq av-j).
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Therefore are both swords in the power of the church, to wit both the spiritual and materiall sword:
Therefore Are both swords in the power of the Church, to wit both the spiritual and material sword:
av vbr d n2 p-acp dt n1 pp-f dt n1, pc-acp vvi d dt j cc j-jn n1:
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but this must in dede be exercised for the church, the other of the church.
but this must in deed be exercised for the Church, the other of the Church.
cc-acp d vmb p-acp n1 vbi vvn p-acp dt n1, dt n-jn pp-f dt n1.
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The spirituall by the prieste, the materiall by the hande of kinges and soldiours, but at the will and patience of the high prieste. &c. The oulde beaste had his lawes written,
The spiritual by the priest, the material by the hand of Kings and Soldiers, but At the will and patience of the high priest. etc. The old beast had his laws written,
dt j p-acp dt n1, dt j-jn p-acp dt n1 pp-f n2 cc n2, cc-acp p-acp dt n1 cc n1 pp-f dt j n1. av dt j n1 vhd po31 n2 vvn,
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and published daylie in a maner newe.
and published daily in a manner new.
cc vvn j p-acp dt n1 j.
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The Popes therefore after the imitation of the emperiall lawes, haue written decretalles, and many tymes make newe lawes. The Popes Therefore After the imitation of the imperial laws, have written Decretals, and many times make new laws.
dt n2 av p-acp dt n1 pp-f dt j-jn n2, vhb vvn n2, cc d n2 vvb j n2.
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Yea, moreouer they saie howe the voice & precepts or cōmaundemēts of the pope are aswel to be receiued & taken,
Yea, moreover they say how the voice & Precepts or Commandments of the pope Are aswell to be received & taken,
uh, av pns32 vvb c-crq dt n1 cc n2 cc n2 pp-f dt n1 vbr p-acp pc-acp vbi vvn cc vvn,
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as the words of our Lord Iesus Christ the son of God, and Apostle S. Peter.
as the words of our Lord Iesus christ the son of God, and Apostle S. Peter.
c-acp dt n2 pp-f po12 n1 np1 np1 dt n1 pp-f np1, cc np1 np1 np1.
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They adde moreouer these things also: that we muste stand to the popes determinatiō. That where the pope is, there is the generall counsell.
They add moreover these things also: that we must stand to the Popes determination. That where the pope is, there is the general counsel.
pns32 vvb av d n2 av: cst pns12 vmb vvi p-acp dt ng1 n1. cst c-crq dt n1 vbz, pc-acp vbz dt j n1.
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Where the Pope is, there is our common countrie. He is compelled or reproued of no man, althoughe he be called an heretike.
Where the Pope is, there is our Common country. He is compelled or reproved of no man, although he be called an heretic.
c-crq dt n1 vbz, pc-acp vbz po12 j n1. pns31 vbz vvn cc vvn pp-f dx n1, cs pns31 vbb vvn dt n1.
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He hath all lawes in his breast, or in the scroll of his breaste: he may interprete or expound all thinges.
He hath all laws in his breast, or in the scroll of his breast: he may interpret or expound all things.
pns31 vhz d n2 p-acp po31 n1, cc p-acp dt n1 pp-f po31 n1: pns31 vmb vvi cc vvi d n2.
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He maie take awaye priuileges, and at his wyll and pleasure not onely to chaūge bishops,
He may take away privileges, and At his will and pleasure not only to change Bishops,
pns31 vmb vvi av n2, cc p-acp po31 n1 cc n1 xx av-j pc-acp vvi n2,
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but also to depose the emperour himselfe, and to declare no sentence of themperour. All the world is the Popes diocesse:
but also to depose the emperor himself, and to declare no sentence of Emperor. All the world is the Popes diocese:
cc-acp av pc-acp vvi dt n1 px31, cc pc-acp vvi dx n1 pp-f n1. av-d dt n1 vbz dt ng1 n1:
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and the pope is the ordinarie of al, hauing fulnes of power aswell in spiritual matters as tēporall.
and the pope is the ordinary of all, having fullness of power aswell in spiritual matters as temporal.
cc dt n1 vbz dt j pp-f d, vhg n1 pp-f n1 av p-acp j n2 p-acp j.
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For he is Lord of Lordes, and hath the righte of the King of Kinges ouer all subiects. For he hath no pere:
For he is Lord of lords, and hath the right of the King of Kings over all Subjects. For he hath no peer:
p-acp pns31 vbz n1 pp-f n2, cc vhz dt j-jn pp-f dt n1 pp-f n2 p-acp d n2-jn. p-acp pns31 vhz dx n1:
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and is all thinges, and aboue all, and it is necessarie to saluation, to be vnder the byshop of Rome.
and is all things, and above all, and it is necessary to salvation, to be under the bishop of Rome.
cc vbz d n2, cc p-acp d, cc pn31 vbz j p-acp n1, pc-acp vbi p-acp dt n1 pp-f np1.
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For ther is one consistorie or iudgement seat of God and of the Pope.
For there is one consistory or judgement seat of God and of the Pope.
p-acp pc-acp vbz crd n1 cc n1 n1 pp-f np1 cc pp-f dt n1.
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These thynges haue I taken oute of their owne books, to witte of their Decretalles and gloses.
These things have I taken out of their own books, to wit of their Decretals and gloss.
np1 n2 vhb pns11 vvn av pp-f po32 d n2, p-acp n1 pp-f po32 n2 cc n1.
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There is a boke of Antony Russell of Aretine, of ye power of the Pope and the emperour, where in you may read innumerable things of the same sort.
There is a book of Antony Russell of Aretine, of you power of the Pope and the emperor, where in you may read innumerable things of the same sort.
pc-acp vbz dt n1 pp-f np1 np1 pp-f np1, pp-f pn22 n1 pp-f dt n1 cc dt n1, c-crq p-acp pn22 vmb vvi j n2 pp-f dt d n1.
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But of these thinges which I haue noted hitherto, I suppose it be made playne enough,
But of these things which I have noted hitherto, I suppose it be made plain enough,
p-acp pp-f d n2 r-crq pns11 vhb vvn av, pns11 vvb pn31 vbi vvn j av-d,
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how the Pope which is here also called the false prophete, hath sette vp the Image of the beaste.
how the Pope which is Here also called the false Prophet, hath Set up the Image of the beast.
c-crq dt n1 r-crq vbz av av vvn dt j n1, vhz vvn a-acp dt n1 pp-f dt n1.
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Hereunto Ihon addeth an other thyng:
Hereunto John adds an other thing:
av np1 vvz dt j-jn n1:
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that the empyre thus establyshed, and all thynges sette in order, the beaste or false prophete doeth moue all that weighte, that the empire thus established, and all things Set in order, the beast or false Prophet doth move all that weight,
cst dt n1 av vvn, cc d n2 vvn p-acp n1, dt n1 cc j n1 vdz vvi d cst n1,
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and putteth lyfe into the Image, so that it can speake: to witte the same, that the false prophete hath geuen it to speake.
and putteth life into the Image, so that it can speak: to wit the same, that the false Prophet hath given it to speak.
cc vvz n1 p-acp dt n1, av cst pn31 vmb vvi: p-acp n1 dt d, cst dt j n1 vhz vvn pn31 pc-acp vvi.
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For excepte the pope do confyrme the election of the Kyng of Romaines, he shall not be thoughte worthie of the name of Emperour.22. quest .5.
For except the pope do confirm the election of the King of Romans, he shall not be Thought worthy of the name of Emperor.22. quest.5.
p-acp c-acp dt n1 vdb vvi dt n1 pp-f dt n1 pp-f njp2, pns31 vmb xx vbi vvn j pp-f dt n1 pp-f n1 crd. n1 crd.
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de forma, in the glose thēperour sweareth to the pope, as the Client to his Lord.de forma, in the gloze Emperor Sweareth to the pope, as the Client to his Lord.
fw-fr fw-la, p-acp dt n1 n1 vvz p-acp dt n1, c-acp dt n1 p-acp po31 n1.
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The same maiste thou reade in the firste boke the.9. title. de iure iurando, in Clementinis.
The same Master thou read in the First book the.9. title. de iure iurando, in Clementinis.
dt d n1 pns21 vvi p-acp dt ord n1 dt crd. n1. fw-fr fw-la n1, p-acp fw-la.
(67) sermon (DIV2)
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Moreouer who seeth not, how aswell the Emperour as other Princes, are inuironed wyth a cōpanie of Byshoppes, whych inspyre them, what they shoulde speake,
Moreover who sees not, how aswell the Emperor as other Princes, Are environed with a company of Bishops, which inspire them, what they should speak,
av r-crq vvz xx, uh-crq av dt n1 c-acp j-jn n2, vbr vvn p-acp dt n1 pp-f n2, r-crq vvi pno32, r-crq pns32 vmd vvi,
(67) sermon (DIV2)
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or doe, and howe they shoulde behaue themselues in all thinges.
or do, and how they should behave themselves in all things.
cc vdb, cc c-crq pns32 vmd vvi px32 p-acp d n2.
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For this cause are sent also the Legates, that are called Legati a latere. And it is not vnknowen, that in all Princes counselles for the moste parte the spirituall haue the chiefe rule.
For this cause Are sent also the Legates, that Are called Legati a later. And it is not unknown, that in all Princes Counsels for the most part the spiritual have the chief Rule.
p-acp d n1 vbr vvn av dt n2, cst vbr vvn np1 dt jc. cc pn31 vbz xx j, cst p-acp d ng1 n2 p-acp dt ds n1 dt j vhb dt j-jn n1.
(67) sermon (DIV2)
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They be for the most parte, Chancelours, Secretaries, Ambassadours, and what not? And their Pope & King sayeth openlie,
They be for the most part, Chancellors, Secretary's, ambassadors, and what not? And their Pope & King Saith openly,
pns32 vbb p-acp dt av-ds n1, n2, n2, n2, cc q-crq xx? cc po32 n1 cc n1 vvz av-j,
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howe he ought to iudge al men, but to be iudged of no man. Yea, and his creatures also vsurpe the same vnto themselues.
how he ought to judge all men, but to be judged of no man. Yea, and his creatures also usurp the same unto themselves.
c-crq pns31 vmd pc-acp vvi d n2, cc-acp pc-acp vbi vvn pp-f dx n1. uh, cc po31 n2 av vvi dt d p-acp px32.
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And albeit that at this time thempire decayed in the weste was restored by the Pope:
And albeit that At this time The Empire decayed in the west was restored by the Pope:
cc cs cst p-acp d n1 n1 vvn p-acp dt n1 vbds vvn p-acp dt n1:
(67) sermon (DIV2)
833
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Yf ther be any assemblee, there the Byshop of Rome commonly ruleth by his spirite, and gouerneth the chiefeste matters, especiallye matters of religiō.
If there be any assembly, there the Bishop of Rome commonly Ruleth by his Spirit, and Governs the chiefest matters, especially matters of Religion.
cs pc-acp vbb d n1, a-acp dt n1 pp-f np1 av-j vvz p-acp po31 n1, cc vvz dt js-jn n2, av-j n2 pp-f n1.
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For vnlesse the decrees please the fathers, they threaten that theye wyll abrogate, suche thinges as the States haue decreed.
For unless the decrees please the Father's, they threaten that they will abrogate, such things as the States have decreed.
p-acp cs dt n2 vvb dt n2, pns32 vvb cst pns32 vmb vvi, d n2 p-acp dt n2 vhb vvn.
(67) sermon (DIV2)
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But yf there be called a counsell generall or nationall, it is wholly ruled by the popes spirite.
But if there be called a counsel general or national, it is wholly ruled by the Popes Spirit.
p-acp cs pc-acp vbi vvn dt n1 n1 cc j, pn31 vbz av-jn vvn p-acp dt ng1 n1.
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This speaketh and determineth as it pleaseth the Pope.
This speaks and determineth as it Pleases the Pope.
np1 vvz cc vvz p-acp pn31 vvz dt n1.
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For vnlesse it decree after the Popes pleasure, he wil go aboute to abolysh all to gether.
For unless it Decree After the Popes pleasure, he will go about to Abolah all to gether.
p-acp cs pn31 vvb p-acp dt ng1 n1, pns31 vmb vvi p-acp pc-acp vvi d p-acp av.
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For we hearde of late, that the Synode or counsell is there, where the Pope is.
For we heard of late, that the Synod or counsel is there, where the Pope is.
c-acp pns12 vvd pp-f av-j, cst dt n1 cc n1 vbz a-acp, c-crq dt n1 vbz.
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And Innocentius the.9 in the.3. quest. The iudge, sayeth he, shall be iudged nother of themperour, nother of ye whole Clergie,
And Innocentius the.9 in the.3. quest. The judge, Saith he, shall be judged neither of Emperor, neither of you Whole Clergy,
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nother of kings, nor of the people.
neither of Kings, nor of the people.
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And the glose vpon the same place noteth, the counsell cannot iudge the Pope, &c. Wherefore yf the whole worlde shulde geue sentence in any matter against the Pope, it appeareth that we ought to stand to the Popes sentence against them al. Yea the same glosier in an other place:
And the gloze upon the same place notes, the counsel cannot judge the Pope, etc. Wherefore if the Whole world should give sentence in any matter against the Pope, it appears that we ought to stand to the Popes sentence against them all Yea the same glosier in an other place:
cc dt n1 p-acp dt d n1 vvz, dt n1 vmbx vvi dt n1, av q-crq cs dt j-jn n1 vmd vvi n1 p-acp d n1 p-acp dt n1, pn31 vvz cst pns12 vmd pc-acp vvi p-acp dt ng1 n1 p-acp pno32 d uh av d n1 p-acp dt j-jn n1:
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The Pope yf he wyll, sayeth he, maye dispence againste the Counsell. For he is more than the Counsell.
The Pope if he will, Saith he, may dispense against the Counsel. For he is more than the Counsel.
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Moste trewely therefore sayde the Lorde at this present, howe the beast had power, to geue a spirite to the beaste,
Most truly Therefore said the Lord At this present, how the beast had power, to give a Spirit to the beast,
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and that the Image of the beaste shuld speake.
and that the Image of the beast should speak.
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For whosoeuer shewe not themselues obedient, and willinge instrumentes vnto this beaste in all his affayres, are accoumpted for dead and rotten membres,
For whosoever show not themselves obedient, and willing Instruments unto this beast in all his affairs, Are accounted for dead and rotten members,
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and therefore to be cutte of from this vitall bodye. Yea for sooth.
and Therefore to be Cut of from this vital body. Yea for sooth.
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Howbeit in the meane tyme, leest I shuld blame any man prayse worthie, or seme ouer much to taunt them that haue deserued none euyll, Howbeit in the mean time, least I should blame any man praise worthy, or seem over much to taunt them that have deserved none evil,
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or should be sayde not to acknowledge the goodnes of God workyng in Empyres, but rather to fynde faulte with the same,
or should be said not to acknowledge the Goodness of God working in Empires, but rather to find fault with the same,
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and to confounde and put to gether all thinges both good and euyll, without any choyce or respecte, certeine thinges are here by a long,
and to confound and put to gether all things both good and evil, without any choice or respect, certain things Are Here by a long,
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yet necessary digression, to be admonished, and better declared. I admonish therefore and repete, that the Lorde our God is the authour of Empires,
yet necessary digression, to be admonished, and better declared. I admonish Therefore and repete, that the Lord our God is the author of Empires,
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and ordeyneth the same for the welth of menne:
and ordaineth the same for the wealth of men:
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but that the Deuill ioyneth him selfe with the good ordinaunces of God, and accordyng to his euill nature corrupteth those good ordinaunces of God, by mouyng mens affections diuersly,
but that the devil Joineth him self with the good ordinances of God, and according to his evil nature corrupteth those good ordinances of God, by moving men's affections diversely,
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and let him busily praie vnto God, that if he fele them, the lord would confirme them:
and let him busily pray unto God, that if he feel them, the lord would confirm them:
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and appliyng them to euil matters. Wherupon in gouernementes very many thinges arrise whiche are to be mislyked of the Godly:
and appliyng them to evil matters. Whereupon in governments very many things arise which Are to be misliked of the Godly:
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as are tiranny, alteration of the state, and suche other like.
as Are tyranny, alteration of the state, and such other like.
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Neuerthelesse, albeit God hateth all wickednes nother can allowe any euill, we see, that he of his infinite goodnes vseth the euill gouernementes of menne vnto the good or profit of his.
Nevertheless, albeit God hates all wickedness neither can allow any evil, we see, that he of his infinite Goodness uses the evil governments of men unto the good or profit of his.
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For God loueth his churche excedingly:
For God loves his Church exceedingly:
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and seketh to relieue and comforte al man kinde by Empires, although not altogether, or in all thinges commendable.
and seeketh to relieve and Comfort all man kind by Empires, although not altogether, or in all things commendable.
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I wil not therfore denie, that sins the Empire of the weste was renewed.
I will not Therefore deny, that Sins the Empire of the west was renewed.
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that is to saie, sins the Image of the beast was sette vp, these seuen hondreth yeres, they haue many times gouerned so, that it hath easely appered yt god hath wrought the helth of his people in the gouernementes.
that is to say, Sins the Image of the beast was Set up, these seuen hondreth Years, they have many times governed so, that it hath Easily appeared that god hath wrought the health of his people in the governments.
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Daniel figured by beastes the foure Monarchies of the worlde, whiche neuertheles supposed not that al their Princes were beastes, daniel figured by beasts the foure Monarchies of the world, which nevertheless supposed not that all their Princes were beasts,
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nother condemned he al Princes, neither thought that there hath bene or should be no good thing in them,
neither condemned he all Princes, neither Thought that there hath be or should be no good thing in them,
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although the most parte were moste corrupted.
although the most part were most corrupted.
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There were founde in the olde Romane beaste (to speake nothynge in the meane time of the Princes of Assiria, Bavilon, Medes, Persia,
There were found in the old Roman beast (to speak nothing in the mean time of the Princes of Assyria, Bavilon, Medes, Persiam,
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or Macedonie) whiche haue set forth profitable lawes, sette in the bookes of Iustinian. There haue bene founde vnder that moste cruell olde beaste, whiche haue auaunced the trewe religion of Christe,
or Macedonia) which have Set forth profitable laws, Set in the books of Iustinian. There have be found under that most cruel old beast, which have advanced the true Religion of Christ,
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and defended moste ernestely the churche of God, suche as before we sayed was Constaunce, Constantine, Theodose, and diuerse others:
and defended most ernestely the Church of God, such as before we said was Constance, Constantine, Theodosius, and diverse Others:
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whiche come all vnder the nombre of the Empire, but not of the beaste, but in as muche as the beaste signifieth the Empire.
which come all under the number of the Empire, but not of the beast, but in as much as the beast signifies the Empire.
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So maye there be founde Princes vnder the Image of the beaste not a fewe, whiche haue bothe set forth holesome lawes,
So may there be found Princes under the Image of the beast not a few, which have both Set forth wholesome laws,
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and haue imployde greate benefites vpon mankynde: as haue done Charles, Lewis and Lotharie of Saxon and others.
and have imployde great benefits upon mankind: as have done Charles, Lewis and Lothaire of Saxon and Others.
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Notwithstanding that thei themselues in many thinges cannot be allowed of the godly.
Notwithstanding that they themselves in many things cannot be allowed of the godly.
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There are founde emonges the later kinges of the newe Empire, whiche in power and maiestie were not muche vnlike the olde, in vertues not muche behinde them, but in certen thinges egall.
There Are found among the later Kings of the new Empire, which in power and majesty were not much unlike the old, in Virtues not much behind them, but in certain things equal.
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There are founde whiche haue assayed to pourge thempire from Popishe corruptions, and to bryng the Popes vnder Corum: but with no great or good successe.
There Are found which have assayed to purge The Empire from Popish corruptions, and to bring the Popes under Corum: but with no great or good success.
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if he fele them not, that the Lord would printe them depely in their mindes.
if he feel them not, that the Lord would print them deeply in their minds.
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For what the Otthones, Henrickes, Lodouickes, Friderickes, briefly many Frenche Princes, Saxones, Sweuians, Bauarians, and of Austrich haue ben, many notable testimonies of histories do reporte:
For what the Otthones, Henriques, Lodouickes, Friderickes, briefly many French Princes, Saxons, Swevians, Bavarians, and of Ostrich have been, many notable testimonies of histories do report:
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which testifie that certen Kinges both of Fraunce and of other realmes also, haue not bowghed their knees to this Baal: or if thei haue done at any time,
which testify that certain Kings both of France and of other Realms also, have not bowghed their knees to this Baal: or if they have done At any time,
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yet haue they repented, and haue shewed some token at the leeste wise, wherby the wise might perceiue, that they set not much by that beaste.
yet have they repented, and have showed Some token At the leeste wise, whereby the wise might perceive, that they Set not much by that beast.
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Here therfore are to be excused al holy and excellent men, which haue liued in the whole course of time, wherein the Image of the beaste erected hath reigned. Here Therefore Are to be excused all holy and excellent men, which have lived in the Whole course of time, wherein the Image of the beast erected hath reigned.
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And I meane Emperours, Kinges, Princes, Bishops, States, Cities, & people of the empire and other realmes, whiche liued,
And I mean emperors, Kings, Princes, Bishops, States, Cities, & people of the empire and other Realms, which lived,
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but yet were not vnder the vnhappie image of the beaste:
but yet were not under the unhappy image of the beast:
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for because they offered not themselues to the sprete of the beaste to be therof moued and gouerned:
for Because they offered not themselves to the sprete of the beast to be thereof moved and governed:
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nother haue spoken expressely, that thing whiche the beaste gaue to speake: but rather haue spoken against the beast, and haue much mislyked his doyngs.
neither have spoken expressly, that thing which the beast gave to speak: but rather have spoken against the beast, and have much misliked his doings.
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Therfore as I haue not comprised in the olde Monarchies, and namely in the olde Romane beaste, the godly prynces and good gouernement,
Therefore as I have not comprised in the old Monarchies, and namely in the old Roman beast, the godly Princes and good government,
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nother haue condemned them of beastialitie, (if I maye so terme it) so nowe nother in bayting the Image of the beaste, do I confounde the good and godly princes and people,
neither have condemned them of bestiality, (if I may so term it) so now neither in baiting the Image of the beast, do I confound the good and godly Princes and people,
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and their gouernement not euill with the corrupte doynges of Antichrist.
and their government not evil with the corrupt doings of Antichrist.
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For euer I excepte moderate and profitable empires, honeste men and godly, how so euer they liue vnder the Image of the beaste,
For ever I except moderate and profitable empires, honest men and godly, how so ever they live under the Image of the beast,
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yet not after the inspiration of the beast or false prophet.
yet not After the inspiration of the beast or false Prophet.
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Hereunto I adioyne this also, that thempire was not sodenly establisshed after the will and pleasure of the Bisshop, Hereunto I adjoin this also, that The Empire was not suddenly established After the will and pleasure of the Bishop,
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but by diuerse spaces of times, sondry attēptes, and traysons innumerable:
but by diverse spaces of times, sundry attempts, and traysons innumerable:
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therfore at the length it was deuolued to an extremitie of corruption, and as I may saye, bestialitie.
Therefore At the length it was devolved to an extremity of corruption, and as I may say, bestiality.
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Wherby it appereth that the prophecie of S. Iohn, is to be applied to the thinges themselues,
Whereby it appeareth that the prophecy of S. John, is to be applied to the things themselves,
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and to the times, after the state, malliciousenes and corruption of euery thing & time.
and to the times, After the state, malliciousenes and corruption of every thing & time.
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That same is moste certayne, and by comon consente of all historiographers playnely testified, that in Charles the greate, through the meanes of Pope Leo the thirde, thempire in the weste decayed was renewed:
That same is most certain, and by Common consent of all historiographers plainly testified, that in Charles the great, through the means of Pope Leo the Third, The Empire in the west decayed was renewed:
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and that thus the image of the beaste, that is to witte, of the Romane Empire, was erected.
and that thus the image of the beast, that is to wit, of the Roman Empire, was erected.
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yet is it euidēt, that the Popes in the beginning of this Empire by certen donatiōs and giftes much in riched, did not as yet vse so greate power,
yet is it evident, that the Popes in the beginning of this Empire by certain donations and Gifts much in riched, did not as yet use so great power,
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as they vsurped to themselues afterwarde, when they had ouerthrowen and deposed certen Emperours.
as they usurped to themselves afterward, when they had overthrown and deposed certain emperors.
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For al though the donatiō seme to be made by king Pipine, and the pope is red than to haue receiued the beginning of his kingdome:
For all though the donation seem to be made by King Pipe, and the pope is read than to have received the beginning of his Kingdom:
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yet that he was subiecte to Emperours and kings with the Citie of Rome also, this same emōges other thinges proueth, that in the French Cronicles of the Actes of king Charles in ye yere of our lord eight hōdreth and one, thus it is founde written:
yet that he was Subject to emperors and Kings with the city of Room also, this same among other things Proves, that in the French Chronicles of the Acts of King Charles in the year of our lord eight hōdreth and one, thus it is found written:
av cst pns31 vbds j-jn p-acp n2 cc n2 p-acp dt n1 pp-f n1 av, d d p-acp j-jn n2 vvz, cst p-acp dt jp n2 pp-f dt n2 pp-f n1 np1 p-acp dt n1 pp-f po12 n1 crd crd cc crd, av pn31 vbz vvn vvn:
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afterwarde hauyng set in order the matters of the citie and Bishoppe of Rome, and of al Italie (therefore did Italy than also obey the Emperour) not only publicke,
afterward having Set in order the matters of the City and Bishop of Room, and of all Italy (Therefore did Italy than also obey the Emperor) not only public,
av vhg vvn p-acp n1 dt n2 pp-f dt n1 cc n1 pp-f n1, cc pp-f d np1 (av vdd np1 av av vvi dt n1) xx av-j j,
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but also (marke) ecclesiasticall and priuate (for all the winter themperour did nothing els) departing frō Rome with his sonne Philip he came to Spolet. The same authour in the Actes of the yere eight hōdreth and 16. Stephen, sayeth he, elected in the place of Leo the.3.
but also (mark) ecclesiastical and private (for all the winter Emperor did nothing Else) departing from Room with his son Philip he Come to Spolet. The same author in the Acts of the year eight hōdreth and 16. Stephen, Saith he, elected in the place of Leo the.3.
cc-acp av (n1) j cc j (c-acp d dt n1 n1 vdd pix av) vvg p-acp n1 p-acp po31 n1 n1 pns31 vvd p-acp n1. dt d n1 p-acp dt n2 pp-f dt n1 crd crd cc crd np1, vvz pns31, vvn p-acp dt n1 pp-f np1 dt crd.
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taketh as greate iourneyes as he could to come to the Emperour, sendyng in the meane time two Ambassadours which might treate with themperour (Ludouicus pius) for his consecratiō.
Takes as great journeys as he could to come to the Emperor, sending in the mean time two ambassadors which might Treat with Emperor (Ludovicus Pius) for his consecration.
vvz p-acp j n2 c-acp pns31 vmd pc-acp vvi p-acp dt n1, vvg p-acp dt j n1 crd n2 r-crq vmd vvi p-acp n1 (fw-la fw-la) p-acp po31 n1.
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So likewise in thactes of the yere eight hondreth and.17. is shewed howe Paschalis beyng chosen sente an Ambassade to Lewis the Emperour.
So likewise in thactes of the year eight hondreth and.17. is showed how Paschal being chosen sent an Ambassade to Lewis the Emperor.
av av p-acp n2 pp-f dt n1 crd crd cc crd. vbz vvn c-crq np1 vbg vvn vvd dt n1 p-acp np1 dt n1.
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In thactes of the yere.823. the same Bishop stode at the examination and iudgement of themperour.
In thactes of the year.823. the same Bishop stood At the examination and judgement of Emperor.
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You maye finde in thactes of the next yere that themperour Lotharie establisshed the matters of Italy and Rome.
You may find in thactes of the next year that Emperor Lothaire established the matters of Italy and Rome.
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Yet doeth the same authour againe make mention of the donation of King Pipine, which gaue to S. Peter Rauenna, and Pentapolis and all the gouernemente.
Yet doth thee same author again make mention of the donation of King Pipe, which gave to S. Peter Ravenna, and Pentapolis and all the government.
av vdz pno32 d n1 av vvi n1 pp-f dt n1 pp-f n1 np1, r-crq vvd p-acp n1 np1 np1, cc np1 cc d dt n1.
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Yet doeth he make no mention of the donation other of Charlemaygne, or of Ludouicus pius. The.43. distinct. maketh mention thereof.
Yet doth he make no mention of the donation other of Charlemaygne, or of Ludovicus Pius. The.43. distinct. makes mention thereof.
av vdz pns31 vvi dx n1 pp-f dt n1 j-jn pp-f n1, cc pp-f np1 fw-la. dt crd. j. vv2 n1 av.
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I Lewis. &c. in the glose is written thus.
I Lewis. etc. in the gloze is written thus.
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There Lewis geueth Rome and diuerse other thinges to S. Peter and to Paschale the Pope.
There Lewis Giveth Room and diverse other things to S. Peter and to Paschale the Pope.
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All historiographers in maner make mention of the donation of the Kinges of Fraunce.
All historiographers in manner make mention of the donation of the Kings of France.
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An Abridgement of all gathereth out of the librarie Dolaterane in the third boke of Geographie, in the actes of Pipine and Charles.
an Abridgement of all gathereth out of the library Dolaterane in the third book of Geography, in the acts of Pipe and Charles.
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Wherby ye maye easely coniecture, what maner of Canon is set forth in the.96. distinct. in these wordes.
Whereby you may Easily conjecture, what manner of Canon is Set forth in the.96. distinct. in these words.
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and saluted of the people Emperour and Auguste. Ottho Frisinge in the.6. boke of Histories the.17. chapt.
and saluted of the people Emperor and Auguste. Otto Frisinge in the.6. book of Histories the.17. Chapter.
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Constantine the Emperour hath geuen and graunted to the Apostolical See the Crowne and all the Emperiall dignitie is the Citie of Rome and in Italy, and in the weste partes.
Constantine the Emperor hath given and granted to the Apostolical See the Crown and all the Imperial dignity is the city of Room and in Italy, and in the west parts.
np1 dt n1 vhz vvn cc vvn p-acp dt j vvb dt n1 cc d dt j-jn n1 vbz dt n1 pp-f n1 cc p-acp np1, cc p-acp dt n1 n2.
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Which by and by after he discourseth with a longe exposition out of the life of S. Siluerster, wrytten (as they saye) by Gelasius, in the chapt. followynge.
Which by and by After he discourseth with a long exposition out of the life of S. Silvester, written (as they say) by Gelasius, in the Chapter. following.
r-crq p-acp cc p-acp c-acp pns31 vvz p-acp dt av-j n1 av pp-f dt n1 pp-f n1 np1, vvn (c-acp pns32 vvb) p-acp np1, p-acp dt j. vvg.
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But Antony Bysshoppe of Florence denieth in his History, that this donation doeth remayne in any olde bokes.
But Antony Bishop of Florence Denieth in his History, that this donation doth remain in any old books.
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Cusanus and Laurence Valla haue impugned the same: nother hath Ottho Bisshoppe of Frisyng in the.3. chapt. of the.4.Cusanus and Laurence Valla have impugned the same: neither hath Otto Bishop of Frisyng in the.3. Chapter. of the.4.
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booke of his storie, nor Marsilius Pataninus in the defence of peace, nor Raphael Volaterane allowed the same,
book of his story, nor Marsilius Pataninus in the defence of peace, nor Raphael Volaterane allowed the same,
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nor many mo that I coulde reherse.
nor many more that I could rehearse.
ccx d dc cst pns11 vmd vvi.
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Moreouer in the Cronicles of Kinges of Fraunce, set before the story of Paulus Aemilius of the actes of Kinges of Fraunce in the yere. 755. thus you maye reade:
Moreover in the Chronicles of Kings of France, Set before the story of Paulus Aemilius of the acts of Kings of France in the year. 755. thus you may read:
av p-acp dt n2 pp-f n2 pp-f np1, vvn p-acp dt n1 pp-f np1 npg1 pp-f dt n2 pp-f n2 pp-f np1 p-acp dt n1. crd av pn22 vmb vvi:
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Pipine agayne entred into Italy, and Aistulphus subdued, he gaue giftes to Maximus Bisshop of Rome,Pipe again entered into Italy, and Aistulf subdued, he gave Gifts to Maximus Bishop of Rome,
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also the Dukedom of Rauenna of very great lādes, leeste any man should vnthankefully & vniustely take awaye this larges from the French Kinges, ascribyng to themperour Constantine, which Pipine gaue to the church of Rome, agaynst the wil of the Greke Emperour affirming the same possessions to be the right of the Empire.
also the Dukedom of Ravenna of very great Lands, leeste any man should unthankfully & unjustly take away this largess from the French Kings, ascribing to Emperor Constantine, which Pipe gave to the Church of Room, against the will of the Greek Emperor affirming the same possessions to be the right of the Empire.
av dt n1 pp-f np1 pp-f av j n2, zz d n1 vmd av-j cc av-j vvi av d n1 p-acp dt jp n2, vvg p-acp n1 np1, r-crq np1 vvd p-acp dt n1 pp-f n1, p-acp dt n1 pp-f dt jp n1 vvg dt d n2 pc-acp vbi dt n-jn pp-f dt n1.
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From thence Pipine first receiued and brought into Fraunce the Ecclesiasticall rites of the Romanes and ceremonies of songes. &c. Howebeit the gouernement of thempire Charles posteritie was not very stable and permanent.
From thence Pipe First received and brought into France the Ecclesiastical Rites of the Romans and ceremonies of songs. etc. Howbeit the government of The Empire Charles posterity was not very stable and permanent.
p-acp av np1 ord vvn cc vvn p-acp np1 dt j n2 pp-f dt njp2 cc n2 pp-f n2. av a-acp dt n1 pp-f n1 np1 n1 vbds xx av j cc j.
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For from the firste yere of Charles, wherein he was created Emperour, vnto the seuenth yere of Conrade, whiche was Nephewe to Lewis the.3.
For from the First year of Charles, wherein he was created Emperor, unto the Seventh year of Conrade, which was Nephew to Lewis the.3.
p-acp p-acp dt ord n1 pp-f np1, c-crq pns31 vbds vvn n1, p-acp dt ord n1 pp-f np1, r-crq vbds n1 p-acp np1 dt crd.
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by his Brother, the laste of the house of Charles are accompted aboute an hondreth and.19. yeres. For Charlemaigne reigned Emperour.14. yeres, Lewis .26. Lotharius .15. Lewis the seconde.21.
by his Brother, the laste of the house of Charles Are accounted about an hondreth and.19. Years. For Charlemagne reigned Emperor.14. Years, Lewis.26. Lotharius.15. Lewis the seconde.21.
p-acp po31 n1, dt ord pp-f dt n1 pp-f np1 vbr vvn p-acp dt crd cc crd. n2. p-acp np1 vvd n1 crd. n2, np1 crd. np1 crd. np1 dt ord crd.
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Charles two yeres, Caluus surnamed the seconde Charles. .3. Crassus. .12. Arnulphe .12. Lewis the.3.10. Conrade .7.Charles two Years, Calvus surnamed the seconde Charles..3. Crassus..12. Arnulphe.12. Lewis the.3.10. Conrade.7.
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Conrade liyng on his death bed nominateth Kinge, Henry Duke of Saron surnamed Falconer. And thus was the Empire translated to the Germanes.Conrade lying on his death Bed nominateth King, Henry Duke of Saron surnamed Falconer. And thus was the Empire translated to the Germane.
np1 vvg p-acp po31 n1 n1 vvz n1, np1 n1 pp-f np1 vvn n1. cc av vbds dt n1 vvn p-acp dt j.
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This Henry called the firste, came neuer in Italy, neuer was consecrate or crowned of the Pope.
This Henry called the First, Come never in Italy, never was consecrate or crowned of the Pope.
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His Sonne Ottho, the firste of that name, sente for in Italy, is red to haue gone thither with a greate Armie, beyng receyued at Rome,
His Son Otto, the First of that name, sent for in Italy, is read to have gone thither with a great Army, being received At Rome,
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The Lord increase in them, & in other godly Princes through the whole world his giftes,
The Lord increase in them, & in other godly Princes through the Whole world his Gifts,
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affirmeth out of the decrees, that Pope Leo the.8. of that name did cōsecrate this Ottho the firste King of Germanes.
Affirmeth out of the decrees, that Pope Leo the.8. of that name did consecrate this Otto the First King of Germane.
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For his father Henry refused it, Albert Krantz in the.10. and.11. chapt.
For his father Henry refused it, Albert Krantz in the.10. and.11. Chapter.
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of the fourth booke of Saxon matters, affirmeth that Pope Leo made a surrender of all suche thinges as the Popes had receyued of the kinges of Fraunce,
of the fourth book of Saxon matters, Affirmeth that Pope Leo made a surrender of all such things as the Popes had received of the Kings of France,
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and the authour defendeth this surrender made to be trewe.
and the author defendeth this surrender made to be true.
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Howebeit the keper of the Librarie testifieth, that Ottho confirmed the donatian of the kinges of Fraunce, Pipine, Charles, and his sonnes.
Howbeit the keeper of the Library Testifieth, that Otto confirmed the donatian of the Kings of France, Pipe, Charles, and his Sons.
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There remayneth morouer in the decrees a copie of the othe, the.43.
There remaineth moreover in the decrees a copy of the other, the.43.
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distinct. wherby kyng Ottho bindeth him self to the Pope, that he shall intermeddle with nothyng that cōcerneth the Pope and the Romanes:distinct. whereby King Otto binds him self to the Pope, that he shall intermeddle with nothing that concerns the Pope and the Romans:
j. c-crq n1 np1 vvz pno31 n1 p-acp dt n1, cst pns31 vmb vvi p-acp pix cst vvz dt n1 cc dt njp2:
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secondely that he shal restore al the landes of S. Peter that shal come into his handes.
Secondly that he shall restore all the Lands of S. Peter that shall come into his hands.
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Which thing let the reader iudge what they are. Shortely after this time, about the yere of our lord.996.
Which thing let the reader judge what they Are. Shortly After this time, about the year of our lord.996.
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They saye how by the decree of Pope Gregory the.5. and by the consent of Ottho the.3. They say how by the Decree of Pope Gregory the.5. and by the consent of Otto the.3.
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Emperour, the seuē princes Electours were assigned, vnto whō the defence of the church (as sayeth Wimpelingius ) and the Romane Empire was committed.
Emperor, the seuē Princes Electors were assigned, unto whom the defence of the Church (as Saith Wimpelingius) and the Roman Empire was committed.
n1, dt crd n2 n2 vbdr vvn, p-acp ro-crq dt n1 pp-f dt n1 (c-acp vvz np1) cc dt jp n1 vbds vvn.
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In the whiche thing all Historiographers and wryters doe agree, and that of the Italianes Blondus, Platina, Sabellicus, Volaterane, Egn•tius and others:
In the which thing all Historiographers and writers do agree, and that of the Italianes Blondus, Platina, Sabellicus, Volaterane, Egn•tius and Others:
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of Germanes, Albertus, Nauclerus, Carion, Functius, and certen others: diuerse haue made no mention of this ordinaunce. Wherefore Auentinus in the.5. booke of Cronicles Folio .510.707.
of Germane, Albert, Nauclerus, Carion, Functions, and certain Others: diverse have made no mention of this Ordinance. Wherefore Aventine in the.5. book of Chronicles Folio.510.707.
pp-f j, np1, np1, np1, np1, cc j n2-jn: j vhb vvn dx n1 pp-f d n1. q-crq np1 p-acp dt crd. n1 pp-f n2 n1 crd.
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sayeth that he knoweth (I can not tel how certēly) that after the death of Fridericke the.2.
Saith that he Knoweth (I can not tell how Certainly) that After the death of Frederick the.2.
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the Electours were instituted, and confirmed of Gregory the.10.
the Electors were instituted, and confirmed of Gregory the.10.
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But how so euer that matter standeth, certayne it is that there hath ben many amonge the seuen princes electours both feruent and earneste in true religion,
But how so ever that matter Stands, certain it is that there hath been many among the seuen Princes electors both fervent and earnest in true Religion,
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and excellent in all kinde of vertues, and especially the seculars as they tearme them, who hath muche misliked the tiranny and impietie of the Popes of Rome, in so muche that they haue stoutely oftentimes withstande them.
and excellent in all kind of Virtues, and especially the seculars as they term them, who hath much misliked the tyranny and impiety of the Popes of Room, in so much that they have stoutly oftentimes withstand them.
cc j p-acp d n1 pp-f n2, cc av-j dt n2-j c-acp pns32 n1 pno32, r-crq vhz d vvn dt n1 cc n1 pp-f dt n2 pp-f n1, p-acp av av-d cst pns32 vhb av-j av vvi pno32.
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Our age doubtles is muche bounde to this order or state, that a good parte of the preachyng of the holy gospel is reformed, the which both they with other princes of Germany moste worthie of praise do (by Gods inspiration) valiaūtly against the furies of Antichrist defende and mantayne.
Our age doubtless is much bound to this order or state, that a good part of the preaching of the holy gospel is reformed, the which both they with other Princes of Germany most worthy of praise do (by God's inspiration) valiantly against the furies of Antichrist defend and maintain.
po12 n1 av-j vbz d vvn p-acp d n1 cc n1, cst dt j n1 pp-f dt vvg pp-f dt j n1 vbz vvn, dt r-crq d pns32 p-acp j-jn n2 pp-f np1 av-ds j pp-f n1 vdb (p-acp npg1 n1) av-j p-acp dt n2 pp-f np1 vvi cc vvi.
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and mercifully kepe and preserue thē.
and mercifully keep and preserve them.
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But to returne to the prosis and order of the Historie, certayne it is, that immediately after Gregory the.5.
But to return to the prosis and order of the History, certain it is, that immediately After Gregory the.5.
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the Deuill inuaded the see of Rome.
the devil invaded the see of Rome.
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Nother could Platina dissemble this thing, a writer of Popes liues knowen to all men, which hath very fauourably spared his lordes and maisters,
Nother could Platina dissemble this thing, a writer of Popes lives known to all men, which hath very favourably spared his Lords and masters,
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and many times hath couered their abominable actes: yet writyng of the successour of Gregory the.5. Siluester the.2.
and many times hath covered their abominable acts: yet writing of the successor of Gregory the.5. Sylvester the.2.
cc d n2 vhz vvn po32 j n2: av vvg pp-f dt n1 pp-f np1 dt crd. np1 dt crd.
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sayeth he, before called Gilberte, a Monke of Florey, forsakyng his monasterie, followed the Deuil, vnto whom he gaue him self whole.
Saith he, before called Gilberte, a Monk of Florey, forsaking his monastery, followed the devil, unto whom he gave him self Whole.
vvz pns31, c-acp vvn np1, dt n1 pp-f np1, vvg po31 n1, vvd dt n1, p-acp ro-crq pns31 vvd pno31 n1 j-jn.
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And by and by he addeth:
And by and by he adds:
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Gilbert moued with Ambition, and a deuelish desire to rule, through briberie gote firste the Archbisshopricke of Reyns, after of Rauenna, and after with greater suite, the Deuill furtheryng him, he obteyned to be pope:Gilbert moved with Ambition, and a devilish desire to Rule, through bribery goat First the Archbisshopricke of Reins, After of Ravenna, and After with greater suit, the devil furthering him, he obtained to be pope:
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yet vnder this cōdicion, that after his death he should be the Deuilles wholy. &c. He that would knowe the full story,
yet under this condition, that After his death he should be the Devils wholly. etc. He that would know the full story,
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and abridgement taken out of Antoninus, Nauclerus and others, lette him reade the.9. boke of Funccius Cronicles, vnder the yere.998.
and abridgement taken out of Antoninus, Nauclerus and Others, let him read the.9. book of Funccius Chronicles, under the year.998.
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Beno a Cardinall supposeth at this time to be fulfilled those thousande yeres, after the which, the Deuill breakyng lowse, beganne agayne to rage in the worlde.Beno a Cardinal Supposeth At this time to be fulfilled those thousande Years, After the which, the devil breaking louse, began again to rage in the world.
np1 dt n1 vvz p-acp d n1 pc-acp vbi vvn d crd n2, p-acp dt r-crq, dt n1 vvg n1, vvd av pc-acp vvi p-acp dt n1.
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Wherof shall followe certen thinges in the.20. chapt. of this booke. Notwithstandyng I shall not refuse to gather here certen thinges out of this Benone Cardinall,
Whereof shall follow certain things in the.20. Chapter. of this book. Notwithstanding I shall not refuse to gather Here certain things out of this Benone Cardinal,
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and briefly to recite them here for the declaration of our matter.
and briefly to recite them Here for the declaration of our matter.
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Therefore Beno in the life, and actes of Hildebrande, called Gregory the.7. one Gerbertus which had infected the citie with sorcerie, (sayeth he) after the thousand yeres fulfilled coming vp out of the botōlesse pitte of Gods permission, was Pope 4. yeres,
Therefore Beno in the life, and acts of Hildebrand, called Gregory the.7. one Gerbertus which had infected the City with sorcery, (Saith he) After the thousand Years fulfilled coming up out of the botonlesse pit of God's permission, was Pope 4. Years,
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and chaungyng his name, was called Siluester the 2. And after Gilberte the yere.25. (I suppose it should be red.32.
and changing his name, was called Sylvester the 2. And After Gilberte the year.25. (I suppose it should be read.32.
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And howe they reigned these yeres Stories testifie, and that very euyl Theophilactus his schollar atchieued the seate violently, called Benedict the.9.
And how they reigned these Years Stories testify, and that very evil Theophilactus his scholar achieved the seat violently, called Benedict the.9.
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He had a dere frende and priuie to all his doynges one Gratiane, Archeprieste of S. Iohn porte latin. Vnto whome Hildebrande a Monke of Cluney, forsakyng his abbeye, did familiarely cleaue,
He had a dear friend and privy to all his doings one Gratian, Archeprieste of S. John port latin. Unto whom Hildebrand a Monk of Cluney, forsaking his Abbatiae, did familiarly cleave,
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and became a familiar frende of his.
and became a familiar friend of his.
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But Benedict fearyng him selfe, solde his seate to Gratiane Maister of Hildebrande, receiuyng of him fiue hondred thousande poūdes, which promoted to the office was called Gregory the.6.
But Benedict fearing him self, sold his seat to Gratian Master of Hildebrand, receiving of him fiue hondred thousande pounds, which promoted to the office was called Gregory the.6.
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Neuerthelesse they had shortly a thirde Pope, Sabinus, and he was called Siluester the.3. Themperour therefore Henry the.2.
Nevertheless they had shortly a Third Pope, Sabinus, and he was called Sylvester the.3. Emperor Therefore Henry the.2.
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a godly man, valeaunt, wise and stoute, goyng to Rome, to pourge the church (for as yet the Bisshoppes vsed not full authoritie) compelled Benedicte or Theophilacte the Magician to flee, cast Gregory in pryson,
a godly man, valiant, wise and stout, going to Room, to purge the Church (for as yet the Bishops used not full Authority) compelled Benedicte or Theophilacte the Magician to flee, cast Gregory in prison,
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and sent a waye Siluester to his olde Bisshoprike:
and sent a Way Sylvester to his old Bishopric:
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And he holdyng a Counsell, placed the Bisshop of Bamberge, whom he called Clement, in the seate, of whome also he receyued the crowne.
And he holding a Counsel, placed the Bishop of Bamberg, whom he called Clement, in the seat, of whom also he received the crown.
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And he brought Gregory with his disciple Hildebrande with him into Germany.
And he brought Gregory with his disciple Hildebrand with him into Germany.
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In the meane time Benedict retournyng to Rome from flight, vexeth Clement, and with much inchauntynge infecteth the Citie:
In the mean time Benedict returning to Room from flight, vexes Clement, and with much enchanting Infecteth the city:
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and by letters receyued from Hildebrande out of Germany, he learneth what is done in the Emperours court.
and by letters received from Hildebrand out of Germany, he learneth what is done in the emperors court.
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Gregory dieth there in prison, and lefte Hildebrande his heire both of his false packyng and of his monie. Clement dieth also. Whom Damasus the.2.Gregory Dieth there in prison, and left Hildebrand his heir both of his false packing and of his money. Clement Dieth also. Whom Damasus the.2.
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succedeth immediately, but streight wayes poisoned:
succeedeth immediately, but straight ways poisoned:
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by reason of the tumulte that was in the citie, the Emperour sendeth Bruno (Bisshoppe of Tully, commen of the noble house of the Erles of Holst) a worthy mā. Here Beno annexeth:
by reason of the tumult that was in the City, the Emperor sends Bruno (Bishop of Tully, come of the noble house of the Earls of Holst) a worthy man. Here Beno annexeth:
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in whose trayne through the ouer much sufferaūce of the Emperour. Hildebrande was permitted to retourne:
in whose train through the over much sufferance of the Emperor. Hildebrand was permitted to return:
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by this permission to subuerte bothe the Bisshoprycke and Empire vnder pretence of religion.
by this permission to subvert both the Bisshoprycke and Empire under pretence of Religion.
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And this Beno herein was a trewe prophet, whiche sayeth thus also in the storie of Hildebrande: and telling Bruno many things, by the waie crepte into his fauour:
And this Beno herein was a true Prophet, which Saith thus also in the story of Hildebrand: and telling Bruno many things, by the Way crept into his favour:
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and as sone as he came to Rome, obteyned of him, that he was made one of the kepers of S. Peters Aultar.
and as soon as he Come to Room, obtained of him, that he was made one of the keepers of S. Peter's Altar.
cc c-acp av c-acp pns31 vvd pc-acp vvi, vvn pp-f pno31, cst pns31 vbds vvn crd pp-f dt n2 pp-f n1 npg1 n1.
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And in a shorte time he filled his coffers.
And in a short time he filled his coffers.
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And he also recōciled his olde Lord and maister Benedicte, fayning repentaunce disceiptfully to Leo the.9. (for so Bruno beyng made Pope was called) and through the counsell of Benedicte, otherwise called Theophilacte, he armed Leo agaynst the Normannes, and betrayed him vnto them.
And he also reconciled his old Lord and master Benedicte, feigning Repentance disceiptfully to Leo the.9. (for so Bruno being made Pope was called) and through the counsel of Benedicte, otherwise called Theophilacte, he armed Leo against the Normannes, and betrayed him unto them.
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The Germanes therefore slayne by treason, scarsely the Pope all desolate escaped.
The Germane Therefore slain by treason, scarcely the Pope all desolate escaped.
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This sayeth Beno. And certē it is that this Monke Hildebrande, from that time forewarde aspired to gette the seate:
This Saith Beno. And certain it is that this Monk Hildebrand, from that time forward aspired to get the seat:
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The same Authour in the.7. booke reportynge the wordes of Eberharde Bisshoppe of Salisburge, had in the Counsell of Regenspurge.
The same Author in the.7. book reporting the words of Eberharde Bishop of Salisbury, had in the Counsel of Regenspurge.
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and in the meane time whilest it was gouerned of others, he incensed and ruled the Popes, as Leo the.9. Victour the.2. Stephen the.9. Benedicte the.10. Nicolas the.2. and Alexander the.2.
and in the mean time whilst it was governed of Others, he incensed and ruled the Popes, as Leo the.9. Victor the.2. Stephen the.9. Benedicte the.10. Nicolas the.2. and Alexander the.2.
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But they smell of Hildebrandes stile, that are set forth in the name of Leo, Nicolas and Alexander. But at the length he him self clome vp into the chayre, in the whiche he so vsed him selfe, that no man vnlesse he were starke blinde but might see, that his deuelish gouernement, hath requited most aboūdantly Henry the.4.
But they smell of Hildebrandes style, that Are Set forth in the name of Leo, Nicolas and Alexander. But At the length he him self clome up into the chair, in the which he so used him self, that no man unless he were stark blind but might see, that his devilish government, hath requited most abundantly Henry the.4.
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the sonne of Henry the thirde, his fathers cariyng of him into Germany. And he beganne openly, and impudently to take vpon him the power of the emperour.
the son of Henry the Third, his Father's carrying of him into Germany. And he began openly, and impudently to take upon him the power of the emperor.
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Nother can it be tolde at fewe wordes, in what detestable wise this beaste did afflicte bothe the Emperour and empire, al the while he was Pope, for the space of.12. whole yeres.
Nother can it be told At few words, in what detestable wise this beast did afflict both the Emperor and empire, all the while he was Pope, for the Molle of.12. Whole Years.
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An Abridgement of that story hath Iohn Functius compiled in the.10. boke, vnder the yere of our Lorde.1074.
an Abridgement of that story hath John Functions compiled in the.10. book, under the year of our Lord.1074.
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I know that Platina, and many Italian wryters yea and some Germanes also doe highly cōmende the religion and vertues of this Gregory the.7. I know that Platina, and many Italian writers yea and Some Germane also do highly commend the Religion and Virtues of this Gregory the.7.
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by the whiche thyng the Popishe tiranny, vnder the pretence of religion is wonderfully augmented and confirmed, and many blynded.
by the which thing the Popish tyranny, under the pretence of Religion is wonderfully augmented and confirmed, and many blinded.
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Yet is it comen to passe agayne through the grace of God, that men of graue authoritie, religion and vertues, haue fayre and wel plucked of the visure from this beaste.
Yet is it come to pass again through the grace of God, that men of graven Authority, Religion and Virtues, have fair and well plucked of the visure from this beast.
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Therefore haue Synodes and Counselles not to be cōtemned condemned this Gregory: and first in dede the Coūsell of Mentz, wherein were 19. famous Byshopes.
Therefore have Synods and Counsels not to be contemned condemned this Gregory: and First in deed the Counsel of Mainz, wherein were 19. famous Bishops.
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Than was assembled at Brixia a Synode of.30. Bisshoppes, and of the moste parte of the nobles of Germany & of Italy.
Than was assembled At Brescia a Synod of.30. Bishops, and of the most part of the Nobles of Germany & of Italy.
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There was also a Counsell assembled at Wormz, where Kinge Henry beyng presente, all the Germane Bishoppes (excepte they of Saxonie) deposed the Pope from his function.
There was also a Counsel assembled At Wormz, where King Henry being present, all the Germane Bishops (except they of Saxony) deposed the Pope from his function.
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The Epistles and fragmentes of these Coūselles are founde in the Cronicles of Verspergens. - chiefly.
The Epistles and fragments of these Counsels Are found in the Chronicles of Verspergens. - chiefly.
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He is accused by these openly of all wickednes and vngodlines, of Hypocrisie and crueltie.
He is accused by these openly of all wickedness and ungodliness, of Hypocrisy and cruelty.
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We haue rehersed a little before, what Cardinall Benno, a wryter of his time, hath committed to wrytinge.
We have rehearsed a little before, what Cardinal Benno, a writer of his time, hath committed to writing.
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There remayne also testimonies of Sigisbert, an olde wryter, concernynge this Pope. Who so will maye reade the.5.
There remain also testimonies of Sigisbert, an old writer, Concerning this Pope. Who so will may read the.5.
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booke of Auentinus, from the.162. and so forth: And also the preface of the.6. booke.
book of Aventine, from the.162. and so forth: And also the preface of the.6. book.
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Where in the meane season we must remembre the wordes of the Lord, vttered by Daniel, saiyng:
Where in the mean season we must Remember the words of the Lord, uttered by daniel, saying:
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Hildebrande, sayeth he, 170. yeres sins vnder pretence of religion, layde firste the foundation of Antitichristes kingedome.Hildebrand, Saith he, 170. Years Sins under pretence of Religion, laid First the Foundation of Antitichristes Kingdom.
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This wycked warre he him selfe firste beganne, whiche by his successours is continewed hitherto.
This wicked war he him self First began, which by his Successors is continued hitherto.
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Firste they haue excluded the Emperour from the Popes election, and referred the same to the people and priestes of Rome.
First they have excluded the Emperor from the Popes election, and referred the same to the people and Priests of Room.
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After, they also mocked, & thruste out, they goe about now also to bring vs in subiection & bondage, to thintent thei might reigne alone. And the things that follow.
After, they also mocked, & thrust out, they go about now also to bring us in subjection & bondage, to intent they might Reign alone. And the things that follow.
p-acp, pns32 av vvd, cc vvi av, pns32 vvb a-acp av av pc-acp vvi pno12 p-acp n1 cc n1, p-acp n1 pns32 vmd vvi av-j. cc dt n2 cst vvb.
(67) sermon (DIV2)
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But ye thing it self declareth, that there haue not liued many Popes more bolde and impudent than this, whiche haue auaunced more highly the maiestie of the seate.
But you thing it self Declareth, that there have not lived many Popes more bold and impudent than this, which have advanced more highly the majesty of the seat.
p-acp pn22 n1 pn31 n1 vvz, cst pc-acp vhi xx vvn d n2 av-dc j cc j cs d, r-crq vhb vvn av-dc av-j dt n1 pp-f dt n1.
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He excōmunicated themperour Henry the.4. and depriued him of the dignitie imperial:
He excommunicated Emperor Henry the.4. and deprived him of the dignity imperial:
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moreouer he stired vp his subiectes agaynste hym, and absolued the rebelles and traytours from their othe of fidelitie:
moreover he stirred up his Subjects against him, and absolved the rebels and Traitors from their other of Fidis:
av pns31 vvd a-acp po31 n2-jn p-acp pno31, cc vvn dt n2 cc n2 p-acp po32 n1 pp-f n1:
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and he him selfe like a Monarke, gaue the Crowne of the Empire vnto others at his pleasure.
and he him self like a Monarch, gave the Crown of the Empire unto Others At his pleasure.
cc pns31 pno31 n1 av-j dt n1, vvd dt n1 pp-f dt n1 p-acp n2-jn p-acp po31 n1.
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The powre therefore and Treasoure of the Empire hath be so worne and wasted what wyth ciuile,
The pour Therefore and Treasure of the Empire hath be so worn and wasted what with civil,
dt n1 av cc n1 pp-f dt n1 vhz vbi av vvn cc vvn r-crq p-acp j,
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and what wyth foreyne warres, that these many yeres nowe the kinges of Almaigne haue neyther ben able to recouer their force,
and what with foreign wars, that these many Years now the Kings of Germany have neither ben able to recover their force,
cc r-crq p-acp j n2, cst d d n2 av dt n2 pp-f np1 vhb dx zz j pc-acp vvi po32 n1,
(67) sermon (DIV2)
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nor yet to resiste the most arrogaunt tiranny of Popes:
nor yet to resist the most arrogant tyranny of Popes:
ccx av pc-acp vvi dt av-ds j n1 pp-f n2:
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And thus at the laste the Pope is become a Monarch, and Emperours, Kinges and and Princes are made their Clientes and wardes. When Gregory the.7. was dead there succeded.4.
And thus At the laste the Pope is become a Monarch, and emperors, Kings and and Princes Are made their Clients and wards. When Gregory the.7. was dead there succeeded.4.
cc av p-acp dt ord dt n1 vbz vvn dt n1, cc n2, n2 cc cc n2 vbr vvn po32 n2 cc n2. c-crq np1 dt crd. vbds j a-acp vvd crd.
(67) sermon (DIV2)
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Mōkes of Hildebrandes secte and faction, of his maners & kankred nature, as it were heires and sonnes that go nothing out of kinde, Victor the.3. Vrbane the.2. Paschal the.2. And Gelasius the.2.
Mōkes of Hildebrandes sect and faction, of his manners & kankred nature, as it were Heirs and Sons that go nothing out of kind, Victor the.3. Urban the.2. Paschal the.2. And Gelasius the.2.
np1 pp-f n2 n1 cc n1, pp-f po31 n2 cc j-vvn n1, c-acp pn31 vbdr n2 cc n2 cst vvb pix av pp-f n1, n1 dt crd. np1 dt crd. np1 dt crd. np1 np1 dt crd.
(67) sermon (DIV2)
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Paschalis caused the sonne Henry the.5. (oh wicked and detestable parricidie) to warre agaynst the father, that miserable Henry the.4. Paschal caused the son Henry the.5. (o wicked and detestable parricidie) to war against the father, that miserable Henry the.4.
np1 vvd dt n1 np1 dt crd. (uh j cc j n1) p-acp n1 p-acp dt n1, cst j np1 dt crd.
(67) sermon (DIV2)
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And shortely also, Gelasius the.2. and Callistus the.2. do excōmunicate also Henry the.5.
And shortly also, Gelasius the.2. and Callistus the.2. do excommunicate also Henry the.5.
cc av-j av, np1 dt crd. cc np1 dt crd. vdb vvi av np1 dt crd.
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And cease not to vexe this prince also, till they had wronge out of his hādes the gifte or electiō of Bisshopperickes.
And cease not to vex this Prince also, till they had wrong out of his hands the gift or election of Bisshopperickes.
cc vvb xx pc-acp vvi d n1 av, c-acp pns32 vhd vvi av pp-f po31 n2 dt n1 cc n1 pp-f n2.
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And that to the great and inestimable profit of the See of Rome: And that to the great and inestimable profit of the See of Rome:
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(67) sermon (DIV2)
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and to the vnrecouerable losse of Germany, &c. These thinges are described more at large of Vrspergens. in the Cronicle of the yere.1122.
and to the unrecoverable loss of Germany, etc. These things Are described more At large of Vrspergens. in the Chronicle of the year.1122.
cc p-acp dt j n1 pp-f np1, av np1 n2 vbr vvn av-dc p-acp j pp-f n2. p-acp dt n1 pp-f dt n1 crd.
(67) sermon (DIV2)
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In the times followyng, the audacitie, & power of Popes increasing hourely, the Germane kinges haue resisted them stoutely enough, but yet with small successe.
In the times following, the audacity, & power of Popes increasing hourly, the Germane Kings have resisted them stoutly enough, but yet with small success.
p-acp dt n2 vvg, dt n1, cc n1 pp-f ng1 vvg av-j, dt j n2 vhb vvn pno32 av-j av-d, cc-acp av p-acp j n1.
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¶ The Aungel preacheth the eternall gospel of Christe. The.lxiij. Sermon.
¶ The Angel Preacheth the Eternal gospel of Christ. The lxiij Sermon.
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(70) sermon (DIV2)
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7813
and there shall arrise a Kinge of a shameles face, and vnderstanding propositions, & his strēgth shall be fortfied,
and there shall arise a King of a shameless face, and understanding propositions, & his strength shall be fortfied,
cc a-acp vmb vvi dt n1 pp-f dt j n1, cc vvg n2, cc po31 n1 vmb vbi vvn,
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but not in his owne force:
but not in his own force:
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and it can not be beleued howe he wil distroye al thinges, and he shal prosper, and do. &c.
and it can not be believed how he will destroy all things, and he shall prosper, and do. etc.
cc pn31 vmb xx vbi vvn c-crq pns31 vmb vvi d n2, cc pns31 vmb vvi, cc vdb. av
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I wil touche therfore in fewe wordes, what thinges in the times followyng Popes haue attempted agaynste kinges, I will touch Therefore in few words, what things in the times following Popes have attempted against Kings,
pns11 vmb vvi av p-acp d n2, r-crq n2 p-acp dt n2 vvg n2 vhb vvn p-acp n2,
(67) sermon (DIV2)
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and boldely done for the establisshyng of their Empire and Monarchie. Pope Alexander the.3. did excommunicate Fridericke the.1.
and boldly done for the establishing of their Empire and Monarchy. Pope Alexander the.3. did excommunicate Frederick the.1.
cc av-j vdn p-acp dt n-vvg pp-f po32 n1 cc n1. np1 np1 dt crd. vdd vvi np1 dt crd.
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called Barbarousse, & trode him vnder his fete. And where the good Prince sayed, how he sheweth this obedience to S. Peter:
called Barbarossa, & trodden him under his feet. And where the good Prince said, how he shows this Obedience to S. Peter:
vvn np1, cc vvd pno31 p-acp po31 n2. cc c-crq dt j n1 vvd, c-crq pns31 vvz d n1 p-acp n1 np1:
(67) sermon (DIV2)
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the beaste exclamed, settyng him selfe also before Peter, and sayed, both to me and to Peter, and stamped on him: Pope Innocentius the.3.
the beast exclaimed, setting him self also before Peter, and said, both to me and to Peter, and stamped on him: Pope Innocentius the.3.
dt n1 vvd, vvg pno31 n1 av p-acp np1, cc vvd, av-d p-acp pno11 cc p-acp np1, cc vvn p-acp pno31: n1 np1 dt crd.
(67) sermon (DIV2)
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coulde not abide, much lesse allowe Philippe the sonne of Fridericke, created Emperour:
could not abide, much less allow Philip the son of Frederick, created Emperor:
vmd xx vvi, av-d av-dc vvi np1 dt n1 pp-f np1, vvn n1:
(67) sermon (DIV2)
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but commaunded the electours, to chouse an other, I meane Ottho Duke of Saxon, whome notwithstandyng shortely after he excommunicated also.
but commanded the electors, to choose an other, I mean Otto Duke of Saxon, whom notwithstanding shortly After he excommunicated also.
cc-acp vvd dt n2, p-acp n1 dt n-jn, pns11 vvb np1 n1 pp-f jp, r-crq a-acp av-j c-acp pns31 vvn av.
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That proude beast sayed, that he would take from Philippe the emperial crowne, or lose his Apostolicke Miter.
That proud beast said, that he would take from Philip the imperial crown, or loose his Apostolic Miter.
cst j n1 vvd, cst pns31 vmd vvi p-acp np1 dt j-jn n1, cc vvi po31 j n1.
(67) sermon (DIV2)
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7823
Vnto this Innocent are ascribed those most proude wordes, which are red in the decretal of Gregory the.9. de Elect. in the.6. title .34. chapt. on this wise:
Unto this Innocent Are ascribed those most proud words, which Are read in the decretal of Gregory the.9. de Elect. in the.6. title.34. Chapter. on this wise:
p-acp d j-jn vbr vvn d av-ds j n2, r-crq vbr vvn p-acp dt j-jn pp-f np1 dt crd. fw-fr np1 p-acp dt crd. n1 crd. j. p-acp d n1:
(67) sermon (DIV2)
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that the princes haue right and authoritie to chouse a king, and afterwarde to auaūce him to be Emperour, we acknowledge,
that the Princes have right and Authority to choose a King, and afterward to advance him to be Emperor, we acknowledge,
cst dt n2 vhb j-jn cc n1 p-acp n1 dt n1, cc av pc-acp vvi pno31 pc-acp vbi n1, pns12 vvb,
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as we ought, as to whome of righte and auncient custome it is knowē to appertayne:
as we ought, as to whom of right and ancient custom it is known to appertain:
c-acp pns12 vmd, c-acp p-acp r-crq pp-f j-jn cc j-jn n1 pn31 vbz vvn p-acp vvb:
(67) sermon (DIV2)
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especially sins that such right and authoritie came vnto them from the Apostolicall Seate:
especially Sins that such right and Authority Come unto them from the Apostolical Seat:
av-j n2 cst d j-jn cc n1 vvd p-acp pno32 p-acp dt j n1:
(67) sermon (DIV2)
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which translated the Romane Empire frō the Grekes to the Germanes in the persone of greate Charles.
which translated the Roman Empire from the Greeks to the Germane in the person of great Charles.
r-crq vvn dt jp n1 p-acp dt njp2 p-acp dt j p-acp dt n1 pp-f j np1.
(67) sermon (DIV2)
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Howbeit the Princes must know agayne, that the right and authoritie to examine the person chosen kyng, Howbeit the Princes must know again, that the right and Authority to examine the person chosen King,
a-acp dt n2 vmb vvi av, cst dt j-jn cc n1 pc-acp vvi dt n1 vvn n1,
(67) sermon (DIV2)
840
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7829
and to be promoted to the empire, belongeth vnto vs, which do annoincte, consecrate and crowne him, &c. The same in the first boke the.33. Titl. de maior. & obedient. Wryting to the Emperour Constantine.
and to be promoted to the empire, belongeth unto us, which do annoincte, consecrate and crown him, etc. The same in the First book the.33. Title. de maior. & obedient. Writing to the Emperor Constantine.
cc pc-acp vbi vvn p-acp dt n1, vvz p-acp pno12, r-crq vdb n1, vvb cc vvi pno31, av dt d p-acp dt ord n1 dt crd. np1. fw-fr fw-la. cc j. vvg p-acp dt n1 np1.
(67) sermon (DIV2)
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So much diuersitie, sayeth he, as there is betwixte the sunne and the Mone, so great a difference is there betwene Popes and Kinges, in Gods name.
So much diversity, Saith he, as there is betwixt the sun and the Mone, so great a difference is there between Popes and Kings, in God's name.
av d n1, vvz pns31, c-acp pc-acp vbz p-acp dt n1 cc dt zz, av j dt n1 vbz a-acp p-acp n2 cc n2, p-acp ng1 n1.
(67) sermon (DIV2)
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7831
But the Emperour Fridericke the.2. Nephewe to Barbarousse, an excellent prince, many Popes did excommunicate: Honorius the.3. Gregory the.9. and Innocentius the.4.
But the Emperor Frederick the.2. Nephew to Barbarossa, an excellent Prince, many Popes did excommunicate: Honorius the.3. Gregory the.9. and Innocentius the.4.
p-acp dt n1 np1 dt crd. n1 p-acp np1, dt j n1, d n2 vdd vvi: np1 dt crd. np1 dt crd. cc np1 dt crd.
(67) sermon (DIV2)
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7832
And in dede Gregory the.9.
And in deed Gregory the.9.
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(67) sermon (DIV2)
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7833
whilest Fridericke that excellent Prince made warre in Syria for religion with the Soldane, inuaded and kept the prouinces of Fridericke. There were most cruell warres and discordes betwixte the Popes and this Fridericke. The same Innocentius the.4. excommunicateth Conrade the.4.
whilst Frederick that excellent Prince made war in Syria for Religion with the Soldan, invaded and kept the Provinces of Frederick. There were most cruel wars and discords betwixt the Popes and this Frederick. The same Innocentius the.4. excommunicateth Conrade the.4.
cs np1 cst j n1 vvd n1 p-acp np1 p-acp n1 p-acp dt n1, vvd cc vvd dt n2 pp-f np1. a-acp vbdr av-ds j n2 cc n2 p-acp dt n2 cc d np1. dt d np1 dt crd. vvz np1 dt crd.
(67) sermon (DIV2)
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7834
of that name, and Sonne of Fridericke the.2. and stireth vp the Prince of Thuringe agaynst him.
of that name, and Son of Frederick the.2. and stirreth up the Prince of Thuringia against him.
pp-f d n1, cc n1 pp-f np1 dt crd. cc vvz a-acp dt n1 pp-f vvg p-acp pno31.
(67) sermon (DIV2)
841
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7835
And when the Emperour Conrade was dead, the Pope obteyned the good willes of the Neapolitanes, to yelde themselues to the See of Rome.
And when the Emperor Conrade was dead, the Pope obtained the good wills of the Neapolitanes, to yield themselves to the See of Rome.
cc c-crq dt n1 np1 vbds j, dt n1 vvd dt j n2 pp-f dt njp2, pc-acp vvi px32 p-acp dt vvb pp-f np1.
(67) sermon (DIV2)
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7836
Conrade had lefte a Sonne and heire Conradine, and Manfrede his bastarde brother, whiche would be called king of Sicilie.Conrade had left a Son and heir Conradine, and Manfred his bastard brother, which would be called King of Sicily.
np1 vhd vvn dt n1 cc n1 np1, cc zz po31 n1 n1, r-crq vmd vbi vvn n1 pp-f np1.
(67) sermon (DIV2)
841
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7837
Wherefore Pope Vrbane the fourth (some haue Clement the.4.) agaynste Manfrede sente for Charles, brother to kinge Lewis the Frenche kynge, Erle of Prouince and of Saunte, to come with an Armie into Italy, and called him King of both Sicilies.
Wherefore Pope Urban the fourth (Some have Clement the.4.) against Manfred sent for Charles, brother to King Lewis the French King, Earl of Province and of Saunte, to come with an Army into Italy, and called him King of both Sicilies.
q-crq n1 np1 dt ord (d vhi j dt crd.) p-acp zz vvn p-acp np1, n1 p-acp n1 np1 dt jp n1, n1 pp-f n1 cc pp-f j, pc-acp vvi p-acp dt n1 p-acp np1, cc vvn pno31 n1 pp-f d np2.
(67) sermon (DIV2)
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Who ouercome and slewe Manfred at Beneuent, & receiued the kingdomes of Sicilie of the Pope to do him homage.
Who overcome and slew Manfred At Benevento, & received the kingdoms of Sicily of the Pope to do him homage.
q-crq vvb cc vvd np1 p-acp vvi, cc vvd dt n2 pp-f np1 pp-f dt n1 pc-acp vdi pno31 n1.
(67) sermon (DIV2)
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7839
But Conradinus Duke of Swauelande, accōpanied with Fridericke Duke of Austrich leadeth out of Germany a right wel furnished Armie into Italy against Charles for the recoueryng of his olde and fatherly kingdome.
But Conradinus Duke of Swavaland, accompanied with Frederick Duke of Ostrich leads out of Germany a right well furnished Army into Italy against Charles for the recovering of his old and fatherly Kingdom.
p-acp np1 n1 pp-f np1, vvn p-acp np1 n1 pp-f n1 vvz av pp-f np1 dt n-jn av vvn n1 p-acp np1 p-acp np1 p-acp dt n-vvg pp-f po31 j cc j n1.
(67) sermon (DIV2)
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7840
But vanquisshed of Charles at the lake Fucine, he was taken with duke Fridericke. There were slaine,
But vanquished of Charles At the lake Fucine, he was taken with duke Frederick. There were slain,
p-acp j-vvn pp-f np1 p-acp dt n1 np1, pns31 vbds vvn p-acp n1 np1. pc-acp vbdr vvn,
(67) sermon (DIV2)
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7841
as it is saied.12. thousand. The occasion of so greate an euill were the Popes, chiefly Clement the.4.
as it is said.12. thousand. The occasion of so great an evil were the Popes, chiefly Clement the.4.
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(67) sermon (DIV2)
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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.
which being demanded of Charles the worthy Prince, what he should do with his Prisoners, answered so, that the French men understood that they must suffer.
r-crq vbg vvn pp-f np1 dt j n1, r-crq pns31 vmd vdi p-acp po31 n2, vvd av, cst dt jp n2 vvd cst pns32 vmb vvi.
(67) sermon (DIV2)
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Therfore he put them both to the sworde.
Therefore he put them both to the sword.
av pns31 vvd pno32 d p-acp dt n1.
(67) sermon (DIV2)
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In whome the house and posteritie of the moste noble Dukes of Austriche and Swauelande is sayde to haue failed.
In whom the house and posterity of the most noble Dukes of Austria and Swavaland is said to have failed.
p-acp ro-crq dt n1 cc n1 pp-f dt av-ds j n2 pp-f n1 cc n1 vbz vvn pc-acp vhi vvn.
(67) sermon (DIV2)
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7845
Paulus Aemilius discourseth this gere more at large in the.7. booke of Frenche Actes, and Auentinus in the.7. booke.Paulus Aemilius discourseth this gere more At large in the.7. book of French Acts, and Aventine in the.7. book.
np1 npg1 vvz d n1 av-dc p-acp j p-acp dt crd. n1 pp-f jp n2, cc np1 p-acp dt crd. n1.
(67) sermon (DIV2)
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7846
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.
But yet might not the Ire and fury of those most holy Father's be so pacified, conceived hereof, that the most noble Dukes of Swavaland had for God's glory and the Common wealths sake, most godly and most constantly resisted the Romish Bishops, Wolves I would have said.
p-acp av vmd xx dt n1 cc n1 pp-f d av-ds j n2 vbb av vvn, vvd av, cst dt av-ds j n2 pp-f np1 vhd p-acp ng1 n1 cc dt j ng1 n1, av-ds j cc av-ds av-j vvd dt jp n2, n2 pns11 vmd vhi vvn.
(67) sermon (DIV2)
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7847
But these Parricidies and blouddy warres displeased all good mē euery where, and chiefly the wise and godly Princes, But these Parricidies and bloody wars displeased all good men every where, and chiefly the wise and godly Princes,
p-acp d n2 cc j n2 vvn d j n2 d c-crq, cc av-jn dt j cc j n2,
(67) sermon (DIV2)
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7848
so that they vnderstode how they must eschew that Empire and flee from it as from the plage:
so that they understood how they must eschew that Empire and flee from it as from the plague:
av cst pns32 vvd c-crq pns32 vmb vvi d n1 cc vvi p-acp pn31 p-acp p-acp dt n1:
(67) sermon (DIV2)
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7969
Let him reade, that liste the sixte decretall of Boniface the.8. in the.5. boke the.2.
Let him read, that list the sixte decretal of Boniface the.8. in the.5. book the.2.
vvb pno31 vvi, cst vvb dt ord j-jn pp-f np1 dt crd. p-acp dt crd. n1 dt crd.
(68) sermon (DIV2)
854
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7849
as the which was not only but a shaddowe, but moreouer would vtterly consume his yerely reuenewes and treasour, which should receiue the office.
as the which was not only but a shadow, but moreover would utterly consume his yearly revenues and treasure, which should receive the office.
c-acp dt r-crq vbds xx av-j p-acp dt n1, cc-acp av vmd av-j vvi po31 j n2 cc n1, r-crq vmd vvi dt n1.
(67) sermon (DIV2)
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7850
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.
For now was it known through out the world, what the most valiant and excellent Princes of Germany had now about.119. Years, from Henry the.4.
p-acp av vbds pn31 vvn p-acp av dt n1, r-crq dt av-ds j cc j n2 pp-f np1 vhd av p-acp crd. n2, p-acp np1 dt crd.
(67) sermon (DIV2)
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7851
to the Sonnes of Fridericke the.2. suffered of the bolde ambition, and vncredible mallice of the Popes:
to the Sons of Frederick the.2. suffered of the bold ambition, and uncredible malice of the Popes:
p-acp dt n2 pp-f np1 dt crd. vvn pp-f dt j n1, cc j-u n1 pp-f dt n2:
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and that many of them had loste both their liues with their auncient kingdomes, and their •ibertie most excellent of all.
and that many of them had lost both their lives with their ancient kingdoms, and their •ibertie most excellent of all.
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And here was thempire with out any Emperour for certē yeres: which I am wont to cal a desolation of the kingdome or Empire.
And Here was The Empire with out any Emperor for certain Years: which I am wont to call a desolation of the Kingdom or Empire.
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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:
For the Popes with their invincible and intolerable pride and tyranny had so weakened the force of the emperors, that the empire seemed subverted & destroyed:
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nother coulde there any be easely founde, which ded set by it, or thoughte it worthie to be desyred.
neither could there any be Easily found, which dead Set by it, or Thought it worthy to be desired.
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At the laste at the commaundement of Gregory the.10. which helde a Counsell at Lions, was chosen Counte Rodulph of Abspurg:
At the laste At the Commandment of Gregory the.10. which held a Counsel At Lions, was chosen Count Rudolph of Abspurg:
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which although he forsoke not the thing offered, yet being oft requested to come to Rome, is sayed to haue aunswered:
which although he forsook not the thing offered, yet being oft requested to come to Room, is said to have answered:
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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,
the waywarde steps of feet do Fear me soar, meaning by this dixaine, that he trusted not the Popes, which by their crafts had destroyed both many Prences of Germany,
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and also innumerable people comming to Rome.
and also innumerable people coming to Room.
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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 this Rafe is read to have been crowned King in the year of our Lord.1273. the.200. year After Gregory the.7.
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And so longe time lasted the fight of Popes and Emperours.
And so long time lasted the fight of Popes and emperors.
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A little whyle after, whyleste Alberte the sonne of Rafe was chosen Emperoure, and the election was referred to Boniface the.8.
A little while After, whyleste Alberte the son of Rafe was chosen Emperor, and the election was referred to Boniface the.8.
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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.
of that name, he stoutly rejected the same, and showed by and by in word and deed, that he was both Pope and Emperor, which by right had both swords.
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Which I expounded in the.58. sermon, & the same doth Albert Krantz declare excedingly well in the.8. boke.36. ch. of Saxon matters.
Which I expounded in the.58. sermon, & the same does Albert Krantz declare exceedingly well in the.8. book.36. changed. of Saxon matters.
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In the place of King Albert, was substituted Henry Prince of Lucemburge.
In the place of King Albert, was substituted Henry Prince of Lucemburge.
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But what authoritie ouer him & thempire chalēged Clement the.5 pope, he that list, may know of the Clemētines. For there is a long treatise therof in the.2. boke.9.
But what Authority over him & The Empire challenged Clement the.5 pope, he that list, may know of the Clementine. For there is a long treatise thereof in the.2. book.9.
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tit. I could also rehearce many other lyke things of pope Ihon the.22. and of others, if I ded not thinke it superfluouse.tit. I could also rehearse many other like things of pope John the.22. and of Others, if I dead not think it superfluous.
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titl. de hereticis. Also Clement the.5. booke.3.Title. de hereticis. Also Clement the.5. book.3.
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For of these things which I haue rehersed hitherto, it appereth sufficiētly, that the popes thēselues by a mischeuouse boldnes, haue takē to thēselues thempire, do boast thēselues for monarkes, do abuse the seruice & ministerie of kinges, as their wards & cliētes:
For of these things which I have rehearsed hitherto, it appeareth sufficiently, that the Popes themselves by a mischeuouse boldness, have taken to themselves The Empire, do boast themselves for monarchs, do abuse the service & Ministry of Kings, as their wards & Clients:
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yet to pretend the name of sōnes, to the intent thei may haue them the more obediēt.
yet to pretend the name of Sons, to the intent they may have them the more obedient.
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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 sermō.75.
For so in times past wrote Gregory the.7. to Geusas King of Hungary: which place read in the.17. chap. of this book, the sermon.75.
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yet vnderstād we in the meane time yt the gretest part of Princes & Nobles haue not knowen ye same beast,
yet understand we in the mean time that the greatest part of Princes & Nobles have not known you same beast,
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but haue rather impugned him, & therfore not to come in ye nombre of the beast, but in asmuch as they lyued vnder the Empire,
but have rather impugned him, & Therefore not to come in you number of the beast, but in as as they lived under the Empire,
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yet estraunged farre from the beaste. By this I woulde haue them aunswered, which wyll exclame and saie:
yet estranged Far from the beast. By this I would have them answered, which will exclaim and say:
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who can take it in good parte to haue the holy Empire called the Image of the beast,
who can take it in good part to have the holy Empire called the Image of the beast,
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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.
and so many noble Kings and Princes, Cities and people praise worthy? But I neither ought nor will change the manner of speaking which the scripture uses.
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They be the Lordes woordes all, which Daniell in oulde tyme, and nowe Ibon, haue reuealed to vs:
They be the lords words all, which Daniell in old time, and now Ibon, have revealed to us:
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but I maie excepte and excuse, such as are excused by the testimonie of scripture. The way is ready & briefe:
but I may except and excuse, such as Are excused by the testimony of scripture. The Way is ready & brief:
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whosoeuer wyll be free from the beaste, let him take hede that he be not inspired withe the Popes spirite:
whosoever will be free from the beast, let him take heed that he be not inspired with the Popes Spirit:
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and that he speake not and doe, that the Pope commaūdeth against godlynes. Let him rather be ruled with the spirite of Christ:
and that he speak not and doe, that the Pope commandeth against godliness. Let him rather be ruled with the Spirit of christ:
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and so shal it come to passe, that dwelling in the middes of Babilon, he shal not lyue after the iniquities of Babilon,
and so shall it come to pass, that Dwelling in the mids of Babylon, he shall not live After the iniquities of Babylon,
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but in the Kingdome of Christe. It foloweth:
but in the Kingdom of Christ. It Followeth:
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and the beast shal cause, that whosoeuer shal not worship the Image of the beast, shall be slayne.
and the beast shall cause, that whosoever shall not worship the Image of the beast, shall be slain.
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And it is all one offence, to worship that oulde beaste, and to worship the Image of the newe beaste.
And it is all one offence, to worship that old beast, and to worship the Image of the new beast.
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Of the worshipping of him, I haue spoken a little before.
Of the worshipping of him, I have spoken a little before.
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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:
Therefore do they worship the Image of the beast, which admit the decrees, and those ordinances of the seat and Empire, speaking the inspiration of the beast:
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which allowe the Romish religion, which fall to the kyssing of the fee•e, and shew themselues in all things obedient chyldren of the seate,
which allow the Romish Religion, which fallen to the kissing of the fee•e, and show themselves in all things obedient children of the seat,
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and are faithfull to the popish Empire.
and Are faithful to the popish Empire.
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Nowe yf any wyll not be suche a one, and woulde be content with Christianitie, would abhorre Rome the seat of the beast,
Now if any will not be such a one, and would be content with Christianity, would abhor Room the seat of the beast,
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and detest the Image of ye beast, he lyke a church robber and traytour, is iudged vnworthie of lyfe.
and detest the Image of the beast, he like a Church robber and traitor, is judged unworthy of life.
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There is a Canon in the.5. boke of Decret. the.7. tit of heret.
There is a Canon in the.5. book of Decree. the.7. tit of Heresy.
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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,
Wherein without any circumstance of words, Lucius the Third of that name, determyneth plainly, that Heretics Are stricken with an everlasting curse, whosoever believe and teach otherwise of the Sacraments,
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than the church of Rome beleueth and teacheth.
than the Church of Rome Believeth and Teaches.
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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.
He commandeth moreover, that such being deprived of all dignity, shall be committed to the judgement of the secular Powers, to be punished with dew correction.
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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.
But if the temporal magistrate will not Punish, & so defend the Church, that than he shall be also deprived of all honour, etc. But why do I tarry in rehearsing these things? All men At this day know and see, what things Are done daily.
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They are 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.
They Are condemned, exiled, excommunicated, shut up in prisons, vexed with sundry torments, At the length also cruelly slain, whosoever shall refuse to worship both the beast and his Image.
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The Lorde Iesus, the true Kyng and Byshoppe of his church succour vs, and restrayne the crueltie of the vngraciouse beaste. Amen.
The Lord Iesus, the true King and Bishop of his Church succour us, and restrain the cruelty of the ungracious beast. Amen.
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¶ Of the marke and numbre of the name of the beaste. The.lxj. Sermon.
¶ Of the mark and numbered of the name of the beast. The lxj Sermon.
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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 he made all both small and great, rich and poor, free and bond, to receive a mark in their right hands, or in their foreheads.
cc pns31 vvd d d j cc j, j cc j, j cc n1, pc-acp vvi dt n1 p-acp po32 j-jn n2, cc p-acp po32 n2.
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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.
And that no man might by or fell, save he that hath the mark, or the name of the beast, either the numbered of his name. Here is Wisdom.
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Let him that hath witte, count the numbre of the beaste.
Let him that hath wit, count the numbered of the beast.
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For it is the nūbre of a man, and his nūbre is sixe hondreth threscore and sixe. For it is the numbered of a man, and his numbered is sixe hondreth threscore and sixe.
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He annexeth the rest, wherby Antichrist may be knowen, and shunned. And verely he maie chiefly be knowen of these thinges that folowe.
He annexeth the rest, whereby Antichrist may be known, and shunned. And verily he may chiefly be known of these things that follow.
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And he speaketh of the subiectes of Antichriste, and of this newe Kynge, and Byshoppe.
And he speaks of the Subjects of Antichrist, and of this new King, and Bishop.
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He wyll procure to hymselfe, saieth he, an infinite multitude of al kynd of men, of al states and degrees.
He will procure to himself, Saith he, an infinite multitude of all kind of men, of all states and Degrees.
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For his Kyngdome shall be ample and large. Therfore doth the Lord resite here, certeine kynds and states of men:
For his Kingdom shall be ample and large. Therefore does the Lord resite Here, certain Kinds and states of men:
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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:
And under the same understandeth, whatsoever is of the same state in the Whole world. The Romish Antichrist brought under his subjection small and great, rich and poor:
cc p-acp dt d vvz, r-crq vbz pp-f dt d n1 p-acp dt j-jn n1. dt jp np1 vvd p-acp po31 n1 j cc j, j cc j:
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free, to witte nobles, and bond.
free, to wit Nobles, and bound.
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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:
For we see that emperors, Kings, Dukes, Marquesses, Earls and Baronnes, Realms, Countries, Cities, Patriarchs, Archbishop's and Bishops, Prelates, Doctors, Clark's, and Lay men obey him:
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also men of greatest power, riches & wisedom, together with ye poore people.
also men of greatest power, riches & Wisdom, together with you poor people.
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7910
There is none such a kingdome, & so diuersly cōpacte in the world, no not emonges the Mahometistes. And al these verely willingly are subiect to the seate:
There is none such a Kingdom, & so diversely compact in the world, no not among the Mahometists. And all these verily willingly Are Subject to the seat:
pc-acp vbz pix d dt n1, cc av av-j vvn p-acp dt n1, uh-dx xx p-acp dt n2. cc d d av-j av-j vbr j-jn p-acp dt n1:
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yea thei haue perswaded with thēselues, that thei cannot wel liue, that they cannot be saued,
yea they have persuaded with themselves, that they cannot well live, that they cannot be saved,
uh pns32 vhb vvn p-acp px32, cst pns32 vmbx av vvi, cst pns32 vmbx vbi vvn,
(68) sermon (DIV2)
849
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7912
vnlesse they be subiecte to the See of Rome.
unless they be Subject to the See of Rome.
cs pns32 vbb j-jn p-acp dt vvb pp-f np1.
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849
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7913
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. And like as Princes discern their Subjects & Servants by culloures and cognisaunces, and the Common people also their cattle by several brands and marks, whereby they may be known whose they Are, or whom they serve.
cc av-j c-acp n2 vvb po32 n2-jn cc n2 p-acp n2 cc n2, cc dt j n1 av po32 n2 p-acp j n2 cc n2, c-crq pns32 vmb vbi vvn r-crq pns32 vbr, cc r-crq pns32 vvb.
(68) sermon (DIV2)
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7914
For euery man hath his cullours:
For every man hath his cullours:
p-acp d n1 vhz po31 n2:
(68) sermon (DIV2)
850
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7915
he white and blacke, he red & blewe, an other white & red, some blacke & yelow, which they geue their soldiours & seruauntes to weare,
he white and black, he read & blew, an other white & read, Some black & yellow, which they give their Soldiers & Servants to wear,
pns31 j-jn cc j-jn, pns31 vvd cc vvd, dt n-jn j-jn cc j-jn, d j-jn cc j-jn, r-crq pns32 vvb po32 n2 cc n2 pc-acp vvi,
(68) sermon (DIV2)
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7916
& thei professe thereby to be reteined to him or him.
& they profess thereby to be retained to him or him.
cc pns32 vvb av pc-acp vbi vvn p-acp pno31 cc pno31.
(68) sermon (DIV2)
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7917
And as they marke their horses with their brand, and set their marks vpon household vessel:
And as they mark their Horses with their brand, and Set their marks upon household vessel:
cc c-acp pns32 vvb po32 n2 p-acp po32 n1, cc vvi po32 n2 p-acp n1 n1:
(68) sermon (DIV2)
850
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7918
So shall Antichriste doubtles haue also his NONLATINALPHABET to wit, his marke, whereby he may both bynde wen to him,
So shall Antichrist doubtless have also his to wit, his mark, whereby he may both bind wen to him,
av vmb np1 av-j vhb av po31 p-acp n1, po31 n1, c-crq pns31 vmb av-d vvi n1 p-acp pno31,
(68) sermon (DIV2)
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7919
and so boūden shal marke, that they may be discerned from others, and by this meane maie weare the badge,
and so bounden shall mark, that they may be discerned from Others, and by this mean may wear the badge,
cc av vvn vmb vvi, cst pns32 vmb vbi vvn p-acp n2-jn, cc p-acp d j vmb vvi dt n1,
(68) sermon (DIV2)
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7920
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.
and as it were the cullours of their Lord and Master. And he will give his mark on the right hand, or on their foreheads.
cc c-acp pn31 vbdr dt n2 pp-f po32 n1 cc n1. cc pns31 vmb vvi po31 n1 p-acp dt j-jn n1, cc p-acp po32 n2.
(68) sermon (DIV2)
850
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7921
Aretas and Primasius, finally all expositours agreablie, do expounde it the confession of the mouth, and studie and operation of a good woorke. Aretas and Primasius, finally all expositors agreeably, do expound it the Confessi of the Mouth, and study and operation of a good work.
np1 cc np1, av-j d n2 av-j, vdb vvi pn31 dt n1 pp-f dt n1, cc vvi cc n1 pp-f dt j n1.
(68) sermon (DIV2)
851
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7922
We haue hearde verely, howe Christe in the seuenth chapt. ded imprinte on the foreheades of his seruaunts faith, by effectual charitie.
We have heard verily, how Christ in the Seventh Chapter. dead imprinte on the foreheads of his Servants faith, by effectual charity.
pns12 vhb vvn av-j, c-crq np1 p-acp dt ord j. j vvi p-acp dt n2 pp-f po31 ng1 n1, p-acp j n1.
(68) sermon (DIV2)
851
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7923
And in very dede the signe of Gods children, is fayth, and loue that cometh of the same fayth.
And in very deed the Signen of God's children, is faith, and love that comes of the same faith.
cc p-acp j n1 dt n1 pp-f npg1 n2, vbz n1, cc n1 cst vvz pp-f dt d n1.
(68) sermon (DIV2)
851
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7924
So do the writings of the Euangelistes and Apostles testifie.
So do the writings of the Evangelists and Apostles testify.
av vdb dt n2 pp-f dt n2 cc n2 vvi.
(68) sermon (DIV2)
851
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7925
Neuerthelesse, Christ hath also the externall marke of his seruauntes, those holesome Sacramentes of the church, Baptisme and the Lordes Supper.
Nevertheless, christ hath also the external mark of his Servants, those wholesome Sacraments of the Church, Baptism and the lords Supper.
av, np1 vhz av dt j n1 pp-f po31 n2, d j n2 pp-f dt n1, n1 cc dt ng1 n1.
(68) sermon (DIV2)
851
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7926
Howebeit yf any be baptized at this day, and be partaker of the Lords supper, cal vpō God the father with the Lordes praier,
Howbeit if any be baptised At this day, and be partaker of the lords supper, call upon God the father with the lords prayer,
a-acp cs d vbb vvn p-acp d n1, cc vbi n1 pp-f dt n2 n1, vvb p-acp np1 dt n1 p-acp dt n2 n1,
(68) sermon (DIV2)
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7927
and vtter his faith by a sincere cōfession of thapostels Crede:
and utter his faith by a sincere Confessi of The apostles Crede:
cc vvi po31 n1 p-acp dt j n1 pp-f n2 fw-la:
(68) sermon (DIV2)
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7928
morouer confesse those to be good workes, which are done in faith after the rule of the ten cōmaundementes,
moreover confess those to be good works, which Are done in faith After the Rule of the ten Commandments,
av vvb d pc-acp vbi j n2, r-crq vbr vdn p-acp n1 p-acp dt n1 pp-f dt crd n2,
(68) sermon (DIV2)
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7929
and besides this doe shine in good workes:
and beside this do shine in good works:
cc p-acp d vdb vvi p-acp j n2:
(68) sermon (DIV2)
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7930
shall he be taken for a true catholicke and right christen mā? In olde fime doubtles al men would haue imbraced him for a Brother.
shall he be taken for a true catholic and right christian man? In old fime doubtless all men would have embraced him for a Brother.
vmb pns31 vbi vvn p-acp dt j jp cc j-jn jp n1? p-acp j n1 av-j d n2 vmd vhi vvn pno31 p-acp dt n1.
(68) sermon (DIV2)
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7931
But what shuld he be at this daye in the Popes kingdome:
But what should he be At this day in the Popes Kingdom:
p-acp q-crq vmd pns31 vbi p-acp d n1 p-acp dt ng1 n1:
(68) sermon (DIV2)
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7932
Thou shalt seme by al these things to haue confessed nothing at al of the true faith,
Thou shalt seem by all these things to have confessed nothing At all of the true faith,
pns21 vm2 vvi p-acp d d n2 pc-acp vhi vvn pix p-acp d pp-f dt j n1,
(68) sermon (DIV2)
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7933
except thou plainely professe yt thou beleuest after the faith & tradition of the church of Rome:
except thou plainly profess that thou Believest After the faith & tradition of the Church of Rome:
c-acp pns21 av-j vvi pn31 pns21 vv2 p-acp dt n1 cc n1 pp-f dt n1 pp-f np1:
(68) sermon (DIV2)
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7934
& that thou doest acknowledge those for good workes whiche the churche of Rome hath approued.
& that thou dost acknowledge those for good works which the Church of Rome hath approved.
cc cst pns21 vd2 vvi d p-acp j n2 r-crq dt n1 pp-f np1 vhz vvn.
(68) sermon (DIV2)
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7935
Vnlesse thou beleue & professe on this wise, in vaine shalt thou confesse al the fourmer matters.
Unless thou believe & profess on this wise, in vain shalt thou confess all the former matters.
cs pns21 vvb cc vvi p-acp d n1, p-acp j vm2 pns21 vvi d dt j n2.
(68) sermon (DIV2)
852
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7936
No though thou saiest moreouer that thou beleuest the lawe, the prophetes, the gospel, & Apostles.
No though thou Sayest moreover that thou Believest the law, the Prophets, the gospel, & Apostles.
uh-dx cs pns21 vv2 av d pns21 vv2 dt n1, dt n2, dt n1, cc n2.
(68) sermon (DIV2)
852
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7937
They will like thee a great deale better, if thou sayest thou arte an obedient childe of the Apostolicall See and church of Rome:
They will like thee a great deal better, if thou Sayest thou art an obedient child of the Apostolical See and Church of Rome:
pns32 vmb vvi pno21 dt j n1 av-jc, cs pns21 vv2 pns21 vb2r dt j n1 pp-f dt j vvb cc n1 pp-f np1:
(68) sermon (DIV2)
852
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7938
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.
than if thou Shouldst say, that thou art the child of God, a christian man, that thou puttest thy Whole trust in the son of God, which is the only salvation and rightuousenes.
cs cs pns21 vmd2 vvi, cst pns21 vb2r dt n1 pp-f np1, dt jp n1, cst pns21 vv2 po21 j-jn n1 p-acp dt n1 pp-f np1, r-crq vbz dt j n1 cc n1.
(68) sermon (DIV2)
852
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7939
Yea ye shall finde thē, which wil by and by at these wordes crie out, that they smell of heresie,
Yea you shall find them, which will by and by At these words cry out, that they smell of heresy,
uh pn22 vmb vvi pno32, r-crq vmb p-acp cc a-acp p-acp d n2 vvb av, cst pns32 vvb pp-f n1,
(68) sermon (DIV2)
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7940
& a minde infected with poyson. I fayne nothing, experience it selfe wil witnesse, that I saye trewth.
& a mind infected with poison. I fain nothing, experience it self will witness, that I say truth.
cc dt n1 vvn p-acp n1. pns11 vvb pix, n1 pn31 n1 vmb vvi, cst pns11 vvb n1.
(68) sermon (DIV2)
852
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7941
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.
And thus doth the Pope mark his men both in the forehead & Right hand. Thus Are the Romish whelps discerned from other faithful, as it were by marks.
cc av vdz dt n1 vvb po31 n2 d p-acp dt n1 cc j. av vbr dt jp n2 vvn p-acp j-jn j, c-acp pn31 vbdr p-acp n2.
(68) sermon (DIV2)
852
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7942
Besides this there is an other thing.
Beside this there is an other thing.
p-acp d pc-acp vbz dt j-jn n1.
(68) sermon (DIV2)
853
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7943
Al papist•s do plainely testifie, that vnlesse a man be marked in the forehead with Chresme by the Bishoppes hande, he is no christian:
All papist•s do plainly testify, that unless a man be marked in the forehead with Chresme by the Bishops hand, he is no christian:
d n2 vdb av-j vvi, cst cs dt n1 vbi vvn p-acp dt n1 p-acp fw-fr p-acp dt ng1 n1, pns31 vbz dx njp:
(68) sermon (DIV2)
853
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7944
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.
how so ever he be baptised, & believe in christ Iesus. Whereof it follows, that they attribute more to their confirmation & annoincting of the Bishop, than to the christian faith.
uh-crq av av pns31 vbb j-vvn, cc vvi p-acp np1 np1. c-crq pn31 vvz, cst pns32 vvb av-dc p-acp po32 n1 cc vvg pp-f dt n1, cs p-acp dt jp n1.
(68) sermon (DIV2)
853
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7945
Reade the boke called Summa angelica in the title of confirmation. This therefore is a sealyng of the Popisshe religion:
Reade the book called Summa angelica in the title of confirmation. This Therefore is a sealing of the Popish Religion:
np1 dt n1 vvn fw-la fw-la p-acp dt n1 pp-f n1. np1 av vbz dt vvg pp-f dt j n1:
(68) sermon (DIV2)
853
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7946
the Christen markes of Christ are sufficient.
the christian marks of christ Are sufficient.
dt jp n2 pp-f np1 vbr j.
(68) sermon (DIV2)
853
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7947
The Pope also by an other waye imprinteth his marke in the righthande of mē, by he•ting of vowes,
The Pope also by an other Way imprinteth his mark in the Right hand of men, by he•ting of vows,
dt n1 av p-acp dt j-jn n1 vvz po31 n1 p-acp dt j pp-f n2, p-acp vvg pp-f n2,
(68) sermon (DIV2)
853
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7948
& perfourming of othes, as they terme it. For they that make a vowe in entryng into any religion as they call it,
& performing of Oaths, as they term it. For they that make a Voelli in entering into any Religion as they call it,
cc vvg pp-f n2, c-acp pns32 vvb pn31. p-acp pns32 cst vvb dt n1 p-acp vvg p-acp d n1 c-acp pns32 vvb pn31,
(68) sermon (DIV2)
853
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7949
as it were by a stipulation made, do binde themselues to the Pope and See of Rome.
as it were by a stipulation made, do bind themselves to the Pope and See of Rome.
c-acp pn31 vbdr p-acp dt n1 vvd, vdb vvi px32 p-acp dt n1 cc vvb pp-f np1.
(68) sermon (DIV2)
853
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7971
Title. de hereticis. But he that will knowe exactely a compendiouse treatise of tiranny, and a glasse of butcherie, let him reade the Bulle of Martin the.5.Title. de hereticis. But he that will know exactly a compendious treatise of tyranny, and a glass of butchery, let him read the Bull of Martin the.5.
n1. fw-fr fw-la. p-acp pns31 cst vmb vvi av-j dt j n1 pp-f n1, cc dt n1 pp-f n1, vvb pno31 vvi dt n1 pp-f np1 dt crd.
(68) sermon (DIV2)
854
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7950
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.
Furthermore Antichrist the Pope by Oaths also to be performed by the holding up of the right hand doth bind and bring in danger to him, emperors, Kings, Archbisshoppes, Princes, Bishops, Doctors, Universities, and all states.
np1 np1 dt n1 p-acp n2 av pc-acp vbi vvn p-acp dt vvg a-acp pp-f dt j-jn n1 vdz vvi cc vvi p-acp n1 p-acp pno31, n2, n2, n2, n2, n2, n2, n2, cc d n2.
(68) sermon (DIV2)
853
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7951
They promesse that they will attempte nothing agaynst the church of Rome, nor agaynst the high Bisshop thereof,
They promise that they will attempt nothing against the Church of Room, nor against the high Bishop thereof,
pns32 n1 cst pns32 vmb vvi pix p-acp dt n1 pp-f n1, ccx p-acp dt j n1 av,
(68) sermon (DIV2)
853
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7952
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.
nor yet against the privileges and statutes of the See. There remain the manner of Oaths in the decrees and Decretals. I touch these things briefly.
ccx av p-acp dt n2 cc n2 pp-f dt vvb. pc-acp vvi dt n1 pp-f n2 p-acp dt n2 cc n2. pns11 vvb d n2 av-j.
(68) sermon (DIV2)
853
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7953
They see more, that shutte not their eyes.
They see more, that shut not their eyes.
pns32 vvb av-dc, cst vvn xx po32 n2.
(68) sermon (DIV2)
853
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7954
And al men beholde, how the Pope hath set his marke on the righthand and forehead of men.
And all men behold, how the Pope hath Set his mark on the Right hand and forehead of men.
cc d n2 vvi, c-crq dt n1 vhz vvn po31 n1 p-acp dt j cc n1 pp-f n2.
(68) sermon (DIV2)
853
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7955
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 the marke of the beaste: There follows again of the fierce cruelty, and bloody tyranny, which Antichrist Practiseth against the Christians, that is to say against them which will not receive the mark of the beast:
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(68) sermon (DIV2)
854
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7956
that is, whiche will not prostitute themselues to the luste of the Pope, and the seate of pestilēce.
that is, which will not prostitute themselves to the lust of the Pope, and the seat of pestilence.
cst vbz, r-crq vmb xx vvi px32 p-acp dt n1 pp-f dt n1, cc dt n1 pp-f n1.
(68) sermon (DIV2)
854
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7957
Antichrist, sayeth the lorde, by his power shall brynge to passe, that none maye by or selle, saue he that hath the marke of the beaste, &c. And these come all to one effecte, the marke of the beaste, the name of the beaste,
Antichrist, Saith the lord, by his power shall bring to pass, that none may by or sell, save he that hath the mark of the beast, etc. And these come all to one Effect, the mark of the beast, the name of the beast,
np1, vvz dt n1, p-acp po31 n1 vmb vvi pc-acp vvi, cst pix vmb p-acp cc vvi, c-acp pns31 cst vhz dt n1 pp-f dt n1, av cc d vvb d p-acp crd n1, dt n1 pp-f dt n1, dt n1 pp-f dt n1,
(68) sermon (DIV2)
854
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7958
and the nombre of the name of the beast.
and the number of the name of the beast.
cc dt n1 pp-f dt n1 pp-f dt n1.
(68) sermon (DIV2)
854
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7959
For he hath the marke of the beast, which acknowledgeth the seate, and professeth the faith of Rome:
For he hath the mark of the beast, which acknowledgeth the seat, and Professes the faith of Rome:
p-acp pns31 vhz dt n1 pp-f dt n1, r-crq vvz dt n1, cc vvz dt n1 pp-f np1:
(68) sermon (DIV2)
854
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7960
and euen to whom the christen faith is not enough.
and even to whom the christian faith is not enough.
cc av p-acp ro-crq dt jp n1 vbz xx av-d.
(68) sermon (DIV2)
854
Page 424
7961
He hath the name of the beaste, who so euer he be that will be named an obedient childe of the holy See of Rome,
He hath the name of the beast, who so ever he be that will be nam an obedient child of the holy See of Room,
pns31 vhz dt n1 pp-f dt n1, r-crq av av pns31 vbb cst vmb vbi vvn dt j n1 pp-f dt j vvb pp-f n1,
(68) sermon (DIV2)
854
Page 424
7962
and acknowledgeth the Pope to be head of the vniuersall church.
and acknowledgeth the Pope to be head of the universal Church.
cc vvz dt n1 pc-acp vbi n1 pp-f dt j n1.
(68) sermon (DIV2)
854
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7963
He hath the nombre of the name of the beaste, whiche hath a societie with the beaste, whiche societie that nombre bewrayeth or sheweth.
He hath the number of the name of the beast, which hath a society with the beast, which society that number bewrayeth or shows.
pns31 vhz dt n1 pp-f dt n1 pp-f dt n1, r-crq vhz dt n1 p-acp dt n1, r-crq n1 d n1 vvz cc vvz.
(68) sermon (DIV2)
854
Page 424
7964
Therfore excepte thou acknowledge the Pope to be supreme head of the churche in Earth, with the fulnes of power:
Therefore except thou acknowledge the Pope to be supreme head of the Church in Earth, with the fullness of power:
av c-acp pns21 vvb dt n1 pc-acp vbi j n1 pp-f dt n1 p-acp n1, p-acp dt n1 pp-f n1:
(68) sermon (DIV2)
854
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7965
vnlesse thou professest to followe the fayth of the holy church of Rome, and to deteste all thinges what so euer that See hath condemned, thou arte forbidden fire and water.
unless thou professest to follow the faith of the holy Church of Room, and to detest all things what so ever that See hath condemned, thou art forbidden fire and water.
cs pns21 vv2 pc-acp vvi dt n1 pp-f dt j n1 pp-f n1, cc pc-acp vvi d n2 r-crq av av cst vvb vhz vvn, pns21 vb2r vvn n1 cc n1.
(68) sermon (DIV2)
854
Page 424
7966
That same hath the lord called to prohibite, that thou mayest nother bie nor selle. We saye in dutche, signifiyng one that is bannished out of al mens company.
That same hath the lord called to prohibit, that thou Mayest neither bye nor sell. We say in dutch, signifying one that is banished out of all men's company.
cst d vhz dt n1 vvd pc-acp vvi, cst pns21 vm2 av-dx vvi ccx vvi. pns12 vvb p-acp jp, vvg pi cst vbz vvn av pp-f d ng2 n1.
(68) sermon (DIV2)
854
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7967
He vnderstandeth therfore excommunication, that horrible thonderbolte of the Pope, wherewith are stricken all those, that haue set more by Christ,
He understandeth Therefore excommunication, that horrible thonderbolte of the Pope, wherewith Are stricken all those, that have Set more by christ,
pns31 vvz av n1, cst j n1 pp-f dt n1, c-crq vbr vvn d d, cst vhb vvn av-dc p-acp np1,
(68) sermon (DIV2)
854
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7968
than by the Pope, or the which haue lothed the Popes decrees in comparison of the Gospell.
than by the Pope, or the which have loathed the Popes decrees in comparison of the Gospel.
cs p-acp dt n1, cc dt r-crq vhb vvn dt ng1 n2 p-acp n1 pp-f dt n1.
(68) sermon (DIV2)
854
Page 425
7994
Vnlesse we be wise in this thing, we shal be fooles, and not wise.
Unless we be wise in this thing, we shall be Fools, and not wise.
cs pns12 vbb j p-acp d n1, pns12 vmb vbi n2, cc xx j.
(68) sermon (DIV2)
856
Page 426
7972
whiche is subiecte to the Sessions of the Counsell of Constaunce, and is written to Bishoppes and inquisitours of heretical prauitie.
which is Subject to the Sessions of the Counsel of Constance, and is written to Bishops and inquisitors of heretical pravity.
r-crq vbz j-jn p-acp dt n2 pp-f dt n1 pp-f np1, cc vbz vvn p-acp n2 cc n2 pp-f j n1.
(68) sermon (DIV2)
854
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7973
Emonges other thinges, there is one, which geueth a wonderfull lighte to this place whiche we nowe expounde:
Among other things, there is one, which Giveth a wonderful Light to this place which we now expound:
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where it cōmaundement, that they do not permitte them that dispise the communion of the churche of Rome, to kepe or dwell in any house or lodgynge, to make any bargaynes,
where it Commandment, that they do not permit them that despise the communion of the Church of Room, to keep or dwell in any house or lodging, to make any bargains,
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or occupie any trafficke or trade of Marchandise, or to haue any cōforte of humanitie with the faithfull of Christ.
or occupy any traffic or trade of Merchandise, or to have any Comfort of humanity with the faithful of christ.
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Reade thou the reste, leafe.134.
Reade thou the rest, leaf.134.
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Herunto maye be added, that in Popishe churches is the greateste biyng and sellynge of all.
Hereunto may be added, that in Popish Churches is the greatest biyng and selling of all.
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But vnlesse his crowne be shauen, and his handes imbrewed with oyle, that is, except he hath receiued in the foreheade or head and in the righthande the marke indelible (for so they terme it, that can not be put out) he hath no marchandise lefte him in the house,
But unless his crown be shaven, and his hands imbrued with oil, that is, except he hath received in the forehead or head and in the Right hand the mark indelible (for so they term it, that can not be put out) he hath no merchandise left him in the house,
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nor so much as a little corner.
nor so much as a little corner.
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But Christ whipped these marchaūtes, or byers and sellers ones or twise out of the temple:
But christ whipped these Merchants, or byers and sellers ones or twice out of the temple:
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Antichrist hath brought them in agayne.
Antichrist hath brought them in again.
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And this is verely a wonder, thei shewe more fauour at this daye to Iewes, Turkes, and heathen, than to Christians.
And this is verily a wonder, they show more favour At this day to Iewes, Turkes, and heathen, than to Christians.
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For vnto the only gospellers is no place permitted:
For unto the only Evangelists is no place permitted:
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verely for that they ascribe al to Christe, preache Christe only, leaue nothing to the Pope,
verily for that they ascribe all to Christ, preach Christ only, leave nothing to the Pope,
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but rather accuse him moste constantly, and bitterly.
but rather accuse him most constantly, and bitterly.
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But what shall we saye to them, whose handes and foreheades haue ben defiled with the marke? I bid them to wash themselues with ye bloud of Christ, forsake Antichriste,
But what shall we say to them, whose hands and foreheads have been defiled with the mark? I bid them to wash themselves with you blood of christ, forsake Antichrist,
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and tourne vnto Christe, in relinquisshyng their errours and repenting them.
and turn unto Christ, in relinquisshyng their errors and repenting them.
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In case thou haste bounden thy selfe to Antichriste by an othe, doe not perfourme that rashe and wicked othe, by vngodly speakyng agaynst the gospel.
In case thou haste bounden thy self to Antichrist by an other, do not perform that rash and wicked other, by ungodly speaking against the gospel.
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Do penaūce, make thy purgation, retourne vnto Christ, and thou shalt be saued.
Do penance, make thy purgation, return unto christ, and thou shalt be saved.
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Nowe leest any man here should chatter, that we maye be Christians, & aboundantly instructed in heauenly wisedom, Now least any man Here should chatter, that we may be Christians, & abundantly instructed in heavenly Wisdom,
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although we do heare or speake nothing of the pope and popishe matters, that those disputations are vnprofitable,
although we do hear or speak nothing of the pope and popish matters, that those disputations Are unprofitable,
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yea odiouse, and to apperteyne to the stiring vp of troubles, and therfore to be hurteful and foolishe:
yea odious, and to appertain to the stirring up of Troubles, and Therefore to be hurtful and foolish:
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that same our Lorde preuenteth, and sayeth expressely, here is wisedom in the knowledge and righte iudgemente of these thinges consisteth the trewe, heauenly and godly wisedome.
that same our Lord preventeth, and Saith expressly, Here is Wisdom in the knowledge and right judgement of these things Consisteth the true, heavenly and godly Wisdom.
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The Lord therfore exciteth the hearers to the study of inquyringe after Antichriste, and to beware of him when he is founde. For in the 14. chapt.
The Lord Therefore Exciteth the hearers to the study of inquyringe After Antichrist, and to beware of him when he is found. For in the 14. Chapter.
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we shall heare, that they shall drinke of the Wine of Gods wrath, as many as haue receyued the marke of the beaste, and worshipped his Image.
we shall hear, that they shall drink of the Wine of God's wrath, as many as have received the mark of the beast, and worshipped his Image.
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Wherefore they shall drinke at the same table with Christe of the cuppe of lyfe and of the grace of God,
Wherefore they shall drink At the same table with Christ of the cup of life and of the grace of God,
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so many as haue dispised Poperie.
so many as have despised Popery.
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And who shall denye it to be the trewe wisedome, by the whiche we maye come from the wrath of God, to the grace felloweshippe and participation of the same:
And who shall deny it to be the true Wisdom, by the which we may come from the wrath of God, to the grace felloweshippe and participation of the same:
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Moreouer the lord adioyneth, that men indewed with vnderstandyng, not witles, and ful of hurtful follye, should recken the name of the beast:
Moreover the lord adjoineth, that men endued with understanding, not witless, and full of hurtful folly, should reckon the name of the beast:
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that is to saye, should be dilligently occupied in this matter, that those thinges should be dilligently searched for, whiche worldely menne affirme to be curiousely sought and inquired after, not only without any profit,
that is to say, should be diligently occupied in this matter, that those things should be diligently searched for, which worldly men affirm to be curiously sought and inquired After, not only without any profit,
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but with losse also, Moreouer the Lorde commaundeth to accompte the nombre of the name of the beaste.
but with loss also, Moreover the Lord commandeth to accompt the number of the name of the beast.
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He addeth that the same is not harde to do.
He adds that the same is not harden to do.
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For this nombre to be the nombre of a man, to witte which a dilligēt man maye easely by fayth & industrie attaine to.
For this number to be the number of a man, to wit which a diligent man may Easily by faith & industry attain to.
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For so doeth Aretas expounde it also, saiyng, that nombre is comon and knowen to men.
For so doth Aretas expound it also, saying, that number is Common and known to men.
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Let them leaue than to trouble our godly studies, which blame our sermōs made against the Pope,
Let them leave than to trouble our godly studies, which blame our Sermons made against the Pope,
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and laugh at our dilligence such as it is in expoundyng popishe abominations, finally whiche suppose we spende our time in vayne in the accompte of times.
and laugh At our diligence such as it is in expounding popish abominations, finally which suppose we spend our time in vain in the accompt of times.
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They do heare here, excepte they will heare nothing, that we haue receiued cōmaundement of the lord, so to do:
They do hear Here, except they will hear nothing, that we have received Commandment of the lord, so to do:
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moreouer that the lord testifieth, that wisedome is herein.
moreover that the lord Testifieth, that Wisdom is herein.
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And here I geue warnyng that the maner of speakyng is to be obserued, that we wery not in vayne bothe our selues and our auditours through the inquisition of a certen name in the nombres.
And Here I give warning that the manner of speaking is to be observed, that we weary not in vain both our selves and our Auditors through the inquisition of a certain name in the Numbers.
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For that it is sayed to be the nombre of his name, as though he wold a certaine name shuld be gathered & composed of these charactes NONLATINALPHABET:
For that it is said to be the number of his name, as though he would a certain name should be gathered & composed of these characts:
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as for the most part is gathered of these thre lettres or charactes NONLATINALPHABET, this name Christ.
as for the most part is gathered of these Three letters or characts, this name christ.
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Nother waūt they, which thinke how by these thre charactes no other thing is signified, than the name of christ:
Nother want they, which think how by these Three characts no other thing is signified, than the name of Christ:
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which the lord him selfe in the.24. of Matth. prophecied, that Antichriste should vse. Certes he calleth him self Christes vicar.
which the lord him self in the.24. of Matthew prophesied, that Antichrist should use. Certes he calls him self Christ's vicar.
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I know rightwell, that the proper names of great men, haue ben sealed by prophecies and signified before: as Iosias, Cyrus, Iesus.
I know rightwell, that the proper names of great men, have been sealed by prophecies and signified before: as Iosias, Cyrus, Iesus.
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But here thou canst gather no such thing, but forceably and as it were agaynst the heere.
But Here thou Canst gather no such thing, but Forcibly and as it were against the Here.
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I vnderstande therefore by the nombre of the name of Antichrist or beaste, the very accōpte, wherby we come vnto his name.
I understand Therefore by the number of the name of Antichrist or beast, the very accompt, whereby we come unto his name.
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And a name is a briefe definition or description of any thing, whereby, it is knowen of what sorte and maner it is.
And a name is a brief definition or description of any thing, whereby, it is known of what sort and manner it is.
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Which thing in this our cause, the nōbre supplieth, whiche bringeth vs vnto those times, which geue him his name, whereof he taketh his name, yt is whiche times reueale vnto vs Antichrist spoken of before in the prophetes,
Which thing in this our cause, the number supplieth, which brings us unto those times, which give him his name, whereof he Takes his name, that is which times reveal unto us Antichrist spoken of before in the Prophets,
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and shewe vs who and what he is, or whō we should take for Antichrist,
and show us who and what he is, or whom we should take for Antichrist,
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euen him verely, whiche hauing brought lowe three kinges, he him selfe starteth vp of naught,
even him verily, which having brought low three Kings, he him self starts up of nought,
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and to the distruction of the true religion beginneth to reigne.
and to the destruction of the true Religion begins to Reign.
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And nowe he sheweth vs expressely this nombre nominall as I maye calle it, and vocalle which maye leade vs vnto Antichriste, that we maye knowe who it is,
And now he shows us expressly this number nominal as I may call it, and vocalle which may lead us unto Antichrist, that we may know who it is,
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and when we knowe him, we maye beware of him, and commaundeth vs to nombre the yeres sixe hondreth sixtie and sixe.
and when we know him, we may beware of him, and commandeth us to number the Years sixe hondreth sixtie and sixe.
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For so many importe these Greke letters NONLATINALPHABET. In expoundyng of the which nombre the expositours haue varied wonderfully.
For so many import these Greek letters. In expounding of the which number the expositors have varied wonderfully.
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I like best the exposition of the blessed Martir S. Ireney, which perauenture an hondreth yeres after the setting forth of the Apocalipse, wrote his boke against heresies,
I like best the exposition of the blessed Martyr's S. Irenae, which Peradventure an hondreth Years After the setting forth of the Apocalypse, wrote his book against heresies,
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& saw some, whiche hearde S. Iohn preach, with S. Ireney maketh also Andreas the good bishop of Cesaria, which with Aretas speaketh thus:
& saw Some, which heard S. John preach, with S. Irenae makes also Andrew the good bishop of Caesarea, which with Aretas speaks thus:
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the perfit rekening, & iuste accompte of the nōbre, as likewise other thinges which are written of the same Antichriste, the oportunitie of time shall open, and very experience, to suche as will watche dilligently.
the perfect reckoning, & just accompt of the number, as likewise other things which Are written of the same Antichrist, the opportunity of time shall open, and very experience, to such as will watch diligently.
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For if it were necessary, as some of the Doctours suppose, that this name should be manifestly knowē:
For if it were necessary, as Some of the Doctors suppose, that this name should be manifestly known:
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he that sawe him, would doubtles haue reuealed.
he that saw him, would doubtless have revealed.
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But the diuine grace allowed it not, that the name of this pestiferous beaste should in this godly boke be rehersed. Thus farre Andreas.
But the divine grace allowed it not, that the name of this pestiferous beast should in this godly book be rehearsed. Thus Far Andrew.
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After the same sorte also the holy Martir of Christ Ireneus before Andreas lefte written in the.5. boke agaynst Heresies. After the same sort also the holy Martyr's of christ Irenaeus before Andrew left written in the.5. book against Heresies.
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For aboute the ende of the booke:
For about the end of the book:
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and at laste vsurped a kingedome, to witte of Rome.
and At laste usurped a Kingdom, to wit of Rome.
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it is surer, sayeth he, and with out daunger to abide and tary for the fulfillyng of the prophecie,
it is Surer, Saith he, and with out danger to abide and tarry for the fulfilling of the prophecy,
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than to suspecte and gesse at euery name:
than to suspect and guess At every name:
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where as many names maye be founde hauing the foresayde nombre, whereby notwithstanding the question is not aunswered.
where as many names may be found having the foresaid number, whereby notwithstanding the question is not answered.
c-crq c-acp d n2 vmb vbi vvn vhg dt j-vvn n1, c-crq p-acp dt n1 vbz xx vvn.
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Yet by and by he sayeth: the name NONLATINALPHABET conteineth the nōbre of.666. And very like it is to be true.
Yet by and by he Saith: the name Containeth the number of.666. And very like it is to be true.
av p-acp cc a-acp pns31 vvz: dt n1 vvz dt n1 pp-f crd. cc av av-j pn31 vbz pc-acp vbi j.
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For this vocable hath a very kingdome. For thei be latines, that now raigne. This sayeth he.
For this vocable hath a very Kingdom. For they be Latins, that now Reign. This Saith he.
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And doubtles this good doctour erred not one whit, indued with the holy spirite of God. And doubtless this good Doctor erred not one whit, endued with the holy Spirit of God.
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For we see that the church of Rome is called the latin churche, and the Pope the high Bisshop of the latin church.
For we see that the Church of Room is called the latin Church, and the Pope the high Bishop of the latin Church.
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We see al seruice in churches sayde in the latin tongue. In Courtes & al iudgementes of Bisshoppes the latin tōgue only vsed.
We see all service in Churches said in the latin tongue. In Courts & all Judgments of Bishops the latin tongue only used.
pns12 vvb d n1 p-acp n2 vvd p-acp dt jp n1. p-acp n2 cc d n2 pp-f n2 dt jp n1 av-j vvn.
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Moreouer no man shall serue in this churche, excepte he be a latiniste.
Moreover no man shall serve in this Church, except he be a latiniste.
av dx n1 vmb vvi p-acp d n1, c-acp pns31 vbb dt n1.
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What wil you saie that these latinistes cal the Hebrewe, that is to wit, the holy tongue, by an opprobriouse name Iewish, the Grece Church & tongue heretical? The Bibles in Greke and Hebrewe be of them suspected.
What will you say that these Latinists call the Hebrew, that is to wit, the holy tongue, by an opprobriouse name Jewish, the Grece Church & tongue heretical? The Bibles in Greek and Hebrew be of them suspected.
q-crq vmb pn22 vvi cst d n2 vvb dt njp, cst vbz p-acp n1, dt j n1, p-acp dt j n1 jp, dt zz n1 cc n1 j? dt np1 p-acp njp cc njp vbi pp-f pno32 vvn.
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For they will haue the latin Bibles only to be authenticall, and to be red of all men as authenticall.
For they will have the latin Bibles only to be authentical, and to be read of all men as authentical.
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But these thinges are better knowen, than that I nede to admonisshe and recite them here with many wordes.
But these things Are better known, than that I need to admonish and recite them Here with many words.
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Neuertheles this holy mā Ireneus doeth not wholy affirme this his coniecture as moste certayne, whiche notwithstandyng he sayed yet was moste probable and like to be trewe. For he addeth:
Nevertheless this holy man Irenaeus doth not wholly affirm this his conjecture as most certain, which notwithstanding he said yet was most probable and like to be true. For he adds:
av d j n1 np1 vdz xx av-jn vvi d po31 n1 c-acp av-ds j, r-crq c-acp pns31 vvd av vbds av-ds j cc av-j pc-acp vbi j. p-acp pns31 vvz:
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notwithstandyng we will not be in hazarde herein (for he recited also the name NONLATINALPHABET, the royall or tirannicall name of Nimrod ) nother will we affirmatiuely pronounce, that he shal haue this name:
notwithstanding we will not be in hazard herein (for he recited also the name, the royal or tyrannical name of Nimrod) neither will we affirmatively pronounce, that he shall have this name:
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knowing, that in case it were requisite that his name shuld be manifestly preached at this present time, it should doubtles haue ben vttered by him, whiche had sene also the reuelation.
knowing, that in case it were requisite that his name should be manifestly preached At this present time, it should doubtless have been uttered by him, which had seen also the Revelation.
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But this nombre of the name hath he shewed, that we mighte beware of him when he cometh, knowyng who he is. And he concealed his name:
But this number of the name hath he showed, that we might beware of him when he comes, knowing who he is. And he concealed his name:
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for that is not worthy to be preached of the holy ghost and so forth. Neuerthelesse the same before this sheweth vs away, how to accompte those.666. yeres. For thus he sayeth:
for that is not worthy to be preached of the holy ghost and so forth. Nevertheless the same before this shows us away, how to accompt those.666. Years. For thus he Saith:
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knowyng the sure nombre, whiche is shewed vs of the Scripture, that is to saye, of.666.
knowing the sure number, which is showed us of the Scripture, that is to say, of.666.
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let the godly abide or loke for, firste the diuisiō of the kingdome into ten, afterwarde the same reigning and beginnyng to refourme their matters,
let the godly abide or look for, First the division of the Kingdom into ten, afterward the same reigning and beginning to reform their matters,
vvb dt j vvi cc vvi p-acp, ord dt n1 pp-f dt n1 p-acp crd, av dt d vvg cc vvg pc-acp vvi po32 n2,
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and to augment their kingedome, he that cometh vpon the sodayne, chalenge to him selfe a kingdome,
and to augment their Kingdom, he that comes upon the sudden, challenge to him self a Kingdom,
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and shal put the foresayde kinges in feare, hauyng a name conteyning the foresayde nombre, to knowe him verely for the abomination of desolation. This agayne sayeth he.
and shall put the foresaid Kings in Fear, having a name containing the foresaid number, to know him verily for the abomination of desolation. This again Saith he.
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But who seeth not, that the holy Martir sendeth vs to the prophecie of Daniel, whiche in the.7. chapt.
But who sees not, that the holy Martyr's sends us to the prophecy of daniel, which in the.7. Chapter.
cc-acp r-crq vvz xx, cst dt j ng1 vvz pno12 p-acp dt n1 pp-f np1, r-crq p-acp dt crd. j.
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sayeth, howe the Romane Empire shall be diuided into many kingedomes:
Saith, how the Roman Empire shall be divided into many kingdoms:
vvz, c-crq dt jp n1 vmb vbi vvn p-acp d n2:
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& how in the middes of those kinges shuld rise vp a litle horne, whiche should ouerthrowe and abase three hornes:
& how in the mids of those Kings should rise up a little horn, which should overthrown and abase three horns:
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and that the same shoulde beginne to reigne prowdely, tirannically, and wickedly, agaynst bothe God and menne,
and that the same should begin to Reign proudly, tirannically, and wickedly, against both God and men,
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but chiefly to the faithfull intollerable? Let vs see than, how and when these thinges are fulfilled.
but chiefly to the faithful intolerable? Let us see than, how and when these things Are fulfilled.
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8060
Where the Romane Empire had godly Emperours, nother yet would wicked Rome bowe her styffe necke vnto Christ, Where the Roman Empire had godly emperors, neither yet would wicked Rome bow her stiff neck unto christ,
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but alwaies most obstinately aspired to her olde and wonted Idolatrie, which it coueted to haue restored:
but always most obstinately aspired to her old and wonted Idolatry, which it coveted to have restored:
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8062
and finally whē the fatal time was at hande, wherin the lord most rightuouse thought to requite blouddy Rome, he armed against her the Gothians, Vandales and Germanes, which subdued & distroied the lady of the whole worlde,
and finally when the fatal time was At hand, wherein the lord most righteous Thought to requite bloody Room, he armed against her the Gothians, Vandals and Germane, which subdued & destroyed the lady of the Whole world,
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and distroyed the whole Empire of the which matter seke more in the.57. Sermō, and in the sermons followyng.
and destroyed the Whole Empire of the which matter seek more in the.57. Sermon, and in the Sermons following.
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8064
And it is euident by Histories, that the Romane Empire, the Gothians beginnyng to inuade it, did slide, prouinces reuolting in euery place, And it is evident by Histories, that the Roman Empire, the Gothians beginning to invade it, did slide, Provinces revolting in every place,
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and was seuered in many kingdome.
and was severed in many Kingdom.
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For to speake nothing of Asia and Affricke, the Persians wasting that, and this the Vandalles, al Grece followed the Emperour of Constantinople, and likewise other nations nere.
For to speak nothing of Asia and Africa, the Persians wasting that, and this the Vandals, all Grece followed the Emperor of Constantinople, and likewise other Nations never.
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8067
The Westegothes possessed all Spayne, and the French mē of Franconie subdued Gaulles and Germany and the nations adioynyng to the same.
The Westegothes possessed all Spain, and the French men of Frankonia subdued Gaulles and Germany and the Nations adjoining to the same.
dt n2 vvd d np1, cc dt jp n2 pp-f n1 vvn np1 cc np1 cc dt n2 vvg p-acp dt d.
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8068
The Eastegothes and Lumbardes, obteyned Italy. Thus verely mere establisshed many kingdomes & in steade of Rome reygned many kinges.
The Eastgoths and Lombards, obtained Italy. Thus verily mere established many kingdoms & in stead of Rome reigned many Kings.
dt n2 cc npg1, vvd np1. av av-j j vvd d n2 cc p-acp n1 pp-f np1 vvd d n2.
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8069
Howebeit whilest these kinges considered, how they might beste in large their kingedomes, and put downe and expulse others, full craftely the Bisshoppe of Rome played his parte also.
Howbeit whilst these Kings considered, how they might best in large their kingdoms, and put down and expulse Others, full craftily the Bishop of Rome played his part also.
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For he obteyned the supremacie ouer all Bisshoppes.
For he obtained the supremacy over all Bishops.
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And so gote him great authoritie with Kinges and realmes, yea and linked himselfe in league and amitie with Kinges and Princes.
And so goat him great Authority with Kings and Realms, yea and linked himself in league and amity with Kings and Princes.
cc av n1 pno31 j n1 p-acp n2 cc n2, uh cc vvn px31 p-acp n1 cc n1 p-acp n2 cc n2.
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8072
Whereupon quickely and sodenly, or as the Martir of Christ prophecied, vpon the sodayne, he starte vp,
Whereupon quickly and suddenly, or as the Martyr's of christ prophesied, upon the sudden, he start up,
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8074
For by his iudgementes falsely taken for Apostolicall, he put downe kynge Childericke, of the lignage of Merouinges, the lawefull king of Fraunce:
For by his Judgments falsely taken for Apostolical, he put down King Childerich, of the lineage of Merouinges, the lawful King of France:
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8075
and auaunced Pipine, than Captaine of the French garde, to the crowne. And so he ouerthrewe or plucked downe one horne:
and advanced Pipe, than Captain of the French guard, to the crown. And so he overthrew or plucked down one horn:
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8076
and bounde vnto him a most mightie Kinge, by whose power afterwarde he was a terrour to the kinges of Grece and Lumbardy.
and bound unto him a most mighty King, by whose power afterward he was a terror to the Kings of Grece and Lombardy.
cc vvn p-acp pno31 dt av-ds j n1, p-acp rg-crq n1 av pns31 vbds dt n1 p-acp dt n2 pp-f np1 cc np1.
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8077
For aboute the yere of our lorde.269. the Emperour of Constantinople, expulsing the Eastegothes, did institute a newe gouernement in Italy. For about the year of our lord.269. the Emperor of Constantinople, expulsing the Eastgoths, did institute a new government in Italy.
c-acp p-acp dt n1 pp-f po12 n1 crd. dt n1 pp-f np1, vvg dt n2, vdd vvi dt j n1 p-acp np1.
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But sins this kinde of rule and gouernemente is not knowen to all menne, I will briefly recite what and howe greate it was by the wordes of Nauclerus the Historiographer, ex generat. .20.
But Sins this kind of Rule and government is not known to all men, I will briefly recite what and how great it was by the words of Nauclerus the Historiographer, ex generate..20.
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Than beganne, sayeth he, the Citie of Rome and Italy to haue a newe maner of gouernemente, by the whiche they loste more the dignitie, glory,
Than began, Saith he, the city of Room and Italy to have a new manner of government, by the which they lost more the dignity, glory,
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and feare ouer all the worlde, than of all the calamities, whiche these.160.
and Fear over all the world, than of all the calamities, which these.160.
cc vvb p-acp d dt n1, cs pp-f d dt n2, r-crq d crd.
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yeres haue afflicted them, and at the laste had lefte Rome to be inhabited of wilde beastes.
Years have afflicted them, and At the laste had left Rome to be inhabited of wild beasts.
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8082
For Longinus brought in a newe name of dignitie, thexarchate of Italie: that is the high Magistrate.
For Longinus brought in a new name of dignity, thexarchate of Italy: that is the high Magistrate.
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Whiche kepyng still at Rauenna, went neuer to the Citie of Rome.
Which keeping still At Ravenna, went never to the city of Rome.
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8084
And in the gouernement of Italie, and of Cities he kepte firste this order, that the president should not gouerne the prouince or region,
And in the government of Italy, and of Cities he kept First this order, that the president should not govern the province or region,
cc p-acp dt n1 pp-f np1, cc pp-f n2 pns31 vvd ord d n1, cst dt n1 vmd xx vvi dt n1 cc n1,
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8085
but euery Citie had their Magistrate to gouerne them, whome he called Dukes.
but every city had their Magistrate to govern them, whom he called Dukes.
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8086
Wherefore making Rome egall with other Cities and Townes, in this thinge only he honoured the same, that he called the Magistrate place in Rome, presidēt.
Wherefore making Room equal with other Cities and Towns, in this thing only he honoured the same, that he called the Magistrate place in Room, president.
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8087
But they that did succede him, were called Dukes, as they were afterward many yeres,
But they that did succeed him, were called Dukes, as they were afterwards many Years,
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8088
so that it was called the Dukedome of Rome, as the Dukedome of Narnia and Spolet. Nother after Narset and Basill had it any more eyther Consulles, or Senate lawefully assembled:
so that it was called the Dukedom of Room, as the Dukedom of Narnia and Spolet. Nother After Narset and Basil had it any more either Consuls, or Senate lawfully assembled:
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but by a Duke of Grece, whome the highe Magistrate sente from Rauenna, the comon welth of Rome was gouerned a long time. Thus much he.
but by a Duke of Grece, whom the high Magistrate sent from Ravenna, the Common wealth of Rome was governed a long time. Thus much he.
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I suppose any manne maye hereby without any difficultie perceyue, the Prophecies to be fully accomplisshed, and the Romane Empire to haue fallen into asshes.
I suppose any man may hereby without any difficulty perceive, the Prophecies to be Fully accomplished, and the Roman Empire to have fallen into Ashes.
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8091
For shee that had ben the moste mightie Lady of the worlde, is sene nowe to bee made a vile gouernemente, neuer a deale more excellent,
For she that had been the most mighty Lady of the world, is seen now to be made a vile government, never a deal more excellent,
p-acp pns31 cst vhd vbn dt av-ds j n1 pp-f dt n1, vbz vvn av pc-acp vbi vvn dt j n1, av-x dt n1 av-dc j,
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8109
In whose stead they created Duke of Rome one Peter. They of Rauenna also, whilest some helde with the Emperour,
In whose stead they created Duke of Rome one Peter. They of Ravenna also, whilst Some held with the Emperor,
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than that of Spolet and Narnia. &c. And here is to be knowen, that this Exarchate in Italy, was the thirde Lordeshippe instituted sins Augustulus was slayne, in whome the Histories saye, that the Empire of the weste was finisshed and ended.
than that of Spolet and Narnia. etc. And Here is to be known, that this Exarchate in Italy, was the Third Lordeshippe instituted Sins Augustulus was slain, in whom the Histories say, that the Empire of the west was finished and ended.
cs d pp-f n1 cc np1. av cc av vbz pc-acp vbi vvn, cst d np1 p-acp np1, vbds dt ord n1 vvn n2 np1 vbds vvn, p-acp ro-crq dt n2 vvb, cst dt n1 pp-f dt n1 vbds vvn cc vvn.
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For first when Augustulus was slayne, the Germanes vnder their king Odacer possessed Rome.
For First when Augustulus was slain, the Germane under their King Odacer possessed Rome.
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Afterwarde the Eastegothes by the conduicte of theyr Duke Theodoricke of Verona, Odacer expulsed and slayne, reygned at Rome and in Italy.
Afterward the Eastgoths by the conduicte of their Duke Theodoric of Verona, Odacer Expulsed and slain, reigned At Room and in Italy.
av dt n2 p-acp dt n1 pp-f po32 n1 np1 pp-f np1, np1 vvn cc vvn, vvd p-acp n1 cc p-acp np1.
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Laste of all the Eastegothes by the Lumbardes expulsed and slayne, this Exarchate was instituted.
Laste of all the Eastgoths by the Lombards Expulsed and slain, this Exarchate was instituted.
ord pp-f d dt n2 p-acp dt npg1 vvn cc vvn, d np1 vbds vvn.
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And Lumbardes beyng called into Italy of the Grekes, agaynst the Gothes, woulde no more goe out agayne,
And Lombards being called into Italy of the Greeks, against the Goths, would no more go out again,
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for that they sawe the lande fertile and Riche, pleasaunt and aboundyng with sondry pleasures.
for that they saw the land fertile and Rich, pleasant and abounding with sundry pleasures.
c-acp cst pns32 vvd dt n1 j cc j, j cc vvg p-acp j n2.
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Warynge therefore of greate power in Italy, they subdewed to themselues many Cities and people of Italy, establisshyng nowe the fourth domion, whiche they called the kingdome of Lūbardes. They had most puissaunt kinges. Wearing Therefore of great power in Italy, they subdued to themselves many Cities and people of Italy, establishing now the fourth Dominion, which they called the Kingdom of Lūbardes. They had most puissant Kings.
vvg av pp-f j n1 p-acp np1, pns32 vvd p-acp px32 d n2 cc n1 pp-f np1, vvg av dt ord n1, r-crq pns32 vvd dt n1 pp-f npg1. pns32 vhd ds j n2.
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Howbeit that exarchate of Rauenna, although they layde dilligent awayte for it, & wente about to inuade it.
Howbeit that exarchate of Ravenna, although they laid diligent await for it, & went about to invade it.
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yet coulde they neuer extinguish it: till the Bisshop of Rome put to his helping hande, pretendyng the sinceritie of religion.
yet could they never extinguish it: till the Bishop of Rome put to his helping hand, pretending the sincerity of Religion.
av vmd pns32 av vvb pn31: c-acp dt n1 pp-f np1 vvd p-acp po31 j-vvg n1, vvg dt n1 pp-f n1.
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Historiographers accompte sixtene Exarches in order, which reigned aboute an hondreth & foure score yeres. The 15. of thē was called Paulus. Nauclere in the.25. generat. Leo the.3. Historiographers accompt sixtene Exarches in order, which reigned about an hondreth & foure score Years. The 15. of them was called Paulus. Nauclere in the.25. generate. Leo the.3.
n2 n1 crd n2 p-acp n1, r-crq vvd p-acp dt crd cc crd n1 n2. dt crd pp-f pno32 vbds vvn np1. np1 p-acp dt crd. vvb. np1 dt crd.
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sayeth he, Emperour of Constantinople cōmaunded, that they that were subiecte to the Romane Empire, should plucke downe al their Images, breake them, and burne thē.
Saith he, Emperor of Constantinople commanded, that they that were Subject to the Roman Empire, should pluck down all their Images, break them, and burn them.
vvz pns31, n1 pp-f np1 vvn, cst pns32 cst vbdr j-jn p-acp dt jp n1, vmd vvi a-acp d po32 n2, vvb pno32, cc vvi pno32.
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Contrarywise the Pope, (some will haue him Gregory the.2.
Contrariwise the Pope, (Some will have him Gregory the.2.
av dt n1, (d vmb vhi pno31 np1 dt crd.
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some the.3.) wrote to the whole worlde, that they should not obeye these so wicked cōmaundementes of the Emperour.
Some the.3.) wrote to the Whole world, that they should not obey these so wicked Commandments of the Emperor.
d dt crd.) vvn p-acp dt j-jn n1, cst pns32 vmd xx vvi d av j n2 pp-f dt n1.
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Platina sayeth more in the life of Gregory the.3. Gregory by consente of the clergie of Rome depriueth Leo the.3.Platina Saith more in the life of Gregory the.3. Gregory by consent of the Clergy of Rome depriveth Leo the.3.
fw-la vvz av-dc p-acp dt n1 pp-f np1 dt crd. np1 p-acp n1 pp-f dt n1 pp-f np1 vvz np1 dt crd.
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Emperour of Constantinople bothe of the Empire, and also of the communion of the faithfull, for that he had plucked downe Images. Nauclerus sayeth moreouer:
Emperor of Constantinople both of the Empire, and also of the communion of the faithful, for that he had plucked down Images. Nauclerus Saith moreover:
n1 pp-f np1 d pp-f dt n1, cc av pp-f dt n1 pp-f dt j, c-acp cst pns31 vhd vvn a-acp n2. np1 vvz av:
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But so great authoritie at that time had the Popes decrees, that first they of Rauenna, and after the people and soldiours of Venise, made an open rebellion agaynst the Emperour and thexarche in Italy. And the treason increased dayly.
But so great Authority At that time had the Popes decrees, that First they of Ravenna, and After the people and Soldiers of Venice, made an open rebellion against the Emperor and thexarche in Italy. And the treason increased daily.
cc-acp av j n1 p-acp d n1 vhd dt ng1 n2, cst ord pns32 pp-f np1, cc p-acp dt n1 cc n2 pp-f n1, vvd dt j n1 p-acp dt n1 cc vvi p-acp np1. cc dt n1 vvd av-j.
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For Marinus Spatarius, Duke of Rome, and his sonne Adriane, passing through Chāpania, were slaine of the Romanes.
For Marinus Spatarius, Duke of Rome, and his son Adriane, passing through Chāpania, were slain of the Romans.
p-acp np1 np1, n1 pp-f np1, cc po31 n1 np1, vvg p-acp np1, vbdr vvn pp-f dt njp2.
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He declareth also vnto whom the gospel must be vttered and preached: to the inhabiters of the earth:
He Declareth also unto whom the gospel must be uttered and preached: to the inhabiters of the earth:
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and some with the Pope, in a tumulte made, slewe Paule thexarche and his sonne. Thus writeth Nauclere.
and Some with the Pope, in a tumult made, slew Paul thexarche and his son. Thus Writeth Nauclere.
cc d p-acp dt n1, p-acp dt n1 vvd, vvd np1 n1 cc po31 n1. av vvz np1.
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In these cōmotions the Lumbardes, supposyng the occasion so long wisshed for to be nowe offered, through the conduite of Luitprande their king, inuade the lādes of thempire, In these commotions the Lombards, supposing the occasion so long wished for to be now offered, through the conduit of Luitprande their King, invade the Lands of The Empire,
p-acp d n2 dt npg1, vvg dt n1 av av-j vvd p-acp pc-acp vbi av vvn, p-acp dt n1 pp-f vvb po32 n1, vvb dt n2 pp-f n1,
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and besege also Rome it self.
and besiege also Room it self.
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But Pope Gregory the firebrāde of al the sturres in Italy, the soldiour and practicionar of the same,
But Pope Gregory the firebrand of all the stirs in Italy, the soldier and practicionar of the same,
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and like no priest nor preacher, sendeth for Charles Martell king Pinines father with his French chāpions into Italy against the Lumbardes.
and like no priest nor preacher, sends for Charles Martell King Pinines father with his French champions into Italy against the Lombards.
cc vvb dx n1 ccx n1, vvz p-acp np1 np1 n1 n2-j n1 p-acp po31 jp n2 p-acp np1 p-acp dt npg1.
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Howbeit this Charles perswadeth the kinge of Lumbardes frendely to departe from the Citie.
Howbeit this Charles Persuadeth the King of Lombards friendly to depart from the city.
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But yet not long after Aistulphus kinge of Lumbardes spoileth againe the lādes of Rauëna, reneweth the Italian warre,
But yet not long After Aistulf King of Lombards spoileth again the Lands of Rauëna, Reneweth the Italian war,
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and winneth Rauenna it selfe, and demaundeth tribute of the citie of Rome. But Stephen the.2.
and wins Ravenna it self, and demandeth tribute of the City of Rome. But Stephen the.2.
cc vvz np1 pn31 n1, cc vvz n1 pp-f dt n1 pp-f np1. p-acp np1 dt crd.
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Pope, which aspired to the gouernement of Rauenna, & wisshed the Lumbardes distroyed, of king Pipine of Fraunce,
Pope, which aspired to the government of Ravenna, & wished thee Lombards destroyed, of King Pipe of France,
n1, r-crq vvd p-acp dt n1 pp-f np1, cc j-vvn pno32 npg1 vvn, pp-f n1 np1 pp-f np1,
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vnto whō not long sins pope Zacharie by his wrongeful iudgement (as many suppose) had geuen the kingdome, required ayde,
unto whom not long Sins pope Zacharias by his wrongeful judgement (as many suppose) had given the Kingdom, required aid,
p-acp ro-crq xx av-j ng1 n1 np1 p-acp po31 j n1 (c-acp d vvb) vhd vvn dt n1, vvd n1,
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and deliueraunce, as it were offering him the kingdome. Therefore are the Frenchmen in armure, couetyng also to winne Italy.
and deliverance, as it were offering him the Kingdom. Therefore Are the Frenchmen in armure, coveting also to win Italy.
cc n1, c-acp pn31 vbdr vvg pno31 dt n1. av vbr dt np2 p-acp n1, vvg av pc-acp vvi np1.
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Whilest king Pipine entred into Italy, he met with the Ambassadours of the Emperour of Constantinople, whiche required, that he would restore Rauenna and thexarchate and landes thereof, to the Empire, whose of righte it was,
Whilst King Pipe entered into Italy, he met with the ambassadors of the Emperor of Constantinople, which required, that he would restore Ravenna and thexarchate and Lands thereof, to the Empire, whose of right it was,
cs n1 np1 vvn p-acp np1, pns31 vvd p-acp dt n2 pp-f dt n1 pp-f np1, r-crq vvd, cst pns31 vmd vvi np1 cc n1 cc n2 av, p-acp dt n1, r-crq pp-f j-jn pn31 vbds,
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and not the Pope or Romanes. Pipine aunswered, howe he warred for S. Peter and ye pope:
and not the Pope or Romans. Pipe answered, how he warred for S. Peter and you pope:
cc xx dt n1 cc njp2. np1 vvd, c-crq pns31 vvd p-acp n1 np1 cc pn22 n1:
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and to go aboute, that the Lumbardes shuld not vexe the church.
and to go about, that the Lombards should not vex the Church.
cc pc-acp vvi p-acp, cst dt npg1 vmd xx vvi dt n1.
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And that he would take from them thexarchate, and other rules of Italy, and deliuer them to the pope, whiche he perfourmed in dede.
And that he would take from them thexarchate, and other rules of Italy, and deliver them to the pope, which he performed in deed.
cc cst pns31 vmd vvi p-acp pno32 vvi, cc j-jn n2 pp-f np1, cc vvi pno32 p-acp dt n1, r-crq pns31 vvn p-acp n1.
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For he ouercame kinge Aistulphe, toke from him the gouernement of Rauenna, and deliuered it to the Bisshop of Rome.
For he overcame King Aistulphe, took from him the government of Ravenna, and Delivered it to the Bishop of Rome.
p-acp pns31 vvd n1 n1, vvd p-acp pno31 dt n1 pp-f np1, cc vvd pn31 p-acp dt n1 pp-f np1.
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Herein maye all men see, vnlesse it be those which will see nothing, how this contemptuouse Bishoppe,
Herein may all men see, unless it be those which will see nothing, how this contemptuous Bishop,
av vmb d n2 vvi, cs pn31 vbb d r-crq vmb vvi pix, c-crq d j n1,
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and very smal horne, hath at one pusshe ouerthrowen two hornes. For he hath put themperour of Constantinople frō the gouernmēt of Italy:
and very small horn, hath At one push overthrown two horns. For he hath put Emperor of Constantinople from the government of Italy:
cc av j n1, vhz p-acp crd n1 vvn crd n2. p-acp pns31 vhz vvn n1 pp-f np1 p-acp dt n1 pp-f np1:
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and hath put downe the King of Lumbardy & caused his people to be driuen out of Italy.
and hath put down the King of Lombardy & caused his people to be driven out of Italy.
cc vhz vvn a-acp dt n1 pp-f np1 cc vvd po31 n1 pc-acp vbi vvn av pp-f np1.
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For a fewe yeres after, the Pope, by the force of Charlemaigne, put downe Desiderius the last king of Lumbardy,
For a few Years After, the Pope, by the force of Charlemagne, put down Desiderius the last King of Lombardy,
p-acp dt d n2 a-acp, dt n1, p-acp dt n1 pp-f np1, vvd a-acp np1 dt ord n1 pp-f np1,
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and distroied withall the whole people of the Lūbardes. And thus starte vp the Pope, & became as it were king of olde Rome,
and destroyed withal the Whole people of the Lūbardes. And thus start up the Pope, & became as it were King of old Room,
cc vvn av dt j-jn n1 pp-f dt npg1. cc av vvi a-acp dt n1, cc vvd p-acp pn31 vbdr n1 pp-f j n1,
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& of the chiefe parte of Italy.
& of the chief part of Italy.
cc pp-f dt j-jn n1 pp-f np1.
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And now ar the beginnings of the kingdome laied, but as yet he reigned not with full authoritie, as is declared before.
And now Are the beginnings of the Kingdom laid, but as yet he reigned not with full Authority, as is declared before.
cc av vbr dt n2 pp-f dt n1 vvd, cc-acp c-acp av pns31 vvd xx p-acp j n1, c-acp vbz vvn a-acp.
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Eberardus therfore Bisshoppe of Salisburge, whose wordes I recited in the preface of this boke, extendeth these things further.Eberardus Therefore Bishop of Salisbury, whose words I recited in the preface of this book, extendeth these things further.
np1 av n1 pp-f np1, rg-crq n2 pns11 vvd p-acp dt n1 pp-f d n1, vvz d n2 av-jc.
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But I suppose this our exposition to accorde with ye prophet, with the thinges & times.
But I suppose this our exposition to accord with you Prophet, with the things & times.
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And the pope gaue to king Pipine for so great a donatiō, a title, as Platina sheweth in the life of Stephen the.2.
And the pope gave to King Pipe for so great a donation, a title, as Platina shows in the life of Stephen the.2.
cc dt n1 vvd p-acp n1 np1 p-acp av j dt n1, dt n1, c-acp fw-la vvz p-acp dt n1 pp-f np1 dt crd.
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that al kinges of Fraūce shuld be called moste Christen. Afterwarde was the Image of the Empire bestowed vpon Charles: whereof is spoken before.
that all Kings of Fraūce should be called most christian. Afterward was the Image of the Empire bestowed upon Charles: whereof is spoken before.
cst d n2 pp-f np1 vmd vbi vvn av-ds jp. av vbds dt n1 pp-f dt n1 vvn p-acp np1: c-crq vbz vvn a-acp.
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And leest the Pope should seme to haue receiued nothing, whilest king Pipine gaue him therarchate, the stories reporte thus:
And least the Pope should seem to have received nothing, whilst King Pipe gave him therarchate, the stories report thus:
cc cs dt n1 vmd vvi pc-acp vhi vvn pix, cs n1 np1 vvd pno31 n1, dt n2 vvb av:
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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. thexarchate was divided into two Regiones, in Pentapolis and Emilia. Pentapolis had fiue cities, Ravenna, Cesena, Class, Forum liuij, and Forum popilij. In Emilia were, Bologna, Rhezo, Parma, Placence, and all the Lands that lie from the borders of the Placentines and Ticinians unto Adria, and from Adria to Arimine, etc. But he that list may read the Donation of Ludovicus Pius, in Volateranes Geography, where he nombreth the Kings of France.
n1 vbds vvn p-acp crd n2, p-acp np1 cc np1. np1 vhd crd n2, np1, np1, n1, n1 fw-la, cc n1 fw-la. p-acp np1 vbdr, np1, np1, np1, n1, cc d dt n2 cst vvb p-acp dt n2 pp-f dt njp2 cc njp2 p-acp np1, cc p-acp np1 p-acp np1, av p-acp pns31 cst n1 vmb vvi dt n1 pp-f np1 fw-la, p-acp njp2 np1, c-crq pns31 vvz dt n2 pp-f np1.
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We saye nothing yet of this that afterward he vsurped to him self power ouer kings and realmes,
We say nothing yet of this that afterwards he usurped to him self power over Kings and Realms,
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finally ouer all churches and soules, so that we must confesse, that a more maruelouse prince neuer liued.
finally over all Churches and Souls, so that we must confess, that a more maruelouse Prince never lived.
av-j p-acp d n2 cc n2, av cst pns12 vmb vvi, cst dt av-dc j n1 av-x vvd.
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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.
Thou hast Here a brief and compendious story, declaring how the Pope having humbled & overthrown three Kings, he him self began to be made a King.
pns21 vh2 av dt j cc j n1, vvg c-crq dt n1 vhg vvn cc vvn crd n2, pns31 pno31 n1 vvd pc-acp vbi vvn dt n1.
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But let vs now apply herunto the nōbre of the name of the beast, to thende it maye so be knowen to the whole world, yt there is no other Antichrist to be loked for,
But let us now apply hereunto the number of the name of the beast, to The end it may so be known to the Whole world, that there is no other Antichrist to be looked for,
cc-acp vvb pno12 av vvi av dt n1 pp-f dt n1 pp-f dt n1, p-acp n1 pn31 vmb av vbi vvn p-acp dt j-jn n1, pn31 pc-acp vbz dx j-jn np1 pc-acp vbi vvn p-acp,
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than the bishop of Rome, that is comē:
than the bishop of Room, that is come:
cs dt n1 pp-f n1, cst vbz vvn:
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8144
which in dede laied the foundatiō of his kingdom vnder thēperour Phocas, did builde it vnder the kings of Fraūce:
which in deed laid the Foundation of his Kingdom under Emperor Phocas, did build it under the Kings of Fraūce:
r-crq p-acp n1 vvd dt n1 pp-f po31 n1 p-acp n1 np1, vdd vvi pn31 p-acp dt n2 pp-f np1:
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and inlarged the same vnder themperours Henrickes & Friderickes, finally hath establisshed it vnder themperours followyng:
and enlarged the same under Emperors Henriques & Friderickes, finally hath established it under Emperors following:
cc vvd dt d p-acp n2 n2 cc n2, av-j vhz vvn pn31 p-acp n2 vvg:
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reigneth in our time, and hath done certen ages already paste, &c. The supputation of.666.
Reigneth in our time, and hath done certain ages already past, etc. The supputation of.666.
vvz p-acp po12 n1, cc vhz vdn j n2 av j, av dt n1 pp-f crd.
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8147
yeres must be rekened from the time, wherin S. Iohn sawe the reuelation. Ireneus sayeth:
Years must be reckoned from the time, wherein S. John saw the Revelation. Irenaeus Saith:
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8148
It was sene no longe time sins, but in a maner in our dayes, about thende of the reigne of Domitian. And Eusebius in his chronicles saieth, that it was in the yere of our lord.97.
It was seen no long time Sins, but in a manner in our days, about The end of the Reign of Domitian. And Eusebius in his chronicles Saith, that it was in the year of our lord.97.
pn31 vbds vvn dx j n1 n2, cc-acp p-acp dt n1 p-acp po12 n2, p-acp n1 pp-f dt n1 pp-f np1. cc np1 p-acp po31 n2 vvz, cst pn31 vbds p-acp dt n1 pp-f po12 n1 crd.
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Therfore there remayne yet thre yeres to accomplish an hondreth yeres from the birth of our lord.
Therefore there remain yet Three Years to accomplish an hondreth Years from the birth of our lord.
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Adde therfore to an hōdreth yeres, these yeres of the nōbre of the name of the beast.666.
Add Therefore to an hōdreth Years, these Years of the number of the name of the beast.666.
vvb av p-acp dt crd n2, d n2 pp-f dt n1 pp-f dt n1 pp-f dt n1 crd.
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& substracte those three yeres of the first hondreth, and thou shalt haue the yere of our Lord.763. whiche was the.13.
& substract those three Years of the First hondreth, and thou shalt have the year of our Lord.763. which was the.13.
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8152
yere, or there aboutes of king Pipines reigne, and the.7.
year, or there abouts of King Pipines Reign, and the.7.
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of Pope Paul. Notwithstandyng that there be wryters of stories and times, which attribute to Paull but one yere, &c.
of Pope Paul. Notwithstanding that there be writers of stories and times, which attribute to Paul but one year, etc.
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Now muste we not loke only what thing happened in the very instaunt of the yere.763.
Now must we not look only what thing happened in the very instant of the year.763.
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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.
but what chanced in the Next Years former and following. Whereof I will recite a few things out of the writers of stories and times. Nauclerus in the.16. generate.
cc-acp q-crq vvd p-acp dt ord n2 j cc vvg. c-crq pns11 vmb vvi dt d n2 av pp-f dt n2 pp-f n2 cc n2. np1 p-acp dt crd. vvb.
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In the yeare of our Lord. 750 saieth he, vnder Pope Zacharie, and vnder themperour Constantine the.5, began the.26.
In the year of our Lord. 750 Saith he, under Pope Zacharias, and under Emperor Constantine the.5, began the.26.
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8157
generatiō, in ye which was made an alteration of the Kingdome of Fraunce, an abolyshment of the Kyngs of Lumbardie,
generation, in you which was made an alteration of the Kingdom of France, an abolishment of the Kings of Lombardy,
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and a translatiō of the Romane Empire from the Grekes. These so greate alterations, the wonders dyd happly pourtend, which hapned at this tyme.
and a Translation of the Roman Empire from the Greeks. These so great alterations, the wonders did haply pourtend, which happened At this time.
cc dt n1 pp-f dt jp n1 p-acp dt njp2. np1 av j n2, dt n2 vdd av vvi, r-crq vvd p-acp d n1.
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8159
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.
In Mesopotamia the Earth rove a sunder by the Molle of two miles, and a Mule was said to have spoken with a men voice. Ashes fell down from heaven. There were wondered Earthquakes. Crosses appeared upon men's garments.
p-acp np1 dt n1 vvb dt av p-acp dt n1 pp-f crd n2, cc dt n1 vbds vvn pc-acp vhi vvn p-acp dt ng1 n1. n2 vvd a-acp p-acp n1. pc-acp vbdr j n2. n2 vvd p-acp ng2 n2.
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These things wrote Nauclerus. The lyke are red in the storie of Eutropius, in ye.22.
These things wrote Nauclerus. The like Are read in the story of Eutropius, in you.22.
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8161
boke, vnder ye yeare of Cōstantine ye.6. moreouer in the Historicall glasse of Vincent, & in Fasciculo temporū.
book, under the year of Cōstantine you.6. moreover in the Historical glass of Vincent, & in Fasciculo temporū.
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8162
In the yere of our Lord.751.
In the year of our Lord.751.
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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. through the counsel of Zachary the Pope, Pipe the master of the Kings household, oppressing his lord Hilderych King of Fraūce, began to Reign, and Reigneth.18. Years.
p-acp dt n1 pp-f np1 dt n1, np1 dt n1 pp-f dt ng1 n1, vvg po31 n1 np1 n1 pp-f np1, vvd pc-acp vvi, cc vvz crd. n2.
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This writeth Aemilius in the.2. boke of kings of Fraūce.
This Writeth Aemilius in the.2. book of Kings of Fraūce.
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8165
And in the yere.755, Pipine entreth into Italie with an Armie, vanquisheth the King of Lumbardes,
And in the year.755, Pipe entereth into Italy with an Army, vanquisheth the King of Lombards,
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and geueth the whole gouernemente of Rauenna to S. Peter, against the wil of the Emperour of Constantinople.
and Giveth the Whole government of Ravenna to S. Peter, against the will of the Emperor of Constantinople.
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8223
and the elders, and no man coulde learne that song, but the hondreth and.xliiii. thousand which were redemed from the earth.
and the Elders, and no man could Learn that song, but the hondreth and xliiii thousand which were redeemed from the earth.
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Vespergensis in chronicis. You see, howe in stead of ye 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:Vespergensis in Chronicles. You see, how in stead of you Emperor, the Pope begins After a sort, to Reign At Room and in Italy, the horns be shaken of, according to the prophecy. Matthew Palmer in his Chronicles. under the year.756:
np1 p-acp fw-la. pn22 vvb, c-crq p-acp n1 pp-f pn22 n1, dt n1 vvz p-acp dt n1, pc-acp vvi p-acp n1 cc p-acp np1, dt n2 vbb vvn pp-f, vvg p-acp dt n1. np1 n1 p-acp po31 n1. p-acp dt n1 crd:
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the Romane Empire, sayeth he, reuolting a pace in the Easte, 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,
the Roman Empire, Saith he, revolting a pace in the East, and the Emperor persecuting the Christians, (Idolaters he should have termed them) Pope Stephen gave to the Kings of France the Imperial titles and dignities,
dt jp n1, vvz pns31, j-vvg dt n1 p-acp dt n1, cc dt n1 vvg dt njpg2, (n2 pns31 vmd vhi vvn pno32) n1 np1 vvd p-acp dt n2 pp-f np1 dt j-jn n2 cc n2,
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and cōfirmed Pipine, and the successours of his stocke onely for their kyngs, al others vtterly excluded,
and confirmed Pipe, and the Successors of his stock only for their Kings, all Others utterly excluded,
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and in the name of the people of Rome, called hym Patricium. Hitherto Palmer.
and in the name of the people of Room, called him Patrick. Hitherto Palmer.
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Ihon Functius in his Chron. In the yeare of our Lord.756 the rites and ceremonies of the church of Rome, were caried into Fraunce & first receiued. John Functions in his Chronicles In the year of our Lord.756 the Rites and ceremonies of the Church of Room, were carried into France & First received.
np1 np1 p-acp po31 np1 p-acp dt n1 pp-f po12 n1 crd dt n2 cc n2 pp-f dt n1 pp-f n1, vbdr vvn p-acp np1 cc ord vvn.
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8172
In the yeare of our Lord.757. Paule is made Pope, and immediately followeth that fatall yeare of our Lord.763.
In the year of our Lord.757. Paul is made Pope, and immediately follows that fatal year of our Lord.763.
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as the middle poinct betwixt the yere 750. &.770. or.773.
as the middle point betwixt the year 750. &.770. or.773.
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8174
Wherein these thinges haue all together chaūced, which both geue the name to Antichrist, and whereof,
Wherein these things have all together chanced, which both give the name to Antichrist, and whereof,
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8175
as euery thing els is knowen by his name, so hath he also his name and is knowen.
as every thing Else is known by his name, so hath he also his name and is known.
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8176
In the yeare of our Lorde.768. Stephen the.3.
In the year of our Lord.768. Stephen the.3.
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helde a counsell at Rome in the church Laterane of the byshops of Fraūce & of Italie:
held a counsel At Room in the Church Lateran of the Bishops of Fraūce & of Italy:
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8178
and decreed, that none shuld be ordeined bishop of Rome, but a Cardinal. and decreed, that none should be ordained bishop of Room, but a Cardinal.
cc vvn, cst pix vmd vbi vvn n1 pp-f n1, cc-acp dt n1.
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He condemned moreouer ye Greke counsell of the Emperour Cōstantine against Images, which he cōmaunded both to be had and worshipped.
He condemned moreover the Greek counsel of the Emperor Cōstantine against Images, which he commanded both to be had and worshipped.
pns31 vvd av dt jp n1 pp-f dt n1 np1 p-acp n2, r-crq pns31 vvn av-d pc-acp vbi vhd cc vvn.
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8180
These things writeth Antoninus in Chron. tit. 14. Cap. 1. & .5.
These things Writeth Antoninus in Chronicles tit. 14. Cap. 1. &.5.
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After this, that great Charles, the sonne of Pipine, sent for into Italie by pope Adriane, taketh Desiderius King of Lumbardes,
After this, that great Charles, the son of Pipe, sent for into Italy by pope Adriane, Takes Desiderius King of Lombards,
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8182
and putteth downe the Kyngdome of Lumbardes. This was done in the yeare of our Lorde.773.
and putteth down the Kingdom of Lombards. This was done in the year of our Lord.773.
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8183
and also the two hondreth & fourth yeare, after that the Lumbardes were arryued in Italie.
and also the two hondreth & fourth year, After that the Lombards were arrived in Italy.
cc av dt crd crd cc ord n1, c-acp cst dt npg1 vbdr vvn p-acp np1.
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8184
And he confirmed and augmented the donatiō of Pipine his father. As many Historiographers make relation.
And he confirmed and augmented the donation of Pipe his father. As many Historiographers make Relation.
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8185
Ihon Functius in Cron. addeth, that through out the whole Realme of Fraunce, at the cōmaundement of Charles, the Ceremonies of the Romish church were instituted. John Functions in Cron. adds, that through out the Whole Realm of France, At the Commandment of Charles, the Ceremonies of the Romish Church were instituted.
np1 np1 p-acp np1 vvz, cst p-acp av dt j-jn n1 pp-f np1, p-acp dt n1 pp-f np1, dt n2 pp-f dt jp n1 vbdr vvn.
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8186
We haue nowe than the name of Antichrist, of the nombre.666. We knowe who he is, and whome we shoulde beware of.
We have now than the name of Antichrist, of the number.666. We know who he is, and whom we should beware of.
pns12 vhb av cs dt n1 pp-f np1, pp-f dt n1 crd. pns12 vvb r-crq pns31 vbz, cc r-crq pns12 vmd vvi pp-f.
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8187
I can not here omitte, but at fewe wordes muste note the supputation of Sibilla, concerning the originall of Antichrist to my iudgement, very agreable to the fourmer accoumpte. For the.8.
I can not Here omit, but At few words must note the supputation of Sibilla, Concerning the original of Antichrist to my judgement, very agreeable to the former account. For the.8.
pns11 vmb xx av vvb, cc-acp p-acp d n2 vmb vvi dt n1 pp-f np1, vvg dt n-jn pp-f np1 p-acp po11 n1, av j p-acp dt j n1. p-acp dt crd.
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8188
bokes of Sibelles oracles, taken out of the librarie of the honorable cōmon welth of Auspurg, were set forth by the moste godly and learned man, D. Xistus Betuleius, in the yeare of our Lorde.1545. and that in Greke.
books of Sibyls oracles, taken out of the library of the honourable Common wealth of Ausburg, were Set forth by the most godly and learned man, D. Xistus Betuleius, in the year of our Lord.1545. and that in Greek.
n2 pp-f n2 n2, vvn av pp-f dt n1 pp-f dt j j n1 pp-f np1, vbdr vvn av p-acp dt av-ds j cc j n1, np1 np1 np1, p-acp dt n1 pp-f po12 n1 crd. cc cst p-acp jp.
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8189
And this Sibilla Erythreae, or whatsoeuer she were, prophesieth in the.8 boke, that Rome shal fal, and be burnt with fier.
And this Sibilla Erythreae, or whatsoever she were, Prophesieth in the.8 book, that Room shall fall, and be burned with fire.
cc d np1 np1, cc r-crq pns31 vbdr, vvz p-acp dt crd n1, cst n1 vmb vvi, cc vbi vvn p-acp n1.
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8190
The wordes of Sibelle in Greke are to this effecte.
The words of Sibelle in Greek Are to this Effect.
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8191
The plague of God vpon the ones shall fall Prowde Rome, vnto the grounde thou shalte be caste Vnto thy foes made first captiue and thrall And than with flaming fier be burnt at laste.
The plague of God upon the ones shall fallen Proud Room, unto the ground thou shalt be cast Unto thy foes made First captive and thrall And than with flaming fire be burned At laste.
dt n1 pp-f np1 p-acp dt pig vmb vvi j n1, p-acp dt n1 pns21 vm2 vbi vvn p-acp po21 n2 vvd ord n-jn cc n1 cc cs p-acp j-vvg n1 vbi vvn p-acp ord.
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8192
And this thing was accōplished, at what time Totilas Kynge of Gothes fyred the Citie, as we haue rehearsed before.
And this thing was accomplished, At what time Totilas King of Goths fired the city, as we have rehearsed before.
cc d n1 vbds vvn, p-acp r-crq n1 np1 n1 pp-f np2 vvn dt n1, c-acp pns12 vhb vvn a-acp.
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8193
And shortelie after in the same Oracles are these annexed.
And shortly After in the same Oracles Are these annexed.
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8194
When Emperours that haue the worlde oppreste With bondage great from the east vnto the weste The numbre haue fulfilled of fiftene A King shall come in white hatte to be sene Which vnto Ponti his name shall nere annex (As he that shall be called Pontifex) To worldelie pleasures geuen shall he lyue And with his wicked fote rewardes will geue.
When emperors that have the world oppressed With bondage great from the east unto the west The numbered have fulfilled of fiftene A King shall come in white hat to be seen Which unto Pontus his name shall never annex (As he that shall be called Pontifex) To worldly pleasures given shall he live And with his wicked foot rewards will give.
c-crq n2 cst vhb dt n1 vvn p-acp n1 j p-acp dt n1 p-acp dt n1 dt j-vvn vhb vvn pp-f crd dt n1 vmb vvi p-acp j-jn n1 pc-acp vbi vvn r-crq p-acp np1 po31 n1 vmb av-x vvi (c-acp pns31 cst vmb vbi vvn np1) p-acp j n2 vvn vmb pns31 vvi cc p-acp po31 j n1 n2 vmb vvi.
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8195
and the residue which are read there. She byddeth accoumpte from the burninge of Rome fiftene Kinges.
and the residue which Are read there. She biddeth account from the burning of Rome fiftene Kings.
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8196
After whome shall come a newe Kinge, whome she describeth.
After whom shall come a new King, whom she Describeth.
p-acp ro-crq vmb vvi dt j n1, ro-crq pns31 vvz.
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8197
And it is manifest that Rome was taken, spoyled and burnt, vnder the Emperour Iustinian. After ar accoumpted from Iustine the yonger, to the Emperour Theodosius, 15. After Theodose, succedeth Leo the.3.
And it is manifest that Rome was taken, spoiled and burned, under the Emperor Iustinian. After Are accounted from Justin the younger, to the Emperor Theodosius, 15. After Theodosius, succeedeth Leo the.3.
cc pn31 vbz j cst np1 vbds vvn, vvn cc vvn, p-acp dt n1 np1. p-acp vbi vvn p-acp np1 dt jc, p-acp dt n1 np1, crd p-acp vvb, vvz np1 dt crd.
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8198
whose name was Isauricus, she calleth those kings delicatos that is, geuē to pleasures. Because the most parte of them were not very valiaunt, but vnder Leo .3. Italie reuolteth from themperour:
whose name was Isauricus, she calls those Kings delicatos that is, given to pleasures. Because the most part of them were not very valiant, but under Leo.3. Italy revolteth from Emperor:
r-crq n1 vbds np1, pns31 vvz d n2 fw-la cst vbz, vvn p-acp n2. p-acp dt av-ds n1 pp-f pno32 vbdr xx av j, cc-acp p-acp np1 crd. np1 vvz p-acp n1:
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8199
And shortlie also the gouernement called the Exarchate, was geuen to the pope of Kinge Pipine, againste the Emperours mynde.
And shortly also the government called the Exarchate, was given to the pope of King Pipe, against the emperors mind.
cc av-j av dt n1 vvd dt np1, vbds vvn p-acp dt n1 pp-f n1 np1, p-acp dt ng1 n1.
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8200
We se therfore that the supputations do agree. For we haue also brought to kinge Pipine the yeares.666.
We see Therefore that the supputations do agree. For we have also brought to King Pipe the Years.666.
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8201
And so a newe kynge ariseth, whome Sibille nameth NONLATINALPHABET notable by reason of his whyte hat or myter.
And so a new King arises, whom Sibyl names notable by reason of his white hat or mitre.
cc av dt j n1 vvz, r-crq np1 vvz j p-acp n1 pp-f po31 j-jn n1 cc n1.
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8202
For so she noteth the Byshop (which in oulde tyme dyd weare on their heades whyte miters) yt shuld be a king.
For so she notes the Bishop (which in old time did wear on their Heads white miters) that should be a King.
p-acp av pns31 vvz dt n1 (r-crq p-acp j n1 vdd vvi p-acp po32 n2 j-jn n2) pn31 vmd vbi dt n1.
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8203
She geueth him a name also.
She Giveth him a name also.
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8245
He standeth as a king inuincible, whome nother the Dragon, nor the olde nor the newe beast hath ouerthrowen.
He Stands as a King invincible, whom neither the Dragon, nor the old nor the new beast hath overthrown.
pns31 vvz p-acp dt n1 j, r-crq av-dx dt n1, ccx dt j ccx dt j n1 vhz vvn.
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For she sayeth how he hath a name nere vnto Ponti. For adde to the worde Ponti, fex, and you haue Pontifex. She annexeth certen notes or marks also:
For she Saith how he hath a name never unto Pontus. For add to the word Pontus, fex, and you have Pontifex. She annexeth certain notes or marks also:
p-acp pns31 vvz c-crq pns31 vhz dt n1 av-j p-acp np1. p-acp vvi p-acp dt n1 np1, fw-la, cc pn22 vhb np1. pns31 vvz j n2 cc n2 av:
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yt he shall regard earthly things, and not heauenly: and that he shal also prouide (NONLATINALPHABET) and geue rewardes, with his vngraciouse fote.
that he shall regard earthly things, and not heavenly: and that he shall also provide () and give rewards, with his ungracious foot.
pn31 pns31 vmb vvi j n2, cc xx j: cc cst pns31 vmb av vvi () cc vvi n2, p-acp po31 j n1.
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And that is rightly spoken, sins that after Domitian and Dioclesian, none of all the Kynges, saue the Pope, hath offered his fote to be kissed:
And that is rightly spoken, Sins that After Domitian and Diocletian, none of all the Kings, save the Pope, hath offered his foot to be kissed:
cc cst vbz av-jn vvn, n2 cst a-acp np1 cc np1, pix pp-f d dt n2, p-acp dt n1, vhz vvn po31 n1 pc-acp vbi vvn:
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whereby fooles thinke, they receyue greate rewardes. But omitting these thinges, let vs retourne into the waye.
whereby Fools think, they receive great rewards. But omitting these things, let us return into the Way.
c-crq n2 vvb, pns32 vvb j n2. p-acp vvg d n2, vvb pno12 vvi p-acp dt n1.
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The blessed marter Ireneus speakyng of this Kyng, in the same.5. boke.
The blessed martyr Irenaeus speaking of this King, in the same.5. book.
dt j-vvn n1 np1 vvg pp-f d n1, p-acp dt d crd. n1.
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In the beast comming, sayeth he, ther is made a recapitulation of all iniquitie, and of all deceipte, to the end that al Apostatical power concurring and concluded in him, might be throwen into a fournace of fyer.
In the beast coming, Saith he, there is made a recapitulation of all iniquity, and of all deceit, to the end that all Apostatical power concurring and concluded in him, might be thrown into a furnace of fire.
p-acp dt n1 vvg, vvz pns31, pc-acp vbz vvn dt n1 pp-f d n1, cc pp-f d n1, p-acp dt n1 cst d j n1 vvg cc vvn p-acp pno31, vmd vbi vvn p-acp dt n1 pp-f n1.
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And that he hath spoken this thing by the spirite of prophesie, all men wil confesse, that haue red the lyues of the Byshops of Rome:
And that he hath spoken this thing by the Spirit of prophesy, all men will confess, that have read the lives of the Bishops of Room:
cc cst pns31 vhz vvn d n1 p-acp dt n1 pp-f vvb, d n2 vmb vvi, cst vhb vvn dt n2 pp-f dt n2 pp-f n1:
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but especially of Siluester the.2. Benedictus the.9. Gregory the.6. Gregory the.7. Vrbanus the.2. Paschalis the.2. Alexander the.3. Innocentius the.3.
but especially of Sylvester the.2. Benedictus the.9. Gregory the.6. Gregory the.7. Urban the.2. Paschal the.2. Alexander the.3. Innocentius the.3.
cc-acp av-j pp-f np1 dt crd. np1 dt crd. np1 dt crd. np1 dt crd. np1 dt crd. np1 dt crd. np1 dt crd. np1 dt crd.
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Gregory the.9, Boniface the.8. Clement the.5 Ihon ye.22. to speake nothing of diuers others.Gregory the.9, Boniface the.8. Clement the.5 John you.22. to speak nothing of diverse Others.
np1 dt crd, np1 dt crd. np1 dt crd np1 pn22 crd. pc-acp vvi pix pp-f j n2-jn.
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What in our dayes haue done, Iulies, Clemētes, Leos, and Paules. Spayne, Fraūce, England, Hōgarie,
What in our days have done, Iulies, Clementes, Leos, and Paul's. Spain, Fraūce, England, Hōgarie,
q-crq p-acp po12 n2 vhb vdn, npg1, n2, np1, cc npg1. np1, np1, np1, np1,
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and Germanie, and other Realmes speake, which haue ben set together by the eares, and intangled emongs thēselues with most cruel wars.
and Germany, and other Realms speak, which have been Set together by the ears, and entangled emongs themselves with most cruel wars.
cc np1, cc j-jn n2 vvb, r-crq vhb vbn vvn av p-acp dt n2, cc j-vvn n2 px32 p-acp av-ds j n2.
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The bloud of martirs shed speaketh, which crieth vnto ye Lord.
The blood of Martyrs shed speaks, which cries unto you Lord.
dt n1 pp-f n2 vvn vvz, r-crq vvz p-acp pn22 n1.
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What remaineth therfore, but yt we shuld take hede to our selues, & beware of this man of sin,
What remains Therefore, but that we should take heed to our selves, & beware of this man of since,
q-crq vvz av, cc-acp pn31 pns12 vmd vvi n1 p-acp po12 n2, cc vvb pp-f d n1 pp-f n1,
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and cleaue to our redemer Christ our Lorde, beseching him, that he wold come shorty, and delyuer vs from all euyll. Amen, Amen.
and cleave to our redeemer christ our Lord, beseeching him, that he would come shorty, and deliver us from all evil. Amen, Amen.
cc vvb p-acp po12 n1 np1 po12 n1, vvg pno31, cst pns31 vmd vvi n1, cc vvb pno12 p-acp d n-jn. uh-n, uh-n.
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¶ Christe standeth vpon Mounth Sion, hauynge his churche: and is deserbed by notes, which and what shall be the shepe of Christe. The.lxij. Sermon.
¶ Christ Stands upon Monn Sion, having his Church: and is deserbed by notes, which and what shall be the sheep of Christ. The lxij Sermon.
¶ np1 vvz p-acp n1 np1, vhg po31 n1: cc vbz vvn p-acp n2, r-crq cc q-crq vmb vbi dt n1 pp-f np1. dt crd n1.
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ANd I loked, and lo, a lambe stode on the moūt Sion, and with him 144000. hauing his fathers name written in their foreheads. ANd I looked, and lo, a lamb stood on the mount Sion, and with him 144000. having his Father's name written in their foreheads.
cc pns11 vvn, cc uh, dt n1 vvd p-acp dt vvb np1, cc p-acp pno31 crd vhg po31 ng1 n1 vvn p-acp po32 n2.
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And I heard a voice from heauen, as the sounde of many waters, and as the voise of a great thonder.
And I herd a voice from heaven, as the sound of many waters, and as the voise of a great thunder.
cc pns11 vvd dt n1 p-acp n1, c-acp dt n1 pp-f d n2, cc p-acp dt n1 pp-f dt j vvi.
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And the voyce that I hearde, was as the harpers, yt play vpon their harps.
And the voice that I heard, was as the harpers, that play upon their harps.
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And they soung as it wer a newe song before the seat, and before the foure beastes,
And they soung as it were a new song before the seat, and before the foure beasts,
cc pns32 zz p-acp pn31 vbdr dt j n1 p-acp dt n1, cc p-acp dt crd n2,
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These are they which were not defiled with wemen, for thei are virgins. These followe the Lambe, whither so euer he goeth.
These Are they which were not defiled with women, for they Are Virgins. These follow the Lamb, whither so ever he Goes.
d vbr pns32 q-crq vbdr xx vvn p-acp n2, c-acp pns32 vbr n2. np1 vvb dt n1, c-crq av av pns31 vvz.
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These were redemed from men, beyng the first fruictes vnto God, and to the Lambe, & in their mouthes was founde no gyle.
These were redeemed from men, being the First fruits unto God, and to the Lamb, & in their mouths was found not gyle.
np1 vbdr vvn p-acp n2, vbg dt ord n2 p-acp np1, cc p-acp dt n1, cc p-acp po32 n2 vbds vvn xx vvi.
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For they are without spotte before the trone of God. For they Are without spot before the throne of God.
p-acp pns32 vbr p-acp n1 p-acp dt n1 pp-f np1.
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Like as he hath hitherto mixed ioyefull thinges with sorrowfull, and annexed a consolation to moste harde & cruell chaunces:
Like as he hath hitherto mixed joyful things with sorrowful, and annexed a consolation to most harden & cruel chances:
av-j c-acp pns31 vhz av vvn j n2 p-acp j, cc vvn dt n1 p-acp ds j cc j n2:
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so nowe he adioyneth also to the tirannie of the Romane Empire an exposition hauing bothe a consolation and an exhortation moste graue and weightie.
so now he adjoineth also to the tyranny of the Roman Empire an exposition having both a consolation and an exhortation most graven and weighty.
av av pns31 vvz av p-acp dt n1 pp-f dt jp n1 dt n1 vhg d dt n1 cc dt n1 av-ds j cc j.
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Vndoubtedly by the description of the Romishe tiranny, and reigne of Antichrist it might haue semed, that the Church and the preachynge of the Gospell had ben vtterly loste,
Undoubtedly by the description of the Romish tyranny, and Reign of Antichrist it might have seemed, that the Church and the preaching of the Gospel had been utterly lost,
av-j p-acp dt n1 pp-f dt jp n1, cc n1 pp-f np1 pn31 vmd vhi vvd, cst dt n1 cc dt vvg pp-f dt n1 vhd vbn av-j vvn,
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and that vngodlines should haue triumphed for euer:
and that ungodliness should have triumphed for ever:
cc d n1 vmd vhi vvn p-acp av:
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he declareth therefore by a most excellent vision, howe Christ shall reigne notwithstandyng in his chosen,
he Declareth Therefore by a most excellent vision, how christ shall Reign notwithstanding in his chosen,
pns31 vvz av p-acp dt av-ds j n1, c-crq np1 vmb vvi a-acp p-acp po31 j-vvn,
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and shal ouercome, and shal haue his churche continually, and that righte famouse. He describeth what the electe shal be.
and shall overcome, and shall have his Church continually, and that right famous. He Describeth what the elect shall be.
cc vmb vvi, cc vmb vhi po31 n1 av-j, cc d j-jn j. pns31 vvz r-crq av vvi vmb vbi.
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He addeth that the preaching of the Gospell can not be so oppressed, but that it shall rather be preached with great Constancie through out all the worlde.
He adds that the preaching of the Gospel can not be so oppressed, but that it shall rather be preached with great Constancy through out all the world.
pns31 vvz cst dt vvg pp-f dt n1 vmb xx vbi av vvn, cc-acp cst pn31 vmb av vbi vvn p-acp j n1 p-acp av d dt n1.
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And that Rome also shal fal, and al the vngodly be pūnished.
And that Room also shall fall, and all the ungodly be punished.
cc d n1 av vmb vvi, cc d dt j vbi vvn.
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He exhorteth therfore most ernestly, that we haue not to do with Antichrist, leeste also we be made pertakers of his damnation,
He exhorteth Therefore most earnestly, that we have not to do with Antichrist, leeste also we be made partakers of his damnation,
pns31 vvz av av-ds av-j, cst pns12 vhb xx pc-acp vdi p-acp np1, zz av pns12 vbb vvn n2 pp-f po31 n1,
(69) sermon (DIV2)
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And to thintent there might waunt nothing that cōcerned a full comforte, he addeth, that thinge whiche maye chiefly confirme the mindes of al the godly euen in the greatest daungers,
And to intent there might want nothing that concerned a full Comfort, he adds, that thing which may chiefly confirm the minds of all the godly even in the greatest dangers,
cc p-acp n1 a-acp vmd vvi pix cst vvd dt j n1, pns31 vvz, cst n1 r-crq vmb av-jn vvi dt n2 pp-f d dt j av p-acp dt js n2,
(69) sermon (DIV2)
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howe they that die in Christ doe flitte streight wayes from the corporall death vnto lyse euerlastynge.
how they that die in christ do flit straight ways from the corporal death unto lyse everlasting.
c-crq pns32 cst vvb p-acp np1 vdb vvi av-j n2 p-acp dt j n1 p-acp zz j.
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Whiche finisshed, he tourneth to the description of the punnishement to be taken assuredly of the Antichristians.
Which finished, he turneth to the description of the punnishement to be taken assuredly of the Antichristians.
r-crq vvd, pns31 vvz p-acp dt n1 pp-f dt n1 pc-acp vbi vvn av-vvn pp-f dt njp2.
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Wherfore if the Bokes of the Gospell and newe Testament be to be estemed for the manifolde description of Christe,
Wherefore if the Books of the Gospel and new Testament be to be esteemed for the manifold description of Christ,
q-crq cs dt n2 pp-f dt n1 cc j n1 vbb pc-acp vbi vvn p-acp dt j n1 pp-f np1,
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and of saluation by him obteyned for the faythefull, yf they are to be estemed of the comforte, and preaching of the gospel:
and of salvation by him obtained for the faithful, if they Are to be esteemed of the Comfort, and preaching of the gospel:
cc pp-f n1 p-acp pno31 vvd p-acp dt j, cs pns32 vbr pc-acp vbi vvn pp-f dt n1, cc vvg pp-f dt n1:
(69) sermon (DIV2)
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this is doubtles a boke most gospel like, as that which by a cōtinuall tenour to perillouse thinges annexeth consolation.
this is doubtless a book most gospel like, as that which by a continual tenor to perillouse things annexeth consolation.
d vbz av-j dt n1 ds n1 av-j, c-acp d r-crq p-acp dt j n1 p-acp n2 n2 vvz n1.
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S. Iohn therfore seeth the Lambe standyng vpon Moūte Sion. S. John Therefore sees the Lamb standing upon Mount Sion.
n1 np1 av vvz dt n1 vvg p-acp n1 np1.
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Christ therfore slepeth not, he is not ignoraunt of the perilles and conflictes of his churche:
christ Therefore Sleepeth not, he is not ignorant of the perils and conflicts of his Church:
np1 av vvz xx, pns31 vbz xx j pp-f dt n2 cc n2 pp-f po31 n1:
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but he standeth as prepared to ayde and succour his.
but he Stands as prepared to aid and succour his.
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For I haue tolde you oftener than ones, especially in the.5. chapt. that by the Lambe is vnderstande Christ.
For I have told you oftener than ones, especially in the.5. Chapter. that by the Lamb is understand christ.
p-acp pns11 vhb vvn pn22 av-c cs pi2, av-j p-acp dt crd. j. cst p-acp dt n1 vbz vvb np1.
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For he is the lambe and price of our redemption vntill the iudgement:
For he is the lamb and price of our redemption until the judgement:
p-acp pns31 vbz dt n1 cc n1 pp-f po12 n1 p-acp dt n1:
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but than laiyng a parte the office of an intercessour, he shall be a moste seuere,
but than laying a part the office of an intercessor, he shall be a most severe,
cc-acp cs vvg dt n1 dt n1 pp-f dt n1, pns31 vmb vbi dt av-ds j,
(69) sermon (DIV2)
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and also a moste holy iudge. And Christ standeth, not in the sande, as did the Dragon:
and also a most holy judge. And christ Stands, not in the sand, as did the Dragon:
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but on a Mounte, and that vpon mounte Sion. Mounte Sion was a figure of Christes kingdome, as appereth playnely in the.2. Psalme, and the.2.
but on a Mount, and that upon mount Sion. Mount Sion was a figure of Christ's Kingdom, as appeareth plainly in the.2. Psalm, and the.2.
cc-acp p-acp dt n1, cc cst p-acp n1 np1. n1 np1 vbds dt n1 pp-f npg1 n1, c-acp vvz av-j p-acp dt crd. n1, cc dt crd.
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of Esaye. And the kingedome of Christe, is the church, aswell triumphante, as militaunt:
of Isaiah. And the Kingdom of Christ, is the Church, aswell triumphant, as militant:
pp-f np1. cc dt n1 pp-f np1, vbz dt n1, av j, c-acp j:
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therefore in the felloweship of Sainctes standeth Christ, the ioye and glory of them that are in heauen,
Therefore in the fellowship of Saints Stands christ, the joy and glory of them that Are in heaven,
av p-acp dt n1 pp-f n2 vvz np1, dt n1 cc n1 pp-f pno32 cst vbr p-acp n1,
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and the life and helper of them, whiche fight as yet in Earth. Let vs beleue therfore, that in the Antichristiane persecutiōs Christ wil neuer faile his faythfull:
and the life and helper of them, which fight as yet in Earth. Let us believe Therefore, that in the Antichristian persecutions christ will never fail his faithful:
cc dt n1 cc n1 pp-f pno32, r-crq n1 c-acp av p-acp n1. vvb pno12 vvi av, cst p-acp dt jp n2 np1 vmb av-x vvi po31 j:
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as he is red neuer to haue fayled the olde Sainctes vnder the olde Romane Empire afflicted.
as he is read never to have failed the old Saints under the old Roman Empire afflicted.
c-acp pns31 vbz vvn av pc-acp vhi vvd dt j n2 p-acp dt j jp n1 vvn.
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For this consolation serueth chiefly for vs, which are vexed of Antichrist: and serued for them also, whiche suffered martirdome vnder the olde Romane Empire.
For this consolation serveth chiefly for us, which Are vexed of Antichrist: and served for them also, which suffered martyrdom under the old Roman Empire.
p-acp d n1 vvz av-jn p-acp pno12, r-crq vbr vvn pp-f np1: cc vvd p-acp pno32 av, r-crq vvd n1 p-acp dt j jp n1.
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Nother is there any doubt, but that they cōfirmed themselues herewith in the greatest persecutions.
Nother is there any doubt, but that they confirmed themselves herewith in the greatest persecutions.
np1 vbz a-acp d n1, cc-acp cst pns32 vvd px32 av p-acp dt js n2.
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But that same is moste full of consolation, that the lambe is not alone, but hath with him an hondreth and foure and fourtie thousande: But that same is most full of consolation, that the lamb is not alone, but hath with him an hondreth and foure and fourtie thousande:
p-acp d d vbz av-ds j pp-f n1, cst dt n1 vbz xx j, cc-acp vhz p-acp pno31 dt crd cc crd cc crd crd:
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that is to saye a most ample church.
that is to say a most ample Church.
d vbz pc-acp vvi dt av-ds j n1.
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How so euer therfore the beaste rageth and sleyeth the confessours of Christ, yet shal there be alwayes a church, that shall neuer be plucked vp euen in the Earth.
How so ever Therefore the beast rages and slayeth the Confessors of christ, yet shall there be always a Church, that shall never be plucked up even in the Earth.
uh-crq av av av dt n1 vvz cc vvz dt n2 pp-f np1, av vmb a-acp vbi av dt n1, cst vmb av-x vbi vvn a-acp av-j p-acp dt n1.
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He setteth a nombre certen for vncerten, and yet certaine and determinate:
He sets a number certain for uncertain, and yet certain and determinate:
pns31 vvz dt n1 j p-acp j-u, cc av j cc j:
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for that the nombre of them that shal be saued shal seme small in comparison of them, which shal worshippe the beastes, and perisshe.
for that the number of them that shall be saved shall seem small in comparison of them, which shall worship the beasts, and perish.
c-acp cst dt n1 pp-f pno32 cst vmb vbi vvn vmb vvi j p-acp n1 pp-f pno32, r-crq vmb vvi dt n2, cc vvi.
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Howebeit we vnderstande that the nombre of them shal neuertheles be greatest, which shal be the body of the Church, vnder their head Christ,
Howbeit we understand that the number of them shall nevertheless be greatest, which shall be the body of the Church, under their head christ,
a-acp pns12 vvi d dt n1 pp-f pno32 vmb av vbi js, r-crq vmb vbi dt n1 pp-f dt n1, p-acp po32 n1 np1,
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euen than also, what time the Pope with all the limmes of Antichrist shall haue powred out all their furie.
even than also, what time the Pope with all the limbs of Antichrist shall have poured out all their fury.
av cs av, q-crq n1 dt n1 p-acp d dt n2 pp-f np1 vmb vhi vvn av d po32 n1.
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Of this nombre of the electe I haue spoken in the 7. chapt. where the selfe same nombre is set.
Of this number of the elect I have spoken in the 7. Chapter. where the self same number is Set.
pp-f d n1 pp-f dt vvi pns11 vhb vvn p-acp dt crd j. c-crq dt n1 d n1 vbz vvn.
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And as the Antichristians beare the marke of Antichrist in the righthande and foreheades:
And as the Antichristians bear the mark of Antichrist in the Right hand and foreheads:
cc p-acp dt njp2 vvb dt n1 pp-f np1 p-acp dt j cc n2:
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so verely the shepe of Christ, and which shal be the church, the spouse of christ, vnder their head Christ, shal haue their marke also in their foreheades, to witte the name of the father of the Lambe.
so verily the sheep of christ, and which shall be the Church, the spouse of Christ, under their head christ, shall have their mark also in their foreheads, to wit the name of the father of the Lamb.
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For Eius is to be referred to the Lambe. And he speaketh not of an externall marke, whiche should be printed on their foreheades,
For Eius is to be referred to the Lamb. And he speaks not of an external mark, which should be printed on their foreheads,
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but of the marke of their mindes. The same is faith, the signe of all Gods children.
but of the mark of their minds. The same is faith, the Signen of all God's children.
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And the fayth in the Father and the Sonne, whiche are not without the holy ghost.
And the faith in the Father and the Son, which Are not without the holy ghost.
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And howe shouldest thou beleue, that almightie God is thy father, vnlesse thou vnderstande the same to be obteined of the sonne? This faith therfore is here vnderstande to be a christen, not a Iewish or Turkishe fayth, whiche yet confesseth God to be the father.
And how Shouldst thou believe, that almighty God is thy father, unless thou understand the same to be obtained of the son? This faith Therefore is Here understand to be a christian, not a Jewish or Turkish faith, which yet Confesses God to be the father.
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But sins they haue not the sonne, as sayed S. Iohn in his Epistle, they nother haue the father.
But Sins they have not the son, as said S. John in his Epistle, they neither have the father.
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Therfore the true membres of the church of Christ, the trewe shepe, doe beleue that they haue a mercifull father through the sonne, by whome they knowe that the father beyng pacified, hath geuen all thinges of life and of saluation in his sonne.
Therefore the true members of the Church of christ, the true sheep, do believe that they have a merciful father through the son, by whom they know that the father being pacified, hath given all things of life and of salvation in his son.
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They that seke not for saluation and all goodnes in the only mediatour the sonne of God, haue not doubtles the right marke of the children of God in their foreheades.
They that seek not for salvation and all Goodness in the only Mediator the son of God, have not doubtless the right mark of the children of God in their foreheads.
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At this daye all will be christiās, but neglectyng Christ, thei depēde wholy of Sainctes. Therfore their faith is not the trewe marke of the children of God.
At this day all will be Christians, but neglecting christ, they depend wholly of Saints. Therefore their faith is not the true mark of the children of God.
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No they nother knowe the father nor the sonne. And therfore they persecute those that cleaue wholy to the father by the sonne.
No they neither know the father nor the son. And Therefore they persecute those that cleave wholly to the father by the son.
uh-dx pns32 av-dx vvi dt n1 ccx dt n1. cc av pns32 vvi d cst vvb av-jn p-acp dt n1 p-acp dt n1.
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And seyng Christ is with his church, what nedeth the church a vicar? Certēly it can not be the true church, whiche hath a vicar of Christe,
And sing christ is with his Church, what needeth the Church a vicar? Certainly it can not be the true Church, which hath a vicar of Christ,
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for than it waunteth Christe whom the trewe church can not waunte.
for than it waunteth Christ whom the true Church can not waunte.
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It was not enough for the Apostle to haue sayed, that the church was vnited with Christe:
It was not enough for the Apostle to have said, that the Church was united with Christ:
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vnlesse he had added moreouer with many wordes, howe he hath sene the churche affected, and how she demeaned her self, than verely, when the beastes did afflicte her:
unless he had added moreover with many words, how he hath seen the Church affected, and how she demeaned her self, than verily, when the beasts did afflict her:
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that euen we may learne therof, what is the hope of Sainctes in greatest daungers, & of what sorte it behoueth vs to be in persecutions and temptations.
that even we may Learn thereof, what is the hope of Saints in greatest dangers, & of what sort it behooves us to be in persecutions and temptations.
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First he heareth a voice from heauē, as the voice of many waters. Waters in the Scriptures many times doe signifie people. First he hears a voice from heaven, as the voice of many waters. Waters in the Scriptures many times do signify people.
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We vnderstande therfore herby, that the church shal be populouse, and speaking: to thintēt to dissemble nothing, but frely to professe Christ.
We understand Therefore hereby, that the Church shall be populous, and speaking: to intent to dissemble nothing, but freely to profess christ.
pns12 vvb av av, cst dt n1 vmb vbi j, cc vvg: p-acp n1 pc-acp vvi pix, cc-acp av-j pc-acp vvi np1.
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And therefore he heareth also the sounde of a great thonder. For the church getteth from heauen power to preache and shewe forth the Gospell grauely, though the worldes bowelles burste.
And Therefore he hears also the sound of a great thunder. For the Church gets from heaven power to preach and show forth the Gospel gravely, though the world's bowels burst.
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And verely of the frāke & constaunt preaching of the gospel Iohn and Iames are called with Marke the sonnes of thōder.
And verily of the frank & constant preaching of the gospel John and James Are called with Mark the Sons of thunder.
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And cōcerning the preachyng of the gospell shall followe more afterwarde.
And Concerning the preaching of the gospel shall follow more afterward.
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He heareth moreouer a melodiouse harmonie of menne singyng to their harpes, & singing as it were a newe song.
He hears moreover a melodiouse harmony of men singing to their harps, & singing as it were a new song.
pns31 vvz av dt j n1 pp-f n2 vvg p-acp po32 n2, cc vvg c-acp pn31 vbdr dt j n1.
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The which is chiefly referred to the sainctes in heauen, singing eternall prayses to God:
The which is chiefly referred to the Saints in heaven, singing Eternal praises to God:
dt r-crq vbz av-jn vvn p-acp dt n2 p-acp n1, vvg j n2 p-acp np1:
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secōdely to ye sainctes liuing here yet in earth, which also offer vnto God continually prayses & thankes geuyng.
secōdely to you Saints living Here yet in earth, which also offer unto God continually praises & thanks giving.
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Therfore how so euer their hartes be made sorrowfull in perilles and aduersities, yet their spirite reioyceth in the Lord.
Therefore how so ever their hearts be made sorrowful in perils and adversities, yet their Spirit rejoices in the Lord.
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For no mā coulde learne that same songe, saue thelecte.
For no man could Learn that same song, save thelecte.
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For like as none of the heauenly dwellers can expresse or vnderstande the excellencie of the ioyes of the life to come,
For like as none of the heavenly dwellers can express or understand the excellency of the Joys of the life to come,
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and the praises of God, excepte he dwell emonges the heauēly inhabiters, & be pertakers of the moste godly life:
and the praises of God, except he dwell among the heavenly inhabiters, & be partakers of the most godly life:
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so excepte any man liuyng yet here in Earth be regenerated, he nother seeth how great is the felicitie of the faithful,
so except any man living yet Here in Earth be regenerated, he neither sees how great is the felicity of the faithful,
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nother cā he iustely esteme, the prayses which they offer vnto God. Touching the newe songe I haue spoken in the.5. chapt.
neither can he justly esteem, the praises which they offer unto God. Touching the new song I have spoken in the.5. Chapter.
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And certenly to wordly men the thinges seme as they were newe, whiche the faithfull bring forth of Gods worde.
And Certainly to wordly men the things seem as they were new, which the faithful bring forth of God's word.
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Nowe doeth S. Iohn describe also what maner ones the shepe of Christ shal be, which shal continewe in the church of Christ, dispising the furies of the beastes. Now doth S. John describe also what manner ones the sheep of christ shall be, which shall continue in the Church of christ, despising the furies of the beasts.
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Vnto whome also the marke of his fathers name in their forcheades is expounded. We shall perceyue moreouer, what be the true markes of the faithful.
Unto whom also the mark of his Father's name in their forcheades is expounded. We shall perceive moreover, what be the true marks of the faithful.
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First they are redemed frō the earth. Doubtles al we bearing the earthly Image of the earthly mā, were solde vnder sinne,
First they Are redeemed from the earth. Doubtless all we bearing the earthly Image of the earthly man, were sold under sin,
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for the whiche cause we are also subiecte to maledictiō. But the lord hath bought vs with the price of redemption, payed vpon the crosse,
for the which cause we Are also Subject to malediction. But the lord hath bought us with the price of redemption, paid upon the cross,
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so that now we are shapen newe after the Image of the heauenly man, to with beyng adopted for the children of God.
so that now we Are shapen new After the Image of the heavenly man, to with being adopted for the children of God.
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Of the which redemption the Apostle hath spoken in the.1. Corinth. the.7. and to the Roma. the.3. & in other places. S. Peter also.1.
Of the which redemption the Apostle hath spoken in the.1. Corinth. the.7. and to the Roma. the.3. & in other places. S. Peter also.1.
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Pet. 1. And for asmuch as the faithful knowe themselues to be bought and adopted by Christe to the heauenly inheritaunce, they are addicte to serue their redemer only, and inseperablely cleaue to him.Pet. 1. And for as as the faithful know themselves to be bought and adopted by Christ to the heavenly inheritance, they Are addict to serve their redeemer only, and inseperablely cleave to him.
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These I say be the trewe markes of the trewe faithful, and of the trewe church of Christ.
These I say be the true marks of the true faithful, and of the true Church of christ.
d pns11 vvb vbb dt j n2 pp-f dt j j, cc pp-f dt j n1 pp-f np1.
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Morouer they are virgins, not defiled with women in expoūding the which thinges thauncientes torment thēselues, leeste any thing here should seme to redounde to the derogation of holy matrimony, wherby doubtles, witnes thapostle in the.1. Corinth. 7. and.13.
Moreover they Are Virgins, not defiled with women in expounding thee which things thauncientes torment themselves, leeste any thing Here should seem to redound to the derogation of holy matrimony, whereby doubtless, witness apostle in the.1. Corinth. 7. and.13.
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to the Hebr. no man is defiled. I am here asshamed to bring forth the trifles of the Papistes.
to the Hebrew no man is defiled. I am Here ashamed to bring forth the trifles of the Papists.
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For who cā heare the vncleanest of al mē reasoning any thing of cleanes? They wil hereby mainteyne & colour that single life of theirs:
For who can hear the uncleanest of all men reasoning any thing of cleans? They will hereby maintain & colour that single life of theirs:
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but al men see neuerthelesse, excepte they be blinder than betelles, what filthines hath ben cōmitted and is cōmitted dayly, vnder the pretence of this vngraciouse, & most vncleane singlenes.
but all men see nevertheless, except they be blinder than betelles, what filthiness hath been committed and is committed daily, under the pretence of this ungracious, & most unclean singleness.
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But the Lord speaketh nothing at this present of corporal mariage, but rather spiritual.
But the Lord speaks nothing At this present of corporal marriage, but rather spiritual.
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For it is manifest, that thapostles as the brideleaders of our sauiour, haue brought the churche to our Sauiour a chaste virgin, whiche hath not had to do with any straunge or foreine womā:
For it is manifest, that Apostles as the brideleaders of our Saviour, have brought the Church to our Saviour a chaste Virgae, which hath not had to do with any strange or foreign woman:
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that is to saye, which is not defiled with the participation of euill doctrine. Reade Salomon reasonyng of that woman grauely in the.4. chapt.
that is to say, which is not defiled with the participation of evil Doctrine. Reade Solomon reasoning of that woman gravely in the.4. Chapter.
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of the Prouerb. Reade moreouer thapostle in the.2.
of the Proverb. Read moreover apostle in the.2.
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to the Corint. 11. excedingly wel teaching, that the faithful are an vndefiled virgin the spouse of Christ.
to the Corinth. 11. exceedingly well teaching, that the faithful Are an undefiled Virgae the spouse of christ.
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The faithfull therfore which liued vnder the tiranny of the beastes, receyued no straunge doctrine of Idolles,
The faithful Therefore which lived under the tyranny of the beasts, received no strange Doctrine of Idols,
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and of other prophane cultes, nother do at this daye admitte the popish infectiō, but kepe their maydenly mindes for their husbāde Christ, beyng despowsed vnto him by faith most sincere.
and of other profane cultes, neither do At this day admit the popish infection, but keep their maidenly minds for their husband christ, being despowsed unto him by faith most sincere.
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These follow the lāb, whether so euer he goeth.
These follow the lamb, whither so ever he Goes.
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That is to saie, they care for no man but Christ, they desire no man but Christ: That is to say, they care for no man but christ, they desire no man but christ:
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in him they repose al their ayde, al their cōfort, al their ioye, al saluation, to him alone haue alwayes respecte, in him they know themselues to be complete:
in him they repose all their aid, all their Comfort, all their joy, all salvation, to him alone have always respect, in him they know themselves to be complete:
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which one and alone is to them al thinges.
which one and alone is to them all things.
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Moreouer whither so euer Christe calleth the faithful by doctrine and exāple, yf it be to very death and moste cruell butcherie, they followe willingly and cherely.
Moreover whither so ever Christ calls the faithful by Doctrine and Exampl, if it be to very death and most cruel butchery, they follow willingly and cherely.
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Whereby it cometh to passe, that in the world to come, they cā neuer be seuered from him.
Whereby it comes to pass, that in the world to come, they can never be severed from him.
c-crq pn31 vvz pc-acp vvi, cst p-acp dt n1 pc-acp vvi, pns32 vmb av-x vbi vvn p-acp pno31.
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For where so euer Christ is, there is also Christes minister: as he him selfe hath witnessed in the.12. and.14. chapt. of Iohn.
For where so ever christ is, there is also Christ's minister: as he him self hath witnessed in the.12. and.14. Chapter. of John.
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Let euery man search here the secret corners of his harte, & consider dilligētly in his minde,
Let every man search Here the secret corners of his heart, & Consider diligently in his mind,
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They are also redemed frō men, deliuered verely through the grace of Christ, that they should not follow this corrupte and vncleane world, by all kinde of pollution.
They Are also redeemed from men, Delivered verily through the grace of christ, that they should not follow this corrupt and unclean world, by all kind of pollution.
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For Christ by his spirite and worde calleth his out of this worlde, that although in body we are cōuersaunte in the world,
For christ by his Spirit and word calls his out of this world, that although in body we Are conversant in the world,
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yet should we with al our minde abhorre the worlde, & the thinges that are therin.
yet should we with all our mind abhor the world, & the things that Are therein.
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Furthermore for this intente hath he chosen, and redemed his from the bondage of men or of the worlde, that they should be first fruictes to God the father & to his sonne.
Furthermore for this intent hath he chosen, and redeemed his from the bondage of men or of the world, that they should be First fruits to God the father & to his son.
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Which place the moste godly and excellent learned man D. Fraunces Lamberte expounding in his cōmentaries vpon the Apocalipse:
Which place the most godly and excellent learned man D. Frances Lamberte expounding in his commentaries upon the Apocalypse:
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it is manifest, saieth he, by the.23. of Leuit. the.15. of Numeri. and.18.
it is manifest, Saith he, by the.23. of Levites the.15. of Numeri. and.18.
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of Deuter. what firste fruictes be, and that they were gathered for the Lord, and went to the high priest.
of Deuter what First fruits be, and that they were gathered for the Lord, and went to the high priest.
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But Christ is that high priest, vnto whome the spiritual first fruictes apperteyne, to witte the godly, & sanctified to God.
But christ is that high priest, unto whom the spiritual First fruits appertain, to wit the godly, & sanctified to God.
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These things are confirmed of the Apostle, which sayed, that Christ gaue him selfe for vs, to the ende he might redeme vs from all iniquitie,
These things Are confirmed of the Apostle, which said, that christ gave him self for us, to the end he might Redeem us from all iniquity,
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and might purifie vs to him selfe an especial people, a follower of good workes.
and might purify us to him self an especial people, a follower of good works.
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Therefore do the true faithfull singularly applie them to godlynes, and that they maye be the first fruictes,
Therefore do the true faithful singularly apply them to godliness, and that they may be the First fruits,
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& a most excellēt present of the lord, sins they know themselues to be redemed for this ende, that all the reste of the time of their life, they might serue God.
& a most excellent present of the lord, Sins they know themselves to be redeemed for this end, that all the rest of the time of their life, they might serve God.
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In their mouth is founde no gile. In their Mouth is found no gile.
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He sayeth not, no cōcupiscence, or euil motiō to be founde in the hartes of the faithfull:
He Saith not, no concupiscence, or evil motion to be found in the hearts of the faithful:
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but denieth that there is any gile in their mouth. For albeit that the faithful be troubled and vexed with the affectiōs of the fleshe,
but Denieth that there is any gile in their Mouth. For albeit that the faithful be troubled and vexed with the affections of the Flesh,
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yet so loue they the trewth, that to their knoweledge they wil disceaue no man. And chiefly do dissemble nothing, that apperteyneth to the confession of the trewth and veritie,
yet so love they the truth, that to their knowledge they will disceaue no man. And chiefly do dissemble nothing, that appertaineth to the Confessi of the truth and verity,
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nor vse any gile in the doctrine of the Gospell.
nor use any gile in the Doctrine of the Gospel.
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They be morouer with out spotte before the trone of god, not by their owne vertue,
They be moreover with out spot before the throne of god, not by their own virtue,
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but by ye sanctification of Christ: which S. Paule also affirmeth in the.5. chapt. to the Ephesi. And he hath spoken it aptly, before the trone.
but by you sanctification of christ: which S. Paul also Affirmeth in the.5. Chapter. to the Ephesus. And he hath spoken it aptly, before the throne.
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For S. Austen sayed, that our sanctification should at laste be made perfit in the world to come.
For S. Austen said, that our sanctification should At laste be made perfect in the world to come.
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whether he be marked with these signes:
whither he be marked with these Signs:
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ANd I sawe an Aūgell fliyng in the middes of heauē, hauing an euerlastyng Gospell to preache vnto them that sit & dwel on the earth, ANd I saw an Angel flying in the mids of heaven, having an everlasting Gospel to preach unto them that fit & dwell on the earth,
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and to all nations, kinredes and tunges & people, saiyng with a lowde voice: feare God, and geue honour to him, for the houre of his Iudgement is come:
and to all Nations, kinredes and tongues & people, saying with a loud voice: Fear God, and give honour to him, for the hour of his Judgement is come:
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and worshippe him that made heauen and earth, and the See and the fountaines of water. and worship him that made heaven and earth, and the See and the fountains of water.
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Antichrist desireth nothing so much to be oppressed, as the preaching of the Gospell.
Antichrist Desires nothing so much to be oppressed, as the preaching of the Gospel.
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For euen therfore hath he instituted the inquisitours of hereticall prauitie for h• dare calle the Gospel heresie.
For even Therefore hath he instituted the inquisitors of heretical pravity for h• Dare call the Gospel heresy.
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Therfore he burneth the Gospel bokes, and preachers of the gospel, and euery where restreyneth the readyng of the gospel, and Euangelical bokes.
Therefore he burns the Gospel books, and Preachers of the gospel, and every where restreyneth the reading of the gospel, and Evangelical books.
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Wherefore the simple suppose, that it can not be but that gospel with all his adherentes should perish vtterly.
Wherefore the simple suppose, that it can not be but that gospel with all his adherentes should perish utterly.
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Now therfore in the lordes consolation is brought in a vision of an Angel (for he is stil in the vision) fliyng in the middes of heauen, hauing the euerlasting gospel, and preachyng to the world.
Now Therefore in the Lords consolation is brought in a vision of an Angel (for he is still in the vision) flying in the mids of heaven, having the everlasting gospel, and preaching to the world.
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Whereby is signified, that the gospell shal be preached vnto men, in despite of al the enemies therof.
Whereby is signified, that the gospel shall be preached unto men, in despite of all the enemies thereof.
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And he gathereth a briefe some of such thinges as by the gospell are preached to the worlde.
And he gathereth a brief Some of such things as by the gospel Are preached to the world.
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Those same appertaine also to the cōforte of the church, whiche vnder the olde beaste suffered persecutions for the Gospel.
Those same appertain also to the Comfort of the Church, which under the old beast suffered persecutions for the Gospel.
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We will briefly consider euery thing.
We will briefly Consider every thing.
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Firste it is euident euen by the fourmer thinges, that by thangel is signified the ministers of the worde, First it is evident even by the former things, that by thangel is signified the Ministers of the word,
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and the very ministerie of the gospel. Certes ye scripture calleth preachers Angelles. For so is S. Iohn Baptiste named of the prophet Malachie. Wherof is spokē before.
and the very Ministry of the gospel. Certes you scripture calls Preachers Angels. For so is S. John Baptiste nam of the Prophet Malachi. Whereof is spoken before.
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And the ministers by this honourable title are admonished, of puretie, & of most sincere faith. For Angels be gods ministers:
And the Ministers by this honourable title Are admonished, of puretie, & of most sincere faith. For Angels be God's Ministers:
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whō thei only regarde, loue, and honour: whose cōmaundemētes thei execute most faithfully, sincerely, and dilligētly.
whom they only regard, love, and honour: whose Commandments they execute most faithfully, sincerely, and diligently.
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Such it besemeth preachers to be in their kinde and office. And like as Angels cannot be hurte through the treasons and iniuries of men:
Such it beseemeth Preachers to be in their kind and office. And like as Angels cannot be hurt through the treasons and injuries of men:
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so God defendeth his ministers, vntill the houre appointed. So is Peter deliuered out of prison, in the.12. of thactes.
so God defendeth his Ministers, until the hour appointed. So is Peter Delivered out of prison, in the.12. of thactes.
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So is Paul in Shippewreake, &c. And he sayeth an other Angell, for that he hath brought in already sondry visiōs of diuerse Angels.
So is Paul in Shippewreake, etc. And he Saith an other Angel, for that he hath brought in already sundry visions of diverse Angels.
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Notwithstanding that, other, semeth to be put for the firste. For he annexeth to this yet two angels moe.
Notwithstanding that, other, Seemeth to be put for the First. For he annexeth to this yet two Angels more.
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The first wherof he calleth an other, the later the thirde. And this Angell flieth in the middes of heauen.
The First whereof he calls an other, the later the Third. And this Angel flies in the mids of heaven.
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By this thinge is signified the lucky course and procedyng of the preachyng of the gospell.
By this thing is signified the lucky course and proceeding of the preaching of the gospel.
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It is also written in the prophetes, his worde runneth swiftely. Psalm .19.
It is also written in the Prophets, his word Runneth swiftly. Psalm.19.
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Dauid compareth the runnyng of the preachyng of the gospell, to the course of the sunne, ioyefull as a giaunt he runneth his waye:
David compareth the running of the preaching of the gospel, to the course of the sun, joyful as a giant he Runneth his Way:
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i• the vttermost parte of heauens he arriseth, and runneth againe to the same, neyther can any man stoppe him,
i• the uttermost part of heavens he ariseth, and Runneth again to the same, neither can any man stop him,
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nor hide him self frō the heate thereof. The sunne shineth in all places. Therefore shal the preaching be free.
nor hide him self from the heat thereof. The sun shines in all places. Therefore shall the preaching be free.
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For as we cā nother plucke backe nor hinder, the thinges that are aboue vs in thayre & skie:
For as we can neither pluck back nor hinder, the things that Are above us in thayre & sky:
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so shall we nother plucke downe, nor hinder him that flieth in the middes of heauen.
so shall we neither pluck down, nor hinder him that flies in the mids of heaven.
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The wordes and writinges flie, they flie farre & wide where. Nother can the veritie be oppressed.
The words and writings fly, they fly Far & wide where. Nother can the verity be oppressed.
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God hath geuen to the world Printyng, wherby the gospel is preached and runneth farre, wide, and most swiftely.
God hath given to the world Printing, whereby the gospel is preached and Runneth Far, wide, and most swiftly.
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And this Angell hath the euerlastyng gospell. Wherin is the greatest cōforte. For it signifieth, that the veritie shal be in the world inuincible.
And this Angel hath the everlasting gospel. Wherein is the greatest Comfort. For it signifies, that the verity shall be in the world invincible.
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And for many causes is the Gospell called euerlastyng.
And for many Causes is the Gospel called everlasting.
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Firste, because the veritie is immortall, which can not be bounden, how so euer the ministers are fettered & slayne.2.
First, Because the verity is immortal, which can not be bounden, how so ever the Ministers Are fettered & slain.2.
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Timoth. 2. secondely the gospel is eternal, for bicause it was shewed to our firste fathers, prophecied in the lawe & prophetes, fulfilled of Christ, declared by thapostles,Timothy 2. Secondly the gospel is Eternal, for Because it was showed to our First Father's, prophesied in the law & Prophets, fulfilled of christ, declared by Apostles,
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& by the grace of God brought vnto vs. Yea & before al times was predestinated. Reade the.1.
& by the grace of God brought unto us Yea & before all times was predestinated. Reade the.1.
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to the Ephes. For euē for this cause is it called euerlasting, for asmuch as it apperteineth to vs & to our posteritie vnto the worldes ende,
to the Ephesians For even for this cause is it called everlasting, for as as it appertaineth to us & to our posterity unto the world's end,
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and not only to our elders.
and not only to our Elders.
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And because it is euerlastyng, they lie whiche at this daye calle it a newe doctrine or learnyng.
And Because it is everlasting, they lie which At this day call it a new Doctrine or learning.
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Papistrie is newe, whiche hath his originall, what time euery thing was ordeyned. &c. Moreouer the Apostle sayeth:
Papistry is new, which hath his original, what time every thing was ordained. etc. Moreover the Apostle Saith:
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yf I or an Angel from heauē shal preach any other gospell, or besides the same that ye haue receyued, let him be accursed.
if I or an Angel from heaven shall preach any other gospel, or beside the same that you have received, let him be accursed.
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And we heare expressely, that the Aungel had not only the Gospell, but that he had preached the gospell.
And we hear expressly, that the Angel had not only the Gospel, but that he had preached the gospel.
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Many in dede haue the gospel, but dumme, and written in bokes. The gospel must be shewed forth and pronounced. Many in deed have the gospel, but dumb, and written in books. The gospel must be showed forth and pronounced.
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for it must be cried out to such as are drowned in earthly matters, and they muste be reysed out of their slepe.
for it must be cried out to such as Are drowned in earthly matters, and they must be raised out of their sleep.
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And after his maner and imitation of blessed Daniel in the.7. chapt. He rekeneth vp nations, kinredes, tunges, and people:
And After his manner and imitation of blessed daniel in the.7. Chapter. He Reckoneth up Nations, kinredes, tongues, and people:
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and thus signifieth that the gospell shal be preached •••ough out the whole worlde. Whiche thing the lord sayde also should come to passe in the.24.
and thus signifies that the gospel shall be preached •••ough out the Whole world. Which thing the lord said also should come to pass in the.24.
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of Matth. and than that the ende should come.
of Matthew and than that the end should come.
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And we see at this daye, that the gospel hath in a maner thondered through out the whole world.
And we see At this day, that the gospel hath in a manner thondered through out the Whole world.
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And here I geue warning leeste any disceaue him self. Thapostle in the.1. Timoth. 3. and.1.
And Here I give warning leeste any disceaue him self. The apostle in the.1. Timothy 3. and.1.
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Coloss. yt the gospell was preached through out the whole world in his time. Howbeit al men had not than receyued it, but a fewe.Coloss. that the gospel was preached through out the Whole world in his time. Howbeit all men had not than received it, but a few.
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Do not therfore Imagine with thy selfe, that the Gospel is not preached, vnlesse al receyue it.
Do not Therefore Imagine with thy self, that the Gospel is not preached, unless all receive it.
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They are abused, that promise to thēselues before the iudgement a concorde of all nations, for that it is writtē, that there should be ons one sheperde, and one shepefolde. They Are abused, that promise to themselves before the judgement a concord of all Nations, for that it is written, that there should be ons one sheperde, and one shepefolde.
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For the same was accōplisshed, whilest of the Iewisshe Synagoge and dispersion of the gentiles, the lord prepared to him selfe one church, wherof Christ is head,
For the same was accomplished, whilst of the Jewish Synagogue and dispersion of the Gentiles, the lord prepared to him self one Church, whereof christ is head,
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and pastour, and Antichrist shal at the length by his laste comyng be abolished. Therfore shall he alwayes resiste Christe.
and pastor, and Antichrist shall At the length by his laste coming be abolished. Therefore shall he always resist Christ.
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Furthermore where he seeth & heareth this Angell preach the gospel with a lowde voice, he meaneth that the preachers shall with great constancie and frankenes, Furthermore where he sees & hears this Angel preach the gospel with a loud voice, he means that the Preachers shall with great constancy and frankenes,
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also with shrylle voices and most ernestenes preach the gospell agaynst Antichrist.
also with shrylle voices and most ernestenes preach the gospel against Antichrist.
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And we see at this daye, that the more cruelly the faithful are greued and oppressed, the more feruently and lowder they crie,
And we see At this day, that the more cruelly the faithful Are grieved and oppressed, the more fervently and Louder they cry,
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and that also they be called clamorouse criers.
and that also they be called clamorouse criers.
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Moreouer he compriseth in a briefe some, what thinges are to be set forth in the preaching of the gospel, chiefly in the laste times. First he sayeth: feare God. Moreover he compriseth in a brief Some, what things Are to be Set forth in the preaching of the gospel, chiefly in the laste times. First he Saith: Fear God.
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The feare of God is the beginning of wisedome: therfore not to feare God, is the beginnyng of foolishenes, & of al errours.
The Fear of God is the beginning of Wisdom: Therefore not to Fear God, is the beginning of foolishenes, & of all errors.
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The feare of God, hath nothing comon with the feare of the world. The godly man is not affrayed of God, as a gilty seruaunt feareth his maister,
The Fear of God, hath nothing Common with the Fear of the world. The godly man is not afraid of God, as a guilty servant fears his master,
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and that more punnisshment, than his maister, whō he hateth rather. For the feare of God hath the reuerēce and loue of God.
and that more punnisshment, than his master, whom he hates rather. For the Fear of God hath the Reverence and love of God.
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They in graue in theyr cuppes, Soli deo gloria: to God alone be glory:
They in graven in their cups, Soli God gloria: to God alone be glory:
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It attributeth to God the supreme Maiestie, imbraceth faith, and hath a faithful care, wherby it awayteth vpon God, worshippeth, prayseth, and professeth the same.
It attributeth to God the supreme Majesty, Embraceth faith, and hath a faithful care, whereby it awaiteth upon God, Worshippeth, Praiseth, and Professes the same.
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(70) sermon (DIV2)
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Doubtles because we more feare men, than God, we feare more the Pope, and the mallice and hatred of him and his,
Doubtless Because we more Fear men, than God, we Fear more the Pope, and the malice and hatred of him and his,
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therefore do we not execute iustice vprightly, nor professe the trewth frankely, nother yet set forth the gospel.
Therefore do we not execute Justice uprightly, nor profess the truth frankly, neither yet Set forth the gospel.
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But the lord in the Gospel sayeth:
But the lord in the Gospel Saith:
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feare ye not them, which maye kill the body & haue no power ouer the soule:
Fear you not them, which may kill the body & have no power over the soul:
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rather feare ye him, which condemneth both body & soule to hell fire.
rather Fear you him, which Condemneth both body & soul to hell fire.
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Certes the feare of God is not only the beginnyng, but also the bonde of al vertue.
Certes the Fear of God is not only the beginning, but also the bond of all virtue.
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Hereafter we shall heare that the feareful shal be caste into hel, with the beaste & with the false prophet.
Hereafter we shall hear that the fearful shall be cast into hell, with the beast & with the false Prophet.
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Therfore let God be our feare, like as Esaye teacheth in the.8. cha. Let vs feare God for our sinnes committed. Here fewe are affraide:
Therefore let God be our Fear, like as Isaiah Teaches in the.8. cham. Let us Fear God for our Sins committed. Here few Are afraid:
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(70) sermon (DIV2)
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but many are affraide to speake the trueth, to mainteyne godlines, and to rebuke wickednes. Secondely the preachyng of the Gospell comprehendeth the honour of God. For he sayeth: and geue him honour.
but many Are afraid to speak the truth, to maintain godliness, and to rebuke wickedness. Secondly the preaching of the Gospel comprehendeth the honour of God. For he Saith: and give him honour.
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And thou doest not seperate the sonne from the father. For he in the.5. of Iohn sayeth thus: And thou dost not separate the son from the father. For he in the.5. of John Saith thus:
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the father hath geuē al iudgement to the sonne, that al shuld honour the sonne, as thei honour the father.
the father hath given all judgement to the son, that all should honour the son, as they honour the father.
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He that honoureth not the sonne, honoureth not the father, which sent him. And in very dede the father cā not be honoured, but by ye sonne.
He that Honoureth not the son, Honoureth not the father, which sent him. And in very deed the father can not be honoured, but by you son.
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For we honour him, when we beleue him to be true, & receyue Christ the sonne of God,
For we honour him, when we believe him to be true, & receive christ the son of God,
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as the only rightuousnes & perfection of al faithful.
as the only righteousness & perfection of all faithful.
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By faith therfore chiefly we honour God, than reuerēcyng him only by faithful obedience, & walking in his commaundementes.
By faith Therefore chiefly we honour God, than reverencing him only by faithful Obedience, & walking in his Commandments.
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8425
S. Iohn in his Canonic. he that beleueth not the sonne, sayeth he, maketh God a liar (see howe ye maye highly dishonour God) which beleueth not the testimony which God hath testified of his sonne.S. John in his Canonic. he that Believeth not the son, Saith he, makes God a liar (see how you may highly dishonour God) which Believeth not the testimony which God hath testified of his son.
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And this is the testimony, that God hath geuē to vs eternal life: & this life is in his sonne.
And this is the testimony, that God hath given to us Eternal life: & this life is in his son.
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He that hath the sonne, hath life: he that hath not the sonne, hath not life.
He that hath the son, hath life: he that hath not the son, hath not life.
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We are therefore, forbidden, els where, than in Christ alone, to seke life & al goodnes.
We Are Therefore, forbidden, Else where, than in christ alone, to seek life & all Goodness.
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But the papistes honour the Pope, and his cōstitutions, his Sainctes also, and honour not God alone.
But the Papists honour the Pope, and his constitutions, his Saints also, and honour not God alone.
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but yet in the meane season thei persecute thē, whiche will not ascribe the glory dewe to God alone vnto their folish trifles.
but yet in the mean season they persecute them, which will not ascribe the glory dew to God alone unto their foolish trifles.
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But the Gospell wil crie out, that to God alone al glory is dewe. Hereunto is added a spurre, whiche maye pricke them to feare & glorifie God:
But the Gospel will cry out, that to God alone all glory is dew. Hereunto is added a spur, which may prick them to Fear & Glorify God:
p-acp dt n1 vmb vvi av, cst p-acp np1 av-j d n1 vbz n1. av vbz vvn dt n1, r-crq vmb vvi pno32 pc-acp vvi cc vvi np1:
(70) sermon (DIV2)
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for the houre of his iudgement is come. The Gospel therefore in the latter dayes shal beate into men the last iudgement.
for the hour of his judgement is come. The Gospel Therefore in the latter days shall beat into men the last judgement.
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This hath a wonderful effecte to obteine of men amendement of life. And it is pourposely sayed, it is come:
This hath a wondered Effect to obtain of men amendment of life. And it is pourposely said, it is come:
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and not, the houre of his iudgement shal come.
and not, the hour of his judgement shall come.
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For so is the certentie of his iudgement expressed, and we are warned, to loke for that same daye euery moment.
For so is the certainty of his judgement expressed, and we Are warned, to look for that same day every moment.
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8437
The Apostle vsed the same argument in the.17. chapt. of the Actes to them of Athens, and to the Corinth. the.2. Epist. 5. chapt.
The Apostle used the same argument in the.17. Chapter. of the Acts to them of Athens, and to the Corinth. the.2. Epistle 5. Chapter.
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Lette vs remembre, O bretherne, that strayte iudgement:
Let us Remember, Oh brethren, that strait judgement:
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8439
let vs amende our faith and maners, and al thinges that agree not with the gospell.
let us amend our faith and manners, and all things that agree not with the gospel.
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For certenly we shal die, certenly we shal be iudged. But then, when we shal promise our selues peace, shall come sodayne destruction. Watche.
For Certainly we shall die, Certainly we shall be judged. But then, when we shall promise our selves peace, shall come sudden destruction. Watch.
p-acp av-j pns12 vmb vvi, av-j pns12 vmb vbi vvn. p-acp av, c-crq pns12 vmb vvi po12 n2 n1, vmb vvi j n1. n1.
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Finally the Gospell teacheth to worshippe God alone. Than doe not the faithfull worshippe Idolles, to whome so euer they be erected. Finally the Gospel Teaches to worship God alone. Than do not the faithful worship Idols, to whom so ever they be erected.
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They worship not the Pope ouerwhelmed with wickednesse: much lesse doe they kisse, and by kissinge worshippe his vngraciouse and stinkyng fete.
They worship not the Pope overwhelmed with wickedness: much less doe they kiss, and by kissing worship his ungracious and stinking feet.
pns32 vvb xx dt n1 vvn p-acp n1: av-d dc n1 pns32 vvi, cc p-acp vvg vvi po31 j cc j-vvg n2.
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They worshippe not the God Mauzim of the wafer makers, the God in the boxe, which is worshipped in palaces & churches as shutte vp in the pixe. They worshippe not Sainctes: but God alone.
They worship not the God Mauzim of the wafer makers, the God in the box, which is worshipped in palaces & Churches as shut up in the pix. They worship not Saints: but God alone.
pns32 vvb xx dt n1 np1 pp-f dt n1 n2, dt np1 p-acp dt n1, r-crq vbz vvn p-acp n2 cc n2 c-acp vvn a-acp p-acp dt n1. pns32 vvb xx n2: cc-acp np1 av-j.
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Therefore lifte vp your hartes vnto heauen and worshippe.
Therefore lift up your hearts unto heaven and worship.
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We haue here in Earth wōderful workes, which maie moue vs to worshippe this God alone.
We have Here in Earth wondered works, which may move us to worship this God alone.
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8446
He is maker of heauen and Earth, and of the See.
He is maker of heaven and Earth, and of the See.
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Who is greater? who is mightier? Therefore worshippe him, the trewe God? Matth. 4. He annexeth here fountaynes of water,
Who is greater? who is Mightier? Therefore worship him, the true God? Matthew 4. He annexeth Here fountains of water,
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(70) sermon (DIV2)
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8448
for that the miracle and benefite of waters is greate.
for that the miracle and benefit of waters is great.
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For if we consider the originall sprynge, substaunce, pleasauntenes and commoditie of fountaynes we shal be compelled to wonder. God be praysed.
For if we Consider the original spring, substance, pleasauntenes and commodity of fountains we shall be compelled to wonder. God be praised.
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¶ An other Angell preacheth, that Babilon shall fal: and an other diswadeth all men from the felloweshippe of the religion of the beaste. The.lxiiij. Sermon.
¶ an other Angel Preacheth, that Babylon shall fall: and an other diswadeth all men from the felloweshippe of the Religion of the beast. The lxiiij Sermon.
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ANd there followed an other Aungel, saiyng: she is fallen, she is fallen euen Babylon that greate Citie: ANd there followed an other Angel, saying: she is fallen, she is fallen even Babylon that great city:
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for she made all nations drinke of the wine of her whoredome. And the thirde Angell followed them, sayeng with a loude voyce:
for she made all Nations drink of the wine of her whoredom. And the Third Angel followed them, saying with a loud voice:
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yf any man worship the beast, and his Image, and receiue his marke in his forehead,
if any man worship the beast, and his Image, and receive his mark in his forehead,
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or on his hand, ye same shall drinke of the wyne of the wrath of God, which is powred in ye cup of his wrath.
or on his hand, you same shall drink of the wine of the wrath of God, which is poured in you cup of his wrath.
cc p-acp po31 n1, pn22 d vmb vvi pp-f dt n1 pp-f dt n1 pp-f np1, r-crq vbz vvn p-acp pn22 n1 pp-f po31 n1.
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And he shal be punished in fyre & brimstone, before the holy Angels and before the Lambe:
And he shall be punished in fire & brimstone, before the holy Angels and before the Lamb:
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and the smoke of their tourmente ascendeth vp euermore. And thei haue no rest day nor night, which worship the beast and his Image,
and the smoke of their torment Ascendeth up evermore. And they have no rest day nor night, which worship the beast and his Image,
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and whosoeuer receyued the prynte of his name. Here is the patience of Saincts. Here ar thei that kepe the cōmaundements, and the faith of Iesu. and whosoever received the print of his name. Here is the patience of Saints. Here Are they that keep the Commandments, and the faith of Iesu.
cc r-crq vvd dt n1 pp-f po31 n1. av vbz dt n1 pp-f n2. av vbr pns32 cst vvb dt n2, cc dt n1 pp-f np1
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For the comfort of the faithful flocke of Christ, is brought forth an other Aungell, a type of all godly preachers, which preacheth with great constancie, that the kyngdome of Anti-Christ shall fall,
For the Comfort of the faithful flock of christ, is brought forth an other Angel, a type of all godly Preachers, which Preacheth with great constancy, that the Kingdom of Antichrist shall fallen,
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(71) sermon (DIV2)
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howe soeuer it promiseth to it selfe euerlastingnesse.
how soever it promises to it self everlastingness.
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And hereof the Sainctes gather, that persecutions shall with all be finisshed, with all other abominations through out the worlde.
And hereof the Saints gather, that persecutions shall with all be finished, with all other abominations through out the world.
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For where for the continuall persecutions of the wicked, all the Saincts cannot but be maruelouselye sadde:
For where for the continual persecutions of the wicked, all the Saints cannot but be maruelouselye sad:
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They muste nedes verely hereof receyue no small ioye and comforte, that they here, howe they shall not indure alwayes.
They must needs verily hereof receive no small joy and Comfort, that they Here, how they shall not endure always.
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(71) sermon (DIV2)
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and here it is sayed that Babilon shall fall.
and Here it is said that Babylon shall fallen.
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And in dede it were foloyshnes, to expounde these thinges of the ould Babilon in Asia, which was fallen long sins, scarcely any token thereof beinge leste:
And in deed it were foloyshnes, to expound these things of the old Babylon in Asia, which was fallen long Sins, scarcely any token thereof being lest:
cc p-acp n1 pn31 vbdr n1, pc-acp vvi d n2 pp-f dt j np1 p-acp np1, r-crq vbds vvn av-j n2, av-j d n1 av vbg ds:
(71) sermon (DIV2)
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we muste therefore vnderstande it of an other, which is in her flowres, and euen by a figuratiue speach, we must vnderstande it of Rome. we must Therefore understand it of an other, which is in her flowers, and even by a figurative speech, we must understand it of Room.
pns12 vmb av vvi pn31 pp-f dt n-jn, r-crq vbz p-acp po31 n2, cc av p-acp dt j n1, pns12 vmb vvi pn31 pp-f n1.
(71) sermon (DIV2)
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For there is a greate Cozinnage as it were, betwixte both Babilon was the first Monarchie, Rome is the laste. For there is a great Cozinnage as it were, betwixt both Babylon was the First Monarchy, Room is the laste.
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(71) sermon (DIV2)
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Babilon sore afflicted the people of God, So doeth Rome greuouselye vexe the church of God.
Babylon soar afflicted the people of God, So doth Room grievously vex the Church of God.
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(71) sermon (DIV2)
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Babylon burthened Israell wyth a greueouse captiuitie: So Rome vexeth the church, wyth more than a long captiuitie.
Babylon burdened Israel with a greueouse captivity: So Rome vexes the Church, with more than a long captivity.
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Babilon ouercame the people of God, and burning the Citie of Hierusalem, and destroieng the temple, led away Israell captiue:
Babylon overcame the people of God, and burning the city of Jerusalem, and destroying the temple, led away Israel captive:
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(71) sermon (DIV2)
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so Rome also hauing rased the citie of Hierusalē, and subuerting the temple, triumphed of Israell.
so Room also having rased the City of Hierusalē, and subverting the temple, triumphed of Israel.
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(71) sermon (DIV2)
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Babilon planted Idolatrie, superstition, and all abhomination, auaunced, maintained, and set forth the same vnto al men:
Babylon planted Idolatry, Superstition, and all abomination, advanced, maintained, and Set forth the same unto all men:
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(71) sermon (DIV2)
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Therefore God powreth oute to her also of the cuppe of his wrath, and bryngeth her also to destruction for euer.
Therefore God poureth out to her also of the cup of his wrath, and bringeth her also to destruction for ever.
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but at the length when she woulde haue thought leest of it, the people of God being sodeynely delyuered, she was vtterly subuerted.
but At the length when she would have Thought least of it, the people of God being sodeynely Delivered, she was utterly subverted.
cc-acp p-acp dt n1 c-crq pns31 vmd vhi vvn ds pp-f pn31, dt n1 pp-f np1 vbg av-j vvn, pns31 vbds av-j vvn.
(71) sermon (DIV2)
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So is Rome also, the mother & nurse, and reuyuer of all abominations in the church of the laste tyme, wherein she shall perish at the last, all those that beleue truly in Christe being delyuered.
So is Rome also, the mother & nurse, and reuyuer of all abominations in the Church of the laste time, wherein she shall perish At the last, all those that believe truly in Christ being Delivered.
np1 vbz np1 av, dt n1 cc n1, cc n1 pp-f d n2 p-acp dt n1 pp-f dt ord n1, c-crq pns31 vmb vvi p-acp dt ord, d d cst vvb av-j p-acp np1 vbg vvn.
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And especiallie it is called great.
And especially it is called great.
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For howe greate and mightie the church of Rome is, all we see and by experience knowe at this daye.
For how great and mighty the Church of Room is, all we see and by experience know At this day.
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Nother am I the firste that vnderstand by Babilon, Rome.
Nother am I the First that understand by Babylon, Rome.
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(71) sermon (DIV2)
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For many expositours reading the first Epistle of Saincte Peter, in the end of the epistle, do vnderstand by Babilon, Rome, Certes Oecumenius sayeth:
For many expositors reading the First Epistle of Saint Peter, in the end of the epistle, do understand by Babylon, Rome, Certes Oecumenius Saith:
p-acp d n2 vvg dt ord n1 pp-f n1 np1, p-acp dt n1 pp-f dt n1, vdb vvi p-acp np1, np1, av np1 vvz:
(71) sermon (DIV2)
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And here he calleth Babilon Rome, for the excellencie and brightnesse of the Empire: the which Rome obteined a long tyme sins.
And Here he calls Babylon Room, for the excellency and brightness of the Empire: the which Rome obtained a long time Sins.
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But this the more auncient wryters expound more playnelie, as Turtullian in his boke againste the Iewes, which sayeth:
But this the more ancient writers expound more plainly, as Tertullian in his book against the Iewes, which Saith:
p-acp d dt av-dc j n2 vvb av-dc av-j, c-acp np1 p-acp po31 n1 p-acp dt np2, r-crq vvz:
(71) sermon (DIV2)
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so Babilon with sainct Ihon beareth the fygure of the Citie of Rome, therfore also great,
so Babylon with saint John bears the figure of the city of Room, Therefore also great,
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(71) sermon (DIV2)
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and proude in her kingdom, and a murtherer of the saincts.
and proud in her Kingdom, and a murderer of the Saints.
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The same words in a maner, he repeteth in the thirde booke against Marcion. And no lesse playnely Saincte Hierome calleth Rome Babilon:
The same words in a manner, he repeateth in the Third book against Marcion. And no less plainly Saint Jerome calls Room Babylon:
dt d n2 p-acp dt n1, pns31 vvz p-acp dt ord n1 p-acp np1. cc av-dx av-dc av-j n1 np1 vvz n1 np1:
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and that same Babilon wherof S. Ihon speaketh in the Apocalipse.
and that same Babylon whereof S. John speaks in the Apocalypse.
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Read the epistle of Paula and Eustochium written to Marcella, by the helpe of sainct Hierome. Reade himself in the.11.
Read the epistle of Paula and Eustochium written to Marcella, by the help of saint Jerome. Reade himself in the.11.
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(71) sermon (DIV2)
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questiō to Algasia. Againe in the preface to the boke of Didymus of the holy ghoste, to Pauliniane. Also in the end of ye.2.
question to Algasia. Again in the preface to the book of Didymus of the holy ghost, to Pauliniane. Also in the end of you.2.
n1 p-acp np1. av p-acp dt n1 p-acp dt n1 pp-f np1 pp-f dt j n1, pc-acp np1. av p-acp dt n1 pp-f pn22 crd.
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boke against Iouinian. The same in the life of S. Marke: Peter, saith he, in ye first epistle, vnder ye name of Babilon, doth figuratiuely signify Rome.
book against Jovinian. The same in the life of S. Mark: Peter, Says he, in the First epistle, under the name of Babylon, does figuratively signify Room.
n1 p-acp jp. dt d p-acp dt n1 pp-f n1 n1: np1, vvz pns31, p-acp dt ord n1, p-acp dt n1 pp-f np1, vdz av-j vvi n1.
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But S. Ihon wil expounde himselfe in the.17. chapter. And we vnderstande that the Citie of Rome shall fall chiefly, with all her vngodlynes:
But S. John will expound himself in the.17. chapter. And we understand that the city of Room shall fallen chiefly, with all her ungodliness:
p-acp n1 np1 vmb vvi px31 p-acp dt crd. n1. cc pns12 vvb cst dt n1 pp-f n1 vmb vvi av-jn, p-acp d po31 n1:
(71) sermon (DIV2)
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And with the same also, the Romish superstition and abomination, through oute the worlde. And the Aungell in dede, sayeth she is fallen, which is yet to fall:
And with the same also, the Romish Superstition and abomination, through out the world. And the Angel in deed, Saith she is fallen, which is yet to fallen:
cc p-acp dt d av, dt jp n1 cc n1, p-acp av dt n1. cc dt n1 p-acp n1, vvz pns31 vbz vvn, r-crq vbz av pc-acp vvi:
(71) sermon (DIV2)
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And that by the propheticall maner of speaking, wherein that which shal assuredly come to passe is vttered,
And that by the prophetical manner of speaking, wherein that which shall assuredly come to pass is uttered,
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as though it wer now done.
as though it were now done.
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(71) sermon (DIV2)
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To signifie the certentie thereof, that reduplication or iterating of the worde also apperteineth, she is fallen, she is fallen.
To signify the certainty thereof, that reduplication or iterating of the word also appertaineth, she is fallen, she is fallen.
p-acp vvi dt n1 av, cst n1 cc vvg pp-f dt n1 av vvz, pns31 vbz vvn, pns31 vbz vvn.
(71) sermon (DIV2)
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¶ The faithfull assuredly and streight waye flitte from the corporal death vnto life euerlastyng. The.lxv. Sermon.
¶ The faithful assuredly and straight Way flit from the corporal death unto life everlasting. The lxv Sermon.
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This is also repeated in the.18. chap. where it shalbe shewed howe it is taken out of the Prophetes, &c. Notwithstanding both a desyre and Ioye also, might seme here to be signified. This is also repeated in the.18. chap. where it shall showed how it is taken out of the prophets, etc. Notwithstanding both a desire and Joy also, might seem Here to be signified.
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(71) sermon (DIV2)
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For such thinges as we haue longe, and with a desyre loked for, we receiue them nowe cumming and saie, thou art come, thou arte come at the laste longe loked for, and nowe makest me glad.
For such things as we have long, and with a desire looked for, we receive them now coming and say, thou art come, thou art come At the laste long looked for, and now Makest me glad.
p-acp d n2 c-acp pns12 vhb av-j, cc p-acp dt n1 vvn p-acp, pns12 vvb pno32 av vvg cc vvb, pns21 vb2r vvn, pns21 vb2r vvn p-acp dt ord av-j vvn p-acp, cc av vv2 pno11 j.
(71) sermon (DIV2)
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For the sainctes with a great desyre, loke and long for the distruction, of that most wicked, most vyle,
For the Saints with a great desire, look and long for the destruction, of that most wicked, most vile,
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(71) sermon (DIV2)
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and most troublesome kyngdome of Antichriste. The cause is shewed also of the destructiō of the commonwelth and church of Rome:
and most troublesome Kingdom of Antichrist. The cause is showed also of the destruction of the commonwealth and Church of Rome:
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(71) sermon (DIV2)
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for that she hath caused all nations to drinke, and hath made them dronken wyth wyne of wrath of her fornication. for that she hath caused all Nations to drink, and hath made them drunken with wine of wrath of her fornication.
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And verelye the effecte of wyne in men is greateste. Therefore doctrine is compared to it in the Prophetes.
And verily the Effect of wine in men is greatest. Therefore Doctrine is compared to it in the prophets.
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(71) sermon (DIV2)
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Therefore Rome with her vncleane and corrupt opinions, hath made all people dronken. And it is called the wyne of the wrath.
Therefore Room with her unclean and corrupt opinions, hath made all people drunken. And it is called the wine of the wrath.
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(71) sermon (DIV2)
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For loke with whome God is angry, he suffereth them to erre in the way of the Romish church.
For look with whom God is angry, he suffers them to err in the Way of the Romish Church.
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(71) sermon (DIV2)
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For in asmoch as God hath reuealed the sincere doctrine of lyfe, by his onely sonne, and moste chosen Apostles:
For in as as God hath revealed the sincere Doctrine of life, by his only son, and most chosen Apostles:
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(71) sermon (DIV2)
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and men receaue not the same:
and men receive not the same:
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(71) sermon (DIV2)
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God is iustely offended with them, and geueth them ouer into a reprobate mynde, that thei may followe shamefull errours:
God is justly offended with them, and Giveth them over into a Reprobate mind, that they may follow shameful errors:
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(71) sermon (DIV2)
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As Saincte Paule also prophisied shuld come to passe in the.2. to the Thess. 2. chapt.
As Saint Paul also prophisied should come to pass in the.2. to the Thess 2. Chapter.
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This wyne is called moreouer, the wyne of her fornication, whereby she her selfe hauing firste played the harlot, is become nowe also the Maistres of fornicatiō,
This wine is called moreover, the wine of her fornication, whereby she her self having First played the harlot, is become now also the Masters of fornication,
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(71) sermon (DIV2)
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and as it wer bawde to al others. This maner of speakyng is right well knowen, euen oute of the Prophetes.
and as it were bawd to all Others. This manner of speaking is right well known, even out of the prophets.
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(71) sermon (DIV2)
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Rome ded not persiste in the doctryne of the Gospell, and of the Apostles, but inuented a newe,
Rome dead not persist in the Doctrine of the Gospel, and of the Apostles, but invented a new,
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(71) sermon (DIV2)
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and that contarry to the Gospel, of the vycar of Christ in earth, of the power of keyes, of indulgences and pardons, of iustification of works and merits, of satisfactiōs & cōfessions, of worshipping of Images,
and that contarry to the Gospel, of the vicar of christ in earth, of the power of keys, of Indulgences and Pardons, of justification of works and merits, of satisfactions & confessions, of worshipping of Images,
cc cst j p-acp dt n1, pp-f dt n1 pp-f np1 p-acp n1, pp-f dt n1 pp-f n2, pp-f n2 cc n2, pp-f n1 pp-f n2 cc n2, pp-f n2 cc n2, pp-f vvg pp-f n2,
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& prayeng to saincts, of celebrating masses, and worshipping of the sacramēt of ye aulter, as thei terme it, of monkery and vowes, and such other innumerable.
& praying to Saints, of celebrating masses, and worshipping of the sacrament of the alter, as they term it, of monkery and vows, and such other innumerable.
cc vvg p-acp n2, pp-f vvg n2, cc vvg pp-f dt n1 pp-f dt n1, c-acp pns32 vvb pn31, pp-f n1 cc n2, cc d j-jn j.
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This doctrine as Apostolicall, auncient, and chresten, she drinketh of to all people:
This Doctrine as Apostolical, ancient, and chresten, she Drinketh of to all people:
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and so plucketh them from Christ, withdraweth them from the Gospell, seduceth them from the oulde christianitie, and destroyeth innumerable soules.
and so plucketh them from christ, withdraweth them from the Gospel, seduceth them from the old christianity, and Destroyeth innumerable Souls.
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And vpon this occasion he disswadeth all men from the felowship of the Romish church or papistrie, that we haue nothing to do with the Romish religion, And upon this occasion he dissuadeth all men from the fellowship of the Romish Church or papistry, that we have nothing to do with the Romish Religion,
cc p-acp d n1 pns31 vvz d n2 p-acp dt n1 pp-f dt jp n1 cc n1, cst pns12 vhb pix pc-acp vdi p-acp dt jp n1,
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vnlesse we will be part takers also of the euerlasting pūnishmēt.
unless we will be part takers also of the everlasting punishment.
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He reasoneth therfore of the losse and punnishments, and descrybeth greuouse and horrible paines, yf happlie men might so be feared from that vngodlines.
He reasoneth Therefore of the loss and punishments, and Describeth grievous and horrible pains, if haply men might so be feared from that ungodliness.
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The Angell therfore crieth, and that with a loude voice.
The Angel Therefore cries, and that with a loud voice.
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Wherefore let al ecclesiasticall preachers learne, that they must earnestly, and tirribblie crye oute in this case, that all flee the communion of the Romish or popish church.
Wherefore let all ecclesiastical Preachers Learn, that they must earnestly, and tirribblie cry out in this case, that all flee the communion of the Romish or popish Church.
q-crq vvb d j n2 vvi, cst pns32 vmb av-j, cc av-j vvb av p-acp d n1, cst d vvb dt n1 pp-f dt jp cc j n1.
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I know doubtles what the common people beleue and saie, that all shall be saued at the laste daye, what religion so euer they be of:
I know doubtless what the Common people believe and say, that all shall be saved At the laste day, what Religion so ever they be of:
pns11 vvb av-j r-crq dt j n1 vvi cc vvi, cst d vmb vbi vvn p-acp dt ord n1, r-crq n1 av av pns32 vbb pp-f:
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and namelie yf any remaine an open papist.
and namely if any remain an open papist.
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But we can nother condemne nor absolue any man, sette them in Heauen, or cast them to Hell. God liueth a rightouse iudge.
But we can neither condemn nor absolve any man, Set them in Heaven, or cast them to Hell. God lives a righteous judge.
cc-acp pns12 vmb av-dx vvi ccx vvi d n1, vvd pno32 p-acp n1, cc vvd pno32 p-acp n1. np1 vvz dt j n1.
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He alone knoweth, who shal be saued or damned. We ought therfore of right, to credit his iudgements.
He alone Knoweth, who shall be saved or damned. We ought Therefore of right, to credit his Judgments.
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But where as he pronoūceth openly, that the fauourers of the Romish church shall be damned, who am I to say the cōtrary:
But where as he pronounceth openly, that the favourers of the Romish Church shall be damned, who am I to say the contrary:
p-acp c-crq c-acp pns31 vvz av-j, cst dt n2 pp-f dt jp n1 vmb vbi vvn, r-crq vbm pns11 pc-acp vvi dt n-jn:
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or what men will pronoūce otherwyse? Let vs heare therfore the sentence of the iuste iudge,
or what men will pronounce otherwise? Let us hear Therefore the sentence of the just judge,
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and let vs beleue the worde of the sonne of God, and let vs beware of the popysh religion.
and let us believe the word of the son of God, and let us beware of the popish Religion.
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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.
What it is to worship the beast & his Image, and what it is to receive the mark in the forehead and on the right hand, I have sufficiently declared before in the.13. Chapter.
r-crq pn31 vbz pc-acp vvi dt n1 cc po31 n1, cc r-crq pn31 vbz pc-acp vvi dt n1 p-acp dt n1 cc p-acp dt j-jn n1, pns11 vhb av-j vvn a-acp p-acp dt crd. j.
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Brieflye they worship, and receyue the marke of the beaste, which do participate with the Popish church or religiō:
Briefly they worship, and receive the mark of the beast, which do participate with the Popish Church or Religion:
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finally which obey the wycked decrees of the Empire, and perseuer in the obedience of the See without repentaunce. Aretas expounding this place:
finally which obey the wicked decrees of the Empire, and persever in the Obedience of the See without Repentance. Aretas expounding this place:
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to worship the beast, saieth he, and to receaue his seale, is, to esteme Antichrist to be God,
to worship the beast, Saith he, and to receive his seal, is, to esteem Antichrist to be God,
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and in word and wo•ke, to set forth such thinges as he coueteth.
and in word and wo•ke, to Set forth such things as he covets.
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And here in an horrible wise, & with propheticall wordes, is described euerlasting damnation, prepared for them, who forsaking Christ the sauiour, cleaue vnto Antichrist ye distroier.
And Here in an horrible wise, & with prophetical words, is described everlasting damnation, prepared for them, who forsaking christ the Saviour, cleave unto Antichrist the distroier.
cc av p-acp dt j n1, cc p-acp j n2, vbz vvn j n1, vvn p-acp pno32, r-crq vvg np1 dt n1, vvb p-acp np1 dt n1.
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Like as they haue dronkē of the corrupte doctrine infused of the Pope:
Like as they have drunken of the corrupt Doctrine infused of the Pope:
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so againe shal they drinke, that the iust lord shal powre out of ye cuppe of wrath.
so again shall they drink, that the just lord shall pour out of the cup of wrath.
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And the wine that is powred in the cuppe of Gods wrath, is the strayte, exquisite,
And the wine that is poured in the cup of God's wrath, is the strait, exquisite,
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& moste greuouse iudgement of God, wherin beyng angrie, he inflicteth to the Antichristians horrible & vnspeakeable punnishement.
& most grievous judgement of God, wherein being angry, he inflicteth to the Antichristians horrible & unspeakable punnishement.
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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:
A like manner of speech is read in Ieremie the.25. Chapter. And like as pure wine, not delayed, is of most efficacity, and pierceth:
dt j n1 pp-f n1 vbz vvn p-acp np1 dt crd. j. cc av-j c-acp j n1, xx vvn, vbz pp-f ds n1, cc vvz:
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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.
so the judgement of God, wherein he will proceed against the Antichristians, shall be most grievous, such as no tongue be it never so eloquent can express.
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And for a further declaratiō shortely after followeth, what they muste drinke of: verely fire and brimstone.
And for a further declaration shortly After follows, what they must drink of: verily fire and brimstone.
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Perauenture the Lorde alluded to these wordes of Dauid in the.11.
Peradventure the Lord alluded to these words of David in the.11.
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Psalm. Vpō the vngodly he shal rayne snares fyre brimstone storme and tempeste, this rewarde shall they haue to drinke.Psalm. Upon the ungodly he shall rain snares fire brimstone storm and tempest, this reward shall they have to drink.
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He semeth moreouer to haue alluded to the burnyng of Sodome, and to the.30. chapt.
He Seemeth moreover to have alluded to the burning of Sodom, and to the.30. Chapter.
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of Esaye, in the ende whereof is shewed, that hell shall be wide enough to receyue all the vngodly,
of Isaiah, in the end whereof is showed, that hell shall be wide enough to receive all the ungodly,
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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 matter shall never waunte to nurrishe the fire never to be quenched. He Expresses moreover a grievous pain, where he Saith, that they shall be tormented:
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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:
and that in the sighed of the lamb, and holy Angels, that so they may receive condign punnishement for ever of their contempt, whereby they have despised the lamb, and messages of Angels. Likewise in the.13. of Lycia the Lord Saith:
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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,
there shall be weeping and gnashing of teth, when you shall see Abraham, Isaac, and Iacob and all the Prophets in the Kingdom of God,
pc-acp vmb vbi vvg cc vvg pp-f vvz, c-crq pn22 vmb vvi np1, np1, cc np1 cc d dt n2 p-acp dt n1 pp-f np1,
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and you to be shutte out, &c.
and you to be shut out, etc.
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And that same apperteyneth also vnto euidence, & to stire vp a terrour in the mindes of all men, where he addeth by a figuratiue speach:
And that same appertaineth also unto evidence, & to stir up a terror in the minds of all men, where he adds by a figurative speech:
cc cst d vvz av p-acp n1, cc pc-acp vvi a-acp dt n1 p-acp dt n2 pp-f d n2, c-crq pns31 vvz p-acp dt j n1:
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and the smoke of their tourmēt ascendeth vp euermore.
and the smoke of their torment Ascendeth up evermore.
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Therfore shal the burning and punnisshement of the vngodly be euerlasting, and neuer to be finished world without ende.
Therefore shall the burning and punnisshement of the ungodly be everlasting, and never to be finished world without end.
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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 we seem Here At this description, as it were before our eyes to see the flames of Eternal damnation carried up on high:
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and caste vp with them greate heapes of smoke, to rolle vp, and disperse them farre and wide.
and cast up with them great heaps of smoke, to roll up, and disperse them Far and wide.
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I remēbre 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.
I Remember Here that of Virgil. The wasteful fire gan creep and Crac a pace Till to the top through help of wind it Come Out burst the blaze, brake down and did deface The sky flies full of sparks of smoke and flame.
pns11 vvb av d pp-f np1. dt j n1 vvd vvi cc vvi dt n1 p-acp p-acp dt n1 p-acp n1 pp-f n1 pn31 vvd av vvi dt n1, vvd a-acp cc vdd vvi dt n1 vvz j pp-f n2 pp-f n1 cc n1.
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And that no kinde of terrour might waunte, moste aptely and most aboundantly he expresseth the perpetuitie of euerlasting punnishment, saiyng: And that no kind of terror might waunte, most aptly and most abundantly he Expresses the perpetuity of everlasting punishment, saying:
cc cst dx n1 pp-f n1 vmd vvi, av-ds av-j cc av-ds av-j pns31 vvz dt n1 pp-f j n1, vvg:
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nother haue they reste daie nor night. So sayeth the Lord in the.9. of Marke. Their fire is neuer quēched, and their worme shal neuer die.
neither have they rest day nor night. So Saith the Lord in the.9. of Mark. Their fire is never quenched, and their worm shall never die.
av-dx vhb pns32 n1 n1 ccx n1. np1 vvz dt n1 p-acp dt crd. pp-f n1. po32 n1 vbz av-x vvn, cc po32 n1 vmb av-x vvi.
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They erre therfore, which promise to the damned after many worldes deliueraunce from their tourmentes.
They err Therefore, which promise to the damned After many world's deliverance from their tormets.
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And not in vayne he repeteth, that which he had sayed before, how thei that worship the beast shal suffer these thinges.
And not in vain he repeateth, that which he had said before, how they that worship the beast shall suffer these things.
cc xx p-acp j pns31 vvz, cst r-crq pns31 vhd vvn a-acp, c-crq pns32 cst vvb dt n1 vmb vvi d n2.
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And therfore he repeteth it, leste, as it happened, we should esteme it as a light matter.
And Therefore he repeateth it, lest, as it happened, we should esteem it as a Light matter.
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They shal be damneth, sayeth the veritie, which receyue the Popish culte and religiō, and perseuere in the same.
They shall be damneth, Saith the verity, which receive the Popish Culte and Religion, and persevere in the same.
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To all this is annexed an acclamation, or double sentence, notable and holesome. To all this is annexed an acclamation, or double sentence, notable and wholesome.
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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,
For in as much as the Wisdom of God did foresee, what adversity remained for the godly in this world, which they might surely look for At Antichristes hand, which professed the truth,
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therefore for a comforte and consolation he addeth: here is the patiēce of Sainctes, which is asmuch as if he had saied:
Therefore for a Comfort and consolation he adds: Here is the patience of Saints, which is as as if he had said:
av p-acp dt n1 cc n1 pns31 vvz: av vbz dt n1 pp-f n2, r-crq vbz p-acp c-acp cs pns31 vhd vvn:
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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 cōstaunt minde. In the.12.
and Here shall patience take place, whereby the Saints may overcome all evils. Here had we need to have a stout courage, & a sure and constant mind. In the.12.
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of Luke the Lord likewise requireth patience in persecutions.
of Lycia the Lord likewise requires patience in persecutions.
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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.
Here Therefore is counsel given, how the Saints should behave themselves, to wit that they should suffer patiently those evils, that Antichrist shall work against them.
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And there followeth an other sentence, which lighteth this: here are they that kepe the commaundementes of God, and faith of Iesus.
And there follows an other sentence, which lights this: Here Are they that keep the Commandments of God, and faith of Iesus.
cc a-acp vvz dt j-jn n1, r-crq vvz d: av vbr pns32 cst vvb dt n2 pp-f np1, cc n1 pp-f np1.
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Thei shal ouercome thorowe patience in so great euilles and daungers, whiche kepe the cōmaundementes of God, the foundation wherof is the faith of Iesus Christ:
They shall overcome thorough patience in so great evils and dangers, which keep the Commandments of God, the Foundation whereof is the faith of Iesus christ:
pns32 vmb vvi p-acp n1 p-acp av j n2-jn cc n2, r-crq vvb dt n2 pp-f np1, dt n1 c-crq vbz dt n1 pp-f np1 np1:
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which verely put al their trust in christ, heare the worde of the gospell, and kepe the cōmaundemētes of God, not of men.
which verily put all their trust in Christ, hear the word of the gospel, and keep the Commandments of God, not of men.
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The like vnto these are red in the.24. of Matth. and the.10.
The like unto these Are read in the.24. of Matthew and the.10.
dt j p-acp d vbr j-jn p-acp dt crd. pp-f np1 cc dt crd.
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to the Hebrew. Aretas: in this same time of Antichrist, saieth he, the patience of Sainctes is shewed.
to the Hebrew. Aretas: in this same time of Antichrist, Saith he, the patience of Saints is showed.
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Thā 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:
Than is the speech figured, as it were by a question moved. And who be they whom he calls patient? After, as though he should answer:
cs vbz dt n1 vvd, c-acp pn31 vbdr p-acp dt n1 vvn. cc q-crq vbb pns32 r-crq pns31 vvz j? p-acp, c-acp cs pns31 vmd vvi:
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they that kepe the commaundementes of God, and faith of Iesu. For thei when perilles approche wil set more by God,
they that keep the Commandments of God, and faith of Iesu. For they when perils approach will Set more by God,
pns32 cst vvb dt n2 pp-f np1, cc n1 pp-f np1 p-acp pns32 r-crq n2 vvi vmb vvi av-dc p-acp np1,
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than by death and temporall euilles. This sayeth he.
than by death and temporal evils. This Saith he.
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I praye God these things be as faithfully perfourmed of vs, as they are easely vnderstande.
I pray God these things be as faithfully performed of us, as they Are Easily understand.
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The Lorde graunt vs his spirite.
The Lord grant us his Spirit.
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ANd I hearde a voice from heauen, saiyng vnto me: wryte, blessed are the dead whiche hereafter die in the Lorde. ANd I heard a voice from heaven, saying unto me: write, blessed Are the dead which hereafter die in the Lord.
cc pns11 vvd dt n1 p-acp n1, vvg p-acp pno11: vvb, vvn vbr dt j r-crq av vvb p-acp dt n1.
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Yea the sprite sayeth, that they reste frō their labours. But theyr workes follow them. Yea the sprite Saith, that they rest from their labours. But their works follow them.
uh dt n1 vvz, cst pns32 n1 p-acp po32 n2. p-acp po32 n2 vvi pno32.
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Albeit he hath oftener thā ones spokē of the state of soules in an other world, and of ye felicitie of the faithfull which are killed for religions sake:
Albeit he hath oftener thā ones spoken of the state of Souls in an other world, and of the felicity of the faithful which Are killed for Religions sake:
cs pns31 vhz av-c zz pi2 vvn pp-f dt n1 pp-f n2 p-acp dt j-jn n1, cc pp-f dt n1 pp-f dt j r-crq vbr vvn p-acp n2 n1:
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yet was it here chiefly requisite to treate of the same matter. For I sayed, howe many must be killed of the beaste.
yet was it Here chiefly requisite to Treat of the same matter. For I said, how many must be killed of the beast.
av vbds pn31 av av-jn j pc-acp vvi pp-f dt d n1. p-acp pns11 vvd, c-crq d vmb vbi vvn pp-f dt n1.
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Now leeste they for feare of death should chouse rather to worshippe the beaste, than to be slayne:
Now leeste they for Fear of death should choose rather to worship the beast, than to be slain:
av zz pns32 p-acp n1 pp-f n1 vmd n1 av-c pc-acp vvi dt n1, cs pc-acp vbi vvn:
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leest happly hauyng lost this life, there were no other life to be loked for in the world to come, most dilligently,
least haply having lost this life, there were no other life to be looked for in the world to come, most diligently,
cs av vhg vvn d n1, pc-acp vbdr dx j-jn n1 pc-acp vbi vvn p-acp p-acp dt n1 pc-acp vvi, av-ds av-j,
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and most certenly he treateth of the state of soules, and of the felicitie and blesse of soules, which as sone as they die, they atchieue, assuredly and streightwaye flitting out of this worlde into life euerlasting.
and most Certainly he Treateth of the state of Souls, and of the felicity and bless of Souls, which as soon as they die, they achieve, assuredly and straightway flitting out of this world into life everlasting.
cc av-ds av-j pns31 vvz pp-f dt n1 pp-f n2, cc pp-f dt n1 cc n1 pp-f n2, r-crq c-acp av c-acp pns32 vvb, pns32 vvi, av-vvn cc av-an vvg av pp-f d n1 p-acp n1 j.
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But they that know these thinges, and haue conceaued them by a true faith, how thei shal vndoubtedly slitte frō the corporal death into the blessed life, it can not be chosen but that they shal more boldely contemne the life present.
But they that know these things, and have conceived them by a true faith, how they shall undoubtedly slit from the corporal death into the blessed life, it can not be chosen but that they shall more boldly contemn the life present.
p-acp pns32 cst vvb d n2, cc vhb vvn pno32 p-acp dt j n1, c-crq pns32 vmb av-j vvi p-acp dt j n1 p-acp dt j-vvn n1, pn31 vmb xx vbi vvn p-acp cst pns32 vmb av-dc av-j vvi dt n1 j.
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And this holesome doctrine is comprised in three poincts. For first he sheweth the certentie therof: And this wholesome Doctrine is comprised in three points. For First he shows the certainty thereof:
cc d j n1 vbz vvn p-acp crd n2. p-acp ord pns31 vvz dt n1 av:
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secōdly he declareth what it is: laste he setteth forth and lighteth the same by circūstaunces.
secōdly he Declareth what it is: laste he sets forth and lights the same by Circumstances.
ord pns31 vvz r-crq pn31 vbz: ord pns31 vvz av cc vvz dt d p-acp n2.
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At the first verely he semeth to allude to the maner, accustomably receyued of al nations, that such thinges as they wuld haue thought to be certen,
At the First verily he Seemeth to allude to the manner, accustomably received of all Nations, that such things as they would have Thought to be certain,
p-acp dt ord av-j pns31 vvz pc-acp vvi p-acp dt n1, av-j vvn pp-f d n2, cst d n2 c-acp pns32 vmd vhi vvn pc-acp vbi j,
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and vndoubted, they would also cōmitte to writing to leaue them vnto posteritie.
and undoubted, they would also commit to writing to leave them unto posterity.
cc j, pns32 vmd av vvi p-acp vvg pc-acp vvi pno32 p-acp n1.
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But the certentie & veritie or Authoritie of the thing is estemed of thauthours, which first haue dispatched any matters emonges thēselues,
But the certainty & verity or authority of the thing is esteemed of thauthours, which First have dispatched any matters among themselves,
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and after haue caused the same to be put in writyng. At this present therfore is God shewed to be authour. For S. Iohn saieth:
and After have caused the same to be put in writing. At this present Therefore is God showed to be author. For S. John Saith:
cc a-acp vhb vvn dt d pc-acp vbi vvn p-acp n1. p-acp d n1 av vbz np1 vvd pc-acp vbi n1. p-acp n1 np1 vvz:
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and I hearde a voice from heauen. And by and by addeth: ye the spirite sayeth.
and I heard a voice from heaven. And by and by adds: you the Spirit Saith.
cc pns11 vvd dt n1 p-acp n1. cc p-acp cc a-acp vvz: pn22 dt n1 vvz.
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Therefore there is no doubte, but that the sonne of God him self hath spoken and reuealed these things.
Therefore there is no doubt, but that the son of God him self hath spoken and revealed these things.
av a-acp vbz dx n1, cc-acp cst dt n1 pp-f np1 pno31 n1 vhz vvn cc vvn d n2.
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For him he sawe at the beginning of this reuelation: after he seeth diuerse kindes of Aungelles, but he seeth not Christ speaking to him. For him he saw At the beginning of this Revelation: After he sees diverse Kinds of Angels, but he sees not christ speaking to him.
p-acp pno31 pns31 vvd p-acp dt n-vvg pp-f d n1: c-acp pns31 vvz j n2 pp-f n2, cc-acp pns31 vvz xx np1 vvg p-acp pno31.
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But he heareth now his voice from Heauen, he heareth the spirite speakyng, by whom the lord sayed,
But he hears now his voice from Heaven, he hears the Spirit speaking, by whom the lord said,
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whilest he was yet cōuersaunt in earth with his disciples, that he would treate and speake al thinges in the churche.
whilst he was yet conversant in earth with his Disciples, that he would Treat and speak all things in the Church.
cs pns31 vbds av j p-acp n1 p-acp po31 n2, cst pns31 vmd vvi cc vvi d n2 p-acp dt n1.
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Let vs beleue therefore that the wordes which are here recited, by christes doyng, to be a celestiall oracle certen and trewe, whereof we ought not to doubte.
Let us believe Therefore that the words which Are Here recited, by Christ's doing, to be a celestial oracle certain and true, whereof we ought not to doubt.
vvb pno12 vvi av cst dt n2 r-crq vbr av vvn, p-acp npg1 vdg, pc-acp vbi dt j n1 j cc j, c-crq pns12 vmd xx p-acp n1.
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And S. Iohn thapostle & Euangelist is cōmaūded to write the saiynges of Christ from the heauēly seate. Which thing he doeth:
And S. John apostle & Evangelist is commanded to write the sayings of christ from the heavenly seat. Which thing he doth:
np1 np1 np1 n1 cc np1 vbz vvn pc-acp vvi dt n2-vvg pp-f np1 p-acp dt j n1. r-crq n1 pns31 vdz:
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& so at Christes cōmaundement sendeth them vnto al posterie, vnto vs also & to our ofspring euen to the worldes ende.
& so At Christ's Commandment sends them unto all posterie, unto us also & to our offspring even to the world's end.
cc av p-acp npg1 n1 vvz pno32 p-acp d n1, p-acp pno12 av cc p-acp po12 n1 av p-acp dt ng1 n1.
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But if tables written by the chaūcelours or secretaries of kinges and Princes, beyng notable men, deserue credit:
But if tables written by the chancellors or secretary's of Kings and Princes, being notable men, deserve credit:
p-acp cs n2 vvn p-acp dt n2 cc n2 pp-f n2 cc n2, vbg j n2, vvb n1:
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we maye much more iustely & rightly beleue this writing, which the sonne of God inditeth from heauen:
we may much more justly & rightly believe this writing, which the son of God inditeth from heaven:
pns12 vmb av-d av-dc av-j cc av-jn vvi d n1, r-crq dt n1 pp-f np1 vvz p-acp n1:
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& that beloued disciple of Christ, the apostle and Euangelist S. Iohn writeth.
& that Beloved disciple of christ, the apostle and Evangelist S. John Writeth.
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Thou hadst ones a confidence in the Popes bulles (they maye well be called bulles, sins thei be more vaine than bulles or blabbers in the water) sent from the See of Rome, wherein thou as one assured didst put ful truste to haue remission of sinnes and blessed life.
Thou Hadst ones a confidence in the Popes Bulls (they may well be called Bulls, Sins they be more vain than Bulls or blabbers in the water) sent from the See of Room, wherein thou as one assured didst put full trust to have remission of Sins and blessed life.
pns21 vhd2 pi2 dt n1 p-acp dt ng1 n2 (pns32 vmb av vbi vvn n2, n2 pns32 vbb av-dc j cs n2 cc n2 p-acp dt n1) vvd p-acp dt vvb pp-f n1, c-crq pns21 p-acp pi vvn vdd2 vvi j n1 pc-acp vhi n1 pp-f n2 cc j-vvn n1.
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And shalt thou not nowe be accompted madde and out of thy witte, in case thou wilt not beleue this heauenly writyng.
And shalt thou not now be accounted mad and out of thy wit, in case thou wilt not believe this heavenly writing.
cc vm2 pns21 xx av vbi vvn j cc av pp-f po21 n1, p-acp n1 pns21 vm2 xx vvi d j n1.
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That other was indited by the spirite of Antichrist, by the Pope the man of sinne, and childe of perdition:
That other was Indited by the Spirit of Antichrist, by the Pope the man of sin, and child of perdition:
cst j-jn vbds vvn p-acp dt n1 pp-f np1, p-acp dt n1 dt n1 pp-f n1, cc n1 pp-f n1:
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& written of some disceauer infected with Simony and sacrilege, which in life and maners was filthines it self.
& written of Some disceauer infected with Simony and sacrilege, which in life and manners was filthiness it self.
cc vvn pp-f d vvi vvn p-acp n1 cc n1, r-crq p-acp n1 cc n2 vbds n1 pn31 n1.
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But in Iohn is nothing but cleanes, puretie, & integritie:
But in John is nothing but cleans, puretie, & integrity:
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and the very sonne of God which prescribeth these things to S. Iohn, is the very veritie and life, the light of the world & lord of heauen and Earth, of life & death.
and the very son of God which prescribeth these things to S. John, is the very verity and life, the Light of the world & lord of heaven and Earth, of life & death.
cc dt j n1 pp-f np1 r-crq vvz d n2 p-acp n1 np1, vbz dt j n1 cc n1, dt n1 pp-f dt n1 cc n1 pp-f n1 cc n1, pp-f n1 cc n1.
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See than how safely thou mayest laine to this heauenly writyng, which here is offered & geuen thee frely.
See than how safely thou Mayest lain to this heavenly writing, which Here is offered & given thee freely.
n1 cs c-crq av-j pns21 vm2 vvn a-acp d j n1, r-crq av vbz vvn cc vvn pno21 av-j.
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Thou nedest not to disburce for the same one farthing.
Thou Needest not to disburce for the same one farthing.
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The Pope instituted in the church biyng & selling & deuelish bargayning about perdōs & other things, which were plaine disceiptes & illusions, playne mocheries,
The Pope instituted in the Church biyng & selling & devilish bargaining about perdons & other things, which were plain disceiptes & illusions, plain mocheries,
dt n1 vvn p-acp dt n1 vvg cc vvg cc j vvg p-acp n2 cc j-jn n2, r-crq vbdr j n2 cc n2, j n2,
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and open blasphemies, & therfore accursed for euer: as S. Peter also pronoūceth in the.8.
and open Blasphemies, & Therefore accursed for ever: as S. Peter also pronounceth in the.8.
cc j n2, cc av vvn p-acp av: c-acp n1 np1 av vvz p-acp dt crd.
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of the Actes. God him selfe diswadeth al men from such tromperies, and bargaines wicked & vayne, in the.55. chapt.
of the Acts. God him self diswadeth all men from such tromperies, and bargains wicked & vain, in the.55. Chapter.
pp-f dt n2. np1 pno31 n1 vvz d n2 p-acp d n2, cc n2 j cc j, p-acp dt crd. j.
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of Esaye, where he promiseth agayne, that he wil geue to the godly al plentie of al good thinges.
of Isaiah, where he promises again, that he will give to the godly all plenty of all good things.
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And now let vs heare, what the writte is, & what S. Iohn is cōmaunded from heauen to put in writing.
And now let us hear, what the written is, & what S. John is commanded from heaven to put in writing.
cc av vvb pno12 vvi, r-crq dt vvn vbz, cc r-crq n1 np1 vbz vvn p-acp n1 pc-acp vvi p-acp n1.
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It is a shorte sentēce, as also in many places, the wisedome of God cōprehēdeth in fewe wordes the true some of blessednes:
It is a short sentence, as also in many places, the Wisdom of God comprehendeth in few words the true Some of blessedness:
pn31 vbz dt j n1, c-acp av p-acp d n2, dt n1 pp-f np1 vvz p-acp d n2 dt j d pp-f n1:
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so prouiding for our infirmitie, that we nede not to cōplaine that the doctrine were ouer longe, which we with our slender vnderstandyng are not able to attayne to.
so providing for our infirmity, that we need not to complain that the Doctrine were over long, which we with our slender understanding Are not able to attain to.
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The Lord therefore pronounceth, them to be blessed, whiche die in the Lord, then we must see what he vnderstandeth by blessednes,
The Lord Therefore pronounceth, them to be blessed, which die in the Lord, then we must see what he understandeth by blessedness,
dt n1 av vvz, pno32 pc-acp vbi vvn, r-crq vvb p-acp dt n1, cs pns12 vmb vvi r-crq pns31 vvz p-acp n1,
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and who thei be that die in the lord, blessednes is that high felicitie, which chaunceth to the faithfull in an other world, in the which we shall see God him selfe as he is,
and who they be that die in the lord, blessedness is that high felicity, which chanceth to the faithful in an other world, in the which we shall see God him self as he is,
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and haue the fruition of him vnto a ioyefull, and neuer lothsomefulnes.
and have the fruition of him unto a joyful, and never lothsomefulnes.
cc vhb dt n1 pp-f pno31 p-acp dt j, cc av-x n1.
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We shall liue in the same with all the Sainctes for euer, and shall haue ioynes that can not be expressed with tunges of men.
We shall live in the same with all the Saints for ever, and shall have joins that can not be expressed with tongues of men.
pns12 vmb vvi p-acp dt d p-acp d dt n2 p-acp av, cc vmb vhi vvz cst vmb xx vbi vvn p-acp n2 pp-f n2.
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Of the whiche shall followe more afterwarde. They shal reste from their labours. And more plentifully in the.21. chapt.
Of the which shall follow more afterward. They shall rest from their labours. And more plentifully in the.21. Chapter.
pp-f dt r-crq vmb vvi av-dc av. pns32 vmb n1 p-acp po32 n2. cc av-dc av-j p-acp dt crd. j.
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And they dye in the Lorde, whiche by faith greffed in Christe, layne to him alone, depende wholy vpon him, only regarde him and desire nothynge els but hym alone.
And they die in the Lord, which by faith greffed in Christ, lain to him alone, depend wholly upon him, only regard him and desire nothing Else but him alone.
cc pns32 vvb p-acp dt n1, r-crq p-acp n1 vvn p-acp np1, vvn p-acp pno31 av-j, vvb av-jn p-acp pno31, av-j vvi pno31 cc vvb pix av p-acp pno31 av-j.
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For they are sayed to liue in Christe, in whome Christ liueth by faith, they that liue in Christ do frame their whole life after the will of Christ.
For they Are said to live in Christ, in whom christ lives by faith, they that live in christ do frame their Whole life After the will of christ.
p-acp pns32 vbr vvn pc-acp vvi p-acp np1, p-acp ro-crq np1 vvz p-acp n1, pns32 cst vvb p-acp np1 vdb vvi po32 j-jn n1 p-acp dt n1 pp-f np1.
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And they die in the lord chiefly and before all, whiche for the confession of the lordes faith, suffer death, and offer thēselues to tourmentes.
And they die in the lord chiefly and before all, which for the Confessi of the Lords faith, suffer death, and offer themselves to tormets.
cc pns32 vvb p-acp dt n1 av-jn cc p-acp d, r-crq p-acp dt n1 pp-f dt ng1 n1, vvb n1, cc vvi px32 p-acp n2.
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And not they alone, but those also, whiche although they die of the sworde of the persecutours,
And not they alone, but those also, which although they die of the sword of the persecutors,
cc xx pns32 av-j, cc-acp d av, r-crq cs pns32 vvb pp-f dt n1 pp-f dt n2,
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yet die, when the Lorde calleth them in the trewe christen fayth.
yet die, when the Lord calls them in the true christian faith.
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For these are also blessed, as the Lord in S. Iohn, verely verely I saye vnto you,
For these Are also blessed, as the Lord in S. John, verily verily I say unto you,
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yf any man kepe my worde, he shall not see death for euer.
if any man keep my word, he shall not see death for ever.
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Howebeit they die not in the lorde, which eyther deny god, that they might not be slaine:
Howbeit they die not in the lord, which either deny god, that they might not be slain:
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or trust to their owne merites, & intercessions of Sainctes, or to other mens workes be they monkes, freres,
or trust to their own merits, & intercessions of Saints, or to other men's works be they Monks, Friar,
cc vvb p-acp po32 d n2, cc n2 pp-f n2, cc p-acp j-jn ng2 n2 vbb pns32 n2, n2,
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or massemonging priestes, and so departe out of this life, thinking that thei shal be holpen by other mēs workes.
or massemonging Priests, and so depart out of this life, thinking that they shall be helped by other men's works.
cc j n2, cc av vvi av pp-f d n1, vvg cst pns32 vmb vbi vvn p-acp j-jn ng2 n2.
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To be briefe, the veritie of the lord pronoūceth them al blessed and fortunate which departe out of this world in true faith.
To be brief, the verity of the lord pronounceth them all blessed and fortunate which depart out of this world in true faith.
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Finally the Lord him self adioyneth a notable declaration of this his briefe sentence. For he sette forth the circumstaūce of the time, and the maner of the blessednes.
Finally the Lord him self adjoineth a notable declaration of this his brief sentence. For he Set forth the circumstance of the time, and the manner of the blessedness.
av-j dt n1 pno31 n1 vvz dt j n1 pp-f d po31 j n1. p-acp pns31 vvd av dt n1 pp-f dt n1, cc dt n1 pp-f dt n1.
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For it is wonte to be demaunded, what time saluatiō and felicitie happeneth to the dead? whether incontinently,
For it is wont to be demanded, what time salvation and felicity Happeneth to the dead? whither incontinently,
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So sayed the lord in the Gospell: your rewarde is plentifull in heauen.
So said the lord in the Gospel: your reward is plentiful in heaven.
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or after a time? that is whether our soules flitte by and by and immediately after the death of the body to the blessed seates? or whether they be intercepted for a certen time,
or After a time? that is whither our Souls flit by and by and immediately After the death of the body to the blessed seats? or whither they be intercepted for a certain time,
cc p-acp dt n1? cst vbz cs po12 n2 vvi p-acp cc p-acp cc av-j p-acp dt n1 pp-f dt n1 p-acp dt j-vvn n2? cc cs pns32 vbb vvn p-acp dt j n1,
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so that they might be pourged in purgatorie, before thei enter into heauen? or whether they be holden with a slepe,
so that they might be purged in purgatory, before they enter into heaven? or whither they be held with a sleep,
av cst pns32 vmd vbi vvd p-acp n1, c-acp pns32 vvb p-acp n1? cc cs pns32 vbb vvn p-acp dt vvi,
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and loke for the resurrectiō of the bodies, to the intent they might than awake, and together with their bodies enter into heauen:
and look for the resurrection of the bodies, to the intent they might than awake, and together with their bodies enter into heaven:
cc vvi p-acp dt n1 pp-f dt n2, p-acp dt n1 pns32 vmd av vvi, cc av p-acp po32 n2 vvi p-acp n1:
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vnto all the which things the celestial oracle aunsweryng, forth with, sayeth he, that is by & by cometh vnto soules that same felicitie.
unto all the which things the celestial oracle answering, forth with, Saith he, that is by & by comes unto Souls that same felicity.
p-acp d dt r-crq n2 dt j n1 vvg, av p-acp, vvz pns31, cst vbz p-acp cc a-acp vvz p-acp n2 cst d n1.
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In the latin copies this place is poincted thus, blessed are th• dead which dye in the lorde.
In the latin copies this place is pointed thus, blessed Are th• dead which die in the lord.
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Forthwith nowe sayeth the spirite, that they maye reste from their labours. In like maner readeth the Spanish or Complutēsian copie.
Forthwith now Saith the Spirit, that they may rest from their labours. In like manner readeth the Spanish or Complutensian copy.
av av vvz dt n1, cst pns32 vmb n1 p-acp po32 n2. p-acp j n1 vvz dt jp cc jp n1.
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But Aretas and the Greke copies, and also the exampler of Paris is thus poincted, that NONLATINALPHABET should be the ende of the sentence, as Erasmus noteth.
But Aretas and the Greek copies, and also the exampler of paris is thus pointed, that should be the end of the sentence, as Erasmus notes.
p-acp np1 cc dt jp n2, cc av dt n1 pp-f np1 vbz av vvn, cst vmd vbi dt n1 pp-f dt n1, c-acp np1 vvz.
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After followeth, NONLATINALPHABET, which is yee, verely, certēly sayeth the spirite.
After follows,, which is ye, verily, Certainly Saith the Spirit.
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The sense is therfore, that ye faithfull beyng dead shal streight wayes & immediately atchieue saluation.
The sense is Therefore, that you faithful being dead shall straight ways & immediately achieve salvation.
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For NONLATINALPHABET (which word S. Iohn vseth) signifieth, from the very instaunt, from that houre immediately, incōtinētly.
For (which word S. John uses) signifies, from the very instant, from that hour immediately, incontinently.
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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,
This suffers no Molle betwixt, but Expresses that, which we Are wont to note by the dutch phrase, being admonished Therefore by a divine oracle,
np1 vvz dx n1 p-acp, cc-acp vvz d, r-crq pns12 vbr j pc-acp vvi p-acp dt jp n1, vbg vvn av p-acp dt j-jn n1,
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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.
and confirmed by a written brought from heaven, let us all be assured that the Souls of all faithful do flit from the bodily death into life everlasting.
cc vvn p-acp dt vvn vvn p-acp n1, vvb pno12 d vbi vvn cst dt n2 pp-f d j vdb vvi p-acp dt j n1 p-acp n1 j.
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These thinges are confirmed and made playne also by other places of Scriptures innumerable:
These things Are confirmed and made plain also by other places of Scriptures innumerable:
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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.
I will choose out only a certain few, and those also the testimonies of our Saviour, which is the Light of the world, and the word of life. In the.3. chapter.
pns11 vmb vvb av av-j dt j d, cc d av dt n2 pp-f po12 n1, r-crq vbz dt n1 pp-f dt n1, cc dt n1 pp-f n1. p-acp dt crd. n1.
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of S. Iohn he sayeth expressely, that the faythfull are so deliuered frō death by his crosse,
of S. John he Saith expressly, that the faithful Are so Delivered from death by his cross,
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as in times paste by the sight of the brasen Serpent the Israelites were deliuered from the deadly sting of venemouse poison.
as in times past by the sighed of the brazen Serpent the Israelites were Delivered from the deadly sting of venemouse poison.
c-acp p-acp n2 j p-acp dt n1 pp-f dt j n1 dt np2 vbdr vvn p-acp dt j n1 pp-f j n1.
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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.
And plain it is, that they were Delivered incontinently and most Fully. In the.5. of John the same Saith, he hath passed from death to life.
cc vvi pn31 vbz, cst pns32 vbdr vvn av-j cc av-ds av-j. p-acp dt crd. pp-f np1 dt d vvz, pns31 vhz vvn p-acp n1 p-acp n1.
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Let this place be waied dilligently, and it shal appere the same alone to satisfie in this matter. In the.6.
Let this place be weighed diligently, and it shall appear the same alone to satisfy in this matter. In the.6.
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of Iohn he sayeth openly, and I will reyse him in the laste daye.
of John he Saith openly, and I will raise him in the laste day.
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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,
But he Raiseth not the bodies only At the laste judgement, but in every men laste day, that is in the death of every one, he Preserveth the Souls, that they should not perish,
p-acp pns31 vvz xx dt n2 av-j p-acp dt ord n1, cc-acp p-acp d ng1 ord n1, cst vbz p-acp dt n1 pp-f d crd, pns31 vvz dt n2, cst pns32 vmd xx vvi,
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or be tormented, &c. We haue in the gospel examples moste clere:
or be tormented, etc. We have in the gospel Examples most clear:
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to witte of Lazarus the beggar, which was by and by after his death caried vp of thaungelles into the bosome of Abraham:
to wit of Lazarus the beggar, which was by and by After his death carried up of thaungelles into the bosom of Abraham:
p-acp n1 pp-f np1 dt n1, r-crq vbds a-acp cc a-acp p-acp po31 n1 vvd a-acp pp-f n2 p-acp dt n1 pp-f np1:
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and of the thiefe, whiche hearde of the lord, this daye shalt thou be with me in Paradise:
and of the thief, which heard of the lord, this day shalt thou be with me in Paradise:
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and of Stephen saiyng, Lord Iesus receyue my spirite:
and of Stephen saying, Lord Iesus receive my Spirit:
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but especially of our Sauiour, saiyng on the crosse, father into thy handes I commende my spirite, &c.
but especially of our Saviour, saying on the cross, father into thy hands I commend my Spirit, etc.
cc-acp av-j pp-f po12 n1, vvg p-acp dt n1, n1 p-acp po21 n2 pns11 vvi po11 n1, av
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By these are quite ouerthrowen, what thinges so euer the monkisshe and Antichristiane doctrine hath buylded of purgatory, of trētalles,
By these Are quite overthrown, what things so ever the monkish and Antichristian Doctrine hath builded of purgatory, of Trentalles,
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and of the miserable state of soules in an other world. Whereof they made a moste shamefull gayne.
and of the miserable state of Souls in an other world. Whereof they made a most shameful gain.
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They are also confuted which beleue, that soules be mortall, moreouer that soules slepe in another world.
They Are also confuted which believe, that Souls be Mortal, moreover that Souls sleep in Another world.
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Where they cā not so muche as here in this infirmitie slepe.
Where they can not so much as Here in this infirmity sleep.
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Therefore you wil saie it is madnes to thinke, that soules slepe beyng quitte of the burthen of the body.
Therefore you will say it is madness to think, that Souls sleep being quit of the burden of the body.
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But cōcernyng the maner of the blessednes of Sainctes, they reste from their labours. Saluation therfore, is a moste ioyeful tranquillitie.
But Concerning the manner of the blessedness of Saints, they rest from their labours. Salvation Therefore, is a most joyful tranquillity.
p-acp vvg dt n1 pp-f dt n1 pp-f n2, pns32 n1 p-acp po32 n2. n1 av, vbz dt av-ds j n1.
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Awaye go at ones diseases, sickenesses, griefes, affections, sorrowe, famine, thirste, colde, briefly all thinges that vexe or trouble men.
Away go At ones diseases, Sicknesses, griefs, affections, sorrow, famine, thirst, cold, briefly all things that vex or trouble men.
av vvb p-acp pi2 n2, n2, n2, n2, n1, n1, n1, j-jn, av-j d n2 cst vvb cc vvi n2.
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Rest and tranquillitie, ioye and blesse come in place.
Rest and tranquillity, joy and bless come in place.
n1 cc n1, n1 cc n1 vvn p-acp n1.
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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, NONLATINALPHABET, yee,
And Sins the dead rest from their labours, who can believe that they be vexed with torments? but leeste any man should never so little doubt hereof, he annereth a confirmation,, ye,
np1 vvz dt j n1 p-acp po32 n2, r-crq vmb vvi cst pns32 vbb vvn p-acp n2? cc-acp zz d n1 vmd av-x av j n1 av, pns31 vvz dt n1,, pn22,
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or certenly, verely sayeth the spirite, the dead shal be quiet from al their griefes. Let no mā therfore doubte.
or Certainly, verily Saith the Spirit, the dead shall be quiet from all their griefs. Let no man Therefore doubt.
cc av-j, av-j vvz dt n1, dt j vmb vbi j-jn p-acp d po32 n2. vvb dx n1 av n1.
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And he addeth an other thing, that the workes of sainctes followe thē: And he adds an other thing, that the works of Saints follow them:
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that is to saie, after that the sainctes be departed hence, than are they rewarded in another world,
that is to say, After that the Saints be departed hence, than Are they rewarded in Another world,
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if they haue done any thing wel, if they haue suffered harde thinges. For there is a rewarde prepared for vertues.
if they have done any thing well, if they have suffered harden things. For there is a reward prepared for Virtues.
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The which the sainctes do hope for and receyue without boasting of their owne deserte, and not in contēpte of the merite of Christ.
The which the Saints do hope for and receive without boasting of their own desert, and not in contempt of the merit of christ.
dt r-crq dt n2 vdb vvi p-acp cc vvi p-acp vvg pp-f po32 d n1, cc xx p-acp n1 pp-f dt n1 pp-f np1.
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For they acknoweledge, that God in his sainctes crowneth his owne giftes.
For they acknowledge, that God in his Saints Crowneth his own Gifts.
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And this is spoken of the rewarde of workes for the consolatiō of them, which suffer many things in this world.
And this is spoken of the reward of works for the consolation of them, which suffer many things in this world.
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And the Apostle affirmeth euery where, that rewardes are prepared for them, that are crucified here with Christ.
And the Apostle Affirmeth every where, that rewards Are prepared for them, that Are Crucified Here with christ.
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And here let vs marke dilligently, that these thinges are spoken also of the spirite of Christe vnder the religion of an othe.
And Here let us mark diligently, that these things Are spoken also of the Spirit of Christ under the Religion of an other.
cc av vvb pno12 vvi av-j, cst d n2 vbr vvn av pp-f dt n1 pp-f np1 p-acp dt n1 pp-f dt n1.
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For the worlde dispiseth religiouse persones, & suche as suffer for religiō, and obiecteth, that they lose their labour and coste.
For the world despiseth religious Persons, & such as suffer for Religion, and Objecteth, that they loose their labour and cost.
p-acp dt n1 vvz j n2, cc d c-acp vvi p-acp n1, cc vvz, cst pns32 vvb po32 n1 cc n1.
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Cōtrarywise the spirite by an othe auoucheth, that rewarde is prepared for vertue.
Contrariwise the Spirit by an other avoucheth, that reward is prepared for virtue.
av dt n1 p-acp dt n1 vvz, cst n1 vbz vvn p-acp n1.
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Lette vs marke also this, that is sayed, theyr workes and not other mens, also, followe them, Let us mark also this, that is said, their works and not other men's, also, follow them,
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and are not by others sent after them.
and Are not by Others sent After them.
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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.
Let no man Therefore disceaue him self, let no man think, that After his death there should be sent to him into purgatory by soul Priests a Firkin of other men's merits.
vvb dx n1 av vvi pno31 n1, vvb dx n1 vvi, cst p-acp po31 n1 a-acp vmd vbi vvn p-acp pno31 p-acp n1 p-acp n1 n2 dt n1 pp-f j-jn ng2 n2.
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Those are not good workes, which ar done by priestes & freres besides and against Gods worde, but prouocations of Gods wrath.
Those Are not good works, which Are done by Priests & Friar beside and against God's word, but provocations of God's wrath.
d vbr xx j n2, r-crq vbr vdn p-acp n2 cc n2 a-acp cc p-acp npg1 n1, cc-acp n2 pp-f npg1 n1.
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And be they not in the gospel shut out of the kingdome of God, which runne to others, to bye them oyle.
And be they not in the gospel shut out of the Kingdom of God, which run to Others, to buy them oil.
cc vbb pns32 xx p-acp dt n1 vvd av pp-f dt n1 pp-f np1, r-crq vvb p-acp n2-jn, pc-acp vvi pno32 n1.
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The Scripture in an other place.
The Scripture in an other place.
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Lette vs doe good, whilest we haue time, the time wil come that no man can worke.
Let us do good, whilst we have time, the time will come that no man can work.
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Let vs watch therfore, and of faith do good workes in dede.
Let us watch Therefore, and of faith do good works in deed.
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¶ The Iudgement of the Lorde is described vnder the paraboles of haruest and vintage. The.lxvi. Sermon.
¶ The Judgement of the Lord is described under the paraboles of harvest and vintage. The lxvi Sermon.
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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 I looked, and behold, a white cloud, and upon the cloud one sitting, like unto the Son of man, having on his head a golden crown,
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and in his hande a sharpe sickle.
and in his hand a sharp fickle.
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And an other Aungell came out of the Temple, criyng with a lowde voyce to him that sat on the clowde.
And an other Angel Come out of the Temple, crying with a loud voice to him that sat on the cloud.
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Thruste in the sickle and reape, for the corne of the Earth is ripe.
Thrust in the fickle and reap, for the corn of the Earth is ripe.
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And he that sate on the clowde thruste in his sickle on the Earth, and the Earth was reaped.
And he that sat on the cloud thrust in his fickle on the Earth, and the Earth was reaped.
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And an other Aungell came out of the Temple, whiche is in Heauen, hauyng also a sharpe sickle.
And an other Angel Come out of the Temple, which is in Heaven, having also a sharp fickle.
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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:
And an other Angel Come out from the Altar, which had power over fire, and cried with a loud voice unto him that had the sharp fickle, and said:
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thruste in thy sharpe sickle, and gather the clusters of the Earth, for hyr grapes are rype.
thrust in thy sharp fickle, and gather the clusters of the Earth, for her grapes Are ripe.
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And the Angell thruste in his sickle on the earth, and cutte downe the grapes of the vineyarde of the Earth,
And the Angel thrust in his fickle on the earth, and Cut down the grapes of the vineyard of the Earth,
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and caste them into the greate wine fatte of the wrath of God: and the wine fat was troden without the citie.
and cast them into the great wine fat of the wrath of God: and the wine fat was trodden without the City.
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And the bloud came out of the fatte, euē vnto the horse bridelles, by the space of a thousande and sixe hondreth furlonges. And the blood Come out of the fat, even unto the horse bridelles, by the Molle of a thousande and sixe hondreth furlongs.
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Now goeth he to ye description of gods iudgement, especially agaynst the Antichristians, and agaynst al the vngodly. Now Goes he to you description of God's judgement, especially against the Antichristians, and against all the ungodly.
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This parte might be ioyned with the matter followyng, and chapters followyng, as that which is of the same argument.
This part might be joined with the matter following, and Chapters following, as that which is of the same argument.
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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.
And it appertaineth to the consolation and confirmation of the faithful, persecuted of Antichrist. There be that think, how there shall never be any judgement.
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Howe so euer therefore thei oppresse their neighbours, they thinke neuer to fele any displeasure of that matter.
Howe so ever Therefore they oppress their neighbours, they think never to feel any displeasure of that matter.
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Moreouer the faythfull are tēpted also, whilest they see the wicked florish, and thēselues to wither dayly.
Moreover the faithful Are tempted also, whilst they see the wicked flourish, and themselves to wither daily.
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Therefore they thinke also that the lorde carieth ouerlong. Ye more they expostulate with the lorde, and saye:
Therefore they think also that the lord Carrieth overlong. the more they expostulate with the lord, and say:
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whā shal there be an ende of iniuries? if Christ wil come to iudgement,
when shall there be an end of injuries? if christ will come to judgement,
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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:
why doth he differ it so long, and to so great molesting of his? The lord Therefore shows now, that the judgement shall Certainly be:
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and shall be than, what time all thinges shal be ripe:
and shall be than, what time all things shall be ripe:
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to witte whē the iniquities of the Amorrheans shall be complete, and the measure of iniquitie filled.
to wit when the iniquities of the Amorrheans shall be complete, and the measure of iniquity filled.
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When wicked menne therefore are waxed ripe, the Lord will come to iudge. In the meane time we muste abide in cōstancie and patience.
When wicked men Therefore Are waxed ripe, the Lord will come to judge. In the mean time we must abide in constancy and patience.
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As husbande men tary for haruest and vintage. If any through impatiencie reuolte, he is not allowed of the Lorde:
As husband men tarry for harvest and vintage. If any through impatiency revolt, he is not allowed of the Lord:
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as the Apostle alledgeth out of the Prophete in the.10. chapt.
as the Apostle allegeth out of the Prophet in the.10. Chapter.
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to the Hebrewes. And as we maye haue a desire and a longyng after haruest and vintage,
to the Hebrews. And as we may have a desire and a longing After harvest and vintage,
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so maye we not expostulate with God, because he tarieth longer thā our wishe is:
so may we not expostulate with God, Because he tarrieth longer than our wish is:
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likewise we ought not to contende with the same, whie he cometh so late vnto iudgement.
likewise we ought not to contend with the same, why he comes so late unto judgement.
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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 like as harvest and vintage Are Certainly looked for, and come, so without all doubt God will Punish the wicked, and save the godly.
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And these are verely as it were tastes of all that followe plentifully and are more expressely declared:
And these Are verily as it were tastes of all that follow plentifully and Are more expressly declared:
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and are annexed to the fourmer matters, for that they apperteyne to the consolation of the godly.
and Are annexed to the former matters, for that they appertain to the consolation of the godly.
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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 to the intent all things might be more manifest, by parables brought in, be sets forth all things to be seen before our eyes.
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And he vseth in dede two parables borrowed out of the Prophetes and doctrine of the Gospell.
And he uses in deed two parables borrowed out of the prophets and Doctrine of the Gospel.
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For the prophetes ful oft do figure the iudgemēt of God by haruest and vintage. Certes in the.3. of Ioel the lorde sayeth:
For the Prophets full oft do figure the judgement of God by harvest and vintage. Certes in the.3. of Joel the lord Saith:
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I will sitte in the vale of Iosaphat to iudge al natiōs.
I will sit in the vale of Iosaphat to judge all Nations.
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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.
Thrust in the fickle, for harvest is ripe, etc. And it is also most known, what is read touching the same matter in the story of the Gospel.
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We muste therefore wryte out these thinges more inwardely into our hartes, and feare God, and abide his redemption in patience.
We must Therefore write out these things more inwardly into our hearts, and Fear God, and abide his redemption in patience.
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First is treated the parable of haruest, than the parable of vintage:
First is treated the parable of harvest, than the parable of vintage:
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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, both two show that the Lord will be judge and that in his most dew time, against all those, which either think there shall be no judgement,
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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.
or expostulate with the Lord that he comes so slowly and late, etc. And First in deed is described the owner of the harvest, the Lord him self and judge Iesus christ.
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He is sayde to be like vnto the sonne of manne:
He is said to be like unto the son of man:
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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,
not for that he is not now the very son of man, and for that he shall not come unto judgement in the very humane nature, which he hath ones taken of us,
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and neuer put it of (for he is verely the sonne of manne, and remayneth on the right hande of the father:
and never put it of (for he is verily the son of man, and remaineth on the right hand of the father:
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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:
and shall verily come in the humane nature to judge the quick and the dead) but he Seemeth to have alluded to daniel, & to have expressed his phrase of speech, saying:
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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.
I looked in the mightily vision, and lo, there Come one in the Clouds as it were the son of man, etc. Where we read also the description of the judgement against the beast.
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And therefore he hath here made mention also of a clowde:
And Therefore he hath Here made mention also of a cloud:
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and I sawe a white clowde, and one sitting on the clowde, &c. Moreouer the Aungelles in the actes saie,
and I saw a white cloud, and one sitting on the cloud, etc. Moreover the Angels in the acts say,
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so he shal come, as ye haue sene him goe vp into heauen.
so he shall come, as you have seen him go up into heaven.
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And they sawe him taken vp, and a clowde to receyue him, and conueye hym out of theyr sight.
And they saw him taken up, and a cloud to receive him, and convey him out of their sighed.
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Therefore shall he come agayne in a clowde vnto iudgement. We reade oftentimes in the Psalmes, that God sitteth on a white clowde.
Therefore shall he come again in a cloud unto judgement. We read oftentimes in the Psalms, that God Sitteth on a white cloud.
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By the waye therefore is signified the deitie of the iudge.
By the Way Therefore is signified the deity of the judge.
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Therefore is this iudge very God and very manne, the Sauiour of the faythful, the reuenger and iudge of the infideles.
Therefore is this judge very God and very man, the Saviour of the faithful, the revenger and judge of the infideles.
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We are sent therefore by S. Iohn to the.7. chapt. of Daniel. Then he weareth a Golden crowne on his head:
We Are sent Therefore by S. John to the.7. Chapter. of daniel. Then he weareth a Golden crown on his head:
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and that suche as hath not ben remembred to haue fallen in no memory of mē.
and that such as hath not been remembered to have fallen in no memory of men.
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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:
not that there is any corruptible gold in Heaven, but for corruptible men so he speaks, that they may understand their judge to be the high King:
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and maye gather thereof, that no man is able to resiste the power of this kyng.
and may gather thereof, that no man is able to resist the power of this King.
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For otherwise our Lord hath no nede of any corruptible golde. Finally our lord here hath a sickle, and that right sharpe.
For otherwise our Lord hath no need of any corruptible gold. Finally our lord Here hath a fickle, and that right sharp.
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Wherby is signified his iudgement excedyng strayte, and distruction of the wicked. In the.3.
Whereby is signified his judgement exceeding strait, and destruction of the wicked. In the.3.
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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:
of Matthew The judgement of the Lord is compared to a fan, of blessed John. He adds, that the axe is laid At the root of the tree:
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wherby he signified that certaine iudgement was at hande or rather destruction.
whereby he signified that certain judgement was At hand or rather destruction.
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Now followeth an expositiō of the proceding of the iudgement, & he perseuereth in the parable. Now follows an exposition of the proceeding of the judgement, & he persevereth in the parable.
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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 he speaks as if a servant returning home out of the fields, did show unto his Master which looked for the hour of harvest, that the Corn was now ripe (the hardens of the grain is a token of rypenes) and that it is time to be reaped.
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For els it is no nede to admonish him yt knoweth al thing of any thing, that he remēbreth not:
For Else it is no need to admonish him that Knoweth all thing of any thing, that he Remember not:
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much lesse of the howre of iudgemēt which none of thaungels knoweth, but the father alone.
much less of the hour of judgement which none of thaungels Knoweth, but the father alone.
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Therefore we ascribe this wholy to the parable:
Therefore we ascribe this wholly to the parable:
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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.
and we understand that a certain hour of judgement is appointed, which when it shall come, the godly with out Delay shall be Delivered, & the ungodly condemned.
cc pns12 vvb cst dt j n1 pp-f n1 vbz vvn, r-crq c-crq pn31 vmb vvi, dt j p-acp av n1 vmb vbi vvn, cc dt j vvn.
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An other Angel, sayeth he, came forth. For before we hearde how diuerse came forth.
an other Angel, Saith he, Come forth. For before we heard how diverse Come forth.
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This crieth wt a lowde voice, as one that wil tel of a matter most greate and certayne,
This cries with a loud voice, as one that will tell of a matter most great and certain,
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& 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 be declared in the Church with exceeding great out cries, to the Comfort of the faithful, which ought nothing to doubt of the judgement,
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& to the terrour of ye wicked, which seme to contēne the same. And this criyng angel cometh out of the tēple.
& to the terror of the wicked, which seem to contemn the same. And this crying angel comes out of the temple.
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For we hearde before, that S. Iohn sawe a temple in heauen.
For we heard before, that S. John saw a temple in heaven.
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And where the crier of the iudgement cometh out of the temple, it signifieth, that no vnrightuousnes of ye iudge is here to be imagined.
And where the crier of the judgement comes out of the temple, it signifies, that no unrighteousness of you judge is Here to be imagined.
cc c-crq dt n1 pp-f dt n1 vvz av pp-f dt n1, pn31 vvz, cst dx n1 pp-f pn22 vvb vbz av pc-acp vbi vvn.
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For the temple is cōsecrated to holines & rightuousenes, and is called the house of God.
For the temple is consecrated to holiness & rightuousenes, and is called the house of God.
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Iustely therfore he iudgeth, & in iuste time he iudgeth, & iustely executeth al things. Thangel biddeth ye iudge do that thing, which he of himself was aboute to do.
Justly Therefore he Judgeth, & in just time he Judgeth, & justly Executeth all things. Thangel bids you judge do that thing, which he of himself was about to do.
av-j av pns31 vvz, cc p-acp j n1 pns31 vvz, cc av-j vvz d n2. n1 vvz pn22 vvb vdb d n1, r-crq pns31 pp-f px31 vbds p-acp pc-acp vdi.
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There is added, and they that dwell vpon Earth are made dronkē.
There is added, and they that dwell upon Earth Are made drunken.
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Thrust in the sickle, saieth he, and reape. Two causes are alleaged. Firste, for the howre is come, that thou shuldest reape.
Thrust in the fickle, Saith he, and reap. Two Causes Are alleged. First, for the hour is come, that thou Shouldst reap.
vvn p-acp dt n1, vvz pns31, cc vvi. crd n2 vbr vvn. ord, p-acp dt n1 vbz vvn, cst pns21 vmd2 vvi.
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Therfore a certeine howre of iudgemēt is appointed, which when it cometh, the iudgemēt shalbe most certenly.
Therefore a certain hour of judgement is appointed, which when it comes, the judgement shall most Certainly.
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And it is commen for thee, saieth he, for all iudgimēt is geuen to the sonne.
And it is come for thee, Saith he, for all iudgiment is given to the son.
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Than, for the corne of the earth is ripe. As though he shulde say:
Than, for the corn of the earth is ripe. As though he should say:
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the iniquitie of earthly men is growen vp to the highest, therfore is it reason that it shulde be cut downe.
the iniquity of earthly men is grown up to the highest, Therefore is it reason that it should be Cut down.
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And God alone knoweth, when the iniquitie of the Earth is fulfilled, &c. But when it shal come thereunto, there shall nede no great preparation, deciding or pondering of causes.
And God alone Knoweth, when the iniquity of the Earth is fulfilled, etc. But when it shall come thereunto, there shall need no great preparation, deciding or pondering of Causes.
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At one word he finisheth the iudgemēt, and the execution of the same, and as it were swalloweth vp and deuoureth the whole earth in a momēt, saieng:
At one word he finisheth the judgement, and the execution of the same, and as it were swalloweth up and devoureth the Whole earth in a moment, saying:
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herewith he thrust in his sickle, which sate vpon the clowde, on ye earth, and the earth was reaped.
herewith he thrust in his fickle, which sat upon the cloud, on the earth, and the earth was reaped.
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The rest of the things which seme to belong here vnto, take out of the.13. chapt.
The rest of the things which seem to belong Here unto, take out of the.13. Chapter.
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of Math. And that which he hath saied hitherto, he repeteth, and beateth in by an other parable.
of Math. And that which he hath said hitherto, he repeateth, and beats in by an other parable.
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For bi this he shadoweth ye same, which the other parable did commend.
For by this he shadoweth you same, which the other parable did commend.
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That plentie maketh for the playner euidence, and beateth in most dilligently the certentie and veritie of the iudgement,
That plenty makes for the plainer evidence, and beats in most diligently the certainty and verity of the judgement,
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leest herin we shulde doubte anything, and wauer with the vnfaithful world. The parable is takē of vintage.
least Herein we should doubt anything, and waver with the unfaithful world. The parable is taken of vintage.
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The same is vsed very oft of the prophets, speaking of the destruction of any nation.
The same is used very oft of the Prophets, speaking of the destruction of any Nation.
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And the Lord also in the gospel compareth his people to a vyne. And the Angel holdeth in his hand a sharpe sickle.
And the Lord also in the gospel compareth his people to a vine. And the Angel holds in his hand a sharp fickle.
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He representeth a fygure of Christ, which hath al power of iudgement alone. A sharpe sickle, is the straight iudgement, as was spoken of the sickle before.
He Representeth a figure of christ, which hath all power of judgement alone. A sharp fickle, is the straight judgement, as was spoken of the fickle before.
pns31 vvz dt n1 pp-f np1, r-crq vhz d n1 pp-f n1 av-j. dt j n1, vbz dt j n1, c-acp vbds vvn pp-f dt n1 a-acp.
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This Angell cometh oute of the temple also, to witte a iudge moste rightuouse.
This Angel comes out of the temple also, to wit a judge most righteous.
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Vnto him crieth an other Angell, which had power ouer fyer, which cometh out from the Aulter.
Unto him cries an other Angel, which had power over fire, which comes out from the Alter.
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For before we heard, that ther is an aulter in the temple, and that vnder this Aulter do reste the soules of the blessed Martirs.
For before we herd, that there is an alter in the temple, and that under this Alter do rest the Souls of the blessed Martyrs.
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Here therefore is fygured, that God doth nowe remembre the bludshed of his seruauntes, which for the profession of the onely Aulter (that is Christ the priest & onely sacrifice) were slaine,
Here Therefore is figured, that God does now Remember the bloodshed of his Servants, which for the profession of the only Alter (that is christ the priest & only sacrifice) were slain,
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and nowe to procede to take vengeaūce, hytherto long delayed. Therfore this Aungell is sayed to haue power ouer fier.
and now to proceed to take vengeance, hitherto long delayed. Therefore this Angel is said to have power over fire.
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Fier many times in the Psalmes fignifieth Gods vengeaunce. This Aungell therfore is here, as it were Maister of execution, and captayne of vengeaunce.
Fire many times in the Psalms fignifieth God's vengeance. This Angel Therefore is Here, as it were Master of execution, and captain of vengeance.
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For Angels in Daniell also, as Gods ministers, ar saied to haue rule ouer thinges:
For Angels in Daniell also, as God's Ministers, Are said to have Rule over things:
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not that we shulde worship and honour these ministers, but the Lorde that worketh by them.
not that we should worship and honour these Ministers, but the Lord that works by them.
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The sun and moone are the lightes of the world: but therfore no wiseman wil worship them.
The sun and moon Are the lights of the world: but Therefore no Wiseman will worship them.
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Here is signified playnely, that vēgeance is certainely prepared for them which shed innocent blud on the earth,
Here is signified plainly, that vengeance is Certainly prepared for them which shed innocent blood on the earth,
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and that this vengeance shal chiefly be executed in the end of this worlde. Albeit that he punnysh neuerthelesse greuousely before the end also here in earth, namely parricides:
and that this vengeance shall chiefly be executed in the end of this world. Albeit that he punnysh nevertheless grievously before the end also Here in earth, namely parricides:
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in so moch that the Psalmograph sayeth, men of bloud shall not lyue halfe their tyme. &c.
in so much that the Psalmograph Saith, men of blood shall not live half their time. etc.
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And as in the parable of harueste, harueste was finished with a shorte sentence: So is here also vintage ended at few wordes.
And as in the parable of harvest, harvest was finished with a short sentence: So is Here also vintage ended At few words.
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For so soone as the vngodly shall see Christe in the clowdes, with the printes of his woundes,
For so soon as the ungodly shall see Christ in the Clouds, with the prints of his wounds,
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and his Sainctes with him, whom thei haue contemned, hated, persecuted and slayne:
and his Saints with him, whom they have contemned, hated, persecuted and slain:
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they wyll gather streight wayes, that they by their iust desert must be alotted with Deuylles, whome they haue folowed and serued.
they will gather straight ways, that they by their just desert must be allotted with Devils, whom they have followed and served.
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Therfore shal there nede no long discussing of the matter.
Therefore shall there need no long discussing of the matter.
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Euery mans conscience shall accuse him, and the sinnes of euery man shalbe manifest to al creatures:
Every men conscience shall accuse him, and the Sins of every man shall manifest to all creatures:
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The vngodly shall stand before the iudge with great confusion, in vtter contempte, in payne and feare,
The ungodly shall stand before the judge with great confusion, in utter contempt, in pain and Fear,
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and sorrowes not to be expressed, and shall go streight wayes into paynes and tourmentes that shall neuer haue end.
and sorrows not to be expressed, and shall go straight ways into pains and tormets that shall never have end.
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Hereof I say, it behoueth ofte tymes to make mention, hereof it becometh many tymes to warne all men, that they may beware in tyme, and take hede to themselues. Hereof I say, it behooves oft times to make mention, hereof it Becometh many times to warn all men, that they may beware in time, and take heed to themselves.
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Howe beit S. Ihon himselfe at fewe wordes fygureth the euerlasting dānation and vengeaūce, which God executeth vpon his enemies.
Howe beit S. John himself At few words fygureth the everlasting damnation and vengeance, which God Executeth upon his enemies.
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And he fameth a wine presse or a winefat, that he may so tary in the allegory, And he fameth a wine press or a Winefat, that he may so tarry in the allegory,
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and that made withoute the citee. And by exposition he calleth it, the great wynefat of Gods wrath.
and that made without the City. And by exposition he calls it, the great wynefat of God's wrath.
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For the same is hel, or the place of pūnishment and condemnation.
For the same is hell, or the place of punishment and condemnation.
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Into this wynefat, shall be gathered the clusters of the Earth, or grapes of the earth, I mean the earthly, and vngodly men.
Into this wynefat, shall be gathered the clusters of the Earth, or grapes of the earth, I mean the earthly, and ungodly men.
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And I sawe as it were a glassye sea mingled wt fyer, and them that had gottē victory of the beast,
And I saw as it were a glassy sea mingled with fire, and them that had got victory of the beast,
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And the citie of God, is heauē it self, the seate of the blessed, which shall afterwarde be descrybed moste aboundauntly in the.21. chapter.
And the City of God, is heaven it self, the seat of the blessed, which shall afterward be described most abundantly in the.21. chapter.
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But that wine presse is set without the Citie.
But that wine press is Set without the city.
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For in an other place of the Gospell the Lorde sayeth also, that the wicked muste be caste oute, into the vttermost darkenesse, where is weping and gnashing of teth.
For in an other place of the Gospel the Lord Saith also, that the wicked must be cast out, into the uttermost darkness, where is weeping and gnashing of teth.
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But this wynefat is rightlie called the wynefat of Gods yre. For the wrath of God is executed therin:
But this wynefat is rightly called the wynefat of God's ire. For the wrath of God is executed therein:
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and they with whome God is angrie for their sinnes, are shutte vp therin, that there they may according to their demerits, be tormented and vexed for euer, and withoute ende.
and they with whom God is angry for their Sins, Are shut up therein, that there they may according to their demerits, be tormented and vexed for ever, and without end.
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And he calleth it great, for that the place is wyde enough to receiue all the vngodlie.
And he calls it great, for that the place is wide enough to receive all the ungodly.
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As also Esaye hath admonished in the end of the.xxx. chapter. Others reade of the great wrath of God.
As also Isaiah hath admonished in the end of the xxx chapter. Others read of the great wrath of God.
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There is added, that out of the fatte or wyne presse there runneth no wyne, but blud, and that in most plentie.
There is added, that out of the fat or wine press there Runneth no wine, but blood, and that in most plenty.
pc-acp vbz vvn, cst av pp-f dt j cc n1 vvb a-acp vvz dx n1, cc-acp n1, cc cst p-acp ds n1.
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Which he shadoweth by a maruelouse and horrible Hypperbole.
Which he shadoweth by a maruelouse and horrible Hypperbole.
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The bloud flowed far and broad, by the space of a thousand and sixe hūdreth furlongs. Againe it was very depe.
The blood flowed Far and broad, by the Molle of a thousand and sixe hūdreth furlongs. Again it was very deep.
dt n1 vvd av-j cc j, p-acp dt n1 pp-f dt crd cc crd ord n2. av pn31 vbds av j-jn.
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For it came vp to the brydles of the horses, of them I meane, which went and wrastled in the bloud, to wit in their owne bloud.
For it Come up to the bridles of the Horses, of them I mean, which went and wrestled in the blood, to wit in their own blood.
p-acp pn31 vvd a-acp p-acp dt n2 pp-f dt n2, pp-f pno32 pns11 vvb, r-crq vvd cc vvn p-acp dt n1, pc-acp vvi p-acp po32 d n1.
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By the which Hyperbolical speach is signified, that the multitude of the vngodlie shalbe greatest,
By the which Hyperbolical speech is signified, that the multitude of the ungodly shall greatest,
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and that God wil most aboundauntly reuenge that vnmeasurable blud, which the wicked haue spilte in earth.
and that God will most abundantly revenge that unmeasurable blood, which the wicked have spilled in earth.
cc cst np1 vmb av-ds av-j vvi d j n1, r-crq dt j n1 vvd p-acp n1.
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They were delighted whilest they lyued in earth, with warres, slaughter, persecutiōs & martirdomes:
They were delighted whilst they lived in earth, with wars, slaughter, persecutions & martyrdoms:
pns32 vbdr vvn cs pns32 vvd p-acp n1, p-acp n2, n1, n2 cc n2:
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Therfore will God moste iust, powre vnto them in an other worlde blud enough, in so moch that being drowned in their owne blud vp to the chin, thei may seme to bath them in their owne bloud.
Therefore will God most just, pour unto them in an other world blood enough, in so much that being drowned in their own blood up to the chin, they may seem to both them in their own blood.
av vmb np1 av-ds j, n1 p-acp pno32 p-acp dt j-jn n1 n1 av-d, p-acp av av-d cst vbg vvn p-acp po32 d n1 a-acp p-acp dt n1, pns32 vmb vvi pc-acp vvi pno32 p-acp po32 d n1.
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And here we must remēbre, the horses prepared to battaile of whō we spake in the.9. chap. shalbe drowned in euerlasting tormēts.
And Here we must Remember, the Horses prepared to battle of whom we spoke in the.9. chap. shall drowned in everlasting torments.
cc av pns12 vmb vvi, dt n2 vvn p-acp n1 pp-f ro-crq pns12 vvd p-acp dt crd. n1 vmb|vbi vvn p-acp j n2.
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Thus, thus at ye last wil the lord auenge himselfe vpon his enemies. Let vs call vpon him, and abyde patiently and valeauntly.
Thus, thus At you last will the lord avenge himself upon his enemies. Let us call upon him, and abide patiently and valeauntly.
av, av p-acp pn22 ord vmb dt n1 vvi px31 p-acp po31 n2. vvb pno12 vvi p-acp pno31, cc vvi av-j cc av-j.
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The Lorde graunte vs his grace.
The Lord grant us his grace.
dt n1 vvb pno12 po31 n1.
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¶ The Angels of seuen plagues are brought forth. Moreouer the triumph and prayse of Christes holye Maritrs is described. The.lxvij. Sermon.
¶ The Angels of seuen plagues Are brought forth. Moreover the triumph and praise of Christ's holy Maritrs is described. The lxvij Sermon.
¶ dt n2 pp-f crd n2 vbr vvn av. av dt n1 cc n1 pp-f npg1 j n1 vbz vvn. dt crd n1.
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AND I saw an other signe in heauen great and wonderful. Seuen Angels, hauing ye seuen laste plagues. AND I saw an other Signen in heaven great and wondered. Seuen Angels, having the seuen laste plagues.
cc pns11 vvd dt j-jn n1 p-acp n1 j cc j. crd n2, vhg dt crd ord n2.
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For in them is fulfylled the wrath of God.
For in them is fulfilled the wrath of God.
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and of his Image, and of his marke, and of the nombre of his name, stand on the glassy Sea, hauing the harpes of God:
and of his Image, and of his mark, and of the number of his name, stand on the glassy Sea, having the harps of God:
cc pp-f po31 n1, cc pp-f po31 n1, cc pp-f dt n1 pp-f po31 n1, vvb p-acp dt j n1, vhg dt n2 pp-f np1:
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and they sung the song of Moses the seruaunt of God, and the song of the lambe, sayeng:
and they sung the song of Moses the servant of God, and the song of the lamb, saying:
cc pns32 vvd dt n1 pp-f np1 dt n1 pp-f np1, cc dt n1 pp-f dt n1, vvg:
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great and maruelouse are thy works Lord God almightie, iust and true are thy wayes, thou King of Sainctee.
great and maruelouse Are thy works Lord God almighty, just and true Are thy ways, thou King of Sainctee.
j cc j vbr po21 n2 n1 np1 j-jn, j cc j vbr po21 n2, pns21 n1 pp-f np1.
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Who shal not fear (O Lord) and glorifie thy name? For thou onely art holy,
Who shall not Fear (Oh Lord) and Glorify thy name? For thou only art holy,
q-crq vmb xx vvi (uh n1) cc vvi po21 n1? p-acp pns21 j n1 j,
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for all gentiles shall come and worshippe before the, for thy iudgementes are made manifeste. for all Gentiles shall come and worship before thee, for thy Judgments Are made manifest.
c-acp d n2-j vmb vvi cc vvi p-acp pno32, p-acp po21 n2 vbr vvn j.
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Vpon occasion of harueste and vintage expounded in the laste parte of the fourmer vision, is annexed the fifte parte of this godly worke, which represēteth vnto vs the fourth visiō of this worke, whiche some make the fifte. Upon occasion of harvest and vintage expounded in the laste part of the former vision, is annexed the Fifth part of this godly work, which Representeth unto us the fourth vision of this work, which Some make the Fifth.
p-acp n1 pp-f n1 cc n1 vvn p-acp dt ord n1 pp-f dt j n1, vbz vvn dt ord n1 pp-f d j n1, r-crq vvz p-acp pno12 dt ord n1 pp-f d n1, r-crq d vvb dt ord.
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The same is of the iudgemēts of God, it hath two parts: wherfore it might also be deuided into mo visiōs, but we had rather vse fewer.
The same is of the Judgments of God, it hath two parts: Wherefore it might also be divided into more visions, but we had rather use fewer.
dt d vbz pp-f dt n2 pp-f np1, pn31 vhz crd n2: c-crq pn31 vmd av vbi vvn p-acp dc n2, cc-acp pns12 vhd av-c vvb d.
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For first he discourseth most largely of the paynes or tourments prepared of God, & to be executed vpon Antichrist his membres, and all the vngodlye:
For First he discourseth most largely of the pains or torments prepared of God, & to be executed upon Antichrist his members, and all the ungodly:
p-acp ord pns31 vvz av-ds av-j pp-f dt n2 cc n2 vvn pp-f np1, cc pc-acp vbi vvn p-acp np1 po31 n2, cc d dt j:
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here is treated of the iudgement of the whore of Babilon, of the destinies and ruine of Rome,
Here is treated of the judgement of the whore of Babylon, of the destinies and ruin of Room,
av vbz vvn pp-f dt n1 pp-f dt n1 pp-f np1, pp-f dt n2 cc n1 pp-f n1,
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and the church of Rome, of the reioicing and song of saincts, of the comming of the iudge vnto iudgement, of the payne and euerlasting destruction of all wicked.
and the Church of Room, of the rejoicing and song of Saints, of the coming of the judge unto judgement, of the pain and everlasting destruction of all wicked.
cc dt n1 pp-f n1, pp-f dt n-vvg cc n1 pp-f n2, pp-f dt n-vvg pp-f dt n1 p-acp n1, pp-f dt n1 cc j n1 pp-f d j.
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And these are intreated in the .15.16.17.18.19. and .20. chap. Than also he reasoneth most excellētly of the reward of saincts,
And these Are entreated in the.15.16.17.18.19. and.20. chap. Than also he reasoneth most excellently of the reward of Saints,
cc d vbr vvn p-acp dt crd. cc crd. n1 cs av pns31 vvz av-ds av-j pp-f dt n1 pp-f n2,
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and of the euerlasting filicitie, thorow out ye whole .21. chap. and a good part of ye .22. euery where is set open hel it selfe, and heauen it selfe:
and of the everlasting filicitie, thorough out you Whole.21. chap. and a good part of the.22. every where is Set open hell it self, and heaven it self:
cc pp-f dt j n1, p-acp av pn22 j-jn crd. n1 cc dt j n1 pp-f dt crd. d r-crq vbz vvn j n1 pn31 n1, cc n1 pn31 n1:
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And is geuen vs in maner to loke in this fleshe mortall, euen into very hell it self & into the very palace of Heauen.
And is given us in manner to look in this Flesh Mortal, even into very hell it self & into the very palace of Heaven.
cc vbz vvn pno12 p-acp n1 pc-acp vvi p-acp d n1 j-jn, av p-acp j n1 pn31 n1 cc p-acp dt j n1 pp-f n1.
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Nother shal you finde any where in all the Scriptures with a continual treatise so plenteouse a disputation of the iudgementes of God, of the tormentes of the wicked,
Nother shall you find any where in all the Scriptures with a continual treatise so plenteous a disputation of the Judgments of God, of the torments of the wicked,
np1 vmb pn22 vvi d c-crq p-acp d dt n2 p-acp dt j n1 av j dt n1 pp-f dt n2 pp-f np1, pp-f dt n2 pp-f dt j,
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& of the felicitie and ioyes of the godly, as in this presente.
& of the felicity and Joys of the godly, as in this present.
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And ful necessarie is this treatise especially in this our last and vngraciouse world, wherein men neglectyng the spirite of God, are become like brute beastes altogether carnall, regarde the flesh, and wholy depende thereof.
And full necessary is this treatise especially in this our last and ungracious world, wherein men neglecting the Spirit of God, Are become like brutus beasts altogether carnal, regard the Flesh, and wholly depend thereof.
cc j j vbz d n1 av-j p-acp d po12 ord cc j n1, c-crq n2 vvg dt n1 pp-f np1, vbr vvn av-j n1 n2 av j, n1 dt n1, cc av-jn vvb av.
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Happy are al the victoriouse, welthie, honorable and gloriouse Antichristians:
Happy Are all the victorious, wealthy, honourable and glorious Antichristians:
j vbr d dt j, j, j cc j np1:
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miserable are the pore and dispised trewe christians, and subiecte to the iniuries & persecutions of al men.
miserable Are the poor and despised true Christians, and Subject to the injuries & persecutions of all men.
j vbr dt j cc j-vvn j njpg2, cc j-jn p-acp dt n2 cc n2 pp-f d n2.
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Therfore do the carnall men esteme al thinges of the present fortune, and crie it out that their religion and conuersation pleaseth God, and the Christiās to displease.
Therefore do the carnal men esteem all things of the present fortune, and cry it out that their Religion and Conversation Pleases God, and the Christiās to displease.
av vdb dt j n2 vvb d n2 pp-f dt j n1, cc vvb pn31 av cst po32 n1 cc n1 vvz np1, cc dt np1 pc-acp vvi.
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The godly are here also greuously tempted, as they were also in times past, reade Psalm. 73. and the .1. chapt.
The godly Are Here also grievously tempted, as they were also in times past, read Psalm. 73. and the.1. Chapter.
dt j vbr av av av-j vvn, c-acp pns32 vbdr av p-acp n2 j, vvb n1. crd cc dt crd. j.
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of Abacucke. The vngodly promise themselues, that they shal reigne for euer:
of Habakkuk. The ungodly promise themselves, that they shall Reign for ever:
pp-f np1. dt j n1 px32, cst pns32 vmb vvi p-acp av:
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at the length also they contēne the iudgementes of God, nother thinke they that euer it wil come to passe that they shal be punnisshed.
At the length also they contemn the Judgments of God, neither think they that ever it will come to pass that they shall be punnisshed.
p-acp dt n1 av pns32 vvb dt n2 pp-f np1, av-dx vvb pns32 cst av pn31 vmb vvi pc-acp vvi cst pns32 vmb vbi vvd.
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The talke of punnishementes to be diuised of melancholicke persones, and to be vttered of mallice:
The talk of punnishementes to be devised of melancholic Persons, and to be uttered of malice:
dt n1 pp-f n2 pc-acp vbi vvn pp-f j n2, cc pc-acp vbi vvn pp-f n1:
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and therfore they saye and thinke them not to be regarded: but to be mery in this worlde.
and Therefore they say and think them not to be regarded: but to be merry in this world.
cc av pns32 vvb cc vvi pno32 xx pc-acp vbi vvn: cc-acp pc-acp vbi j p-acp d n1.
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Therefore it behoued the place of Gods iudgementes to be most largely and dilligently decided, and to be set as it were before the eyes of the hearers:
Therefore it behooved the place of God's Judgments to be most largely and diligently decided, and to be Set as it were before the eyes of the hearers:
av pn31 vvd dt n1 pp-f npg1 n2 pc-acp vbi av-ds av-j cc av-j vvn, cc pc-acp vbi vvn c-acp pn31 vbdr p-acp dt n2 pp-f dt n2:
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to the ende al might rightly vnderstāde, what should be assuredly the ende of good and euill.
to the end all might rightly understand, what should be assuredly the end of good and evil.
p-acp dt n1 d vmd av-jn vvi, q-crq vmd vbi av-vvn dt n1 pp-f j cc j-jn.
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But the punnishmētes of the vngodly are diuerse, to witte of this life present, and to come.
But the punnishmentes of the ungodly Are diverse, to wit of this life present, and to come.
p-acp dt n2 pp-f dt j vbr j, p-acp n1 pp-f d n1 j, cc pc-acp vvi.
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And the punnishmentes of this present life are almost innumerable: and the tourmentes of the life to come are eternall and vnspeakeable:
And the punnishmentes of this present life Are almost innumerable: and the tormets of the life to come Are Eternal and unspeakable:
cc dt n2 pp-f d j n1 vbr av j: cc dt n2 pp-f dt n1 pc-acp vvi vbr j cc j-u:
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and as there is no comparison betwixte the paincted and trewe fire: so is there none betwixte the punnishementes of this present life and that to come.
and as there is no comparison betwixt the paincted and true fire: so is there none betwixt the punnishementes of this present life and that to come.
cc c-acp pc-acp vbz dx n1 p-acp dt vvn cc j n1: av vbz pc-acp pix p-acp dt n2 pp-f d j n1 cc cst pc-acp vvi.
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But in case men would ernestly beleue, that vnspeakeable ioyes and euerlastyng tormentes are prepared of God for good and euill:
But in case men would earnestly believe, that unspeakable Joys and everlasting torments Are prepared of God for good and evil:
p-acp p-acp n1 n2 vmd av-j vvi, cst j n2 cc j n2 vbr vvn pp-f np1 p-acp j cc j-jn:
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doubtles al would sinne lesse & serue God more dilligently. But let vs see nowe, what is the treatyse of S. Iohn concernyng the same.
doubtless all would sin less & serve God more diligently. But let us see now, what is the treatise of S. John Concerning the same.
av-j d vmd vvi dc cc vvi np1 av-dc av-j. cc-acp vvb pno12 vvi av, q-crq vbz dt n1 pp-f n1 np1 vvg dt d.
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First he sheweth the original of al things that follow, not to be earthly, but heauenly. First he shows the original of all things that follow, not to be earthly, but heavenly.
ord pns31 vvz dt n-jn pp-f d n2 cst vvb, xx pc-acp vbi j, cc-acp j.
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For he seeth an other token in heauen. He saieth an other, for that in the .12. chapt.
For he sees an other token in heaven. He Saith an other, for that in the.12. Chapter.
p-acp pns31 vvz dt j-jn n1 p-acp n1. pns31 vvz dt n-jn, c-acp cst p-acp dt crd. j.
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we heard that mention was made of an other certen signe.
we herd that mention was made of an other certain Signen.
pns12 vvd d n1 vbds vvn pp-f dt j-jn j n1.
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And he calleth that a signe or token, which signifieth an other thing, and therefore not to be considered of it selfe:
And he calls that a Signen or token, which signifies an other thing, and Therefore not to be considered of it self:
cc pns31 vvz cst dt n1 cc n1, r-crq vvz dt j-jn n1, cc av xx pc-acp vbi vvn pp-f pn31 n1:
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but in asmuche as it bringeth into knoweledge an other certen thinge, and that much greater thā it sheweth at the firste sight.
but in asmuch as it brings into knowledge an other certain thing, and that much greater than it shows At the First sighed.
cc-acp p-acp av c-acp pn31 vvz p-acp n1 dt j-jn j n1, cc cst av-d jc cs pn31 vvz p-acp dt ord n1.
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He calleth this signe, that is to witte, that same visiō, great and maruelouse. For the iudgementes of God are greatest, and moste wonderful.
He calls this Signen, that is to wit, that same vision, great and maruelouse. For the Judgments of God Are greatest, and most wondered.
pns31 vvz d n1, cst vbz p-acp n1, cst d n1, j cc j. p-acp dt n2 pp-f np1 vbr js, cc av-ds j.
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Whilest thei are executed, the vngodly maruel, which had thought such thinges should neuer haue comen to passe:
Whilst they Are executed, the ungodly marvel, which had Thought such things should never have come to pass:
cs pns32 vbr vvn, dt j vvi, r-crq vhd vvn d n2 vmd av-x vhi vvn pc-acp vvi:
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the godly also maruell at the great power of God, his moste iuste rightuousnes, and his ripenes and faythfulnes in deliuering and sauing his people.
the godly also marvel At the great power of God, his most just righteousness, and his ripeness and faithfulness in delivering and Saving his people.
dt j av vvb p-acp dt j n1 pp-f np1, po31 av-ds j n1, cc po31 n1 cc n1 p-acp vvg cc vvg po31 n1.
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Therfore it was and it was not. Whereof S. Ihon himselfe will speake a litle after.
Therefore it was and it was not. Whereof S. John himself will speak a little After.
av pn31 vbds cc pn31 vbds xx. c-crq np1 np1 px31 vmb vvi dt j p-acp.
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Than he declareth, what signe was shewed him in Heauen, and by that celestiall vision: he sawe seuen Angels, hauyng in seuen cuppes, plages.
Than he Declareth, what Signen was showed him in Heaven, and by that celestial vision: he saw seuen Angels, having in seuen cups, plagues.
cs pns31 vvz, r-crq n1 vbds vvn pno31 p-acp n1, cc p-acp d j n1: pns31 vvd crd n2, vhg p-acp crd n2, n2.
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That is, he perseyued God prepared and furnisshed with power diuine, wherewith he both might and would sende plages and condigne punnishementes, aswell vpon Antichrist him selfe,
That is, he perseyued God prepared and furnished with power divine, wherewith he both might and would send plagues and condign punnishementes, aswell upon Antichrist him self,
cst vbz, pns31 vvd np1 vvn cc vvn p-acp n1 j-jn, c-crq pns31 d n1 cc vmd vvi n2 cc j n2, av p-acp np1 pno31 n1,
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as vpon his membres, and all the vngodly men in Earth, for their wickednes committed agaynst God.
as upon his members, and all the ungodly men in Earth, for their wickedness committed against God.
c-acp p-acp po31 n2, cc d dt j n2 p-acp n1, p-acp po32 n1 vvn p-acp np1.
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And as we haue many times warned you in this boke, the seuēth nombre, is the nōbre of fulnes. And as we have many times warned you in this book, the seuēth number, is the number of fullness.
cc c-acp pns12 vhb d n2 vvd pn22 p-acp d n1, dt ord n1, vbz dt n1 pp-f n1.
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Wherefore God hath ministers enough and enough, by whose seruice he maye plague and distroye the vngodly.
Wherefore God hath Ministers enough and enough, by whose service he may plague and destroy the ungodly.
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And therefore seuen plagues, are all maner of plagues.
And Therefore seuen plagues, Are all manner of plagues.
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Temporall plagues are aboundantly recited in the 26. of Leuit. and .28. of Deuter. Riche is the Lord,
Temporal plagues Are abundantly recited in the 26. of Levites and.28. of Deuter Rich is the Lord,
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and in euerlastyng plagues of most diuerse kindes also.
and in everlasting plagues of most diverse Kinds also.
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For the Scripture in certen places reherseth a gnawyng worme, a fyre vnquenchable, weping and gnasshing of teth, outwarde darkenes and many other of like sorte.
For the Scripture in certain places rehearseth a gnawing worm, a fire unquenchable, weeping and gnashing of teth, outward darkness and many other of like sort.
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But these seuen plagues he calleth the laste: and immediately sheweth the reason, for in them is the wrathe of God fulfilled.
But these seuen plagues he calls the laste: and immediately shows the reason, for in them is the wrath of God fulfilled.
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For on those laste and most corrupte ages the Lorde wil powre out his plague,
For on those laste and most corrupt ages the Lord will pour out his plague,
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and that the plagues of his iuste wrath, and shall powre them out most fully to the ende,
and that the plagues of his just wrath, and shall pour them out most Fully to the end,
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and shall execute his ful wrath against the vngodly, for euermore.
and shall execute his full wrath against the ungodly, for evermore.
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Yet now he suspendeth a while that narration begonne of the Angelles masters of the plagues:
Yet now he suspendeth a while that narration begun of the Angels Masters of the plagues:
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and placeth or sendeth before the greate ioyes of the blessed Martirs, triumphes, songe of praise reioycynge and thankes geuynge. and places or sends before the great Joys of the blessed Martyrs, Triumphos, song of praise rejoicing and thanks giving.
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And this Ioye is interlased here in the treatise of punnishementes, for the consolation of the faithful, that they should knowe themselues deliuered from punnishmentes.
And this Joy is interlased Here in the treatise of punnishementes, for the consolation of the faithful, that they should know themselves Delivered from punnishmentes.
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And if it fortune, whilest the wicked are punnisshed, that any displeasure touch thē also (as it can not be chosen,
And if it fortune, whilst the wicked Are punnisshed, that any displeasure touch them also (as it can not be chosen,
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but the wicked beyng plaged, some discōmoditie must also arrise vnto the faithful) that thei maye vnderstande yet, that the daungers of the discōmodities, must with the excellent aboūdaunce of ioyes be recompensed.
but the wicked being plagued, Some discommodity must also arise unto the faithful) that they may understand yet, that the dangers of the Discomforts, must with the excellent abundance of Joys be recompensed.
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For hereby is signified, how the godly reioyce, whilest the lord executeth his iustice.
For hereby is signified, how the godly rejoice, whilst the lord Executeth his Justice.
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Hitherto we haue hearde, that the sainctes are in heauen, where they triumphe ouer the world vanquisshed:
Hitherto we have heard, that the Saints Are in heaven, where they triumph over the world vanquished:
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For although he seme to neglecte his, yet kepeth he fayth to the godly: as a kynge that neuer neglecteth his.
For although he seem to neglect's his, yet Keepeth he faith to the godly: as a King that never neglecteth his.
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To be also the chaungeable course of thinges, that those that haue ones wepte in the world, should now be glad and ioyefull, accordyng to the saiyng of our sauiour in the .16. of Iohn. Morouer it behoued by the testimony of all Sainctes to be declared to the Sainctes that dwell in Earth, that the iudgementes of God be rightouse and true:
To be also the changeable course of things, that those that have ones wept in the world, should now be glad and joyful, according to the saying of our Saviour in the.16. of John. Moreover it behooved by the testimony of all Saints to be declared to the Saints that dwell in Earth, that the Judgments of God be righteous and true:
pc-acp vbi av dt j n1 pp-f n2, cst d cst vhb pi2 vvn p-acp dt n1, vmd av vbi j cc j, vvg p-acp dt n-vvg pp-f po12 n1 p-acp dt crd. pp-f np1. av pn31 vvd p-acp dt n1 pp-f d n2 pc-acp vbi vvn p-acp dt n2 cst vvb p-acp n1, cst dt n2 pp-f np1 vbb j cc j:
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whiche thing vnderstande, questions and sondry mutininges agaynst God do cease. First he seeth them which ouercame Antichrist, and haue had nothing to doe with him:
which thing understand, questions and sundry mutininges against God do cease. First he sees them which overcame Antichrist, and have had nothing to do with him:
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as we saye in dutch, for this I suppose be signified by that plentiful rehersal of certen membres (the declaration wherof is setforth before) in heauen, not in some dortour,
as we say in dutch, for this I suppose be signified by that plentiful rehearsal of certain members (the declaration whereof is setforth before) in heaven, not in Some dortour,
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or no where, as some men gather.
or no where, as Some men gather.
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He sawe I saye, in heauen the blessed soules stande vpon a glassy See, mixed with fire.
He saw I say, in heaven the blessed Souls stand upon a glassy See, mixed with fire.
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And in an other place I haue tolde you, that the See figureth the worlde, by reason of the rage and vnstablenes therof.
And in an other place I have told you, that the See Figured the world, by reason of the rage and unstableness thereof.
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Certenly Daniel so taketh in the .7. chapt. And it is called glassy because of the frailetie and bricklenes.
Certainly daniel so Takes in the.7. Chapter. And it is called glassy Because of the frailty and bricklenes.
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For worldely thinges shine, but they are soone broken. Whereupon it is sayed that wordely things are as brickel as glasse: whiche whilest they shine, breake.
For worldly things shine, but they Are soon broken. Whereupon it is said that wordly things Are as brickel as glass: which whilst they shine, break.
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And not with out cause is fire mixed with worldely thinges.
And not with out cause is fire mixed with worldly things.
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For the Sainctes, whilest they be conuersaunt in Earth, fele alwayes in a maner the fire of affliction.
For the Saints, whilst they be conversant in Earth, feel always in a manner the fire of affliction.
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Whereof spake S. Peter. 1. Pet. 4. And they stande vpon a glassy See mingled with fire.
Whereof spoke S. Peter. 1. Pet. 4. And they stand upon a glassy See mingled with fire.
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For cōquerours treade vpon the worlde, and vpon al the tourmentes & mockeries of the world,
For conquerors tread upon the world, and upon all the tormets & mockeries of the world,
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as triūphyng ouer all worldely thinges.
as triumphing over all worldly things.
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The Prophet in the .66. Psalm. bringeth in the Sainctes singyng a ioyeful songe vnto God,
The Prophet in the.66. Psalm. brings in the Saints singing a joyful song unto God,
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and emonges other things saiyng, thou hast brought vs into snares, thou hast layde tribulations vpon our backe, thou haste set men in our neckes.
and among other things saying, thou hast brought us into snares, thou hast laid tribulations upon our back, thou haste Set men in our necks.
cc p-acp j-jn n2 vvg, pns21 vh2 vvn pno12 p-acp n2, pns21 vh2 vvn n2 p-acp po12 n1, pns21 n1 vvn n2 p-acp po12 n2.
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We haue passed through fire and water, & thou hast brought vs out into a place of reliefe.
We have passed through fire and water, & thou hast brought us out into a place of relief.
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Therefore do there followe alterations in an other world. Wherfore Aretas expoūdyng this place:
Therefore do there follow alterations in an other world. Wherefore Aretas expounding this place:
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the glassy See, sayeth he, semeth to intimace nothyng els, than by the Sea verely the multitude,
the glassy See, Saith he, Seemeth to intimace nothing Else, than by the Sea verily the multitude,
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and by the glasse the brightnes, by fire the puretie of them, which are worthie that blessed life.
and by the glass the brightness, by fire the puretie of them, which Are worthy that blessed life.
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And certenly the same wordes in diuerse respectes maye signifie diuerse thinges, and make the sense agreable.
And Certainly the same words in diverse respects may signify diverse things, and make the sense agreeable.
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Now they alledge, what it becometh all men in the Earth to do also:
Now they allege, what it Becometh all men in the Earth to do also:
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but nowe we shal heare more clerely, what they do in heauen, and how they singe vnto the lord a songe of thankes & prayses, which fully agreeth with the Psalm. 66. And he attributeth to the blessed martirs harpes,
but now we shall hear more clearly, what they do in heaven, and how they sing unto the lord a song of thanks & praises, which Fully agreeth with the Psalm. 66. And he attributeth to the blessed Martyrs harps,
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as he did to the Elders.
as he did to the Elders.
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These he calleth of God, as you would saye diuine and celestiall, mete to set forth the prayses of God.
These he calls of God, as you would say divine and celestial, meet to Set forth the praises of God.
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For a celestial Iubeley is signified whereof is spoken in the .5. chapt. He addeth moreouer, to expresse the musicke: and they singe.
For a celestial Jubilee is signified whereof is spoken in the.5. Chapter. He adds moreover, to express the music: and they sing.
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And declareth also the maner of their singyng, the songe of Moses the seruaunt of God,
And Declareth also the manner of their singing, the song of Moses the servant of God,
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and the songe of the Lambe: Therfore this songe of the Sainctes, is reioycyng ditty, triumphaunt and of thankes geuyng.
and the song of the Lamb: Therefore this song of the Saints, is rejoicing ditty, triumphant and of thanks giving.
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For like as in times paste Marie with the cōpany of virgins Israeliticall, at the appoinctement of Moses sange a songe,
For like as in times past Marie with the company of Virgins Israelitical, At the appoinctement of Moses sang a song,
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when the Israelites were deliuered out of the bondage of Aegypte, and Pharao was drowned in the red Sea with his whole armie:
when the Israelites were Delivered out of the bondage of Egypt, and Pharaoh was drowned in the read Sea with his Whole army:
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whereof you maye reade more in the 14. and .15. chapt.
whereof you may read more in the 14. and.15. Chapter.
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of Exod. So the blessed soules in Heauen prayse God, whiche hath deliuered them from Sathan, Antichrist, and the worlde.
of Exod So the blessed Souls in Heaven praise God, which hath Delivered them from Sathan, Antichrist, and the world.
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And the songe of the Lābe is the christiane thankes geuing, by the which the vertue of Christ and his redemption, is praysed of the Sainctes.
And the song of the Lamb is the christian thanks giving, by the which the virtue of christ and his redemption, is praised of the Saints.
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For like as the olde fathers after the eatyng of the Paschalle lambe made a iubiley, & gaue God thankes.
For like as the old Father's After the eating of thee Paschalle lamb made a jubilee, & gave God thanks.
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So the blessed Sainctes nowe infraunchised with the full libertie of the children of God, geue thankes vnto Christ theyr deliuerer.
So the blessed Saints now infraunchised with the full liberty of the children of God, give thanks unto christ their deliverer.
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Finally reciteth the order and fourme of their songe. God is highly commended herein, which is called the Lord, God, almightie, Kynge of Sainctes,
Finally reciteth the order and Form of their song. God is highly commended herein, which is called the Lord, God, almighty, King of Saints,
av-j vvz dt n1 cc n1 pp-f po32 n1. np1 vbz av-j vvn av, r-crq vbz vvn dt n1, np1, j-jn, n1 pp-f n2,
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as for whome the Sainctes warre, by whome also they be gouerned, and whiche defendeth, mayneteyneth and kepeth the Sainctes.
as for whom the Saints war, by whom also they be governed, and which defendeth, mayneteyneth and Keepeth the Saints.
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And he is called holy, in whome is no spotte, no iniquitie. And before all thinges they prayse his workes, whiche they call greate and maruelouse.
And he is called holy, in whom is no spot, no iniquity. And before all things they praise his works, which they call great and maruelouse.
cc pns31 vbz vvn j, p-acp r-crq vbz dx n1, dx n1. cc p-acp d n2 pns32 vvb po31 n2, r-crq pns32 vvb j cc j.
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These are manifest in Heauen and in Earth. They declare the power, wisedome, & iustice of God.
These Are manifest in Heaven and in Earth. They declare the power, Wisdom, & Justice of God.
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Therefore they inferre by and by:
Therefore they infer by and by:
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that the wayes, that is the considerations of God, which he followeth in gouerning and doyng of thinges, be trewe and iuste.
that the ways, that is the considerations of God, which he follows in governing and doing of things, be true and just.
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For he disceaueth not, he doeth no man wronge. Therfore God is iuste in punnishing the Antichristiās, and deliueryng his.
For he disceaueth not, he doth not man wrong. Therefore God is just in punishing the Antichristians, and delivering his.
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it is reoson that al men feare thee, and glorifie thee in all thinges, nother to accuse and murmure at thy iudgementes.
it is reoson that all men Fear thee, and Glorify thee in all things, neither to accuse and murmur At thy Judgments.
pn31 vbz n1 cst d n2 vvb pno21, cc vvi pno21 p-acp d n2, av-dx pc-acp vvi cc vvi p-acp po21 n2.
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There is added an other reason for he alone is holy, without sinne, and with out spotte.
There is added an other reason for he alone is holy, without sin, and with out spot.
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None of all the creatures hath this. Although many gentiles nowe cōtemne God, yet shal they ones come and worship:
None of all the creatures hath this. Although many Gentiles now contemn God, yet shall they ones come and worship:
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shal knowe their owne filthines, and the holines and rightuousenes of God.
shall know their own filthiness, and the holiness and rightuousenes of God.
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For the iustice, and iudgement of God, whiche are not yet reuealed, and therefore are contemned, shal be ones reuealed, that all the godly of al natiōs may attribute glory to the rightuouse God.
For the Justice, and judgement of God, which Are not yet revealed, and Therefore Are contemned, shall be ones revealed, that all the godly of all Nations may attribute glory to the righteous God.
p-acp dt n1, cc n1 pp-f np1, r-crq vbr xx av vvn, cc av vbr vvn, vmb vbi pi2 vvn, cst d dt j pp-f d n2 vmb vvi n1 p-acp dt j np1.
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These thinges verely prepare also the reader and hearer to the treatise nowe followynge concernynge the iudgementes of God, and pūnishmentes of the vngodly.
These things verily prepare also the reader and hearer to the treatise now following Concerning the Judgments of God, and punnishmentes of the ungodly.
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The lord open the eyes of our mindes, that we maye see these thinges with fruicte plentifull.
The lord open the eyes of our minds, that we may see these things with fruit plentiful.
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¶ The seuen Angelles are described, coming forth to execute the seuen plagues. The.lxviij. Sermon.
¶ The seuen Angels Are described, coming forth to execute the seuen plagues. The lxviij Sermon.
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ANd after that I loked, & beholde, the Temple of the Tabernacle of testimony was open in Heauen, ANd After that I looked, & behold, the Temple of the Tabernacle of testimony was open in Heaven,
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and the seuen Angelles came out of the Temple, whiche had the seuen plagues, clothed on pure and bright linnen,
and the seuen Angels Come out of the Temple, which had the seuen plagues, clothed on pure and bright linen,
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and hauynge their brestes gyrded with golden girdels.
and having their breasts girded with golden Girdles.
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And one of the foure beastes gaue vnto the seuen Aungelles, seuen golden vialles ful of the wrath of God, which liueth for euermore.
And one of the foure beasts gave unto the seuen Angels, seuen golden vialles full of the wrath of God, which lives for evermore.
cc crd pp-f dt crd n2 vvd p-acp dt crd n2, crd j n2 j pp-f dt n1 pp-f np1, r-crq vvz p-acp av.
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And the tēple was ful of smoke, for the glory of God, and for his power:
And the temple was full of smoke, for the glory of God, and for his power:
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and no man was able to enter into the Temple, till the seuen plagues of the seuen Angelles were fulfilled. and no man was able to enter into the Temple, till the seuen plagues of the seuen Angels were fulfilled.
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He retourneth now to the description of the iudgementes of God, from the which he had made a little digressiō. This treatise hath much fruicte. He returneth now to the description of the Judgments of God, from the which he had made a little digression. This treatise hath much fruit.
pns31 vvz av p-acp dt n1 pp-f dt n2 pp-f np1, p-acp dt r-crq pns31 vhd vvn dt j n1. d n1 vhz d n1.
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For the iudgementes of God, be the punnishmentes or paynes of the wicked, the testimonies of Gods rightuousenes and veritie.
For the Judgments of God, be the punnishmentes or pains of the wicked, the testimonies of God's rightuousenes and verity.
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Againe the godly are herwith confirmed in their hope.
Again the godly Are herewith confirmed in their hope.
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For they see that one Iote doeth not fall from the wordes and threateninges of God,
For they see that one Jot doth not fallen from the words and threatenings of God,
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although he be of longe suffering, winketh at them long, and euen semeth to fauour and to spare the vngodly.
although he be of long suffering, winketh At them long, and even Seemeth to favour and to spare the ungodly.
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The godly therefore perceyue that their hope is not vayne.
The godly Therefore perceive that their hope is not vain.
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They learne also to feare God, and to praye continually, leeste beyng dronken with the pleasures and felicities of this world, they reuolte frō God to vngodlines.
They Learn also to Fear God, and to pray continually, leeste being drunken with the pleasures and felicities of this world, they revolt from God to ungodliness.
pns32 vvb av p-acp n1 np1, cc pc-acp vvi av-j, zz vbg j p-acp dt n2 cc n2 pp-f d n1, pns32 vvi p-acp np1 p-acp n1.
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his eternitie and maiestie is signified, whiche neuer the transitorie thinges of this worlde, and humane infirmities shall ouercome.
his eternity and majesty is signified, which never the transitory things of this world, and humane infirmities shall overcome.
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Finally the wicked are feared with paynes, are prouoked to repetaunce which whilest they refuse, they fele vndoubtedly plagues, as Pharao felte.
Finally the wicked Are feared with pains, Are provoked to Repentance which whilst they refuse, they feel undoubtedly plagues, as Pharaoh felt.
av-j dt j vbr vvn p-acp n2, vbr vvn p-acp n1 r-crq cs pns32 vvb, pns32 vvb av-j n2, c-acp np1 vvn.
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But before the Angelles powre out the cuppes of plages receyued, they are most gallaūtly and dilligently described. But before the Angels pour out the cups of plagues received, they Are most gallantly and diligently described.
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And is shewed, from whence they came out: that is what is the originall of the iudgementes of God.
And is showed, from whence they Come out: that is what is the original of the Judgments of God.
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They come out of the temple set open, and that out of the temple of the Tabernacle of witnes, which is in heauē.
They come out of the temple Set open, and that out of the temple of the Tabernacle of witness, which is in heaven.
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For Moses sawe a temple on the mounte, and that also in heauen, after the similitude whereof he was commaunded of God to make the tabernacle of witnes.
For Moses saw a temple on the mount, and that also in heaven, After the similitude whereof he was commanded of God to make the tabernacle of witness.
p-acp np1 vvd dt n1 p-acp dt n1, cc cst av p-acp n1, p-acp dt n1 c-crq pns31 vbds vvn pp-f np1 pc-acp vvi dt n1 pp-f n1.
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Therefore was the tabernacle of witnes facioned and builte after the shape exhibited and sene in heauen, which the blessed Apostle to the Hebrewes calleth NONLATINALPHABET to wit the very example or patron.
Therefore was the tabernacle of witness fashioned and built After the shape exhibited and seen in heaven, which the blessed Apostle to the Hebrews calls to wit the very Exampl or patron.
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For it was sayed to Moses, see that thou makest euery thinge accordyng to the Patron, which was shewed thee on the Mounte. Which thing Moses did accordingly.
For it was said to Moses, see that thou Makest every thing according to the Patron, which was showed thee on the Mount. Which thing Moses did accordingly.
p-acp pn31 vbds vvn p-acp np1, vvb cst pns21 vv2 d n1 vvg p-acp dt n1, r-crq vbds vvn pno21 p-acp dt n1. r-crq n1 np1 vdd av-vvg.
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But such thinges as came forth of the Tabernacle of witnes made in earth, semed to the Israelites iuste and holy.
But such things as Come forth of the Tabernacle of witness made in earth, seemed to the Israelites just and holy.
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Herof were ared the oracles and aunswers of God, which it was not lawefull to speake agaynst.
Hereof were aread the oracles and answers of God, which it was not lawful to speak against.
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Therfore when we heare nowe that the very iudgementes of God agaynst the wicked world, paynes and punnishmentes come out of the trewe temple it selfe, the patron I meane and that celestial, who should herafter doubte that al the iudgemētes of God, wherwith he plageth the vngodly, be sacred & holy? And whilest ye vngodly are plaged, that we muste thinke nothing els,
Therefore when we hear now that the very Judgments of God against the wicked world, pains and punnishmentes come out of the true temple it self, the patron I mean and that celestial, who should hereafter doubt that all the Judgments of God, wherewith he plagueth the ungodly, be sacred & holy? And whilst you ungodly Are plagued, that we must think nothing Else,
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but that a sentence as it were an oracle is comen or pronounced from heauen, whiche it is vnlawefull to gayne saye? to conclude, the diuine iudgementes do procede out of the very tr•ne of God,
but that a sentence as it were an oracle is come or pronounced from heaven, which it is unlawful to gain say? to conclude, the divine Judgments do proceed out of the very tr•ne of God,
cc-acp cst dt n1 c-acp pn31 vbdr dt n1 vbz vvn cc vvn p-acp n1, r-crq pn31 vbz j pc-acp vvi vvi? pc-acp vvi, dt j-jn n2 vdb vvi av pp-f dt j n1 pp-f np1,
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wherefore they can not but be moste holy. Otherwise we shal heare in the.21. chapt.
Wherefore they can not but be most holy. Otherwise we shall hear in the.21. Chapter.
c-crq pns32 vmb xx p-acp vbi av-ds j. av pns12 vmb vvi p-acp dt crd. j.
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that there is no temple in heauē. These be therfore Tipes and figures, not matters trewe and permanent:
that there is no temple in heaven. These be Therefore Tipes and figures, not matters true and permanent:
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but after they haue signified this, for the which they were instituted, passyng and fadyng awaye.
but After they have signified this, for the which they were instituted, passing and fading away.
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Hereunto also apperteyneth the apparell of Angelles, that hereof •oe maye also esteme the iudgementes of God.
Hereunto also appertaineth the apparel of Angels, that hereof •oe may also esteem the Judgments of God.
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They are sayed to be clothed in pure lynen, or cleane and white, or bright (NONLATINALPHABET) wherby is signified, that the iudgementes of God, are vnspotted and bright.
They Are said to be clothed in pure linen, or clean and white, or bright () whereby is signified, that the Judgments of God, Are unspotted and bright.
pns32 vbr vvn pc-acp vbi vvn p-acp j n1, cc av-j cc j-jn, cc j () c-crq vbz vvn, cst dt n2 pp-f np1, vbr j cc j.
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For we haue hearde that these thinges which S. Iohn sawe were signes.
For we have heard that these things which S. John saw were Signs.
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Therfore we maye not Imagine carnal thinges in heauenly matters, but spiritually to expounde, suche thinges as in the signe seme to be as it were corporall.
Therefore we may not Imagine carnal things in heavenly matters, but spiritually to expound, such things as in the Signen seem to be as it were corporal.
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The garment in this worlde is chaunged with the state of thinges.
The garment in this world is changed with the state of things.
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For they vse white garmentes in victories and triumphes, blacke at burialles and mourninges, red in battel.
For they use white garments in victories and Triumphos, black At burials and mournings, read in battle.
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Here is signified therfore that the iudgementes of God are most pure, & that God ouercometh and triumpheth ouer the vngodly.
Here is signified Therefore that the Judgments of God Are most pure, & that God Overcometh and Triumpheth over the ungodly.
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At the resurrection and ascention of our lord Angelles appered in white garmentes, & shyning bright, to signifie the glory of Christ:
At the resurrection and Ascension of our lord Angels appeared in white garments, & shining bright, to signify the glory of christ:
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Now is the very breste girded with a girdel, and that in dede with a golden girdell.
Now is the very breast girded with a girdle, and that in deed with a golden girdle.
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Golde is a token of purenes. In the breste is the seate of affections. The girdell byndeth, moreouer prepareth for the iourney.
Gold is a token of pureness. In the breast is the seat of affections. The girdle bindeth, moreover Prepareth for the journey.
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Therefore it betokeneth, that the iudgementes of God are prepared, and in a readines:
Therefore it Betokeneth, that the Judgments of God Are prepared, and in a readiness:
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the same to waunt affections, that is to saye, not to be pronounced or done of enuie or mallice, loue or fauour,
the same to want affections, that is to say, not to be pronounced or done of envy or malice, love or favour,
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but to be iuste, moderate and vpright. And one of the beastes gaue vnto the seuen Angels reuengers & punnishers seuen bolles,
but to be just, moderate and upright. And one of the beasts gave unto the seuen Angels revengers & punnishers seuen bolls,
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& the same ful of gods wrath. Now although God nedeth not ye helpe of creatures, nother receiueth any thing of them, as waūting any thing:
& the same full of God's wrath. Now although God needeth not you help of creatures, neither receiveth any thing of them, as waunting any thing:
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yet sins he made not his creatures in vaine, & doeth thinges in order, al creatures doubtles (for I sayed in the.4. chapt.
yet Sins he made not his creatures in vain, & doth things in order, all creatures doubtless (for I said in the.4. Chapter.
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how by the beastes the vniuersalitie of creatures is signified) bestowe their labour agaynst the wicked,
how by the beasts the universality of creatures is signified) bestow their labour against the wicked,
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and what so euer they haue of God (and they haue al thinges) at his wil and cōmaundement, they imploye willyngly and franckely to execute the iudgementes of God.
and what so ever they have of God (and they have all things) At his will and Commandment, they employ willingly and frankly to execute the Judgments of God.
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Thus fire fallyng from heauen vpon Sodome and the cities aboute it, did minister the plage or cup of Gods wrath to the Aungel reuenger.
Thus fire falling from heaven upon Sodom and the cities about it, did minister the plague or cup of God's wrath to the Angel revenger.
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So the water ouerwhelmed Pharao and his hoste.
So the water overwhelmed Pharaoh and his host.
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So the Earth opening swallowed vp the company of Chore, Dathan and Abyron. &c. Thus the Armies of the gentiles imploye themselues to take punnishement of the vngodly.
So the Earth opening swallowed up the company of Chore, Dathan and Ebron. etc. Thus the Armies of the Gentiles employ themselves to take punnishement of the ungodly.
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The walles of Iericho fall, the hayle distroyeth the Chananites. Thus God without any difficultie punnisheth his enemies, seyng al creatures are ready to ayde and assiste.
The walls of Jericho fallen, the hail Destroyeth the Canaanites. Thus God without any difficulty Punisheth his enemies, sing all creatures Are ready to aid and assist.
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And the viall or cuppe is of golde. For againe is signified the iustice & equitie of Gods iudgementes.
And the vial or cup is of gold. For again is signified the Justice & equity of God's Judgments.
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And where God is called a reuēger liuyng for euer:
And where God is called a revenger living for ever:
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In the sight of the liuyng God, all the wicked shal fall, and perish euerlastingly. After this the Apostle seeth, the temple filled with smoke for the maiestie of God, and for his power.
In the sighed of the living God, all the wicked shall fallen, and perish everlastingly. After this the Apostle sees, the temple filled with smoke for the majesty of God, and for his power.
p-acp dt n1 pp-f dt n-vvg np1, d dt j vmb vvi, cc vvi av-j. p-acp d dt n1 vvz, dt n1 vvn p-acp n1 p-acp dt n1 pp-f np1, cc p-acp po31 n1.
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That smoke is a signe of Gods presence, it appereth by many places of the Scripture,
That smoke is a Signen of God's presence, it appeareth by many places of the Scripture,
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but chiefly in the.8. chap. of the.3. boke of Kinges. Than is it also a token of Gods wrath.
but chiefly in the.8. chap. of the.3. book of Kings. Than is it also a token of God's wrath.
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For Aretas: smoke, sayeth he, is a tokē of Gods wrath: according as it is sayed, smoke ascended in his wrath.
For Aretas: smoke, Saith he, is a token of God's wrath: according as it is said, smoke ascended in his wrath.
p-acp np1: n1, vvz pns31, vbz dt n1 pp-f npg1 n1: vvg p-acp pn31 vbz vvn, n1 vvn p-acp po31 n1.
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And nother is smoke with out fire, nor fire without smoke, &c. Morouer smoke hurteth the eyes, and maketh them blinde. So in Esaye the.6.
And neither is smoke with out fire, nor fire without smoke, etc. Moreover smoke hurteth the eyes, and makes them blind. So in Isaiah the.6.
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The temple of God, which Esaye seeth, is filled with smoke.
The temple of God, which Isaiah sees, is filled with smoke.
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And at this present not only apeareth the presence of god, and of his wrath to be signified:
And At this present not only appeareth the presence of god, and of his wrath to be signified:
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but also to be figured, that the iudgementes of God be vnsearchable, so that the things which he him selfe reuealeth not to vs, we can not atteyne to.
but also to be figured, that the Judgments of God be unsearchable, so that the things which he him self Revealeth not to us, we can not attain to.
cc-acp av pc-acp vbi vvn, cst dt n2 pp-f np1 vbb j, av cst dt n2 r-crq pns31 pno31 n1 vvz xx p-acp pno12, pns12 vmb xx vvi p-acp.
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For his maiestie is infinite, and his power passeth al thinges. Primasiu, Bisshoppe of Vtica in Affricke expoundyng this place:
For his majesty is infinite, and his power passes all things. Primasiu, Bishop of Uticar in Africa expounding this place:
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Thinke, sayeth he, that same to be signified by smoke, that all menne can not penetrate the secrettes of Gods iudgemētes,
Think, Saith he, that same to be signified by smoke, that all men can not penetrate the secrets of God's Judgments,
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and that the eyes and mindes of mortall men shal at the contemplation of the plagues inflicted dasel, gropyng in darkenes:
and that the eyes and minds of Mortal men shall At the contemplation of the plagues inflicted dasel, groping in darkness:
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which nowe he determineth to vtter, and vnto the finall ende of the same, he affirmeth, the smoke to abide still in the temple. Thus sayeth he.
which now he determineth to utter, and unto the final end of the same, he Affirmeth, the smoke to abide still in the temple. Thus Saith he.
r-crq av pns31 vvz pc-acp vvi, cc p-acp dt j n1 pp-f dt d, pns31 vvz, dt n1 pc-acp vvi av p-acp dt n1. av vvz pns31.
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Now followeth that semeth to expounde the same:
Now follows that Seemeth to expound the same:
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and no man coulde enter into the Temple, &c. But certayne it is by the veritie of the euangelicall & Apostolical doctrine, that the soules passing out of the body before thende & last iudgemēt, go right into the blessed seates, and no man could enter into the Temple, etc. But certain it is by the verity of the Evangelical & Apostolical Doctrine, that the Souls passing out of the body before The end & last judgement, go right into the blessed seats,
cc dx n1 vmd vvi p-acp dt n1, av p-acp j pn31 vbz p-acp dt n1 pp-f dt j cc j n1, cst dt n2 vvg av pp-f dt n1 p-acp n1 cc ord n1, vvb j-jn p-acp dt j-vvn n2,
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and haue there the fruition of the ioyes promised of god so true.
and have there the fruition of the Joys promised of god so true.
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Therfore is an other thing signified, to wit that before thende of all thinges the saincces can not clerely see al the iudgemēts of God.
Therefore is an other thing signified, to wit that before The end of all things the saincces can not clearly see all the Judgments of God.
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For here we see by a glasse, there face to face, & shal know God him self,
For Here we see by a glass, there face to face, & shall know God him self,
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& the veritie & maner of his iudgementes. Primasius, nother coulde any man enter into the tēple:
& the verity & manner of his Judgments. Primasius, neither could any man enter into the temple:
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that is could penetrate ye secret, til the seuen plages of the seuen Angels were finished. Wherfore the Psalmographer:
that is could penetrate you secret, till the seuen plagues of the seuen Angels were finished. Wherefore the Psalmographer:
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This, sayeth he, is labour before me, til I may enter into the sanctuarie of God,
This, Saith he, is labour before me, till I may enter into the sanctuary of God,
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& may vnderstande the cōclusion of matters, &c. Here is signified therfore, that Sainctes before the iudgemente shall not knowe the secret misteries of Gods iudgementes.
& may understand the conclusion of matters, etc. Here is signified Therefore, that Saints before the judgement shall not know the secret Mysteres of God's Judgments.
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Let it than suffice vs, that he him selfe hath vouchsafed to open to vs: for the reste let vs beleue, that the lorde is iuste in all his wayes,
Let it than suffice us, that he him self hath vouchsafed to open to us: for the rest let us believe, that the lord is just in all his ways,
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and holy in al his workes. To him be glory.
and holy in all his works. To him be glory.
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¶ The three fourmer Aungelles powre out their vialles vpon the Antichristians, and all the vngodly. The.lxix. Sermon.
¶ The three former Angels pour out their vialles upon the Antichristians, and all the ungodly. The lxix Sermon.
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ANd I hearde a greate voyce out of the temple saiyng to the seuē angelles: go your wayes, powre out your vialles of wrath vpon the Earth. ANd I heard a great voice out of the temple saying to the seuē Angels: go your ways, pour out your vialles of wrath upon the Earth.
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And the first went, & powred out his vialle on the earth, and there fell a noysome sore botche vpon the men whiche had the marke of the beaste,
And the First went, & poured out his vialle on the earth, and there fell a noisome soar botch upon the men which had the mark of the beast,
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and vpon them that worshipped his Image.
and upon them that worshipped his Image.
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And the seconde Angell shed out his vialle on the Sea, and it tourned as it were into the bloud of a dead mā:
And the seconde Angel shed out his vialle on the Sea, and it turned as it were into the blood of a dead man:
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and euery liuing thing died in the Sea. And the thirde Angell shed out his vialle vpon the riuers and fountaines of waters,
and every living thing died in the Sea. And the Third Angel shed out his vialle upon the Rivers and fountains of waters,
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and they tourned to bloud, and I hearde an angel of waters saiyng:
and they turned to blood, and I heard an angel of waters saying:
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lord which arte and waste, thou arte rightuouse and holy, because thou haste geuen such iudgementes:
lord which art and waste, thou art righteous and holy, Because thou haste given such Judgments:
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for they shed the bloud of Sainctes, and Prophetes, and therfore hast thou geuen thē bloud to drinke: for they are worthie.
for they shed the blood of Saints, and prophets, and Therefore hast thou given them blood to drink: for they Are worthy.
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And I hearde an other Angell out of the Aultar saiyng: euen so lord God almightie, true and rightuouse are thy iudgementes. And I heard an other Angel out of the Altar saying: even so lord God almighty, true and righteous Are thy Judgments.
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After he hath spoken in generall of the rightuouse iudgementes of God, he procedeth nowe particularly by the seuenth nombre,
After he hath spoken in general of the righteous Judgments of God, he Proceedeth now particularly by the Seventh number,
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and declareth at large the plagues of God, which in this world also he inflicteth to the wicked, but chiefly the Antichristians.
and Declareth At large the plagues of God, which in this world also he inflicteth to the wicked, but chiefly the Antichristians.
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This place aunswereth to the same, or at leest hath many thinges like to it, whiche in Moses boke of Exod. from the.7. chapt. to the.12.
This place Answers to the same, or At least hath many things like to it, which in Moses book of Exod from the.7. Chapter. to the.12.
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For in all those whole chapters are described the ten plagues of God, wherewith for sinne he plaged kynge Pharao and the whole realme of Aegypt.
For in all those Whole Chapters Are described the ten plagues of God, wherewith for sin he plagued King Pharaoh and the Whole realm of Egypt.
p-acp p-acp d d j-jn n2 vbr vvn dt crd n2 pp-f np1, c-crq p-acp n1 pns31 vvn n1 np1 cc dt j-jn n1 pp-f np1.
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These plagues are comprised in goodly verses of D. Musculus our worshipfull Godfather. The water tourneth into blood, The frogges defile al that is good.
These plagues Are comprised in goodly Verses of D. Musculus our worshipful Godfather. The water turneth into blood, The frogs defile all that is good.
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The duste brought forth the scrallyng lise, Than came the flie a newe diuise. The pestilence, botches, and hayle, Locustes and darkenes did assayle.
The dust brought forth the scrallyng lise, Than Come the fly a new divise. The pestilence, botches, and hail, Locusts and darkness did assail.
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and had oppressed the innocent Israelites: Therefore were they worthie to drinke of Nilus. For water, bloude.
and had oppressed the innocent Israelites: Therefore were they worthy to drink of Nilus. For water, blood.
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At last was slayne and quite forlorne, Al that in Aegypte first was borne. These plagues are expounded also in the.150. Psalme. In the.15. chapt. of Exod. the Lorde sayeth:
At last was slain and quite forlorn, All that in Egypt First was born. These plagues Are expounded also in the.150. Psalm. In the.15. Chapter. of Exod the Lord Saith:
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yf thou wilt heare diligently the voyce of thy God, and wilt doe that is right in his sight,
if thou wilt hear diligently the voice of thy God, and wilt do that is right in his sighed,
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and wilt kepe all his statutes, I will sende vpon thee no disease, whiche I sent vpon the Aegyptians,
and wilt keep all his statutes, I will send upon thee no disease, which I sent upon the egyptians,
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for I am the Lorde, healyng thee.
for I am the Lord, healing thee.
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We learne therefore of the treatise of the plagues of God, to feare God, and to walke in his cōmaundementes.
We Learn Therefore of the treatise of the plagues of God, to Fear God, and to walk in his Commandments.
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Nother is it repugnaunt to this sentence of God, that we reade, howe Iob, and other holy menne,
Nother is it repugnant to this sentence of God, that we read, how Job, and other holy men,
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and walknng in the cōmaundementes of God, were vexed with greuouse diseases.
and walknng in the Commandments of God, were vexed with grievous diseases.
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For these are priuate and are not chiefly inflicted for sinne, but for the exercise of fayth, and increase of vertues.
For these Are private and Are not chiefly inflicted for sin, but for the exercise of faith, and increase of Virtues.
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Men for the moste parte ascribe the causes of plagues to the starres, and to other matters:
Men for the most part ascribe the Causes of plagues to the Stars, and to other matters:
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and therfore do not tourne to the Lord strikyng them, in amendement of life most euill, and Therefore do not turn to the Lord striking them, in amendment of life most evil,
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but we are taught by the treatise of Moses, which we alledged out of Exod. and by this present disputation of S. Iohn, that God himselfe punnisheth the sinnes and wickednes of men,
but we Are taught by the treatise of Moses, which we alleged out of Exod and by this present disputation of S. John, that God himself Punisheth the Sins and wickedness of men,
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although he vse the seruice of menne and elementes, vnto whom as to the nexte causes men impute the euils receiued, whiche they suffer iustely of God for their sinnes.
although he use the service of men and elements, unto whom as to the Next Causes men impute the evils received, which they suffer justly of God for their Sins.
cs pns31 vvb dt n1 pp-f n2 cc n2, p-acp ro-crq c-acp p-acp dt ord ng1 n2 vvb dt n2-jn vvd, r-crq pns32 vvb av-j pp-f np1 p-acp po32 n2.
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For the whiche cause at this present is hearde a voyce, not out of the ayre, For the which cause At this present is heard a voice, not out of the air,
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or from the Earth, but from the Temple of the Lorde trewe, iuste and holy, commaundyng the Angelles to come out,
or from the Earth, but from the Temple of the Lord true, just and holy, commanding the Angels to come out,
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and powre their vialles vpon the heades of menne. The wicked therefore are plagued of God him selfe.
and pour their vialles upon the Heads of men. The wicked Therefore Are plagued of God him self.
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But a vialle is no other thing, (I spake of the worde in the.5.
But a vialle is no other thing, (I spoke of the word in the.5.
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chapt.) but the iuste iudgement of God, or vengeaūce of men deserued.
Chapter.) but the just judgement of God, or vengeance of men deserved.
j.) p-acp dt j n1 pp-f np1, cc n1 pp-f n2 vvn.
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Angelles powre out their vialles, so ofte as men are punnisshed with plages through meanes of God appoincted.
Angels pour out their vialles, so oft as men Are punnisshed with plagues through means of God appointed.
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And that voice which is hearde from the temple, is great. For no man can resiste God, nor infringe his decree.
And that voice which is heard from the temple, is great. For no man can resist God, nor infringe his Decree.
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When he commaundeth, al creatures do obeye.
When he commandeth, all creatures do obey.
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But whilest this first Angel, executour of gods iudgemēt, powreth out his plague vpon men, there fell NONLATINALPHABET a noysome sore botch vpon men. But whilst this First Angel, executor of God's judgement, poureth out his plague upon men, there fell a noisome soar botch upon men.
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This plage aunswereth to the sixte plage of Aegipt.
This plague Answers to the sixte plague of Egypt.
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Here the Abbot of Vrspurge sumeth, that so great a wickednesse shoulde be committed of a Pope.
Here the Abbot of Vesper sumeth, that so great a wickedness should be committed of a Pope.
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And that botche signifieth a canker, a fistula, and swelling sores or boyles, but chiefly the pockes of Iude, which others cal the disease of Naples, some the French pockes, and some the Spanish:
And that botch signifies a canker, a fistula, and swelling sores or boils, but chiefly the Pocks of Iude, which Others call the disease of Naples, Some the French Pocks, and Some the Spanish:
cc d vvb vvz dt n1, dt n1, cc j-vvg n2 cc vvz, cc-acp av-jn dt n2 pp-f np1, r-crq n2-jn vvb dt n1 pp-f np1, d dt jp n2, cc d dt jp:
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verely for that in the warre of Naples (whiche was made by the French men and Spanyardes in the yere of our Lorde. 1494.) they came vp firste in the campe of whores, whiche infected the Armie.
verily for that in the war of Naples (which was made by the French men and Spanyardes in the year of our Lord. 1494.) they Come up First in the camp of whores, which infected the Army.
av-j p-acp cst p-acp dt n1 pp-f np1 (r-crq vbds vvn p-acp dt jp n2 cc np2 p-acp dt n1 pp-f po12 n1. crd) pns32 vvd a-acp ord p-acp dt n1 pp-f n2, r-crq vvd dt n1.
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Whiche Mainardus the Phisition discourseth at large.
Which Mainardus the physician discourseth At large.
r-crq np1 dt n1 vvz p-acp j.
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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,
But how so ever diverse and venemouse sores do infect many grievously, yet do the French Pocks chiefly corrupt the Abbeys of Monks and Nuns,
p-acp q-crq av av j cc j n2 vdb vvi d av-j, av vdb dt jp n2 av-jn vvi dt n2 pp-f n2 cc n2,
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and colledges of priestes, aboue others.
and Colleges of Priests, above Others.
cc n2 pp-f n2, p-acp n2-jn.
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For they geuyng themselues to moste filthie fornication, do abhorre and deteste in others holy matrimonie,
For they giving themselves to most filthy fornication, do abhor and detest in Others holy matrimony,
p-acp pns32 vvg px32 p-acp av-ds j n1, vdb vvi cc vvi p-acp n2-jn j n1,
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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.
and Therefore receive thereof, the reward of their iniquity. Therefore is it said Here expressly, that the Antichristians should be with this disease vexed, or rather punished.
cc av vvi av, dt n1 pp-f po32 n1. av vbz pn31 vvn av av-j, cst dt njp2 vmd vbi p-acp d n1 vvn, cc av-c vvn.
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Ye shall finde some, whose face is eaten with this disease. All whoremongers and aduouterers for the moste parte are troubled with this plage.
You shall find Some, whose face is eaten with this disease. All whoremongers and aduouterers for the most part Are troubled with this plague.
pn22 vmb vvi d, rg-crq n1 vbz vvn p-acp d n1. av-d n2 cc n2 p-acp dt av-ds n1 vbr vvn p-acp d n1.
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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.Job also the excellent servant of God was covered with sores and boils, but by the singular counsel of God, as I touched also before.
np1 av dt j n1 pp-f np1 vbds vvn p-acp n2 cc vvz, cc-acp p-acp dt j n1 pp-f np1, c-acp pns11 vvd av a-acp.
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Therefore it is no maruell, though some time very good men free from the vncleanes of whoredome, be also infected with this disease.
Therefore it is no marvel, though Some time very good men free from the uncleans of whoredom, be also infected with this disease.
av pn31 vbz dx n1, cs d n1 av j n2 j p-acp dt n1 pp-f n1, vbb av vvn p-acp d n1.
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The second Angell shedeth his viall on the Sea:
The second Angel sheddeth his vial on the Sea:
dt ord n1 vvz po31 n1 p-acp dt n1:
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and therfore the bloude of lyuing thinges, became all to gether such as is in deade men, to witte corrupt, and turned into matter. and Therefore the blood of living things, became all to gether such as is in dead men, to wit corrupt, and turned into matter.
cc av dt n1 pp-f j-vvg n2, vvd d p-acp av d c-acp vbz p-acp j n2, p-acp n1 vvi, cc vvd p-acp n1.
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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:
Whereupon all that lived in the sea died. The Sea is evermore stirring, and variable: full rightly Therefore by this the world is signified, or unconstant men in the world:
c-crq d cst vvd p-acp dt n1 vvd. dt n1 vbz av vvg, cc j: j av-jn av p-acp d dt n1 vbz vvn, cc j n2 p-acp dt n1:
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these for theyr sinnes, are infected with the Pestilence, and dye in great plentie. In the words is ye fygure Synekdoche, where euery liuing soule is said to dye.
these for their Sins, Are infected with the Pestilence, and die in great plenty. In the words is the figure Synekdoche, where every living soul is said to die.
d p-acp po32 n2, vbr vvn p-acp dt n1, cc vvi p-acp j n1. p-acp dt n2 vbz dt n1 np1, c-crq d j-vvg n1 vbz vvn pc-acp vvi.
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This second plague aunswereth to the fifte of Aegipt. Vnder this plague we comprise all kynde of Pestilences and plagues.
This second plague Answers to the Fifth of Egypt. Under this plague we comprise all kind of Pestilences and plagues.
d ord n1 vvz p-acp dt ord pp-f np1. p-acp d n1 pns12 vvi d n1 pp-f n2 cc n2.
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Ezechias also was taken with the plague:Hezekiah also was taken with the plague:
np1 av vbds vvn p-acp dt n1:
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as many Godly men also die of the Pestilence, but by the singuler counsell of God.
as many Godly men also die of the Pestilence, but by the singular counsel of God.
c-acp d j n2 av vvi pp-f dt n1, cc-acp p-acp dt j n1 pp-f np1.
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The thirde Angell shed his viall on the ryuers and fountaynes of waters, which were by and by, turned into bloud.
The Third Angel shed his vial on the Rivers and fountains of waters, which were by and by, turned into blood.
dt ord n1 vvd po31 n1 p-acp dt n2 cc n2 pp-f n2, r-crq vbdr a-acp cc a-acp, vvn p-acp n1.
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This aunswereth to the first plague of Aegipte. The Aegiptians had drowned in Nilus, the newe borne bodies of infants, This Answers to the First plague of Aegyptus. The egyptians had drowned in Nilus, the new born bodies of Infants,
d vvz p-acp dt ord n1 pp-f np1. dt njp2 vhd vvn p-acp np1, dt j vvn n2 pp-f n2,
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and loked for nothing lesse than for destruction.
and looked for nothing less than for destruction.
cc vvn p-acp pix av-dc cs p-acp n1.
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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.
Water otherwise in the Scripture signifies Doctrine, as in Ezekiel and Zachary. Therefore do the Rivers and fountains of waters, signify ecclesiastical Preachers and Princes, whom God hath given to the people for a defence and relief.
n1 av p-acp dt n1 vvz n1, c-acp p-acp np1 cc np1. av vdb dt n2 cc n2 pp-f n2, vvb j n2 cc n2, ro-crq np1 vhz vvn p-acp dt n1 p-acp dt n1 cc n1.
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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.
Certainly Saint Peter calls false Prophets wells waunting water. 2. Peter. 2. In the.17. chapter we shall hear, that by waters Are understand people.
av-j n1 np1 vvz j n2 n2 vvg n1. crd np1. crd p-acp dt crd. n1 pns12 vmb vvi, cst p-acp n2 vbr vvi n1.
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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:
This Therefore is the plague of God, the Princes of the people, and Preachers of peace, Are become the Authors and ringleaders of rebellion and of wars:
np1 av vbz dt n1 pp-f np1, dt n2 pp-f dt n1, cc n2 pp-f n1, vbr vvn dt n2 cc n2 pp-f n1 cc pp-f n2:
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In the which they fall and kyll one an other, which shede the bloude of Sainctes.
In the which they fallen and kill one an other, which shed the blood of Saints.
p-acp dt r-crq pns32 vvb cc vvi pi dt n-jn, r-crq vvd dt n1 pp-f n2.
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And albeit that in warres the godly are also plaged, yet knoweth the Lord how to requyte their paynes, and to ease their sorrowes.
And albeit that in wars the godly Are also plagued, yet Knoweth the Lord how to requit their pains, and to ease their sorrows.
cc cs cst p-acp n2 dt j vbr av vvn, av vvz dt n1 c-crq pc-acp vvd po32 n2, cc pc-acp vvi po32 n2.
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Saincte Austen decydeth this matter at large, in the firste booke of Christen doctrine.
Saint Austen decydeth this matter At large, in the First book of christian Doctrine.
n1 np1 vvz d n1 p-acp j, p-acp dt ord n1 pp-f jp n1.
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But if we loke vpon the variable Historie of Italie, Fraunce, Germanye, and Hungarye, and of other Realmes, that glorye to be called Christians:
But if we look upon the variable History of Italy, France, Germany, and Hungary, and of other Realms, that glory to be called Christians:
p-acp cs pns12 vvi p-acp dt j n1 pp-f np1, np1, np1, cc np1, cc pp-f j-jn n2, cst n1 pc-acp vbi vvn np1:
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we shall fynde them to haue bene the blasing firebrandes of warres, which ought of dutie to haue ben the Princes of peace.
we shall find them to have be the blazing firebrands of wars, which ought of duty to have been the Princes of peace.
pns12 vmb vvi pno32 pc-acp vhi vbn dt j-vvg n2 pp-f n2, r-crq vmd pp-f n1 pc-acp vhi vbn dt n2 pp-f n1.
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And lyke as the Lorde sayeth in the Gospel, there must not a Prophet die any where els, than at Hierusalem: And like as the Lord Saith in the Gospel, there must not a Prophet die any where Else, than At Jerusalem:
cc av-j c-acp dt n1 vvz p-acp dt n1, pc-acp vmb xx dt n1 vvb d q-crq av, cs p-acp np1:
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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.
So must there no war be moved, but by Popes of Room, Bishops and Prelates. I will only resyte a few. Pope Gregory the.2.
av vmb a-acp av-dx n1 vbi vvn, cc-acp p-acp n2 pp-f n1, n2 cc n2. pns11 vmb av-j vvi dt d. np1 np1 dt crd.
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through sedition, expulsed themperour Leo Isauricus out of Italie. Pope Stephen brought in Pipine King of Fraunce, into Italie againste the Lumbardes.
through sedition, Expulsed Emperor Leo Isauricus out of Italy. Pope Stephen brought in Pipe King of France, into Italy against the Lombards.
p-acp n1, vvn n1 np1 np1 av pp-f np1. np1 np1 vvn p-acp np1 n1 pp-f np1, p-acp np1 p-acp dt npg1.
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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.
The same dead Charlemagne At the motion of Pope Leo the.3. driven clean out of Italy, having slain many of them with the sword. Pope Gregory the.7.
dt d j np1 p-acp dt n1 pp-f n1 np1 dt crd. vvb av-j av pp-f np1, vhg vvn d pp-f pno32 p-acp dt n1. np1 np1 dt crd.
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a moste wicked man, stirred Peter King of Hungarie, to warre with the Emperour Henry the.4.
a most wicked man, stirred Peter King of Hungary, to war with the Emperor Henry the.4.
dt av-ds j n1, vvd np1 n1 pp-f np1, p-acp n1 p-acp dt n1 np1 dt crd.
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intangled all Italie & Germany with warres, and droue Henry to fight many fields, and battels, that wer not light. Vrbane the.2.
entangled all Italy & Germany with wars, and drove Henry to fight many fields, and battles, that were not Light. Urban the.2.
vvn d np1 cc np1 p-acp n2, cc vvd np1 pc-acp vvi d n2, cc n2, cst vbdr xx j. np1 dt crd.
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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.
of that name, tourmoyled with war both East and West and all other parts of the world, which he called holy, taken in hand for the recovering of Jerusalem.
pp-f d n1, vvn p-acp n1 d n1 cc n1 cc d j-jn n2 pp-f dt n1, r-crq pns31 vvd j, vvn p-acp n1 p-acp dt n-vvg pp-f np1.
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This warre was long, cruell, greate and blouddy, suche as in all worldes you can not fynde the lyke.
This war was long, cruel, great and bloody, such as in all world's you can not find the like.
d n1 vbds j, j, j cc j, d c-acp p-acp d n2 pn22 vmb xx vvi dt av-j.
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What Alexander the third, wrought against Fredericke Barbarousse, and howe he raysed vp all Italie againste him, the Stories do tell.
What Alexander the third, wrought against Frederick Barbarossa, and how he raised up all Italy against him, the Stories do tell.
q-crq np1 dt ord, vvn p-acp np1 np1, cc c-crq pns31 vvd a-acp d np1 p-acp pno31, dt n2 vdb vvi.
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And whylest Fredericke the second warred in the holy lande, Gregory the nynth taketh from him Naples.
And whilst Frederick the second warred in the holy land, Gregory the nynth Takes from him Naples.
cc cs np1 dt ord vvd p-acp dt j n1, np1 dt ord vvz p-acp pno31 np1.
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9083
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:
There arose by the Popes means and motions, great factions in Italy, of the Guelphians and Gibilines. Clement the fourth, brought in the french Army, by the conduct of King Charles, into the Kingdom of Naples:
a-acp vvd p-acp dt ng1 n2 cc n2, j n2 p-acp np1, pp-f dt njp2 cc n1. np1 dt ord, vvn p-acp dt jp n1, p-acp dt n1 pp-f n1 np1, p-acp dt n1 pp-f np1:
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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.
and put Conrade Duke of Swalande from his inheritance, and caused him and Frederick Duke of Austryce to be slain to gether, with many thousandes of the Germane.
cc vvd np1 n1 pp-f np1 p-acp po31 n1, cc vvd pno31 cc np1 n1 pp-f n1 pc-acp vbi vvn p-acp av, p-acp d crd pp-f dt j.
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9085
Pope Ihon the two and twentie, armed Fredericke Duke of Austrich, and Leopolde, against the Emperour Lewes the fourth, of the house of Bauier.
Pope John the two and twentie, armed Frederick Duke of Ostrich, and Leopolde, against the Emperor Lewes the fourth, of the house of Bavaria.
np1 np1 dt crd cc crd, vvn np1 n1 pp-f n1, cc np1, p-acp dt n1 np1 dt ord, pp-f dt n1 pp-f np1.
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9086
Boniface the eight, cōmaunded king Albert Duke of Austrich, to beare Hostyle banners against Philip the French King.Boniface the eight, commanded King Albert Duke of Ostrich, to bear Hostyle banners against Philip the French King.
np1 dt crd, vvn n1 np1 n1 pp-f n1, pc-acp vvi n1 n2 p-acp vvi dt jp n1.
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9087
As Martin the fifte stired vp a greuouse warre against the Bohemers.
As Martin the Fifth stirred up a grievous war against the Bohemians.
p-acp np1 dt ord vvd a-acp dt j n1 p-acp dt n2.
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9088
Eugenius the fourth, betrayed the Conquerour Ladislaus king of Poll and Hungary, to Amurathes ye 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.Eugenius the fourth, betrayed the Conqueror Ladislaus King of Poll and Hungary, to Amurathes you great Turk, to be vanquished and slain through treason, sending his Legate Julian Caesarinus Cardinal about the practice, which perished also in that unlucky overthrown.
np1 dt ord, vvd dt n1 np1 n1 pp-f np1 cc np1, pc-acp npg1 pn22 j np1, pc-acp vbi vvn cc vvn p-acp n1, vvg po31 n1 np1 np1 n1 p-acp dt n1, r-crq vvd av p-acp cst j-u n1.
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Where cometh to mynde that sayeng in Virgill: Tolumnius himselfe the southsayer is slayne. Pope Sixtus the.4.
Where comes to mind that saying in Virgil: Tolumnius himself the soothsayer is slain. Pope Sixtus the.4.
q-crq vvz p-acp n1 cst vvg p-acp np1: np1 px31 dt n1 vbz vvn. np1 np1 dt crd.
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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.
sent to the most puissant Nation of Swisses, a read scarf or band, with a bull hanging At it, wherein he granteth most large Indulgences to such as will fight for the Church of Rome.
vvn p-acp dt av-ds j n1 pp-f np2, dt j-jn n1 cc n1, p-acp dt n1 vvg p-acp pn31, c-crq pns31 vvz ds j n2 p-acp d c-acp vmb vvi p-acp dt n1 pp-f np1.
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Iulye the second through much and great bludshed of the Swisses, began to expulse the french kyng out of Italie:Iulye the second through much and great bloodshed of the Swisses, began to expulse the french King out of Italy:
np1 dt ord p-acp d cc j n1 pp-f dt njp2, vvd pc-acp vvi dt jp n1 av pp-f np1:
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9092
which at length Leo the.10. brought to passe, receyuing the Emperour Charles the.5.
which At length Leo the.10. brought to pass, receiving the Emperor Charles the.5.
r-crq p-acp n1 np1 dt crd. vvn pc-acp vvi, vvg dt n1 np1 dt crd.
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whose sonne ruleth yet in Italie Clement the seuenth began to oppresse him agayne, but death disapointed his enterprises.
whose son Ruleth yet in Italy Clement the Seventh began to oppress him again, but death disappointed his enterprises.
r-crq n1 vvz av p-acp np1 j dt ord vvd pc-acp vvi pno31 av, cc-acp n1 vvd po31 n2.
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9094
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.Paul the Third, joined the force of Italy with Charles the Fifth, and warred on the Germane for Obedience denied to the See of Room, and the Gospel received.
np1 dt ord, vvd dt n1 pp-f np1 p-acp np1 dt ord, cc vvd p-acp dt j p-acp n1 vvn p-acp dt vvb pp-f n1, cc dt n1 vvd.
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In the which war was taken Philippe the Lantzgraue of Hasse, & Ihon Fredericke Duke of Saxon, Prince Electour.
In the which war was taken Philip the Lantzgrave of Hesse, & John Frederick Duke of Saxon, Prince Elector.
p-acp dt r-crq n1 vbds vvn np1 dt n1 pp-f np1, cc np1 np1 n1 pp-f jp, n1 n1.
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9096
Greate vilianie and crueltie, was wrought by the soldiours in Germanie. Pope Iulye the thirde, began to dalie with the frenchmen:
Great vilianie and cruelty, was wrought by the Soldiers in Germany. Pope Iulye the Third, began to dally with the frenchmen:
j n1 cc n1, vbds vvn p-acp dt n2 p-acp np1. np1 np1 dt ord, vvd pc-acp vvi p-acp dt np2:
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9097
and stiring vp the warre of Parma and Mirandula, brought the frenchmen to Senes.
and stirring up the war of Parma and Mirandula, brought the frenchmen to Senes.
cc vvg a-acp dt n1 pp-f np1 cc fw-la, vvd dt np2 p-acp n1.
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9098
There arrose a most greuouse warre by sea and land, both in Fraunce, and Italie and also in Germany, which indureth at this day:
There arose a most grievous war by sea and land, both in France, and Italy and also in Germany, which Endureth At this day:
a-acp vvd dt av-ds j n1 p-acp n1 cc n1, av-d p-acp np1, cc np1 cc av p-acp np1, r-crq vvz p-acp d n1:
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9099
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.
The Princes and people tear a sunder one an other, they drink their blood most abundantly, which nevertheless in the mean season, persecute Christ's Church most grievously. The Lord send peace.
dt n2 cc n1 vvi dt av crd dt n-jn, pns32 vvi po32 n1 av-ds av-j, r-crq av p-acp dt j n1, vvi npg1 n1 av-ds av-j. dt n1 vvb n1.
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9100
And nowe where the godly might maruell, why God so suffereth the worlde to be shaken and tourmoyled with mutuall warres:
And now where the godly might marvel, why God so suffers the world to be shaken and tourmoyled with mutual wars:
cc av c-crq dt j vmd vvi, c-crq np1 av vvz dt n1 pc-acp vbi vvn cc vvn p-acp j n2:
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961
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9101
the Angelles preuent the marueling and complainte, and shewe not onlie the cause, but also praise the iustice of God in these iudgements.
the Angels prevent the marvelling and complaint, and show not only the cause, but also praise the Justice of God in these Judgments.
dt n2 vvi dt vvg cc n1, cc vvb xx av-j dt n1, cc-acp av vvi dt n1 pp-f np1 p-acp d n2.
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9102
And he bringeth in two Angels, as mete and sufficient witnesses of this businesse: The one he maketh ruler of waters, the other speaking out of the aulter.
And he brings in two Angels, as meet and sufficient Witnesses of this business: The one he makes ruler of waters, the other speaking out of the alter.
cc pns31 vvz p-acp crd n2, c-acp j cc j n2 pp-f d n1: dt crd pns31 vvz n1 pp-f n2, dt n-jn vvg av pp-f dt n1.
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9103
He semeth here in to followe Daniell, which also in the tenth chapter, sayeth that Angelles as gouernours, were set to rule ouer Prouinces.
He Seemeth Here in to follow Daniell, which also in the tenth chapter, Saith that Angels as Governors, were Set to Rule over Provinces.
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Not that God doeth not worke and gouerne al things in waters & in all elements and Regions:
Not that God doth not work and govern all things in waters & in all elements and Regions:
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but for that he vseth the trauell of Angelles, as his ministers.
but for that he uses the travel of Angels, as his Ministers.
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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.
But where the Papists gather hereof, that Saints Rule over elements, diseases, limbs, cities, and every part in man, it is foolish and superstitious, and smelling of Idolatry.
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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.
For the manner of Angels and of blessed Souls is clean diverse, moreover, the Scripture attributeth unto them Far other things, than it doth to these.
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Thou shalt read nothing of the blessed soules, as hauyng any thyng to do with men here in Earth, in the whole Scripture.
Thou shalt read nothing of the blessed Souls, as having any thing to do with men Here in Earth, in the Whole Scripture.
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But in sondry places of the Scriptures, you shall reade that Angelles are set to be mens kepers,
But in sundry places of the Scriptures, you shall read that Angels Are Set to be men's keepers,
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and to serue them with dyuers ministeries.
and to serve them with Diverse ministeries.
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Agayne, ye read not, that ye godlie haue for this cause geuen any godly honour to the Angelles:
Again, you read not, that you godly have for this cause given any godly honour to the Angels:
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no, we shall heare in this booke howe Saincte Ihon woulde haue worshipped an Angell, but was prohibited of the Angell ones or twyse.
no, we shall hear in this book how Saint John would have worshipped an Angel, but was prohibited of the Angel ones or twice.
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Moreouer, here the Angell rendreth a reason, why the water is tourned into bloude, and commendeth here in Gods iustice. Moreover, Here the Angel rendereth a reason, why the water is turned into blood, and commends Here in God's Justice.
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For turning his talke vnto God:
For turning his talk unto God:
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thou art inste, sayeth he, O Lord which arte, and which wast. &c. He pronounceth him righteouse,
thou art inste, Saith he, Oh Lord which art, and which waste. etc. He pronounceth him righteous,
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as he that will do no man any wrong, and therefore calleth him also holy.
as he that will do no man any wrong, and Therefore calls him also holy.
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In the mean time he signifieth his euerlastingnes, and that he geueth being vnto all thinges, where he sayeth:
In the mean time he signifies his everlastingness, and that he Giveth being unto all things, where he Saith:
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which arte, and which waste, &c. Of this phrase of speache is spoken in the first chapter.
which art, and which waste, etc. Of this phrase of speech is spoken in the First chapter.
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And the true righteousnes geueth to euery one his. Therefore the Angell sayeth:
And the true righteousness Giveth to every one his. Therefore the Angel Saith:
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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:
Therefore Lord thou art righteous, and declareste thy righteousness to the world, in that thou hast given them blood to drink, which have shed the blood of the prophets:
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that is, of preachers, for preaching of the truth.
that is, of Preachers, for preaching of the truth.
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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.
And not their blood only, but have shed also the blood of thy holy faithful I mean, whom for the true professing of the faith they have vexed, and At laste slain.
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Therfore are they worthie, that they thēselues shuld agayne drinke the bloude of them and theirs:
Therefore Are they worthy, that they themselves should again drink the blood of them and theirs:
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that is, shulde fall by mutuall warres, tumultes, and slaughters, verely before recited.
that is, should fallen by mutual wars, tumults, and slaughters, verily before recited.
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These thinges are confirmed by an other Aungell which speaketh from thaulter, and not without cause from the aulter. These things Are confirmed by an other Angel which speaks from thaulter, and not without cause from the alter.
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For we heard before in the.6. chap. that vnder the aulter the soules of them that are killed crie out and say,
For we herd before in the.6. chap. that under the alter the Souls of them that Are killed cry out and say,
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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 vnderstāde, that God forgetteth not the bloud of his sainctes,
how long is it that thou avengest not our blood on them, etc. Therefore now is the talk uttered out of the Altar to the end we should understand, that God forgetteth not the blood of his Saints,
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but reuēgeth it in iuste and dewe season.
but revenges it in just and dew season.
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Now here in also cōmended as it were by the waye the omnipotēcie of God, that the vngodly maye vnderstande,
Now Here in also commended as it were by the Way the omnipotency of God, that the ungodly may understand,
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howe in the time of affliction and vengeaunce, there shal be no power able to resiste the almightie. To him alone be glory. Amen.
how in the time of affliction and vengeance, there shall be no power able to resist the almighty. To him alone be glory. Amen.
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The.iiii. and.v. Angelles shed theyr vialles. The.lxx. Sermon.
The iiii and v Angels shed their vialles. The lxx Sermon.
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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 fourth Angel poured out his vialle on the Sun, & power was given to him to vex men with heat of fire.
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And the men raged in great heate, and spake euill of the name of God, whiche had power ouer those plagues,
And the men raged in great heat, and spoke evil of the name of God, which had power over those plagues,
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and they repented not to geue him glory.
and they repented not to give him glory.
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And the fifte Angell powred out his viall vpon the seate of the beast, & his kingedome waxed darke,
And the Fifth Angel poured out his vial upon the seat of the beast, & his Kingdom waxed dark,
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& they gnewe their tungues for sorrowe, and blasphemed the God of heauen for sorrowe & payne of their sores,
& they gnewe their tungues for sorrow, and blasphemed the God of heaven for sorrow & pain of their sores,
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and repented not of their dedes. and repented not of their Deeds.
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The godly esteme not their afflictiōs sent by the iuste iudgement of God, as the punnishmētes of sinners, but as exercises of the fayth,
The godly esteem not their afflictions sent by the just judgement of God, as the punnishmentes of Sinners, but as exercises of the faith,
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how so euer they acknowledge themselues to be iustely afflicted for their sinnes committed:
how so ever they acknowledge themselves to be justly afflicted for their Sins committed:
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yet here they commende neuerthelesse the grace of God, conuertyng the punnishementes of sinners into the exercises of fayth.
yet Here they commend nevertheless the grace of God, converting the punnishementes of Sinners into the exercises of faith.
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To the vngodly punnisshementes are plagues, whiche nother they can suffer patiently, nor glorify God, but rather blaspheme him, & suppose that they suffer vnworthely.
To the ungodly punnisshementes Are plagues, which neither they can suffer patiently, nor Glorify God, but rather Blaspheme him, & suppose that they suffer unworthily.
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Therfore are the plages of god to thē most greuouse, where neuerthelesse much more cruel things are for thē prepared, to wit, that they should suffer in an other worlde euerlastyng damnation.
Therefore Are the plagues of god to them most grievous, where nevertheless much more cruel things Are for them prepared, to wit, that they should suffer in an other world everlasting damnation.
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Therefore the plagues of this worlde infli••ed to the vngodly, are as it were certen preparatiues and preambles of more greuouse tourmentes.
Therefore the plagues of this world infli••ed to the ungodly, Are as it were certain preparatives and preambles of more grievous tormets.
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The fourth Angel poureth out his viall on the sunne, and to the same was geuen power to plague men with heate or fire. The fourth Angel pours out his vial on the sun, and to the same was given power to plague men with heat or fire.
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This plage do many expounde allegorically, vnderstandyng by the sunne Christ exhilaratyng the consciences of the faithfull:
This plague do many expound allegorically, understanding by the sun christ exhilaratyng the Consciences of the faithful:
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and the fame to be darkened in the mindes of men chosing rather the darkenes of Antichriste, than the light of Christ:
and the fame to be darkened in the minds of men choosing rather the darkness of Antichrist, than the Light of christ:
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and therefore do the consciences erryng, and seduced with errour, burne with sondry lustes & desperations, wherby they be driuē at the length to sondry blasphemies.
and Therefore do the Consciences erring, and seduced with error, burn with sundry lusts & desperations, whereby they be driven At the length to sundry Blasphemies.
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Which exposition as I do not vtterly reiecte, so (after my iudgemēt) the sense shal be more playne,
Which exposition as I do not utterly reject, so (After my judgement) the sense shall be more plain,
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yf we vnderstande the fourth plague to be an heate and great drought, a barrennes of the Earth,
if we understand the fourth plague to be an heat and great drought, a Barrenness of the Earth,
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and scarsetie of Corne, finally an intollerable thurste afflictyng both men and beastes, and laste bredyng and ingēdring hoate diseases.
and scarsetie of Corn, finally an intolerable thirst afflicting both men and beasts, and laste bredyng and engendering hot diseases.
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For so we haue red in the threatenings of the lawe: I will geue an heauen of brasse and an earth of yron.
For so we have read in the threatenings of the law: I will give an heaven of brass and an earth of iron.
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In the time of Helias for contemnyng and reiectyng the worde of ye lord, God plaged Israel with a sore drought,
In the time of Elias for contemning and rejecting the word of the lord, God plagued Israel with a soar drought,
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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.
as you may see in the.3. book of Kings, the.17. and.18. chap. Ieremie also Describeth the like drought and heat in the.14. Chapter.
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Agayne the lorde defended Israell with a pillar of a cloude by the daye, and a pillar of fire by night.
Again the lord defended Israel with a pillar of a cloud by the day, and a pillar of fire by night.
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Moreouer we haue hearde heretofore in the Apocalipse: the sunne shall not fal vpō them, nother any heate.
Moreover we have heard heretofore in the Apocalypse: the sun shall not fall upon them, neither any heat.
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And iustely is this world plaged with burnyng heate, as the which offendeth greuously, burneth with sondry lustes,
And justly is this world plagued with burning heat, as the which offends grievously, burns with sundry lusts,
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and also by wicked proclamations prohibiteth the coulyng & refressyng of Gods worde. For the effecte of this plage followeth.
and also by wicked Proclamations prohibiteth the coulyng & refressyng of God's word. For the Effect of this plague follows.
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And mē sayeth he, burned with great heate.
And men Saith he, burned with great heat.
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At ye first, sayeth he, beyng inflamed with a exceding great heate, they were euen ragyng madde.
At you First, Saith he, being inflamed with a exceeding great heat, they were even raging mad.
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For we reade in stories yt mē beyng afflicted with ouer much heate, haue felte greuouse displeasures and tormentes bothe of body and minde.
For we read in stories that men being afflicted with over much heat, have felt grievous displeasures and torments both of body and mind.
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Than he addeth, that followeth of the fourmer membre:
Than he adds, that follows of the former member:
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the impatiēcie of the heate prouoked them to blaspheme God, and euen him that had power ouer these plagues:
the impatiency of the heat provoked them to Blaspheme God, and even him that had power over these plagues:
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to witte, for that hauyng full power so to do, he will not deliuer them so vexed with burning heate.
to wit, for that having full power so to do, he will not deliver them so vexed with burning heat.
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Cōtrarywise the children of Israel in their tentes beyng stongen with serpentes, inflamyng the whole body with the stinge, did repente nother did they blaspheme God.
Contrariwise the children of Israel in their tents being stongen with Serpents, Inflaming the Whole body with the sting, did Repent neither did they Blaspheme God.
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But comyng vnto Moses, they sayed we haue sinned, for we haue spokē against the Lord, and agaynst thee.
But coming unto Moses, they said we have sinned, for we have spoken against the Lord, and against thee.
p-acp vvg p-acp np1, pns32 vvd pns12 vhb vvn, c-acp pns12 vhb vvn p-acp dt n1, cc p-acp pno21.
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Praye the lord, that he will take awaie from vs these serpentes.
Pray the lord, that he will take away from us these Serpents.
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They blaspheme therfore the name of the lord, so many as through vnpatientnes do murmure against the iudgementes of God,
They Blaspheme Therefore the name of the lord, so many as through vnpatientnes do murmur against the Judgments of God,
pns32 vvb av dt n1 pp-f dt n1, av av-d c-acp p-acp n1 vdb vvi p-acp dt n2 pp-f np1,
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nother wil acknowledge themselues to be rightly and iustely pūnished crauing perdon, finally is added,
neither will acknowledge themselves to be rightly and justly punished craving pardon, finally is added,
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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,
neither did they Repent that they might give glory to God, etc. For the lord plagueth us, to the end that being afflicted we should Repent,
av-dx vdd pns32 vvi cst pns32 vmd vvi n1 p-acp np1, av p-acp dt n1 vvz pno12, p-acp dt n1 cst vbg vvn pns12 vmd vvi,
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and geue God the glory, confessing, as I sayed before, that we be punnished iustely, and ought with wepyng and waylyng to tourne to the lord strikyng vs. But these like Pharao nother acknoweledge theyr sinne,
and give God the glory, confessing, as I said before, that we be punished justly, and ought with weeping and wailing to turn to the lord striking us But these like Pharaoh neither acknowledge their sin,
cc vvi np1 dt n1, vvg, c-acp pns11 vvd a-acp, cst pns12 vbb vvn av-j, cc vmd p-acp vvg cc vvg pc-acp vvi p-acp dt n1 vvg pno12 p-acp d j np1 av-dx vvi po32 n1,
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nother praye vnto God, nor yet are amended, but many times ouercome thēselues in malliciousenes.
neither pray unto God, nor yet Are amended, but many times overcome themselves in malliciousenes.
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Hereof we learne the diuersitie betwixte the godly and vngodly, and howe both vse themselues in afflictiōs.
Hereof we Learn the diversity betwixt the godly and ungodly, and how both use themselves in afflictions.
av pns12 vvb dt n1 p-acp dt j cc j, cc c-crq d vvb px32 p-acp n2.
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For they geue glory vnto God, and amende their life: these geue not God the glory, but become worse than themselues.
For they give glory unto God, and amend their life: these give not God the glory, but become Worse than themselves.
p-acp pns32 vvb n1 p-acp np1, cc vvi po32 n1: d vvb xx np1 dt n1, cc-acp vvb av-jc cs px32.
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To geue God the glory, is to geue place vnto God, not to resiste, but to acknoweledge their sinne, and Gods rightuousenes:
To give God the glory, is to give place unto God, not to resist, but to acknowledge their sin, and God's rightuousenes:
p-acp vvi np1 dt n1, vbz pc-acp vvi n1 p-acp np1, xx pc-acp vvi, cc-acp pc-acp vvi po32 n1, cc ng1 n1:
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and not this only, but also the mercy of God and clemencie towardes the penitent, and the same to require humbly.
and not this only, but also the mercy of God and clemency towards the penitent, and the same to require humbly.
cc xx d av-j, cc-acp av dt n1 pp-f np1 cc n1 p-acp dt j-jn, cc dt d pc-acp vvi av-j.
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The fifte Aungell powreth his cuppe vpon the seate of the beaste. The Fifth Angel poureth his cup upon the seat of the beast.
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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.
That a seat or throne is used for a Kingdom, is more manifest than that it need to be proved by testimonies, Sins that S. John himself doth by & by for a seat place a Kingdom.
cst dt n1 cc n1 vbz vvn p-acp dt n1, vbz av-dc j cs cst pn31 n1 pc-acp vbi vvn p-acp n2, n2 cst np1 np1 px31 vdz p-acp cc a-acp p-acp dt n1 n1 dt n1.
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And also in times paste the maisters, or rather ministers of churches taught sitting, & had their stoles & chaires in holy assemblees.
And also in times past the masters, or rather Ministers of Churches taught sitting, & had their stoles & chairs in holy assemblies.
cc av p-acp n2 p-acp dt n2, cc av-c n2 pp-f n2 vvn vvg, cc vhd po32 n2 cc n2 p-acp j n2.
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That saiyng in the gospel is knowen:
That saying in the gospel is known:
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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:
In the chair of Moses sit the Scribes and Pharisees, etc. It is known that in ancient time there were seats of Patriarchs, Jerusalem, Antioch, Rome, Alexandria, Constantinople and Others:
p-acp dt n1 pp-f np1 vvi dt n2 cc np1, av pn31 vbz vvn cst p-acp j n1 a-acp vbdr n2 pp-f n2, np1, np1, np1, np1, np1 cc n2-jn:
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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.
and that the same Are called Apostolical seats, forasmuch as the Apostles have taught there. And so is the Apostolical seat used for the Apostolical Doctrine it self.
cc cst dt d vbr vvn j n2, av c-acp dt n2 vhb vvn a-acp. cc av vbz dt j n1 vvn p-acp dt j n1 pn31 n1.
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That seate erected and established at Rome by the Apostles and Apostolicke men, the beast that is the Pope hath subuerted,
That seat erected and established At Room by the Apostles and Apostolic men, the beast that is the Pope hath subverted,
cst n1 vvn cc vvn p-acp n1 p-acp dt n2 cc j n2, dt n1 cst vbz dt n1 vhz vvn,
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and in the place therof erected the seate of pestilēce, which he dare neuerthelesse cal the seate of Christe, and the seate of S. Peter.
and in the place thereof erected the seat of pestilence, which he Dare nevertheless call the seat of Christ, and the seat of S. Peter.
cc p-acp dt n1 av vvd dt n1 pp-f n1, r-crq pns31 vvb av vvb dt n1 pp-f np1, cc dt n1 pp-f n1 np1.
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Christe hath no more any seate in Earth, saue that he dwelleth in the hartes of the faithfull church.
Christ hath no more any seat in Earth, save that he dwells in the hearts of the faithful Church.
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Otherwyse the trewe seate of Christ, is the right hād of the father. The trewe seate of Peter, is heauen it selfe.
Otherwise the true seat of christ, is the right hand of the father. The true seat of Peter, is heaven it self.
av dt j n1 pp-f np1, vbz dt j-jn n1 pp-f dt n1. dt j n1 pp-f np1, vbz n1 pn31 n1.
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Rome is no longer his seate: for the Apostolicall doctrine and Patriarchall chayre is destroyed and troden vnder fote:
Rome is no longer his seat: for the Apostolical Doctrine and Patriarchal chair is destroyed and trodden under foot:
np1 vbz av-dx av-jc po31 n1: c-acp dt j n1 cc j n1 vbz vvn cc vvn p-acp n1:
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& 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.
& in stead thereof is an earthly Empire or Kingdom Set up by the Pope. Yea more he pourseweth the Apostolical seats by force of arms.
cc p-acp n1 av vbz dt j n1 cc n1 vvn a-acp p-acp dt n1. uh n1 pns31 vvz dt j n2 p-acp n1 pp-f n2.
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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.
Now Therefore God having compassion upon his, pours out his wrath and plague on the see of Room, illumining men with the Light of the Gospel, to the end they might know and see the wickedness and abomination of the Romish See.
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The which is a wonderfull benefite to them that be lighted, and a greate griefe and tormente to the Romish sorte.
The which is a wonderful benefit to them that be lighted, and a great grief and tormente to the Romish sort.
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For theffecte of the plage followeth: and his kyngdome was made darke. This plague aunswereth to the.9. of Aegipte.
For Theft of the plague follows: and his Kingdom was made dark. This plague Answers to the.9. of Aegyptus.
p-acp n1 pp-f dt n1 vvz: cc po31 n1 vbds vvn j. d n1 vvz p-acp dt crd. pp-f np1.
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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:
For like as thick darkness plagued the egyptians, bright Light rejoiced the Israelites, so were the Papists tormented with shameful errors than shall it grieve them also to have their errors detected, and their glory obscured:
p-acp av-j c-acp j n1 vvn dt njp2, j n1 vvd dt np2, av vbdr dt njp2 vvd p-acp j n2 av vmb pn31 vvi pno32 av pc-acp vhi po32 n2 vvn, cc po32 n1 vvn:
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the faithful shall reioyce in the light of Christ.
the faithful shall rejoice in the Light of christ.
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For now beginneth, and already hath begonne the maiestie of the seate, and of him that sitteth therein, to be obscured.
For now begins, and already hath begun the majesty of the seat, and of him that Sitteth therein, to be obscured.
p-acp av vvz, cc av vhz vvn dt n1 pp-f dt n1, cc pp-f pno31 cst vvz av, pc-acp vbi vvn.
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That which was ones called an holy seate:
That which was ones called an holy seat:
d r-crq vbds pi2 vvn dt j n1:
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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.
is now of the godly & learned called, wicked Room, the whore of Babylon, the mother of all fornications, the den of thieves, Sodom, Aegyptus, the read harlot by reason of the pourple senate of Cardinals, which wear read and purple.
vbz av pp-f dt j cc j vvn, j n1, dt n1 pp-f np1, dt n1 pp-f d n2, dt n1 pp-f n2, np1, np1, dt j-jn n1 p-acp n1 pp-f dt j-jn n1 pp-f n2, r-crq vbdr vvn cc j-jn.
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It is comonly sayed and truely, the nerer Rome, the further from Christe.
It is commonly said and truly, the nearer Room, the further from Christ.
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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.
They call and that most rightly, the Cardinals, Bishops, and spiritual Father's, the family & limbs of Antichrist, men disceaued and disceauers, with Simony and filthy lust most corrupt.
pns32 vvb cc cst av-ds av-jn, dt n2, n2, cc j n2, dt n1 cc n2 pp-f np1, n2 vvn cc n2, p-acp n1 cc j n1 av-ds j.
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Therfore the kingdome of the beast (so he expoundeth the seate) was made darke.
Therefore the Kingdom of the beast (so he expoundeth the seat) was made dark.
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There is added furthermore, howe the worshippers of the seate of the beaste haue and do behaue themselues.
There is added furthermore, how the worshippers of the seat of the beast have and do behave themselves.
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Firste for payne and sorrowe, indignation, wrath and enuie, they gnawe or bite their tunges:
First for pain and sorrow, Indignation, wrath and envy, they gnaw or bite their tongues:
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which is the gesture of angry mē, and that impotently angry, I meane that burne infuriouse rage.
which is the gesture of angry men, and that impotently angry, I mean that burn infuriouse rage.
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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. It is a phrase of speech, signifying how they will rage with great fury against the truth opened, which they would have utterly hid and oppressed.
pn31 vbz dt n1 pp-f n1, vvg c-crq pns32 vmb vvi p-acp j n1 p-acp dt n1 vvd, r-crq pns32 vmd vhi av-j vvn cc vvn.
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Agayne they blaspheme the Lorde of heauen, & maker of al, both for that he afflicteth them with botches,
Again they Blaspheme the Lord of heaven, & maker of all, both for that he afflicts them with botches,
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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 sundry plagues, & also for that he Cast a darkness upon their Kingdom. For even Therefore the Romish, call the Preachers of the gospel disceauers & Heretics:
cc j n2, cc av p-acp cst pns31 vvz dt n1 p-acp po32 n1. p-acp av-j av dt jp, vvb dt n2 pp-f dt n1 n2 cc n2:
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and the very doctrine of the gospel, heresie. But this reproche redoundeth to him which is authour of the same doctrine.
and the very Doctrine of the gospel, heresy. But this reproach redoundeth to him which is author of the same Doctrine.
cc dt j n1 pp-f dt n1, n1. p-acp d n1 vvz p-acp pno31 r-crq vbz n1 pp-f dt d n1.
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Finally thei do not repent them of their doynges, of theyr Simony, of their craftie iuggelyng, sacrileges, idolatrie, and al vngodlines.
Finally they do not Repent them of their doings, of their Simony, of their crafty iuggelyng, sacrileges, idolatry, and all ungodliness.
av-j pns32 vdb xx vvi pno32 pp-f po32 n2-vdg, pp-f po32 n1, pp-f po32 j n1, n2, n1, cc d n1.
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And the apostle sayeth, howe euill men, and disceauers will waxe worse and worse, disceauing and beyng disceaued.
And the apostle Saith, how evil men, and disceauers will wax Worse and Worse, disceauing and being disceaued.
cc dt n1 vvz, c-crq j-jn n2, cc n2 vmb vvi av-jc cc av-jc, vvg cc vbg vvn.
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Therfore is it no maruel, though you see the papistes at this daye, with a stiffenecke to procede obstinately in their errours.
Therefore is it not marvel, though you see the Papists At this day, with a stiffenecke to proceed obstinately in their errors.
av vbz pn31 xx vvi, cs pn22 vvb dt njp2 p-acp d n1, p-acp dt n1 pc-acp vvi av-j p-acp po32 n2.
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But the greatest plague is to be forsaken of God, and stubbernely to mayneteyne their errours & vngodlines, and therin to perseuer.
But the greatest plague is to be forsaken of God, and stubbernely to mayneteyne their errors & ungodliness, and therein to persever.
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The Lord deliuer vs from euill. Amen.
The Lord deliver us from evil. Amen.
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¶ The sixte Angell shedeth his vialle. The.lxxj. Sermon.
¶ The sixte Angel sheddeth his vialle. The lxxj Sermon.
¶ dt ord n1 vvz po31 n1. dt crd n1.
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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 the sixte Angel poureth out his vialle, upon the great river of Euphrates, and the water dried up, that the Way of these Kings of the East should be prepared.
cc dt ord n1 vvz av po31 n1, p-acp dt j n1 pp-f np1, cc dt n1 vvd a-acp, cst dt n1 pp-f d n2 pp-f dt n1 vmd vbi vvn.
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And I sawe three vncleane spretes, like frogges come out of the mouthe of the Dragon,
And I saw three unclean spretes, like frogs come out of the Mouth of the Dragon,
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and out of the mouth of the beaste, and out of the mouthe of the false prophet.
and out of the Mouth of the beast, and out of the Mouth of the false Prophet.
cc av pp-f dt n1 pp-f dt n1, cc av pp-f dt n1 pp-f dt j n1.
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For they are the spretes of the deuiles workyng miracles, to goe out to the kynges of the earth,
For they Are the spretes of the Devils working Miracles, to go out to the Kings of the earth,
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& of the whole worlde, to gather them to the battell of the great daye of God almightie.
& of the Whole world, to gather them to the battle of the great day of God almighty.
cc pp-f dt j-jn n1, pc-acp vvi pno32 p-acp dt n1 pp-f dt j n1 pp-f np1 j-jn.
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Beholde I come as a thefe.
Behold I come as a thief.
vvb pns11 vvb p-acp dt n1.
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Happy is he that watcheth, and kepeth his garmentes, leeste he be founde naked, and men see his filthines.
Happy is he that watches, and Keepeth his garments, leeste he be found naked, and men see his filthiness.
j vbz pns31 cst vvz, cc vvz po31 n2, zz pns31 vbb vvn j, cc n2 vvb po31 n1.
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And he gathered them together in a place called in the hebrewe tunge Armageddon. The sixte Aungell powreth out his viall on the great riuer of Euphrates:And he gathered them together in a place called in the hebrew tongue Armageddon. The sixte Angel poureth out his vial on the great river of Euphrates:
cc pns31 vvd pno32 av p-acp dt n1 vvn p-acp dt njp n1 np1. dt ord n1 vvz av po31 n1 p-acp dt j n1 pp-f np1:
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thende of this sheding is, that the waie might be opened for the kynges of the Easte, that is, that Babilon might be taken. The end of this shedding is, that the Way might be opened for the Kings of the East, that is, that Babylon might be taken.
n1 pp-f d vvg vbz, cst dt n1 vmd vbi vvn p-acp dt n2 pp-f dt n1, cst vbz, cst np1 vmd vbi vvn.
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This plague chiefly apperteyneth to Rome and the Romish church. The speach hath an allegorie, or a secret comparison, and allusion vnto olde Babilon. We reade in the.5. chapt.
This plague chiefly appertaineth to Room and the Romish Church. The speech hath an allegory, or a secret comparison, and allusion unto old Babylon. We read in the.5. Chapter.
d n1 av-jn vvz p-acp n1 cc dt jp n1. dt n1 vhz dt n1, cc dt j-jn n1, cc n1 p-acp j np1. pns12 vvb p-acp dt crd. j.
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of Daniel, that Babilon was taken the same night, wherein Balthazar king thereof had prepared a sumptuouse banket,
of daniel, that Babylon was taken the same night, wherein Balthazar King thereof had prepared a sumptuous banquet,
pp-f np1, cst np1 vbds vvn dt d n1, c-crq np1 n1 av vhd vvn dt j n1,
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Herodotus and Xenophon reporte, howe the kinges of the Easte Darius Priscus, who is also called Medus, and Cyrus of Persia besieged the citie rounde aboute:Herodotus and Xenophon report, how the Kings of the East Darius Priscus, who is also called Medus, and Cyrus of Persiam besieged the City round about:
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but where there was no hope to winne it, Cyrus let out Euphrates by ditches, so that the Army might wade ouer the riuer:
but where there was no hope to win it, Cyrus let out Euphrates by ditches, so that the Army might wade over the river:
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and so was the citie layde open, and taken, on the same side, where it was fensed with the riuer.
and so was the City laid open, and taken, on the same side, where it was fenced with the river.
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Euphrates therfore fortified Babilon, and brought vnto it many other cōmodities and pleasures.
Euphrates Therefore fortified Babylon, and brought unto it many other commodities and pleasures.
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Here therefore are signified, by Euphrates, richesse, munition, pleasures, cōmodities, tributes and customes, which the romisshe churches call sacred or of the holy church.
Here Therefore Are signified, by Euphrates, richesse, munition, pleasures, commodities, Tributes and customs, which the romish Churches call sacred or of the holy Church.
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These commodities and pleasures, I saye, are dimished of the kinges of the Easte, of trewe christians, whom the scripture calleth the Kinges and Priestes,
These commodities and pleasures, I say, Are dimished of the Kings of the East, of true Christians, whom the scripture calls the Kings and Priests,
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and deriued and putte to an other vse.
and derived and put to an other use.
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Wherefore the power of the Romane churche beginneth to decaye, to the intent that at the length it maye be taken and abolisshed of the Lorde Christ him selfe.
Wherefore the power of the Roman Church begins to decay, to the intent that At the length it may be taken and abolished of the Lord christ him self.
c-crq dt n1 pp-f dt jp n1 vvz pc-acp vvi, p-acp dt n1 cst p-acp dt n1 pn31 vmb vbi vvn cc vvn pp-f dt n1 np1 pno31 n1.
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Doubtles the trewe Christians vnderstāde, beleue and professe, that Christ alone is the Sauiour, nother that there is saluation in any other.
Doubtless the true Christians understand, believe and profess, that christ alone is the Saviour, neither that there is salvation in any other.
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And that this is geuen freely:
And that this is given freely:
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that they be madde, and committe Simonye and sacriledge, whiche in this case practise and make marchandise.
that they be mad, and commit Simony and sacrilege, which in this case practice and make merchandise.
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Reade the.55. chap. of Esaye, and the 8. of the Actes, finally the.1. and.2. chapt.
Reade the.55. chap. of Isaiah, and the 8. of the Acts, finally the.1. and.2. Chapter.
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of S. Paule to the Coloss. Wherin most dilligently is declared, illumined, and set forth that by Christ alone we are absolued,
of S. Paul to the Coloss. Wherein most diligently is declared, illumined, and Set forth that by christ alone we Are absolved,
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and in him alone haue al fulnes.
and in him alone have all fullness.
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And what time the common people do heare this, to witte that by those romish trifles, fayres of pardons,
And what time the Common people do hear this, to wit that by those romish trifles, fairs of Pardons,
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and other craftie iuggelinges they are disceaued, and robbed of their substaūce, they shutte by and by and make faste their chestes, their purses, their cellars and garners.
and other crafty iuggelinges they Are disceaued, and robbed of their substance, they shut by and by and make fast their chests, their purses, their cellars and garners.
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And so drieth vp the riuer of welth and pleasure, it drieth vp also, when the godly denie to geue other customes,
And so drieth up the river of wealth and pleasure, it drieth up also, when the godly deny to give other customs,
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as tenthes, palles, firste fruictes, and suche other like thinges.
as tenthes, palles, First fruits, and such other like things.
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So I saye is the waye prepared for the kinges of the Easte, so beginneth Rome the seconde Babilon to be taken and come to naught.
So I say is the Way prepared for the Kings of the East, so begins Rome the seconde Babylon to be taken and come to nought.
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It followeth furthermore, how Antichrist wil fight against the faythfull and godly labouring to drie vp Euphrates,
It follows furthermore, how Antichrist will fight against the faithful and godly labouring to dry up Euphrates,
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for the mayneteynaunce and increase of his kingdome:
for the mayneteynaunce and increase of his Kingdom:
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& where he might briefly haue saide, he shal sende forth ambassadours vnto al kinges and princes, to stire them vp agaynst the gospellers,
& where he might briefly have said, he shall send forth Ambassadors unto all Kings and Princes, to stir them up against the Evangelists,
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for the defence of the priuileges, rightes & reuenewes of the See of Rome: he had rather moste dilligently describe those Ambassadours, and shewe their destruction.
for the defence of the privileges, rights & revenues of the See of Rome: he had rather most diligently describe those ambassadors, and show their destruction.
p-acp dt n1 pp-f dt n2, n2-jn cc n2 pp-f dt vvb pp-f np1: pns31 vhd av-c av-ds av-j vvi d n2, cc vvi po32 n1.
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It forceth very muche to haue knowen the Popes legates. For they are maruelouse pestilent to the churche of God:
It forceth very much to have known the Popes Legates. For they Are maruelouse pestilent to the Church of God:
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for we haue not only experience of it at this daye, but also by the reading of all stories, that great euilles, and all calamities in a maner haue ben brought into the church,
for we have not only experience of it At this day, but also by the reading of all stories, that great evils, and all calamities in a manner have been brought into the Church,
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and are also at this daye, through the instigations of those legates.
and Are also At this day, through the instigations of those Legates.
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I touched a little before, what mischiefe Cardinal Iulian Cesarine the legate of Pope Eugenius wrought in Germany, Boheme, Pole and Hungary.
I touched a little before, what mischief Cardinal Iulian Cesarine the legate of Pope Eugenius wrought in Germany, Bohemia, Pole and Hungary.
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What is done in our time, and hath ben done in our fathers memorie, it were to longe to reherse.
What is done in our time, and hath been done in our Father's memory, it were to long to rehearse.
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Yf our elders had by the doctrine of Iesu Christ reuealed to ye church by S. Iohn vnderstande & knowen the nature of the Popes legates, they might easely haue eschewed, wherewith they haue vndiscretely intangled themselues,
If our Elders had by the Doctrine of Iesu christ revealed to you Church by S. John understand & known the nature of the Popes Legates, they might Easily have Eschewed, wherewith they have undiscreetly entangled themselves,
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and suffered greate losse & hinderaunce. I speake nothing here of Ambassadours and ambassades of kinges and cōmon welthes vncorrupted.
and suffered great loss & hindrance. I speak nothing Here of ambassadors and ambassades of Kings and Common wealths uncorrupted.
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First he sheweth dilligently the original of legates, to the intent we might vnderstande, that they be led with a wicked sprete,
First he shows diligently the original of Legates, to the intent we might understand, that they be led with a wicked sprete,
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and that their vocation is not godly, but deuillish.
and that their vocation is not godly, but devilish.
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He sheweth a threfolde originall, where in very dede they maye al be reduced to one deuelish vnitie.
He shows a threfolde original, where in very deed they may all be reduced to one devilish unity.
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He saw (sayeth Primasius expounding this place) one spirite, and for the nombre of the partes of one body, he sayeth three, that al the nombre of the wicked might be vttered to be led with one deuelishe sprete.
He saw (Saith Primasius expounding this place) one Spirit, and for the number of the parts of one body, he Saith three, that all the number of the wicked might be uttered to be led with one devilish sprete.
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Therfore the first denne that the legates breake out of he calleth the dragons mouth.
Therefore the First den that the Legates break out of he calls the dragons Mouth.
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Of the dragon is spoken in the.12. chap. nother is there any that vnderstādeth not, that it signifieth ye deuil him self.
Of the dragon is spoken in the.12. chap. neither is there any that understands not, that it signifies you Devil him self.
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They come forth therfore frō the deuil.
They come forth Therefore from the Devil.
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For al ye affaires of their ambassade cōsisteth in lies, craftes, practises, finally in corruptyng the veritie and sincerenes of the gospell:
For all you affairs of their ambassade Consisteth in lies, crafts, practises, finally in corrupting the verity and sincerenes of the gospel:
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and also in factions, and dissentions, in slaughter and bloud.
and also in factions, and dissensions, in slaughter and blood.
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And the deuil was from the begynning a liar and murtherer, as the lorde him selfe sayeth in the.8.
And the Devil was from the beginning a liar and murderer, as the lord him self Saith in the.8.
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But euery one of these haue their societies, rytes, and lawes, which they commend to be the beste,
But every one of these have their societies, Rites, and laws, which they commend to be the best,
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of Iohn. And hitherto they be of the Dragons mouthe. The selfe same arrise also out of the mouth of the beaste.
of John. And hitherto they be of the Dragons Mouth. The self same arise also out of the Mouth of the beast.
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For they come furnisshed with the Popes authoritie, legates laterall with full power. Of the beaste I haue spoken in the.13. chapt.
For they come furnished with the Popes Authority, Legates lateral with full power. Of the beast I have spoken in the.13. Chapter.
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finally they come out of the mouth of the false prophete.
finally they come out of the Mouth of the false Prophet.
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The trewe prophet and pastour, high and only of the church vniuersal, is Christ the sonne of God.
The true Prophet and pastor, high and only of the Church universal, is christ the son of God.
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Antichrist, is that false prophet, & chiefe seducer of the whole world: as is sayed in the.13. cha.
Antichrist, is that false Prophet, & chief seducer of the Whole world: as is said in the.13. cham.
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Therfore come the legates, sente from the Pope, which hath put into their mouthes wordes, or instructiōs or cōmissions that they should speake those thinges which are of false prophecie.
Therefore come the Legates, sent from the Pope, which hath put into their mouths words, or instructions or commissions that they should speak those things which Are of false prophecy.
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Howbeit he expoundyng himselfe more playnely, declareth of what sorte the legates shall be: to witte three vncleane spretes. Howbeit he expounding himself more plainly, Declareth of what sort the Legates shall be: to wit three unclean spretes.
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An vncleane sprete is euery where in the scripture called the deuill or Sathan, verely of naturr and effecte.
an unclean sprete is every where in the scripture called the Devil or Sathan, verily of naturr and Effect.
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For as the spirite of God is called holy, so this cōtrarywise vncleane.
For as the Spirit of God is called holy, so this contrariwise unclean.
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For he him self is of nature, or rather of his owne corruption, and reuoltyng from God impure,
For he him self is of nature, or rather of his own corruption, and revolting from God impure,
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and authour to mē of all impuretie and vncleanes. He signifieth therfore, that those legates shal be men of a deuelish vncleanes.
and author to men of all impuretie and uncleans. He signifies Therefore, that those Legates shall be men of a devilish uncleans.
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And in dede if you laye hereunto the life, maners, and conuersation of those legates laterall,
And in deed if you say hereunto the life, manners, and Conversation of those Legates lateral,
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and of theyr families, you shal finde in maner nothyng els, but extreme vncleanes, filthines and beastelynes, monstrouse luste, whoredome and aduoutrie,
and of their families, you shall find in manner nothing Else, but extreme uncleans, filthiness and beastelynes, monstrous lust, whoredom and adultery,
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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 detestable fornications, wondered surfeiting, bloody crafts and Counsels. Therefore the thing it self speaks: and the things that the Legates do every where, Are a commentary of this place.
cc j n2, j vvg, j n2 cc n2. av dt n1 pn31 n1 vvz: cc dt n2 cst dt n2 vdb d c-crq, vbr dt n1 pp-f d n1.
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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.
And where there be three unclean spretes reckoned, Some do expound it of Divines, laweyers and religious as Monks and Friar, of the which Three sorts for the most part Are chosen the Popes Ambassadors.
cc c-crq pc-acp vbi crd j n2 vvn, d vdb vvi pn31 pp-f n2-jn, n2 cc j c-acp n2 cc n2, pp-f dt r-crq crd n2 p-acp dt av-ds n1 vbr vvn dt ng1 n2.
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I vnderstande simplely by the thirde nombre, that those legates shal be most furnished with all hostile authoritie,
I understand simply by the Third number, that those Legates shall be most furnished with all hostile Authority,
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& 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.
& that they shall all agree well among themselves, and all help one an other: that what so ever one Seemeth to lack, an other may supply.
cc cst pns32 vmb d vvi av p-acp px32, cc d vvb pi dt n-jn: cst r-crq av av pi vvz pc-acp vvi, dt n-jn vmb vvi.
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Salomon in Ecclesiastica, a threfolde rope or line, sayeth he, wil not lightly breake.Solomon in Ecclesiastica, a threfolde rope or line, Saith he, will not lightly break.
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But now that no man shuld finde any lacke of light, 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,
But now that no man should find any lack of Light, by a parable brought in, he sets as it were before our eyes what manner ones these Legates shall be, verily frogs of the marsh or fen,
p-acp av cst dx n1 vmd vvi d n1 pp-f n1, p-acp dt n1 vvn p-acp, pns31 vvz c-acp pn31 vbdr p-acp po12 n2 r-crq n1 pi2 d n2 vmb vbi, av-j n2 pp-f dt n1 cc n1,
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and criers importune and tediouse, foule and filthie. And he sayeth not that they be frogges in dede, but like frogges.
and criers importune and tedious, foul and filthy. And he Saith not that they be frogs in deed, but like frogs.
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For like as frogges by their importune criyng are moste tediouse and troublesome, and the fennie are also filthie:
For like as frogs by their importune crying Are most tedious and troublesome, and the fenny Are also filthy:
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so doe those legates loue earthly thinges and filthynes:
so do those Legates love earthly things and filthiness:
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and by their complainetes, accusations, prouocations, wrytinges and disputations altogether froggelyke and fenlyke, be hatefull bothe to God and men. They are nothing asshamed:
and by their complainetes, accusations, provocations, writings and disputations altogether froggelyke and fenlyke, be hateful both to God and men. They Are nothing ashamed:
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yf they be interrupted a little, by and by they retourne to their olde songe, NONLATINALPHABET. For there is no other tune with them, but NONLATINALPHABET.
if they be interrupted a little, by and by they return to their old song,. For there is no other tune with them, but.
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Primasius reasoneth very muche of Frogges. Emonges other thinges:Primasius reasoneth very much of Frogs. Among other things:
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it is mete for those false Prophetes like frogges criynge in the nighte, to make a damnable noyse by barkynge of errours.
it is meet for those false prophets like frogs criynge in the night, to make a damnable noise by barking of errors.
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For frogges bothe by reason of the place, sight, and troublesome noyse are so hatefull,
For frogs both by reason of the place, sighed, and troublesome noise Are so hateful,
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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.
as the devil with his is known to be abominable to the truth, and with just fire to be rightly condemned, etc. Thus Saith he.
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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:
And like as the Frogs of Egypt raised out of the dust, by the Deuelisshe art of the Magiciens cried out against God's verity, calling again by Moses and Aaron the people of GOD to the true liberty and worshipping of God:
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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.
right so do the Popes Legates molest with talk the preaching of the gospel, the free deliverance, the christian liberty, and true service of God.
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And like as the frogges doubble and reiterate euen to make one wery to heare, that same their NONLATINALPHABET:
And like as the frogs double and reiterate even to make one weary to hear, that same their:
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euen so these fennish beastes of Rome, haue euermore in their mouth, the most holy See, the most holy father, ye holy church of Rome.
even so these fennish beasts of Room, have evermore in their Mouth, the most holy See, the most holy father, you holy Church of Rome.
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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.
The holy Church of Rome erreth not, the holy Church of Room must be obeyed. He that will not obey her, is an heretic and a schismatic.
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These thinges full many times and ofte, and to al menne, and in all and singular causes will they reiterate,
These things full many times and oft, and to all men, and in all and singular Causes will they reiterate,
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and repete that their one and the same songe NONLATINALPHABET. The Lorde annexeth by S. Iohn, and so yet more clerely declareth:
and repete that their one and the same song. The Lord annexeth by S. John, and so yet more clearly Declareth:
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for they be spretes of Deuilles workyng miracles, &c. NONLATINALPHABET (whiche is here vsed in Greke for deuill) hath his name of sondry knoweledge, and skilfulnes of thinges:
for they be spretes of Devils working Miracles, etc. (which is Here used in Greek for Devil) hath his name of sundry knowledge, and skilfulness of things:
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and semeth to be in a maner indifferēt, although it be commonly put for the Deuill.
and Seemeth to be in a manner indifferent, although it be commonly put for the devil.
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Neuerthelesse for a difference they are called Eudaimones, and Cacodaimones, as it were good and euill workers.
Nevertheless for a difference they Are called Eudaimones, and Cacodaimones, as it were good and evil workers.
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they are also seuen Kinges. Fyue are fallen, and one is, & the other is not come.
they Are also seuen Kings. Fyue Are fallen, and one is, & the other is not come.
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For the Grekes saye that NONLATINALPHABET is called of NONLATINALPHABET that is knowyng or skilfull. For NONLATINALPHABET is called an experte Artificer.
For the Greeks say that is called of that is knowing or skilful. For is called an expert Artificer.
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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.
The Lord Therefore signifies, that the Popes Legates shall be spretes of Devils, that is to say, spiritual Father's (but endued with the Spirit of Sathan) wise men or skilful, crafty workers to bring their matters to pass.
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And therefore he annexeth, workyng wonders.
And Therefore he annexeth, working wonders.
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Whereby he semeth to allude to the Magiciens of Aegipt, who also wrought miracles, and deteyned kyng Pharao in lies against the veritie.
Whereby he Seemeth to allude to the Magiciens of Egypt, who also wrought Miracles, and detained King Pharaoh in lies against the verity.
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S. Paule moreouer in the.2. to Timoth. the.3. chapt. compareth the wise men and ministers of Antichrist to the Magiciēs of Aegipt.S. Paul moreover in the.2. to Timothy the.3. Chapter. compareth the wise men and Ministers of Antichrist to the Magiciens of Egypt.
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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 right well known it is, that the Legates do every where boast of Miracles, which have been done in their Church and Religion,
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and so kepe stil the hartes of kinges and princes in popish errours. Of miracles speaketh S. Paule in the.2.
and so keep still the hearts of Kings and Princes in popish errors. Of Miracles speaks S. Paul in the.2.
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to the Thess. 2. And I haue sayed some thing hereof in the.13. chapt.
to the Thess 2. And I have said Some thing hereof in the.13. Chapter.
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Here is shewed moreouer the ende of all the treatise and counselles of the Popes legates:
Here is showed moreover the end of all the treatise and Counsels of the Popes Legates:
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that they might go forth to the kynges of the whole earth, to assemble them to battaile.
that they might go forth to the Kings of the Whole earth, to assemble them to battle.
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&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. etc. They shall creep into the Courts of all Kings and Princes. You shall have doubtless in all Kings Courts in a manner the Popes Legates.
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And what do they? Thei inuironne kinges & princes.
And what do they? They inuironne Kings & Princes.
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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:
They see that no faithful man be admitted to the Kings speech, they Learn to know all the Kings counsel, which they write and signify to Room:
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and yf they mislyke any thing, that they maye infringe and subuerte the same:
and if they mislike any thing, that they may infringe and subvert the same:
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and that they alwayes beate in that songe of theires, to witte NONLATINALPHABET, that is verely obedience, which all menne owe to the holy Sea:
and that they always beat in that song of theirs, to wit, that is verily Obedience, which all men owe to the holy Sea:
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finally that they arme kynges and princes to defende the churche of Rome, and distroye heresies.
finally that they arm Kings and Princes to defend the Church of Room, and destroy heresies.
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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,
This I say is the battle of that same day of the great God almighty, that is to say, which shall be parted by the coming of the son of God unto judgement,
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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 the which shall endure to the coming of christ unto judgement, which shall than avenge the blood of his, from the hands of that ugly beast.
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And he calleth the daye of iudgement, the daye of the great God: as doeth also S. Paule in the.2.
And he calls the day of judgement, the day of the great God: as doth also S. Paul in the.2.
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to Tit. And the daye of God almightie:
to Tit. And the day of God almighty:
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Therfore there remaineth nothing but that al vngodly in general beyng taken should be put to tormentes.
Therefore there remains nothing but that all ungodly in general being taken should be put to torments.
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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.
as he that shall than show his omnipotency, and even his power divine, which Seemeth now to the ungodly by reason of his long sufferance to sleep.
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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.
This necessary and most profitable description S. John hath Set in Here, by the revealing of Iesus christ, to the end that we should watch and beware of them.
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Hereafter followeth a faythfull admonition and exhortation to watchyng, leeste we fall a slepe and perishe with the Antichristians in the cares and pleasures of this worlde.
Hereafter follows a faithful admonition and exhortation to watching, leeste we fallen a sleep and perish with the Antichristians in the Cares and pleasures of this world.
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And he sayeth howe that daye of the lord wyll come sodenly, and when we shall leest loke for it.
And he Saith how that day of the lord will come suddenly, and when we shall least look for it.
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For the lord here repeteth that thyng, whiche he sayde also in the Gospell: beholde I come like a thefe.
For the lord Here repeateth that thing, which he said also in the Gospel: behold I come like a thief.
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These thinges are red in the.24. of Matth. and are repeted of the Apostle in the.1. to the Thess. the.5. chapter.
These things Are read in the.24. of Matthew and Are repeated of the Apostle in the.1. to the Thess the.5. chapter.
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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.
And verily that same sudden coming of the Lord Exciteth the minds of us all, and provoketh to watch, leeste we should At unwares be oppressed.
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He adioyneth also immediately a profit prepared for them that watche. Happy, sayeth he, is that man that watcheth.
He adjoineth also immediately a profit prepared for them that watch. Happy, Saith he, is that man that watches.
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He addeth morouer, how the godly should demeane themselues in watchyng. Howe they must kepe their garmentes, that they be not defiled:
He adds moreover, how the godly should demean themselves in watching. How they must keep their garments, that they be not defiled:
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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.
and take heed moreover that they walk not naked, leeste their filthiness be espied. Touching garments I have spoken most largely in an other place of this book.
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He kepeth his garmētes, that kepeth his life and conuersation vnspotted of worldely filthines. He walketh not naked, which putteth on Christ.
He Keepeth his garments, that Keepeth his life and Conversation unspotted of worldly filthiness. He walks not naked, which putteth on christ.
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But his shame is sene, that sinneth impudently.
But his shame is seen, that Sinneth impudently.
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But chiefly is their shame sene, whose whoredomes, aduoutries and fleshly lustes are knowen, and open to the eyes of al menne.
But chiefly is their shame seen, whose whoredoms, aduoutries and fleshly lusts Are known, and open to the eyes of all men.
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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.
And Here is the state of them to be lamented that Are called spiritual, and rather in deed to be detested than to be described.
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Blessed are they whose sinnes are couered, and happy are they that haue learned to be ashamed.
Blessed Are they whose Sins Are covered, and happy Are they that have learned to be ashamed.
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Vnhappy are as many as cā not blushe, but set such a face of the matter, that they glory in their sinnes and wickednes.
Unhappy Are as many as can not blush, but Set such a face of the matter, that they glory in their Sins and wickedness.
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After this he toucheth at few wordes the destruction both of the legates and also of them that are deceaued of the legates, After this he touches At few words the destruction both of the Legates and also of them that Are deceived of the Legates,
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and suche as fight agaynst God and trewe religion, for the mayneteyning of the Romisshe maiestie.
and such as fight against God and true Religion, for the mayneteyning of the Romish majesty.
cc d c-acp vvi p-acp np1 cc j n1, p-acp dt vvg pp-f dt jp n1.
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The legates in dede doe assemble menne of their faction vnto battel against the Godly:
The Legates in deed do assemble men of their faction unto battle against the Godly:
dt n2 p-acp n1 vdb vvi n2 pp-f po32 n1 p-acp n1 p-acp dt j:
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Whē he cometh he must continue a space.
When he comes he must continue a Molle.
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but the lorde hath gathered the same into a place whiche is called in Hebrewe NONLATINALPHABET, whiche some interprete the distruction of the Riuer,
but the lord hath gathered the same into a place which is called in Hebrew, which Some interpret the destruction of the River,
cc-acp dt n1 vhz vvn dt d p-acp dt n1 r-crq vbz vvn p-acp njp, r-crq d vvb dt n1 pp-f dt n1,
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and some the armie of desolation. But howe so euer that is, the sense semeth easie:
and Some the army of desolation. But how so ever that is, the sense Seemeth easy:
cc d dt n1 pp-f n1. p-acp q-crq av av cst vbz, dt n1 vvz j:
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they are in dede assembled of the legates, that they mighte withstande, or prohibite the destruction of the Riuer, and ruine of Rome.
they Are in deed assembled of the Legates, that they might withstand, or prohibit the destruction of the River, and ruin of Rome.
pns32 vbr p-acp n1 vvn pp-f dt n2, cst pns32 vmd vvi, cc vvi dt n1 pp-f dt n1, cc n1 pp-f np1.
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But the Lorde shall also assemble the selfe same, that in the very same place and worke they maye be destroyed of the Lorde.
But the Lord shall also assemble the self same, that in the very same place and work they may be destroyed of the Lord.
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Which finally at the laste iudgement we beleue shall be accomplisshed. To the Lord Christ our redemer and reuenger be prayse and glory. Amen.
Which finally At the laste judgement we believe shall be accomplished. To the Lord christ our redeemer and revenger be praise and glory. Amen.
r-crq av-j p-acp dt ord n1 pns12 vvb vmb vbi vvn. p-acp dt n1 np1 po12 n1 cc n1 vbb n1 cc n1. uh-n.
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¶ The seuenth Aungell powreth out his vialle. The.lxxij. Sermon. ANd the seuēth Angel powreth out his Viall into the Ayre.
¶ The Seventh Angel poureth out his vialle. The lxxij Sermon. ANd the seuēth Angel poureth out his Vial into the Air.
¶ dt ord n1 vvz av po31 n1. dt crd n1. cc dt ord n1 vvz av po31 n1 p-acp dt n1.
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And there came a great voyce out of Heauen from the seate, sayeng: it is done.
And there Come a great voice out of Heaven from the seat, saying: it is done.
cc a-acp vvd dt j n1 av pp-f n1 p-acp dt n1, vvg: pn31 vbz vdn.
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And there folowed voyces, thonderinges, and lightnings, and there was a great Earthquake, suche as was not,
And there followed voices, thunderings, and lightnings, and there was a great Earthquake, such as was not,
cc a-acp vvd n2, n2, cc n2, cc a-acp vbds dt j n1, d c-acp vbds xx,
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synce men were vpon the Earth, so mightye an Earthquake and so great. And the great Citie was diuided into thre partes.
since men were upon the Earth, so mighty an Earthquake and so great. And the great city was divided into Three parts.
c-acp n2 vbdr p-acp dt n1, av j dt n1 cc av j. cc dt j n1 vbds vvn p-acp crd n2.
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And the cities of nations fell.
And the cities of Nations fell.
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And great Babilon came in remēbraunce before God, to geue vnto her the cup of wyne of fearcenes of his wrath.
And great Babylon Come in remembrance before God, to give unto her the cup of wine of fierceness of his wrath.
cc j np1 vvd p-acp n1 p-acp np1, pc-acp vvi p-acp pno31 dt n1 pp-f n1 pp-f n1 pp-f po31 n1.
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And euery Ile fled awaye, and Mountaynes were not founde.
And every I'll fled away, and Mountains were not found.
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And there fell a great haile, as it had bene talentes, out of Heauen vpon the men,
And there fell a great hail, as it had be Talents, out of Heaven upon the men,
cc a-acp vvd dt j n1, c-acp pn31 vhd vbn n2, av pp-f n1 p-acp dt n2,
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and the men blasphemed God because of the hayle, for it is great, and the plague of it was sore. and the men blasphemed God Because of the hail, for it is great, and the plague of it was soar.
cc dt n2 vvn np1 c-acp pp-f dt n1, c-acp pn31 vbz j, cc dt n1 pp-f pn31 vbds j.
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The seuenth and last cup poured out into the ayre, signifieth the parturbation and alteration of all elementes:
The Seventh and last cup poured out into the air, signifies the parturbation and alteration of all elements:
dt ord cc ord n1 vvd av p-acp dt n1, vvz dt n1 cc n1 pp-f d n2:
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and the horrible, but yet iuste iudgemente of God, and fynallye the ende of all thinges, & paynes euerlasting.
and the horrible, but yet just judgement of God, and finally the end of all things, & pains everlasting.
cc dt j, cc-acp av j n1 pp-f np1, cc av-j dt n1 pp-f d n2, cc n2 j.
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The thinges be inclosed wyth fyguratyue speaches, taken for the moste parte out of the Prophetes,
The things be enclosed with fyguratyue Speeches, taken for the most part out of the prophets,
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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 by a privy comparison brought out of the holy story. Which is done for this consideration, that all things might be more full of Majesty,
cc p-acp dt j n1 vvd av pp-f dt j n1. r-crq vbz vdn p-acp d n1, cst d n2 vmd vbi av-dc j pp-f n1,
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and that euery man shoulde more dilligentelie, search for the sence of an excellēt matter, which found ones, he might kepe and retaine in perfecte memorie.
and that every man should more dilligentelie, search for the sense of an excellent matter, which found ones, he might keep and retain in perfect memory.
cc cst d n1 vmd av-dc av-j, vvb p-acp dt n1 pp-f dt j n1, r-crq vvd pi2, pns31 vmd vvi cc vvi p-acp vvi n1.
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And what tyme the Ayre is moued, sondry and horrible tempestes arryse in the ayre.
And what time the Air is moved, sundry and horrible tempests arise in the air.
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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 the Lord Iesus in the gospel After Matthew Testifieth, that about the last coming of Christ, the Powers of heaven shall be moved.
cc dt n1 np1 p-acp dt n1 p-acp np1 vvz, cst p-acp dt ord n-vvg pp-f np1, dt n2 pp-f n1 vmb vbi vvn.
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Furthermore he addeth, that hayle as bygge as talentes should be caste downe from heauen vpon wicked men:
Furthermore he adds, that hail as big as Talents should be cast down from heaven upon wicked men:
av pns31 vvz, cst n1 c-acp j c-acp n2 vmd vbi vvn a-acp p-acp n1 p-acp j n2:
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And as soone as the cuppe was powred out into the ayer, and a great tempest arrysen, a voice sounded NONLATINALPHABET, it is done.
And as soon as the cup was poured out into the air, and a great tempest arrysen, a voice sounded, it is done.
cc c-acp av c-acp dt n1 vbds vvn av p-acp dt n1, cc dt j n1 vvn, dt n1 vvd, pn31 vbz vdn.
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By the which voyce is signified, howe all thinges are at an end, euen of the whole world, moch more of wicked papistrie.
By the which voice is signified, how all things Are At an end, even of the Whole world, much more of wicked papistry.
p-acp dt r-crq n1 vbz vvn, c-crq d n2 vbr p-acp dt n1, av pp-f dt j-jn n1, av-d av-dc pp-f j n1.
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And this voice is heard out of the very temple of heauen, and trone of God,
And this voice is herd out of the very temple of heaven, and throne of God,
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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.
least we should doubt any thing of the verity and certentis of the sentence given, and again of the virtue and power of him that doth pronounce it.
cs pns12 vmd n1 d n1 pp-f dt n1 cc fw-la pp-f dt n1 vvn, cc av pp-f dt n1 cc n1 pp-f pno31 cst vdz vvi pn31.
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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.
Therefore Are they shamefully disceaued, so many as affirm the world to be everlasting, and that they shall Reign always upon earth, and enjoy the pleasures thereof.
av vbr pns32 av-j vvd, av av-d c-acp vvi dt n1 pc-acp vbi j, cc cst pns32 vmb vvi av p-acp n1, cc vvi dt n2 av.
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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.
A voice from heaven, out of the most holy temple of God, and even out of the most sincere throne of the Almighty, speaks, that it is done.
dt n1 p-acp n1, av pp-f dt av-ds j n1 pp-f np1, cc av av pp-f dt av-ds j n1 pp-f dt j-jn, vvz, cst pn31 vbz vdn.
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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,
For he speaks of the time to come as though it were past, that we might as Certainly know that all worldly and popish things should have an end,
p-acp pns31 vvz pp-f dt n1 pc-acp vvi c-acp cs pn31 vbdr j, cst pns12 vmd a-acp av-j vvi cst d j cc j n2 vmd vhi dt n1,
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as we vndoubtedly knowe the thinges to be done, which are already past.
as we undoubtedly know the things to be done, which Are already past.
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Let vs therfore watch, and put no confidence in the thinges of this worlde, which are moste deceiptful.
Let us Therefore watch, and put no confidence in the things of this world, which Are most deceitful.
vvb pno12 av vvi, cc vvd dx n1 p-acp dt n2 pp-f d n1, r-crq vbr av-ds j.
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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.
All things shall fall to decay, and come to nought, men only, and the blessed spirits, remaining through the grace of God, the unhappy also remaining perpetually, appointed to perpetual punishment by the Justice of God.
av-d n2 vmb vvi pc-acp vvi, cc vvb p-acp pix, n2 av-j, cc dt j-vvn n2, vvg p-acp dt n1 pp-f np1, dt j av vvg av-j, vvn p-acp j n1 p-acp dt n1 pp-f np1.
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And lyke as the holy Prophetes ded by fygures set forth the iudgemente of God to be sene of mennes eyes, And like as the holy prophets dead by figures Set forth the judgement of God to be seen of men's eyes,
cc av-j c-acp dt j ng1 j p-acp n2 vvn av dt n1 pp-f np1 pc-acp vbi vvn pp-f ng2 n2,
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so nowe here the Lord Iesus by Saincte Ihon in a figuratiue speach, shaddoweth the terrour of that horrible iudgemente.
so now Here the Lord Iesus by Saint John in a figurative speech, shadoweth the terror of that horrible judgement.
av av av dt n1 np1 p-acp n1 np1 p-acp dt j n1, vvz dt n1 pp-f cst j n1.
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For he sayeth howe ther shal be thonderinges, voyces, lightninges, and thōderbolts, & an earthquake, so terrible, that the world hath neuer at any tyme felte the lyke.
For he Saith how there shall be thunderings, voices, lightnings, and thonderbolts, & an earthquake, so terrible, that the world hath never At any time felt the like.
p-acp pns31 vvz c-crq pc-acp vmb vbi n2, n2, n2, cc n2, cc dt n1, av j, cst dt n1 vhz av p-acp d n1 vvd dt av-j.
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For Saincte Peter also in the ende of his latter epistle, reciteth terrible thinges of the laste day,
For Saint Peter also in the end of his latter epistle, reciteth terrible things of the laste day,
p-acp n1 np1 av p-acp dt n1 pp-f po31 d n1, vvz j n2 pp-f dt ord n1,
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and burnyng of all worldlie thinges.
and burning of all worldly things.
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But the quaking and terrour of mennes myndes, shalbe yet a great deale more terrible than al these.
But the quaking and terror of men's minds, shall yet a great deal more terrible than all these.
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The Lord in S. Mat. gospel. Than shal wayle sayeth he, all the kinreds of ye earth. The Lord in S. Mathew gospel. Than shall wail Saith he, all the kindreds of the earth.
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For the vngodly, whose cōsciēces are wicked & corrupt, shall fele those terrours & tourmēts vnspekable.
For the ungodly, whose Consciences Are wicked & corrupt, shall feel those terrors & torments vnspekable.
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The godly like as according to ye saiēg of our sauiour, thei com not into iudgemēt:
The godly like as according to you saying of our Saviour, they come not into judgement:
dt j av-j p-acp vvg p-acp pn22 vvg pp-f po12 n1, pns32 vvb xx p-acp n1:
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so although yt thei also by reason of the infirmitie of the flesh, be some what astonied at the sodaine alteration of things,
so although that they also by reason of the infirmity of the Flesh, be Some what astonished At the sudden alteration of things,
av cs pn31 pns32 av p-acp n1 pp-f dt n1 pp-f dt n1, vbb d r-crq vvd p-acp dt j n1 pp-f n2,
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and the terrible tearing and crashing of all elementes, yet forasmoch as they haue knowen before, that the same shulde come to passe,
and the terrible tearing and crashing of all elements, yet forasmuch as they have known before, that the same should come to pass,
cc dt j vvg cc vvg pp-f d n2, av av c-acp pns32 vhb vvn a-acp, cst dt d vmd vvi pc-acp vvi,
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and beleue the Sauiour sayeng, your redemption draweth nere, they gather vp their spirites, and comfort themselues in Christ,
and believe the Saviour saying, your redemption draws never, they gather up their spirits, and Comfort themselves in christ,
cc vvi dt n1 vvg, po22 n1 vvz av-j, pns32 vvb a-acp po32 n2, cc vvi px32 p-acp np1,
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and reioyce in him, comming to iudge or condemne the vngodly, but to saue the godly.
and rejoice in him, coming to judge or condemn the ungodly, but to save the godly.
cc vvi p-acp pno31, vvg pc-acp vvi cc vvi dt j, cc-acp pc-acp vvi dt j.
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And herein is alluded to sondry stories of the holy scriptures, but chieflly to ye burning of Sodome, to the drowning of Pharao in the red sea,
And herein is alluded to sundry stories of the holy Scriptures, but chieflly to you burning of Sodom, to the drowning of Pharaoh in the read sea,
cc av vbz vvn p-acp j n2 pp-f dt j n2, cc-acp av-j p-acp pn22 j-vvg pp-f np1, p-acp dt n-vvg pp-f np1 p-acp dt j-jn n1,
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and ruine of Iericho, &c. Those were verelie but seueral destructions, and yet terrible aboue measure:
and ruin of Jericho, etc. Those were verily but several destructions, and yet terrible above measure:
cc n1 pp-f np1, av d vbdr av-j p-acp j n2, cc av j p-acp n1:
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therfore what thinke we that laste destruction will be, which shall be generall?
Therefore what think we that laste destruction will be, which shall be general?
av q-crq vvb pns12 d ord n1 vmb vbi, r-crq vmb vbi j?
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Than shall that great Citie be cut a sunder, the vniuersalitie of men in the great church, deuided into thre partes:
Than shall that great city be Cut a sunder, the universality of men in the great Church, divided into Three parts:
cs vmb cst j n1 vbi vvn dt av, dt n1 pp-f n2 p-acp dt j n1, vvn p-acp crd n2:
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that is to saie, in the end shal there thre kindes of menne be found in the Church.
that is to say, in the end shall there Three Kinds of men be found in the Church.
d vbz pc-acp vvi, p-acp dt n1 vmb a-acp crd n2 pp-f n2 vbb vvn p-acp dt n1.
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There be true Christians, which attribute to Christe his true glorie, that is, all thinges of true saluation,
There be true Christians, which attribute to Christ his true glory, that is, all things of true salvation,
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and cleaue to him alone by sincere fayth.
and cleave to him alone by sincere faith.
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There be Papistes, which after the lettre ascribe vnto Christe many thinges, but not as became them:
There be Papists, which After the lettre ascribe unto Christ many things, but not as became them:
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for they ascribe those thinges to Antichriste, which belong to Christe alone:
for they ascribe those things to Antichrist, which belong to Christ alone:
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and in cōmunicating with him, such thinges as be not to be cōmunicated, they deny Christ.
and in communicating with him, such things as be not to be communicated, they deny christ.
cc p-acp vvg p-acp pno31, d n2 c-acp vbb xx pc-acp vbi vvn, pns32 vvb np1.
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For yf the Pope be head of the church vniuersall, yf he be king and priest, &c. Wherfore is Christe preached to haue those thinges alone? There be moreouer Newters, which will not seme to denie Christe,
For if the Pope be head of the Church universal, if he be King and priest, etc. Wherefore is Christ preached to have those things alone? There be moreover Newters, which will not seem to deny Christ,
p-acp cs dt n1 vbb n1 pp-f dt n1 j, cs pns31 vbb n1 cc n1, av q-crq vbz np1 vvd pc-acp vhi d n2 j? pc-acp vbi av n2, r-crq vmb xx vvi pc-acp vvi np1,
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and yet attribute not a litle to Antichriste, whome yet neuerthelesse in many things they contemne and despyse vtterly.
and yet attribute not a little to Antichrist, whom yet nevertheless in many things they contemn and despise utterly.
cc av vvb xx dt j p-acp np1, r-crq av av p-acp d n2 pns32 vvb cc vvi av-j.
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These haue no certayne religion, but established and conceaued at their pleasure, as it liketh or pleaseth them, to beleue this or that.
These have no certain Religion, but established and conceived At their pleasure, as it liketh or Pleases them, to believe this or that.
np1 vhb dx j n1, cc-acp vvd cc vvn p-acp po32 n1, c-acp pn31 vvz cc vvz pno32, pc-acp vvi d cc d.
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There is a great numbre of these men at this day, deryding and mockyng whatsoeuer is not tuned after their moste light, and wanton Lucianicall wittes.
There is a great numbered of these men At this day, deriding and mocking whatsoever is not tuned After their most Light, and wanton Lucianicall wits.
pc-acp vbz dt j j-vvn pp-f d n2 p-acp d n1, vvg cc vvg r-crq vbz xx vvn p-acp po32 av-ds j, cc j-jn j n2.
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You may fynde also in the gospell, a felde sowen with sondrie seede, to bring forth moste dyuerse fruictes,
You may find also in the gospel, a field sown with sundry seed, to bring forth most diverse fruits,
pn22 vmb vvi av p-acp dt n1, dt n1 vvn p-acp j n1, pc-acp vvi av av-ds j n2,
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yea euen cockle and darnell, which at length in the ende of the worlde shalbe gathered. &c. Math. 13.
yea even cockle and darnel, which At length in the end of the world shall gathered. etc. Math. 13.
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Moreouer the Cities of the Gentiles (sayeth he) shall fal, by the which I vnderstan̄d the Iewish, Turkish,
Moreover the Cities of the Gentiles (Saith he) shall fall, by the which I vnderstannd the Jewish, Turkish,
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and straunge religions, plucked into sondry sectes or heresies.
and strange Religions, plucked into sundry Sects or heresies.
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and such as shall endure for euer: but they shal fal also. The only religion or faith of Christ shall preuayle and ouercome.
and such as shall endure for ever: but they shall fall also. The only Religion or faith of christ shall prevail and overcome.
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Aretas expounding this place after the same sorte:Aretas expounding this place After the same sort:
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The Cities of the heathen, sayeth he, falling downe, be dyuerse opinions of faith about religion, &c. They (I say) are fallen all.
The Cities of the heathen, Saith he, falling down, be diverse opinions of faith about Religion, etc. They (I say) Are fallen all.
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But especially it was mete and requisite, he affirmeth and sheweth diligently, that the Citie and church of Rome shuld be destroyed, and committed to perpetuall tourments. But especially it was meet and requisite, he Affirmeth and shows diligently, that the city and Church of Rome should be destroyed, and committed to perpetual torments.
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I declared sufficientlie before, that Babilon is Rome, whiche in very dede is greate, not in Italie onelie,
I declared sufficiently before, that Babylon is Room, which in very deed is great, not in Italy only,
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but through out all Fraunce, Spayne, Germanie, and other Realmes:
but through out all France, Spain, Germany, and other Realms:
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the citie and church of Rome hath seemed to many, that it shoulde be euerlasting and triumphaunte for euer.
the City and Church of Rome hath seemed to many, that it should be everlasting and triumphaunte for ever.
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Herein the Epicures crie, that God careth not for these inferiour thinges:
Herein the Epicureans cry, that God Careth not for these inferior things:
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but that euery man liueth here, eyther happelie or v•happelie, according as he hath discretelie and wittelie framed his lyfe:
but that every man lives Here, either happily or v•happelie, according as he hath discretely and wittelie framed his life:
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that knoweth not of our pleasures and displeasures, and our conuersation. But contrariwise Sainct Ihon affirmeth, that the Lorde hat remembred Babilon:
that Knoweth not of our pleasures and displeasures, and our Conversation. But contrariwise Saint John Affirmeth, that the Lord hat remembered Babylon:
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and so to haue remembred her, that he hath determined to commit her to tourmentes.
and so to have remembered her, that he hath determined to commit her to tormets.
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The which he vttereth by a prophetical phrase of speach, that he might geue vnto her, the cup of wyne of indignation, or fearcenesse of his wrath:
The which he uttereth by a prophetical phrase of speech, that he might give unto her, the cup of wine of Indignation, or fearcenesse of his wrath:
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that is to say, that he might pūnish her accordinglie, as the great indignation and wrath of God requyreth.
that is to say, that he might Punish her accordingly, as the great Indignation and wrath of God requireth.
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Therefore she shall haue no small punnishmente: for the wrath of God is not lighte, but moste greueouse and hotte.
Therefore she shall have no small punnishmente: for the wrath of God is not Light, but most greueouse and hot.
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For he requireth and recompenceth the slackenesse of punnishment, with the extremitie of payne and tourmente.
For he requires and recompenseth the slackness of punishment, with the extremity of pain and torment.
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The lyke thinges you may reade in the.3. of Malachie: howe God hath bokes written.
The like things you may read in the.3. of Malachi: how God hath books written.
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Touching the cup also, of the wyne of Gods furie, to spoken of before oute of the Prophetes.
Touching the cup also, of the wine of God's fury, to spoken of before out of the prophets.
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Nowe also emonges other thinges by a figuratiue speach he sheweth, that the vngodlye haue no refuge, nor way to escape. Now also among other things by a figurative speech he shows, that the ungodly have no refuge, nor Way to escape.
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Otherwise wolde the richer so•te, in daūgers hyde thēselues farre of in Ilandes, that they might be out of gunshot:
Otherwise would the Richer so•te, in dangers hide themselves Far of in Islands, that they might be out of gunshot:
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many flee into the Mountaines, that they maye there lurke safely.
many flee into the Mountains, that they may there lurk safely.
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But nowe he sayeth, howe the very Ilandes flee, and therefore that fleyng they can not be ouertaken.
But now he Saith, how the very Islands flee, and Therefore that fling they can not be overtaken.
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He addeth that the Mountaynes, that is to saye, no places of refuge or lurking can be founde.
He adds that the Mountains, that is to say, no places of refuge or lurking can be found.
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And he semeth to haue alluded to the story of the Chananites, which is in the.10. cha. And he Seemeth to have alluded to the story of the Canaanites, which is in the.10. cham.
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of Iosua. To be short here is signified that the greuouse and ineuitable iudgement of God pronounced agaynst al vngodly, shal at the general iudgemēt tormente the wicked with such an extremitie, that no eloquence of men, no sence nor vnderstandyng cā attaine vnto:
of Iosua. To be short Here is signified that the grievous and inevitable judgement of God pronounced against all ungodly, shall At the general judgement tormente the wicked with such an extremity, that no eloquence of men, no sense nor understanding can attain unto:
a-acp np1. pc-acp vbi j av vbz vvn cst dt j cc j n1 pp-f np1 vvd p-acp d j, vmb p-acp dt j n1 fw-mi dt j p-acp d dt n1, cst dx n1 pp-f n2, dx n1 ccx n1 vmb vvi p-acp:
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for it is alwaies more greuouse. Primasius expounding this place, sayeth: he setteth the wrath of reuēgemēt, in haile. Whereof we reade:
for it is always more grievous. Primasius expounding this place, Saith: he sets the wrath of revengement, in hail. Whereof we read:
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the wrathe of the Lorde falleth downe like hayle. Nother doeth he without cause mention of a talente weight.
the wrath of the Lord falls down like hail. Nother doth he without cause mention of a talent weight.
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For with equitie wil he inflicte iudgement, &c. Here is shewed the obstinate and vncurable mutining and impatiencie of the wicked, wherby they are incensed against Gods iudgementes, vomiting out blasphemies agaynst the Iudge him selfe and his iudgement.
For with equity will he inflict judgement, etc. Here is showed the obstinate and uncurable Mutinying and impatiency of the wicked, whereby they Are incensed against God's Judgments, vomiting out Blasphemies against the Judge him self and his judgement.
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I haue handled these thinges more briefly, for that we haue hearde in a maner the same before aboute the ende of the.11. chapt.
I have handled these things more briefly, for that we have heard in a manner the same before about the end of the.11. Chapter.
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To the Lorde be prayse and glory.
To the Lord be praise and glory.
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¶ The Iudgement or punnishement of the pourple whore is described: and also the sinne, and vngodlines of the same. The.lxxiij. Sermon.
¶ The Judgement or punnishement of the pourple whore is described: and also the sin, and ungodliness of the same. The lxxiij Sermon.
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ANd there came one of the seuen Aungelles, whiche had the seuen vialles, & talketh with me, saiyng vnto me: ANd there Come one of the seuen Angels, which had the seuen vialles, & talketh with me, saying unto me:
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come, I wil shewe thee the iudgemēt of the greate whore, that sitteth vpon many waters, with whome the kinges of the earth haue cōmitted whoredome,
come, I will show thee the judgement of the great whore, that Sitteth upon many waters, with whom the Kings of the earth have committed whoredom,
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and the inhabiters of the earth are dronken with the wine of hyr fornication. And he caried me awaye into the wildernesse in the sprete.
and the inhabiters of the earth Are drunken with the wine of her fornication. And he carried me away into the Wilderness in the sprete.
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And I saw a woman sittyng vpon a rose coloured beast, ful of names of blasphemie, which had seuen heades, and ten hornes. And I saw a woman sitting upon a rose coloured beast, full of names of blasphemy, which had seuen Heads, and ten horns.
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He hath hitherto discoursed in generall of the iuste iudgemētes of God:
He hath hitherto discoursed in general of the just Judgments of God:
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albeit that in the meane time he hath touched some particular matters concernyng Babylon or Rome, rather than reasoned.
albeit that in the mean time he hath touched Some particular matters Concerning Babylon or Rome, rather than reasoned.
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And nowe consequently seuerally, and euidently he handleth the destruction or ende of the beast, and of his Image, of olde Rome and newe, I meane both thempire and papistrie:
And now consequently severally, and evidently he handleth the destruction or end of the beast, and of his Image, of old Room and new, I mean both The Empire and papistry:
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which he semeth to poinct as it were with the fingar. In the.13.14. and.16. chapt.
which he Seemeth to point as it were with the fingar. In the.13.14. and.16. Chapter.
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he signified somewhat hereof, nowe he pourseweth euery thinge with a notable plentie and euidence.
he signified somewhat hereof, now he pourseweth every thing with a notable plenty and evidence.
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And the same that I sayed in the beginning of this place, I repete here agayne:
And the same that I said in the beginning of this place, I repete Here again:
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that hereby are affirmed, howe the iustice of God is shewed to be the ende of good and euill, that the godly are confirmed,
that hereby Are affirmed, how the Justice of God is showed to be the end of good and evil, that the godly Are confirmed,
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and the iudgement to come establisshed, as we confesse expressely in the apostles crede. The some of al is this:
and the judgement to come established, as we confess expressly in the Apostles crede. The Some of all is this:
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tholde and newe Rome, the Empire and Popish kingdome, which is the kyngdome of Antichrist shall perish for sinnes, & great enormities.
tholde and new Room, the Empire and Popish Kingdom, which is the Kingdom of Antichrist shall perish for Sins, & great enormities.
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For he ioyneth together the beaste, and the Image of the beaste, the beast and one sittyng on the beaste, a prowde strompet,
For he Joineth together the beast, and the Image of the beast, the beast and one sitting on the beast, a proved strompet,
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so that they can not be separated. Therefore muste the place be expounded of both Empires.
so that they can not be separated. Therefore must the place be expounded of both Empires.
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And leste any man should thinke me to be led with an euil affection, for vnderstandyng these thinges of Rome, I will shewe by the testimony both of god & man, that the same exposition is olde, And lest any man should think me to be led with an evil affection, for understanding these things of Room, I will show by the testimony both of god & man, that the same exposition is old,
cc cs d n1 vmd vvi pno11 pc-acp vbi vvn p-acp dt j-jn n1, p-acp n1 d n2 pp-f n1, pns11 vmb vvi p-acp dt n1 av-d pp-f n1 cc n1, cst dt d n1 vbz j,
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and not newe, true, and not affectated.
and not new, true, and not affectated.
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For streight waye the Angel him selfe, as we shal heare, expoundeth these thinges of Rome.
For straight Way the Angel him self, as we shall hear, expoundeth these things of Room.
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Aretas also an olde expositour of this boke: diuerse expositours, sayeth he, vnderstande by the whore olde Rome.Aretas also an old expositor of this book: diverse expositors, Saith he, understand by the whore old Room.
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And the same by and by:
And the same by and by:
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whilest he saieth the mother of whoredome, whether so euer you will, other olde Rome or newe,
whilst he Saith the mother of whoredom, whither so ever you will, other old Room or new,
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or the time of the cōmyng of Antichriste (beholde the time of Antichriste he sayeth) you can not erre from the trewth,
or the time of the coming of Antichrist (behold the time of Antichrist he Saith) you can not err from the truth,
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for that bothe cities (Rome and Constantinople) hath occupied thempire, and euery of them hath ben satiated with the bloud of holy martirs, &c. Hitherto he.
for that both cities (Room and Constantinople) hath occupied The Empire, and every of them hath been satiated with the blood of holy Martyrs, etc. Hitherto he.
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And what the moste auncient wryter Tertullian, and S. Hierome hath spoken oftener than ones of Babylon and the purple whore, I haue heretofore reported in the.14. chapt.
And what the most ancient writer Tertullian, and S. Jerome hath spoken oftener than ones of Babylon and the purple whore, I have heretofore reported in the.14. Chapter.
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And in this order he procedeth. And in this order he Proceedeth.
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Firste he sheweth the authour of this reuelatiō, after he gathereth the some of the reuelation or vision.
First he shows the author of this Revelation, After he gathereth the Some of the Revelation or vision.
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For agayne he treateth by visions, to the ende al thinges might be more liuely & euident.
For again he Treateth by visions, to the end all things might be more lively & evident.
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And in dede some make this seuenth chapt. vnto the.21. chapt. the sixte vision. As I admonished in the beginning of this worke.
And in deed Some make this Seventh Chapter. unto the.21. Chapter. the sixte vision. As I admonished in the beginning of this work.
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Than noteth he the place and maner of the vision. Finally he propoundeth the vision it selfe, and immediately adioyneth the exposition thereof.
Than notes he the place and manner of the vision. Finally he propoundeth the vision it self, and immediately adjoineth the exposition thereof.
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And in the processe of this matter he vseth a iudicial kinde of pleadyng, and that after a prophetical maner.
And in the process of this matter he uses a judicial kind of pleading, and that After a prophetical manner.
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For the Prophetes moste often, and in the beginnyng set forth the sinnes and wickednesses of the people before the eyes of al men:
For the prophets most often, and in the beginning Set forth the Sins and Wickednesses of the people before the eyes of all men:
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& thā they annexe vnto it the iudgemēt, paine or punnishement. For so doeth S. Iohn also at this present.
& than they annex unto it the judgement, pain or punnishement. For so doth S. John also At this present.
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First, thauthour of this horrible vision, is the lord Christ himselfe:
First, thauthour of this horrible vision, is the lord christ himself:
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but he vseth the ministerie of an Angell, and that of one, which comyng out of the temple of the diuine maiestie, was appoincted with sixe others to powre out plagues and vialles. This is the head minister.
but he uses the Ministry of an Angel, and that of one, which coming out of the temple of the divine majesty, was appointed with sixe Others to pour out plagues and vialles. This is the head minister.
cc-acp pns31 vvz dt n1 pp-f dt n1, cc d pp-f crd, r-crq vvg av pp-f dt n1 pp-f dt j-jn n1, vbds vvn p-acp crd n2-jn p-acp n1 av n2 cc n2. d vbz dt n1 n1.
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And it was semely that the iudgement of Babilon should be vttered by an Aungell that had the rule ouer tormētes.
And it was seemly that the judgement of Babylon should be uttered by an Angel that had the Rule over torments.
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The lord Iesus himselfe wil take punnishment of the beaste, for whom this triumphe is reserued.
The lord Iesus himself will take punishment of the beast, for whom this triumph is reserved.
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And we vnderstande that suche thinges as are set forth and treated here, haue proceded from the highe Bisshop him selfe Iesus Christ:
And we understand that such things as Are Set forth and treated Here, have proceeded from the high Bishop him self Iesus christ:
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and the maners of speakyng to be Angelicall, heauenly, and godly.
and the manners of speaking to be Angelical, heavenly, and godly.
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Who shall than blame vs, yf we, vsing the wordes of Angelles and of Christ himself, shal saye that the Bisshop of Rome and all Popery to be that purple,
Who shall than blame us, if we, using the words of Angels and of christ himself, shall say that the Bishop of Rome and all Popery to be that purple,
q-crq vmb cs vvb pno12, cs pns12, vvg dt n2 pp-f n2 cc pp-f np1 px31, vmb vvi d dt n1 pp-f np1 cc d n1 pc-acp vbi d j-jn,
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and great and most comon harlot.
and great and most Common harlot.
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It appereth also to many that seme godly, that moderation is neglected, whan these thinges are repeted of the preachers, whiche are playnely set forth to vs by the expresse wordes of Angelles and of Christ.
It appeareth also to many that seem godly, that moderation is neglected, when these things Are repeated of the Preachers, which Are plainly Set forth to us by the express words of Angels and of christ.
pn31 vvz av p-acp d cst vvi j, cst n1 vbz vvn, c-crq d n2 vbr vvn pp-f dt n2, r-crq vbr av-j vvn av p-acp pno12 p-acp dt j n2 pp-f n2 cc pp-f np1.
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It semeth that they woulde shutte and stoppe the mouth of Christ him selfe. Howbeit they attempte that in vayne.
It Seemeth that they would shut and stop the Mouth of christ him self. Howbeit they attempt that in vain.
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For if the preachers holde their peace, the stones wil crie.
For if the Preachers hold their peace, the stones will cry.
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For it behoueth, that like as the glory of Christ, so the shame of Antichrist should be knowen to the whole worlde.
For it behooves, that like as the glory of christ, so the shame of Antichrist should be known to the Whole world.
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But they offende moste greuousely which in the sermons made against Antichrist, require I know not what modestie.
But they offend most grievously which in the Sermons made against Antichrist, require I know not what modesty.
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As though he ought to be spared, which spareth no good man.
As though he ought to be spared, which spares no good man.
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As though that doctrine were not modeste, which is taken and receiued of the mouth and wordes of Christ. After in the.18. chapter.
As though that Doctrine were not modest, which is taken and received of the Mouth and words of christ. After in the.18. chapter.
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We shal heare the lorde commaunde: render vnto her: as she hath rendred vnto you, &c. Secondly he compriseth in fewe wordes the some of all, and sheweth whereunto we should referre al thinges.
We shall hear the lord command: render unto her: as she hath rendered unto you, etc. Secondly he compriseth in few words the Some of all, and shows whereunto we should refer all things.
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Come sayeth the Angell to S. Iohn, and I wil shew thee NONLATINALPHABET the iudgement, condemnation and punnishement of the greate whore.
Come Saith the Angel to S. John, and I will show thee the judgement, condemnation and punnishement of the great whore.
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And where he sayeth, of the great whore, he doeth intimate what the crime is or cause of punnishement, fornication, infidelitie, or vngodlines.
And where he Saith, of the great whore, he doth intimate what the crime is or cause of punnishement, fornication, infidelity, or ungodliness.
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This vision also apperteineth hereunto, that we might vnderstande, how Rome should be punnished or destroyed, that is to saye the Romane Empire,
This vision also appertaineth hereunto, that we might understand, how Room should be punished or destroyed, that is to say the Roman Empire,
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or the kingedome of the Pope or of Antichrist: and wherfore or howe it deserueth to be destroyed.
or the Kingdom of the Pope or of Antichrist: and Wherefore or how it deserves to be destroyed.
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She is a whore, and a great and an erraunt whore. She is a whore, and a great and an errant whore.
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And who knoweth not, that a mariage is contracted betwene God and all and singular faythfull? that God is the brydegrome,
And who Knoweth not, that a marriage is contracted between God and all and singular faithful? that God is the bridegroom,
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and the churche his spouse? she is bounden than & coupled to her husbande alone in faith and trouth.
and the Church his spouse? she is bounden than & coupled to her husband alone in faith and troth.
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Yf she breake this faith, and loue others, geue her to them, cal vpō, and honour them, she is a whore.
If she break this faith, and love Others, give her to them, call upon, and honour them, she is a whore.
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Whereof I haue spoken many times both in this boke and els where.
Whereof I have spoken many times both in this book and Else where.
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And a moste common thing is it in the Scriptures, to call reuolting, vnfaithfulnes, impietie, superstition and Idolatrie, fornication or whoredome.
And a most Common thing is it in the Scriptures, to call revolting, unfaithfulness, impiety, Superstition and Idolatry, fornication or whoredom.
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Yf any man desire testimonies hereof, he shal finde in the.8. of Iudges, 1. of Esaye, 2. and 3. of Ieremie. the.16. of Ezechias, in the.1.2. and.3. of Osee, and other places.
If any man desire testimonies hereof, he shall find in the.8. of Judges, 1. of Isaiah, 2. and 3. of Ieremie. the.16. of Hezekiah, in the.1.2. and.3. of Hosea, and other places.
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Rome therefore was a greate strompet, and is also at this daye a moste stynkyng harlot:
Rome Therefore was a great strompet, and is also At this day a most stinking harlot:
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For whic, she is full of Idolatrie, worshippyng of creatures, and abominable superstitions.
For which, she is full of Idolatry, worshipping of creatures, and abominable superstitions.
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Nother is she herselfe only polluted with all filthines, but compelleth morouer the whole world to serue,
Nother is she herself only polluted with all filthiness, but compelleth moreover the Whole world to serve,
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and that to serue in Idolatrie and superstitions.
and that to serve in Idolatry and superstitions.
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What will you saye that through the wonderfull prouidence of God it came to passe, that a woman fayning herselfe a manne, dyd clyme vp to the See of Rome, was created Bisshoppe, and called Iohn the.8.
What will you say that through the wonderful providence of God it Come to pass, that a woman feigning herself a man, did climb up to the See of Room, was created Bishop, and called John the.8.
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whyche was one Gylberta, a greate whore, borne at Mentz. For thus woulde God declare, that the Bysshoppe of Rome sitteth a whore vpon the beaste.
which was one Gylberta, a great whore, born At Mainz. For thus would God declare, that the Bishop of Rome Sitteth a whore upon the beast.
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And herein I follow the constant consent of al Historiographers. Neuerthelesse I am not ignoraunt, that there be some which haue thought;
And herein I follow the constant consent of all Historiographers. Nevertheless I am not ignorant, that there be Some which have Thought;
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howe this Iohn was intruded into the seate vp an harlot, and for that cause was called an harlot.
how this John was intruded into the seat up an harlot, and for that cause was called an harlot.
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Furthermore olde Rome had power to do these thinges, for she sate vpon many waters that is, had dominion & rule ouer many people, and sondry nations.
Furthermore old Room had power to do these things, for she sat upon many waters that is, had dominion & Rule over many people, and sundry Nations.
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Ye al•o the kinges of the Earth haue cōmitted whoredome with her, wh• lest they haue submitted themselues to the Romanes, bonden themselues in leage, and receyued of them superstitions and Idolatrie.
You al•o the Kings of the Earth have committed whoredom with her, wh• lest they have submitted themselves to the Romans, bonden themselves in league, and received of them superstitions and Idolatry.
pn22 vdb dt n2 pp-f dt n1 vhb vvn n1 p-acp pno31, n1 cs pns32 vhb vvn px32 p-acp dt njp2, vvb px32 p-acp n1, cc vvn pp-f pno32 n2 cc n1.
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For the children of Israell were also sayed to haue committed whoredome wyth the Aegiptians, for that they had ioyned amitie with them, and were become fellowes in prophane religions.
For the children of Israel were also said to have committed whoredom with the egyptians, for that they had joined amity with them, and were become Fellows in profane Religions.
p-acp dt n2 pp-f np1 vbdr av vvn pc-acp vhi vvn n1 p-acp dt njp2, c-acp cst pns32 vhd vvn n1 p-acp pno32, cc vbdr vvn n2 p-acp j n2.
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And so newe Rome the Popes kingdome stretcheth farre and wide, and the Kinges and Princes of the Earth committe whoredome with her.
And so new Room the Popes Kingdom Stretcheth Far and wide, and the Kings and Princes of the Earth commit whoredom with her.
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Therefore doeth the worde of the Lorde calle it filthye whoredome, whiche the Romisshe name an holy bonde and obedience.
Therefore doth the word of the Lord call it filthy whoredom, which the Romish name an holy bond and Obedience.
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For he signifieth, that beyng infected with errours, yea rather asotted, & cleane out of their wittes, they haue ben madde in Idolatrie,
For he signifies, that being infected with errors, yea rather asotted, & clean out of their wits, they have been mad in Idolatry,
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and yet rage in their superstitions, like drōkardes, and can not for furie receaue the preaching of the gospel.
and yet rage in their superstitions, like drunkards, and can not for fury receive the preaching of the gospel.
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Touchyng this wine of fornication and whoredome, and of that dronkennes I haue spoken in the.14. chap. And it is aptly spoken, that dwellers vpō Earth are made dronkē, not so much for that menne dwellyng vpon Earth are made dronken,
Touching this wine of fornication and whoredom, and of that Drunkenness I have spoken in the.14. chap. And it is aptly spoken, that dwellers upon Earth Are made drunken, not so much for that men Dwelling upon Earth Are made drunken,
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as for that earthly mē and choked with earthly desires, shall become faithfull worshippers of the Romish See.
as for that earthly men and choked with earthly Desires, shall become faithful worshippers of the Romish See.
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Thirdely, he expoundeth the maner of the vision thus: I was caried awaye in sprete.
Thirdly, he expoundeth the manner of the vision thus: I was carried away in sprete.
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Wherfore with his body remayning in Patmos, in spirite he sawe a womā sittyng on a beast, and distroyed with fire.
Wherefore with his body remaining in Patmos, in Spirit he saw a woman sitting on a beast, and destroyed with fire.
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Such be many visiōs and sightes in the prophetes.
Such be many visions and sights in the Prophets.
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And he noteth also the place, wherein he sawe the beaste, not in heauen, nother in the temple or tabernacle,
And he notes also the place, wherein he saw the beast, not in heaven, neither in the temple or tabernacle,
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or in a fruictful place, but in the wildernesse. Esaye calleth the gentiles and heythenes, wildernesse.
or in a fruictful place, but in the Wilderness. Isaiah calls the Gentiles and heythenes, Wilderness.
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And verely tholde Romanes and newe with their superstitions haue had no place in the church, but are without the church:
And verily tholde Romans and new with their superstitions have had no place in the Church, but Are without the Church:
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God forbidde thā, that we should acknowledge the churche of Rome to be head of al faithful churches.
God forbid than, that we should acknowledge the Church of Room to be head of all faithful Churches.
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And at this daye many of them which are called most holy and most reuerent, differ nothing from the gentiles, their titles and hipocrisie only excepted.
And At this day many of them which Are called most holy and most reverent, differ nothing from the Gentiles, their titles and hypocrisy only excepted.
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Wherof is spoken before in the.11. chapt.
Whereof is spoken before in the.11. Chapter.
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Fourthly and laste he exhibiteth this vision or tipe of olde and newe Rome, and the ruine and destructiō of them both,
Fourthly and laste he exhibiteth this vision or tipe of old and new Room, and the ruin and destruction of them both,
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and with all describeth most dilligently the wickednes of eyther of them. And first must the beaste be considered, after the woman sittyng on the beaste.
and with all Describeth most diligently the wickedness of either of them. And First must the beast be considered, After the woman sitting on the beast.
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The beaste representeth the figure of olde Rome: the woman of the newe and of Poperie.
The beast Representeth the figure of old Room: the woman of the new and of Popery.
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9526
And the woman sitteth vpon the beast.
And the woman Sitteth upon the beast.
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For the image of the beast hath succeded, and hath placed her seate in olde Rome.
For the image of the beast hath succeeded, and hath placed her seat in old Room.
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For Daniel also affirmeth, that Antichrist shal pitche his seate or palace betwixte two Seas, to witte the Hadriatical Sea called commonly the goulfe of Venise, and the Tyrrhene or Tuscane Sea. And the beaste is rose coloured, it is of a red and bright colour like Crimosine.
For daniel also Affirmeth, that Antichrist shall pitch his seat or palace betwixt two Seas, to wit the Hadriatical Sea called commonly the gulf of Venice, and the Tyrrhene or Tuscan Sea. And the beast is rose coloured, it is of a read and bright colour like Crimes.
p-acp np1 av vvz, cst np1 vmb vvi po31 n1 cc n1 p-acp crd n2, p-acp n1 dt j n1 vvd av-j dt n1 pp-f n1, cc dt jp cc jp n1 cc dt n1 vbz n1 vvn, pn31 vbz pp-f dt j-jn cc j n1 av-j np1.
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For Rome hath ben moste cruell and blouddy, and swimmyng altogether in the bloud of al mē, but especially of Christians.
For Rome hath been most cruel and bloody, and swimming altogether in the blood of all men, but especially of Christians.
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How much bloud shed Marius, Sylla, Pompey, Iulius and others, after histories Plinie hath reported. Rome hath with sworde & fire distroyed the whole world.
How much blood shed Marius, Sylla, Pompey, Julius and Others, After histories Pliny hath reported. Rome hath with sword & fire destroyed the Whole world.
c-crq d n1 vvn np1, np1, np1, np1 cc n2-jn, c-acp n2 np1 vhz vvn. np1 vhz p-acp n1 cc n1 vvn dt j-jn n1.
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The ten persecutions of Christians before the Empire of Constantine are most commonly knowen. Howe the beaste was full of the names of blasphemie, I shewed in the.13. chapt.
The ten persecutions of Christians before the Empire of Constantine Are most commonly known. How the beast was full of the names of blasphemy, I showed in the.13. Chapter.
dt crd n2 pp-f np1 p-acp dt n1 pp-f np1 vbr av-ds av-j vvn. c-crq dt n1 vbds j pp-f dt n2 pp-f n1, pns11 vvd p-acp dt crd. j.
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Rome abounded with chapelles and Idolles. Dayly it blasphemed God, Christe, the gospell, and rente the church a sonder. Of the.7.
Rome abounded with chapelles and Idols. Daily it blasphemed God, Christ, the gospel, and rend the Church a sunder. Of the.7.
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heades and ten hornes, is spoken also in the.13. chapt. And certen thinges shall followe in this same chapter playne enough.
Heads and ten horns, is spoken also in the.13. Chapter. And certain things shall follow in this same chapter plain enough.
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And thus muche hitherto of the olde beaste: here followeth of the woman sittyng vpon the beast.
And thus much hitherto of the old beast: Here follows of the woman sitting upon the beast.
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¶ The same matter is yet still treated of, and the vision is expounded. The.lxxiiij. Sermon.
¶ The same matter is yet still treated of, and the vision is expounded. The lxxiiij Sermon.
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ANd the womā was arayed in purple and rose colour, & decked with gold, preciouse stone, and pearles: ANd the woman was arrayed in purple and rose colour, & decked with gold, precious stone, and Pearls:
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and had a cup of golde in her hād, ful of abominations, and filthinesse of hyr whoredome.
and had a cup of gold in her hand, full of abominations, and filthiness of her whoredom.
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And in hyr forehead was a name written, a misterie: great Babilon the mother of whoredome and abominations of the Earth.
And in her forehead was a name written, a mystery: great Babylon the mother of whoredom and abominations of the Earth.
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And I sawe the woman dronken with the bloud of Sainctes, & with the bloud of the witnesses of Iesu. And when I sawe her, I maruailed with a greate wonder.
And I saw the woman drunken with the blood of Saints, & with the blood of the Witnesses of Iesu. And when I saw her, I marveled with a great wonder.
cc pns11 vvd dt n1 j p-acp dt n1 pp-f n2, cc p-acp dt n1 pp-f dt n2 pp-f np1 cc c-crq pns11 vvd pno31, pns11 vvd p-acp dt j n1.
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And the Angel sayde vnto me:
And the Angel said unto me:
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wherefore maruailest thou? I wil shewe thee, the misterie of the woman, and of the beaste that beareth her, whiche hath seuen heades and ten hornes.
Wherefore maruailest thou? I will show thee, the mystery of the woman, and of the beast that bears her, which hath seuen Heads and ten horns.
c-crq vv2 pns21? pns11 vmb vvi pno21, dt n1 pp-f dt n1, cc pp-f dt n1 cst vvz pno31, r-crq vhz crd n2 cc crd n2.
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The beast that thou seest, was, and is not, and shall ascende out of the botomlesse pitte,
The beast that thou See, was, and is not, and shall ascend out of the botomlesse pit,
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and shal go into perditiō, and they that dwel on the earth shal wonder (whose names are not written in the booke of life from the beginnyng of the worlde) when they beholde the beast that was, and is not.
and shall go into perdition, and they that dwell on the earth shall wonder (whose names Are not written in the book of life from the beginning of the world) when they behold the beast that was, and is not.
cc vmb vvi p-acp n1, cc pns32 cst vvi p-acp dt n1 vmb vvi (rg-crq n2 vbr xx vvn p-acp dt n1 pp-f n1 p-acp dt n-vvg pp-f dt n1) c-crq pns32 vvb dt n1 cst vbds, cc vbz xx.
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And here is a minde, that hath wisedome. And Here is a mind, that hath Wisdom.
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He describeth excedingly well and liuely, and setteth forth to be sene of the eyes of all men, that same woman before named the great whore.
He Describeth exceedingly well and lively, and sets forth to be seen of the eyes of all men, that same woman before nam the great whore.
pns31 vvz av-vvg av cc j, cc vvz av pc-acp vbi vvn pp-f dt n2 pp-f d n2, cst d n1 a-acp vvd dt j n1.
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About thende of the chapter he expoūdeth himselfe, & sayeth: and the woman, which thou sawest is the great citie:
About The end of the chapter he expoundeth himself, & Saith: and the woman, which thou Sawest is the great City:
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great verely, as she that beareth rule ouer the kinges of the Earth. He meaneth therefore the very citie of Rome, and euen the popish and Romish church, great verily, as she that bears Rule over the Kings of the Earth. He means Therefore the very City of Room, and even the popish and Romish Church,
j av-j, c-acp pns31 cst vvz n1 p-acp dt n2 pp-f dt n1. pns31 vvz av dt j n1 pp-f n1, cc av-j dt j cc jp n1,
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and the pope himself with al his creatures and chapplaynes, whiche make a great and strong citie, rulyng ouer al kinges and princes of the Earth.
and the pope himself with all his creatures and chapplaynes, which make a great and strong City, ruling over all Kings and Princes of the Earth.
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The same thinges haue we discoursed more at large in the 13. chapter of this worke.
The same things have we discoursed more At large in the 13. chapter of this work.
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For who knoweth not, that Rome & the prelates of the church, doe rule euen aboue magistrates and princes? consider what is done in the courtes of kinges & princes,
For who Knoweth not, that Room & the Prelates of the Church, do Rule even above Magistrates and Princes? Consider what is done in the Courts of Kings & Princes,
p-acp r-crq vvz xx, cst n1 cc dt n2 pp-f dt n1, vdb vvi av-j p-acp n2 cc n2? vvb r-crq vbz vdn p-acp dt n2 pp-f n2 cc n2,
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and by whose aduise and counselles the princes of the Earth are chiefly gouerned. And in callyng papistrie a woman, he alludeth to the.5. and.7. chapt.
and by whose advise and Counsels the Princes of the Earth Are chiefly governed. And in calling papistry a woman, he alludeth to the.5. and.7. Chapter.
cc p-acp rg-crq n1 cc vvz dt n2 pp-f dt n1 vbr av-jn vvn. cc p-acp vvg n1 dt n1, pns31 vvz p-acp dt crd. cc crd. j.
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of the Prouerbes of Salomon, who also likeneth craftie & disceiptful philosophie, & worldly wisedome to a faire woman full of sondry craftes and giles.
of the Proverbs of Solomon, who also likeneth crafty & disceiptful philosophy, & worldly Wisdom to a fair woman full of sundry crafts and giles.
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And now also he painteth out gallauntly and euidētly the apparell or clothing and very whorish behauiour of this woman. And now also he painteth out gallantly and evidently the apparel or clothing and very whorish behaviour of this woman.
cc av av pns31 vvz av av-jn cc av-j dt n1 cc n1 cc av j n1 pp-f d n1.
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She is furnisshed with no good qualities inwardely, wherby she maye cōmende her selfe to the world & to her louers:
She is furnished with no good qualities inwardly, whereby she may commend her self to the world & to her lovers:
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therfore she excelleth in outwarde deckyng of herselfe, where she is inwardely full of all abominations:
Therefore she excels in outward decking of herself, where she is inwardly full of all abominations:
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for all the world like vnto ye Phariseis and hipocrites, whom the lord saieth are without, li•e shinyng tumbes of marble,
for all the world like unto you Pharisees and Hypocrites, whom the lord Saith Are without, li•e shining thumbs of Marble,
c-acp d dt n1 av-j p-acp pn22 np1 cc n2, ro-crq dt n1 vvz vbr p-acp, vvb j-vvg n2 pp-f n1,
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but within replenisshed with all corruption and filthines, and euen stinkyng.
but within replenished with all corruption and filthiness, and even stinking.
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And hereby is signified chiefly that the church of Rome and kingdome of Antichrist setteth forth it self altogether with worldly furniture, to witte with golde, siluer, preciouse stones & al costely arraye.
And hereby is signified chiefly that the Church of Room and Kingdom of Antichrist sets forth it self altogether with worldly furniture, to wit with gold, silver, precious stones & all costly array.
cc av vbz vvn av-jn cst dt n1 pp-f n1 cc n1 pp-f np1 vvz av pn31 n1 av p-acp j n1, p-acp n1 p-acp n1, n1, j n2 cc d j n1.
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These thinges are founde in the olde people, beyng vnder the discipline of the lawe: they are founde also emōges the gentiles, which suppose not god to be rightly honoured,
These things Are found in the old people, being under the discipline of the law: they Are found also among the Gentiles, which suppose not god to be rightly honoured,
np1 n2 vbr vvn p-acp dt j n1, vbg p-acp dt n1 pp-f dt n1: pns32 vbr vvn av p-acp dt n2-j, r-crq vvb xx n1 pc-acp vbi av-jn vvn,
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but with the preciouse things of this world.
but with the precious things of this world.
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But we know that the leuitical priesthood is abrogated with al the outwarde araye & that now ye church decketh her self with vertues, hateth and abhorreth outwarde garnisshing.
But we know that the levitical priesthood is abrogated with all the outward array & that now you Church decketh her self with Virtues, hates and abhorreth outward garnishing.
cc-acp pns12 vvb cst dt j n1 vbz vvn p-acp d dt j n1 cc cst av pn22 n1 vvz po31 n1 p-acp n2, vvz cc vvz j vvg.
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Lactantius confuteth at large the externall deckyng in religiō or godly worshippyng, in his boke of Institut. de vero cultu. &c. Moreouer all olde writers shewe, that God is not worshipped of the christians with golde & siluer:Lactantius confuteth At large the external decking in Religion or godly worshipping, in his book of Institute. de vero cultu. etc. Moreover all old writers show, that God is not worshipped of the Christians with gold & silver:
np1 vvz p-acp j dt j vvg p-acp n1 cc j vvg, p-acp po31 n1 pp-f uh. fw-fr fw-la fw-ge. av av d j n2 vvi, cst np1 vbz xx vvn pp-f dt njpg2 p-acp n1 cc n1:
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but wt faith, charitie & rightuousnes.
but with faith, charity & righteousness.
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What wil ye say that Daniel in ye.11. chap. sheweth that Antichrist shal worship God with golde, siluer & precious things? which thing he cōdēneth & reiecteth.
What will you say that daniel in you.11. chap. shows that Antichrist shall worship God with gold, silver & precious things? which thing he Condemneth & rejects.
q-crq vmb pn22 vvi cst np1 p-acp pn22 crd. n1 vvz cst np1 vmb vvi np1 p-acp n1, n1 cc j n2? r-crq n1 pns31 vvz cc vvz.
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And doeth it not appere here plainely, that the lord Iesus himself hath setforth to vs the Pope or Antichrist painted as it were in a table.
And doth it not appear Here plainly, that the lord Iesus himself hath setforth to us the Pope or Antichrist painted as it were in a table.
cc vdz pn31 xx vvi av av-j, cst dt n1 np1 px31 vhz zz p-acp pno12 dt n1 cc np1 vvn c-acp pn31 vbdr p-acp dt n1.
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For he appereth altogether such, & in such like apparell he sheweth him selfe to be sene of all men,
For he appeareth altogether such, & in such like apparel he shows him self to be seen of all men,
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as the whore of Babilō is decked with at this present. And he chalengeth to him selfe this apparell by a certen right.
as the whore of Babilō is decked with At this present. And he challenges to him self this apparel by a certain right.
c-acp dt n1 pp-f np1 vbz vvn p-acp p-acp d n1. cc pns31 vvz p-acp pno31 n1 d n1 p-acp dt j n-jn.
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For the Papistes bring forth a false fained donation of Constantine, emonges other thinges pronouncyng thus, in the Distinct. 96. We geue and dimise to blessed Siluester and to all his successours the palace laterane of our Empire:
For the Papists bring forth a false feigned donation of Constantine, among other things pronouncing thus, in the Distinct. 96. We give and dimise to blessed Sylvester and to all his Successors the palace Lateran of our Empire:
p-acp dt njp2 vvb av dt j j-vvn n1 pp-f np1, p-acp j-jn n2 vvg av, p-acp dt j. crd pns12 vvb cc n1 p-acp j-vvn np1 cc p-acp d po31 n2 dt n1 n1 pp-f po12 n1:
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moreouer the Diademe, to witte the royal crowne of our head (whiche the Pope calleth a kingdome,
moreover the Diadem, to wit the royal crown of our head (which the Pope calls a Kingdom,
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& hath made it triple) and also our purple robe and coate of Crimosine,
& hath made it triple) and also our purple robe and coat of Crimes,
cc vhz vvn pn31 j) cc av po12 j-jn n1 cc n1 pp-f np1,
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and all our imperiall araye. &c. I can not here omitte, but must nedes wryte out a fewe thinges of Platina, the Popes secretarie, de vitis pontif. For describyng the life of Clement the.5.
and all our imperial array. etc. I can not Here omit, but must needs write out a few things of Platina, the Popes secretary, de vitis Po^tifici. For describing the life of Clement the.5.
cc d po12 j-jn n1. av pns11 vmb xx av vvb, cc-acp vmb av vvi av dt d n2 pp-f fw-la, dt ng1 n1, fw-fr fw-la n1. p-acp vvg dt n1 pp-f j dt crd.
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at the Popes coronation, sayeth he, were present Philippe kyng of Fraūce, and Charles his brother, Iohn Duke of Britaine, which ouerwhelmed with the fallyng of a walle, dieth (see the diuine and iust iudgement of God) with many others,
At the Popes coronation, Saith he, were present Philip King of Fraūce, and Charles his brother, John Duke of Britain, which overwhelmed with the falling of a wall, Dieth (see the divine and just judgement of God) with many Others,
p-acp dt ng1 n1, vvz pns31, vbdr j np1 n1 pp-f np1, cc np1 po31 n1, np1 n1 pp-f np1, r-crq vvn p-acp dt j-vvg pp-f dt n1, vvz (vvi dt j-jn cc j n1 pp-f np1) p-acp d n2-jn,
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whilest the pompe of the Coronation, as the maner is, was led through the citie. Kyng Philippe also by the same ruine was sore hurte and lamed:
whilst the pomp of the Coronation, as the manner is, was led through the City. King Philip also by the same ruin was soar hurt and lamed:
cs dt n1 pp-f dt n1, c-acp dt n1 vbz, vbds vvn p-acp dt n1. n1 np1 av p-acp dt d n1 vbds av-j vvn cc vvn:
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the Pope stricken of his horse, loste a Rubie out of his myter that coste sixe thousande Ducates. This he.
the Pope stricken of his horse, lost a Ruby out of his mitre that cost sixe thousande Ducats. This he.
dt n1 vvn pp-f po31 n1, vvn dt n1 av pp-f po31 n1 cst vvd crd crd n2. d pns31.
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This whore moreouer drynketh to all nations of the cup of Circes, whiche the lorde calleth of Golde. And it signifieth doctrine.
This whore moreover Drinketh to all Nations of the cup of Circes, which the lord calls of Gold. And it signifies Doctrine.
d n1 av vvz p-acp d n2 pp-f dt n1 pp-f npg1, r-crq dt n1 vvz pp-f n1. cc pn31 vvz n1.
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For to geue drinke is to teache, Ezechiel .34. Golde betokeneth sincerenes and purenes of doctrine.
For to give drink is to teach, Ezechiel.34. Gold Betokeneth sincerenes and pureness of Doctrine.
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Doubtles vnder pretence of sincerenes and veritie diuine, Rome hath easely perswaded all people, to receyue the doctrine of the Romish Sea. For the Pope hath both named him self Apostolicall,
Doubtless under pretence of sincerenes and verity divine, Rome hath Easily persuaded all people, to receive the Doctrine of the Romish Sea. For the Pope hath both nam him self Apostolical,
av-j p-acp n1 pp-f n1 cc n1 j-jn, np1 vhz av-j vvn d n1, pc-acp vvi dt n1 pp-f dt jp n1 p-acp dt n1 vhz av-d vvn pno31 n1 j,
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and the church of Rome also Apostolical. And in the Canones hath lefte wrytten:
and the Church of Room also Apostolical. And in the Canonas hath left written:
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right so are all the lawes of the See Apostolicke to be taken, as though they were confirmed by the godly mouth of S. Peter him selfe. Distinct. 19. Reade the.20.21.22.
right so Are all the laws of the See Apostolic to be taken, as though they were confirmed by the godly Mouth of S. Peter him self. Distinct. 19. Read the.20.21.22.
n-jn av vbr d dt n2 pp-f dt vvb vvi pc-acp vbi vvn, c-acp cs pns32 vbdr vvn p-acp dt j n1 pp-f n1 np1 pno31 n1. j. crd vvd dt crd.
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Distinct. Therefore the more simple sorte of the world haue supposed, that they receiue the very worde and lawes of God, what time they receyued the decrees and doctrine of the church of Rome.Distinct. Therefore the more simple sort of the world have supposed, that they receive the very word and laws of God, what time they received the decrees and Doctrine of the Church of Rome.
j. av dt av-dc j n1 pp-f dt n1 vhb vvn, cst pns32 vvb dt j n1 cc n2 pp-f np1, r-crq n1 pns32 vvd dt n2 cc n1 pp-f dt n1 pp-f np1.
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But our lorde Iesus Christ doeth here declare vnto vs, what hath ben, and what is euen at this daye their doctrine, and sayeth:
But our lord Iesus christ doth Here declare unto us, what hath been, and what is even At this day their Doctrine, and Saith:
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ful of abominations, and vncleanes of her filthie luste. And the scripture calleth abomination, Idolatrie, Deuter. 7. chapt.
full of abominations, and uncleans of her filthy lust. And the scripture calls abomination, Idolatry, Deuter 7. Chapter.
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Moreouer the false worshippyng of God, superstition, and suche other thinges like.
Moreover the false worshipping of God, Superstition, and such other things like.
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The vncleanes of whoredome in the Prophetes is nothing els, but peruerse doctrine, and peruerse religion, not attributing al good things to God alone by his sonne,
The uncleans of whoredom in the prophets is nothing Else, but perverse Doctrine, and perverse Religion, not attributing all good things to God alone by his son,
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but rather diuiding the harte, and appliyng them bothe vnto creatures, & to wicked worshippynges. But suche is the doctrine and religion of the Romish See.
but rather dividing the heart, and appliyng them both unto creatures, & to wicked worshippings. But such is the Doctrine and Religion of the Romish See.
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Therefore is her great sinne here recited, that she hath with her euill and venemouse doctrine seduced and infected al nations,
Therefore is her great sin Here recited, that she hath with her evil and venemouse Doctrine seduced and infected all Nations,
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and euen nowe also reteyneth them in superstition and Idolatrie. A lyke place is in the.16. chapt.
and even now also retaineth them in Superstition and Idolatry. A like place is in the.16. Chapter.
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of Ezechiel. And I suppose that our lorde Iesus Christ vsed here now wordes very filthy, to the intent he might plucke awaye from the Romish decrees and Canons their authoritie and viserne,
of Ezechiel. And I suppose that our lord Iesus christ used Here now words very filthy, to the intent he might pluck away from the Romish decrees and Canonas their Authority and viserne,
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& that their filthines mighte appere vnto al men, and be knowen, and eschewed.
& that their filthiness might appear unto all men, and be known, and Eschewed.
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Furthermore leeste any shoulde be ignoraunt, what the same woman were, whiche is here setforth to be sene,
Furthermore leeste any should be ignorant, what the same woman were, which is Here setforth to be seen,
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and that all might flee that greate witche Circes, he wryteth her owne name in her very forehead, that al men might reade it,
and that all might flee that great witch Circes, he writes her own name in her very forehead, that all men might read it,
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and that she might by no meanes be vnknowen.
and that she might by no means be unknown.
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For he calleth a misterie the vnderstandyng or signification of a secret, for by a trope is Rome called Babylon. Wherof I haue spoken before.
For he calls a mystery the understanding or signification of a secret, for by a trope is Rome called Babylon. Whereof I have spoken before.
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And after the true signification of the worde Babel soundeth confusiō. And Rome hath brought an exceding greate confusion into the church.
And After the true signification of the word Babel soundeth confusion. And Rome hath brought an exceeding great confusion into the Church.
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For like as the primatiue church of Rome set forth the gospell in the weste countrie:
For like as the primitive Church of Rome Set forth the gospel in the west country:
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so the first simplicitie and purenes ones extinguished, the later Bisshoppes, regardyng more ambition and couetousenes,
so the First simplicity and pureness ones extinguished, the later Bishops, regarding more ambition and couetousenes,
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than humilitie, liberalitie, and godlines, haue brought into the whole world al maner of Idolatrie and superstition.
than humility, liberality, and godliness, have brought into the Whole world all manner of Idolatry and Superstition.
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Certenly she is called of the Lorde expressely the mother of the whoredomes and abominations of the earth.
Certainly she is called of the Lord expressly the mother of the whoredoms and abominations of the earth.
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For we maye thanke the church of Rome, for all the corrupte doctrine and vngodlines that is in the church.
For we may thank the Church of Room, for all the corrupt Doctrine and ungodliness that is in the Church.
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She is ye original of idolles, Masse, and other abominations. Therfore is she moste worthie, to be punnisshed with moste greuouse tourmentes.
She is the original of Idols, Mass, and other abominations. Therefore is she most worthy, to be punnisshed with most grievous tormets.
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And this verely is the moste worthie title of the Romish churche. Others calle her Apostolicall, diuine, chiefe, and of all moste holy:
And this verily is the most worthy title of the Romish Church. Others call her Apostolical, divine, chief, and of all most holy:
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The Lord Christe calleth her Babylon, and that great, a moste common harlot, and euen the mother of the abominations,
The Lord Christ calls her Babylon, and that great, a most Common harlot, and even the mother of the abominations,
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and whoredomes of the whole worlde, fightyng agaynst God and his annoyncted. Therefore lette al the holy and obedient children of God the father flee from her.
and whoredoms of the Whole world, fighting against God and his annoyncted. Therefore let all the holy and obedient children of God the father flee from her.
cc n2 pp-f dt j-jn n1, vvg p-acp np1 cc po31 j-vvn. av vvb d dt j cc j n2 pp-f np1 dt n1 vvb p-acp pno31.
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I wil not here make rehersal, how she is also the mother of al abominatiōs and whoredomes, euen after the flesh.
I will not Here make rehearsal, how she is also the mother of all abominations and whoredoms, even After the Flesh.
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For whilest the church of Rome hath prohibited lawful mariages and of God permitted to ecclesiasticall persones, it hath opened the gates to fornications, adulteries, whoredomes, & lustes abominable.
For whilst the Church of Rome hath prohibited lawful marriages and of God permitted to ecclesiastical Persons, it hath opened the gates to fornications, adulteries, whoredoms, & lusts abominable.
p-acp cs dt n1 pp-f np1 vhz vvn j n2 cc pp-f np1 vvd p-acp j n2, pn31 vhz vvn dt n2 p-acp n2, n2, n2, cc n2 j.
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There nede no wordes, the thing it self speaketh. Vnto these he annexeth a crime of al other most greuouse: dronkennes, tiranny, and parricidie.
There need no words, the thing it self speaks. Unto these he annexeth a crime of all other most grievous: Drunkenness, tyranny, and parricidie.
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And here also he vseth an amplification.
And Here also he uses an amplification.
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For he sayeth howe that greate Circes the moste venemouse witche and Sorcerer, is not sprinkled,
For he Saith how that great Circes the most venemouse witch and Sorcerer, is not sprinkled,
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or imbrewed, or wette, but dronkē with the bloud of saincts, I meane of holy martirs, which haue borne witnes to Iesu Christ, by preachyng of the gospell,
or imbrued, or wet, but drunken with the blood of Saints, I mean of holy Martyrs, which have born witness to Iesu christ, by preaching of the gospel,
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and ascribyng al thinges of saluation to Christe alone.
and ascribing all things of salvation to Christ alone.
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But howe many thousandes, naye millions of Martirs through the instigation & meanes of the Bishop and churche of Rome, haue ben executed with moste extreme and horrible punnisshmentes, with in these sixe or fiue hondreth yeres, histories make mention.
But how many thousandes, nay millions of Martyrs through the instigation & means of the Bishop and Church of Room, have been executed with most extreme and horrible punnisshmentes, with in these sixe or fiue hondreth Years, histories make mention.
p-acp c-crq d crd, uh-x crd pp-f n2 p-acp dt n1 cc n2 pp-f dt n1 cc n1 pp-f n1, vhb vbn vvn p-acp ds j-jn cc j n2, p-acp p-acp d crd cc crd crd n2, n2 vvb n1.
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What hath ben done, and what plentie of mans bloud hath benne shed euen within these.30.
What hath been done, and what plenty of men blood hath benne shed even within these.30.
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yeres, whiche our memory doeth attayne to, my harte grudgeth to recite.
Years, which our memory doth attain to, my heart grudgeth to recite.
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Great is this crime also, for the whiche Babilon is plagued of God by iuste and moste greuouse tourmentes.
Great is this crime also, for the which Babylon is plagued of God by just and most grievous tormets.
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And ful aptely is here mention made of Martirs, that is of the witnesses of Iesu. For they that cōfesse the Euangelical doctrine of Christ, to be the true & absolute doctrine, that christ is the only head of the church, the only priest and Bisshop, mediatour and facrifice:
And full aptly is Here mention made of Martyrs, that is of the Witnesses of Iesu. For they that confess the Evangelical Doctrine of christ, to be the true & absolute Doctrine, that Christ is the only head of the Church, the only priest and Bishop, Mediator and facrifice:
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and shal not ioyne with all, in the meane time that the doctrine of the churche of Rome is also moste perfit, to be had in like reuerence with the doctrine of the gospell, that the Pope is head of the church militaunt,
and shall not join with all, in the mean time that the Doctrine of the Church of Room is also most perfect, to be had in like Reverence with the Doctrine of the gospel, that the Pope is head of the Church militant,
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and in earth the true vicar of Christ, and pastour generall, and that the Sametes in heauen praye for vs,
and in earth the true vicar of christ, and pastor general, and that the Sametes in heaven pray for us,
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and that the masse is a trewe and real sacrifice for the sinnes of the quicke and the dead:
and that the mass is a true and real sacrifice for the Sins of the quick and the dead:
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they are condemned for heretikes and Schismatikes, with sworde and fire to be rooted out of the Earth.
they Are condemned for Heretics and Schismatics, with sword and fire to be rooted out of the Earth.
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And hitherto reacheth the misterie of the vision, by horrible sightes set before our eyes, wherein is liuely described both the olde Romane Empire,
And hitherto reaches the mystery of the vision, by horrible sights Set before our eyes, wherein is lively described both the old Roman Empire,
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and chiefly the Poperie of Rome with their sinnes and crimes heynouse and full of enormitie.
and chiefly the Popery of Room with their Sins and crimes heinous and full of enormity.
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Hereafter shall followe an exposition of the vision, to the whiche at the laste shall be annexed the punnishement to be taken of Antichriste, and the whole Antichristiane Citie.
Hereafter shall follow an exposition of the vision, to the which At the laste shall be annexed the punnishement to be taken of Antichrist, and the Whole Antichristian city.
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But in case ye shall applie all these thinges whiche are spoken of the woman to olde Rome, I will not be agaynst it.
But in case you shall apply all these things which Are spoken of the woman to old Room, I will not be against it.
p-acp p-acp n1 pn22 vmb vvi d d n2 r-crq vbr vvn pp-f dt n1 p-acp j n1, pns11 vmb xx vbi p-acp pn31.
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For there was also a religion at Rome, whiche consisted in golde and preciouse things.
For there was also a Religion At Room, which consisted in gold and precious things.
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Olde Rome had a cuppe of false wisedome, wherewith she made dronken and infected al nations.
Old Room had a cup of false Wisdom, wherewith she made drunken and infected all Nations.
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She was therefore the mother of abominations and whoredomes, as of whome the prouinces learned superstitions, &c. Howebeit these thinges peculiarly, do concerne the Pope.
She was Therefore the mother of abominations and whoredoms, as of whom the Provinces learned superstitions, etc. Howbeit these things peculiarly, do concern the Pope.
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Notwithstandyng that olde Rome also was dronken with the bloud of Sainctes, &c. S. Iohn maruaileth excedingly, when he saw the womā.
Notwithstanding that old Room also was drunken with the blood of Saints, etc. S. John maruaileth exceedingly, when he saw the woman.
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For Daniel also maruailed till his harte almoste failed him, when he sawe that Romish beast, as appereth in the.7. chapt.
For daniel also marveled till his heart almost failed him, when he saw that Romish beast, as appeareth in the.7. Chapter.
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of Daniel. All godly in a maner maruayle also at this daye, when they see so great things graūted or permitted of God to the church of Rome agaynst the pure sincerenes.
of daniel. All godly in a manner marvel also At this day, when they see so great things granted or permitted of God to the Church of Room against the pure sincerenes.
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For the prelates of the church are fortunate, victoriouse, puissaunt, and in sauour with al princes:
For the Prelates of the Church Are fortunate, victorious, puissant, and in savour with all Princes:
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& bryng to passe what so euer they imagine or liste. Happy is he that is not in them offended. Reade the.73.
& bring to pass what so ever they imagine or list. Happy is he that is not in them offended. Reade the.73.
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Psalme. Howe good is God to Israell, to them that be right in harte, &c. The Aungell, as chiefe minister, vttereth the misterie to S. Iohn and the whole Churche: Psalm. How good is God to Israel, to them that be right in heart, etc. The Angel, as chief minister, uttereth the mystery to S. John and the Whole Church:
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that is to saye, openeth the secrete and true meanynge of the vision by partes moste dilligently.
that is to say, Openeth the secret and true meaning of the vision by parts most diligently.
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And he speaketh in dede of the whole bodie of the beaste, notwithstanding that the beaste hath certen thinges peculier, and likewise the whore: yet the Angel himselfe, sayeth:
And he speaks in deed of the Whole body of the beast, notwithstanding that the beast hath certain things peculiar, and likewise the whore: yet the Angel himself, Saith:
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I will shewe thee the misterie of the woman, and of the beast that beareth her.
I will show thee the mystery of the woman, and of the beast that bears her.
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Neuerthelesse this same is also a darke speaking, where in the beginning of the exposition he saieth:
Nevertheless this same is also a dark speaking, where in the beginning of the exposition he Saith:
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the beast which thou saweste, was, and is not. The Romane Empire was yet whylest Domitian ruled:
the beast which thou Sawest, was, and is not. The Roman Empire was yet whilst Domitian ruled:
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but it was no more such, as it had ben before.
but it was no more such, as it had been before.
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For from the first Monarch Iulius, it was as it were by inheritaūce in the house of Caesars, vntill Nero. For in him the beaste receaued a deadlie wounde:
For from the First Monarch Julius, it was as it were by inheritance in the house of Caesars, until Nero. For in him the beast received a deadly wound:
p-acp p-acp dt ord n1 np1, pn31 vbds c-acp pn31 vbdr p-acp n1 p-acp dt n1 pp-f npg1, p-acp np1. c-acp p-acp pno31 dt n1 vvd dt j n1:
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but it was healed, and dyuerse Emperours reigned not of any one familie.
but it was healed, and diverse emperors reigned not of any one family.
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The Empire therefore had ben in the power of one house before, but after Nero it was not so.
The Empire Therefore had been in the power of one house before, but After Nero it was not so.
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Agayne the Romanes possessed the Empyre after Nero. From Nerua, which is the.7. after Nero, the Empire was deuolted to Traiane, vnder whome it was puissaunt and strong.
Again the Romans possessed the Empire After Nero. From Nerua, which is the.7. After Nero, the Empire was deuolted to Trajan, under whom it was puissant and strong.
av dt njp2 vvd dt n1 p-acp np1. p-acp np1, r-crq vbz dt crd. p-acp np1, dt n1 vbds vvn p-acp np1, p-acp ro-crq pn31 vbds j cc j.
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Moreouer the Stories testifie, that the Empyre of Rome was extinguisshed, and in his place sprang vp an other, which is also called the Romane Empire:
Moreover the Stories testify, that the Empire of Rome was extinguished, and in his place sprang up an other, which is also called the Roman Empire:
av dt n2 vvi, cst dt n1 pp-f np1 vbds vvn, cc p-acp po31 n1 vvd a-acp dt n-jn, r-crq vbz av vvn dt jp n1:
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whereof you may say moste truelie it was, and is not. For that oulde Romane Empire, was the most ample and noblest Empire in the world:
whereof you may say most truly it was, and is not. For that old Roman Empire, was the most ample and Noblest Empire in the world:
c-crq pn22 vmb vvi av-ds av-j pn31 vbds, cc vbz xx. p-acp cst j jp n1, vbds dt av-ds j cc js n1 p-acp dt n1:
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but this newe, nowe erected of the Pope, is none such, but rather an Image of the beaste (as I sayed in the.13.
but this new, now erected of the Pope, is none such, but rather an Image of the beast (as I said in the.13.
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chapt.) a shadowe and a dreame.
Chapter.) a shadow and a dream.
j.) dt n1 cc dt n1.
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Therfore we doubt nothing but that in this vision is exhibited to vs a type, both of the oulde and newe Empire, but chieflye of Poperie.
Therefore we doubt nothing but that in this vision is exhibited to us a type, both of the old and new Empire, but chiefly of Popery.
av pns12 vvb pix cc-acp cst p-acp d n1 vbz vvn p-acp pno12 dt n1, d pp-f dt j cc j n1, cc-acp av-jn pp-f n1.
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And nowe he sheweth none other originall of the beaste, but hellyshe and deuelysh. For he sayeth, howe he shall come vp oute of the bottomelesse pitte. Whereof is spoken before.
And now he shows none other original of the beast, but hellish and devilish. For he Saith, how he shall come up out of the bottomless pit. Whereof is spoken before.
cc av pns31 vvz pix j-jn j-jn pp-f dt n1, p-acp j cc j. p-acp pns31 vvz, c-crq pns31 vmb vvi a-acp av pp-f dt j n1. c-crq vbz vvn a-acp.
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All Empyres verely, as witnesseth Daniell in the.2. chapter, be of God.
All Empires verily, as Witnesseth Daniell in the.2. chapter, be of God.
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But in case the gouernours be corrupted, the begynnyng or original is referred to the Deuil, not of the Empyre in dede, but of the corruption.
But in case the Governors be corrupted, the beginning or original is referred to the devil, not of the Empire in deed, but of the corruption.
p-acp p-acp n1 dt n2 vbb vvn, dt n1 cc n-jn vbz vvn p-acp dt n1, xx pp-f dt n1 p-acp n1, cc-acp pp-f dt n1.
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Here is added moreouer, what ende that vnhappy Empyre is lyke to haue at the last: and goeth into perdition.
Here is added moreover, what end that unhappy Empire is like to have At the last: and Goes into perdition.
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For it is cutte vp by the rootes in earth, and addicte in an other worlde to payne euerlasting.
For it is Cut up by the roots in earth, and addict in an other world to pain everlasting.
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But lyke as he shewed in the thirtene chapt. who shoulde wonder at, that is, should honour and worshippe the beaste: But like as he showed in the thirtene Chapter. who should wonder At, that is, should honour and worship the beast:
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so here he repeteth the same, not the chosen children of God, but earthly men, and reprobates, whose names are not written in the booke of lyfe. Whereof we haue spoken before. He annexeth an acclamation:
so Here he repeateth the same, not the chosen children of God, but earthly men, and Reprobates, whose names Are not written in the book of life. Whereof we have spoken before. He annexeth an acclamation:
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and here (aduerbiallie) is a mynd, that hath wisedome.
and Here (aduerbiallie) is a mind, that hath Wisdom.
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The Lorde exciteth all the hearers to the dilligent consideration of these things, leeste being disceaued we perish.
The Lord Exciteth all the hearers to the diligent consideration of these things, leeste being disceaued we perish.
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They be fooles that maruel at the beastes felicitie, victories, pōpes, maiestie, riches, and pleasures, and submit thēselues to him.
They be Fools that marvel At the beasts felicity, victories, pomps, majesty, riches, and pleasures, and submit themselves to him.
pns32 vbb n2 cst vvb p-acp dt ng1 n1, n2, n2, n1, n2, cc n2, cc vvi px32 p-acp pno31.
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They be verely wyse, that vnderstand the Empyre to be taken awaye, and nowe that vnder the shaddowe of an Empyre, lurketh Antichriste the Chylde of perdition,
They be verily wise, that understand the Empire to be taken away, and now that under the shadow of an Empire, lurks Antichrist the Child of perdition,
pns32 vbb av-j j, cst vvb dt n1 pc-acp vbi vvn av, cc av cst p-acp dt n1 pp-f dt n1, vvz np1 dt n1 pp-f n1,
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and man of sinne, to be eschewed of al the godlie. For these are conuerted to Christe.
and man of sin, to be Eschewed of all the godly. For these Are converted to Christ.
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In whome they knowe that they haue all things of lyfe and saluation, and to liue in him.
In whom they know that they have all things of life and salvation, and to live in him.
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To him be prayse and glory.
To him be praise and glory.
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¶ The godly vision is yet more playnely declared. The.lxxv. Sermon. THE seuen heads, are seuen mountaynes, on which the woman sitteth:
¶ The godly vision is yet more plainly declared. The lxxv Sermon. THE seuen Heads, Are seuen Mountains, on which the woman Sitteth:
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And the beaste that was, and is not, is euen the eight, and is one of the seuen, and shal go into destructiō.
And the beast that was, and is not, is even the eight, and is one of the seuen, and shall go into destruction.
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And the.x. hornes which thou sawest, ar.x. kings, which haue not yet receyued the Kyngdome,
And the x horns which thou Sawest, Are x Kings, which have not yet received the Kingdom,
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but shal receiue power as kings at one houre with the beaste. These haue one mynde, and shal geue their power and strength to ye beast.
but shall receive power as Kings At one hour with the beast. These have one mind, and shall give their power and strength to you beast.
cc-acp vmb vvi n1 p-acp n2 p-acp crd n1 p-acp dt n1. np1 vhb crd n1, cc vmb vvi po32 n1 cc n1 p-acp pn22 n1.
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These shal fight with the lambe, & the lambe shall ouercome them. For he is Lorde of all Lords, and King of al Kings:
These shall fight with the lamb, & the lamb shall overcome them. For he is Lord of all lords, and King of all Kings:
np1 vmb vvi p-acp dt n1, cc dt n1 vmb vvi pno32. p-acp pns31 vbz n1 pp-f d n2, cc n1 pp-f d n2:
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and they that are on his side, ar called chosen, and faithful. and they that Are on his side, Are called chosen, and faithful.
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The Angell expounder of misteries, procedeth to declare to sainct Ihon the misterie of the beaste exhibited,
The Angel expounder of Mysteres, Proceedeth to declare to saint John the mystery of the beast exhibited,
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and of her iudgement, & that by partes. And at this present vttereth thre thinges: what is signified by seuen heades:
and of her judgement, & that by parts. And At this present uttereth Three things: what is signified by seuen Heads:
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Whie he sayed of the beaste, he was and is not: and what the ten hornes do betoken.
Why he said of the beast, he was and is not: and what the ten horns do betoken.
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He expoūdeth seuē heads two wayes, first by seuen mountaynes, vpon which the woman sitteth, whom in the ende of the chapter he calleth the great Citie:
He expoundeth seuē Heads two ways, First by seuen Mountains, upon which the woman Sitteth, whom in the end of the chapter he calls the great city:
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to witte great Rome, which all surname Septicolle, as standing vpon seuen mountaynes. Moreouer the beaste hath seuen heades, because be had many times seuen Kinges.
to wit great Room, which all surname Septicolle, as standing upon seuen Mountains. Moreover the beast hath seuen Heads, Because be had many times seuen Kings.
p-acp n1 j n1, r-crq d n1 n1, p-acp vvg p-acp crd n2. av dt n1 vhz crd n2, c-acp vbb vhn d n2 crd n2.
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Whereof I spake also in the 13. chapt.
Whereof I spoke also in the 13. Chapter.
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At this present he rekeneth so the seuen Kinges, that there is no doubte, but that it is Rome whereof he speaketh.
At this present he Reckoneth so the seuen Kings, that there is no doubt, but that it is Room whereof he speaks.
p-acp d n1 pns31 vvz av dt crd n2, cst pc-acp vbz dx n1, cc-acp cst pn31 vbz n1 c-crq pns31 vvz.
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Which I suppose be the Lordes chief intent in these matters.
Which I suppose be the lords chief intent in these matters.
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For he coulde not speake more expresselie, vnlesse he should haue expressed the name of Rome also:
For he could not speak more expressly, unless he should have expressed the name of Room also:
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but the name of Babilon we hearde expressed before. Fyue, sayeth he, are fallen, to witte syns the deadlie wounde was geuen, in the death of Nero, in the space of .14. peares.
but the name of Babylon we heard expressed before. Fyue, Saith he, Are fallen, to wit Sins the deadly wound was given, in the death of Nero, in the Molle of.14. pears.
cc-acp dt n1 pp-f np1 pns12 vvd vvn a-acp. crd, vvz pns31, vbr vvn, p-acp n1 vvz dt j n1 vbds vvn, p-acp dt n1 pp-f np1, p-acp dt n1 pp-f crd. n2.
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For immediatlie after Nero, beganne Galba to reygne: who beyng slayne, Otto reigned:
For immediately After Nero, began Galba to Reign: who being slain, Otto reigned:
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which after he had kylled himselfe, Vitellius succedeth, which was also kylled of the Flauianes. For after him, Flauius Vespasiane was Emperour:
which After he had killed himself, Vitellius succeedeth, which was also killed of the Flauianes. For After him, Flauius Vespasian was Emperor:
r-crq c-acp pns31 vhd vvn px31, npg1 vvz, r-crq vbds av vvn pp-f dt n2. c-acp p-acp pno31, np1 np1 vbds n1:
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after whome Titus, the beste Prince of all. And these fyue fell with in.xiiii. yeares.
After whom Titus, the best Prince of all. And these fyue fell with in xiiii Years.
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He addeth, and one of those is, that is to witte, reigneth nowe, verely the sixt in order, Domitiane, the son of Vespasiane, and brother to Titus a moste vngraciouse man, which persecuted the faithful,
He adds, and one of those is, that is to wit, Reigneth now, verily the sixt in order, Domitian, the son of Vespasian, and brother to Titus a most ungracious man, which persecuted the faithful,
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and had cōdemned S. Ihon into exile. An other, sayeth S. Ihon, is not yet cōmen:
and had condemned S. John into exile. an other, Saith S. John, is not yet come:
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Yf any at Rome or in the prouinces, shewed himself tractable & obedient to the Romanes,
If any At Room or in the Provinces, showed himself tractable & obedient to the Romans,
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namelie Cocceius Nerua. For after he came to the Empire, and lyued most vertuously, and most righteouslye ordered the Empire, he taried not long.
namely Cocceius Nerua. For After he Come to the Empire, and lived most virtuously, and most righteously ordered the Empire, he tarried not long.
av np1 np1. c-acp c-acp pns31 vvd p-acp dt n1, cc vvd av-ds av-j, cc av-ds av-j vvn dt n1, pns31 vvd xx av-j.
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For when he had reigned one yeare, thre monethes, and nine daies, he died.
For when he had reigned one year, Three months, and nine days, he died.
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And thus moch hytherto of the seuen Kynges, and of the seuen heades of the beaste.
And thus much hitherto of the seuen Kings, and of the seuen Heads of the beast.
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These thinges so certayne appertaine, not so much to the expositiō of this place, as to the consolatiō of the faithful:
These things so certain appertain, not so much to the exposition of this place, as to the consolation of the faithful:
np1 n2 av j vvi, xx av av-d p-acp dt n1 pp-f d n1, c-acp p-acp dt n1 pp-f dt j:
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which here may clerely perceaue how Empires consist in the hand and prouidēce of God almightie, which knoweth his,
which Here may clearly perceive how Empires consist in the hand and providence of God almighty, which Knoweth his,
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and hath a care of ye godly, although thei may seme, by reason of their greuouse persicutions,
and hath a care of you godly, although they may seem, by reason of their grievous persicutions,
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and cruel tourmentes, to be of God neglected. Consequently he expoundeth, wherfore he saied of the beast he was, and is not:
and cruel tormets, to be of God neglected. Consequently he expoundeth, Wherefore he said of the beast he was, and is not:
cc j n2, pc-acp vbi pp-f np1 vvd. av-j pns31 vvz, c-crq pns31 vvd pp-f dt n1 pns31 vbds, cc vbz xx:
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verely for the eight king of Romanes, Vlpius Traiane. For he is the eight from the Empire wounded in Nero: Traiane was of the seuen, that is to say, was adopted of Nerua the seuenth Emperour.
verily for the eight King of Romans, Vulpius Trajan. For he is the eight from the Empire wounded in Nero: Trajan was of the seuen, that is to say, was adopted of Nerua the Seventh Emperor.
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And hytherto the Romane Empire was gouerned, firste in dede of Caesars, after of the noblest Citizens of Rome.
And hitherto the Roman Empire was governed, First in deed of Caesars, After of the Noblest Citizens of Rome.
cc av dt jp n1 vbds vvn, ord p-acp n1 pp-f npg1, p-acp pp-f dt js n2 pp-f np1.
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But of this Traiane, which succeded Nerua, the writers of Histories say, yt he was the first straūger that ruled the Empire. For he was a Spanyarde.
But of this Trajan, which succeeded Nerua, the writers of Histories say, that he was the First stranger that ruled the Empire. For he was a Spaniard.
p-acp pp-f d np1, r-crq vvd np1, dt n2 pp-f n2 vvb, pn31 pns31 vbds dt ord jc cst vvd dt n1. p-acp pns31 vbds dt n1.
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The Empire therfore was or hath ben in the handes of the Romanes, nowe it is so nomore.
The Empire Therefore was or hath been in the hands of the Romans, now it is so No more.
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For a Spanyard succedeth, so that the Empire nowe semeth, that it might be called Romish Spanish.
For a Spanyard succeedeth, so that the Empire now Seemeth, that it might be called Romish Spanish.
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And for as moch as Traiane persecuted Christ and his membres, he also went into perdition.
And for as much as Trajan persecuted christ and his members, he also went into perdition.
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And let no man thinke that this was the only and sole cawse, wherfore S. Ihon sayed,
And let no man think that this was the only and sole cause, Wherefore S. John said,
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howe for Traiane it was sayed: he was, and is not. For he hath pronounced expressely, and he is the eight:
how for Trajan it was said: he was, and is not. For he hath pronounced expressly, and he is the eight:
c-crq p-acp np1 pn31 vbds vvn: pns31 vbds, cc vbz xx. p-acp pns31 vhz vvn av-j, cc pns31 vbz dt crd:
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as though he shoulde signifie, that there be other causes also, for the which it was saied, that the Romane Empire was,
as though he should signify, that there be other Causes also, for the which it was said, that the Roman Empire was,
c-acp cs pns31 vmd vvi, cst pc-acp vbi j-jn n2 av, p-acp dt r-crq pn31 vbds vvn, cst dt jp n1 vbds,
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and nowe is not, whereof is spoken before. Hereafter foloweth also the exposition of the ten hornes.
and now is not, whereof is spoken before. Hereafter Followeth also the exposition of the ten horns.
cc av vbz xx, c-crq vbz vvn a-acp. av vvz av dt n1 pp-f dt crd n2.
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And the same hornes are here resited, which are spoken of in the seuenth of Daniel, and in the .13. of the Apocalipse.
And the same horns Are Here resited, which Are spoken of in the Seventh of daniel, and in the.13. of the Apocalypse.
cc dt d n2 vbr av vvn, r-crq vbr vvn pp-f p-acp dt ord pp-f np1, cc p-acp dt crd. pp-f dt n1.
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Nother is there any cause, whie ye shulde superstitiously sticke to the tenth numbre.
Nother is there any cause, why you should superstitiously stick to the tenth numbered.
np1 vbz a-acp d n1, c-crq pn22 vmd av-j vvi p-acp dt ord vvn.
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For in the .14. of Num. the Lorde sayeth, how he hath bene nowe tempted ten tymes of the Israelites: for many tymes.
For in the.14. of Num. the Lord Saith, how he hath be now tempted ten times of the Israelites: for many times.
p-acp p-acp dt crd. pp-f np1 dt n1 vvz, c-crq pns31 vhz vbn av vvn crd n2 pp-f dt np2: p-acp d n2.
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And sinnes be not only those which are done agaynst the seconde, but also that are committed,
And Sins be not only those which Are done against the seconde, but also that Are committed,
cc n2 vbb xx av-j d r-crq vbr vdn p-acp dt ord, cc-acp av d vbr vvn,
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Here is signified therefore, how the Romane Empire shall be dispersed into many Kingdomes. For whether you saye kynges, or kyngdomes, the matter is all one.
Here is signified Therefore, how the Roman Empire shall be dispersed into many Kingdoms. For whither you say Kings, or kingdoms, the matter is all one.
av vbz vvn av, c-crq dt jp n1 vmb vbi vvn p-acp d n2. p-acp cs pn22 vvb n2, cc n2, dt n1 vbz d pi.
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Doubtelesse the Romane Empire beginning to fal to decay, there sprang vp kynges in the East and Weste, which inuaded ye Romane Empire, Persians, Gothes, Vandalles, Lumbardes,
Doubtless the Roman Empire beginning to fall to decay, there sprang up Kings in the East and West, which invaded the Roman Empire, Persians, Goths, Vandals, Lombards,
av-j dt jp n1 vvg pc-acp vvi pc-acp vvi, a-acp vvd a-acp n2 p-acp dt n1 cc n1, r-crq vvd dt jp n1, njp2, np2, n2, npg1,
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and I wote not what others:
and I wot not what Others:
cc pns11 vvb xx r-crq n2-jn:
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at the last in Spayne, Fraunce, Hongarie, I speake not of Affricke and Asia, were founde diuerse kinges, & the Romane monarchie ceased.
At the last in Spain, France, Hungary, I speak not of Africa and Asia, were found diverse Kings, & the Roman monarchy ceased.
p-acp dt ord p-acp np1, np1, np1, pns11 vvb xx pp-f np1 cc np1, vbdr vvn j n2, cc dt jp n1 vvd.
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Of these kinges the Angel warneth vs for diuerse causes. These, sayeth he, haue not yet receyued the kingdome.
Of these Kings the Angel warneth us for diverse Causes. These, Saith he, have not yet received the Kingdom.
pp-f d n2 dt n1 vvz pno12 p-acp j n2. np1, vvz pns31, vhb xx av vvn dt n1.
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For whilest S. Iohn wrote the Apocalipse, Domitiane ruled, and the Romane Empire was yet mightie and stronge,
For whilst S. John wrote the Apocalypse, Domitian ruled, and the Roman Empire was yet mighty and strong,
p-acp cs n1 np1 vvd dt n1, np1 vvn, cc dt jp n1 vbds av j cc j,
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and so remayned stille certen ages.
and so remained still certain ages.
cc av vvd av j n2.
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When therfore dyd they receaue their kyngedome? They receaue, sayeth he, power as kynges at one houre with the beaste, namely the seconde.
When Therefore did they receive their Kingdom? They receive, Saith he, power as Kings At one hour with the beast, namely the seconde.
c-crq av vdd pns32 vvi po32 n1? pns32 vvb, vvz pns31, n1 p-acp n2 p-acp crd n1 p-acp dt n1, av dt ord.
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For these thinges can not be vnderstande of the first and olde Romane Empire.
For these things can not be understand of the First and old Roman Empire.
p-acp d n2 vmb xx vbi vvi pp-f dt ord cc j jp n1.
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And Primasius, expoūding this place, admonisheth, that an houre here is taken for a time present.
And Primasius, expounding this place, Admonisheth, that an hour Here is taken for a time present.
np1 np1, vvg d n1, vvz, cst dt n1 av vbz vvn p-acp dt n1 j.
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Therfore at the same time, the beast, that newe Empire groweth vp and increaseth, and the kynges receyue might and power.
Therefore At the same time, the beast, that new Empire grows up and increases, and the Kings receive might and power.
av p-acp dt d n1, dt n1, cst j n1 vvz a-acp cc vvz, cc dt n2 vvb n1 cc n1.
(82) sermon (DIV2)
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For the decaye of the olde Empire, was the strength of kinges, and of the newe Popishe Empire.
For the decay of the old Empire, was the strength of Kings, and of the new Popish Empire.
p-acp dt vvi pp-f dt j n1, vbds dt n1 pp-f n2, cc pp-f dt j j n1.
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And in dede themperour Phocas commaunded the church of Rome, and the Bisshop therof to be head of churches.
And in deed Emperor Phocas commanded the Church of Room, and the Bishop thereof to be head of Churches.
cc p-acp n1 n1 np1 vvd dt n1 pp-f n1, cc dt n1 av pc-acp vbi n1 pp-f n2.
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Whiche gaue a certen beginnyng to the Popes dominion, as also in the .13. chapter. I haue recited:
Which gave a certain beginning to the Popes dominion, as also in the.13. chapter. I have recited:
r-crq vvd dt j n1 p-acp dt ng1 n1, c-acp av p-acp dt crd. n1. pns11 vhb vvn:
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which he obteyned at the lēgth more fully vnder king Pipine, and other Princes of Fraunce and Germany,
which he obtained At the length more Fully under King Pipe, and other Princes of France and Germany,
r-crq pns31 vvd p-acp dt n1 av-dc av-j p-acp n1 np1, cc j-jn n2 pp-f np1 cc np1,
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but Nauclerus speakyng of the Empire of Phocas in the .21. Generation. The enemies, sayeth he, of the Romane Empire, by the slougthfulnes and cowardise of Emperours, made stronger, had taken awaye in the Weste countrie with the Ilandes Germany, Fraunce, Spayne, Hungary, Slauonie,
but Nauclerus speaking of the Empire of Phocas in the.21. Generation. The enemies, Saith he, of the Roman Empire, by the slougthfulnes and cowardice of emperors, made Stronger, had taken away in the West country with the Islands Germany, France, Spain, Hungary, Slavonia,
cc-acp np1 vvg pp-f dt n1 pp-f np1 p-acp dt crd. n1. dt n2, vvz pns31, pp-f dt jp n1, p-acp dt n1 cc n1 pp-f n2, vvd jc, vhd vvn av p-acp dt n1 n1 p-acp dt n2 np1, np1, np1, np1, np1,
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and a good parte of Italy, and thereto a greate parte of Affricke:
and a good part of Italy, and thereto a great part of Africa:
cc dt j n1 pp-f np1, cc av dt j n1 pp-f np1:
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and in the East partes, Cacannus of Thracia, King of Hunnes inuaded the Iberians, Armenians, Arabians, Dardanes,
and in the East parts, Cacannus of Thracia, King of Hunnes invaded the Iberians, Armenians, Arabians, Dardanes,
cc p-acp dt n1 n2, np1 pp-f np1, n1 pp-f np2 vvd dt njp2, njp2, njp2, np1,
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and the middle partes of Macedonie and Grece.
and the middle parts of Macedonia and Grece.
cc dt j-jn n2 pp-f np1 cc np1.
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And the Persians in a maner possessed all Assiria, the Sarracens destroyed Egipt, fye for shame, our strength hath so fayled vs through riot, couetousenes,
And the Persians in a manner possessed all Assyria, the Saracens destroyed Egypt, fie for shame, our strength hath so failed us through riot, couetousenes,
cc dt njp2 p-acp dt n1 vvd d np1, dt np1 vvn np1, uh p-acp n1, po12 n1 vhz av vvd pno12 p-acp n1, n1,
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and voluptuousenes, that the Romane Empire stode than only in name. Hitherto he.
and voluptuousenes, that the Roman Empire stood than only in name. Hitherto he.
cc n1, cst dt jp n1 vvd av av-j p-acp n1. av pns31.
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and that much more agaynst the first table:
and that much more against the First table:
cc cst d dc p-acp dt ord n1:
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And verely Daniel sheweth howe emonges those ten hornes, one other little horne should grow vp, whiche shoulde strike of three, And verily daniel shows how among those ten horns, one other little horn should grow up, which should strike of three,
cc av-j np1 vvz c-crq p-acp d crd n2, crd j-jn j n1 vmd vvi a-acp, r-crq vmd vvi pp-f crd,
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and take their place, and reigne wantonly, crwelly, and wickedly.
and take their place, and Reign wantonly, crwelly, and wickedly.
cc vvi po32 n1, cc vvi av-jn, n1, cc av-j.
(82) sermon (DIV2)
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9729
Wherefore the Popes Empire, and those sondry kingdomes grewe vp in a maner aboute one and the same time.
Wherefore the Popes Empire, and those sundry kingdoms grew up in a manner about one and the same time.
q-crq dt ng1 n1, cc d j n2 vvd a-acp p-acp dt n1 p-acp crd cc dt d n1.
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He sheweth moreouer, what maner of kingdomes those shal be, and how they shal demeane thēselues towardes that latter beast, He shows moreover, what manner of kingdoms those shall be, and how they shall demean themselves towards that latter beast,
pns31 vvz av, q-crq n1 pp-f n2 d vmb vbi, cc c-crq pns32 vmb vvi px32 p-acp cst d n1,
(82) sermon (DIV2)
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9731
namely towarde the church of Rome: thei, saieth he, haue al NONLATINALPHABET, one opinion: they beleue al one thing, & be of the same religion.
namely toward the Church of Rome: they, Saith he, have all, one opinion: they believe all one thing, & be of the same Religion.
av p-acp dt n1 pp-f np1: pns32, vvz pns31, vhb d, crd n1: pns32 vvb d crd n1, cc vbi pp-f dt d n1.
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9732
He speaketh chiefly of the westerne kynges.
He speaks chiefly of the western Kings.
pns31 vvz av-jn pp-f dt j n2.
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For they al receyue the decrees of the Bishoppe of Rome, and honor them, as most obedient childrē of the most sacred & holy church of Rome.
For they all receive the decrees of the Bishop of Room, and honour them, as most obedient children of the most sacred & holy Church of Rome.
p-acp pns32 d vvi dt n2 pp-f dt n1 pp-f n1, cc vvi pno32, c-acp ds j n2 pp-f dt av-ds j cc j n1 pp-f np1.
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They shal deliuer to the beaste NONLATINALPHABET, their power, NONLATINALPHABET their authoritie, or kyngedome. For they submitte themselues to the See of Rome.
They shall deliver to the beast, their power, their Authority, or Kingdom. For they submit themselves to the See of Rome.
pns32 vmb vvi p-acp dt n1, po32 n1, po32 n1, cc n1. p-acp pns32 vvi px32 p-acp dt vvb pp-f np1.
(82) sermon (DIV2)
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Yf the church of Rome haue nede of an Armie or force of armes, the kinges sende their power gladly to hym:
If the Church of Room have need of an Army or force of arms, the Kings send their power gladly to him:
cs dt n1 pp-f n1 vhb n1 pp-f dt n1 cc n1 pp-f n2, dt n2 vvb po32 n1 av-j p-acp pno31:
(82) sermon (DIV2)
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which the most noble kingdome of Boheme felte about an hondreth yeres sins, though it were to no great commoditie,
which the most noble Kingdom of Bohemia felt about an hondreth Years Sins, though it were to no great commodity,
r-crq dt av-ds j n1 pp-f n1 vvn p-acp dt crd ng2 n2, cs pn31 vbdr p-acp dx j n1,
(82) sermon (DIV2)
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and beautifull triumphes of the inuaders.
and beautiful Triumphos of the invaders.
cc j n2 pp-f dt n2.
(82) sermon (DIV2)
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Yea morouer they acknowledge thēselues to owe homage and feaultie to the moste holy and supreme Bishop in al the world.
Yea moreover they acknowledge themselves to owe homage and feaultie to the most holy and supreme Bishop in all the world.
uh av pns32 vvb px32 pc-acp vvi n1 cc j p-acp dt av-ds j cc j n1 p-acp d dt n1.
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Hereunto chiesly apperteyneth that which Augustin. Stewchus in his boke against Laurence valla, concernyng the donation of Constantine, in the .94. Section, hath written on this wise:
Hereunto chiefly appertaineth that which Augustin. Stewchus in his book against Laurence valla, Concerning the donation of Constantine, in the.94. Section, hath written on this wise:
av av-jn vvz d r-crq np1. np1 p-acp po31 n1 p-acp np1 fw-la, vvg dt n1 pp-f np1, p-acp dt crd. n1, vhz vvn p-acp d n1:
(82) sermon (DIV2)
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Gregory the .7. vnto Geusa king of Hungarie: we suppose it is not vnknowen to thee, sayeth he, that the kingdome of Hungarie,Gregory the.7. unto Geusa King of Hungary: we suppose it is not unknown to thee, Saith he, that the Kingdom of Hungary,
np1 dt crd. p-acp np1 n1 pp-f np1: pns12 vvb pn31 vbz xx j p-acp pno21, vvz pns31, cst dt n1 pp-f np1,
(82) sermon (DIV2)
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like as other most noble realmes also, ought to be in the state of his owne libertie,
like as other most noble Realms also, ought to be in the state of his own liberty,
av-j c-acp j-jn av-ds j n2 av, pi pc-acp vbi p-acp dt n1 pp-f po31 d n1,
(82) sermon (DIV2)
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nother that it ought to be subiecte to any kyng of an other realme, saue to the holy and vniuersall mother church of Rome, which hath her subiectes, not as seruauntes, but as children.
neither that it ought to be Subject to any King of an other realm, save to the holy and universal mother Church of Room, which hath her Subjects, not as Servants, but as children.
av-dx cst pn31 vmd pc-acp vbi j-jn p-acp d n1 pp-f dt j-jn n1, vvb p-acp dt j cc j n1 n1 pp-f n1, r-crq vhz po31 n2-jn, xx p-acp n2, cc-acp c-acp n2.
(82) sermon (DIV2)
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Hereunto addeth Steuchus: thou hearest with what gouernement the church ruleth, that she maye interteyne her subiectes, not as seruauntes, but as childrē.
Hereunto adds Steuchus: thou Hearst with what government the Church Ruleth, that she may entertain her Subjects, not as Servants, but as children.
av vvz np1: pns21 vv2 p-acp q-crq n1 dt n1 vvz, cst pns31 vmb vvi po31 n2-jn, xx p-acp n2, cc-acp c-acp n2.
(82) sermon (DIV2)
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She putteth not kinges out of their possession, but permitteth them to reigne as her sonnes:
She putteth not Kings out of their possession, but permitteth them to Reign as her Sons:
pns31 vvz xx n2 av pp-f po32 n1, cc-acp vvz pno32 pc-acp vvi p-acp po31 n2:
(82) sermon (DIV2)
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who reignyng, she reigneth her selfe also. Neuerthelesse she will be knowen for Quene and Lady.
who reigning, she Reigneth her self also. Nevertheless she will be known for Queen and Lady.
r-crq vvg, pns31 vvz po31 n1 av. av pns31 vmb vbi vvn p-acp n1 cc n1.
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Thou hearest how al the moste noble realmes be subiecte to the Apostolical See. Thou Hearst how all the most noble Realms be Subject to the Apostolical See.
pns21 vv2 c-crq d dt av-ds j n2 vbb j-jn p-acp dt j vvb.
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For in the middes of the prayses, this voice is hearde from God by the Angell.
For in the mids of the praises, this voice is heard from God by the Angel.
p-acp p-acp dt n2-jn pp-f dt n2, d n1 vbz vvn p-acp np1 p-acp dt n1.
(88) sermon (DIV2)
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Euen there he sheweth that the moste noble kingdomes of Spaine, Fraūce, England, Denmarke, Russelande, Croatie, Dalmatia, Arragonie, Sardinia, Portugalle, Bohemia, Sweuia, and Norwaye, be subiecte & tributaries to the church of Rome.
Eve there he shows that the most noble kingdoms of Spain, Fraūce, England, Denmark, Russelande, Croatie, Dalmatia, Arragonie, Sardinia, Portugal, Bohemia, Sweuia, and Norwaye, be Subject & tributaries to the Church of Rome.
np1 a-acp pns31 vvz cst dt av-ds j n2 pp-f np1, np1, np1, np1, np1, n1, np1, np1, np1, np1, np1, np1, cc np1, vbb j-jn cc n2-jn p-acp dt n1 pp-f np1.
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In the Section.97. He addeth moreouer: although the kinges reigned, and continued in possession:
In the Section.97. He adds moreover: although the Kings reigned, and continued in possession:
p-acp dt n1 crd. pns31 vvz av: cs dt n2 vvd, cc vvd p-acp n1:
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yet are they wonte to acknowledge her as Quene, and trewe Lady and gyuer of their kingdomes.
yet Are they wont to acknowledge her as Queen, and true Lady and gyuer of their kingdoms.
av vbr pns32 j pc-acp vvi pno31 p-acp n1, cc j n1 cc n1 pp-f po32 n2.
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And in the Sect. 105. The old monumentes of all Popes are full of highe authoritie, whereby they haue with their Empires gouerned the whole worlde, hauing the rule and order of al landes, which power and authoritie that impudente praiser of the Romishe See is not asshamed to call omnipotent or almightie.
And in the Sect. 105. The old monuments of all Popes Are full of high Authority, whereby they have with their Empires governed the Whole world, having the Rule and order of all Lands, which power and Authority that impudent praiser of the Romish See is not ashamed to call omnipotent or almighty.
cc p-acp dt np1 crd dt j n2 pp-f d n2 vbr j pp-f j n1, c-crq pns32 vhb p-acp po32 n2 vvd dt j-jn n1, vhg dt n1 cc n1 pp-f d n2, r-crq n1 cc n1 cst j n1 pp-f dt jp vvb vbz xx j pc-acp vvi j cc j-jn.
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And doubtles we see at this daye, great Ambassades sent to Rome by the westerne kinges newely elected & crowned, to the intent to kisse the Popes fete or too of Antichrist,
And doubtless we see At this day, great Ambassades sent to Room by the western Kings newly elected & crowned, to the intent to kiss the Popes feet or too of Antichrist,
cc av-j pns12 vvb p-acp d n1, j n2 vvd pc-acp vvi p-acp dt j n2 av-j vvn cc vvn, p-acp dt n1 pc-acp vvi dt ng1 n2 cc av pp-f np1,
(82) sermon (DIV2)
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and to offer dewe obedience, as they cal it. Therefore did he calle them before not kinges absolutely, but as kinges.
and to offer dew Obedience, as they call it. Therefore did he call them before not Kings absolutely, but as Kings.
cc pc-acp vvi n1 n1, c-acp pns32 vvb pn31. av vdd pns31 vvb pno32 a-acp xx n2 av-j, cc-acp c-acp n2.
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For they acknowledge a superiour, and be euen as it were seruauntes or wardes of the seruaunt of seruauntes.
For they acknowledge a superior, and be even as it were Servants or wards of the servant of Servants.
p-acp pns32 vvb dt j-jn, cc vbi j c-acp pn31 vbdr n2 cc n2 pp-f dt n1 pp-f n2.
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Of whome he hath made proper verses:
Of whom he hath made proper Verses:
pp-f ro-crq pns31 vhz vvn j n2:
(82) sermon (DIV2)
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The vulgare people brought from farre ende of the worlde, The seruaunt of seruauntes O Rome is now thy Lorde.
The Vulgar people brought from Far end of the world, The servant of Servants Oh Room is now thy Lord.
dt j n1 vvn p-acp j n1 pp-f dt n1, dt n1 pp-f n2 uh n1 vbz av po21 n1.
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Hereunto the Apostle addeth a thing yet more greuouse.
Hereunto the Apostle adds a thing yet more grievous.
av dt n1 vvz dt n1 av av-dc j.
(82) sermon (DIV2)
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These Kinges, I meane the confederates of the Pope, and obedient children of the Church of Rome, indewed with the spirite of the beaste, shall fight with the Lambe. These Kings, I mean the confederates of the Pope, and obedient children of the Church of Rome, endued with the Spirit of the beast, shall fight with the Lamb.
d n2, pns11 vvb dt n2 pp-f dt n1, cc j n2 pp-f dt n1 pp-f np1, vvd p-acp dt n1 pp-f dt n1, vmb vvi p-acp dt n1.
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9758
Whereby is signified the tiranny, which kinges, and princes, and certen other states of the Romane Empire do practise,
Whereby is signified the tyranny, which Kings, and Princes, and certain other states of the Roman Empire do practise,
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& long haue practised agaynst Christ & his gospel. Concerning the lambe we haue already spokē enough before.
& long have practised against christ & his gospel. Concerning the lamb we have already spoken enough before.
cc av-j vhb vvn p-acp np1 cc po31 n1. vvg dt n1 pns12 vhb av vvn d a-acp.
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Iohn Baptist, poinctyng with his fingar to Christ, sayeth: beholde the lambe of God, which taketh awaye the sinnes of the world.
John Baptist, pointing with his fingar to christ, Saith: behold the lamb of God, which Takes away the Sins of the world.
np1 np1, vvg p-acp po31 fw-la p-acp np1, vvz: vvb dt n1 pp-f np1, r-crq vvz av dt n2 pp-f dt n1.
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Therfore shal the Romish princes fight, not agaynste Christ himselfe, for they will be christians, but agaynst the Lambe, that is, the sanctification, iustification and satisfaction of Christ.
Therefore shall the Romish Princes fight, not against christ himself, for they will be Christians, but against the Lamb, that is, the sanctification, justification and satisfaction of christ.
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For yf any man saye at this daye, that the sonne of God is most holy, by whome alone sinnes are forgeuen, and we are sanctified:
For if any man say At this day, that the son of God is most holy, by whom alone Sins Are forgiven, and we Are sanctified:
p-acp cs d n1 vvb p-acp d n1, cst dt n1 pp-f np1 vbz av-ds j, p-acp ro-crq j n2 vbr vvn, cc pns12 vbr vvn:
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and saye not also, that the Bisshop of Rome is moste holy also, whiche purgeth by pardons graunted,
and say not also, that the Bishop of Rome is most holy also, which Purgeth by Pardons granted,
cc vvb xx av, cst dt n1 pp-f np1 vbz av-ds j av, r-crq vvz p-acp n2 vvn,
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but shall saye rather, that perdons are playne disceiptfulnes, and the Pope most vncleane of all:
but shall say rather, that perdons Are plain disceiptfulnes, and the Pope most unclean of all:
cc-acp vmb vvi av-c, cst n2 vbr j n1, cc dt n1 av-ds j pp-f d:
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for that they consider not, how great is the abomination of ye church of Rome before God:
for that they Consider not, how great is the abomination of the Church of Room before God:
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he shal doubtles nother be takē for right catholicke, nother shal he be spared for confessyng the lambe of God.
he shall doubtless neither be taken for right catholic, neither shall he be spared for confessing the lamb of God.
pns31 vmb av-j av-dx vbi vvn p-acp j-jn jp, av-dx vmb pns31 vbi vvn p-acp vvg dt n1 pp-f np1.
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Yf any man shal confesse that iustification is only in the sonne of God alone,
If any man shall confess that justification is only in the son of God alone,
cs d n1 vmb vvi d n1 vbz av-j p-acp dt n1 pp-f np1 av-j,
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and that men are iustified by fayth only, and not also by our workes and merites, he shal be caried to death or to prison,
and that men Are justified by faith only, and not also by our works and merits, he shall be carried to death or to prison,
cc d n2 vbr vvn p-acp n1 av-j, cc xx av p-acp po12 n2 cc n2, pns31 vmb vbi vvn p-acp n1 cc p-acp n1,
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nother shal the confession of the lambe of God preuayle him any thing.
neither shall the Confessi of the lamb of God prevail him any thing.
av-dx vmb dt n1 pp-f dt n1 pp-f np1 vvi pno31 d n1.
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Yf any man shal say, that he is fully purged through the only oblation of Christe on the crosse,
If any man shall say, that he is Fully purged through the only oblation of Christ on the cross,
cs d n1 vmb vvi, cst pns31 vbz av-j vvn p-acp dt j n1 pp-f np1 p-acp dt n1,
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as of a lambe without spotte, and sacrificed frō the beginnyng, neyther that he nedeth any popish Masses, wherby the shauelynges boaste that they make a dayly offering for the sinnes of the quicke and dead, whiche in dede is both false,
as of a lamb without spot, and sacrificed from the beginning, neither that he needeth any popish Masses, whereby the shavelings boast that they make a daily offering for the Sins of the quick and dead, which in deed is both false,
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and blasphemouse, he is streight wayes hurried to prison, and from thence drawen to the stake and brente.
and blasphemous, he is straight ways hurried to prison, and from thence drawn to the stake and brent.
cc j, pns31 vbz j n2 vvd p-acp n1, cc p-acp av vvn p-acp dt n1 cc vvn.
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We can not denye but that this is true, seyng there be at this daie innumerable exāples of Romishe kinges and princes in this behalfe.
We can not deny but that this is true, sing there be At this day innumerable Examples of Romish Kings and Princes in this behalf.
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We shall not nede therefore to fetche our exposition farre of, how these kinges, which wholy depēde of the Pope shal fight with the lambe.
We shall not need Therefore to fetch our exposition Far of, how these Kings, which wholly depend of the Pope shall fight with the lamb.
pns12 vmb xx vvi av pc-acp vvi po12 n1 av-j pp-f, c-crq d n2, r-crq av-jn vvb pp-f dt n1 vmb vvi p-acp dt n1.
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I speake here nothinge of others, which cleaue whole vnto Christ. And therefore for a comforte is consequently annexed, and the Lambe shall ouer come them.
I speak Here nothing of Others, which cleave Whole unto christ. And Therefore for a Comfort is consequently annexed, and the Lamb shall over come them.
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For albeit that Popish kinges and Princes seme to ouercome the Sainctes, whom they burne, murther, For albeit that Popish Kings and Princes seem to overcome the Saints, whom they burn, murder,
c-acp cs cst j n2 cc n2 vvb pc-acp vvi dt n2, ro-crq pns32 vvb, n1,
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and distroye, yet Christ liueth for euer, the redemption of Christe florissheth. As moste godly that good poete hath songe:
and destroy, yet christ lives for ever, the redemption of Christ flourisheth. As most godly that good poet hath song:
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Christ liueth yet, and shal do still, His trewth eke shall remayne, Whilst al that doeth this world fulfill. Shall perish and be vayne.
christ lives yet, and shall do still, His truth eke shall remain, While all that doth this world fulfil. Shall perish and be vain.
np1 vvz av, cc vmb vdi av, po31 n1 av vmb vvi, cs d cst vdz d n1 vvi. vmb vvi cc vbi j.
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Kinges perish, kingdomes perish or be chaunged: but the trewth is neuer chaunged, Christ perisheth neuer.
Kings perish, kingdoms perish or be changed: but the truth is never changed, christ Perishes never.
n2 vvb, n2 vvb cc vbi vvn: cc-acp dt n1 vbz av-x vvn, np1 vvz av.
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He adioyneth a most strong reason: for he is Lord of Lordes, and king of kinges.
He adjoineth a most strong reason: for he is Lord of lords, and King of Kings.
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Therfore shal they be made a fote stole for the fete of the Lambe, as many as shall striue agaynst him.
Therefore shall they be made a foot stole for the feet of the Lamb, as many as shall strive against him.
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You see agayne, whie S. Iohn sayed before: they receiue power as kinges. For all kinges are vnder Christ, whiche excelleth all lordes in the worlde.
You see again, why S. John said before: they receive power as Kings. For all Kings Are under christ, which excels all Lords in the world.
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For to him is geuen power in Heauen and in earth. Let vs therfore be of bold courage.
For to him is given power in Heaven and in earth. Let us Therefore be of bold courage.
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For the lord is Emperour, and our king almightie, immortall, and inuincible.
For the lord is Emperor, and our King almighty, immortal, and invincible.
p-acp dt n1 vbz n1, cc po12 n1 j-jn, j, cc j.
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He wil come shortely in the clowdes of thayre, to iudge the quicke and the dead, &c.
He will come shortly in the Clouds of thayre, to judge the quick and the dead, etc.
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For we are purified by the bloud of Christe freely, the which we receyue by fayth:
For we Are purified by the blood of Christ freely, the which we receive by faith:
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Moreouer victory is promised assuredly to vs that be seruauntes of Christe. And they that be with him or on his side called, chosen and faithful.
Moreover victory is promised assuredly to us that be Servants of Christ. And they that be with him or on his side called, chosen and faithful.
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We be chosen in Christ before the foundations of the world were layde, that we should beleue in him,
We be chosen in christ before the foundations of the world were laid, that we should believe in him,
pns12 vbb vvn p-acp np1 p-acp dt n2 pp-f dt n1 vbdr vvn, cst pns12 vmd vvi p-acp pno31,
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& be saued, the first, to the Ephes. Hereunto we be called by the preachyng of the gospel. Reade the.2. to the Thess. the.2. chapt.
& be saved, the First, to the Ephesians Hereunto we be called by the preaching of the gospel. Reade the.2. to the Thess the.2. Chapter.
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And we ought to geue thankes vnto God for euer, &c, Let vs holde faste these thinges,
And we ought to give thanks unto God for ever, etc., Let us hold fast these things,
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9789
& be in the troubles of this world constant, and without feare. To God be glory.
& be in the Troubles of this world constant, and without Fear. To God be glory.
cc vbb p-acp dt n2 pp-f d n1 j, cc p-acp n1. p-acp np1 vbb n1.
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9790
¶ Agayne this vision is more fully declared, and the punnishment of the beast is shewed. The.lxxvj. Sermon. ANd he sayde vnto me:
¶ Again this vision is more Fully declared, and the punishment of the beast is showed. The lxxvj Sermon. ANd he said unto me:
¶ av d n1 vbz av-dc av-j vvn, cc dt n1 pp-f dt n1 vbz vvn. dt crd n1. cc pns31 vvd p-acp pno11:
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9791
the waters whiche thou sawest, where the whore sitteth, are people & folke, and natiōs, and tunges.
the waters which thou Sawest, where the whore Sitteth, Are people & folk, and Nations, and tongues.
dt n2 r-crq pns21 vvd2, c-crq dt n1 vvz, vbr n1 cc n1, cc n2, cc n2.
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9792
And the tē hornes, which thou sawest vpō the beast, are they which shall hate ye whore,
And the tē horns, which thou Sawest upon the beast, Are they which shall hate you whore,
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and shal make her desolate and naked, & shall eate her flesshe, and burne her with fire.
and shall make her desolate and naked, & shall eat her Flesh, and burn her with fire.
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9794
For God hath put in their hartes to fulfill his will, and to do with one consente,
For God hath put in their hearts to fulfil his will, and to do with one consent,
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for to geue her kingdome vnto the beast, vntil the words of God be fulfilled.
for to give her Kingdom unto the beast, until the words of God be fulfilled.
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9796
And the woman whiche thou sawest, is that great citie, whiche reigneth ouer the kinges of the Earth. And the woman which thou Sawest, is that great City, which Reigneth over the Kings of the Earth.
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9797
The Angel sent of the lord Christ, vttereth to Iohn and the whole world the misterie of the beast reuealed:
The Angel sent of the lord christ, uttereth to John and the Whole world the mystery of the beast revealed:
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9798
but especially her iudgement or punnishement, for her heynouse crimes. Which he wil pursewe also in the chapt. followyng.
but especially her judgement or punnishement, for her heinous crimes. Which he will pursue also in the Chapter. following.
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And nowe he expoundeth the signification of waters, ouer the which the whore ruleth, to witte the Romish power.
And now he expoundeth the signification of waters, over the which the whore Ruleth, to wit the Romish power.
cc av pns31 vvz dt n1 pp-f n2, p-acp dt r-crq dt n1 vvz, p-acp n1 dt jp n1.
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Waters signifie, kingdomes dispersed through out ye world.
Waters signify, kingdoms dispersed through out you world.
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Which he expoundeth after his maner, altogether propheticall, as was also noted before, by three vocables.
Which he expoundeth After his manner, altogether prophetical, as was also noted before, by three vocables.
r-crq pns31 vvz p-acp po31 n1, av j, c-acp vbds av vvn a-acp, p-acp crd n2-j.
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9802
For in namyng people, folke, nations and tunges, he comprehendeth as it were innumerable natiōs, distincte with sondry langages and maners.
For in naming people, folk, Nations and tongues, he comprehendeth as it were innumerable Nations, distinct with sundry languages and manners.
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9803
But where nothing is more mouable or vnconstaunt than waters, and when they be ones stired vp more furiouse and outrageouse:
But where nothing is more movable or unconstant than waters, and when they be ones stirred up more furious and outrageouse:
p-acp q-crq pix vbz av-dc j cc j cs n2, cc c-crq pns32 vbb pi2 vvn p-acp av-dc j cc j:
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9804
the cōmon folke or people are rightly compared to waters, whiche are also for their vnstablenes called mouable or vnconstaunt,
the Common folk or people Are rightly compared to waters, which Are also for their unstableness called movable or unconstant,
dt j n1 cc n1 vbr av-jn vvn p-acp n2, r-crq vbr av p-acp po32 n1 vvd j cc j,
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9805
and for their rage both furiouse and madde.
and for their rage both furious and mad.
cc p-acp po32 n1 d j cc j.
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9806
Therefore not without cause al wise men haue greuousely condemned seditions, which we are wonte to calle tumultes or vprores: Therefore not without cause all wise men have grievously condemned seditions, which we Are wont to call tumults or uproars:
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as by the whiche are assembled many naughtie natures, and occasion is geuen them to breake out at their luste, and to hurte.
as by the which Are assembled many naughty nature's, and occasion is given them to break out At their lust, and to hurt.
c-acp p-acp dt r-crq vbr vvn d j n2, cc n1 vbz vvn pno32 pc-acp vvi av p-acp po32 n1, cc pc-acp vvi.
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9808
But seyng that so many natiōs were subiecte to the Romane Empire, and haue erred neuerthelesse in the trewe fayth, what shall it preuayle hereafter to reken vp many and sondry kingdomes, which should consente in any religion:
But sing that so many Nations were Subject to the Roman Empire, and have erred nevertheless in the true faith, what shall it prevail hereafter to reckon up many and sundry kingdoms, which should consent in any Religion:
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as though the sincerenes & veritie of religion should depende vpon a multitude of men agreyng in the same.
as though the sincerenes & verity of Religion should depend upon a multitude of men agreeing in the same.
c-acp cs dt n1 cc n1 pp-f n1 vmd vvb p-acp dt n1 pp-f n2 vvg p-acp dt d.
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Nowe followeth the iudgement of God agaynst blouddy Rome, which is the chiefest thing in this vision: Now follows the judgement of God against bloody Room, which is the chiefest thing in this vision:
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the some of al is, Rome shal be rent in pieces, and burnt with fire: as we hearde also in the.13. chapt.
the Some of all is, Room shall be rend in Pieces, and burned with fire: as we heard also in the.13. Chapter.
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9812
like as she hath done to others, so shal be done vnto her. And these thinges are to be expoūded first of olde Rome, and after of new:
like as she hath done to Others, so shall be done unto her. And these things Are to be expounded First of old Room, and After of new:
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and in the same must the wordes be firste considered, than a conference of stories must be had, out of the whiche the trewth of the prophecie maye appere.
and in the same must the words be First considered, than a conference of stories must be had, out of the which the truth of the prophecy may appear.
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9814
Ten hornes, signifie kynges, which haue risen of the tearyng a sonder of the Romane Empire, suche as were the kinges of Westgothes, Eastgothes, of Germaynes, Frēchmen, Lumbardes, Hunnes, Vandalles, &c. These nations serued ones the Romanes,
Ten horns, signify Kings, which have risen of the tearing a sunder of the Roman Empire, such as were the Kings of Westgoths, Eastgoths, of Germans, Frēchmen, Lombards, Hunnes, Vandals, etc. These Nations served ones the Romans,
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9815
and toke their wages, they fauoured them, and to their owne losse brought their matters to passe:
and took their wages, they favoured them, and to their own loss brought their matters to pass:
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no otherwise than as an erneste louer serueth some one harlot, from whome he can by no meanes be withdrawen,
no otherwise than as an earnest lover serveth Some one harlot, from whom he can by no means be withdrawn,
dx av cs p-acp dt n1 n1 vvz d crd n1, p-acp ro-crq pns31 vmb p-acp dx n2 vbb vvn,
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as whom he loueth moste feruently, but at laste perceyuing her vntrewe dealyng, he beginneth to hate the same most deadly.
as whom he loves most fervently, but At laste perceiving her untrue dealing, he begins to hate the same most deadly.
p-acp ro-crq pns31 vvz av-ds av-j, cc-acp p-acp ord vvg po31 j vvg, pns31 vvz pc-acp vvi dt d av-ds j.
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So these nations and others, beganne so to persecute the name of Romanes, that they would haue no monumētes or fote steppes of them any where to abide or remayne.
So these Nations and Others, began so to persecute the name of Romans, that they would have no monuments or foot steps of them any where to abide or remain.
av d n2 cc n2-jn, vvd av pc-acp vvi dt n1 pp-f njp2, cst pns32 vmd vhi dx n2 cc n1 n2 pp-f pno32 d c-crq pc-acp vvi cc vvi.
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All the prouinces of the Romanes were filled ful of Romane posies, Images, pillers, tittles and writinges:
All the Provinces of the Romans were filled full of Roman posies, Images, pillars, tittles and writings:
av-d dt n2 pp-f dt njp2 vbdr vvn j pp-f jp n2, n2, n2, n2 cc n2-vvg:
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but in the same, especially in Germany, & the borders therof, how many I praye you, of so great plentie remayne? The cities, wherein the Romanes had their garnisons, ar vtterly destroied, that scarsely there appere any fote steppes therof at this daye.
but in the same, especially in Germany, & the borders thereof, how many I pray you, of so great plenty remain? The cities, wherein the Romans had their garnisons, Are utterly destroyed, that scarcely there appear any foot steps thereof At this day.
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And like as an honeste man hauyng a whore to his wife, a shameles strompet, doeth not only hate,
And like as an honest man having a whore to his wife, a shameless strompet, doth not only hate,
cc av-j c-acp dt j n1 vhg dt n1 p-acp po31 n1, dt j n1, vdz xx av-j vvi,
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but also forsaketh the same, troubleth her, & tourneth her naked, hauyng plucked from her al her wifely apparell and ornamentes:
but also Forsaketh the same, Troubles her, & turneth her naked, having plucked from her all her wifely apparel and Ornament:
cc-acp av vvz dt d, vvz pno31, cc vvz po31 j, vhg vvn p-acp po31 d po31 j n1 cc n2:
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but that the greater parte had rather haue still the abominatians of the Amorrheans: so the Romanes both in the citie and in the prouinces aspired gredely to the restitution of tholde idolatrie.
but that the greater part had rather have still the abominatians of the Amorrheans: so the Romans both in the City and in the Provinces aspired greedily to the restitution of tholde idolatry.
cc-acp cst dt jc n1 vhd av-c vhi av dt n2 pp-f dt njp2: av dt njp2 av-d p-acp dt n1 cc p-acp dt n2 vvd av-j p-acp dt n1 pp-f vvb n1.
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(for so God in his prophetes threateneth to doe vnto his people for their vnfaithfulnes:) so nations reuolted from the Romane Empire, distroyed and impouerished the same, spoyling the riches thereof, which the Romanes had heaped together by the robberie of al nations: (for so God in his Prophets threateneth to do unto his people for their unfaithfulness:) so Nations revolted from the Roman Empire, destroyed and impoverished the same, spoiling the riches thereof, which the Romans had heaped together by the robbery of all Nations:
(c-acp av np1 p-acp po31 n2 vvz pc-acp vdi p-acp po31 n1 p-acp po32 n1:) av n2 vvd p-acp dt jp n1, vvn cc vvd dt d, vvg dt n2 av, r-crq dt njp2 vhd vvn av p-acp dt n1 pp-f d n2:
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they spoyled euery where also the Romane prouinces. they spoiled every where also the Roman Provinces.
pns32 vvd d c-crq av dt jp n2.
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And where it is sayed that those kinges shal deuoure the flesh of the beaste, it is to be vnderstande of the maner of speakyng.
And where it is said that those Kings shall devour the Flesh of the beast, it is to be understand of the manner of speaking.
cc c-crq pn31 vbz vvn cst d n2 vmb vvi dt n1 pp-f dt n1, pn31 vbz pc-acp vbi vvi pp-f dt n1 pp-f vvg.
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For so are we wonte to saye, what time we signifie extreme crueltie and mallice without mercy:
For so Are we wont to say, what time we signify extreme cruelty and malice without mercy:
p-acp av vbr pns12 j pc-acp vvi, r-crq n1 pns12 vvb j-jn n1 cc n1 p-acp n1:
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therfore like as Rome hath ben moste cruell towardes all nations, euen so shal al nations most cruelly teare her,
Therefore like as Room hath been most cruel towards all Nations, even so shall all Nations most cruelly tear her,
av av-j c-acp n1 vhz vbn av-ds j p-acp d n2, av av vmb d n2 av-ds av-j vvi pno31,
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and finally shal burne her with fire.
and finally shall burn her with fire.
cc av-j vmb vvi pno31 p-acp n1.
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Nowe let vs compare with these thinges the historie, and see how they were fulfilled in tholde Rome,
Now let us compare with these things the history, and see how they were fulfilled in tholde Room,
av vvb pno12 vvi p-acp d n2 dt n1, cc vvb c-crq pns32 vbdr vvn p-acp vvb n1,
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and maye be yet fulfilled in the newe. And first we will speake of olde Rome, & after of newe.
and may be yet fulfilled in the new. And First we will speak of old Room, & After of new.
cc vmb vbi av vvn p-acp dt j. cc ord pns12 vmb vvi pp-f j n1, cc c-acp pp-f j.
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And verely olde Rome grewe many yeres, and practised robberies through out the whole worlde, and distroyed the Sainctes of the most highest:
And verily old Room grew many Years, and practised robberies through out the Whole world, and destroyed the Saints of the most highest:
cc av-j j n1 vvd d n2, cc j-vvn n2 p-acp av dt j-jn n1, cc vvn dt n2 pp-f dt av-ds js:
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wherfore it was worthy, that the punnishment thereof should extende and indure many yeres, and so as it were by degrees to descende to the last burnyng and destruction thereof.
Wherefore it was worthy, that the punishment thereof should extend and endure many Years, and so as it were by Degrees to descend to the last burning and destruction thereof.
c-crq pn31 vbds j, cst dt n1 av vmd vvi cc vvi d n2, cc av c-acp pn31 vbdr p-acp n2 pc-acp vvi p-acp dt ord j-vvg cc n1 av.
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There be gathered the yeres of her punnishmentes about.136.
There be gathered the Years of her punnishmentes about.136.
pc-acp vbi vvn dt n2 pp-f po31 n2 p-acp crd.
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in the whiche she beyng impenitent, was vexed and tourmoyled with continual calamities, slaughters, and vexatiōs.
in the which she being impenitent, was vexed and tourmoyled with continual calamities, slaughters, and vexations.
p-acp dt r-crq pns31 vbg j, vbds vvn cc vvn p-acp j n2, n2, cc n2.
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And herof I compiled an abridgement in the.57. Sermon of this worke the. 13. chapt.
And hereof I compiled an abridgement in the.57. Sermon of this work the. 13. Chapter.
cc av pns11 vvd dt n1 p-acp dt crd. n1 pp-f d n1 av. crd j.
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And here I will repete a fewe thinges, and will reherse certen other things more playnely and at large.
And Here I will repete a few things, and will rehearse certain other things more plainly and At large.
cc av pns11 vmb fw-it dt d n2, cc vmb vvi j j-jn n2 av-dc av-j cc p-acp j.
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As the Lorde in punnishyng the Niniuites and Hierosolomitanes, declared his longe sufferyng and clemēcie, and also his streight iustice:
As the Lord in punnishyng the Niniuites and Hierosolomitanes, declared his long suffering and clemency, and also his straight Justice:
p-acp dt n1 p-acp vvg dt fw-la cc np2, vvd po31 av-j vvg cc n1, cc av po31 j n1:
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right so in procedyng slowely, to distroye Rome, he lefte them mercifully space to repente in, which seyng thei refused to do, he wasted and destroyed them terriblely as impenitent.
right so in proceeding slowly, to destroy Room, he left them mercifully Molle to Repent in, which sing they refused to do, he wasted and destroyed them terriblely as impenitent.
n-jn av p-acp vvg av-j, pc-acp vvi n1, pns31 vvd pno32 av-j n1 pc-acp vvi p-acp, r-crq vvb pns32 vvd pc-acp vdi, pns31 vvd cc vvd pno32 av-j p-acp j.
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He gaue therfore to Rome excellent good Princes, Constaunce, Constantine, Iouiane, Valentinian, Gratiane, Theodose, &c. By whose dilligent labour,
He gave Therefore to Room excellent good Princes, Constance, Constantine, Iouiane, Valentinian, Gratian, Theodosius, etc. By whose diligent labour,
pns31 vvd av pc-acp vvi j j n2, np1, np1, np1, np1, np1, vvb, av p-acp rg-crq j n1,
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and godlines he disclosed the furies and ragyng idolatrie of the Heythen, and also restored and established the true religion.
and godliness he disclosed the furies and raging idolatry of the Heathen, and also restored and established the true Religion.
cc n1 pns31 vvd dt n2 cc j-vvg n1 pp-f dt j, cc av vvn cc vvd dt j n1.
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But as in the time of Iosias the olde kankred errour and abominable idolatrie coulde not be rooted out of their hartes,
But as in the time of Iosias the old kankred error and abominable idolatry could not be rooted out of their hearts,
cc-acp c-acp p-acp dt n1 pp-f np1 dt j j-vvn n1 cc j n1 vmd xx vbi vvn av pp-f po32 n2,
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Therefore like as he tamed at the length with greuouse warres the inuincible vngodlines of the Iewes,
Therefore like as he tamed At the length with grievous wars the invincible ungodliness of the Iewes,
av av-j c-acp pns31 vvd p-acp dt n1 p-acp j n2 dt j n1 pp-f dt np2,
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and destroyed the citie of Hierusalem, so by the warre of Gothes and Vandales, and inuasions of Barbarous nations (so the stories terme them) he destroyed prowde and wicked Rome, with her prouinces, and finally consumed the citie with the sworde and fire of the Gothes.
and destroyed the City of Jerusalem, so by the war of Goths and Vandals, and invasions of Barbarous Nations (so the stories term them) he destroyed proved and wicked Room, with her Provinces, and finally consumed the City with the sword and fire of the Goths.
cc vvd dt n1 pp-f np1, av p-acp dt n1 pp-f np2 cc np2, cc n2 pp-f j n2 (av dt n2 vvb pno32) pns31 vvd j cc j n1, p-acp po31 n2, cc av-j vvn dt n1 p-acp dt n1 cc n1 pp-f dt np2.
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The very name of the enemie cried out, that the vengeaunce was not executed by men, but of God himselfe.
The very name of the enemy cried out, that the vengeance was not executed by men, but of God himself.
dt j n1 pp-f dt n1 vvd av, cst dt n1 vbds xx vvn p-acp n2, cc-acp pp-f np1 px31.
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For the Germane vocable of Gothes, doeth signifie the people of God, or Gods people.
For the Germane vocable of Goths, doth signify the people of God, or God's people.
p-acp dt j j pp-f np2, vdz vvi dt n1 pp-f np1, cc ng1 n1.
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For God in highe dutch is called Gott: thereof cōmeth the gotthes, Die gotther, the people of God.
For God in high dutch is called Gott: thereof comes the God's, Die gotther, the people of God.
p-acp np1 p-acp j jp vbz vvn fw-ge: av vvz dt n2, vvb av, dt n1 pp-f np1.
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Therfore God, and not man did chasten, tourmoyle and at last distroye Rome. Which thing S. Iohn at this present speaketh most expressely.
Therefore God, and not man did chasten, tourmoyle and At last destroy Room. Which thing S. John At this present speaks most expressly.
av np1, cc xx n1 vdd vvi, n1 cc p-acp ord vvi n1. r-crq n1 np1 np1 p-acp d n1 vvz av-ds av-j.
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9849
First in thempire of Honorius & Arcadius, the westgothes, (by ye conduit of Alaricke ) besiege the citie, assaulte it, take it, spoyle it. First in The Empire of Honorius & Arcadius, the Westgoths, (by the conduit of Alaricke) besiege the City, assault it, take it, spoil it.
ord p-acp n1 pp-f np1 cc np1, dt n2, (p-acp dt n1 pp-f np1) vvb dt n1, vvi pn31, vvb pn31, vvb pn31.
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S. Hierome to Principia doeth greately lament this chaunce of Rome, in the Epitaph of Marcella: but Orosius as I also rehearsed in the.57.S. Jerome to Principia doth greatly lament this chance of Room, in the Epitaph of Marcella: but Orosius as I also rehearsed in the.57.
np1 np1 p-acp fw-la vdz av-j vvi d n1 pp-f n1, p-acp dt n1 pp-f np1: p-acp np1 c-acp pns11 av vvn p-acp dt crd.
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sermon, doeth, in my iudgement, more rightly cōmende the iuste iudgement of God in Rome afflicted.
sermon, doth, in my judgement, more rightly commend the just judgement of God in Room afflicted.
n1, vdz, p-acp po11 n1, av-dc av-jn vvi dt j n1 pp-f np1 p-acp n1 vvn.
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It is playne, that Rome was than for the grenousenes of her sinnes, chastised with mercy,
It is plain, that Rome was than for the grenousenes of her Sins, chastised with mercy,
pn31 vbz j, cst np1 vbds av p-acp dt n1 pp-f po31 n2, vvn p-acp n1,
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but where the Romanes would not acknowledge the hande of the striker, it came to passe, that Alaricke beyng dead, the victorious army hauyng now Adolphe to their captaine, retourned out of Lucania, & spoyled the riches of Rome much more gredely now than they did before.
but where the Romans would not acknowledge the hand of the striker, it Come to pass, that Alaricke being dead, the victorious army having now Adolphe to their captain, returned out of Lucania, & spoiled the riches of Room much more greedily now than they did before.
cc-acp c-crq dt njp2 vmd xx vvi dt n1 pp-f dt n1, pn31 vvd pc-acp vvi, cst np1 vbg j, dt j n1 vhg av np1 p-acp po32 n1, vvd av pp-f np1, cc vvd dt n2 pp-f n1 av-d av-dc av-j av cs pns32 vdd a-acp.
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From the whiche time was graunted agayne to Rome a space of repentaunce, about.42. yeres.
From the which time was granted again to Room a Molle of Repentance, about.42. Years.
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9855
In the meane time by distructiōs & ouerthrowes geuen by the Hunnes in their prouinces, & that great and wonderfull, they are admonished to be wise. In the mean time by destructions & overthrows given by the Hunnes in their Provinces, & that great and wonderful, they Are admonished to be wise.
p-acp dt j n1 p-acp n2 cc n2 vvn p-acp dt np2 p-acp po32 n2, cc cst j cc j, pns32 vbr vvn pc-acp vbi j.
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9856
What will they saye that Athila him selfe with his Hunnes inuadeth now Italy it self,
What will they say that Attila him self with his Hunnes invadeth now Italy it self,
q-crq vmb pns32 vvb cst np1 pno31 n1 p-acp po31 np2 vvz av np1 pn31 n1,
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9857
& now hangeth ouer the necke of Rome? There chaunced than a thing, which had ben able to haue tourned the Romanes to the seruice of the true God, in case there had remayned in thē one sparke of thankfulnes.
& now hangs over the neck of Room? There chanced than a thing, which had been able to have turned the Romans to the service of the true God, in case there had remained in them one spark of thankfulness.
cc av vvz p-acp dt n1 pp-f n1? a-acp vvd cs dt n1, r-crq vhd vbn j pc-acp vhi vvd dt njp2 p-acp dt n1 pp-f dt j np1, p-acp n1 a-acp vhd vvn p-acp pno32 crd n1 pp-f n1.
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9858
For the minister of the church of Rome, Bisshoppe Leo (the ambitiouse pride of Popes was not yet knowen) a preacher of the Christiane fayth,
For the minister of the Church of Room, Bishop Leo (the ambitious pride of Popes was not yet known) a preacher of the Christian faith,
p-acp dt n1 pp-f dt n1 pp-f n1, n1 np1 (dt j n1 pp-f n2 vbds xx av vvn) dt n1 pp-f dt njp n1,
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9859
and a stewarde of Christes misteries, making supplicatiō to Athila, obteyneth peace for Rome, & by a manifeste oration tourneth awaye the blouddy enemie from the neckes of the Romanes.
and a steward of Christ's Mysteres, making supplication to Attila, obtaineth peace for Room, & by a manifest oration turneth away the bloody enemy from the necks of the Romans.
cc dt n1 pp-f npg1 n2, vvg n1 p-acp np1, vvz n1 p-acp n1, cc p-acp dt j n1 vvz av dt j n1 p-acp dt n2 pp-f dt njp2.
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9860
This was an exceding great benefite, which God by his seruaūt would shewe to the Romanes, in case they would yet cease to hate the religion of Christ,
This was an exceeding great benefit, which God by his servant would show to the Romans, in case they would yet cease to hate the Religion of christ,
d vbds dt j-vvg j n1, r-crq np1 p-acp po31 n1 vmd vvi p-acp dt njp2, p-acp n1 pns32 vmd av vvi pc-acp vvi dt n1 pp-f np1,
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9861
and to sclaunder Christ, as though he poured out euilles into the worlde, and that there came no good nor quietnes of the preachyng of the gospell.
and to slander christ, as though he poured out evils into the world, and that there Come no good nor quietness of the preaching of the gospel.
cc pc-acp vvi np1, c-acp cs pns31 vvd av n2-jn p-acp dt n1, cc cst a-acp vvd dx j ccx n1 pp-f dt vvg pp-f dt n1.
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9862
For euen now (not to speake of others innumerable) he hath imploide vpō come a benefite inestimable,
For even now (not to speak of Others innumerable) he hath imploide upon come a benefit inestimable,
p-acp av-j av (xx pc-acp vvi pp-f n2-jn j) pns31 vhz vvn p-acp vvi dt n1 j,
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9863
and that by the preacher of the gospel. This was done in the yere of our Lord.454.
and that by the preacher of the gospel. This was done in the year of our Lord.454.
cc cst p-acp dt n1 pp-f dt n1. d vbds vdn p-acp dt n1 pp-f po12 n1 crd.
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9864
Howebeit whilest the Romanes proceded after their accustomed maner, and nowe also Valentinian a Prince not euill was murthered,
Howbeit whilst the Romans proceeded After their accustomed manner, and now also Valentinian a Prince not evil was murdered,
a-acp cs dt njp2 vvd p-acp po32 j-vvn n1, cc av av np1 dt n1 xx j-jn vbds vvn,
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9865
and by a tumulte many vnworthie thinges were done, nother did there any token of thankefulnes towardes Christ appere, or signe of trewe conuersion:
and by a tumult many unworthy things were done, neither did there any token of thankfulness towards christ appear, or Signen of true conversion:
cc p-acp dt n1 d j n2 vbdr vdn, av-dx vdd a-acp d n1 pp-f n1 p-acp np1 vvi, cc n1 pp-f j n1:
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9866
through the meanes of one woman Eudoxia the wife of Valentinian, whyche her selfe also suffered many vnworthie thynges in that Tumulte, it was broughte to passe, that Genserichus kynge of Vandalles, sayled out of Affricke with three hondreth thousande to Rome,
through the means of one woman Eudoxia the wife of Valentinian, which her self also suffered many unworthy things in that Tumult, it was brought to pass, that Genseric King of Vandals, sailed out of Africa with three hondreth thousande to Room,
p-acp dt n2 pp-f crd n1 np1 dt n1 pp-f np1, r-crq po31 n1 av vvd d j n2 p-acp d n1, pn31 vbds vvn pc-acp vvi, cst np1 n1 pp-f n2, vvd av pp-f np1 p-acp crd crd crd p-acp n1,
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9867
and toke it, and by the space of fouretene whole dayes, he gathered vp the treasures brought thither out of al partes in a maner of the world inhabited.
and took it, and by the Molle of fouretene Whole days, he gathered up the treasures brought thither out of all parts in a manner of the world inhabited.
cc vvd pn31, cc p-acp dt n1 pp-f crd j-jn n2, pns31 vvd a-acp dt n2 vvd av av pp-f d n2 p-acp dt n1 pp-f dt n1 vvn.
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9868
Than coulde the intercession of Leo doe nothing, saue that the Vandalles absteyned from killyng and burnynge:
Than could the Intercession of Leo do nothing, save that the Vandals abstained from killing and burning:
cs vmd dt n1 pp-f np1 vdb pix, c-acp cst dt n2 vvn p-acp vvg cc j-vvg:
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9869
which was also a benefite of God not to be contemned.
which was also a benefit of God not to be contemned.
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9870
The firste king of Westgothes, which brake into Rome was called Alrich, others cal him Atalarich: but this king of Vandalles is named Genserych, and so Rome an whore is made desolate and naked, spoyled I saye, whiche beyng inriched with the spoyles of all nations was hitherto prowde.
The First King of Westgoths, which brake into Rome was called Alrich, Others call him Atalarich: but this King of Vandals is nam Genseric, and so Room an whore is made desolate and naked, spoiled I say, which being enriched with the spoils of all Nations was hitherto proved.
dt ord n1 pp-f n2, r-crq vvd p-acp np1 vbds vvn np1, n2-jn vvb pno31 np1: p-acp d n1 pp-f vvz vbz vvn np1, cc av vvi dt n1 vbz vvn j cc j, vvd pns11 vvb, r-crq vbg vvn p-acp dt n2 pp-f d n2 vbds av j.
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Howbeit it was not nowe altogether defaced and brent: the whiche was no small benefite, which Christ agayne shewed to Rome for an amendement.
Howbeit it was not now altogether defaced and brent: the which was no small benefit, which christ again showed to Room for an amendment.
a-acp pn31 vbds xx av av vvn cc vvn: dt r-crq vbds dx j n1, r-crq np1 av vvd pc-acp vvi p-acp dt n1.
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And yet moreouer are graūted aboute twentie yeres, in the which neuertheles, as in ye ten tribes of Israel before the destruction of Samaria, were practised continuall murthers,
And yet moreover Are granted about twentie Years, in the which nevertheless, as in you ten tribes of Israel before the destruction of Samaria, were practised continual murders,
cc av av vbr vvn p-acp crd n2, p-acp dt r-crq av, c-acp p-acp pn22 crd n2 pp-f np1 p-acp dt n1 pp-f np1, vbdr vvn j n2,
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whilest tē princes raigne at Rome:
whilst tē Princes Reign At Room:
cs crd ng2 n1 p-acp n1:
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yet so for al that, that there was neuer one of these whiche was not of an other eyther slayne, murthered or expulsed.
yet so for all that, that there was never one of these which was not of an other either slain, murdered or Expulsed.
av av p-acp d d, cst a-acp vbds av-x pi pp-f d r-crq vbds xx pp-f dt j-jn d vvn, vvn cc vvn.
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Augustulus emōges these was the laste.Augustulus among these was the laste.
np1 p-acp d vbds dt ord.
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For as Augustulus succeding Iulius gaue the beginning to ye Romane monarchie, so Augustulus ended the same.
For as Augustulus succeeding Julius gave the beginning to you Roman monarchy, so Augustulus ended the same.
p-acp c-acp np1 vvg np1 vvd dt n1 p-acp pn22 jp n1, av np1 vvn dt d.
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For the Romane legions beyng extinguished, & the name imperiall by the Germanes, Odacer, (whiche toke his name of destroiyng of landes, Oedacher, and was called as it were a distroyer, wanne Rome, For the Roman legions being extinguished, & the name imperial by the Germane, Odacer, (which took his name of destroiyng of Lands, Oedacher, and was called as it were a distroyer, won Rome,
p-acp dt jp n2 vbg vvn, cc dt n1 j-jn p-acp dt j, np1, (r-crq vvd po31 n1 pp-f vvg pp-f n2, n1, cc vbds vvn c-acp pn31 vbdr dt n1, vvd np1,
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and in it raigned kinge aboute.15. yeres.
and in it reigned King about.15. Years.
cc p-acp pn31 vvd n1 p-acp crd. n2.
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Yet is he expulsed agayne, and slayne (at the iustigation of Zenon Emperour of Constantinople) by Theodoricke Prince of the Eastegothes.
Yet is he Expulsed again, and slain (At the iustigation of Zenon Emperor of Constantinople) by Theodoric Prince of the Eastgoths.
av vbz pns31 vvn av, cc j-vvn (p-acp dt n1 pp-f np1 n1 pp-f np1) p-acp np1 n1 pp-f dt n2.
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And the Eastegotthes raigne at Rome about fiftie yeres, til the Emperour Iustinian sent Bellisarius into Italy with a greke armye, to recouer the same: And the Eastegotthes Reign At Room about fiftie Years, till the Emperor Iustinian sent Belisarius into Italy with a greke army, to recover the same:
cc dt ng1 n1 p-acp n1 p-acp crd n2, c-acp dt n1 np1 vvd np1 p-acp np1 p-acp dt fw-mi n1, pc-acp vvi dt d:
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whom the Eastgothes, beyng ayded with a power of Germanes, sent vnto them by Theodoper kyng of Fraunce, valeauntly resisted.
whom the Eastgoths, being aided with a power of Germane, sent unto them by Theodoper King of France, valeauntly resisted.
r-crq dt n2, vbg vvn p-acp dt n1 pp-f j, vvn p-acp pno32 p-acp j n1 pp-f np1, av-j vvn.
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They warred in Italy by the space of.18. yeres continually, with fortune variable. At the laste Totila Baldeuille ouercome.
They warred in Italy by the Molle of.18. Years continually, with fortune variable. At the laste Totila Baldeuille overcome.
pns32 vvd p-acp np1 p-acp dt n1 pp-f crd. n2 av-j, p-acp n1 j. p-acp dt ord np1 np1 vvn.
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He toke and burnt the citie of Rome, and yet not sodainely. For he gaue a time to deliberate.
He took and burned the City of Room, and yet not suddenly. For he gave a time to deliberate.
pns31 vvd cc vvd dt n1 pp-f n1, cc av xx av-j. p-acp pns31 vvd dt n1 pc-acp vvi.
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But where he could not so preuayle, he distroyed Rome, and as S. Iohn hath prophecied burnte her with fire.
But where he could not so prevail, he destroyed Rome, and as S. John hath prophesied burnt her with fire.
p-acp c-crq pns31 vmd xx av vvi, pns31 vvn np1, cc p-acp n1 np1 vhz vvn vvn pno31 p-acp n1.
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Al stories make mētion of this destructiō. Iohn Auentine in the.3.
All stories make mention of this destruction. John Aventine in the.3.
d n2 vvb n1 pp-f d n1. np1 np1 p-acp dt crd.
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boke of Cronicles, of the same matter hath written this Totilas besegeth Rome, & taketh it, the.16.
book of Chronicles, of the same matter hath written this Totilas besiegeth Rome, & Takes it, the.16.
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kalēdes of Ianuarie (17. of Decembre) in the yere of the christen saluation 548. Totila gaue all the goodes to the soldiours,
kalends of Ianuarie (17. of December) in the year of the christian salvation 548. Totila gave all the goods to the Soldiers,
n2 pp-f np1 (crd pp-f np1) p-acp dt n1 pp-f dt jp n1 crd np1 vvd d dt n2-j p-acp dt n2,
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but he commaunded by proclamation, that their bodies should be free.
but he commanded by proclamation, that their bodies should be free.
cc-acp pns31 vvd p-acp n1, cst po32 n2 vmd vbi j.
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Frō thence he sent ambassadours with his pleasure to newe Rome (Cōstātinople) vnto Iustinian. He required of themperour Italy,
From thence he sent Ambassadors with his pleasure to new Room (Cōstātinople) unto Iustinian. He required of Emperor Italy,
p-acp av pns31 vvd n2 p-acp po31 n1 p-acp j n1 (np1) p-acp np1. pns31 vvd pp-f n1 np1,
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& the leage as it had bē vnder themperour Anastase, & Theodoricke king.
& the league as it had been under Emperor Anastase, & Theodoric King.
cc dt n1 c-acp pn31 vhd vbn p-acp n1 vvb, cc np1 n1.
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Which if he might not obteyne, Totila threatened, that he would rase the citie, whiche he coulde not kepe, & abolish ye Romane name.
Which if he might not obtain, Totila threatened, that he would raze the City, which he could not keep, & Abolah you Roman name.
r-crq cs pns31 vmd xx vvi, np1 vvd, cst pns31 vmd vvi dt n1, r-crq pns31 vmd xx vvi, cc vvb pn22 jp n1.
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Iustinian answered how Bellisarius was in Italy, vnto whom he had cōmitted Italiā matters.Iustinian answered how Belisarius was in Italy, unto whom he had committed Italian matters.
np1 vvd c-crq np1 vbds p-acp np1, p-acp ro-crq pns31 vhd vvn jp n2.
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Totila therfore, where themperour would not graūt his requestes, determined to rase the citie of Rome.Totila Therefore, where Emperor would not grant his requests, determined to raze the City of Rome.
np1 av, c-crq n1 vmd xx vvb po31 n2, vvd pc-acp vvi dt n1 pp-f np1.
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The greatest parte of the walles in most places he made euen with the grounde, & setteth the Capitolle house on fire.
The greatest part of the walls in most places he made even with the ground, & sets the Capitolle house on fire.
dt js n1 pp-f dt n2 p-acp ds n2 pns31 vvd av-j p-acp dt n1, cc vvz dt vvn n1 p-acp n1.
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He commaundeth al Citizens with their wiues & childrē to departe out of the citie.
He commandeth all Citizens with their wives & children to depart out of the City.
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The cōmons of Rome were dispersed in the townes of Campania. The Senatours and nobilitie Totila kepte with him for pledges.
The commons of Rome were dispersed in the Towns of Campania. The Senators and Nobilt Totila kept with him for pledges.
dt n2 pp-f np1 vbdr vvn p-acp dt n2 pp-f np1. dt n2 cc n1 np1 vvd p-acp pno31 p-acp n2.
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Than was fire put into euery house. Thus Rome beyng fired in al places, Totila lefte it vacant.13. dayes the fire brent clere.
Than was fire put into every house. Thus Rome being fired in all places, Totila left it vacant.13. days the fire brent clear.
cs vbds av vvn p-acp d n1. av np1 vbg vvn p-acp d n2, np1 vvd pn31 j crd. n2 dt n1 vvd av-j.
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The citie of Rome was.40. dayes in that solitarines, yt there was neyther mā nor woman in the same.
The City of Rome was.40. days in that solitariness, that there was neither man nor woman in the same.
dt n1 pp-f np1 vbds crd. n2 p-acp d n1, pn31 a-acp vbds dx n1 ccx n1 p-acp dt d.
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The citie ouerthrowē he remoued his campe towardes Lutania and Calabria. Bellisarius came to the citie lefte vacant,
The City overthrown he removed his camp towards Lutania and Calabria. Belisarius Come to the City left vacant,
dt n1 vvn pns31 vvd po31 n1 p-acp np1 cc np1. np1 vvd p-acp dt n1 vvd j,
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and soner than a man would haue thought, fortifieth a parte of the citie with ditch, walle, rampare, and turretes of wood.
and sooner than a man would have Thought, fortifieth a part of the City with ditch, wall, rampare, and turretes of wood.
cc av-c cs dt n1 vmd vhi vvn, vvz dt n1 pp-f dt n1 p-acp n1, n1, vvb, cc n2-jn pp-f n1.
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For all coulde not be restored.
For all could not be restored.
p-acp d vmd xx vbi vvn.
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Totilas was with him, but repulsed, departed to Tibur. Bellisarius is sent for into Grece by themperour, Totila besegeth Rome and taketh it.Totilas was with him, but repulsed, departed to Tibur. Belisarius is sent for into Grece by Emperor, Totila besiegeth Room and Takes it.
np1 vbds p-acp pno31, cc-acp vvn, vvn p-acp np1. np1 vbz vvn p-acp p-acp np1 p-acp n1, fw-la vvz n1 cc vvz pn31.
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So in one yere Rome the head of the world, the lady of al nations, was taken thryse,
So in one year Room the head of the world, the lady of all Nations, was taken thrice,
av p-acp crd n1 vvi dt n1 pp-f dt n1, dt n1 pp-f d n2, vbds vvn av,
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thus wryteth Auentinus. Leonarde Aretine writing of the Italian war against the Gotthes, in thende of the 2. boke.
thus writes Aventine. Leonard Aretine writing of the Italian war against the God's, in The end of the 2. book.
av vvz np1. np1 np1 vvg pp-f dt jp n1 p-acp dt n2, p-acp n1 pp-f dt crd n1.
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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:
After this, Saith he, Totila departing from Room with his Whole army, left it utterly desolate and vacant, etc. Who will say now, that S. John hath not in few words comprehended the destruction of old Room, which the stories afterward have plentifully described:
p-acp d, vvz pns31, np1 vvg p-acp n1 p-acp po31 j-jn n1, vvd pn31 av-j j cc j, av q-crq vmb vvi av, cst n1 np1 vhz xx p-acp d n2 vvd dt n1 pp-f j n1, r-crq dt n2 av vhi av-j vvn:
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and finally howe after the same maner as it was prophecied, it hath followed the prophecie, after.451. yeres.
and finally how After the same manner as it was prophesied, it hath followed the prophecy, After.451. Years.
cc av-j c-crq p-acp dt d n1 c-acp pn31 vbds vvn, pn31 vhz vvn dt n1, p-acp crd. n2.
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And that so euidētly to haue propounded in fewe wordes, that you would thinke presently to beholde Rome both falling and burnyng.
And that so evidently to have propounded in few words, that you would think presently to behold Room both falling and burning.
cc cst av av-j pc-acp vhi vvn p-acp d n2, cst pn22 vmd vvi av-j pc-acp vvi vvi d vvg cc j-vvg.
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And like as in the storie of the gospel the lord intermireth a prophecie of the destruction of Ierusalem, And like as in the story of the gospel the lord intermireth a prophecy of the destruction of Ierusalem,
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and of thende 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,
and of The end of the world, that every man might, of this that he sees the City of Hierusalē, right so as the lord had prophesied, to have perished,
cc pp-f n1 pp-f dt n1, cst d n1 vmd, pp-f d cst pns31 vvz dt n1 pp-f np1, j-jn av c-acp dt n1 vhd vvn, pc-acp vhi vvn,
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nother that one stone hath remayned vpon an other, gather by like trouth & certentie that this world shal fall:
neither that one stone hath remained upon an other, gather by like troth & certainty that this world shall fallen:
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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.
So may we of this that we see tholde City of Room fallen, & so great an Empire, which was Thought should have lasted for ever, brought to nought, gather also that new Room with her shadow or image of The Empire, shall as sure as day fallen, & be brought to nought.
av vmb pns12 pp-f d cst pns12 vvb vvb n1 pp-f n1 vvn, cc av j dt n1, r-crq vbds vvn vmd vhi vvn p-acp av, vvn p-acp pix, vvb av d j n1 p-acp po31 n1 cc n1 pp-f n1, vmb p-acp j c-acp n1 vvi, cc vbi vvn p-acp pix.
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And firste in dede the Saracenes & Turkes, whiche ruled, and yet raigne in the prouinces subiecte to the Romane Empire,
And First in deed the Saracens & Turks, which ruled, and yet Reign in the Provinces Subject to the Roman Empire,
cc ord p-acp n1 dt n1 cc n2, r-crq vvn, cc av vvi p-acp dt n2 j-jn p-acp dt jp n1,
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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,
as in Asia, Grece, Egypt, Africa, Slavonia, and base Hungary, and Therefore be rightly accounted among the ten horns, do hate Worse than dog or snake both Popery it self,
c-acp p-acp np1, np1, np1, np1, np1, cc j np1, cc av vbi av-jn vvn p-acp dt crd n2, vdb vvi av-jc cs n1 cc n1 d n1 pn31 n1,
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and Rome, and all that Imagerie Empire.
and Room, and all that Imagery Empire.
cc vvi, cc d cst n1 n1.
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Yea & stories also testifie, that they haue oft times made inuasions, and spoyled Rome it selfe.
Yea & stories also testify, that they have oft times made invasions, and spoiled Room it self.
uh cc n2 av vvi, cst pns32 vhb av n2 vvd n2, cc vvd vvi pn31 n1.
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What is done at this daye, experience it self teacheth.
What is done At this day, experience it self Teaches.
q-crq vbz vdn p-acp d n1, vvb pn31 n1 vvz.
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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.
But whither the Turk, or the christian Princes themselves, converted to christ by the Gospel, shall spoil this new Room, destroy it utterly and burn it with fire, the Lord Knoweth, who Seemeth Here to intimate Some such thing hereof.
p-acp cs dt np1, cc dt jp n2 px32, vvd p-acp np1 p-acp dt n1, vmb vvi d j n1, vvi pn31 av-j cc vvb pn31 p-acp n1, dt n1 vvz, r-crq vvz av pc-acp vvi d d n1 av.
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This is certayne, that Christ alone with his hand shal bring downe Antichrist, and abolish him with his comming.
This is certain, that christ alone with his hand shall bring down Antichrist, and Abolah him with his coming.
d vbz j, cst np1 av-j p-acp po31 n1 vmb vvi a-acp np1, cc vvi pno31 p-acp po31 n-vvg.
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Certaine it is, that the Earth, and al the workes that be therin shal be brēt. For thus is thapostolical doctrine:
Certain it is, that the Earth, and all the works that be therein shall be brent. For thus is thapostolical Doctrine:
j pn31 vbz, cst dt n1, cc d dt n2 cst vbb av vmb vbi vvn. p-acp av vbz j n1:
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and that al these things shal be in thende of the world. Reade Paule .2. to the Thess. the.2. And Peter the.2.
and that all these things shall be in The end of the world. Reade Paul.2. to the Thess the.2. And Peter the.2.
cc cst d d n2 vmb vbi p-acp n1 pp-f dt n1. np1 np1 crd. p-acp dt np1 dt crd. np1 np1 dt crd.
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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:Epistle the.3. chap. Moreover there arise in sundry kingdoms of the world learned men, which ones being bounden to the See of Room, have defended her & her stinking idol:
n1 dt crd. n1 av pc-acp vvi p-acp j n2 pp-f dt n1 j n2, r-crq pi2 vbg vvn p-acp dt vvb pp-f n1, vhb vvn pno31 cc po31 j-vvg n1:
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but after cōuerted to Christ, beginne to hate both Rome, & the Romish churche, which also they assaile,
but After converted to christ, begin to hate both Room, & the Romish Church, which also they assail,
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& burne with the fire of Gods word.
& burn with the fire of God's word.
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Therfore al the glorie, dignitie and welth of the Pope & poperie hath perished & perisheth daily in the godly.
Therefore all the glory, dignity and wealth of the Pope & popery hath perished & Perishes daily in the godly.
av d dt n1, n1 cc n1 pp-f dt n1 cc n1 vhz vvn cc vvz av-j p-acp dt j.
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Al that be godly wise hate Rome & romish wares.
All that be godly wise hate Rome & romish wares.
d cst vbb j j n1 np1 cc jp n2.
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Al crie out, that this Sodome is worthie to be brente with fire fallyng from heauen.
All cry out, that this Sodom is worthy to be brent with fire falling from heaven.
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Nother is ther any doubt, but that a greuouse vengeaunce is prepared agaynst her.
Nother is there any doubt, but that a grievous vengeance is prepared against her.
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And briefly is shewed a reason, wherfore the Kings shuld rage so cruelly against the beaste,
And briefly is showed a reason, Wherefore the Kings should rage so cruelly against the beast,
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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, NONLATINALPHABET that is:
and why these things Are done in such sort and manner, as we have heard. For God Saith he, hath given into the hearts of them, that is:
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that they should worke his will, & shuld do with one mynde and consent. For where some referre NONLATINALPHABET his, to the beaste, that semeth to far of, and straunge.
that they should work his will, & should do with one mind and consent. For where Some refer his, to the beast, that Seemeth to Far of, and strange.
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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.
It is referred rather to the Next, to God I mean, which put into the hearts of the Kings to do his will, I say of God.
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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.
For it is the mind and will of God, that the beast should perish, that punishment be taken of her, for shedding of innocent blood.
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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.
The same God will procure that Kings shall not be At discord, but At concord, that being of one mind and accord, they may execute God's judgement.
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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.
So we read in the prophets, that God put in to the hearts of Kings, Shalmaneser, Sennacherib, Nebuchadnezzar, Cyrus and Others, that they should do as they Are read to have done, to wit in punishing the wicked, and defending the godly.
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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.
And there is also mention made in Histories, how Alaricke King of the west Goths was in deed dissuaded by a servant of God, that he should not make such haste to destroy Room: but that he answered.
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Ther is one that cōtinually troubleth me and sayeth, go, distroy Rome.
There is one that continually Troubles me and Saith, go, destroy Room.
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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 he that put that mind and will in to the heart of Alarich, Adolphe, Genseric, Odacer, Theodoric and Totila: The same if he will,
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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.
and when he will, and in to what Princes he will, shall put, that they also shall do their duty against this new city and Church of Rome.
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The angel anexeth, how God moreouer hath put into the harts of kings, yt they shuld geue their kingdom to the beast, til ye words of God be fulfilled.
The angel anexeth, how God moreover hath put into the hearts of Kings, that they should give their Kingdom to the beast, till you words of God be fulfilled.
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The which the interpretours expound & say, howe God hath permitted, that they shoulde cōceaue this coūsel in their mynds, to deliuer ye kingdome to the beast.
The which the Interpreters expound & say, how God hath permitted, that they should conceive this counsel in their minds, to deliver you Kingdom to the beast.
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But I suppose it to be more playne, yf we symplye confesse God to be authour of no sinne,
But I suppose it to be more plain, if we simply confess God to be author of no sin,
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and that men sinne as compelled by no fatall necessitie, but through their owne faulte and vice.
and that men sin as compelled by no fatal necessity, but through their own fault and vice.
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Therefore God woulde, as by his woorde also he hath expressed and taught, that kynges shulde deliuer their Kyngdomes to Christe, the high Kyng:
Therefore God would, as by his word also he hath expressed and taught, that Kings should deliver their Kingdoms to Christ, the high King:
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which where it pleased them not, but had rather for sondry causes of ye flesh and the worlde, delyuer their kyngdomes to the Pope,
which where it pleased them not, but had rather for sundry Causes of you Flesh and the world, deliver their kingdoms to the Pope,
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and submitte themselues to the See (as they call it) Apostolicall, God of his iuste iudgemente hath forsaken them,
and submit themselves to the See (as they call it) Apostolical, God of his just judgement hath forsaken them,
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and geuen them ouer (as S. Paule wrote the Romanes) into a reprobate minde, to do those thinges which God alloweth not.
and given them over (as S. Paul wrote the Romans) into a Reprobate mind, to do those things which God alloweth not.
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And so are the wordes of God prophecied by the Prophets and Apostles, on this wise fulfilled.
And so Are the words of God prophesied by the prophets and Apostles, on this wise fulfilled.
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Doubtlesse they be the wordes of God and not of men, which are red of this matter in Daniell, and in all this booke of reuelation.
Doubtless they be the words of God and not of men, which Are read of this matter in Daniell, and in all this book of Revelation.
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Finally the Angell expoundeth, what is signified by the woman sitting on the beast: to wit that great citie of Rome, the head and Lady maistresse of the worlde, Finally the Angel expoundeth, what is signified by the woman sitting on the beast: to wit that great City of Room, the head and Lady mistress of the world,
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and the Romish church, Popery, and power, stretching oute her selfe and her Kyngdome, ouer the Kinges of the Earth.
and the Romish Church, Popery, and power, stretching out her self and her Kingdom, over the Kings of the Earth.
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Of whom already hath bene spoken enough. To God be glorie.
Of whom already hath be spoken enough. To God be glory.
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¶ He sheweth that Rome shall assuredly fall: and addeth the causes of her fall. The.lxxvij. Sermon.
¶ He shows that Room shall assuredly fallen: and adds the Causes of her fallen. The lxxvij Sermon.
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AND after that, I sawe an Angell come down from Heauen hauing greate power, and the Earth was lightned with his brightnes: AND After that, I saw an Angel come down from Heaven having great power, and the Earth was lightened with his brightness:
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and he cryed mightelye with a stronge voyce, sayeng:
and he cried mightily with a strong voice, saying:
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she is fallen, she is fallen, euen great Babilon, and is become the habitation of Deuilles,
she is fallen, she is fallen, even great Babylon, and is become the habitation of Devils,
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and the holde of all vncleane spirites, & a cage of vncleane and hateful birds: for all nations haue dronken of the wyne of the wrath of her whoredome.
and the hold of all unclean spirits, & a cage of unclean and hateful Birds: for all Nations have drunken of the wine of the wrath of her whoredom.
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And the kyngs of the earth haue cōmitted fornication with her, and her marchauntes are waxed rych of the aboundaunce of her pleasures. And the Kings of the earth have committed fornication with her, and her Merchants Are waxed rich of the abundance of her pleasures.
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He pourseweth through out al the.18. chap. the destructiō of olde and new Rome, also of Heithennes and Antichristianisme, & that with a maruelouse plentie & euidence of speach,
He pourseweth through out all the.18. chap. the destruction of old and new Room, also of Heithennes and Antichristianism, & that with a maruelouse plenty & evidence of speech,
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euen so that ye would thinke, that you sawe al thing presently. And he vseth also a most godly order.
even so that you would think, that you saw all thing presently. And he uses also a most godly order.
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For first the Angell declareth the destruction of Rome with moste apte wordes. Secondly coūsel is geuen to the godly, how to behaue themselues in so great daungers. For First the Angel Declareth the destruction of Room with most apt words. Secondly counsel is given to the godly, how to behave themselves in so great dangers.
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Than is added the maner of the desolation, that like as Rome hath gredely and cruelly spoyled and destroyed other nations,
Than is added the manner of the desolation, that like as Room hath greedily and cruelly spoiled and destroyed other Nations,
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euen so it shal chaunce vnto her also.
even so it shall chance unto her also.
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After this a lamentation is made, wherein the Princes and marchaūts do mourne for the ruine of Rome:
After this a lamentation is made, wherein the Princes and Merchants do mourn for the ruin of Rome:
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where they also resyte the richesse and pleasures of Rome. Finally, the Apostles and Prophetes reioyce at the moste iust iudgement of God.
where they also resyte the richesse and pleasures of Room. Finally, the Apostles and prophets rejoice At the most just judgement of God.
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Agayne the Angell of the Lord, cast a milstone into the bottome of the sea: that so the most certaine, vnrecouerable, and moste weightie destruction of Rome mighte be signified.
Again the Angel of the Lord, cast a millstone into the bottom of the sea: that so the most certain, unrecoverable, and most weighty destruction of Rome might be signified.
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Wherunto agayne are anexed the causes of so great euilles, and the same finished with the prayse and gratulation of all the heauenly dwellers.
Whereunto again Are adnexed the Causes of so great evils, and the same finished with the praise and gratulation of all the heavenly dwellers.
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And most luckely doeth he imitate the holy Prophetes of God, wherof two in a maner after the same forte, do describe the destruction of old Babilon. Esaye in the.13.14.
And most luckily doth he imitate the holy prophets of God, whereof two in a manner After the same fort, do describe the destruction of old Babylon. Isaiah in the.13.14.
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&.21. chap. And Ieremy in the.50. and.51. And Ezechiell the ouerthrowe of Tirus, in the.26.27. and.28. chapt.
&.21. chap. And Ieremy in the.50. and.51. And Ezekiel the overthrown of Tyre, in the.26.27. and.28. Chapter.
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For as the lot and end of all the vngodly is lyke, so doeth the canonicall Scripture in painting out their destruction, right well agree with it selfe.
For as the lot and end of all the ungodly is like, so doth the canonical Scripture in painting out their destruction, right well agree with it self.
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The Apostles moreouer, although they spake and wrote to the gentyles in greke, yet altered they nothing of their naturall phrase of speakyng,
The Apostles moreover, although they spoke and wrote to the Gentiles in greek, yet altered they nothing of their natural phrase of speaking,
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and euen constrayned straunge tungues to serue the holy, and not the Hebrew to serue vnto heathen langages.
and even constrained strange tungues to serve the holy, and not the Hebrew to serve unto heathen languages.
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For speakyng greke, they obserued the naturall phrase of the Hebrew speach, as first, diuine, and holy.
For speaking greek, they observed the natural phrase of the Hebrew speech, as First, divine, and holy.
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And where they coulde speake all langages, yet ded they neuer speake and write any foreyne langage so,
And where they could speak all languages, yet dead they never speak and write any foreign langage so,
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but that in the same the Hebrew phrase might be perceyued.
but that in the same the Hebrew phrase might be perceived.
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and for the space of fourtie daies and more, inhabited of no man. And that we see it inhabited agayne, it letteth nothing the veritie of Christes prophecie.
and for the Molle of fourtie days and more, inhabited of no man. And that we see it inhabited again, it lets nothing the verity of Christ's prophecy.
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Let some therfore beware at this daie, that thei be not to deintie cared, and followe the puretie of the latine speach so, that in expressing the same, they fal not in the meane whyle from the simplicitie of the holye tongue, Let Some Therefore beware At this day, that they be not to dainty cared, and follow the puretie of the latin speech so, that in expressing the same, they fall not in the mean while from the simplicity of the holy tongue,
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and lose not a fewe misteries.
and loose not a few Mysteres.
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They that be not froward, had rather frame themselues to the holy langage, and learne the phrases therof,
They that be not froward, had rather frame themselves to the holy langage, and Learn the phrases thereof,
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than to subdue the same againste the heare to straunge tongues, and cōpell it to serue our delicate eares.
than to subdue the same against the hear to strange tongues, and compel it to serve our delicate ears.
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Moreouer we haue already admonished oftentimes, what is the end & vse of this treatise, concerning the iudgemēts, or pūnishments of God.
Moreover we have already admonished oftentimes, what is the end & use of this treatise, Concerning the Judgments, or punishments of God.
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For the veritie and iustice of God is cōfirmed, the afflicted receiue comfort, and the wicked,
For the verity and Justice of God is confirmed, the afflicted receive Comfort, and the wicked,
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and all Gods enemies are made affrayde, &c. But when S. Ihon published these thinges, and prophesied of the destruction of Babilon, which al men at that time (by reason of the late subuersion of Ierusalem and most greuouse captiuitie of the Iewes, which had lately chaunced vnder Vespasian ) ded clerely vnderstand to signifie Rome:
and all God's enemies Are made afraid, etc. But when S. John published these things, and prophesied of the destruction of Babylon, which all men At that time (by reason of the late subversion of Ierusalem and most grievous captivity of the Iewes, which had lately chanced under Vespasian) dead clearly understand to signify Room:
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For right so had Babilon in times past, vexed the holy Citie, and natiō, as nowe had Vespasian the Romane.
For right so had Babylon in times past, vexed the holy city, and Nation, as now had Vespasian the Roman.
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The godly in dede beleued thē to be true, & that they shulde vndoubtedly come to passe:
The godly in deed believed them to be true, & that they should undoubtedly come to pass:
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The vngodly as dotages laughed them to scorne. The same had their elders done.
The ungodly as dotages laughed them to scorn. The same had their Elders done.
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For when the Prophetes also prophesied the subuersion of Niniue, Babilon, and most mightie Monarchies, they semed to them to be mad.
For when the prophets also prophesied the subversion of Nineveh, Babylon, and most mighty Monarchies, they seemed to them to be mad.
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Notwithstāding euen as they had saied, so came it to passe.
Notwithstanding even as they had said, so Come it to pass.
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Therfore the faithfull beleue the Oracles of God, howe long so euer they be differred, which are prophesied to come:
Therefore the faithful believe the Oracles of God, how long so ever they be differed, which Are prophesied to come:
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how vnpossible so euer they appeare vnto the worlde. For to God speakyng and willing, nothing is harde.
how unpossible so ever they appear unto the world. For to God speaking and willing, nothing is harden.
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And going about to shewe the subuersion of Rome, he prepareth his hearers, and winneth credit to the prophesie, And going about to show the subversion of Room, he Prepareth his hearers, and wins credit to the prophesy,
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whileste before all thinges he sheweth the authour of the Oracle or prophesie, the very Angell of God.
whilst before all things he shows the author of the Oracle or prophesy, the very Angel of God.
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And verely he cōmendeth highly the same Angel to vs, to the end we shuld doubt nothinge, of the veritie of those thinges which he speaketh.
And verily he commends highly the same Angel to us, to the end we should doubt nothing, of the verity of those things which he speaks.
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For he sayeth, howe he came from Heauen.
For he Saith, how he Come from Heaven.
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Wherupon we gather, those things that he bringeth to be diuine and celestial, the same is saied to haue great power:
Whereupon we gather, those things that he brings to be divine and celestial, the same is said to have great power:
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lest verely we shuld thinke those thinges to be vnpossible, which he sayeth shall come to passe.
lest verily we should think those things to be unpossible, which he Saith shall come to pass.
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For yf the Angel Gods minister be of so great power:
For if the Angel God's minister be of so great power:
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what may we thinke the Lorde to be, which sente the Angel? One Angell before the walles of Hierusalem killed an hondreth fourescore and fiue thousande menne of warre. One Aungell in a night slewe all the firste borne of Aegipt.
what may we think the Lord to be, which sent the Angel? One Angel before the walls of Jerusalem killed an hondreth fourescore and fiue thousande men of war. One Angel in a night slew all the First born of Egypt.
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Therfore seyng the most mightie Angel prophecieth the destruction of olde & newe Rome, we nede not to doubte,
Therefore sing the most mighty Angel Prophesieth the destruction of old & new Room, we need not to doubt,
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but that it shall vtterly perisshe.
but that it shall utterly perish.
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Moreouer the Earth was lightened with the glory, that is to saye with the brightenes or light of this Aungell.
Moreover the Earth was lightened with the glory, that is to say with the brightens or Light of this Angel.
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For this prophecie is nother darke, nother will it be hidde, but chiefly, and most clerely preachrd through out the world.
For this prophecy is neither dark, neither will it be hid, but chiefly, and most clearly preachrd through out the world.
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Wherefore the same Aungell crieth with all his force, and that with a greate voyce. For it behoueth these oracles of God, wherein is treated of the glory of God,
Wherefore the same Angel cries with all his force, and that with a great voice. For it behooves these oracles of God, wherein is treated of the glory of God,
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and saluation of soules, be preached with lowde voyces, howe so euer the worlde prohibiteth and persecuteth the same.
and salvation of Souls, be preached with loud voices, how so ever the world prohibiteth and persecuteth the same.
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And lette them obserue those thinges whiche thinke that menne maye be restreyned by proclamations, fire and sworde, that they shall not with voyce moste clere preache agaynste Antichrist. The fooles are disceaued.
And let them observe those things which think that men may be restrained by Proclamations, fire and sword, that they shall not with voice most clear preach against Antichrist. The Fools Are disceaued.
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They houe fought and contended herin these sixe hondreth yeres and more, nother could any man though he raged neuer so fiersely, brynge this preachyng a slepe.
They hove fought and contended Herein these sixe hondreth Years and more, neither could any man though he raged never so fiersely, bring this preaching a sleep.
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It breaketh out many times, and pearseth farre euen at this daye also through out the whole worlde:
It breaks out many times, and pierceth Far even At this day also through out the Whole world:
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therefore the glory of this Angel is yet, & euer shal be shinyng and bright, and his voyce and preachyng most strōg, though the Popes guttes burste.
Therefore the glory of this Angel is yet, & ever shall be shining and bright, and his voice and preaching most strong, though the Popes guts burst.
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Now followeth the prophecie of thaungel, the some wherof is: Rome shall perishe, neyther shall any steppe of her be lefte.
Now follows the prophecy of thaungel, the Some whereof is: Room shall perish, neither shall any step of her be left.
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This vttereth he prophetically, as he did also in the .14. chapt. She is fallen, she is fallen greate Babilon.
This uttereth he prophetically, as he did also in the.14. Chapter. She is fallen, she is fallen great Babylon.
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She is fallen, he sayde, for shal falle: puttyng the time paste, for the certentie of the thing, for the time to come: whereunto the doublyng also apperteineth. Likewise spake the Prophetes.
She is fallen, he said, for shall fall: putting the time past, for the certainty of the thing, for the time to come: whereunto the doubling also appertaineth. Likewise spoke the prophets.
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Macrobius marueleth at the wonderfull breuitie of Vergill. And emonges other things in the first chapt.Macrobius marueleth At the wonderful brevity of Vergil. And among other things in the First Chapter.
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of the .5. boke of Saturnalles, wilt thou heare Virgill, sayeth he, speakynge wyth so muche breuitie, that breuitie it selfe can be no more straitely hampered and drawen together? And feldes where Troye was beholde howe in very fewe wordes he hathe supped offe a mightie greate Citie:
of the.5. book of Saturnalles, wilt thou hear Virgil, Saith he, speaking with so much brevity, that brevity it self can be no more straitely hampered and drawn together? And fields where Troy was behold how in very few words he hath supped offe a mighty great city:
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And hath lefte no ruine at all.
And hath left no ruin At all.
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Hitherto Macrobius. These thinges shal we more trewly and more rightly applie vnto our Prophetes moste eloquent in their tunge,
Hitherto Macrobius. These things shall we more truly and more rightly apply unto our prophets most eloquent in their tongue,
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& chiefly to S. Iohn. For what could be thought more briefe, than that which he sayed, she is fallen, she is fallen great Babilon? For S. Iohn both expressed the greatnes and maiestie of the citie,
& chiefly to S. John. For what could be Thought more brief, than that which he said, she is fallen, she is fallen great Babylon? For S. John both expressed the greatness and majesty of the City,
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and swallowed it vp whole, no ruine at al lefte, for he signified that both olde and newe Rome,
and swallowed it up Whole, no ruin At all left, for he signified that both old and new Room,
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although it seme stoute, inuincible, and eternall, yet shal it fall: and so fall, that nothing thereof shal be lefte.
although it seem stout, invincible, and Eternal, yet shall it fallen: and so fallen, that nothing thereof shall be left.
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Which shortely after he setteth before our eyes more expressely by a certen Chria, whilest the Angel takyng vp a milstone,
Which shortly After he sets before our eyes more expressly by a certain Chria, whilst the Angel taking up a millstone,
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and casting it into the bottome of the Sea, addeth:
and casting it into the bottom of the Sea, adds:
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thus or with such a violence shal Babilon that great citie be ouerthrowen, & shal be founde no more.
thus or with such a violence shall Babylon that great City be overthrown, & shall be found no more.
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Therefore was there neuer any thing, is, or shal be in the worlde so mightie or vnpregnable, whiche the inuincible power of God can not bring to naught,
Therefore was there never any thing, is, or shall be in the world so mighty or unpregnable, which the invincible power of God can not bring to nought,
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when he will, and when the fatall howre is come. Olde Rome is loste, and that mightie monarchie decayed:
when he will, and when the fatal hour is come. Old Room is lost, and that mighty monarchy decayed:
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there is fallē also the superstition and Idolatrie of the heythen, that hath reigned many yeres:
there is fallen also the Superstition and Idolatry of the Heathen, that hath reigned many Years:
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newe Rome shal perish also with her Imaginarie Empire:
new Room shall perish also with her Imaginary Empire:
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the kingedome also of the Pope or Antichrist which hath longe a sotted and plagued the worlde shall falle, and fade with smoke.
the Kingdom also of the Pope or Antichrist which hath long a sotted and plagued the world shall fall, and fade with smoke.
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Morouer by a figuratiue speach taken out of the prophetes, he sheweth the maner of the destruction by consequēces:
Moreover by a figurative speech taken out of the Prophets, he shows the manner of the destruction by consequences:
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and is become the habitation of Deuilles, &c. For so hereby he signifieth that it shall be destroyed, that the place whiche was before much frequented of men, shal be now the habitation of wilde beastes and deuelles, delighting in wildernes,
and is become the habitation of Devils, etc. For so hereby he signifies that it shall be destroyed, that the place which was before much frequented of men, shall be now the habitation of wild beasts and Devils, delighting in Wilderness,
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as our lord also testifieth in the .12. of Matth. And he alluded to the wordes of the Prophetes. Esaye in the .13. chapt.
as our lord also Testifieth in the.12. of Matthew And he alluded to the words of the prophets. Isaiah in the.13. Chapter.
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And Babilon the beaultie of realmes shal be ouerthrowen, as the Lord subuerted Sodome and Gomorrha:
And Babylon the beaultie of Realms shall be overthrown, as the Lord subverted Sodom and Gomorrha:
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it shal not be inhabited, but beastes shal there take there rest, and the satires or heerry shal there leape.
it shall not be inhabited, but beasts shall there take there rest, and the satires or heerry shall there leap.
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The same thinges are repeted also in the .50. of Ieremie. And in the .51. he sayeth:
The same things Are repeated also in the.50. of Ieremie. And in the.51. he Saith:
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& babilō shalbe in heapes, & an habitation for Dragons, a wōder and a hissing, that no mā may dwel there.
& babylon shall in heaps, & an habitation for Dragons, a wonder and a hissing, that no man may dwell there.
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Not much vnlike things are red in the .26. of Ezech. of the subuersion of Tyru•. And that olde Rome was destroyed, I shewed before:
Not much unlike things Are read in the.26. of Ezekiel of the subversion of Tyru•. And that old Rome was destroyed, I showed before:
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And herunto is added an other new cause, and the marchauntes of the Earth NONLATINALPHABET of the power or plētie of her pleasures, were made rich.
And hereunto is added an other new cause, and the Merchants of the Earth of the power or plenty of her pleasures, were made rich.
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For Fraunces Petrarche an Italian, and emonges the best learned Italians not hindermoste, in a certen epistle to a frende, expoūding these wordes of the Apostle S. Iohn, emonges other thinges, sayeth, thou art verely become such already,
For Frances Petrarch an Italian, and among the best learned Italians not hindermoste, in a certain epistle to a friend, expounding these words of the Apostle S. John, among other things, Saith, thou art verily become such already,
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for how much better is a wicked man, and of desperate doynges, than a deuill? verely thou art become the habitation, or rather kingdome of Deuelles:
for how much better is a wicked man, and of desperate doings, than a Devil? verily thou art become the habitation, or rather Kingdom of Devils:
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which by their craftes, albeit in mās shape, raigne in thee, &c. Petrarche liued and wrote these thinges aboute two hondreth yeres sin•.
which by their crafts, albeit in men shape, Reign in thee, etc. Petrarch lived and wrote these things about two hondreth Years sin•.
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And in an other certen epistle, speakyng of olde and newe Babilon: she was, sayeth he, worste of al others, and at that time most filthie:
And in an other certain epistle, speaking of old and new Babylon: she was, Saith he, worst of all Others, and At that time most filthy:
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and this nowe is no Citie, but an house of findes and spretes, and to be shorte, the sinke of all sinne and shame,
and this now is no city, but an house of finds and spretes, and to be short, the sink of all sin and shame,
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and that helle of the liuyng, signified longe before by the mouth of Dauid, than it was founded or knowen. And the selfe same agayne:
and that hell of the living, signified long before by the Mouth of David, than it was founded or known. And the self same again:
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what so euer thou haste red of Babilon in Assiria or Aegipte, what so euer thou hastered of the foure Labyrinthes or Mazes, finally what so euer thou haste red of the waye to hell, of the darke wordes there and laques of fire and brimstone, compared to this hell, it is a fable:
what so ever thou haste read of Babylon in Assyria or Aegyptus, what so ever thou hastered of the foure Labyrinths or Mazes, finally what so ever thou haste read of the Way to hell, of the dark words there and laques of fire and brimstone, compared to this hell, it is a fable:
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here is that prowde and terrible Nimroth: here is Semiramis with her quiuer: here is vnmercifull Minos: here is Rhadamante: here is Cerberus deuouryng al thinges:
Here is that proved and terrible Nimrod: Here is Semiramis with her quiver: Here is unmerciful Minos: Here is Rhadamante: Here is Cerberus devouring all things:
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here is Pasiphae put to the bulle, amōgrelle kinde, as Virgill sayeth, a yonge of double shape, Minotaurus by name a monstrouse monymēt of vnlaweful lust,
Here is Pasiphae put to the bull, amōgrelle kind, as Virgil Saith, a young of double shape, Minotaur by name a monstrous nomument of unlawful lust,
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Finally here mayest thou see what so euer is confused, what so euer is blacke, what so euer is or may be fayned horrible & hugly. &c. These things hath he,
Finally Here Mayest thou see what so ever is confused, what so ever is black, what so ever is or may be feigned horrible & ugly. etc. These things hath he,
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& many other moe like these writtē in other epistles.
& many other more like these written in other Epistles.
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But what thinke you wold he write nowe, yf he sawe the courte of Rome at this daye? whiche is doubtles many wayes more corrupte, than it was than.
But what think you would he write now, if he saw the court of Room At this day? which is doubtless many ways more corrupt, than it was than.
p-acp q-crq vvb pn22 vmd pns31 vvi av, cs pns31 vvd dt n1 pp-f n1 p-acp d n1? r-crq vbz av-j d n2 av-dc j, cs pn31 vbds av.
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Briefly S. Iohn signifieth after the sentence of Christ kyng and iudge, that Rome both olde and newe, together with gētilisme and Antichristianisme shall perish vtterly, and neuer be restored agayne.
Briefly S. John signifies After the sentence of christ King and judge, that Room both old and new, together with gentilism and Antichristianism shall perish utterly, and never be restored again.
av-j n1 np1 vvz p-acp dt n1 pp-f np1 n1 cc n1, cst vvb d j cc j, av p-acp n1 cc np1 vmb vvi av-j, cc av-x vbi vvn av.
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The causes before ones or twise rehersed, he repeteth and beateth in againe, vngodlines, idolatrie & seducing of al people & nations, whom they haue cōmpelled by tourmentes to receiue impietie.
The Causes before ones or twice rehearsed, he repeateth and beats in again, ungodliness, idolatry & seducing of all people & Nations, whom they have commpelled by tormets to receive impiety.
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Where crueltie, tirāny, and bloud also hath place. I spake of ye wine of whoredome before in the.14. cha.
Where cruelty, tyranny, and blood also hath place. I spoke of you wine of whoredom before in the.14. cham.
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and elswhere, so that it nedeth not to repete the same againe with tediousenes.
and elsewhere, so that it needeth not to repete the same again with tediousenes.
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And he saied, of the power of pleasure: for, of vnmeasurable, mightie and vnsatiable luste were made riche.
And he said, of the power of pleasure: for, of unmeasurable, mighty and unsatiable lust were made rich.
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For where as Rome abounded with spoiles, which it had gredely taken of al nations, and brought to Rome, they were geuē to al kinde of riot & wātones.
For where as Rome abounded with spoils, which it had greedily taken of all Nations, and brought to Room, they were given to all kind of riot & wantons.
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Therfore the maisters of voluptuousnes, and diuisers of delicate pleasures, and marchauntes of most preciouse wares reparyng thither, founde euermore thē that would bie, intertayne,
Therefore the masters of voluptuousness, and diuisers of delicate pleasures, and Merchants of most precious wares reparyng thither, found evermore them that would bye, entertain,
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and set by thē, and were so made riche of the voluptuouse and riotouse life of the Romanes.
and Set by them, and were so made rich of the voluptuous and riotous life of the Romans.
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Therefore the Apostle noteth an incredible studie of moste sumptuouse riot, in meate, drinke, apparell, buildyng, in pampering and cherisshyng of the bodye.
Therefore the Apostle notes an incredible study of most sumptuous riot, in meat, drink, apparel, building, in pampering and cherishing of the body.
av dt n1 vvz dt j n1 pp-f ds j n1, p-acp n1, n1, n1, n1, p-acp vvg cc vvg pp-f dt n1.
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The Romishe also of our time striken with the same rage both in Italy and without, spēde excedyng muche richesse in liuyng riotousely.
The Romish also of our time stricken with the same rage both in Italy and without, spend exceeding much richesse in living riotously.
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This is sene chiefely in those spiritual fathers, Bisshoppes and Abbottes, and in the whole Romishe clergie.
This is seen chiefly in those spiritual Father's, Bishops and Abbots, and in the Whole Romish Clergy.
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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.
But God never suffered riot and tyranny long unpunished in any Nation. Therefore is Babylon fallen also, Therefore shall the Church of Room fall too.
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Therefore let priuate men also loue temperancie, and to absteyne from riot and pride. To the lord be glory.
Therefore let private men also love temperancy, and to abstain from riot and pride. To the lord be glory.
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¶ Counsell is geuen to the godly, which are cōmaunded to go out of Babilon. Enemies are stired vp against Babilon, & they are cōmaunded not to spare her. The.lxxviij. Sermon.
¶ Counsel is given to the godly, which Are commanded to go out of Babylon. Enemies Are stirred up against Babylon, & they Are commanded not to spare her. The lxxviij Sermon.
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ANd I hearde an other voyce frō Heauen saying: ANd I heard an other voice from Heaven saying:
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come awaie from her my people, ye ye be not partakers of her sinnes, leest ye receiue of her plages.
come away from her my people, you you be not partakers of her Sins, least you receive of her plagues.
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For her sinnes ar gone vp to heauē, & the lord hath remēbred her wickednes. Rewarde her euen as she rewarded you, & geue her double according to her workes.
For her Sins Are gone up to heaven, & the lord hath remembered her wickedness. Reward her even as she rewarded you, & give her double according to her works.
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And poure in double to her in the same cup, whiche she filled vnto you.
And pour in double to her in the same cup, which she filled unto you.
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And asmuch as she glorified her self & liued wantonly, so much powre ye in for her of pūnishment,
And as as she glorified her self & lived wantonly, so much pour you in for her of punishment,
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and sorrow for she sayeth in her hart: I sitte being a quene, & am no widowe, & shal see no sorrow.
and sorrow for she Saith in her heart: I sit being a queen, & am no widow, & shall see no sorrow.
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Therfore shal her plages come at one day, death & sorrow, and honger, and she shal be brente with fire:
Therefore shall her plagues come At one day, death & sorrow, and hunger, and she shall be brent with fire:
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for stronge is the lord God which shal iudge her. The seconde place of this chapt.for strong is the lord God which shall judge her. The seconde place of this Chapter.
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is the faithful coūsel of the lord, geuen to the godly, how they should demeane thēselues in the felicitie and destruction of the citie.
is the faithful counsel of the lord, given to the godly, how they should demean themselves in the felicity and destruction of the City.
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Rome hath in dede of long time ben lady of the world, the richesse & pleasures of the whole world haue bē sene at Rome.
Rome hath in deed of long time ben lady of the world, the richesse & pleasures of the Whole world have been seen At Room.
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& loued much the Romishe religion, & made him conformable to the corrupt maners of ye Romanes, he was much made of,
& loved much the Romish Religion, & made him conformable to the corrupt manners of the Romans, he was much made of,
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& might come as it were by degrees to high promotiō & dignitie, to the greatest richesse, & most chosen pleasures.
& might come as it were by Degrees to high promotion & dignity, to the greatest richesse, & most chosen pleasures.
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Yf any man would resist the Romish religiō, and would not assente to the Romanes:
If any man would resist the Romish Religion, and would not assent to the Romans:
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he was vexed with persecution, he was spoiled & driuen into exile, or cast in prison, or led to execution.
he was vexed with persecution, he was spoiled & driven into exile, or cast in prison, or led to execution.
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Therfore were the godly greuously tempted, & knew not whither to tourne them.
Therefore were the godly grievously tempted, & knew not whither to turn them.
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As we see the like done at this daye in newe Rome, and popish kingdome through out the world.
As we see the like done At this day in new Room, and popish Kingdom through out the world.
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Wherefore God, which will not that man should perish, but be saued, geueth here the beste counsell of true felicitie and saluation:
Wherefore God, which will not that man should perish, but be saved, Giveth Here the best counsel of true felicity and salvation:
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which so many as obeye, are blessed.
which so many as obey, Are blessed.
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And streight wayes from the beginnyng he sheweth the authour of this coūsell, to thende he might get it authoritie,
And straight ways from the beginning he shows the author of this counsel, to The end he might get it Authority,
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& that we might boldely receiue it.
& that we might boldly receive it.
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I hearde, saieth he, an other voice from heauē, from God therfore out of heauē procedeth this counsell:
I heard, Saith he, an other voice from heaven, from God Therefore out of heaven Proceedeth this counsel:
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which they that followe, obeye God: they that obeye it not, contemne and dispise the counsell of God.
which they that follow, obey God: they that obey it not, contemn and despise the counsel of God.
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And what is this counsell? briefe, playne, possible, honeste, & holesome, doubtles:
And what is this counsel? brief, plain, possible, honest, & wholesome, doubtless:
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come awaye, sayeth the Lorde, from her, to witte Babilon, Rome both old and newe, my people:
come away, Saith the Lord, from her, to wit Babylon, Room both old and new, my people:
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that is to saye, you that will be called the people of God, and be written in the nombre of the citizens of God.
that is to say, you that will be called the people of God, and be written in the number of the Citizens of God.
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This same is his counsell, and none other.
This same is his counsel, and none other.
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The same counsell God by his prophetes gaue to his aunciēt people, when they were in the captiuitie of Babilon.
The same counsel God by his Prophets gave to his ancient people, when they were in the captivity of Babylon.
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For thus sayeth Esaye in the.48. and 52. chap. departe, departe, come ye awaye from thence, touch no vncleane thing.
For thus Saith Isaiah in the.48. and 52. chap. depart, depart, come you away from thence, touch no unclean thing.
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Come awaye frō her, be ye made cleane, which beare the vesselles of the Lord. And Ieremie in the.51. chapt.
Come away from her, be you made clean, which bear the vessels of the Lord. And Ieremie in the.51. Chapter.
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flee from the middes of Babilon, and let euery manne saue his soule, that ye be not roted out in her wickednes.
flee from the mids of Babylon, and let every man save his soul, that you be not roted out in her wickedness.
vvb p-acp dt n2-jn pp-f np1, cc vvb d n1 p-acp po31 n1, cst pn22 vbb xx vvn av p-acp po31 n1.
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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 the time of God's vengeance is At hand, he will reward her. The lord Therefore counselleth to flee, and that so our Souls should be saved.
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For els vnlesse we flee, we shall perish.
For Else unless we flee, we shall perish.
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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.
Howbeit the prophets taught not the Israelites to flee out of Babylon bodily, by motion local, as they term it. For Ieremie in the.29. Chapter.
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exhorteth the people captiue to dwel in Babilon, and to make their prouision there, til the time of deliuerie come.
exhorteth the people captive to dwell in Babylon, and to make their provision there, till the time of delivery come.
vvz dt n1 j-jn pc-acp vvi p-acp np1, cc pc-acp vvi po32 n1 a-acp, c-acp dt n1 pp-f n1 vvn.
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For than must thei come out of Babilon. For than must they come out of Babylon.
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In the meane season he would haue them departe not by bodily motion, but by vnlikenes of maners.
In the mean season he would have them depart not by bodily motion, but by unlikeness of manners.
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For albeit they shall dwel in the middes of the superstitiouse, vngodly, and Idolaters: yet would not the lord haue them made like vnto thē.
For albeit they shall dwell in the mids of the superstitious, ungodly, and Idolaters: yet would not the lord have them made like unto them.
p-acp cs pns32 vmb vvi p-acp dt n2-jn pp-f dt j, j, cc n2: av vmd xx dt n1 vhb pno32 vvn av-j p-acp pno32.
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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:
That fling Therefore in this, that they should abstain and refrain themselves from ungodliness, idolatry, Sins, to wit, blood, Usury, pride, lechery, and other like vices:
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but to perseuer in true godlines and innucencie.
but to persever in true godliness and innucencie.
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In like maner now, whiter so eu•r the godly shoulde haue fledde vnder the olde Romane Empire, they shoulde euery where haue fallen agayne into the handes of the Romanes:
In like manner now, Whiter so eu•r the godly should have fled under the old Roman Empire, they should every where have fallen again into the hands of the Romans:
p-acp j n1 av, jc-jn av j-jn dt j vmd vhi vvn p-acp dt j jp n1, pns32 vmd d c-crq vhb vvn av p-acp dt n2 pp-f dt njp2:
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like as we also at this daye, although we chaunge our place, yet haue we poperie eyther nere, or iminente. Therefore the Apostle sayeth well:
like as we also At this day, although we change our place, yet have we popery either never, or iminente. Therefore the Apostle Saith well:
av-j c-acp pns12 av p-acp d n1, cs pns12 vvb po12 n1, av vhb pns12 n1 av-d av-j, cc fw-la. av dt n1 vvz av:
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we muste get vs out of the worlde, if we will not be conuersaunt with sinners.
we must get us out of the world, if we will not be conversant with Sinners.
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This therefore is the trewe and godly flight, if remaynyng in this world bodily, in minde & maners we departe furthermost out of the world,
This Therefore is the true and godly flight, if remaining in this world bodily, in mind & manners we depart furthermost out of the world,
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so that we absteine from al idolatrie, and prophane worshippyng, if we allowe it not, if it pleaseth vs not:
so that we abstain from all idolatry, and profane worshipping, if we allow it not, if it Pleases us not:
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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.
if we neither assent, nor frame our selves to the manners of the ungodly: if we shall not betray our Religion, either for men, or for worldly gain.
cs pns12 av-dx n1, ccx vvi po12 n2 p-acp dt n2 pp-f dt j: cs pns12 vmb xx vvi po12 n1, av-d p-acp n2, cc p-acp j n1.
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So therefore the Christians which liued vnder the Romane Empire, fled Rome so, that they vtterly absteyned from worshippyng of idolles,
So Therefore the Christians which lived under the Roman Empire, fled Rome so, that they utterly abstained from worshipping of Idols,
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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.
and the corrupt manners of the Gentiles, although they lived emongs the Heathen. For that the ancient Churches in Asia were such, we have heard in the.2. and.3. Chapter. of this book.
cc dt j n2 pp-f dt n2-j, cs pns32 vvd n2 dt j. p-acp cst dt j-jn n2 p-acp np1 vbdr d, pns12 vhb vvn p-acp dt crd. cc crd. j. pp-f d n1.
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Albeit therfore that we also dwel vnder the Popish kingdome, and in thempire, that persecuteth the gospel:
Albeit Therefore that we also dwell under the Popish Kingdom, and in The Empire, that persecuteth the gospel:
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yet must we flee papistrie, that is to saye popish churches:
yet must we flee papistry, that is to say popish Churches:
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none of ye godly ought for worshipping or obedience sake to enter in, none to acknowledge, allowe or vse any Popish rites or ceremonies:
none of you godly ought for worshipping or Obedience sake to enter in, none to acknowledge, allow or use any Popish Rites or ceremonies:
pi pp-f pn22 j pi p-acp vvg cc n1 n1 pc-acp vvi p-acp, pix pc-acp vvi, vvi cc vvi d j n2 cc n2:
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but from their vices and corruptions to flee so farre as is possible. For so the Apostolical scripture teacheth vs in the.12.
but from their vices and corruptions to flee so Far as is possible. For so the Apostolical scripture Teaches us in the.12.
cc-acp p-acp po32 n2 cc n2 pc-acp vvi av av-j c-acp vbz j. p-acp av dt j n1 vvz pno12 p-acp dt crd.
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to the Roman. 2. Corinth. 6. in the.5. to the Ephes. and.1. Pet. 4. And S. Iohn at this present as it were expoundyng him self:
to the Roman. 2. Corinth. 6. in the.5. to the Ephesians and.1. Pet. 4. And S. John At this present as it were expounding him self:
p-acp dt np1. crd np1. crd p-acp dt crd. p-acp dt np1 cc crd. np1 crd cc np1 np1 p-acp d n1 c-acp pn31 vbdr vvg pno31 n1:
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be not ye, sayeth he, pertakers of her sinnes, NONLATINALPHABET, communicate not with her sinnes.
be not you, Saith he, partakers of her Sins,, communicate not with her Sins.
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of the which sorte are idolatrie, impietie, the abuse of Gods holy name, straunge worshipping, agaynst the.2. and.4. precepte of the first table.
of the which sort Are idolatry, impiety, the abuse of God's holy name, strange worshipping, against the.2. and.4. precept of the First table.
pp-f dt r-crq n1 vbr n1, n1, dt n1 pp-f npg1 j n1, j vvg, p-acp dt crd. cc crd. n1 pp-f dt ord n1.
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Those were than, and so are at this daye taken for very good workes, where they be abominations.
Those were than, and so Are At this day taken for very good works, where they be abominations.
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Partakyng is chiefly in the cōmunion of sacred thinges, agayne if they be geuen to the same dissolute riot with filthie men.
Partaking is chiefly in the communion of sacred things, again if they be given to the same dissolute riot with filthy men.
vvg vbz av-jn p-acp dt n1 pp-f j n2, av cs pns32 vbb vvn p-acp dt d j n1 p-acp j n2.
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Yf therfore we beware of those thinges, we flee out of Babylon, and followe the good counsel of God.
If Therefore we beware of those things, we flee out of Babylon, and follow the good counsel of God.
cs av pns12 vvb pp-f d n2, pns12 vvb av pp-f np1, cc vvi dt j n1 pp-f np1.
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But herein we offende at this daye cōmonly, whiche are called gospellers.
But herein we offend At this day commonly, which Are called Evangelists.
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For many thinke it to be sufficient, in case thei obserue I wote not what religion in their harte priuely:
For many think it to be sufficient, in case they observe I wot not what Religion in their heart privily:
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and openly doe cōmunicate with them, whiche maye eyther helpe or hurte.
and openly do communicate with them, which may either help or hurt.
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Ye shal haue them, that wil crowch and kncle before idolles, whiche will heare Masse and popishe seruice.
You shall have them, that will crouch and kncle before Idols, which will hear Mass and popish service.
pn22 vmb vhi pno32, cst vmb vvb cc n1 p-acp n2, r-crq vmb vvi n1 cc j n1.
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There be some that know many abominatiōs of the popish priesthood, but yet neuerthelesse make their sonnes priestes.
There be Some that know many abominations of the popish priesthood, but yet nevertheless make their Sons Priests.
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Because that promotions, and that clerkly life, that is to saie the welthie and pleasaunt life liketh them wel.
Because that promotions, and that clerkly life, that is to say the wealthy and pleasant life liketh them well.
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There be some that intrude their childrē through the bonde of wedlocke into the middes of Papistrie:
There be Some that intrude their children through the bond of wedlock into the mids of Papistry:
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nother doe these regarde any thing els, but richesse, and worldly honours and frendeshippes.
neither do these regard any thing Else, but richesse, and worldly honours and frendeshippes.
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Against al these the prophetes with the Apostles, and at this present Christ the sonne of God from the righthande of the father, thondereth and crieth out a lowde, come awaye from her my people,
Against all these the Prophets with the Apostles, and At this present christ the son of God from the Right hand of the father, thondereth and cries out a loud, come away from her my people,
p-acp d d dt n2 p-acp dt n2, cc p-acp d j np1 dt n1 pp-f np1 p-acp dt j pp-f dt n1, vvz cc vvz av dt j, vvb av p-acp pno31 po11 n1,
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and be not partaker with her sinnes. These wordes do not admitte any wittie or ciuile reasoning, nor carnall or craftie qualifiyng.
and be not partaker with her Sins. These words do not admit any witty or civil reasoning, nor carnal or crafty qualifiyng.
cc vbb xx n1 p-acp po31 n2. np1 n2 vdb xx vvi d j cc j n-vvg, ccx j cc j vvg.
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For it followeth, leeste ye receaue of her plagues.
For it follows, leeste you receive of her plagues.
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For if ye like Rome, if ye like the Romish religion, if Romish prelacie please you, richesse and promotiōs,
For if you like Room, if you like the Romish Religion, if Romish Prelacy please you, richesse and promotions,
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yf the Romish corruptiō contente you, let the iudgement, payne and damnation dewe to Antichristianisme contente you also.
if the Romish corruption content you, let the judgement, pain and damnation dew to Antichristianism content you also.
cs dt jp n1 j pn22, vvb dt n1, n1 cc n1 n1 p-acp np1 n1 pn22 av.
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We haue moreouer at this present, what aūswere we may make to the Romanistes, obiecting & laiyng to our charge reuoltyng or apostasie,
We have moreover At this present, what answer we may make to the Romanists, objecting & laying to our charge revolting or apostasy,
pns12 vhb av p-acp d j, q-crq vvb pns12 vmb vvi p-acp dt np1, vvg cc vvg p-acp po12 n1 j-vvg cc n1,
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& for the same cause also the crime of Schisme.
& for the same cause also the crime of Schism.
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Ye haue fallen, saye they, from the holy church of Rome, & by that same forsakyng declare openly, that ye are sectaries and Schismatikes.
You have fallen, say they, from the holy Church of Room, & by that same forsaking declare openly, that you Are sectaries and Schismatics.
pn22 vhb vvn, vvb pns32, p-acp dt j n1 pp-f n1, cc p-acp cst d vvg vvi av-j, cst pn22 vbr n2 cc n2.
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Whereunto we aunswere, that we put a distinctiō in the church of Rome. For we acknowledge a certē olde church of Rome, notable, and Apostolicall.
Whereunto we answer, that we put a distinction in the Church of Rome. For we acknowledge a certain old Church of Room, notable, and Apostolical.
c-crq pns12 vvb, cst pns12 vvd dt n1 p-acp dt n1 pp-f np1. c-acp pns12 vvb dt j j n1 pp-f n1, j, cc j.
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Of the whiche wrote S. Paule: your fayth is shewed in the whole world.
Of the which wrote S. Paul: your faith is showed in the Whole world.
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Frō the same who so euer departeth, without doubte shal be both a Schismatike, and also perishe for euer.
From the same who so ever departeth, without doubt shall be both a Schismatic, and also perish for ever.
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There is agayne an other church of Rome, newe, and cleane contrary to the olde, no longer nowe Apostolical,
There is again an other Church of Room, new, and clean contrary to the old, no longer now Apostolical,
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but Papisticall rather, wherein be not the ministers of the worde and Sacramentes, but either princes, nothing vnlike the gētiles:
but Papistical rather, wherein be not the Ministers of the word and Sacraments, but either Princes, nothing unlike the Gentiles:
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or marchauntes, of whom the Sacramentes, the remissiō of sinnes, heauen it selfe, and all thinges in the church are to be solde for a little mony.
or Merchants, of whom the Sacraments, the remission of Sins, heaven it self, and all things in the Church Are to be sold for a little money.
cc n2, pp-f ro-crq dt n2, dt n1 pp-f n2, n1 pn31 n1, cc d n2 p-acp dt n1 vbr pc-acp vbi vvn p-acp dt j n1.
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They teach a doctrine swaruing quite from the doctrine of the gospell.
They teach a Doctrine swerving quite from the Doctrine of the gospel.
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These are openly, not infected, but swimmyng and stinkyng of moste shameful vices euen of the filthines of whoredome:
These Are openly, not infected, but swimming and stinking of most shameful vices even of the filthiness of whoredom:
d vbr av-j, xx vvn, cc-acp vvg cc vvg pp-f ds j n2 av pp-f dt n1 pp-f n1:
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to speake nothing nowe of Christen bloudshedyng. Nother is there sene in them any repentaunce. With these to perseuer, with these to cōmunicate, is to perish euerlastingly.
to speak nothing now of christian bloodshedding. Nother is there seen in them any Repentance. With these to persever, with these to communicate, is to perish everlastingly.
pc-acp vvi pix av pp-f jp n1. np1 vbz a-acp vvn p-acp pno32 d n1. p-acp d pc-acp vvi, p-acp d pc-acp vvi, vbz pc-acp vvi av-j.
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Therfore from these mens cōpany the lord cōmaundeth vs here to departe, yea and to flee frō.
Therefore from these men's company the lord commandeth us Here to depart, yea and to flee from.
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Therfore, that we haue done, we haue done at the lordes cōmaundement, which openly here cōmaundeth vs to come awaye, departe,
Therefore, that we have done, we have done At the Lords Commandment, which openly Here commandeth us to come away, depart,
av, cst pns12 vhb vdn, pns12 vhb vdn p-acp dt ng1 n1, r-crq av-j av vvz pno12 pc-acp vvi av, vvb,
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and flee from the purple whore, and frō this Babilon. There be also other notable places commaundyng this departing:
and flee from the purple whore, and from this Babylon. There be also other notable places commanding this departing:
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which who so liste to know and consider, let thē reade Deuter. 13. Ieremie the.23.
which who so list to know and Consider, let them read Deuter 13. Ieremie the.23.
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the wordes also of the lord in the gospel of Luke the.6. chapt. the.7.23. and.24.
the words also of the lord in the gospel of Lycia the.6. Chapter. the.7.23. and.24.
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of Matth. Reade both the Epistles of S. Paul to Timoth. especially the.6. chapt. of the.1. and the.3. and.4. chapt. of the.2. In the.16. to the Romanes he sayeth:
of Matthew Read both the Epistles of S. Paul to Timothy especially the.6. Chapter. of the.1. and the.3. and.4. Chapter. of the.2. In the.16. to the Romans he Saith:
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I beseke you bretherne, marke them which cause diuision, and geue occasions of euill, contrary to the doctrine which you haue learned, and auoyde them.
I beseek you brethren, mark them which cause division, and give occasions of evil, contrary to the Doctrine which you have learned, and avoid them.
pns11 vvb pn22 n2, vvb pno32 r-crq n1 n1, cc vvi n2 pp-f n-jn, j-jn p-acp dt n1 r-crq pn22 vhb vvn, cc vvi pno32.
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For they that are suche, serue not the Lord Iesu Christe, but their owne bealy: and through flatteryng wordes. &c.
For they that Are such, serve not the Lord Iesu Christ, but their own bealy: and through flattering words. etc.
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And rendring the cause, whie we should flee from Babilō, he vttereth the profit, and disprofit.
And rendering the cause, why we should flee from Babilō, he uttereth the profit, and disprofit.
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Leeste ye receaue of her plages.
Least you receive of her plagues.
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For who so euer matcheth him selfe with the vngodly, idolaters, filthie & vncleane persones, receyueth the same rewarde with them:
For who so ever Matches him self with the ungodly, Idolaters, filthy & unclean Persons, receiveth the same reward with them:
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and the rewarde of this life presente, a curse, a reprobate minde, & sondry calamities, recited in the 16. chapt.
and the reward of this life present, a curse, a Reprobate mind, & sundry calamities, recited in the 16. Chapter.
cc dt n1 pp-f d n1 vvi, dt n1, dt j-jn n1, cc j n2, vvn p-acp dt crd j.
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and elswhere, and after this life, euerlastyng tourmentes.
and elsewhere, and After this life, everlasting tormets.
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Therefore he treateth of no lighte matter, when he threateth of flyeng from Babilon, or of auoyding the Romish religion. Many beleue these thinges:
Therefore he Treateth of no Light matter, when he threateth of flying from Babylon, or of avoiding the Romish Religion. Many believe these things:
av pns31 vvz pp-f dx j n1, c-crq pns31 vvz pp-f j-vvg p-acp np1, cc pp-f vvg dt jp n1. av-d vvb d n2:
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and therfore heare these thinges as it were a fable, and perseuer in the same kinde of life, wherin they ar and haue liued hitherto.
and Therefore hear these things as it were a fable, and persever in the same kind of life, wherein they Are and have lived hitherto.
cc av vvb d n2 c-acp pn31 vbdr dt n1, cc vvi p-acp dt d n1 pp-f n1, c-crq pns32 vbr cc vhb vvn av.
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But he lieth not, that sayeth, howe they that prouide not for themselues to flee out of Babilon, shall shortely perish with Babilon,
But he lies not, that Saith, how they that provide not for themselves to flee out of Babylon, shall shortly perish with Babylon,
p-acp pns31 vvz xx, cst vvz, c-crq pns32 cst vvb xx p-acp px32 pc-acp vvi av pp-f np1, vmb av-j vvi p-acp np1,
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and with the whole fellowship of the wicked. Wo be to them.
and with the Whole fellowship of the wicked. Woe be to them.
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Howbeit for asmuch as ye wicked in this world ar cōmonly fortunate (whereof many gather, yt God knoweth not our matters,
Howbeit for as as you wicked in this world Are commonly fortunate (whereof many gather, that God Knoweth not our matters,
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or at leest if he know thē, not to care greatly for thē) there is added of thapostle, or oracle brought from heauē:
or At least if he know them, not to care greatly for them) there is added of apostle, or oracle brought from heaven:
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for her sinnes are cōmen vp to heauen, & the lord hath remēbred her wickednes. God verely neuer forgetteth iniquities.
for her Sins Are come up to heaven, & the lord hath remembered her wickedness. God verily never forgetteth iniquities.
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For al things are euermore present before him. Yet semeth he not to remembre, when he punnisheth not. For so men suppose:
For all things Are evermore present before him. Yet Seemeth he not to Remember, when he Punisheth not. For so men suppose:
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but when he pūnisheth and visiteth sinners, he semeth vtterly to haue had consideration of our matters,
but when he Punisheth and Visiteth Sinners, he Seemeth utterly to have had consideration of our matters,
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and to haue remembred wickednes and wicked menne. Therefore God is rightuouse, and mindeful of euil, and of good also:
and to have remembered wickedness and wicked men. Therefore God is righteous, and mindful of evil, and of good also:
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and when he seeth time will recompence all mens workes, and chiefly the euill.
and when he sees time will recompense all men's works, and chiefly the evil.
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In the meane time he signifieth also, that the sinnes of olde and newe Rome are great and full of enormitie. For in the.19.
In the mean time he signifies also, that the Sins of old and new Room Are great and full of enormity. For in the.19.
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of Genes. the sinnes of Sodome are sayed to haue ascended vp to Heauen, and as it were to haue exclamed agaynst the doers of them, and required vengeaunce.
of Genesis. the Sins of Sodom Are said to have ascended up to Heaven, and as it were to have exclaimed against the doers of them, and required vengeance.
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So we reade in the.51. of Ieremie that the sinnes of Babilon ascēded vp to the clowdes.
So we read in the.51. of Ieremie that the Sins of Babylon ascended up to the Clouds.
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For S. Iohn in a maner euery where vseth the places of Scripture, to the intent he mighte get his boke more authoritie,
For S. John in a manner every where uses the places of Scripture, to the intent he might get his book more Authority,
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although otherwise inspired of ye holy ghost And in dede the olde Satyrical poetes as Horace, Iuuenall, and others wrote sore agaynst the sinnes and vices of old Rome.
although otherwise inspired of you holy ghost And in deed the old Satyrical Poets as Horace, Juvenal, and Others wrote soar against the Sins and vices of old Room.
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There remayne also at this daye many sharpe writinges agaynst Rome, and the Cardinalles and Prelates of the Romish churche,
There remain also At this day many sharp writings against Rome, and the Cardinals and Prelates of the Romish Church,
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and Pasquillis innumerable ( Pasquille at this daye is a Satyrical writer one in stead of many) that as well at this daye as in times paste the sinnes of Rome crie vp vnto heauen it selfe.
and Pasquillis innumerable (Pasquille At this day is a Satyrical writer one in stead of many) that as well At this day as in times past the Sins of Room cry up unto heaven it self.
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He procedeth after this to raccompte agayne the plagues, and most certayne destruction of Rome, whiche is the thirde place of this chapt. He Proceedeth After this to raccompte again the plagues, and most certain destruction of Room, which is the Third place of this Chapter.
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where also is excedingly well described the most horrible and cruell maner of destructiō and subuersion thereof.
where also is exceedingly well described the most horrible and cruel manner of destruction and subversion thereof.
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For God is brought in callyng on and exhorting the soldiours, and the cōmissaries and executours of his iudgement vnto vengeaunce:
For God is brought in calling on and exhorting the Soldiers, and the commissaries and Executors of his judgement unto vengeance:
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and that they should punnishe her moste extremely, and spare her not, but rewarde her moste aboundantly,
and that they should punnishe her most extremely, and spare her not, but reward her most abundantly,
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and mete vnto her by the same measure, wherwith Rome hath measured to others. For here taketh place that same of the Lorde, and cōmon saying with all nations:
and meet unto her by the same measure, wherewith Room hath measured to Others. For Here Takes place that same of the Lord, and Common saying with all Nations:
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with the same measure wherewith you mete, others shall mete vnto you agayne, and there shall be geuen good measure, pressed, shaken, and runnyng ouer.
with the same measure wherewith you meet, Others shall meet unto you again, and there shall be given good measure, pressed, shaken, and running over.
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Therfore seyng that Rome hath robbed the whole worlde, and seduced the whole worlde, rightly and by the iuste wrath of God was she spoiled, and vtterly subuerted.
Therefore sing that Room hath robbed the Whole world, and seduced the Whole world, rightly and by the just wrath of God was she spoiled, and utterly subverted.
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The which things did the Gotthes with great faith and dilligence:
The which things did the God's with great faith and diligence:
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so that we can not doubte also, but that newe Rome, and that See Apostaticall, muste of her enemies, whom the Lord hath prepared,
so that we can not doubt also, but that new Room, and that See Apostatical, must of her enemies, whom the Lord hath prepared,
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and of the Aungelles gatheryng the tares, be plucked all to peces.
and of the Angels gathering the tares, be plucked all to Pieces.
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And what shal become of her in an other world, we maye gather hereof, that he beateth in so ofte, that her euilles shal be doubled without mercy, her payne also, mourning, and greuouse tormentes.
And what shall become of her in an other world, we may gather hereof, that he beats in so oft, that her evils shall be doubled without mercy, her pain also, mourning, and grievous torments.
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These thinges doubtles are greuouse and horrible. Would God they might be perceyued of faythfull mindes.
These things doubtless Are grievous and horrible. Would God they might be perceived of faithful minds.
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And agayne this place is written out as it were worde for worde of the.50. chap. of Ieremie: where you reade to this effecte:
And again this place is written out as it were word for word of the.50. chap. of Ieremie: where you read to this Effect:
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be auenged on Babilon, and as she did, do ye vnto her. Spoile and destroye sayeth the Lord, and accōplish all that I haue cōmaunded thee. Destroye her, that nothing remaine.
be avenged on Babylon, and as she did, do you unto her. Spoil and destroy Saith the Lord, and accomplish all that I have commanded thee. Destroy her, that nothing remain.
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Intrench rounde aboute, that no man escape. Rewarde her after her worke: & according to al thinges that she hath done, do ye vnto her.
Entrench round about, that no man escape. Reward her After her work: & according to all things that she hath done, do you unto her.
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For she hath ben prowde agaynst the Lord, and agaynst the holy one of Israel.
For she hath been proved against the Lord, and against the holy one of Israel.
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Thus sayed the lord in Ieremie. Thou seest therefore where the lord hath borrowed his owne at this present.
Thus said the lord in Ieremie. Thou See Therefore where the lord hath borrowed his own At this present.
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Thou seest what euery citie, or cōmon welth, or man maye promise himselfe, yf beyng inriched by the losse of others, he liue voluptuousely & proudly in this world.
Thou See what every City, or Common wealth, or man may promise himself, if being enriched by the loss of Others, he live voluptuously & proudly in this world.
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For God is the same alwayes, and his iudgementes are egall agaynst al vngodly.
For God is the same always, and his Judgments Are equal against all ungodly.
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And he hath meddled withal the causes of subuersion, crueltie, couetousenes, extorsions, slaughters, burninges, wherwith Rome hath made desolate the whole world.
And he hath meddled withal the Causes of subversion, cruelty, couetousenes, extortions, slaughters, burnings, wherewith Room hath made desolate the Whole world.
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Alas, alas, the greate Citie, wherein were made rich al that had shyppes in the Sea, by the reason of her wares:
Alas, alas, the great city, wherein were made rich all that had ships in the Sea, by the reason of her wares:
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But he procedeth more expressely to recite other causes: to witte pride, glorying ond boastyng, securitie, riot, pleasures and voluptuousenes. For it followeth:
But he Proceedeth more expressly to recite other Causes: to wit pride, glorying and boasting, security, riot, pleasures and voluptuousenes. For it follows:
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as muche as she hath glorified her selfe, and liued wantonly, &c. And agayne:
as much as she hath glorified her self, and lived wantonly, etc. And again:
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for in her hart she sayeth, I sitte a Queene, &c. He hath borrowed these thinges also out of the.47.
for in her heart she Saith, I sit a Queen, etc. He hath borrowed these things also out of the.47.
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of Esaye. Where Babylon glorieth thus also and with so many wordes.
of Isaiah. Where Babylon Glorieth thus also and with so many words.
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Rome in times past gloried, her selfe to be Lady of the worlde, and that she shuld be euerlastynge.
Rome in times past gloried, her self to be Lady of the world, and that she should be everlasting.
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For they stāped in Siluer coynes, of Rome eternall. They had thought that the kingedomes should neuer haue ben plucked from her.
For they stamped in Silver coins, of Room Eternal. They had Thought that the kingdoms should never have been plucked from her.
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She thought therefore that she should neuer haue ben a widdowe.
She Thought Therefore that she should never have been a widow.
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And I doubte not but the Germanes borrowed of the Romanes that Germane worde Romen, by the whiche they meane to boaste or bragge stoutely:
And I doubt not but the Germane borrowed of the Romans that Germane word Romen, by the which they mean to boast or brag stoutly:
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whiche semeth to haue ben peculiar and proper to the Romanes. She was careles or insecuritie.
which Seemeth to have been peculiar and proper to the Romans. She was careless or insecurity.
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She had not thought to haue bē subuerted.
She had not Thought to have been subverted.
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She saied, I shal see no mournyng, I will haue no mournyng chere, I wil alwayes singe, Gaudeamus. The Romanistes at this daye also full brauely make their boaste, that no Emperours, no Kinges, no people, no heretikes and Schismatikes (for so they terme the enemies of the Romisshe wickednes, men godly and learned) haue yet luckely assayled Rome.
She said, I shall see no mourning, I will have no mourning cheer, I will always sing, Gaudeamus. The Romanists At this day also full bravely make their boast, that no emperors, no Kings, no people, no Heretics and Schismatics (for so they term the enemies of the Romish wickedness, men godly and learned) have yet luckily assailed Rome.
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That the enemies of the churche of Rome haue alwayes ben oppressed, that she hath alwayes triumphed ouer her enemies, these seuen or eyght hondreth yeres and more.
That the enemies of the Church of Room have always been oppressed, that she hath always triumphed over her enemies, these seuen or eyght hondreth Years and more.
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That the shippe of S. Peter maye be sore tourmoyled, tossed, and ouerwhelmed with Waues and billowes, but can not be drowned:
That the ship of S. Peter may be soar tourmoyled, tossed, and overwhelmed with Waves and billows, but can not be drowned:
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and therefore that the See of Rome shal be perpetual quene and lady of al realmes and churches. &c. But heare nowe the iudgement of God:
and Therefore that the See of Room shall be perpetual queen and lady of all Realms and Churches. etc. But hear now the judgement of God:
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for as muche as she is prowde, vayne gloriouse, carelesse and wicked, in one daye shal come her plagues.
for as much as she is proved, vain glorious, careless and wicked, in one day shall come her plagues.
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Aretas noteth, that by one daye is signified a sodayne destruction: and that she shoulde than perish, when she would haue thought leste.Aretas notes, that by one day is signified a sudden destruction: and that she should than perish, when she would have Thought lest.
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And her plagues he reciteth in order, death, mournyng, famine and fire. And stories testifie, that these thinges were by the Gotthes fulfilled accordingly in olde Rome: whereof I haue spoken before.
And her plagues he reciteth in order, death, mourning, famine and fire. And stories testify, that these things were by the God's fulfilled accordingly in old Room: whereof I have spoken before.
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Therfore we doubte nothyng at al, but that newe Rome also shall by menne, and by Gods Aungelles be torne a sonder and pluckte vp by the rotes.
Therefore we doubt nothing At all, but that new Room also shall by men, and by God's Angels be torn a sunder and plucked up by the rotes.
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for at one houre is she made desolate. for At one hour is she made desolate.
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And leest any manne should thinke this vnpossible (for greate is the power and maiestie of eyther Rome, in so muche that he that should haue sayed in S. Iohn his time, Rome shall falle, should haue semed to haue spoken a thynge as much impossible,
And least any man should think this unpossible (for great is the power and majesty of either Room, in so much that he that should have said in S. John his time, Rome shall fall, should have seemed to have spoken a thing as much impossible,
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as if he had sayde, the skye shall falle) he annexeth incontinently: for stronge is the Lorde God that shall iudge her.
as if he had said, the sky shall fall) he annexeth incontinently: for strong is the Lord God that shall judge her.
c-acp cs pns31 vhd vvn, dt n1 vmb vvi) pns31 vvz av-j: c-acp j vbz dt n1 np1 cst vmb vvi pno31.
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Therefore lette vs not doubte of the falle of Papistrie. For the Lorde is trewe, iuste, and almightie.
Therefore let us not doubt of the fall of Papistry. For the Lord is true, just, and almighty.
av vvb pno12 xx n1 pp-f dt n1 pp-f n1. p-acp dt n1 vbz j, j, cc j-jn.
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To whome be glorye for euer and euer. Amen.
To whom be glory for ever and ever. Amen.
p-acp ro-crq vbb n1 p-acp av cc av. uh-n.
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¶ A doleful song or mourning, and lamentation of Rome, which the Princes and Marchaunts make for her. The.lxxix. Sermon.
¶ A doleful song or mourning, and lamentation of Room, which the Princes and Merchants make for her. The lxxix Sermon.
¶ dt j n1 cc n1, cc n1 pp-f n1, r-crq dt n2 cc n2 vvb p-acp pno31. dt crd n1.
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AND the Kynges of the earth shall be wepe her, and wayle ouer her, which haue committed fornication, AND the Kings of the earth shall be weep her, and wail over her, which have committed fornication,
cc dt n2 pp-f dt n1 vmb vbi vvi pno31, cc vvi p-acp pno31, r-crq vhb vvn n1,
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and liued wantonly with her, when they shal se the smoke of her burning, and shal stand a farre of,
and lived wantonly with her, when they shall see the smoke of her burning, and shall stand a Far of,
cc vvd av-jn p-acp pno31, c-crq pns32 vmb vvi dt n1 pp-f po31 j-vvg, cc vmb vvi dt av-j pp-f,
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for feare of her pūnishmēt, saieng: alas, alas, that great citie Babilon, that mightye citie: for at one howre is thy iudgement come.
for Fear of her punishment, saying: alas, alas, that great City Babylon, that mighty City: for At one hour is thy judgement come.
p-acp n1 pp-f po31 n1, vvg: uh, uh, cst j n1 np1, cst j n1: c-acp p-acp crd n1 vbz po21 n1 vvi.
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And the marchauntes of the Earth shall wepe and wayle in themselues, because no man wyll by their ware any more, the ware of golde,
And the Merchants of the Earth shall weep and wail in themselves, Because no man will by their ware any more, the ware of gold,
cc dt n2 pp-f dt n1 vmb vvi cc vvi p-acp px32, c-acp dx n1 vmb p-acp po32 n1 d dc, dt n1 pp-f n1,
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and siluer, and of preciouse stone, of pearle, and silke, and purple, and skarlet, and al thynen wood,
and silver, and of precious stone, of pearl, and silk, and purple, and scarlet, and all thynen wood,
cc n1, cc pp-f j n1, pp-f n1, cc n1, cc j-jn, cc j-jn, cc d n1 n1,
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and all maner vesselles of Iuory:
and all manner vessels of Ivory:
cc d n1 n2 pp-f n1:
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and all maner vessels of moste preciouse wood, and of brasse, and of Iron, and Synamon,
and all manner vessels of most precious wood, and of brass, and of Iron, and Cinnamon,
cc d n1 n2 pp-f ds j n1, cc pp-f n1, cc pp-f n1, cc n1,
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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 odours, and ointments, and frankincense, & wine, and oil, and fine flower, and wheat, and cattle, and sheep, and Horses, and charets, and bodies & Souls of men.
cc n2, cc n2, cc n1, cc n1, cc n1, cc j n1, cc n1, cc n2, cc n1, cc n2, cc n2, cc n2 cc n2 pp-f n2.
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And the Apples that thy soule lusted after, are departed from the.
And the Apples that thy soul lusted After, Are departed from thee.
cc dt n2 cst po21 n1 vvd a-acp, vbr vvn p-acp pno32.
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And al things which wer deinty, and had in price, are departed from thee, and thou shalt fynde them nomore.
And all things which were dainty, and had in price, Are departed from thee, and thou shalt find them No more.
cc d n2 r-crq vbdr j, cc vhd p-acp n1, vbr vvn p-acp pno21, cc pns21 vm2 vvi pno32 av.
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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:
The Merchants of these things, which were waxed rich by her, shall stand a Far of for Fear of the punishment of her, weeping, and wailing, and saying:
dt n2 pp-f d n2, r-crq vbdr vvn j p-acp pno31, vmb vvi dt av-j pp-f p-acp n1 pp-f dt n1 pp-f pno31, vvg, cc vvg, cc vvg:
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alas, alas, that great Citie, that was clothed in silke and purple, and scarlet, and decked wt golde, and preciouse stone, and pearles:
alas, alas, that great city, that was clothed in silk and purple, and scarlet, and decked with gold, and precious stone, and Pearls:
uh, uh, cst j n1, cst vbds vvn p-acp n1 cc j-jn, cc j-jn, cc vvn p-acp n1, cc j n1, cc n2:
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for at one howre so great riches is come to naught.
for At one hour so great riches is come to nought.
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And euerye shyppe gouernour, and all theye that occupy ships, and shipmen which worke in in the sea, stode a farre of and cryed,
And every ship governor, and all they that occupy ships, and shipmen which work in in the sea, stood a Far of and cried,
cc d n1 n1, cc d pns32 cst vvb n2, cc n2 r-crq vvb p-acp p-acp dt n1, vvd dt av-j pp-f cc vvd,
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when they saw the smoke of her burning, and said:
when they saw the smoke of her burning, and said:
c-crq pns32 vvd dt n1 pp-f po31 j-vvg, cc vvd:
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what citie is lyke vnto this great citie? And they caste duste on their heads,
what City is like unto this great City? And they cast dust on their Heads,
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and cryed wepyng, and wayling, and saied:
and cried weeping, and wailing, and said:
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In the fourth place of this chapter, followeth the weping or waylinge, or lamentation of Rome, brent and destroyed. In the fourth place of this chapter, follows the weeping or wailing, or lamentation of Room, brent and destroyed.
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The coppie is plentifull and maruaylouse, by an euident Hipotiposis, settinge all thinges before our eyes.
The copy is plentiful and maruaylouse, by an evident Hypotiposis, setting all things before our eyes.
dt n1 vbz j cc j, p-acp dt j n1, vvg d n2 p-acp po12 n2.
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And our Lord God hath alwayes a familier manner, that what tyme he wyll euidentelye shewe before,
And our Lord God hath always a familiar manner, that what time he will euidentelye show before,
cc po12 n1 np1 vhz av dt j-jn n1, cst r-crq n1 pns31 vmb av-j vvi a-acp,
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and fixe in the heartes of all men the ouerthrowe or destruction of a nation, Kingdome,
and fix in the hearts of all men the overthrown or destruction of a Nation, Kingdom,
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or Citie, he wyll commaunde his Prophetes to syng an elegie, or lamentable song.
or city, he will command his prophets to sing an elegy, or lamentable song.
cc n1, pns31 vmb vvi po31 n2 pc-acp vvi dt n1, cc j n1.
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And in such kynde of lamentations is shewed not onely the subuersion, but also the causes of destruction,
And in such kind of lamentations is showed not only the subversion, but also the Causes of destruction,
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and maner of desolation are rehersed: the end also or vse is declared, leest others be made lyke vnto that nation,
and manner of desolation Are rehearsed: the end also or use is declared, least Others be made like unto that Nation,
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and become partakers of the destruction.
and become partakers of the destruction.
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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.
We have manifest Examples in the writings of the prophets, especially the lamentations of Jeremiah, and the which agree better to this place the doleful ditty of Tyre song of Ezekiel, in the.27. and.28. Chapters.
pns12 vhb j n2 p-acp dt n2-vvg pp-f dt n2, av-j dt n2 pp-f np1, cc dt r-crq vvi jc p-acp d n1 dt j n1 pp-f np1 n1 pp-f np1, p-acp dt crd. cc crd. n2.
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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.
And verily it appears that S. John hath borrowed many things from thence. Nother is there any matter Here, to busy our selves much about.
cc av-j pn31 vvz cst np1 np1 vhz vvn d n2 p-acp av. np1 vbz a-acp d n1 av, pc-acp vvi po12 n2 av-d p-acp.
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The some of all is this.
The Some of all is this.
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Rome shall fall, and perish vtterlie, that there shoulde be nothing lefte, eyther of the Empyre,
Rome shall fallen, and perish utterly, that there should be nothing left, either of the Empire,
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or of that See, much lesse of the riches and pleasures.
or of that See, much less of the riches and pleasures.
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The which was partlye fulfilled in oulde Rome, and partlye shall be fulfilled in the newe at the daye of iudgement.
The which was partly fulfilled in old Room, and partly shall be fulfilled in the new At the day of judgement.
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Howbeit nother Christ himself, nor the Apostle is brought in, bewayling the subuersion of Babilon: but wicked persōnes are induced, which are firste to be cōsidered.
Howbeit neither christ himself, nor the Apostle is brought in, bewailing the subversion of Babylon: but wicked Persons Are induced, which Are First to be considered.
a-acp av-dx np1 px31, ccx dt n1 vbz vvn p-acp, vvg dt n1 pp-f np1: cc-acp j n2 vbr vvn, r-crq vbr ord pc-acp vbi vvn.
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For they be Kynges and Princes of the Earth, marchauntes, or gouernours of ships or mariners, which haue all cōmitted whoredome with this strumpet,
For they be Kings and Princes of the Earth, Merchants, or Governors of ships or Mariners, which have all committed whoredom with this strumpet,
p-acp pns32 vbb n2 cc n2 pp-f dt n1, n2, cc n2 pp-f n2 cc n2, r-crq vhb d vvn n1 p-acp d n1,
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and by her companye haue bene made rich. And verely ould Rome was furnished with the amities of Kynges:
and by her company have be made rich. And verily old Room was furnished with the amities of Kings:
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and agayne the presidentes sent of them to gouerne Prouinces, semed euery one to be Kynges and Princes.
and again the Presidents sent of them to govern Provinces, seemed every one to be Kings and Princes.
cc av dt n2 vvn pp-f pno32 pc-acp vvi n2, vvd d pi pc-acp vbi n2 cc n2.
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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.
And for asmuch as the riches of Rome were great, and all states were wonderfully Set a riot, the Merchants there, goat exceeding much gaigne.
cc c-acp av c-acp dt n2 pp-f np1 vbdr j, cc d n2 vbdr av-j vvn dt n1, dt n2 a-acp, n1 vvg d n-jn.
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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,
Moreover there was sailing to Room out of the East, South, and West, I mean out of Syria, and Aegyptus or Africa, and out of Spain it self,
av a-acp vbds vvg pc-acp vvi av pp-f dt n1, n1, cc n1, pns11 vvb av pp-f np1, cc np1 cc np1, cc av pp-f np1 pn31 n1,
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and vttermoste partes of the worlde.
and uttermost parts of the world.
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therefore are they not sory that God is offended, nor requyre forgeuenes of sinnes:
Therefore Are they not sorry that God is offended, nor require forgiveness of Sins:
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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.
But what time Rome being destroyed lay ruinous, and the Empire was rend in Pieces, they could not but lament, whose lucre and pleasure was lost.
p-acp r-crq n1 np1 vbg vvn vvd j, cc dt n1 vbds vvi p-acp n2, pns32 vmd xx cc-acp vvi, rg-crq n1 cc n1 vbds vvn.
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Newe Rome hath also, besydes those temporal, euen peculier marchauntes and Princes of her owne. For the prelates of the church be Princes.
New Room hath also, besides those temporal, even peculiar Merchants and Princes of her own. For the Prelates of the Church be Princes.
j n1 vhz av, p-acp d j, av j n2 cc n2 pp-f po31 d. p-acp dt n2 pp-f dt n1 vbb n2.
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And in the church of Rome, all the Sainctes of God knowe, howe to occupie the traffique of marchaundyse.
And in the Church of Room, all the Saints of God know, how to occupy the traffic of merchandise.
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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,
For what holy thing is not to be bought in that seat? Merchandise is practised in forgiveness of Sins, in Pardons and satisfactons, in ecclesiastical Benefices, in worshipping of Images and Saints, in masses, in burials, in saying Dirges for the dead,
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and almoste in all spirituall matters. Hereof cometh an vnmeasurable gaigne, and the greateste occasion of pleasures.
and almost in all spiritual matters. Hereof comes an unmeasurable gaigne, and the greatest occasion of pleasures.
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Other marchaūtes bye their ware very dere:
Other Merchants buy their ware very dear:
av-jn n2 vvb po32 n1 av av-jn:
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the Romish Cananites, pay not one denier or farthinge for their wares, but sell the same for an vnreasonable price.
the Romish Canaanites, pay not one denier or farthing for their wares, but fell the same for an unreasonable price.
dt jp np2, vvb xx crd n1 cc n1 p-acp po32 n2, cc-acp vvb dt d p-acp dt j-u n1.
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Nother suppose I that euer there was any marchaundise lyke vnto this in all the worlde,
Nother suppose I that ever there was any merchandise like unto this in all the world,
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nor yet a more gaynefull lucre of a thing of naught.
nor yet a more gainful lucre of a thing of nought.
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Erasmus hath also touched these thinges, in the prouerbe to aske tribute of a deade man.Erasmus hath also touched these things, in the proverb to ask tribute of a dead man.
np1 vhz av vvn d n2, p-acp dt n1 pc-acp vvi n1 pp-f dt j n1.
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And where as before the day of iudgement, the Lorde Christ shall destroy Antichrist with the spirite of his mouth,
And where as before the day of judgement, the Lord christ shall destroy Antichrist with the Spirit of his Mouth,
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and that gaigne begynneth to be minished, we see howe euery where emonges these spirituall marchaunts, complaints and grudgynges arryse.
and that gaigne beginneth to be minished, we see how every where among these spiritual Merchants, complaints and grudgings arise.
cc d n-jn vvz pc-acp vbi vvn, pns12 vvb c-crq d c-crq p-acp d j n2, n2 cc n2-vvg vvb.
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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,
Than what manner of lamentation and wailing think you that will be, where the same Lord by his coming, shall utterly Abolah the same Antichrist,
cs r-crq n1 pp-f n1 cc n-vvg vvb pn22 cst vmb vbi, c-crq dt d n1 p-acp po31 n-vvg, vmb av-j vvi dt d np1,
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and they must go in to fyre euerlastinge? Agayne we muste somewhat also consider the mourning.
and they must go in to fire everlasting? Again we must somewhat also Consider the mourning.
cc pns32 vmb vvi p-acp p-acp n1 j? av pns12 vmb av av vvi dt n1.
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To mourne of it selfe, is no sin.
To mourn of it self, is no since.
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For the beste and holyest men haue lamēted their dead, and their calamities, & destructiō of cities and realmes. For Abraham mourned.
For the best and Holiest men have lamented their dead, and their calamities, & destruction of cities and Realms. For Abraham mourned.
p-acp dt js cc js n2 vhb vvn po32 j, cc po32 n2, cc n1 pp-f n2 cc n2. p-acp np1 vvn.
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The lamētations also of Ieremye remaine, ouer the citie of Hierusalē. The faithful mourned with a great mourninge for Stephen in the Actes.
The lamentations also of Jeremiah remain, over the City of Hierusalē. The faithful mourned with a great mourning for Stephen in the Acts.
dt n2 av pp-f np1 vvi, p-acp dt n1 pp-f np1. dt j vvn p-acp dt j n1 p-acp np1 p-acp dt n2.
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Howebeit in the lamentation they kepte a meane, and referred all thinge to the glory of God, and saluatiō of foules.
Howbeit in the lamentation they kept a mean, and referred all thing to the glory of God, and salvation of fowls.
a-acp p-acp dt n1 pns32 vvd dt j, cc vvd d n1 p-acp dt n1 pp-f np1, cc n1 pp-f n2.
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The vngodly and worldly men do not mourne after this sort.
The ungodly and worldly men do not mourn After this sort.
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They neuer remēber the sines of men, for the whiche the righteouse Lorde punnisheth the world,
They never Remember the sines of men, for the which the righteous Lord Punisheth the world,
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nother do they referre the euylles of them and theirs to the glory, veritie, and iustice of God, or amēdment of maners:
neither do they refer the evils of them and theirs to the glory, verity, and Justice of God, or amendment of manners:
av-dx vdb pns32 vvi dt n2-jn pp-f pno32 cc png32 p-acp dt n1, n1, cc n1 pp-f np1, cc n1 pp-f n2:
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but it greueth them that occasion of sinninge is taken from them, that their pleasures and lucre is past.
but it Grieveth them that occasion of sinning is taken from them, that their pleasures and lucre is past.
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And nowe wayle Princes, marchaūts and mariners, not for the fauoure of God loste, not of true compassion,
And now wail Princes, Merchants and Mariners, not for the favour of God lost, not of true compassion,
cc av vvi n2, n2 cc n2, xx p-acp dt n1 pp-f np1 vvn, xx pp-f j n1,
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or loue of their neighbour, but for loue of themselues, for the losse of earthly things,
or love of their neighbour, but for love of themselves, for the loss of earthly things,
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for the destruction of goodly, auncient, strong and preciouse things: but chiefly for their lucre loste, and pleasures taken away.
for the destruction of goodly, ancient, strong and precious things: but chiefly for their lucre lost, and pleasures taken away.
p-acp dt n1 pp-f j, j, j cc j n2: cc-acp av-jn p-acp po32 n1 vvn, cc n2 vvn av.
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The Apostle maketh mention of eyther grefe in the seconde to the Corrinthians the.7. chapter.
The Apostle makes mention of either grief in the seconde to the Corinthians the.7. chapter.
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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 surely this sorrow and mourning is nothing Else, but a description and a shadowing of a most certain and greatest destruction, and that of men ungodly.
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And ful well and pourposely doeth he set forth the wayling both in the behauiour of the mourners, & also by their woordes.
And full well and pourposely doth he Set forth the wailing both in the behaviour of the mourners, & also by their words.
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To their gesture apperteyneth, that they wepe, wayle, crye oute, and caste dust on their heads.
To their gesture appertaineth, that they weep, wail, cry out, and cast dust on their Heads.
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To their wordes are referred these thinges, wo, wo, alas, alas that great citie. &c. The whiche is repeted of the marchauntes and saylers.
To their words Are referred these things, woe, woe, alas, alas that great City. etc. The which is repeated of the Merchants and sailors.
p-acp po32 n2 vbr vvn d n2, n1, uh-n, uh, uh cst j n1. av dt r-crq vbz vvn pp-f dt n2 cc n2.
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Moreouer are touched here also the causes of destructiō, the riot and voluptuousnes, wherin Rome flowed.
Moreover Are touched Here also the Causes of destruction, the riot and voluptuousness, wherein Rome flowed.
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And likewise are rehersed the welth, riches, maiestie, pride, and pleasures of either Rome.
And likewise Are rehearsed the wealth, riches, majesty, pride, and pleasures of either Room.
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And here by the way are warned, what all worldely men maye loke for, in case they addicte thēselues to the pleasures & voluptuousenes of this world:
And Here by the Way Are warned, what all worldly men may look for, in case they addict themselves to the pleasures & voluptuousenes of this world:
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which was at Rome, and is vnmeasurable.
which was At Room, and is unmeasurable.
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Nother haue we red in any stories, that natiōs haue long continued, which haue ben geuen or vanquisshed of worldly pleasures.
Nother have we read in any stories, that Nations have long continued, which have been given or vanquished of worldly pleasures.
np1 vhb pns12 vvn p-acp d n2, cst n2 vhb av-j vvn, r-crq vhb vbn vvn cc vvn pp-f j n2.
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To builde, to eate, to drinke, to be clothed, and to haue seruauntes men and wemen, is lawefull:
To build, to eat, to drink, to be clothed, and to have Servants men and women, is lawful:
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but a measure muste be kepte in these as in al other thinges:
but a measure must be kept in these as in all other things:
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the benefites of God muste be acknowledged, & those may not be more set by than vertu:
the benefits of God must be acknowledged, & those may not be more Set by than virtue:
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but at Rome, & in the world, passing ouer godlines & meane, these thinges are only regarded, desired, and beloued.
but At Room, & in the world, passing over godliness & mean, these things Are only regarded, desired, and Beloved.
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In buildinges and householde stuffe al thinges were sumptuouse, & vnmeasurable. They are of golde which might haue ben well of earth or tinne:
In buildings and household stuff all things were sumptuous, & unmeasurable. They Are of gold which might have been well of earth or tin:
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of siluer, where wood or iron might haue serued.
of silver, where wood or iron might have served.
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And when wood was chosen, it was not euery wood, by NONLATINALPHABET thynen, yt is to saie, most excellenste was chosen.
And when wood was chosen, it was not every wood, by thynen, that is to say, most excellenste was chosen.
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Thynen appereth to be named of Thyia, a tree, to the which Theophraste attributeth great honour, reporting yt the famouse bildinges of olde temples were made therof,
Thynen appeareth to be nam of Thyia, a tree, to the which Theophraste attributeth great honour, reporting that the famous bildinges of old Temples were made thereof,
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& a certen immortalitie of mater incorrupt induring on houses against all wethers, &c. Plinie hath this in ye.13. boke, the.16. cha.
& a certain immortality of mater incorrupt enduring on houses against all wethers, etc. Pliny hath this in you.13. book, the.16. cham.
cc dt j n1 pp-f fw-la j vvg p-acp n2 p-acp d n2, av np1 vhz d p-acp pn22 crd. n1, dt crd. wd.
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10306
In seruice also they vse men, like beastes: nother haue they any beastes for their owne vse, but most chosē.
In service also they use men, like beasts: neither have they any beasts for their own use, but most chosen.
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Thei haue horses & mules exceding fine. They haue their horselitters, Cochees, & charettes right notable:
They have Horses & mules exceeding fine. They have their horselitters, Cochees, & charettes right notable:
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al thinges glister with golde, preciouse stones, & purple: and al thinges are wrought and diuised for pride & sumptuousnes.
all things glister with gold, precious stones, & purple: and all things Are wrought and devised for pride & sumptuousness.
d n2 vvb p-acp n1, j n2, cc j-jn: cc d n2 vbr vvn cc vvn p-acp n1 cc n1.
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What shall we saie that the wholt bandes of their men go al in silkes & veluet, wearing their maisters colours? The lord himself of al, sitting on the shulders of his Belphouiers, is borne on high,
What shall we say that the wholt bands of their men go all in silks & velvet, wearing their masters colours? The lord himself of all, sitting on the shoulders of his Belphouiers, is born on high,
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and is caried on mens bodies as the most noble charette.
and is carried on men's bodies as the most noble charette.
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In the meate and drinke of these menne all thinges are moste delicate, exquisite, and variable.
In the meat and drink of these men all things Are most delicate, exquisite, and variable.
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Their drinke is costely, straunge and immoderate. The apparell of their body is also ouersumptuouse. Their garmentes glister with golde, and are stiffe with pearle.
Their drink is costly, strange and immoderate. The apparel of their body is also ouersumptuouse. Their garments glister with gold, and Are stiff with pearl.
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Their cōmon garment is of Crimosin satten. They vse also oinctemētes and apples of desire:
Their Common garment is of Crimosin satin. They use also oinctementes and Apples of desire:
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which maye both be vnderstande of the fruictes of trees, and also of Pomanders conteinyng musche and smellyng swete, and of odoriferouse sauours.
which may both be understand of the fruits of trees, and also of Pomanders containing musche and smelling sweet, and of odoriferouse savours.
r-crq vmb d vbi vvi pp-f dt n2 pp-f n2, cc av pp-f n2 vvg n1 cc j-vvg j, cc pp-f j vvz.
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Finally in al thinges is to be considered, what the ende or windyng vp is of riot, pride, Finally in all things is to be considered, what the end or winding up is of riot, pride,
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and voluptuousenes, and howe vnstable is the fauour and frendeship of men. Here all things perish ones, nothing remayneth safe.
and voluptuousenes, and how unstable is the favour and friendship of men. Here all things perish ones, nothing remaineth safe.
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10317
And they perish verely in one houre, that haue ben prouided for many yeres. They flee from vs in daunger, whiche haue receyued great gayne at our handes.
And they perish verily in one hour, that have been provided for many Years. They flee from us in danger, which have received great gain At our hands.
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Yea they stāde a farre of, and out of daunger, and lamente the dollefull chaunce:
Yea they stand a Far of, and out of danger, and lament the dollefull chance:
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no man commeth nere to helpe or deliuer vs. Euery mā is afraide of his owne skinne.
no man comes never to help or deliver us Every man is afraid of his own skin.
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Let vs learne therfore to truste in God, to despise pleasures, to put no confidence in fleshe and frendeshippe of men.
Let us Learn Therefore to trust in God, to despise pleasures, to put no confidence in Flesh and frendeshippe of men.
vvb pno12 vvi av pc-acp vvi p-acp np1, pc-acp vvi n2, pc-acp vvi dx n1 p-acp n1 cc n1 pp-f n2.
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For whilest thou art fortunate, thou shalt haue many frendes:
For whilst thou art fortunate, thou shalt have many Friends:
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yf the world beginne to froune on thee, they wil al forsake thee, in whom thou puttest thy trust,
if the world begin to frown on thee, they will all forsake thee, in whom thou puttest thy trust,
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and leaue thee in the breres.
and leave thee in the briers.
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And this is the chiefe ende of all these thinges as I shewed at the first:
And this is the chief end of all these things as I showed At the First:
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Rome shall fall, and be made desolate for euer. The lord our God restrayne al euill. Amen.
Room shall fallen, and be made desolate for ever. The lord our God restrain all evil. Amen.
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And he biddeth heauē reioyce, as many times in the Psal. we reade the like phrase:
And he bids heaven rejoice, as many times in the Psalm we read the like phrase:
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¶ The reioycyng of Sainctes for the ouerthrowe of Babilon, the drownyng of the fame, and the causes of drowning or destruction are rehersed. The.lxxx. Sermon.
¶ The rejoicing of Saints for the overthrown of Babylon, the drowning of the fame, and the Causes of drowning or destruction Are rehearsed. The lxxx Sermon.
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REioyce ouer her thou heauen, and ye holy Apostles and prophetes: for God hath geuen your iudgement on her. Rejoice over her thou heaven, and you holy Apostles and Prophets: for God hath given your judgement on her.
vvb p-acp pno31 pns21 n1, cc pn22 j n2 cc n2: c-acp np1 vhz vvn po22 n1 p-acp pno31.
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And a mightie Angell toke vp a greate Milstone, and caste it into the sea, saiyng:
And a mighty Angel took up a great Millstone, and cast it into the sea, saying:
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with such violence shall that great citie Babilon be caste, and shal be founde no more.
with such violence shall that great City Babylon be cast, and shall be found no more.
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And the voice of harpes and musiciās, and of pipers and trompettes shall be hearde no more in thee:
And the voice of harps and musicians, and of pipers and trumpets shall be heard no more in thee:
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& no craftes man, of what so euer crafte he be, shal be founde no more in thee:
& no crafts man, of what so ever craft he be, shall be found no more in thee:
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and the sounde of a Mille shall be hearde no more in thee:
and the sound of a Mille shall be heard no more in thee:
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and the light of a cādel shal shine no more in thee, and the voice of the bridegrome and of the bryde shall be hearde no more in thee:
and the Light of a candle shall shine no more in thee, and the voice of the bridegroom and of the bride shall be heard no more in thee:
cc dt n1 pp-f dt n1 vmb vvi av-dx dc p-acp pno21, cc dt n1 pp-f dt n1 cc pp-f dt n1 vmb vbi vvn av-dx av-dc p-acp pno21:
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for thy marchauntes were princes of the Earth, and with thine in chauntementes were deceaued all nations:
for thy Merchants were Princes of the Earth, and with thine in chauntementes were deceived all Nations:
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and in her was founde the bloud of the Prophetes, and of the sainctes, & of all that were slaine vpon the Earth. and in her was found the blood of the prophets, and of the Saints, & of all that were slain upon the Earth.
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10336
In the fifte place of this chapter the Angell of the Lorde exhorteth, al the sainctes of Heauen to reioyce, and that for the ouerthrowe of Babilon.
In the Fifth place of this chapter the Angel of the Lord exhorteth, all the Saints of Heaven to rejoice, and that for the overthrown of Babylon.
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And this reioycyng of Sainctes is set agaynst the wayling of the wicked. For as they lamente for the causes of pleasures taken from them:
And this rejoicing of Saints is Set against the wailing of the wicked. For as they lament for the Causes of pleasures taken from them:
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so the Sainctes reioice ouer vngodlines oppressed, and the glory of God reuenged.
so the Saints rejoice over ungodliness oppressed, and the glory of God revenged.
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10339
We are verely forboden in the Prouerbes of Salomō, and in the doctrine of Christ and his Apostles, that we shuld not be glad of the calamities of our enemies,
We Are verily forboden in the Proverbs of Salomō, and in the Doctrine of christ and his Apostles, that we should not be glad of the calamities of our enemies,
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nother that we should saye euill or do euill to our enemies.
neither that we should say evil or do evil to our enemies.
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Whiche thing is perpetuall, and commaunded to all men, neuer to be altered by any dispensation:
Which thing is perpetual, and commanded to all men, never to be altered by any Dispensation:
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but we must obserue in the meane time, that men doe reioyce diuerse wayes.
but we must observe in the mean time, that men do rejoice diverse ways.
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Menne are glad many times of the destruction of their enemies, and that of hatred & mallice:
Menne Are glad many times of the destruction of their enemies, and that of hatred & malice:
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which is not done without sinne.
which is not done without sin.
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10345
Others are glad agayne of the calamities, and plages of the vngodly, yet bearyng no mallice towardes them, whiche are in this miserie:
Others Are glad again of the calamities, and plagues of the ungodly, yet bearing no malice towards them, which Are in this misery:
ng2-jn vbr j av pp-f dt n2, cc n2 pp-f dt j, av vvg dx n1 p-acp pno32, r-crq vbr p-acp d n1:
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vnto whom thei wold doubtlesse haue wished a better state, if they might haue ben perswaded to haue tourned but they reioyce rather ouer iustice reuenged,
unto whom they would doubtless have wished a better state, if they might have been persuaded to have turned but they rejoice rather over Justice revenged,
p-acp ro-crq pns32 vmd av-j vhi vvn dt jc n1, cs pns32 vmd vhi vbn vvn pc-acp vhi vvd p-acp pns32 vvb av-c p-acp n1 vvn,
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and the godly deliuered from the tiranny of the wicked. Whereof we reade that the prophet sayde in the.58.
and the godly Delivered from the tyranny of the wicked. Whereof we read that the Prophet said in the.58.
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Psalme. The rightuouse shal reioice, when he shal see vengeaunce, he shall wasshe his fete in the bloud of the vngodly (to witte he shall pourge his affections and euill maners, what time he shall see the bloud of the vngodly spilte: Psalm. The righteous shall rejoice, when he shall see vengeance, he shall wash his feet in the blood of the ungodly (to wit he shall purge his affections and evil manners, what time he shall see the blood of the ungodly spilled:
n1. dt j vmb vvi, c-crq pns31 vmb vvi n1, pns31 vmb vvi po31 n2 p-acp dt n1 pp-f dt j (p-acp n1 pns31 vmb vvi po31 n2 cc j-jn n2, r-crq n1 pns31 vmb vvi dt n1 pp-f dt j vvd:
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which he beleueth to be done for a documēt, lest we should follow our euill affections,
which he Believeth to be done for a document, lest we should follow our evil affections,
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& that our bloud shuld be shed also of the moste iuste God by his ministers) and a man wil saie:
& that our blood should be shed also of the most just God by his Ministers) and a man will say:
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verely there is a rewarde for the rightuous, verely god iudgeth the earth. Therfore are the rightuouse glad, & reioyce when they see vengeaunce.
verily there is a reward for the righteous, verily god Judgeth the earth. Therefore Are the righteous glad, & rejoice when they see vengeance.
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And it is not sayde, that they couet, or wishe for vengeaunce. Vengeaunce is mine, sayeth the lord, I wil rewarde.
And it is not said, that they covet, or wish for vengeance. Vengeance is mine, Saith the lord, I will reward.
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When the lorde therefore rewardeth they are glad for the deliueraunce, and for ye veritie established and confirmed:
When the lord Therefore Rewardeth they Are glad for the deliverance, and for you verity established and confirmed:
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and reioyce not of an hatred they heare towarde the oppressours, whom they haue wished lost and destroyed.
and rejoice not of an hatred they hear toward the Oppressors's, whom they have wished lost and destroyed.
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The godly wisshe euermore the wicked to be conuerted, and to retourne into fauour with God.
The godly wish evermore the wicked to be converted, and to return into favour with God.
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But whē they see them moued with no repētaunce, but obstinately to procede, and falle into their owne destruction,
But when they see them moved with no Repentance, but obstinately to proceed, and fall into their own destruction,
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and that God doeth intercepte them, for the saluation of the faythfull, and deliueraunce of the godly:
and that God doth intercepte them, for the salvation of the faithful, and deliverance of the godly:
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the godly reioyce at this deliueraunce, and prayse the iustice of God.
the godly rejoice At this deliverance, and praise the Justice of God.
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Notwithstanding that they had alwayes rather, if it mighte haue ben, that the loste had otherwise led their life:
Notwithstanding that they had always rather, if it might have been, that the lost had otherwise led their life:
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but nowe sins it can be no otherwise, through their owne obstinate mallice, they speake not against the iudgementes of God, but rather commende the same.
but now Sins it can be no otherwise, through their own obstinate malice, they speak not against the Judgments of God, but rather commend the same.
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These thinges verely do the sainctes in Earth.
These things verily do the Saints in Earth.
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And the Sainctes in heauen sins they be purified now from all affections, their reioycing is altogether most pure,
And the Saints in heaven Sins they be purified now from all affections, their rejoicing is altogether most pure,
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so that it were superfluouse to reason curiousely therof.
so that it were superfluous to reason curiously thereof.
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But where the heauenly reioyce at the destruction of the wicked, we maye easely iudge howe muche they erre, whiche truste to the helpe or prayers of Sainctes:
But where the heavenly rejoice At the destruction of the wicked, we may Easily judge how much they err, which trust to the help or Prayers of Saints:
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where neuerthelesse they alter nothing at all of their wicked life.
where nevertheless they altar nothing At all of their wicked life.
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It shall be easie also to discusse their doubte and carefulnes, which feare leest they should be sory also, seyng their bretherne, sisters, frendes and kinsfolkes cōdemned.
It shall be easy also to discuss their doubt and carefulness, which Fear least they should be sorry also, sing their brethren, Sisters, Friends and kinsfolks condemned.
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For the Sainctes do plainely consent to the will of God, and extolle the iudgementes of God,
For the Saints do plainly consent to the will of God, and extol the Judgments of God,
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and reioyce therat, and can be sory no more.
and rejoice thereat, and can be sorry no more.
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vnlesse you had rather by Heauen, vnderstande heauēly dwellers, such as we beleue thapostles & prophetes to be.
unless you had rather by Heaven, understand heavenly dwellers, such as we believe Apostles & Prophets to be.
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For at the same time when S. Iohn wrote these thinges, all thapostles in a maner were slaine.
For At the same time when S. John wrote these things, all Apostles in a manner were slain.
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And here is to be knowen, that the Romish beast had deuoured, that is to saye, afflicted & slaine, not only the sonne of God, our lord Iesus Christ:
And Here is to be known, that the Romish beast had devoured, that is to say, afflicted & slain, not only the son of God, our lord Iesus christ:
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but also Iohn the Baptist, all the Apostles of God, and al the martirs of Christ.
but also John the Baptist, all the Apostles of God, and all the Martyrs of christ.
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By the prophetes we vnderstande, not only those olde, but all the faithful preachers of the gospel.
By the Prophets we understand, not only those old, but all the faithful Preachers of the gospel.
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For we haue hearde oftener than ones before, that the faithful preachers of the worde be called prophetes.
For we have heard oftener than ones before, that the faithful Preachers of the word be called Prophets.
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He annexeth more ouer a reason whie they ought to reioyce: for God hath geuen your iudgement of her. For in the.6. chapt.
He annexeth more over a reason why they ought to rejoice: for God hath given your judgement of her. For in the.6. Chapter.
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the soules of Martirs crie vnder the Aultar:
the Souls of Martyrs cry under the Altar:
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howe longe Lord auengest thou not our bloud on them that be on Earth? nowe therefore they prayse Gods iustice, whiche as he than promised that he would auenge,
how long Lord avengest thou not our blood on them that be on Earth? now Therefore they praise God's Justice, which as he than promised that he would avenge,
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so hath he nowe auenged in dede.
so hath he now avenged in deed.
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And by this place we learne, that all iudgement is geuen to the sonne, and that no Saincte in heauen can iudge or pūnish an euil man on Earth.
And by this place we Learn, that all judgement is given to the son, and that no Saint in heaven can judge or Punish an evil man on Earth.
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For it is moste false, that Sainctes are sayed to punnisshe their enemies:
For it is most false, that Saints Are said to punnisshe their enemies:
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S. Anthony with the holy fire, Valentine with the fallyng sickenes, and other with other diseases, God alone, as in the.16. chapt.
S. Anthony with the holy fire, Valentine with the falling sickness, and other with other diseases, God alone, as in the.16. Chapter.
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is declared at large, punnissheth, and sendeth and taketh away sickenes.
is declared At large, punnissheth, and sends and Takes away sickness.
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And moste certayne it is, aswel by this, as also by many other places of this boke, that God slepeth not,
And most certain it is, aswell by this, as also by many other places of this book, that God Sleepeth not,
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but will whē he seeth time, reuenge and punnish most certenly.
but will when he sees time, revenge and Punish most Certainly.
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The martirs when they should die, had cōmitted all their iudgement to the Lorde their God.
The Martyrs when they should die, had committed all their judgement to the Lord their God.
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He iudgeth nowe the iudgement of Sainctes of Rome:
He Judgeth now the judgement of Saints of Rome:
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that is after his iuste iudgement taketh punnishment of Rome, for that she had with wrōgfull iudgement oppressed the Sainctes.
that is After his just judgement Takes punishment of Room, for that she had with wrongful judgement oppressed the Saints.
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In the sixte place of this chapter he retourneth to the description of the subuersion of Babylon.
In the sixte place of this chapter he returneth to the description of the subversion of Babylon.
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And it is a moste clere, and euē a certen eyely and euident demonstration by a similitude.
And it is a most clear, and even a certain eyely and evident demonstration by a similitude.
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For takyng vp a greate stone, in quantitie like a Milstone, he casteth the same into the Sea,
For taking up a great stone, in quantity like a Millstone, he Cast the same into the Sea,
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Of whom I haue spoken before. Here is noted therfore their pride, auarice, and sumptuousenes.
Of whom I have spoken before. Here is noted Therefore their pride, avarice, and sumptuousenes.
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and makyng a declaration of his so doyng, sayeth, thus sodaynely, and with such a violence, (NONLATINALPHABET) shal Babilon be cast downe, &c. This place is taken out of the ende of the.51. chapt.
and making a declaration of his so doing, Saith, thus suddenly, and with such a violence, () shall Babylon be cast down, etc. This place is taken out of the end of the.51. Chapter.
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of Ieremie, where you reade in a maner the like thinges worde for worde.
of Ieremie, where you read in a manner the like things word for word.
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And here is now brought in a strong Angell, leest we shoulde thinke that the force of Rome were happly stronger than that it could be broken.
And Here is now brought in a strong Angel, least we should think that the force of Rome were haply Stronger than that it could be broken.
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But it shal be broken of a strōg Aungell. And the thinges that be sodainely drowned appere no more.
But it shall be broken of a strong Angel. And the things that be suddenly drowned appear no more.
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Here is signified therefore, that with a sodayne destruction Rome shal falle, that there shal no token thereof be lefte,
Here is signified Therefore, that with a sudden destruction Rome shall fall, that there shall no token thereof be left,
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& that it shal falle without any difficultie, it shal be made to plumpe, and neuer more be sene.
& that it shall fall without any difficulty, it shall be made to plump, and never more be seen.
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And the Lorde in the gospell affirmeth, that the crime or sclaunder must be punnished with a Milstone hanged aboute the necke:
And the Lord in the gospel Affirmeth, that the crime or slander must be punished with a Millstone hanged about the neck:
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yea and that same not to be punnishment greuous enough, although emonges the Syrians it was accompted for vile and shamefull, sins the crime deserueth to be punnished with a much more greuouse or crueller paine.
yea and that same not to be punishment grievous enough, although among the Syrians it was accounted for vile and shameful, Sins the crime deserves to be punished with a much more grievous or Crueler pain.
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Wherefore Primasius supposed, that here by the waye is signied, how Babilon, for offences geuen to the worlde, should be drowned in the Sea,
Wherefore Primasius supposed, that Here by the Way is signied, how Babylon, for offences given to the world, should be drowned in the Sea,
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as it were with a milstone tied fast to her necke.
as it were with a millstone tied fast to her neck.
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Doubtles if euer any citie, if euer any kingedome were hateful by reason of greatest offences,
Doubtless if ever any City, if ever any Kingdom were hateful by reason of greatest offences,
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and geuen to the Christians innumerable sclaunders:
and given to the Christians innumerable slanders:
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Rome and the Romane Empire, and euen the Popishenes of the church hath hurte most by sclaūder, and yet hurteth.
Room and the Roman Empire, and even the Popishenes of the Church hath hurt most by slander, and yet hurteth.
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Wherefore it is no doubte, but that it hath bē plaged most greuously, and shal be yet more punnished of the Lorde.
Wherefore it is no doubt, but that it hath been plagued most grievously, and shall be yet more punished of the Lord.
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Agayne by propheticall and figuratiue speaches he signifieth a notable desolation, and that the same place should neuer after be inhabited for euer.
Again by prophetical and figurative Speeches he signifies a notable desolation, and that the same place should never After be inhabited for ever.
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Such like maners of speaches shall ye finde in the.24. of Esaye, and.26. of Ezech. and in diuerse other places.
Such like manners of Speeches shall you find in the.24. of Isaiah, and.26. of Ezekiel and in diverse other places.
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Al pleasure, sayeth he, shal perish, especially which was wont to be taken of Musicke. All craftes shall be layde downe.
All pleasure, Saith he, shall perish, especially which was wont to be taken of Music. All crafts shall be laid down.
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Briefely there shal be no more any habitation for men. In the seuenth and last place are set forth agayne the causes of this subuersion, and that more notable three. The first:
Briefly there shall be no more any habitation for men. In the Seventh and last place Are Set forth again the Causes of this subversion, and that more notable three. The First:
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Thy marchauntes were princes of the Earth.
Thy Merchants were Princes of the Earth.
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For they that haue occupied marchandise in the church of Rome, and yet do, are in a maner princes.
For they that have occupied merchandise in the Church of Room, and yet do, Are in a manner Princes.
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Aretas: he calleth them marchauntes, sayeth he, whiche tourmoyle and trouble the whole worlde, as it were certen fayres, &c. The seconde:Aretas: he calls them Merchants, Saith he, which tourmoyle and trouble the Whole world, as it were certain fairs, etc. The seconde:
np1: pns31 vvz pno32 n2, vvz pns31, r-crq n1 cc vvi dt j-jn n1, c-acp pn31 vbdr j n2, av dt ord:
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for with thine inchauntementes all nations haue ben seduced.
for with thine inchauntementes all Nations have been seduced.
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There is no doubte, but that inchauntyng, and magicke raigne in Babilon, and that there is founde plentie of fortune readers, necromanciers, and inchaunters:
There is no doubt, but that inchauntyng, and magic Reign in Babylon, and that there is found plenty of fortune Readers, necromancers, and enchanters:
pc-acp vbz dx n1, cc-acp cst j-vvg, cc j-jn n1 p-acp np1, cc cst pc-acp vbz vvn n1 pp-f n1 n2, n2, cc n2:
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yet here appereth chiefly to be signified, seducing, Idolatrie, and impietie, or errour of doctrine. Suche an inchaunter was Iezabel, as appereth in the.4. booke of Kinges the.9. chapt.
yet Here appeareth chiefly to be signified, seducing, Idolatry, and impiety, or error of Doctrine. Suche an Enchanter was Jezebel, as appeareth in the.4. book of Kings the.9. Chapter.
av av vvz av-jn pc-acp vbi vvn, vvg, n1, cc n1, cc n1 pp-f n1. np1 dt n1 vbds np1, c-acp vvz p-acp dt crd. n1 pp-f n2 dt crd. j.
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which practised inchauntementes in very dede, and bewitched men with corrupt religion. And euen so hath Rome seduced the whole worlde, and yet seduceth.
which practised inchauntementes in very deed, and bewitched men with corrupt Religion. And even so hath Rome seduced the Whole world, and yet seduceth.
r-crq vvd n2 p-acp j n1, cc vvn n2 p-acp j n1. cc av av vhz np1 vvn dt j-jn n1, cc av vvz.
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For the which cause she deserueth most greuouse punnishment. The last cause of subuersion: for in thee is foūde the bloud.
For the which cause she deserves most grievous punishment. The last cause of subversion: for in thee is found the blood.
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Bloud shed can not be whipte awaye nor clensed from them, that shede innocent bloud. And although it be not streight waye required:
Blood shed can not be whipte away nor cleansed from them, that shed innocent blood. And although it be not straight Way required:
n1 vvb vmb xx vbi vvn av ccx vvd p-acp pno32, cst vvb j-jn n1. cc cs pn31 vbb xx j n1 vvd:
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yet will there come a time when it shal be required of God, and than is it founde.
yet will there come a time when it shall be required of God, and than is it found.
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And he maketh mētion of thre sortes of bloud. Firste of the bloud of Prophetes, of them I meane, which haue preached the Gospell,
And he makes mention of Three sorts of blood. First of the blood of prophets, of them I mean, which have preached the Gospel,
cc pns31 vvz n1 pp-f crd n2 pp-f n1. ord pp-f dt n1 pp-f n2, pp-f pno32 pns11 vvb, r-crq vhb vvn dt n1,
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and haue ben the fathers of the faithfull. Secondely of Sainctes to witte holy martirs.
and have been the Father's of the faithful. Secondly of Saints to wit holy Martyrs.
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Finally of al menne that haue ben slayne in earth to witte dwelling here and there through out the world:
Finally of all men that have been slain in earth to wit Dwelling Here and there through out the world:
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whom we vnderstande to haue ben dispatched and taken out of the waye, by the warres, seditions, and tiranny of Rome.
whom we understand to have been dispatched and taken out of the Way, by the wars, seditions, and tyranny of Rome.
ro-crq pns12 vvb pc-acp vhi vbn vvn cc vvn av pp-f dt n1, p-acp dt n2, n2, cc n1 pp-f np1.
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So we reade also in the first oratiō of Ieremie, that God straitely requyreth the bloud of his seruauntes spilte.
So we read also in the First oration of Ieremie, that God straitely requireth the blood of his Servants spilled.
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Doubtles all shedyng of bloud is greuouse (the same excepted which is iustely done of the magistrate) yet is one more heynouse than another.
Doubtless all shedding of blood is grievous (the same excepted which is justly done of the magistrate) yet is one more heinous than Another.
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For he that killeth a preacher of the gospell, more greuousely sinneth, than he that dispatcheth a priuate person:
For he that kills a preacher of the gospel, more grievously Sinneth, than he that dispatcheth a private person:
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and he whiche for religion sake slayeth a man, and maketh a martir, sinneth more heynousely,
and he which for Religion sake slays a man, and makes a Martyr's, Sinneth more heinously,
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than he that killeth a man in the warre. Therefore al the bloud shed of Rome after any sort, shal be required of Rome, & is required.
than he that kills a man in the war. Therefore all the blood shed of Room After any sort, shall be required of Room, & is required.
cs pns31 cst vvz dt n1 p-acp dt n1. av d dt n1 vvn pp-f n1 p-acp d n1, vmb vbi vvn pp-f n1, cc vbz vvn.
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Thus the lorde spake also of the citie of Hierusalē, Matth. 23. The lord Iesus haue mercy on vs,
Thus the lord spoke also of the City of Hierusalē, Matthew 23. The lord Iesus have mercy on us,
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& loke vpō vs with theyes of his mercie. Amen.
& look upon us with theyes of his mercy. Amen.
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¶ The reioycinges and Himnes of sainctes are recited for Rome destroyed, and all vngodlines taken awaye. The.lxxxj. Sermon.
¶ The reioycinges and Hymns of Saints Are recited for Rome destroyed, and all ungodliness taken away. The lxxxj Sermon.
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AND after that, I hearde the voice of muche people in Heauen, saying: Alleluya. Saluatiō and glory, and honour, & power be ascribed to the Lord our God. AND After that, I heard the voice of much people in Heaven, saying: Alleluia. Salvation and glory, and honour, & power be ascribed to the Lord our God.
cc p-acp d, pns11 vvd dt n1 pp-f d n1 p-acp n1, vvg: np1. n1 cc n1, cc n1, cc n1 vbb vvn p-acp dt n1 po12 n1.
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For true and rightuouse are his iudgemētes, because he hath iudged the greate whore, whiche did corrupte the earth with her fornication,
For true and righteous Are his Judgments, Because he hath judged the great whore, which did corrupt the earth with her fornication,
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and hath auenged the bloud of his seruauntes of her hande. And agayne they sayde, Alleluya.
and hath avenged the blood of his Servants of her hand. And again they said, Alleluia.
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And the smoke of her ascended for euer more.
And the smoke of her ascended for ever more.
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And the.xxiiii. Elders, and the foure beastes fell downe, and worshipped God that sate on the seate, saiyng. Amē: Alleluya.
And the xxiiii Elders, and the foure beasts fell down, and worshipped God that sat on the seat, saying. Amen: Alleluia.
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And a voyce came out of the seate, saiyng:
And a voice Come out of the seat, saying:
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Praise our lord God al ye that are his seruaūtes, and ye that feare him both smal and great.
Praise our lord God all you that Are his Servants, and you that Fear him both small and great.
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And I hearde the voice of much people, euen as the voice of many waters, and as the voice of great thōderinges, saiyng: Alleluya.
And I heard the voice of much people, even as the voice of many waters, and as the voice of great thunderings, saying: Alleluia.
cc pns11 vvd dt n1 pp-f d n1, av c-acp dt n1 pp-f d n2, cc p-acp dt n1 pp-f j n2, vvg: np1.
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For our lord God omnipotent raigneth. Let vs be glad and reioyce, & geue honour vnto him:
For our lord God omnipotent Reigneth. Let us be glad and rejoice, & give honour unto him:
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for the marriage of the Lambe is come. for the marriage of the Lamb is come.
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For as much as the Apostle in this boke most plentifully hath described the oppression of Sainctes, For as much as the Apostle in this book most plentifully hath described the oppression of Saints,
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and the cruell mischeuouse, and prowde assaultes of the persecutours of the Gospell, whereby they both mocke God,
and the cruel mischeuouse, and proved assaults of the persecutors of the Gospel, whereby they both mock God,
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and tourment his sainctes, whereupon euermore at all times the complainctes euen of the godly men are red to haue risen,
and torment his Saints, whereupon evermore At all times the complainctes even of the godly men Are read to have risen,
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as though God through his longe sufferyng and great patience, should seme to neglecte the oppressed:
as though God through his long suffering and great patience, should seem to neglect's the oppressed:
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he discourseth also moste at large nowe, the reioycinges and prayses of Sainctes, wherby thei extolle the veritie and iustice of God, neuer neglectyng his,
he discourseth also most At large now, the reioycinges and praises of Saints, whereby they extol the verity and Justice of God, never neglecting his,
pns31 vvz av av-ds p-acp j av, dt n2-vvg cc n2 pp-f n2, c-crq pns32 vvi dt n1 cc n1 pp-f np1, av-x vvg po31,
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and most greuousely punnishing the vngodly persecutours.
and most grievously punishing the ungodly persecutors.
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Howebeit they reioyce here chiefely, and prayse God for the taking awaye of Antichriste, and all vngodlines with him.
Howbeit they rejoice Here chiefly, and praise God for the taking away of Antichrist, and all ungodliness with him.
a-acp pns32 vvb av av-jn, cc n1 np1 p-acp dt n-vvg av pp-f np1, cc d n1 p-acp pno31.
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Whiche verely is the first place of this chapter.
Which verily is the First place of this chapter.
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The seconde confirmeth al Sainctes, leeste they should doubte any thing of the saluation of the faythfull, which he sheweth to be most certayne.
The seconde confirmeth all Saints, leeste they should doubt any thing of the salvation of the faithful, which he shows to be most certain.
dt ord vvz d n2, zz pns32 vmd n1 d n1 pp-f dt n1 pp-f dt j, r-crq pns31 vvz pc-acp vbi av-ds j.
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The thirde place reciteth the sinne of blessed Iohn:
The Third place reciteth the sin of blessed John:
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and the faithfull doctrine of the holy Aungel, that we should worshippe no creatures, be they neuer so holy.
and the faithful Doctrine of the holy Angel, that we should worship no creatures, be they never so holy.
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In the laste place is described the iudge, or reuenger Iesus Christe, commyng to iudgement:
In the laste place is described the judge, or revenger Iesus Christ, coming to judgement:
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there is moreouer described the perdition or punnishement of al vngodly, which the iuste and holy lord taketh of them.
there is moreover described the perdition or punnishement of all ungodly, which the just and holy lord Takes of them.
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Which place verely begōne in the.11. chapt.
Which place verily begun in the.11. Chapter.
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of this boke, and suspēded hitherto, repeted somewhat in the .14. is now at the last finisshed.
of this book, and suspended hitherto, repeated somewhat in the.14. is now At the last finished.
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And verely the Iubiley of Sainctes is diuerse, plentifull, and manifolde, ouer the loste and condemned enemies of the godly.
And verily the Jubilee of Saints is diverse, plentiful, and manifold, over the lost and condemned enemies of the godly.
cc av-j dt n1 pp-f n2 vbz j, j, cc j, p-acp dt vvn cc vvn n2 pp-f dt j.
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Firste he heareth a voyce, and that a greate, of much people in heauen.
First he hears a voice, and that a great, of much people in heaven.
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He sheweth therfore in generall, that all heauenly, (the Aungelles not excepted) synge prayses to God in heauen.
He shows Therefore in general, that all heavenly, (the Angels not excepted) sing praises to God in heaven.
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Whiche we vnderstande shal be at the laste iudgement, all vngodly troden vnder fote.
Which we understand shall be At the laste judgement, all ungodly trodden under foot.
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And before these thinges be done they are rehersed and described, that hereby the godly maye in daungers and tourmētes comforte themselues,
And before these things be done they Are rehearsed and described, that hereby the godly may in dangers and tormets Comfort themselves,
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and maye abide stedfaste in the true sayth: beleuynge that they also, though nowe oppressed, shall singe prayses of thankes to God.
and may abide steadfast in the true say: believing that they also, though now oppressed, shall sing praises of thanks to God.
cc vmb vvi j p-acp dt j vvz: vvg cst pns32 av, cs av vvn, vmb vvi n2 pp-f n2 p-acp np1.
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And verely he hath here compiled the whole Himne, saide in the prayse of God the reuenger.
And verily he hath Here compiled the Whole Hymn, said in the praise of God the revenger.
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He placeth formoste, Alleluya: after he annexeth the prayses, Saluation and glory. &c. And Alleluya signifieth, prayse ye the Lorde.
He places foremost, Alleluia: After he annexeth the praises, Salvation and glory. etc. And Alleluia signifies, praise you the Lord.
pns31 vvz js, np1: c-acp pns31 vvz dt n2, n1 cc n1. av cc np1 vvz, vvb pn22 dt n1.
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He vseth a most common, and of all men beste knowen in the primitiue church.
He uses a most Common, and of all men best known in the primitive Church.
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For certen Psalmes haue this title, Halleluyah. For the chaūter so exhorted & stired vp the people, to praise God.
For certain Psalms have this title, Halleluyah. For the chanter so exhorted & stirred up the people, to praise God.
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So after the same maner now also, the saincts as it were cōprising the argument of their songe, saye, Alleluia. And these vocables haue more grace in ours and straunge langages, than translated.
So After the same manner now also, the Saints as it were comprising the argument of their song, say, Alleluia. And these vocables have more grace in ours and strange languages, than translated.
av p-acp dt d n1 av av, dt n2 c-acp pn31 vbdr vvg dt n1 pp-f po32 n1, vvb, np1. cc d n2-j vhb dc n1 p-acp png12 cc j n2, cs vvn.
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So haue remayned in the churche, Osanna, Amen, Saela, Maranatha, and diuerse others. Whereof also writeth S. Hierome to Marcella and Damasus. Now followeth the himne:
So have remained in the Church, Hosanna, Amen, Saela, Maranatha, and diverse Others. Whereof also Writeth S. Jerome to Marcella and Damasus. Now follows the Hymn:
av vhb vvn p-acp dt n1, np1, uh-n, np1, np1, cc j n2-jn. c-crq av vvz n1 np1 p-acp np1 cc np1. av vvz dt n1:
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saluation and glory, & honour, &c. And those thinges they prayse in God, & ascribe vnto him wholy.
salvation and glory, & honour, etc. And those things they praise in God, & ascribe unto him wholly.
n1 cc n1, cc n1, av cc d n2 pns32 vvb p-acp np1, cc vvi p-acp pno31 av-jn.
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Whereof I spake in expoundhng the .4. and .5. chapt. of this boke. Moreouer they prayse God, of that whiche in this cause is principall:
Whereof I spoke in expoundhng the.4. and.5. Chapter. of this book. Moreover they praise God, of that which in this cause is principal:
c-crq pns11 vvd p-acp vvg dt crd. cc crd. j. pp-f d n1. av pns32 vvb np1, pp-f d r-crq p-acp d n1 vbz j-jn:
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for his iudgementes are iuste & true. Which saying semeth worthie to be printed moste depely in the hartes of al men,
for his Judgments Are just & true. Which saying Seemeth worthy to be printed most deeply in the hearts of all men,
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as the which in temptations maye not a little erecte them.
as the which in temptations may not a little erect them.
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And wherefore the iudgementes of God be iust and true, he addeth, because he hath iudged the great whore:
And Wherefore the Judgments of God be just and true, he adds, Because he hath judged the great whore:
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that is to saye, taken worthie and condigne punnishment of the greate whore. Hitherto the Lorde hath semed to many ouer slowe, and to much fauourable to Rome, and the Romish church:
that is to say, taken worthy and condign punishment of the great whore. Hitherto the Lord hath seemed to many over slow, and to much favourable to Room, and the Romish Church:
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but than shall they see that God is most iust. Of the whore is spoken before.
but than shall they see that God is most just. Of the whore is spoken before.
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Yet doeth he repete here agayne her moste heynouse and greatest sinnes. Firste corruption through whoredome and inchauntement.
Yet doth he repete Here again her most heinous and greatest Sins. First corruption through whoredom and enchantment.
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Whereby is signified seducyng by corrupte and wicked doctrine. The later, the shedyng of the bloud of holy Martirs.
Whereby is signified seducing by corrupt and wicked Doctrine. The later, the shedding of the blood of holy Martyrs.
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Wherof we haue already spokē many times.
Whereof we have already spoken many times.
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Therefore God punnissheth the corruption of doctrine, and crueltie of the Romish churche practised agaynst the sainctes of God.
Therefore God punnissheth the corruption of Doctrine, and cruelty of the Romish Church practised against the Saints of God.
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And like as in the beginnyng they sange Alleluia, so in the ende also they repete the same. And like as in the beginning they sang Alleluia, so in the end also they repete the same.
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By this repetition declaring, that the prayses whiche also we powre out to God in Earth, be to God most acceptable.
By this repetition declaring, that the praises which also we pour out to God in Earth, be to God most acceptable.
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And by and by is added a sentence, whiche might seme to be put to eyther of S. Iohn, or of the diuine heauenly dwellers themselues.
And by and by is added a sentence, which might seem to be put to either of S. John, or of the divine heavenly dwellers themselves.
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Wherby is signified, that the burning of the vngodly shal be perpetual, and shal neuer haue ende,
Whereby is signified, that the burning of the ungodly shall be perpetual, and shall never have end,
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as likewise Esaye hath sayed in the .30. and .46. chap. And the lord himself in the .25. of Matth. and .9. chapt.
as likewise Isaiah hath said in the.30. and.46. chap. And the lord himself in the.25. of Matthew and.9. Chapter.
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of Marke. For when he sayeth smoke he vnderstādeth that there is fire there vnderneth.
of Mark. For when he Saith smoke he understands that there is fire there underneath.
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Lette vs ernestly thinke of these thinges, so oft as the pleasures and cōmodities of Antichrist do flatter vs. For this perpetual fire is prepared for all vngodly, especially Antichristiās.
Let us earnestly think of these things, so oft as the pleasures and commodities of Antichrist do flatter us For this perpetual fire is prepared for all ungodly, especially Antichristians.
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And thā seuerally he bringeth in praisyng God the.xxiiii. Elders, and foure beastes, by the whiche the vniuersalitie of creatures is vnderstande.
And than severally he brings in praising God the xxiiii Elders, and foure beasts, by the which the universality of creatures is understand.
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Touching the which thing see what is sayde in the .4. and .5. chapt. of this boke.
Touching thee which thing see what is said in the.4. and.5. Chapter. of this book.
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And first not only they knele, but also fal downe, to thende we should vnderstande, what we ought to do in earth.
And First not only they knee, but also fall down, to The end we should understand, what we ought to do in earth.
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And thei worship God that sitteth in the throne, nother Aungelles, nor spirites, nor yet any creatures.
And they worship God that Sitteth in the throne, neither Angels, nor spirits, nor yet any creatures.
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Furthermore with two wordes he shaddoweth their himne.
Furthermore with two words he shadoweth their Hymn.
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For they singe, Amen, and Alleluya. For they cōfirme God to be iuste, and his iudgementes to be rightuouse,
For they sing, Amen, and Alleluia. For they confirm God to be just, and his Judgments to be righteous,
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and that iustely he pūnisheth the whore. And therfore that he is to be praised. Nowe cōmeth also a voyce out of the trone, to witte from God him selfe,
and that justly he Punisheth the whore. And Therefore that he is to be praised. Now comes also a voice out of the throne, to wit from God him self,
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but by the ministerie of an Aungell. For it followeth: singe prayse to our God. Beholde he sayeth, our God.
but by the Ministry of an Angel. For it follows: sing praise to our God. Behold he Saith, our God.
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Therfore he accompteth himself here in the nombre of them, which haue God cōmon with men.
Therefore he accompteth himself Here in the number of them, which have God Common with men.
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Therefore he was an Angel, which recited those thinges of God. Therfore that the sainctes do now, they are commaunded to do.
Therefore he was an Angel, which recited those things of God. Therefore that the Saints do now, they Are commanded to do.
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And he cōmaundeth to prayse, and that the true and only God. He sheweth moreouer, who should praise him:
And he commandeth to praise, and that the true and only God. He shows moreover, who should praise him:
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all the sainctes, that is al ye feare God, whether they be great or small.
all the Saints, that is all the Fear God, whither they be great or small.
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By this commaundement therefore is signified, that God is delighted with the prayses of holy menne, and liketh them.
By this Commandment Therefore is signified, that God is delighted with the praises of holy men, and liketh them.
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Wherof we now that dwell in Earth, learne to praise the lord without ceasyng, and with a sincere hart.
Whereof we now that dwell in Earth, Learn to praise the lord without ceasing, and with a sincere heart.
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We learne that no mā is excepted, of what so euer degree or age, sexe or condicion he be of.
We Learn that no man is excepted, of what so ever degree or age, sex or condition he be of.
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Agayne an other Himne is annexed, as it were an example of obedience. For God by the Angell commaundeth the sainctes to prayse.
Again an other Hymn is annexed, as it were an Exampl of Obedience. For God by the Angel commandeth the Saints to praise.
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Now therfore they obey God, and offer to him praises.
Now Therefore they obey God, and offer to him praises.
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And howe great these prayses were, he sheweth by a double comparison, and by a maruelouse breuitie, and euident maner.
And how great these praises were, he shows by a double comparison, and by a maruelouse brevity, and evident manner.
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For he sayeth, how the voices of the singers were shrille, as the gusshing and noyse of many waters:
For he Saith, how the voices of the singers were shrille, as the gushing and noise of many waters:
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also like the clappyng or crackyng of greate thonders.
also like the clapping or cracking of great Thunders.
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Yf suche breuitie and perspicuitie were founde in Homere or Virgill, it shoulde haue many maruailers thereof, whiche would extolle and commende the elegancie.
If such brevity and perspicuity were found in Homer or Virgil, it should have many maruailers thereof, which would extol and commend the elegancy.
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But no man marueleth, no man setteth forth or commendeth the holy Scriptures and elegancie and efficacitie of the same, wauntyng example.
But no man marueleth, no man sets forth or commends the holy Scriptures and elegancy and efficacity of the same, wauntyng Exampl.
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And agayne is annexed an Hymne, the beginnyng whereof, as of the fourmer, is also Alleluya. And like as in the fourmer himne the Sainctes haue celebrated, that God doeth iustely punnishe the wicked:
And again is annexed an Hymn, the beginning whereof, as of the former, is also Alleluia. And like as in the former Hymn the Saints have celebrated, that God doth justly punnishe the wicked:
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so in this they preache that God raigneth, and shall seme euen freely to saue the Sainctes.
so in this they preach that God Reigneth, and shall seem even freely to save the Saints.
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They commaunde therefore to prayse the Lorde. The reason, for bicause sins he is omnipotent, he raigneth. He hath verely raygned euermore:
They command Therefore to praise the Lord. The reason, for Because Sins he is omnipotent, he Reigneth. He hath verily reigned evermore:
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but sins so many thinges haue ben permitted by him to the vngodly, many haue thought that the vngodly, and chiefely Antichrist hath reigned:
but Sins so many things have been permitted by him to the ungodly, many have Thought that the ungodly, and chiefly Antichrist hath reigned:
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but now sins he hath oppressed him, and auenged his glory and his seruauntes, it is made manifeste to all menne, that God alone raigneth for euermore.
but now Sins he hath oppressed him, and avenged his glory and his Servants, it is made manifest to all men, that God alone Reigneth for evermore.
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They alledge also an other cause, whie God should be praysed, ye rather whie the godly shuld be glad and reioyce:
They allege also an other cause, why God should be praised, you rather why the godly should be glad and rejoice:
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for the mariage of the Lambe is come.
for the marriage of the Lamb is come.
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For as much as that time is nowe come, wherein the lambe him selfe will bryng in the children of God, his wel be loued spowse, those I meane whome by his bloudshed he hath redemed, to ioyes euerlastyng.
For as much as that time is now come, wherein the lamb him self will bring in the children of God, his well be loved spouse, those I mean whom by his bloodshed he hath redeemed, to Joys everlasting.
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Of the mariage shal be spoken a little after at large. Prayse and glory be to our redemer Christ Iesus the Lord. Amen.
Of the marriage shall be spoken a little After At large. Praise and glory be to our redeemer christ Iesus the Lord. Amen.
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¶ Of the mariage of the Lambe, and of the makyng ready of the Lambes wife. The.lxxxij. Sermon.
¶ Of the marriage of the Lamb, and of the making ready of the Lambs wife. The lxxxij Sermon.
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AND his wife made her selfe ready. And to her was graūted, that she shuld be arayed with pure and goodly silke. AND his wife made her self ready. And to her was granted, that she should be arrayed with pure and goodly silk.
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For the silke is the rightuousenes of Sainctes. The sainctes celebrate the Lord with prayses, reioycinges and Himnes. There be causes innumerable: yet two notable aboue others.For the silk is the rightuousenes of Saints. The Saints celebrate the Lord with praises, reioycinges and Hymns. There be Causes innumerable: yet two notable above Others.
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The first, for ye Lord hath iudged the whore, and auenged the bloud of Sainctes. The second, for the mariage of the lambe is come.
The First, for you Lord hath judged the whore, and avenged the blood of Saints. The second, for the marriage of the lamb is come.
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They reioyce therefore at the iustice of God, whereby he hath punnished the vngodly:
They rejoice Therefore At the Justice of God, whereby he hath punished the ungodly:
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and at his mercy or grace, by the whiche he geueth to the godly a blessed lyfe.
and At his mercy or grace, by the which he Giveth to the godly a blessed life.
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But here muste we speake of the mariage.
But Here must we speak of the marriage.
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Ther is very much mention made in the holy Scriptures both of the oulde and newe testamente, of matrimonie and mariage.
There is very much mention made in the holy Scriptures both of the old and new Testament, of matrimony and marriage.
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The which may not be expounded after the letter, but by an allegory: leest with the Turks and mahometistes, we fall in shameful and mōstrouse absurdities.
The which may not be expounded After the Letter, but by an allegory: least with the Turks and mahometists, we fallen in shameful and monstrous absurdities.
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For spiritual things are figured by corporal matters. Of the spiritual this is the some: God the father the louer of mankinde, wil saue men by his son.
For spiritual things Are figured by corporal matters. Of the spiritual this is the Some: God the father the lover of mankind, will save men by his son.
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This thing is declared by a parable of wedlocke and mariage.
This thing is declared by a parable of wedlock and marriage.
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And in matrimonie there is a contract or makynge sure, there is coupling or handfaste makyng of eyther partie, and finally mariage.
And in matrimony there is a contract or making sure, there is coupling or handfaste making of either party, and finally marriage.
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In the contracte not onely the yong man and the mayde ar affiaūced, but also the whole maner of the mariage to com is appoincted, and an order taken.
In the contract not only the young man and the maid Are affianced, but also the Whole manner of the marriage to come is appointed, and an order taken.
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For the lawyers say, that affiauncyng is a promesse of the mariage to come.
For the Lawyers say, that affiauncyng is a promise of the marriage to come.
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This contracte was made at the beginning of the world, where God promiseth that he wyll delyuer mankynde by his sonne, and receiue him into glory.
This contract was made At the beginning of the world, where God promises that he will deliver mankind by his son, and receive him into glory.
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Hereunto appertaine all the promises of Christe, of the remission of sinnes, and euerlastinge lyfe. Moreouer the duties of the spouse are prescrybed.
Hereunto appertain all the promises of Christ, of the remission of Sins, and everlasting life. Moreover the duties of the spouse Are prescribed.
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She promeseth to be obedient, and other thinges, &c. Christe the sonne of God the father, brydegrome, affiaūceth to himselfe al the chosen through his free grace:
She promeseth to be obedient, and other things, etc. Christ the son of God the father, bridegroom, affiaunceth to himself all the chosen through his free grace:
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he promiseth them his righteousnes, all heauēly gyftes and eternall lyfe. He taketh vpon him moreouer al the infirmities of the bride, and pourgeth her filthines.
he promises them his righteousness, all heavenly Gifts and Eternal life. He Takes upon him moreover all the infirmities of the bride, and Purgeth her filthiness.
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And the bryde is affiaūced to him by faith, as it is with Osee, and byndeth her selfe wholly to him:
And the bride is affianced to him by faith, as it is with Hosea, and bindeth her self wholly to him:
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after whose will and lawe she frameth her selfe wholly. For she is the body of a liuely head.
After whose will and law she frameth her self wholly. For she is the body of a lively head.
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As S. Paul saieth in the .5. to ye Ephe. The bride leaders be the, prophets, patriarkes, Apostles.
As S. Paul Saith in the.5. to you Ephes The bride leaders be the, Prophets, Patriarchs, Apostles.
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So Ihon Bapt. in ye .3. of Ihon, calleth himselfe the frend of ye brydegrome. He addeth, to be the spouse of Christ.
So John Bapt in you.3. of John, calls himself the friend of the bridegroom. He adds, to be the spouse of christ.
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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.S. Paul. 2. Cor. 11 I have married you to one man a chaste Virgae, etc. Hereunto the.16. chapter of Ezekiel Seemeth to appertain.
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And the ioyninge together of eyther partie, is made after they be affiaunced, with certen ceremonies:
And the joining together of either party, is made After they be affianced, with certain ceremonies:
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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,
to wit by taking each other by the hands, and certain words spoken, there is given a token or a ring, etc. But immediately After the beginning, was a league or bond made betwixt God and men, which is oft times read of, not without ceremonies, certain words and Sacrifices repaired,
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as by Abraham, Moses and others. God byndeth himselfe to men, and men to him, and that notwithout Sacramentes.
as by Abraham, Moses and Others. God bindeth himself to men, and men to him, and that notwithout Sacraments.
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Hereunto belonge all those thinges, that God woulde be in league with man, and haue men bounden to him,
Hereunto belong all those things, that God would be in league with man, and have men bounden to him,
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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 all his things communicated to us And this marriage, of all Others is most straightly joined and made, whyleste the son of God hath united our Flesh into one and the same person with him,
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and hath commaunded the Apostles to preach vnto all, that he wyll haue a communion with the faithful.
and hath commanded the Apostles to preach unto all, that he will have a communion with the faithful.
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Of the which communion are red many things euery where in the scriptures.
Of the which communion Are read many things every where in the Scriptures.
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And he hath geuen a pledge of faith and perpetual amitie, not a ring of gold, but rather the sacramentes:
And he hath given a pledge of faith and perpetual amity, not a ring of gold, but rather the Sacraments:
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yea euen the holy ghost, as S. Paule sayeth in the .2. to the Cor. 1. and to the Ephesi. the first.
yea even the holy ghost, as S. Paul Saith in the.2. to the Cor. 1. and to the Ephesus. the First.
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And the mariage shall be solemnized in the resurrection of the dead. The soules verely passe from the death corporal, into lyfe euerlasting:
And the marriage shall be solemnized in the resurrection of the dead. The Souls verily pass from the death corporal, into life everlasting:
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but yet the full restitution, and saluation of man is not made perfect, except the body come also.
but yet the full restitution, and salvation of man is not made perfect, except the body come also.
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Therfore at the resurrection cometh the mariage of the lambe, that is, of Christ our redemer.
Therefore At the resurrection comes the marriage of the lamb, that is, of christ our redeemer.
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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 Are we carried to meet christ in the air, than he brings in his wife into the Bed chamber of Eternal glory and bless,
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than shall be holden that feast and deintie supper, than shal the bryde inioy for euer the loue of the brydegrome.
than shall be held that feast and dainty supper, than shall the bride enjoy for ever the love of the bridegroom.
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This shall be verely the mariage of the lambe.
This shall be verily the marriage of the lamb.
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and bargaines, & than seale the same, for the cause of credit and for a perpetual memorial of the thing.
and bargains, & than seal the same, for the cause of credit and for a perpetual memorial of the thing.
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And the mariage shalbe the merier, for that the whore beinge caste oute and condemned, the wyfe and honeste matrone shal haue the ful and perfect ioy alone.
And the marriage shall the merrier, for that the whore being cast out and condemned, the wife and honest matron shall have the full and perfect joy alone.
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At this ioy, and at this mariage, the holy inhabiters of heauen do reioyce.
At this joy, and At this marriage, the holy inhabiters of heaven do rejoice.
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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, Moreover the Saints resite Here also a certain preparation of the Bride, that by the Way the godly may understand, what thing best becomes them,
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and whereunto they shoulde apply themselues in the last age. Let vs prepare our selues to mete the Bridegrome.
and whereunto they should apply themselves in the last age. Let us prepare our selves to meet the Bridegroom.
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For we loke for the iudge euery howre.
For we look for the judge every hour.
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And we prepare our selues not in one howr or day, but all our lyfe time.
And we prepare our selves not in one hour or day, but all our life time.
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And howe we shoulde be prepared, the Lord himself sheweth by the parable of ten Virgins.
And how we should be prepared, the Lord himself shows by the parable of ten Virgins.
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Let vs decke our selues with true fayth againste Antichriste in the later dayes.
Let us deck our selves with true faith against Antichrist in the later days.
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Let vs beautifie our selues with the works of charitie, the works also of righteousnes, chastitie, and temperauncie: Let us beautify our selves with the works of charity, the works also of righteousness, chastity, and temperancy:
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Let vs not be corrupted and defiled with drōkennes, bloude, and cares of this worlde.
Let us not be corrupted and defiled with Drunkenness, blood, and Cares of this world.
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Furthermore leest any shoulde ascrybe this preparation to his owne merite, strength and vertue, and that we shoulde see also, that the same preparatiō doth chiefly consiste in prouyding of the garment, S. Ihon addeth incontinently,
Furthermore least any should ascribe this preparation to his own merit, strength and virtue, and that we should see also, that the same preparation does chiefly consist in providing of the garment, S. John adds incontinently,
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and to her was graunted, that she shoulde aray or apparell her selfe.
and to her was granted, that she should array or apparel her self.
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Yf it be geuē, than is it not by our force or meanes prepared, 1. Corinth. 4. chapter.
If it be given, than is it not by our force or means prepared, 1. Corinth. 4. chapter.
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Yf it be geuen, than is it not bought by popish trafficke. Reade the .8. to the Actes.
If it be given, than is it not bought by popish traffic. Reade the.8. to the Acts.
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And he expresseth also the kinde of garmēt, of cleane or pure silke, & shyning or brighte.
And he Expresses also the kind of garment, of clean or pure silk, & shining or bright.
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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.
For we read also in the gospel of the wedding garment. The Apostle full oft exhorteth us, that we should put upon us the Lord Iesus. These things be in alligorie.
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But he by and by expounding nowe this kynde of garment, sayeth: that silke is the righteousnes of sainctes. Sainctes he calleth the faithfull.
But he by and by expounding now this kind of garment, Saith: that silk is the righteousness of Saints. Saints he calls the faithful.
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But where there is one only iustificatiō of faith through Christe, S. Ihon speaketh iustifications in the plurall nombre.
But where there is one only justification of faith through Christ, S. John speaks justifications in the plural number.
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For they that be freely through Christe iustified by fayth onely, doe incontinently sondry and many workes of righteousnes.
For they that be freely through Christ justified by faith only, do incontinently sundry and many works of righteousness.
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For he that is iuste as the same Ihon saieth, the same worketh righteousnes.
For he that is just as the same John Saith, the same works righteousness.
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Therfore be ther iustifications, to witte the righteousnes of fayth iustifieng, and the righteousenes of workes iustifieng:
Therefore be their justifications, to wit the righteousness of faith justicing, and the righteousenes of works justicing:
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that is to saye, declaring vs to be iustified by fayth alone.
that is to say, declaring us to be justified by faith alone.
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and be fully iustified, witnesse Paule in the .3. to the Romanes. Agayne they that be righteouse, do sondry workes of righteousenes, and cōmend themselues vnto God.
and be Fully justified, witness Paul in the.3. to the Romans. Again they that be righteous, do sundry works of righteousenes, and commend themselves unto God.
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So do they not appeare naked, but clothed with ther wedding garmēt, as we touched also in the thirde chapter of this booke
So do they not appear naked, but clothed with their wedding garment, as we touched also in the Third chapter of this book
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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, And full aptly is the garment of the bride called pure or clean, not for her self, whom we know to be always hindered and weakened by the Flesh,
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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.
but for the Spirit sanctifying, and blood of the son of God: as Saint Paul Testifieth Ephesians the Fifth, and First of John the First.
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The garment is sayed moreouer to be shyning and bryght, and that for the glorifieng of Sainctes to come.
The garment is said moreover to be shining and bright, and that for the glorifying of Saints to come.
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Whereof is made mention in the .12. of Daniell, and .13. chapter of Mathew. For of righteousnesse followeth glory.
Whereof is made mention in the.12. of Daniell, and.13. chapter of Matthew. For of righteousness follows glory.
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For whome he hath iustified, the same hath he also glorified. Vnto him be prayse honour and glory.
For whom he hath justified, the same hath he also glorified. Unto him be praise honour and glory.
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¶ Of the certētie of the saluation of Sainctes, and what blesse or Saluation is. The.lxxxiij. Sermon. AND he sayed vnto me:
¶ Of the certainty of the salvation of Saints, and what bless or Salvation is. The lxxxiij Sermon. AND he said unto me:
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wryte, blessed are they which are called vnto the lambes supper. And he said vnto me:
write, blessed Are they which Are called unto the Lambs supper. And he said unto me:
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these are the true sayenges of God. these Are the true sayings of God.
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The second place of this chapter is, of the certentie of the saluation of the faithful: The second place of this chapter is, of the certainty of the salvation of the faithful:
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where is signified in the meane season, what and of what maner, is the blesse of the faithful.
where is signified in the mean season, what and of what manner, is the bless of the faithful.
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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:
For there is said enough already of the marriage of the lamb, and that is to say, of the glory and bless of the chosen:
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but many thinges are suggested to man in this lyfe, which bring saluation in doubt,
but many things Are suggested to man in this life, which bring salvation in doubt,
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and go aboute as it wer to make it vncertaine, and therefore waueryng myndes are here nowe confyrmed.
and go about as it were to make it uncertain, and Therefore wavering minds Are Here now confirmed.
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This doctrine is profitable for afflicted and troubled cōsciences, and ouerthroweth and beateth downe the doctrine of sophisters, affirming that man is neuer assured of his saluatiō,
This Doctrine is profitable for afflicted and troubled Consciences, and Overthroweth and beats down the Doctrine of sophisters, affirming that man is never assured of his salvation,
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for that in an other place the wise man saieth: man knoweth not, whether he be worthy of loue or hatred.
for that in an other place the wise man Saith: man Knoweth not, whither he be worthy of love or hatred.
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Where he hath spoken that vpon an other occasion, and to an other ende, as I haue declared in my booke of the grace of God, &c. At this present therfore is shewed, that the saluation of the faythfull is most certayne.
Where he hath spoken that upon an other occasion, and to an other end, as I have declared in my book of the grace of God, etc. At this present Therefore is showed, that the salvation of the faithful is most certain.
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For first the Angell comaundeth the Euangelist to wryte. This is taken of the maner of men, which put in writing their Testamentes, conuenauntes,
For First the Angel comaundeth the Evangelist to write. This is taken of the manner of men, which put in writing their Testaments, conuenauntes,
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And they that haue suche kinde of writinges, are of a quiet minde, & thinke themselues safe and assured, agaynst al craftes, and subtill practises.
And they that have such kind of writings, Are of a quiet mind, & think themselves safe and assured, against all crafts, and subtle practises.
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And therfore to the intent that the minde of mā might be quieted in the matter of saluation, he causeth as it were an instrumēt to be written, wherby al ye godly might be assured of certaine saluation.
And Therefore to the intent that the mind of man might be quieted in the matter of salvation, he Causes as it were an Instrument to be written, whereby all you godly might be assured of certain salvation.
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The same maner of writyng our lord in other places followeth in weightie matters. As we maye see in the .8. and .30. chapt.
The same manner of writing our lord in other places follows in weighty matters. As we may see in the.8. and.30. Chapter.
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of Esaye, and in the .2. of Abacuke. Wherefore it is lesse to be marueled,
of Isaiah, and in the.2. of Abacuke. Wherefore it is less to be marveled,
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whie the Apostle S. Pvule so ofte alledged that same out of Abacuke: yt rightuouse shal liue by faith.
why the Apostle S. Pvule so oft alleged that same out of Abacuke: that righteous shall live by faith.
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For this only testimony of God, as that whiche is cited out of the godly instrument, might be in stead of all.
For this only testimony of God, as that which is cited out of the godly Instrument, might be in stead of all.
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And where God cōmaunded openly Moses and Ieremie to write (whereof we maye doubtles iudge, and certenly gather that other Prophetes also, Apostles and Euāgelistes, wrote not without commaundement) we see, of what authoritie the bokes of tholde & newe Testament be with al the godly.
And where God commanded openly Moses and Ieremie to write (whereof we may doubtless judge, and Certainly gather that other prophets also, Apostles and Evangelists, wrote not without Commandment) we see, of what Authority the books of tholde & new Testament be with all the godly.
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For they be diuine, autenticall, they be the instrument and testament of God, the bokes of God himselfe, which are rightly beleued, without any other helpe or cōfirmation.
For they be divine, authentical, they be the Instrument and Testament of God, the books of God himself, which Are rightly believed, without any other help or confirmation.
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We beleue the testamentes and sealed writinges of mē: how much more ought we beleue the bokes of the Scripture canonicall?
We believe the Testaments and sealed writings of men: how much more ought we believe the books of the Scripture canonical?
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Againe is manifestly declared to S. Iohn, what he should wryte: blessed are they which are called to the mariage of the Lambe.
Again is manifestly declared to S. John, what he should write: blessed Are they which Are called to the marriage of the Lamb.
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Therefore it is euident, that nowe it is cōfirmed both by the diuine oracle & lawefull instrument, that those whiche are called to the Lambes supper be and shall be bless•d.
Therefore it is evident, that now it is confirmed both by the divine oracle & lawful Instrument, that those which Are called to the Lambs supper be and shall be bless•d.
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This same was pronounced by oracle diuine, and written Autentically.
This same was pronounced by oracle divine, and written Authentically.
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What place than of doubtefulnes is lefte? vndoubtedly blessed are the faythfull, greffed in Christe.
What place than of doubtefulnes is left? undoubtedly blessed Are the faithful, greffed in Christ.
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For they be nowe called, vnto whome the gospell is preached, by the which thei are called to the participatiō of the giftes of God,
For they be now called, unto whom the gospel is preached, by the which they Are called to the participation of the Gifts of God,
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but chiefely to eternal life through Christ:
but chiefly to Eternal life through christ:
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and thei which not only heare the ver••e of the gospel, but that also receyue it,
and they which not only hear the ver••e of the gospel, but that also receive it,
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& beleue it with their har•e. For many be called, and fewe chosen.
& believe it with their har•e. For many be called, and few chosen.
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For ye gospel is preached to many, & the grace of God is offered in christ, but they receyue it not.
For you gospel is preached to many, & the grace of God is offered in Christ, but they receive it not.
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But such as through the grace of God doe receyue it with true fayth, are blessed.
But such as through the grace of God do receive it with true faith, Are blessed.
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For they are not only called to the Mariage, but also come vnto the mariage, and inioye that weddyng supper.
For they Are not only called to the Marriage, but also come unto the marriage, and enjoy that wedding supper.
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These thinges seme to be taken out of the doctrine of our sauiour which he taught in the .14. of Luke, of them that were bidden to the mariage. Reade that same place.
These things seem to be taken out of the Doctrine of our Saviour which he taught in the.14. of Lycia, of them that were bidden to the marriage. Reade that same place.
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Neuerthelesse by the waye is declared, what that blessednes of the faithfull is: nothing els verely, than the fruition of the supper of the lambes mariage. Nevertheless by the Way is declared, what that blessedness of the faithful is: nothing Else verily, than the fruition of the supper of the Lambs marriage.
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A supper is made whē the daye draweth towardes an ende.
A supper is made when the day draws towards an end.
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So is full saluation geuen to the godly about the ende of the worlde, at the resurrection of the dead:
So is full salvation given to the godly about the end of the world, At the resurrection of the dead:
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as in the fourmer sermon is expounded.
as in the former sermon is expounded.
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And verely all those thinges be altogether allegoricall, which represente vnto vs a certen signification of eternall life and glory.
And verily all those things be altogether allegorical, which represent unto us a certain signification of Eternal life and glory.
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Otherwise we haue learned of the doctrine of the Prophetes and Apostles, whiche the eare hath not hearde,
Otherwise we have learned of the Doctrine of the prophets and Apostles, which the ear hath not heard,
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nor the eye hath sene, nor haue entred into the hart of mā, the same hath God himselfe prepared for them that loue him.
nor the eye hath seen, nor have entered into the heart of man, the same hath God himself prepared for them that love him.
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Finally is annexed agayne a moste weightie assertion, or confirmation hereof. For he heareth it vttered by an oracle from heauen, NONLATINALPHABET. Finally is annexed again a most weighty assertion, or confirmation hereof. For he hears it uttered by an oracle from heaven,.
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These wordes or saiynges of God be true. They be verely true, and be of God.
These words or sayings of God be true. They be verily true, and be of God.
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Or els, they be trewe, for thei be of God. Erasmus hath translated: these wordes of God are true.
Or Else, they be true, for they be of God. Erasmus hath translated: these words of God Are true.
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And so hath the vulgare translation: these sayenges of God are true. By a double reason therefore are these thinges confirmed, whiche are here propounded:
And so hath the Vulgar Translation: these sayings of God Are true. By a double reason Therefore Are these things confirmed, which Are Here propounded:
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both for that they be true, and because they be of God. Although they come bothe to one poincte.
both for that they be true, and Because they be of God. Although they come both to one point.
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For sins they be of God, whiche is veritie, they can not but be true. Therefore let vs beleue these thinges, and leaue no place vnto doubtefulnes.
For Sins they be of God, which is verity, they can not but be true. Therefore let us believe these things, and leave no place unto doubtefulnes.
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Here is cutte of the occasion of subtile reasonyng, that the scriptures and preachynges set forth of men out of the scriptures, are not the worde of God: Here is Cut of the occasion of subtle reasoning, that the Scriptures and preachings Set forth of men out of the Scriptures, Are not the word of God:
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for that they be written on Paper with Inke, and pronounced with mans voice, & with a sounde passyng awaye:
for that they be written on Paper with Ink, and pronounced with men voice, & with a sound passing away:
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where the worde of God is nother humane, nor corruptible, nor passyng awaye.
where the word of God is neither humane, nor corruptible, nor passing away.
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For the celestiall oracle doeth here pronounce manifestly, that the saiynges were written into the boke of S. Iohn,
For the celestial oracle doth Here pronounce manifestly, that the sayings were written into the book of S. John,
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and pronounced of the Aungell, and to be true, and to be gods worde. So Paule affirmeth also in the .1. Thess. 2. chapt.
and pronounced of the Angel, and to be true, and to be God's word. So Paul Affirmeth also in the.1. Thess 2. Chapter.
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that the worde that he preached of him, was the very worde of God.
that the word that he preached of him, was the very word of God.
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Likewise S. Peter, in the .1. Peter. 1. Therfore let curiouse men leaue bringyng forth of these Paradoxes,
Likewise S. Peter, in the.1. Peter. 1. Therefore let curious men leave bringing forth of these Paradoxes,
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& cease from their disputing, that the word of God written, and preached, is not the word of God.
& cease from their disputing, that the word of God written, and preached, is not the word of God.
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Than is not verely the worde of God, what time such thinges are written or spoken agree not with the holy Scripture of God.
Than is not verily the word of God, what time such things Are written or spoken agree not with the holy Scripture of God.
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The mindes of the faithfull are rather to be allured to this poincte, that thei beleue,
The minds of the faithful Are rather to be allured to this point, that they believe,
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and cleane vnto al wordes of the scripture declared in their righte sense, as the most certen wordes of God.
and clean unto all words of the scripture declared in their right sense, as the most certain words of God.
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For els, to what thing shall we trust? what thing after this shal we haue vndoubted and certayne. To God be glory.
For Else, to what thing shall we trust? what thing After this shall we have undoubted and certain. To God be glory.
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¶ The facte of S. Iohn is declared, whiche woulde haue worshipped the Angell, and of the Angell prohibityng. The.lxxxiiij. Sermon.
¶ The fact of S. John is declared, which would have worshipped the Angel, and of the Angel prohibiting. The lxxxiiij Sermon.
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AND I felle at his fete, to worship him. And he sayde to me: see thou do it not. AND I fell At his feet, to worship him. And he said to me: see thou do it not.
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For I am thy fellow seruaunte, and one of thy bretherne, and of thē that haue the testimony of Iesus. Worship God.
For I am thy fellow servant, and one of thy brethren, and of them that have the testimony of Iesus. Worship God.
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For the testimony of Iesu, is the sprete of Prophecie. For the testimony of Iesu, is the sprete of Prophecy.
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Here is added the thirde place of this chapter, to witte the doyng of the Apostle S. Iohn, and the Aungel of God.
Here is added the Third place of this chapter, to wit the doing of the Apostle S. John, and the Angel of God.
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S. Iohn would haue worshipped the Aungell: but he is prohibited of the Angel, whiche biddeth him worship God. S. John would have worshipped the Angel: but he is prohibited of the Angel, which bids him worship God.
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And before al this acte and enterprise of Iohn semeth chiefly to be considered.
And before all this act and enterprise of John Seemeth chiefly to be considered.
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Angelles are surely right noble creatures, and of greate power, by whome the lord executeth greatest affaires.
Angels Are surely right noble creatures, and of great power, by whom the lord Executeth greatest affairs.
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They take vpon them for the moste parte the shape of men, and very oft appeare vnto men, serue, kepe,
They take upon them for the most part the shape of men, and very oft appear unto men, serve, keep,
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and doe good vnto thē, accordyngly as God vseth their ministerie.
and do good unto them, accordingly as God uses their Ministry.
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For the Apostle speakyng of Angelles (as I tolde you in the .29. Sermon) be they not al, sayeth he, ministring spretes, which are sent forth to serue for their sakes whiche shall be made heyres of saluation? And these thinges doeth the Scripture make playne by sondry examples. For the Apostle speaking of Angels (as I told you in the.29. Sermon) be they not all, Saith he, ministering spretes, which Are sent forth to serve for their sakes which shall be made Heirs of salvation? And these things doth the Scripture make plain by sundry Examples.
p-acp dt n1 vvg pp-f n2 (c-acp pns11 vvd pn22 p-acp dt crd. n1) vbb pns32 xx d, vvz pns31, j-vvg n2, r-crq vbr vvn av pc-acp vvi p-acp po32 n2 r-crq vmb vbi vvn n2 pp-f n1? cc d n2 vdz dt n1 vvb n1 p-acp j n2.
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Three appered to Abraham in mans likenes, whiche were Aungelles, instructyng him, two deliuered Loth him self out of the handes of the Sodomites, Three appeared to Abraham in men likeness, which were Angels, instructing him, two Delivered Loath him self out of the hands of the Sodomites,
crd vvd p-acp np1 p-acp ng1 n1, r-crq vbdr n2, vvg pno31, crd vvn j pno31 n1 av pp-f dt n2 pp-f dt n2,
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and brought him out of the fire:
and brought him out of the fire:
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whole armies of Aungelles inuironne Iacob, defendyng him agaynst the force and violence o• his brother Esawe. The Lorde sente his Angell before Moses and the children of Israell, to leade them through the wildernes into the lande of promission. Whole armies of Angels inuironne Iacob, defending him against the force and violence o• his brother Esau. The Lord sent his Angel before Moses and the children of Israel, to lead them through the Wilderness into the land of promission.
j-jn n2 pp-f n2 vvi np1, vvg pno31 p-acp dt n1 cc n1 n1 po31 n1 vvd. dt n1 vvd po31 n1 p-acp np1 cc dt n2 pp-f np1, pc-acp vvi pno32 p-acp dt n1 p-acp dt n1 pp-f n1.
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Firie charettes compassed about Helizeus. An Angel leuied the siege of Hierusalem, slayeng an hondreth foure score and fiue thousande of the Assiryans. Firy charettes compassed about Elisha. an Angel levied the siege of Jerusalem, slaying an hondreth foure score and fiue thousande of the Assyrians.
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Daniel hath Angelles familiar with him. Likewise the fathers and other Prophetes. An Aungell deliuereth Ioseph out of all care: daniel hath Angels familiar with him. Likewise the Father's and other prophets. an Angel Delivereth Ioseph out of all care:
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the same deliuereth the wise menne from the treason of Herode: by and by he commaundeth to conueye awaye Christ into Aegipt: the same Delivereth the wise men from the treason of Herod: by and by he commandeth to convey away christ into Egypt:
dt d vvz dt j n2 p-acp dt n1 pp-f np1: p-acp cc a-acp pns31 vvz pc-acp vvi av np1 p-acp np1:
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Angelles minister to Christ, in white garmentes they testified that the Lorde was risen, and ascended into heauen. Angels minister to christ, in white garments they testified that the Lord was risen, and ascended into heaven.
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The same bryng the Apostles out of prison, one of them deliuereth Peter out of Herodes prison. The same bring the Apostles out of prison, one of them Delivereth Peter out of Herod prison.
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An Angell is sent to Cornelius an Italian captayne. Angelles many times talke with Paule. Oftentimes they imploye great benefites vpon men.
an Angel is sent to Cornelius an Italian captain. Angels many times talk with Paul. Oftentimes they employ great benefits upon men.
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They declare themselues through God to be of greate power. And whileste menne obserue those thinges, they would worshippe Aungelles:
They declare themselves through God to be of great power. And whilst men observe those things, they would worship Angels:
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as euen at this present, where the Apostle S. Iohn vnderstande that Christ him self by his Angell did open to him so great misteries for the profit of churches,
as even At this present, where the Apostle S. John understand that christ him self by his Angel did open to him so great Mysteres for the profit of Churches,
c-acp av p-acp d j, c-crq dt n1 np1 np1 vvi cst np1 pno31 n1 p-acp po31 n1 vdd vvi p-acp pno31 av j n2 p-acp dt n1 pp-f n2,
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whilest he maruayled at his brightnes and godly giftes, he would by and by haue worshipped this his Angell the bringer of misteries:
whilst he marveled At his brightness and godly Gifts, he would by and by have worshipped this his Angel the bringer of Mysteres:
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not that he intended or pourposed to reuolte from God, and couered in stead of God to worshippe an Angell for nother is it lawefull ones to Imagine suche a wickednes of so greate an Apostle.
not that he intended or purposed to revolt from God, and covered in stead of God to worship an Angel for neither is it lawful ones to Imagine such a wickedness of so great an Apostle.
xx cst pns31 vvd cc vvd pc-acp vvi p-acp np1, cc vvn p-acp n1 pp-f np1 pc-acp vvi dt n1 p-acp av-dx vbz pn31 j pi2 p-acp vvi d dt n1 pp-f av j dt n1.
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He woulde therefore haue worshipped and honored the Angell with Dulia as they terme it, (and as Thomas of Aquine expoundeth it) not with Latria: that is to saye, to worshyppe and honour God, as God:
He would Therefore have worshipped and honoured the Angel with Dulia as they term it, (and as Thomas of Aquinas expoundeth it) not with Latria: that is to say, to worship and honour God, as God:
pns31 vmd av vhi vvn cc vvd dt n1 p-acp np1 c-acp pns32 vvb pn31, (cc c-acp np1 pp-f np1 vvz pn31) xx p-acp np1: cst vbz pc-acp vvi, pc-acp vvi cc n1 np1, c-acp np1:
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but the Aungell somewhat lesse, as an excellent messager of God. Howebeit herein he offended, to the ende that al menne should vnderstande that they sinne,
but the Angel somewhat less, as an excellent Messenger of God. Howbeit herein he offended, to the end that all men should understand that they sin,
cc-acp dt n1 av av-dc, c-acp dt j n1 pp-f np1. a-acp av pns31 vvd, p-acp dt n1 cst d n2 vmd vvi cst pns32 vvb,
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howe many so euer doe worshippe and honour Aungelles or excellent creatures with godly worshippe. As all the worshippers of Sainctes doe at this daye in Papistrie.
how many so ever do worship and honour Angels or excellent creatures with godly worship. As all the worshippers of Saints do At this day in Papistry.
c-crq d av av vdb vvi cc n1 n2 cc j n2 p-acp j n1. p-acp d dt n2 pp-f n2 vdb p-acp d n1 p-acp n1.
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Nother haue they any other shifte to colour their errour but that same distinction, that God is worshipped and honoured with worship latrical,
Nother have they any other shift to colour their error but that same distinction, that God is worshipped and honoured with worship latrical,
np1 vhb pns32 d j-jn n1 pc-acp vvi po32 n1 p-acp d d n1, cst np1 vbz vvn cc vvn p-acp n1 j,
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and Sainctes and Angelles with worship dulical, and the virgin Mary with honour hiperdulical, and I wote not what thinges els, which I am both ashamed and loth to reherse.
and Saints and Angels with worship dulical, and the Virgae Marry with honour hiperdulical, and I wot not what things Else, which I am both ashamed and loath to rehearse.
cc n2 cc n2 p-acp n1 j, cc dt n1 vvi p-acp n1 j, cc pns11 vvb xx r-crq n2 av, r-crq pns11 vbm av-d j cc j pc-acp vvi.
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And it appereth that S. Iohn here was intangled with the same errour:
And it appeareth that S. John Here was entangled with the same error:
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whom otherwise we must nedes cōfesse to haue sinned by Apostasie, and would haue worshipped the Angell for God, or with God. whom otherwise we must needs confess to have sinned by Apostasy, and would have worshipped the Angel for God, or with God.
r-crq av pns12 vmb av vvi pc-acp vhi vvn p-acp n1, cc vmd vhi vvn dt n1 p-acp np1, cc p-acp np1.
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Which are both two wicked, and vnworthie such a manne.
Which Are both two wicked, and unworthy such a man.
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But in ease he worshipped God, and would neuerthelesse haue worshipped the Angel also, what thing els did he,
But in ease he worshipped God, and would nevertheless have worshipped the Angel also, what thing Else did he,
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than offende in the worshippe dulicall.
than offend in the worship dulicall.
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And verely God hath permitted so worthie a man to erre, as he did also Peter and Thomas; to the intent he mighte heale ou• infirmities:
And verily God hath permitted so worthy a man to err, as he did also Peter and Thomas; to the intent he might heal ou• infirmities:
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that is to witte, that by their errours we might learne to beleue more rightly, and to honour God more purely.
that is to wit, that by their errors we might Learn to believe more rightly, and to honour God more purely.
cst vbz p-acp n1, cst p-acp po32 n2 pns12 vmd vvi pc-acp vvi av-dc av-jn, cc p-acp n1 np1 av-dc av-j.
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For this present place teacheth openly, and other like examples of errours, that all the sayinges and doynges of Sainctes are not to be allowed without any differente.
For this present place Teaches openly, and other like Examples of errors, that all the sayings and doings of Saints Are not to be allowed without any different.
p-acp d j n1 vvz av-j, cc j-jn j n2 pp-f n2, cst d dt n2-vvg cc n2-vdg pp-f np1 vbr xx pc-acp vbi vvn p-acp d j.
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For now here followeth the facte of an Angel most excellent, that is to saye, a godly confutatiō of the errour.
For now Here follows the fact of an Angel most excellent, that is to say, a godly confutation of the error.
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First he sayeth not lightly, do not as thou haste pourposed: First he Saith not lightly, do not as thou haste purposed:
ord pns31 vvz xx av-j, vdb xx c-acp pns21 vvb vvn:
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but greuousely condemning his facte, he sayeth with a certen vehemencie, see thou doest it not.
but grievously condemning his fact, he Saith with a certain vehemency, see thou dost it not.
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We haue a like phrase of speach here in Swicerlande, what time (signifiynge in any wise to be ware) we saye, Long vnd thu das nitte. Loke thou doest it not.
We have a like phrase of speech Here in Swicerlande, what time (signifying in any wise to be aware) we say, Long Und Thus das nit. Look thou dost it not.
pns12 vhb dt j n1 pp-f n1 av p-acp n1, r-crq n1 (vvg p-acp d n1 pc-acp vbi j) pns12 vvb, av-j fw-ge av fw-ge n1. vvb pns21 vd2 pn31 xx.
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Wherefore we haue learned by the testimonie of the angell, that now nother Angels nor sainctes are to be worshipped.
Wherefore we have learned by the testimony of the angel, that now neither Angels nor Saints Are to be worshipped.
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For seyng the Lord himself sayeth of Sainctes, thei shal be as the Angelles of God:
For sing the Lord himself Saith of Saints, they shall be as the Angels of God:
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I see not whie they shoulde not match the Sainctes with Angels.
I see not why they should not match the Saints with Angels.
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And we haue verely learned that they maye be worshipped nother with culte latrical nor dulical.
And we have verily learned that they may be worshipped neither with Culte latrical nor dulical.
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And to worship, is with a minde to honour, to fal at the fete, to bowe downe and knele.
And to worship, is with a mind to honour, to fall At the feet, to bow down and knee.
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As I haue sayed els where. After thangel sheweth reasons, whie he ought not to worshippe:
As I have said Else where. After thangel shows Reasons, why he ought not to worship:
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for I am thy fellowe seruaunt. He sayeth not seruaūt, but fellowe seruaunt: to witte of the same office with thee, vnder the same lord and maister.
for I am thy fellow servant. He Saith not servant, but fellow servant: to wit of the same office with thee, under the same lord and master.
c-acp pns11 vbm po21 n1 n1. pns31 vvz xx n1, cc-acp n1 n1: p-acp n1 pp-f dt d n1 p-acp pno21, p-acp dt d n1 cc n1.
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For Angelles serue God after their maner: and so doe menne serue God after theyr maner:
For Angels serve God After their manner: and so do men serve God After their manner:
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yet are all seruauntes, and that the seruauntes of one maister.
yet Are all Servants, and that the Servants of one master.
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And it is agaynste reason that one seruaunt should honour and worship and other of his fellowes, beyng of the same state and creation.
And it is against reason that one servant should honour and worship and other of his Fellows, being of the same state and creation.
cc pn31 vbz p-acp n1 cst crd n1 vmd vvi cc n1 cc n-jn pp-f po31 n2, vbg pp-f dt d n1 cc n1.
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It is therfore an vnworthie matter, that the faithful should worship the Apostles, Prophetes, or Martirs:
It is Therefore an unworthy matter, that the faithful should worship the Apostles, prophets, or Martyrs:
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muche lesse doeth it become them to honour their dead bones.
much less doth it become them to honour their dead bones.
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And leeste any man should saye, how thangel in dede in respecte of the moste excellent Apostle S. Iohn, confesseth himself to be his felowe seruaunt:
And leeste any man should say, how thangel in deed in respect of the most excellent Apostle S. John, Confesses himself to be his fellow servant:
np1 zz d n1 vmd vvi, c-crq n1 p-acp n1 p-acp n1 pp-f dt av-ds j n1 np1 np1, vvz px31 pc-acp vbi po31 n1 n1:
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but that there is an other consideration to be had of other men, which come not nere the dignitie of blessed Iohn: & therefore sins we be much inferiour, we maie worship Angelles and Apostles our superiours:
but that there is an other consideration to be had of other men, which come not never the dignity of blessed John: & Therefore Sins we be much inferior, we may worship Angels and Apostles our superiors:
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he preuenteth and sayeth, and of thy bretherne. he preventeth and Saith, and of thy brethren.
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And who be the bretherne of the Apostle S. Iohn? the Angel him selfe aunswereth,
And who be the brethren of the Apostle S. John? the Angel him self Answers,
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and sayeth, whiche haue the testimony of Iesu. The testimony of Iesus, is the gospell, & the very fayth fixed on the gospell, comprehendyng with a faythfull minde Iesus.
and Saith, which have the testimony of Iesu. The testimony of Iesus, is the gospel, & the very faith fixed on the gospel, comprehending with a faithful mind Iesus.
cc vvz, r-crq vhb dt n1 pp-f np1 dt n1 pp-f np1, vbz dt n1, cc dt j n1 vvn p-acp dt n1, vvg p-acp dt j n1 np1.
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Wherfore al ye faithful of Christ, be Iohns bretherne: therefore is the Angel their fellowe seruaunt also.
Wherefore all you faithful of christ, be Iohns brethren: Therefore is the Angel their fellow servant also.
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And therefore none of the faithful ought to worship any Angel or Apostle:
And Therefore none of the faithful ought to worship any Angel or Apostle:
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the lorde him selfe also in the .12. of Matth. calleth all that obeye his worde or preachyng, bretherne.
the lord him self also in the.12. of Matthew calls all that obey his word or preaching, brethren.
dt n1 pno31 n1 av p-acp dt crd. pp-f np1 vvz d cst vvi po31 n1 cc vvg, n2.
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And here is dilligentely to be noted, that by faith we are made the bretherne of Christ, of Angelles and Apostles.
And Here is dilligentely to be noted, that by faith we Are made the brethren of christ, of Angels and Apostles.
cc av vbz av-jn pc-acp vbi vvn, cst p-acp n1 pns12 vbr vvn dt n2 pp-f np1, pp-f n2 cc n2.
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This shuld the Monkes and Freres haue beaten in and set forth, and not the fraternitie of our Lady, and fraternities of Sainctes:
This should the Monks and Friar have beaten in and Set forth, and not the fraternity of our Lady, and fraternities of Saints:
d vmd dt n2 cc n2 vhb vvn p-acp cc vvi av, cc xx dt n1 pp-f po12 n1, cc ng1 pp-f n2:
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vnlesse they had ben the Apostles of that great & abominable Antichrist.
unless they had been the Apostles of that great & abominable Antichrist.
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Moreouer the Angell him selfe expoundyng agayne his owne wordes, sheweth what is the testimony of Iesu Christ. Moreover the Angel him self expounding again his own words, shows what is the testimony of Iesu christ.
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For the testimony of Iesu, is the sprete of Prophecie. And the sprete signifieth reuelation or vnderstandynge:
For the testimony of Iesu, is the sprete of Prophecy. And the sprete signifies Revelation or understanding:
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and prophecie the propheticall and Apostolical doctrine. And therefore ye sense is:
and prophecy the prophetical and Apostolical Doctrine. And Therefore you sense is:
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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.
the testimony of Iesu christ is no other thing, but the revealing of the Doctrine of Prophets and Apostles in the mind of the godly through the holy ghost and faith.
dt n1 pp-f np1 np1 vbz dx j-jn n1, cc-acp dt n-vvg pp-f dt n1 pp-f n2 cc n2 p-acp dt n1 pp-f dt j p-acp dt j n1 cc n1.
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And therfore the Apostles in the gospel are called witnesses: and the gospell, a testimony. And to testifie, is to preach.
And Therefore the Apostles in the gospel Are called Witnesses: and the gospel, a testimony. And to testify, is to preach.
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Of the whiche exposition such an argument maye be gathered:
Of the which exposition such an argument may be gathered:
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the cause of thy worshippyng, Iohn, is doubtles that excellent reuelation and prophecie, vnto thee by me reuealed.
the cause of thy worshipping, John, is doubtless that excellent Revelation and prophecy, unto thee by me revealed.
dt n1 pp-f po21 vvg, np1, vbz av-j d j n1 cc n1, p-acp pno21 p-acp pno11 vvn.
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But yf I should therefore seme worthie to be worshipped, for that there is in me an excellent sprete of Prophecie:
But if I should Therefore seem worthy to be worshipped, for that there is in me an excellent sprete of Prophecy:
p-acp cs pns11 vmd av vvi j pc-acp vbi vvn, c-acp cst pc-acp vbz p-acp pno11 dt j n1 pp-f n1:
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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.
by the like reason shalt thou worship all thy brethren, in whom is the same sprete of prophecy, to wit the testimony of Iesu, the true faith.
p-acp dt j n1 vm2 pns21 vvi d po21 n2, p-acp r-crq vbz dt d n1 pp-f n1, p-acp n1 dt n1 pp-f np1, dt j n1.
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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.
But where thou See, and thy self art compelled to grant, the same to be very absurd, I perceive it to be absurd if thou Shouldst worship an Angel.
p-acp c-crq pns21 vv2, cc po21 n1 vb2r vvn pc-acp vvi, dt d pc-acp vbi av j, pns11 vvb pn31 pc-acp vbi j cs pns21 vmd2 vvi dt n1.
(91) sermon (DIV2)
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The laste and strōgest reason, whie he would not be worshipped, is this: worship God.
The laste and Strongest reason, why he would not be worshipped, is this: worship God.
dt ord cc js n1, c-crq pns31 vmd xx vbi vvn, vbz d: n1 np1.
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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.
It is taken out of the Authority and Law of God perpetual and immutable, revealed in the.6. of Deuter and repeated of our Saviour christ in the.4. of Matthew if we would obey the law of God, all Culte and worshipping and invocation of Saints had been long Sins banished and exiled out of the Church.
pn31 vbz vvn av pp-f dt n1 cc n1 pp-f np1 j cc j, vvn p-acp dt crd. pp-f np1 cc vvn pp-f po12 n1 np1 p-acp dt crd. pp-f np1 cs pns12 vmd vvi dt n1 pp-f np1, d j cc vvg cc n1 pp-f n2 vhd vbn j n2 vvn cc vvn av pp-f dt n1.
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Furthermore ther be other places also, which commende the ministeries and vertues of Angelles, teachyng neuerthelesse to honour and call vpon God himself.
Furthermore there be other places also, which commend the ministeries and Virtues of Angels, teaching nevertheless to honour and call upon God himself.
av pc-acp vbi j-jn n2 av, r-crq vvi dt n2 cc n2 pp-f n2, n-vvg av p-acp n1 cc vvi p-acp np1 px31.
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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,
Reade the goodly Psalms.34. and.91. And if any man list to have also the consent of the Father's, let him read S. Austen saying, that Angels must neither be worshipped nor called upon,
np1 dt j n2 crd. cc crd. cc cs d n1 vvb pc-acp vhi av dt n1 pp-f dt n2, vvb pno31 vvi n1 np1 vvg, cst n2 vmb av-dx vbi vvn ccx vvn p-acp,
(91) sermon (DIV2)
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nother ought there sacrifice to be made vnto them, nor churches erected.
neither ought there sacrifice to be made unto them, nor Churches erected.
av-dx vmd pc-acp vvi pc-acp vbi vvn p-acp pno32, ccx n2 vvn.
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The chiefe places be, of the true religion the .55. chap. against Maximine an Arriane Bishop,
The chief places be, of the true Religion the.55. chap. against Maximine an Arriane Bishop,
dt j-jn n2 vbi, pp-f dt j n1 dt crd. n1 p-acp np1 dt np1 n1,
(91) sermon (DIV2)
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first boke, leafe .77. De ciuit. dei.8. boke laste chapt. 10. chapt. 16.19.20. To God be the glory.
First book, leaf.77. De Civil. dei.8. book laste Chapter. 10. Chapter. 16.19.20. To God be the glory.
ord n1, n1 crd. fw-fr fw-la. fw-la crd. n1 ord j. crd j. crd. p-acp np1 vbb dt n1.
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¶ The description of Christe the Iudge commyng to the laste iudgement. The.lxxxv. Sermon.
¶ The description of Christ the Judge coming to the laste judgement. The lxxxv Sermon.
¶ dt n1 pp-f np1 dt n1 vvg p-acp dt ord n1. dt crd n1.
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AND I sawe heauen open and beholde a white horse, and he that sat vpon him, was called faithful & true, AND I saw heaven open and behold a white horse, and he that sat upon him, was called faithful & true,
cc pns11 vvd n1 j cc vvi dt j-jn n1, cc pns31 cst vvd p-acp pno31, vbds vvn j cc j,
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and in rightuousenes dyd he iudge, and make battaile. His eyes were as a flame of fire, and on his head were many crownes:
and in rightuousenes did he judge, and make battle. His eyes were as a flame of fire, and on his head were many crowns:
cc p-acp n1 vdd pns31 vvi, cc vvi n1. po31 n2 vbdr p-acp dt n1 pp-f n1, cc p-acp po31 n1 vbdr d n2:
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& he had a name written, that no man knewe but him selfe.
& he had a name written, that no man knew but him self.
cc pns31 vhd dt n1 vvn, cst dx n1 vvd p-acp pno31 n1.
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And he was clothed with a vesture dipte in bloud, and his name is called, the worde of God.
And he was clothed with a vesture dipped in blood, and his name is called, the word of God.
cc pns31 vbds vvn p-acp dt n1 vvn p-acp n1, cc po31 n1 vbz vvn, dt n1 pp-f np1.
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And the warriers which were in heauen followed him vpon white horses, clothed with white and pure silke.
And the warriors which were in heaven followed him upon white Horses, clothed with white and pure silk.
cc dt n2 r-crq vbdr p-acp n1 vvd pno31 p-acp j-jn n2, vvn p-acp j-jn cc j n1.
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And out of his mouthe went a sharpe sworde, that with it he should smite the heythen.
And out of his Mouth went a sharp sword, that with it he should smite the Heathen.
cc av pp-f po31 n1 vvd dt j n1, cst p-acp pn31 pns31 vmd vvi dt j.
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And he shall rule thē with a rod of yron, and he trode the winefatte of the fearecenesse,
And he shall Rule them with a rod of iron, and he trodden the winefatte of the fearecenesse,
cc pns31 vmb vvi pno32 p-acp dt n1 pp-f n1, cc pns31 vvd dt n1 pp-f dt n1,
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and the wrath of almightie God. And hath on his vesture, & on his thighe a name written:
and the wrath of almighty God. And hath on his vesture, & on his thigh a name written:
cc dt n1 pp-f j-jn np1. np1 vhz p-acp po31 n1, cc p-acp po31 n1 dt n1 vvn:
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kynge of kinges, and Lorde of Lordes. Hitherto we haue hearde many thinges of the sondry pūnishementes of the vngodly:King of Kings, and Lord of lords. Hitherto we have heard many things of the sundry punnishementes of the ungodly:
n1 pp-f n2, cc n1 pp-f n2. av pns12 vhb vvn d n2 pp-f dt j n2 pp-f dt j:
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and because it is manifeste, that God taketh punnishment of the mischeuous and wicked at sondry times, and Because it is manifest, that God Takes punishment of the mischievous and wicked At sundry times,
cc c-acp pn31 vbz j, cst np1 vvz n1 pp-f dt j cc j p-acp j n2,
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and diuersely, but most fully and most seuerely in that same laste iudgement, and from thence forth euermore,
and diversely, but most Fully and most severely in that same laste judgement, and from thence forth evermore,
cc av-j, cc-acp av-ds av-j cc av-ds av-j p-acp cst d ord n1, cc p-acp av av av,
(92) sermon (DIV2)
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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 S. John hath ones, twice, thrice begun to Treat of the laste judgement, as in the end of the.11. and.14. Chapter.
cc n1 np1 vhz pi2, av, av vvn pc-acp vvi pp-f dt ord n1, c-acp p-acp dt n1 pp-f dt crd. cc crd. j.
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And yet hath euer differred, suspended and reserued to an other place:
And yet hath ever differed, suspended and reserved to an other place:
cc av vhz av vvn, vvn cc vvn p-acp dt j-jn n1:
(92) sermon (DIV2)
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at the last thinkyng it time, to set before al mens eyes a description chiefely necessarie, at the length he taketh it in hande,
At the last thinking it time, to Set before all men's eyes a description chiefly necessary, At the length he Takes it in hand,
p-acp dt ord vvg pn31 n1, pc-acp vvi p-acp d ng2 n2 dt n1 av-jn j, p-acp dt n1 pns31 vvz pn31 p-acp n1,
(92) sermon (DIV2)
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and nowe finissheth it vp as a matter of all other greateste.
and now finisheth it up as a matter of all other greatest.
cc av vvz pn31 a-acp p-acp dt n1 pp-f d j-jn js.
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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,
He annexeth Therefore to a plentiful treatise of the tormets of the ungodly, a most full and evident description of the judge most righteous and greatest,
pns31 vvz av p-acp dt j n1 pp-f dt n2 pp-f dt j, dt av-ds j cc j n1 pp-f dt n1 av-ds j cc js,
(92) sermon (DIV2)
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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.
and of that laste judgement, and most strait of all Others, wherein most Fully and severely the pains shall be executed upon all Antichristians, and ungodly for evermore.
cc pp-f cst ord n1, cc av-ds av-j pp-f d n2-jn, c-crq av-ds av-j cc av-j dt n2 vmb vbi vvn p-acp d np2, cc j c-acp av.
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This place (which is the fourth of this chapt.) and this treatise stretcheth vnto the .21. chapter.
This place (which is the fourth of this Chapter.) and this treatise Stretcheth unto the.21. chapter.
d n1 (r-crq vbz dt ord pp-f d j.) cc d n1 vvz p-acp dt crd. n1.
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The elocution is great, smellyng of the propheticall maiestie, and Apostolicall perspicuitie, and efficacitie.
The elocution is great, smelling of the prophetical majesty, and Apostolical perspicuity, and efficacity.
dt n1 vbz j, vvg pp-f dt j n1, cc j n1, cc n1.
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You shall finde not a fewe of this sorte in the prophetes, especially in the .24.25.26. and .27. chapt. of Esaye.
You shall find not a few of this sort in the Prophets, especially in the.24.25.26. and.27. Chapter. of Isaiah.
pn22 vmb vvi xx dt d pp-f d n1 p-acp dt n2, av-j p-acp dt crd. cc crd. j. pp-f np1.
(92) sermon (DIV2)
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And verely this doctrine is very profitable and necessary to be learned and vnderstande moste dilligently of all and singular faythfull, as the whiche with muche dilligence and moste plentifull abondaunce was set forth to this ende of the Prophetes and Apostles,
And verily this Doctrine is very profitable and necessary to be learned and understand most diligently of all and singular faithful, as the which with much diligence and most plentiful abondaunce was Set forth to this end of the prophets and Apostles,
cc av-j d n1 vbz av j cc j pc-acp vbi j cc vvb av-ds av-j pp-f d cc j j, p-acp dt r-crq p-acp d n1 cc av-ds j n1 vbds vvn av p-acp d n1 pp-f dt n2 cc n2,
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but chiefely of the Lorde Iesus Christe him selfe, bothe in the Gospell, and also in this moste godly reuelation.
but chiefly of the Lord Iesus Christ him self, both in the Gospel, and also in this most godly Revelation.
cc-acp av-jn pp-f dt n1 np1 np1 pno31 n1, av-d p-acp dt n1, cc av p-acp d av-ds j n1.
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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.
For unless thou be kept in thy duty for Fear of the judgement, and Judge to come, it is no marvel though thou runneste mad and perish with this foolish and wicked world.
p-acp cs pns21 vbb vvd p-acp po21 n1 p-acp n1 pp-f dt n1, cc n1 pc-acp vvi, pn31 vbz dx n1 cs pns21 j j cc vvi p-acp d j cc j n1.
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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.
In the treatise of the laste judgement is seen the end of all men, life and death, felicity and misery, pain or torment, and unspeakable and heavenly reward.
p-acp dt n1 pp-f dt ord n1 vbz vvn dt n1 pp-f d n2, n1 cc n1, n1 cc n1, n1 cc n1, cc j cc j n1.
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He that remembreth these thinges well, abhorreth wickednes, and walketh in holy feare before God.
He that Remember these things well, abhorreth wickedness, and walks in holy Fear before God.
pns31 cst vvz d n2 av, vvz n1, cc vvz p-acp j n1 p-acp np1.
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And we haue learned of the doctrine of the Gospell, that the same daye of the restoryng of all,
And we have learned of the Doctrine of the Gospel, that the same day of the restoring of all,
cc pns12 vhb vvn pp-f dt n1 pp-f dt n1, cst dt d n1 pp-f dt j-vvg pp-f d,
(92) sermon (DIV2)
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and oppression of the vngodly, and also of all vngodlines, is knowen to no mortall man, but to the father alone:
and oppression of the ungodly, and also of all ungodliness, is known to no Mortal man, but to the father alone:
cc n1 pp-f dt j, cc av pp-f d n1, vbz vvn p-acp dx j-jn n1, cc-acp p-acp dt n1 av-j:
(92) sermon (DIV2)
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and therefore to inquire of the houre and momente thereof to be most folishely done much more wickedly.
and Therefore to inquire of the hour and moment thereof to be most folishely done much more wickedly.
cc av pc-acp vvi pp-f dt n1 cc n1 av pc-acp vbi av-ds av-j vdn d dc av-j.
(92) sermon (DIV2)
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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.
Notwithstanding the good Lord hath showed and signified tokens, which when we shall see to be fulfilled and accomplished, we might lift up our Heads, knowing that our redemption draws never.
a-acp dt j n1 vhz vvn cc vvd n2, r-crq c-crq pns12 vmb vvi pc-acp vbi vvn cc vvn, pns12 vmd vvi a-acp po12 n2, vvg cst po12 n1 vvz av-j.
(92) sermon (DIV2)
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Beholde your redemption, sayeth he, not your tourment.
Behold your redemption, Saith he, not your torment.
vvb po22 n1, vvz pns31, xx po22 n1.
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10759
For he speaketh of the godly, lokyng for their redemption frō heauen, at the retourne of our sauiour and redemer our lord Christe:
For he speaks of the godly, looking for their redemption from heaven, At the return of our Saviour and redeemer our lord Christ:
p-acp pns31 vvz pp-f dt j, vvg p-acp po32 n1 p-acp n1, p-acp dt n1 pp-f po12 n1 cc n1 po12 n1 np1:
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Whiche as I confesse to be moste true, so thinke I heare some greater matter to be signified.
Which as I confess to be most true, so think I hear Some greater matter to be signified.
r-crq c-acp pns11 vvb pc-acp vbi av-ds j, av vvb pns11 vvb d jc n1 pc-acp vbi vvn.
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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:
which shall also inflict to his enemies revengement, as S. Paul Saith in the.2. Thess the.1. Therefore let us not Here be curious, which search for things unsearchable:
r-crq vmb av vvi p-acp po31 ng1 n1, c-acp n1 np1 vvz p-acp dt crd. np1 dt crd. av vvb pno12 xx av vbi j, r-crq vvb p-acp n2 j:
(92) sermon (DIV2)
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but rather let vs watch and praye, after the holesome precepte of our sauiour iudge, and reuenger, let vs haue our loynes gyrded,
but rather let us watch and pray, After the wholesome precept of our Saviour judge, and revenger, let us have our loins girded,
cc-acp av-c vvb pno12 vvi cc vvi, p-acp dt j n1 pp-f po12 n1 vvi, cc n1, vvb pno12 vhi po12 n2 vvn,
(92) sermon (DIV2)
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and let lightes burne in our handes, let vs loke for him stedfaste in faith, and and soūde in holy hope.
and let lights burn in our hands, let us look for him steadfast in faith, and and sound in holy hope.
cc vvb n2 vvi p-acp po12 n2, vvb pno12 vvi p-acp pno31 j p-acp n1, cc cc vvi p-acp j n1.
(92) sermon (DIV2)
1111
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Let vs rather take hede, that the care of this world possesse not our hartes,
Let us rather take heed, that the care of this world possess not our hearts,
vvb pno12 av-c vvb n1, cst dt n1 pp-f d n1 vvb xx po12 n2,
(92) sermon (DIV2)
1111
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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,
and beware of Drunkenness and surfeiting, and that we be not of the number or Conversation of them, which in the days of No and Loath, regarded worldly things only, despised heavenly,
cc vvb pp-f n1 cc vvg, cc cst pns12 vbb xx pp-f dt n1 cc n1 pp-f pno32, r-crq p-acp dt n2 pp-f dx cc j, vvd j n2 av-j, j-vvn j,
(92) sermon (DIV2)
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& laughed them to skorne that gaue them good counsell, till the wrath of God was kindled,
& laughed them to scorn that gave them good counsel, till the wrath of God was kindled,
cc vvd pno32 pc-acp vvi cst vvd pno32 j n1, c-acp dt n1 pp-f np1 vbds vvn,
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1111
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10766
and fell vpon them, when they leest loked for it.
and fell upon them, when they least looked for it.
cc vvd p-acp pno32, c-crq pns32 av-ds vvn p-acp pn31.
(92) sermon (DIV2)
1111
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We see al tokens that are sayde shuld come before the daye of our Lord, to be fulfilled. Let vs watche therefore:
We see all tokens that Are said should come before the day of our Lord, to be fulfilled. Let us watch Therefore:
pns12 vvb d n2 cst vbr vvn vmd vvi p-acp dt n1 pp-f po12 n1, pc-acp vbi vvn. vvb pno12 vvi av:
(92) sermon (DIV2)
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and these thinges on this wise cōsidered, let vs see and heare with great and dilligent attentiuenes, what maner of iudge of al shal come,
and these things on this wise considered, let us see and hear with great and diligent attentiveness, what manner of judge of all shall come,
cc d n2 p-acp d n1 vvn, vvb pno12 vvi cc vvi p-acp j cc j n1, r-crq n1 pp-f n1 pp-f d vmb vvi,
(92) sermon (DIV2)
1111
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10769
and what that iudgement shal be of the godly most wished for, to the vngodly horrible and with trēbling to be feared.
and what that judgement shall be of the godly most wished for, to the ungodly horrible and with trembling to be feared.
cc r-crq cst n1 vmb vbi pp-f dt j av-ds vvn p-acp, p-acp dt j j cc p-acp vvg pc-acp vbi vvn.
(92) sermon (DIV2)
1111
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10770
First S. Iohn in the vision seeth heauen open. First S. John in the vision sees heaven open.
ord n1 np1 p-acp dt n1 vvz n1 j.
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For by a vision, to the ende all thinges might be more euident, he not only telleth so great a matter,
For by a vision, to the end all things might be more evident, he not only Telleth so great a matter,
p-acp p-acp dt n1, p-acp dt n1 d n2 vmd vbi av-dc j, pns31 xx av-j vvz av j dt n1,
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but setteth it also before yt eyes to beholde: and that he sayeth, he sayeth of the reuelation of Iesu Christ:
but sets it also before that eyes to behold: and that he Saith, he Saith of the Revelation of Iesu christ:
cc-acp vvz pn31 av p-acp pn31 vvz pc-acp vvi: cc cst pns31 vvz, pns31 vvz pp-f dt n1 pp-f np1 np1:
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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.
least any should Object and say, art not thou a mad fellow to talk thus of matters unknown? For what is he that Knoweth, who or what that judge shall be? or Else what that judgement shall be? Therefore he Telleth these things from the judge Christ himself, and by an heavenly Revelation.
cs d vmd n1 cc vvi, vb2r xx pns21 dt j n1 pc-acp vvi av pp-f n2 j? p-acp r-crq vbz pns31 cst vvz, r-crq cc q-crq d n1 vmb vbi? cc av q-crq cst n1 vmb vbi? av pns31 vvz d n2 p-acp dt n1 np1 px31, cc p-acp dt j n1.
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For other places of the Scripture shewe, that the Lord shal come in glory and Maiestie:
For other places of the Scripture show, that the Lord shall come in glory and Majesty:
p-acp j-jn n2 pp-f dt n1 vvi, cst dt n1 vmb vvi p-acp n1 cc n1:
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therefore with a great and most shining brightnes of light, with fire and excedyng great clerenes.
Therefore with a great and most shining brightness of Light, with fire and exceeding great clearness.
av p-acp dt j cc av-ds j-vvg n1 pp-f n1, p-acp n1 cc j-vvg j n1.
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For so it is sayde in the .24. & .25. of S. Matth. in the .7. of Daniel. And the .2. Thess. 1. chapt.
For so it is said in the.24. &.25. of S. Matthew in the.7. of daniel. And the.2. Thess 1. Chapter.
p-acp av pn31 vbz vvn p-acp dt crd. cc crd. pp-f np1 np1 p-acp dt crd. pp-f np1. cc dt crd. np1 crd j.
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Therefore by the openyng of heauen is signifsed, that the whole world shal be lightned with glory and brightnes,
Therefore by the opening of heaven is signifsed, that the Whole world shall be lightened with glory and brightness,
av p-acp dt vvg pp-f n1 vbz vvn, cst dt j-jn n1 vmb vbi vvn p-acp n1 cc n1,
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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.
and that the same day shall be most shining and clear. Others understand, that the judgement can not be Fully perceived, but of the celestial Revelation.
cc cst dt d n1 vmb vbi av-ds j-vvg cc j. ng2-jn vvb, cst dt n1 vmb xx vbi av-j vvn, cc-acp pp-f dt j n1.
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Than followeth the description of the iudge, as of a noble and stoute warriour, consisting of many partes. Than follows the description of the judge, as of a noble and stout warrior, consisting of many parts.
cs vvz dt n1 pp-f dt n1, c-acp pp-f dt j cc j n1, vvg pp-f d n2.
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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,
The godly understand hereby, that the kepar, watchman, & revenger of the Church Sleepeth not, whom the wicked belie, not to perceive, what wrong they do to the godly,
dt j vvi av, cst dt n1, n1, cc n1 pp-f dt n1 vvz xx, ro-crq dt j vvi, xx pc-acp vvi, q-crq vvb pns32 vdb p-acp dt j,
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nother to care for the superstitiouse Christians, as they terme thē. They see moreouer that they erre, if they thinke Christ at any time ouer fauourable,
neither to care for the superstitious Christians, as they term them. They see moreover that they err, if they think christ At any time over favourable,
av-dx p-acp n1 p-acp dt j np1, c-acp pns32 vvb pno32. pns32 vvb av cst pns32 vvb, cs pns32 vvb np1 p-acp d n1 p-acp j,
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and to winke ouer long at the calamities of his seruauntes. For now he commeth forth a iudge and reuenger.
and to wink over long At the calamities of his Servants. For now he comes forth a judge and revenger.
cc pc-acp vvi a-acp av-j p-acp dt n2 pp-f po31 n2. p-acp av pns31 vvz av dt n1 cc n1.
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There be many excellent descriptions of Christ in this boke, as in any other:
There be many excellent descriptions of christ in this book, as in any other:
pc-acp vbi d j n2 pp-f np1 p-acp d n1, c-acp p-acp d n-jn:
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but this is most elegaunt & liuely, whiche I haue accordyng to my smalle talent, expounded by partes.
but this is most elegant & lively, which I have according to my small talon, expounded by parts.
cc-acp d vbz av-ds j cc j, r-crq pns11 vhb vvg p-acp po11 j n1, vvn p-acp n2.
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Thou shalt euer thinke of greater thinges, til it shal be geuen to beholde them presently with our eyes.
Thou shalt ever think of greater things, till it shall be given to behold them presently with our eyes.
pns21 vm2 av vvi pp-f jc n2, c-acp pn31 vmb vbi vvn pc-acp vvi pno32 av-j p-acp po12 n2.
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Our iudge cōmeth on horsebacke, & that on a white horse:
Our judge comes on horseback, & that on a white horse:
po12 n1 vvz p-acp n1, cc cst p-acp dt j-jn n1:
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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. Cōquerours ride on white horses. not that he needeth the help of corruptible Horses in heaven, but thus he speaks After the manner of men, that we might imagine greater things. Conquerors ride on white Horses.
xx d pns31 vvz dt n1 pp-f j n2 p-acp n1, cc-acp av pns31 vvz p-acp dt n1 pp-f n2, cst pns12 vmd vvi jc n2. ng1 vvi p-acp j-jn n2.
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Here is signified therfore, that our iudge shal be a cōquerour & a triumpher. Others suppose by the white horse to be signified his most pure humanitie.
Here is signified Therefore, that our judge shall be a conqueror & a triumpher. Others suppose by the white horse to be signified his most pure humanity.
av vbz vvn av, cst po12 n1 vmb vbi dt n1 cc dt n1. ng2-jn vvb p-acp dt j-jn n1 pc-acp vbi vvn po31 av-ds j n1.
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I vnderstand rather the white clowde.
I understand rather the white cloud.
pns11 vvb av-c dt j-jn n1.
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For the same toke him vp from the eyes of his disciples, what time he ascended into heauē of mounte Oliuet. In the same he shall come agayne to iudge.
For the same took him up from the eyes of his Disciples, what time he ascended into heaven of mount Olivet. In the same he shall come again to judge.
p-acp dt d vvd pno31 a-acp p-acp dt n2 pp-f po31 n2, r-crq n1 pns31 vvd p-acp n1 pp-f n1 np1. p-acp dt d pns31 vmb vvi av pc-acp vvi.
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And like as Kinges are caried on horses and charettes: so the Psalmiste ascribeth to God clowdes as horses and charette.
And like as Kings Are carried on Horses and charettes: so the Psalmist ascribeth to God Clouds as Horses and charette.
cc av-j c-acp n2 vbr vvn p-acp n2 cc n2: av dt n1 vvz p-acp np1 n2 p-acp n2 cc j.
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2. Our iudge is NONLATINALPHABET faitful & true. Faithful, to his faithful. True in al his promesses towardes the godly & vngodly. 2. Our judge is faithful & true. Faithful, to his faithful. True in all his promises towards the godly & ungodly.
crd po12 n1 vbz j cc j. j, p-acp po31 j. j p-acp d po31 n2 p-acp dt j cc j.
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They are disceaued, & shall see themselues to be disceaued at the iudgement, so many as haue contemned the promesses & threatening•s of God as vaine,
They Are disceaued, & shall see themselves to be disceaued At the judgement, so many as have contemned the promises & threatening•s of God as vain,
pns32 vbr vvn, cc vmb vvi px32 pc-acp vbi vvn p-acp dt n1, av av-d c-acp vhb vvn dt n2 cc n2 pp-f np1 c-acp j,
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& esteming thinges after the successe of this world, iudge the wicked to be happy and fortunate,
& esteeming things After the success of this world, judge the wicked to be happy and fortunate,
cc vvg n2 p-acp dt n1 pp-f d n1, vvb dt j pc-acp vbi j cc j,
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and the godly to be wretched and miserable. Hereof hath the Prophete Malachie reasoned in the .3. and .4. chapt.
and the godly to be wretched and miserable. Hereof hath the Prophet Malachi reasoned in the.3. and.4. Chapter.
cc dt j pc-acp vbi j cc j. av vhz dt n1 np1 vvn p-acp dt crd. cc crd. j.
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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 punni•hmentes to the euill.
And sing the judge is faithful & true, he Judgeth and fights in righteousness, to wit, giving every man his own, rewards to the good, and punni•hmentes to the evil.
cc vvb dt n1 vbz j cc j, pns31 vvz cc vvz p-acp n1, p-acp n1, vvg d n1 po31 d, n2 p-acp dt j, cc n2 p-acp dt n-jn.
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This kyng doeth not iudge and fight, as the kinges of this world are wont, followyng vanitie, and corrupte affections.
This King doth not judge and fight, as the Kings of this world Are wont, following vanity, and corrupt affections.
d n1 vdz xx vvi cc vvi, c-acp dt n2 pp-f d n1 vbr j, vvg n1, cc j n2.
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And Christ is saide to fight, when he rewardeth the vngodly after their demerites, thapostle:
And christ is said to fight, when he Rewardeth the ungodly After their demerits, apostle:
cc np1 vbz vvn pc-acp vvi, c-crq pns31 vvz dt j p-acp po32 n2, n1:
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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. 3. The eyes of the Iudge are like a flame of fire.
we must all, Saith he, be manifest before the judgement seat of Christ, that every man may receive such things as he hath done by his body, according to that he hath wrought be it good or evil.2. Corinth. 5. 3. The eyes of the Judge Are like a flame of fire.
pns12 vmb d, vvz pns31, vbb j p-acp dt n1 n1 pp-f np1, cst d n1 vmb vvi d n2 c-acp pns31 vhz vdn p-acp po31 n1, vvg p-acp cst pns31 vhz vvn vbb pn31 j cc j-jn crd. np1. crd crd dt n2 pp-f dt n1 vbr av-j dt n1 pp-f n1.
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For as no man can escape, or hide him from the iudge or iudgement:
For as no man can escape, or hide him from the judge or judgement:
p-acp p-acp dx n1 vmb vvi, cc vvi pno31 p-acp dt n1 cc n1:
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as he searcheth the secretes of all, nother can there be any thing hidde from his sight:
as he Searches the secrets of all, neither can there be any thing hid from his sighed:
c-acp pns31 vvz dt n2-jn pp-f d, av-dx n1 pc-acp vbi d n1 vvd p-acp po31 n1:
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so are his eyes terrible and fearefull against the vngodly.
so Are his eyes terrible and fearful against the ungodly.
av vbr po31 n2 j cc j p-acp dt j.
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10804
The godly agayne are by the sight of the lord fulfilled with all pleasure, ioye and gladnes. The godly again Are by the sighed of the lord fulfilled with all pleasure, joy and gladness.
dt j av vbr p-acp dt n1 pp-f dt n1 vvn p-acp d n1, n1 cc n1.
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10805
Flamyng and firie eyes are attributed also to Christ in the first vision: where you maye see more.
Flaming and firy eyes Are attributed also to christ in the First vision: where you may see more.
vvg cc j n2 vbr vvn av p-acp np1 p-acp dt ord n1: c-crq pn22 vmb vvi av-dc.
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10806
And the Scripture euery where testifieth, that the iudge knoweth al thinges, euē the secrettes of hartes.
And the Scripture every where Testifieth, that the judge Knoweth all things, even the secrets of hearts.
cc dt n1 d c-crq vvz, cst dt n1 vvz d n2, av dt n2-jn pp-f n2.
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10807
Thou doest folishly therfore, whiche thinkest thou hast wonne the felde, and to haue sinned vnpunnisshed,
Thou dost foolishly Therefore, which Thinkest thou hast won the field, and to have sinned vnpunnisshed,
pns21 vd2 av-j av, r-crq vv2 pns21 vh2 vvn dt n1, cc pc-acp vhi vvn j-vvn,
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10808
whē thou haste escaped the knowledge and iudgement of man.
when thou haste escaped the knowledge and judgement of man.
c-crq pns21 n1 vvd dt n1 cc n1 pp-f n1.
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10809
There remaineth an other iudgemēt, wherin al the doynges of the wicked shal to their vtter shame and cōfusion be reuealed before all the world.
There remains an other judgement, wherein all the doings of the wicked shall to their utter shame and confusion be revealed before all the world.
pc-acp vvz dt j-jn n1, c-crq d dt n2-vdg pp-f dt j vmb p-acp po32 j n1 cc n1 vbb vvn p-acp d dt n1.
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10810
The sinnes of the godly are couered, by him through whose benefite thei be iustified, and absolued from payne and crime also.
The Sins of the godly Are covered, by him through whose benefit they be justified, and absolved from pain and crime also.
dt n2 pp-f dt j vbr vvn, p-acp pno31 p-acp rg-crq n1 pns32 vbb vvn, cc vvn p-acp n1 cc n1 av.
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10811
4. Our Iudge hath very many crownes vpon his head: for he alone gouerneth al realmes & nations.4. Our Judge hath very many crowns upon his head: for he alone Governs all Realms & Nations.
crd po12 n1 vhz av d n2 p-acp po31 n1: c-acp pns31 av-j vvz d n2 cc n2.
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10812
As also Daniel hath signified in the.7. chapt.
As also daniel hath signified in the.7. Chapter.
p-acp av np1 vhz vvn p-acp dt crd. j.
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He alone might trewely be called Affricanus, Europeus, and Asiaticus, Parthicus, Persicus, Germanicus, Gotthicus, and others.
He alone might truly be called Africanus, Europeus, and Asiaticus, Parthicus, Persicus, Germanicus, Gotthicus, and Others.
pns31 av-j vmd av-j vbi vvn np1, np1, cc np1, np1, np1, np1, np1, cc n2-jn.
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Whiche our kinges haue ful fondely chalenged to themselues, affectatyng so the Monarchie, where Christe alone is the true Monarke for euer.
Which our Kings have full fondly challenged to themselves, affectatyng so the Monarchy, where Christ alone is the true Monarch for ever.
r-crq po12 n2 vhb j av-j vvd p-acp px32, vvg av dt n1, c-crq np1 av-j vbz dt j n1 c-acp av.
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10815
This iudge & mightie Prince shal strike of the triple crowne from the head of the Bisshop of Rome.
This judge & mighty Prince shall strike of the triple crown from the head of the Bishop of Rome.
d n1 cc j n1 vmb vvi pp-f dt j n1 p-acp dt n1 pp-f dt n1 pp-f np1.
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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.
More, there shall be none so mighty a King in the Whole world, that shall be able to resist him, and make war against him.
n1, pc-acp vmb vbi pix av j dt n1 p-acp dt j-jn n1, cst vmb vbi j pc-acp vvi pno31, cc vvi n1 p-acp pno31.
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5. Our iudge hath a name writtē, which no man knoweth saue he himselfe. This shal be more playnely opened anone. 5. Our judge hath a name written, which no man Knoweth save he himself. This shall be more plainly opened anon.
crd po12 n1 vhz dt n1 vvn, r-crq dx n1 vvz c-acp pns31 px31. d vmb vbi av-dc av-j vvn av.
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Christe hath a name vnspeakeable, for he is the true God, eternal, incomprehensible and Almightie. This name knoweth no man but him selfe.
Christ hath a name unspeakable, for he is the true God, Eternal, incomprehensible and Almighty. This name Knoweth no man but him self.
np1 vhz dt n1 j-u, c-acp pns31 vbz dt j np1, j, j cc j-jn. d n1 vvz dx n1 p-acp pno31 n1.
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10819
For firste the Maiestie of God is greater, than that it maye be comprehended of any creature:
For First the Majesty of God is greater, than that it may be comprehended of any creature:
p-acp ord dt n1 pp-f np1 vbz jc, cs cst pn31 vmb vbi vvn pp-f d n1:
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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 cōmunicated.
again the name of God is agreeable to no man, but to him alone: for the name of God, in this signification, may not be communicated.
av dt n1 pp-f np1 vbz j p-acp dx n1, cc-acp p-acp pno31 av-j: c-acp dt n1 pp-f np1, p-acp d n1, vmb xx vbi vvn.
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10821
For he is very god, & besides him none: which thing Esaye repeteth ofte. He is the Sauiour, Kynge, Monarch, and Iudge:
For he is very god, & beside him none: which thing Isaiah repeateth oft. He is the Saviour, King, Monarch, and Judge:
p-acp pns31 vbz j n1, cc p-acp pno31 pix: r-crq n1 np1 vvz av. pns31 vbz dt n1, n1, n1, cc n1:
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10822
which thinges al belong properly to him alone, and are not common to others. Moreouer the Lorde himselfe saieth in the gospel:
which things all belong properly to him alone, and Are not Common to Others. Moreover the Lord himself Saith in the gospel:
r-crq n2 d vvb av-j p-acp pno31 av-j, cc vbr xx j p-acp n2-jn. av dt n1 px31 vvz p-acp dt n1:
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10823
no man hath knowen the sonne but the father:
no man hath known the son but the father:
dx n1 vhz vvn dt n1 p-acp dt n1:
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10824
nother hath any man knowen the father, saue the sonne, and to whome the son hath pleased to reueale.
neither hath any man known the father, save the son, and to whom the son hath pleased to reveal.
av-dx vhz d n1 vvn dt n1, p-acp dt n1, cc p-acp ro-crq dt n1 vhz vvn pc-acp vvi.
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10825
Besydes this, we se here vnperfitly:
Besides this, we see Here unperfectly:
p-acp d, pns12 vvb av av-j:
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10826
and the glory of the diuine maiestie is so great, as euen nowe I sayed, that mannes capacitie is vnable to conceyue such a glory.
and the glory of the divine majesty is so great, as even now I said, that Man's capacity is unable to conceive such a glory.
cc dt n1 pp-f dt j-jn n1 vbz av j, c-acp av av pns11 vvd, cst ng1 n1 vbz j pc-acp vvi d dt n1.
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10827
No man therefore saue God alone knoweth his name. 6. The vesture of our Iudge was sprinckled with bloude.
No man Therefore save God alone Knoweth his name. 6. The vesture of our Judge was sprinkled with blood.
dx n1 av p-acp np1 av-j vvz po31 n1. crd dt n1 pp-f po12 n1 vbds vvn p-acp n1.
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Whereby is signified victory, and slaughter of his enemies: Whereby is signified victory, and slaughter of his enemies:
c-crq vbz vvn n1, cc n1 pp-f po31 n2:
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which shall anone be added aboute the ende of the chap. And he toke this note of our iudge out of the .63. chap. of Esay. He alludeth to cōquerours returning from battayle, whose garments,
which shall anon be added about the end of the chap. And he took this note of our judge out of the.63. chap. of Isaiah. He alludeth to conquerors returning from battle, whose garments,
r-crq vmb av vbi vvn p-acp dt n1 pp-f dt n1 cc pns31 vvd d n1 pp-f po12 n1 av pp-f dt crd. n1 pp-f np1. pns31 vvz p-acp n2 vvg p-acp n1, rg-crq n2,
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& armours, are imbrewed with the blud of the slaine. And betokeneth the iuste seueritie of the Iudge, and greate slaughter of the enemies.
& armours, Are imbrued with the blood of the slain. And Betokeneth the just severity of the Judge, and great slaughter of the enemies.
cc n2, vbr vvn p-acp dt n1 pp-f dt vvn. np1 vvz dt j n1 pp-f dt n1, cc j n1 pp-f dt n2.
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7. The name of the iudge is nowe expressed: which is vtterly vnknowen to the vngodly. 7. The name of the judge is now expressed: which is utterly unknown to the ungodly.
crd dt n1 pp-f dt n1 vbz av vvn: r-crq vbz av-j j p-acp dt j.
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And the Iudge is called the worde of God.
And the Judge is called the word of God.
cc dt n1 vbz vvn dt n1 pp-f np1.
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10833
For the son is the word and speach of God, the expresse marke of the diuine substaūce:
For the son is the word and speech of God, the express mark of the divine substance:
p-acp dt n1 vbz dt n1 cc n1 pp-f np1, dt j n1 pp-f dt j-jn n1:
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10834
in whome the father himselfe is expressed:
in whom the father himself is expressed:
p-acp ro-crq dt n1 px31 vbz vvn:
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and of whome as of the worde the true messager of the hart, we vnderstand the wyll and mynd of the father.
and of whom as of the word the true Messenger of the heart, we understand the will and mind of the father.
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These holy wordes of the gospell are knowen:
These holy words of the gospel Are known:
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In the begynnyng was the worde, and the worde was with God, &c. Therefore Christe the worde was made fleshe, the Lorde God and Iudge of all.
In the beginning was the word, and the word was with God, etc. Therefore Christ the word was made Flesh, the Lord God and Judge of all.
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8. To ye Iudge is added an Army, not of Angels only, with whom he ofte repeted in the gospell that he wold come vnto iudgement: 8. To the Judge is added an Army, not of Angels only, with whom he oft repeated in the gospel that he would come unto judgement:
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but of al the faithful, or saincts, which at no time, no not here ar sequestred from their head.
but of all the faithful, or Saints, which At no time, no not Here Are sequestered from their head.
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For first at ye soūde of the trumpe blowē vp the Archangell the Sainctes arryse,
For First At you sound of the trump blown up the Archangel the Saints arise,
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and the liuing also with the dead are chaūged, and are taken vp to mete Christ in the Ayre.
and the living also with the dead Are changed, and Are taken up to meet christ in the Air.
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Here, here in the clowdes and bryghte Ayre, appeare with Christe the happye and blessed victours.
Here, Here in the Clouds and bright Air, appear with Christ the happy and blessed victor's.
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By and by the vngodly ryse also, and those that lyued at that day, are chaunged with them that ryse agayne, to payne and confusiō.
By and by the ungodly rise also, and those that lived At that day, Are changed with them that rise again, to pain and confusion.
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But they se the Saincts with Christe in heauen, and in glory, and fele incontinently vnspeakeable tourmentes.
But they see the Saints with Christ in heaven, and in glory, and feel incontinently unspeakable tormets.
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They come to passe doubtlesse, and are fulfilled which thinges are described it the .3. & .5. chapt.
They come to pass doubtless, and Are fulfilled which things Are described it the.3. &.5. Chapter.
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of Wysedome. Saincte Ihon therfore sayeth, that this Armie is in Heauen, not in Earth. He sayeth howe they followe Christe.
of Wisdom. Saint John Therefore Saith, that this Army is in Heaven, not in Earth. He Saith how they follow Christ.
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For the same sayed the Apostle also, in the firste to the Thessalonians, the .4. Moreouer he addeth that they wer clothed, and appeared not naked:
For the same said the Apostle also, in the First to the Thessalonians, the.4. Moreover he adds that they were clothed, and appeared not naked:
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and expresseth the kynde of garment. They were clothed (sayeth he) in silke, whyte and cleane.
and Expresses the kind of garment. They were clothed (Saith he) in silk, white and clean.
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For sainctes in Christe obtayne righteousenesse and glory, are made cleane and are glorified. And this sense hath Sainct Ihon himselfe a little before opened to vs, sayeng:
For Saints in Christ obtain righteousenesse and glory, Are made clean and Are glorified. And this sense hath Saint John himself a little before opened to us, saying:
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silke is the iustifications of Sainctes.
silk is the justifications of Saints.
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9. Oute of the Iudges mouth procedeth a two edged and sharpe sworde NONLATINALPHABET, which cutteth on eyther syde. 9. Out of the Judges Mouth Proceedeth a two edged and sharp sword, which cutteth on either side.
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It is not sharpe on one syde, and blunte on an other, it cutteth on both sydes indifferently.
It is not sharp on one side, and blunt on an other, it cutteth on both sides indifferently.
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Whereby is signified a iust sentēce pronounced of Gods mouth againste the wicked. For againste them the sentence of God is a sworde, pearsing euen to their heartes.
Whereby is signified a just sentence pronounced of God's Mouth against the wicked. For against them the sentence of God is a sword, piercing even to their hearts.
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Wherefore it is also called sharpt. The iudgemente of our iudge is streighte and seuere, but yet iuste and righteouse.
Wherefore it is also called sharpt. The judgement of our judge is straight and severe, but yet just and righteous.
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What that sworde is, in the gospell is declared: verely that heauy and immutable sentence, get you hence in to fyre euerlasting.
What that sword is, in the gospel is declared: verily that heavy and immutable sentence, get you hence in to fire everlasting.
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Math. 25. Whereupon it foloweth in the words of the Euangelist: that with the same he may stryke the heathen, to witte that he may damne,Math. 25. Whereupon it Followeth in the words of the Evangelist: that with the same he may strike the heathen, to wit that he may damn,
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and put to perpetuall tourmentes all vnbeleuers. 10. And he shall rule them with a rod of Iron.
and put to perpetual tormets all unbelievers. 10. And he shall Rule them with a rod of Iron.
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By the same kynde of speach in a maner he sayeth the same, that he sayde before.
By the same kind of speech in a manner he Saith the same, that he said before.
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For they that woulde not receyue or acknoweledge with repentaūce the staffe of instruction and discipline postorall, shal fynde in iudgement and fele the Iron sceptre, wherwith he shall breake them all to shyuers, lyke potters vessell.
For they that would not receive or acknowledge with Repentance the staff of instruction and discipline postorall, shall find in judgement and feel the Iron sceptre, wherewith he shall break them all to shyuers, like potters vessel.
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Nother shall any power resist or preuayle againste him.
Nother shall any power resist or prevail against him.
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And this maner of speaking is taken out of the Psalme .110. For Saincte Ihon vseth gladly the wordes of Scripture to the ende to make his booke more cōmendable, or more pleasaūt and acceptable.
And this manner of speaking is taken out of the Psalm.110. For Saint John uses gladly the words of Scripture to the end to make his book more commendable, or more pleasant and acceptable.
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11. He treadeth the wynefatte of the wyne of wrath. &c. Agayne he sayeth the same, that he ded before:11. He treadeth the wynefatte of the wine of wrath. etc. Again he Saith the same, that he dead before:
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as most certayne and vndoubted, and after a sorte are set forth to beholde.
as most certain and undoubted, and After a sort Are Set forth to behold.
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but by an other parable nowe vttered, & the same taken out of the scriptures, to witte out of the .63. chapter of Esaye. The effecte or some is, he wyll powre out his wrath vpon the vngodly, but by an other parable now uttered, & the same taken out of the Scriptures, to wit out of the.63. chapter of Isaiah. The Effect or Some is, he will pour out his wrath upon the ungodly,
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and punnyshe them moste extremely, with his almightie hande, whereunto all things geue place, geuing their heads a blow.
and punnyshe them most extremely, with his almighty hand, whereunto all things give place, giving their Heads a blow.
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See what is sayed here of in the .14. chapter of this boke.
See what is said Here of in the.14. chapter of this book.
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12. Againe is shewed the name of this iudge, & in the name is maiestie & power of all others greatest. 12. Again is showed the name of this judge, & in the name is majesty & power of all Others greatest.
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He hath the name written on his garment, and on his thigh. By these is declared the true humanitie of Christe, after the which he is exalted,
He hath the name written on his garment, and on his thigh. By these is declared the true humanity of Christ, After the which he is exalted,
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as the Apostle saieth in the second to the Philippians. And to him is geuen a name which is aboue al names.
as the Apostle Saith in the second to the Philippians. And to him is given a name which is above all names.
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Here he is called King of Kinges, and Lorde of Lords, very God, Lord, monarke, and iudge of all men.
Here he is called King of Kings, and Lord of lords, very God, Lord, monarch, and judge of all men.
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For so do the other Apostles speake also in the .2. & .17. of the Actes. And there might seme in this name of the Iudge,
For so do the other Apostles speak also in the.2. &.17. of the Acts. And there might seem in this name of the Judge,
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as it were a cawse to be shewed, wherefore he is here appoincted Iudge ouer all.
as it were a cause to be showed, Wherefore he is Here appointed Judge over all.
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Because he is Kyng and Lord of all. To whome be glory for euer. Amen.
Because he is King and Lord of all. To whom be glory for ever. Amen.
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¶ The description of the iudgement, wherin punnishment is taken of Antichristians and vngodly. The.lxxxvi. Sermon.
¶ The description of the judgement, wherein punishment is taken of Antichristians and ungodly. The lxxxvi Sermon.
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AND I sawe an Angel stand in the Sunne, and he cryed with a loude voyce, sayeng to al the foules that fly by the mids vnder the heauen: AND I saw an Angel stand in the Sun, and he cried with a loud voice, saying to all the fowls that fly by the mids under the heaven:
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come & gather your selues together vnto the supper of ye great God, that you may eate the flesh of Kyngs,
come & gather your selves together unto the supper of you great God, that you may eat the Flesh of Kings,
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and of high captaynes, and the flesh of mightie men, and the flesh of horses,
and of high Captains, and the Flesh of mighty men, and the Flesh of Horses,
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and of them that sit on them, and the fleshe of all free men, and bonde men, both of small and great.
and of them that fit on them, and the Flesh of all free men, and bond men, both of small and great.
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And I saw the beast and the Kinges of the Earth, and their warriours gathered together, to wage battayle against him that sat on ye horse, and againste his soldiours.
And I saw the beast and the Kings of the Earth, and their warriors gathered together, to wage battle against him that sat on you horse, and against his Soldiers.
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And the beast was taken, and with him that false prophete, that wrought miracles before him, with which he deceaued them, that receyued the beastes marke,
And the beast was taken, and with him that false Prophet, that wrought Miracles before him, with which he deceived them, that received the beasts mark,
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and them yt worshypped his Image. These bothe were cast quicke in to a pond of fyre burnyng with brimstone:
and them that worshipped his Image. These both were cast quick in to a pond of fire burning with brimstone:
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and the remnaūt wer slayne with the sworde of him that sat on the horse, which sword proceded out of his mouth,
and the remnant were slain with the sword of him that sat on the horse, which sword proceeded out of his Mouth,
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and all the fowles were fylled with their flesh. and all the fowls were filled with their Flesh.
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Lette vs consequently procede to adde to a fewe thinges, concerning the paynes of the vngodly,
Let us consequently proceed to add to a few things, Concerning the pains of the ungodly,
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Immediatly after the description of the Iudge, and a certen lyuely picture, a description no lesse euident foloweth of the iudgement: Immediately After the description of the Judge, and a certain lively picture, a description no less evident Followeth of the judgement:
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that is to say, howe Christe hauing vanquisshed his enemies, committeth them to perpetuall tourmēts. And the Apostle vseth a prepheticall phrase and eloquence.
that is to say, how Christ having vanquished his enemies, Committeth them to perpetual torments. And the Apostle uses a prepheticall phrase and eloquence.
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For by a fyguratiue speach, al foules are called to the slaughter and feaste, that they mighte be filled with the fleshe of the slaine.
For by a fyguratiue speech, all fowls Are called to the slaughter and feast, that they might be filled with the Flesh of the slain.
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And first an allusion is made of such as sley wares and prepare a feaste, whereunto they may call their frendes, and make them chere.
And First an allusion is made of such as slay wares and prepare a feast, whereunto they may call their Friends, and make them cheer.
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Againe an allusion is made, to the murther and slaughter of enemies, whereof wylde beastes and rauening foules are fylled.
Again an allusion is made, to the murder and slaughter of enemies, whereof wild beasts and ravening fowls Are filled.
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Nother is there any thyng hereby signified, but Christ shall ouerthrowe all the vngodly, and take punishmente of the same.
Nother is there any thing hereby signified, but christ shall overthrown all the ungodly, and take punishment of the same.
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Before was sette forth a supper for the godly, wherewith they are refresshed and fulfilled. Nowe is prepared a feast of the solemne slaughter, whereby the vngodly receyue no commoditie,
Before was Set forth a supper for the godly, wherewith they Are refreshed and fulfilled. Now is prepared a feast of the solemn slaughter, whereby the ungodly receive no commodity,
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nother are they satisfied, but rather are slayne and deuoured, that is to say perish.
neither Are they satisfied, but rather Are slain and devoured, that is to say perish.
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For no man wyll imagine, that the wicked shall be ouerthrowen at ones, and after weried of wylde beastes,
For no man will imagine, that the wicked shall be overthrown At ones, and After wearied of wild beasts,
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and gnawen of foules, and so all punnishment to make an end to gether. For so shoulde their payne seme to be none at all.
and gnawen of fowls, and so all punishment to make an end to gether. For so should their pain seem to be none At all.
cc vvn pp-f n2, cc av d n1 pc-acp vvi dt n1 p-acp av. p-acp av vmd po32 n1 vvi pc-acp vbi pix p-acp av-d.
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But by temporal parables, eternall thinges are fygured.
But by temporal parables, Eternal things Are figured.
p-acp p-acp j n2, j n2 vbr vvn.
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1127
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10894
These are taken oute of the Prophetes, namely oute of the .66. chapter of Esaye, and the .39. of Ezech. where are red in a maner ye same wordes what time he couereth & wrappeth the vngodly with calamities, I meane warres,
These Are taken out of the prophets, namely out of the.66. chapter of Isaiah, and the.39. of Ezekiel where Are read in a manner you same words what time he Covereth & wrappeth the ungodly with calamities, I mean wars,
d vbr vvn av pp-f dt n2, av av pp-f dt crd. n1 pp-f np1, cc dt crd. pp-f np1 c-crq vbr vvn p-acp dt n1 pn22 d n2 r-crq n1 pns31 vvz cc vvz dt j p-acp n2, pns11 vvb n2,
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1127
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10895
and destructions, and with other tormentes as it were killeth them: but chiefely, when at the laste iudgement he committeth them to paynes euerlastyng.
and destructions, and with other torments as it were kills them: but chiefly, when At the laste judgement he Committeth them to pains everlasting.
cc n2, cc p-acp j-jn n2 c-acp pn31 vbdr vvz pno32: cc-acp av-jn, c-crq p-acp dt ord n1 pns31 vvz pno32 p-acp n2 j.
(93) sermon (DIV2)
1127
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10896
And this slaughter is declared of the Angel, stāding in the sunne, & criyng with a lowde voice.
And this slaughter is declared of the Angel, standing in the sun, & crying with a loud voice.
cc d n1 vbz vvn pp-f dt n1, vvg p-acp dt n1, cc vvg p-acp dt j n1.
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1128
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10897
Wherby is signified, that the daie of iudgement shal be solemnely proclamed with trōpettes, & shal be a notable daye.
Whereby is signified, that the day of judgement shall be solemnly proclaimed with trumpets, & shall be a notable day.
c-crq vbz vvn, cst dt n1 pp-f n1 vmb vbi av-j vvn p-acp n2, cc vmb vbi dt j n1.
(93) sermon (DIV2)
1128
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10898
That no man can be ignorāt herein, but that al thinges herof shal be hearde of al mē.
That no man can be ignorant herein, but that all things hereof shall be heard of all men.
cst dx n1 vmb vbi j av, cc-acp cst d n2 av vmb vbi vvn pp-f d n2.
(93) sermon (DIV2)
1128
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10899
And therfore he crieth with a lowde and an audible voice.
And Therefore he cries with a loud and an audible voice.
cc av pns31 vvz p-acp dt j cc dt j n1.
(93) sermon (DIV2)
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10900
And he calleth to gether, as it is in Ezechiel, the birdes and foules to deuoure kinges,
And he calls to gether, as it is in Ezechiel, the Birds and fowls to devour Kings,
cc pns31 vvz p-acp av, c-acp pn31 vbz p-acp np1, dt n2 cc n2 pc-acp vvi n2,
(93) sermon (DIV2)
1128
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10901
and men of al states, age, and sexe:
and men of all states, age, and sex:
cc n2 pp-f d n2, n1, cc n1:
(93) sermon (DIV2)
1128
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10902
that is to saye, that all these muste be called together, to suffer eternall punnishement and destructiō.
that is to say, that all these must be called together, to suffer Eternal punnishement and destruction.
cst vbz pc-acp vvi, cst d d vmb vbi vvn av, pc-acp vvi j n1 cc n1.
(93) sermon (DIV2)
1128
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10903
Therfore he reciteth dilligently kinges, chiefe captaynes, stronge men, and of all sortes, to witte the persecutours of Christ, Antichristians, vngodly, cōtemners, and impenitent persones.
Therefore he reciteth diligently Kings, chief Captains, strong men, and of all sorts, to wit the persecutors of christ, Antichristians, ungodly, contemners, and impenitent Persons.
av pns31 vvz av-j n2, j-jn n2, j n2, cc pp-f d n2, p-acp n1 dt n2 pp-f np1, np1, j, n1, cc j n2.
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1128
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10904
Here is shewed the cause of the damnation and destructiō of the vngodly, whilest their enterprise, indeuour, & attempte is shewed.
Here is showed the cause of the damnation and destruction of the ungodly, whilst their enterprise, endeavour, & attempt is showed.
av vbz vvn dt n1 pp-f dt n1 cc n1 pp-f dt j, cs po32 n1, n1, cc n1 vbz vvn.
(93) sermon (DIV2)
1129
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10905
Thei are now assembled to fight a battaile against Christe, and his electe, that is agaynst the churche, who? the beaste, the Kinges of the Earth,
They Are now assembled to fight a battle against Christ, and his elect, that is against the Church, who? the beast, the Kings of the Earth,
pns32 vbr av vvn pc-acp vvi dt n1 p-acp np1, cc po31 vvi, cst vbz p-acp dt n1, q-crq? dt n1, dt n2 pp-f dt n1,
(93) sermon (DIV2)
1129
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10906
and their Armies, Captaynes and Soldiers, fightyng both spiritually and corporally. And here nedeth no longe commentary.
and their Armies, Captains and Soldiers, fighting both spiritually and corporally. And Here needeth no long commentary.
cc po32 n2, n2 cc n2, vvg d av-j cc av-j. cc av vvz dx j n1.
(93) sermon (DIV2)
1129
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10907
Reade the stories of the churche for the space of these fiue hondreth yeres.
Reade the stories of the Church for the Molle of these fiue hondreth Years.
np1 dt n2 pp-f dt n1 p-acp dt n1 pp-f d crd crd n2.
(93) sermon (DIV2)
1129
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10908
And see what is done at this daye of Popes, Bisshoppes, and Princes, and of theyr coūsellers and ministers.
And see what is done At this day of Popes, Bishops, and Princes, and of their Counsellers and Ministers.
cc vvb r-crq vbz vdn p-acp d n1 pp-f n2, n2, cc n2, cc pp-f po32 n2 cc n2.
(93) sermon (DIV2)
1129
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10909
Parliamentes are called, in them are blouddy decrees and lawes made agaynst the gospellers. And a greuouse persecutiō attempted agaynst the Gospel and churche.
Parliaments Are called, in them Are bloody decrees and laws made against the Evangelists. And a grievous persecution attempted against the Gospel and Church.
n2 vbr vvn, p-acp pno32 vbr j n2 cc n2 vvn p-acp dt n2. cc dt j n1 vvn p-acp dt n1 cc n1.
(93) sermon (DIV2)
1129
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10910
The spirituall fathers cluster together, they consulte, and crie out, that there muste a counsull be called.
The spiritual Father's cluster together, they consult, and cry out, that there must a counsull be called.
dt j n2 vvi av, pns32 vvi, cc vvb av, cst a-acp vmb dt n1 vbi vvn.
(93) sermon (DIV2)
1129
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10911
Wherefore I praye you? to the intente that newe doctrine (as they calle it) of the Gospell, maye be cutte vp, rooted out,
Wherefore I pray you? to the intent that new Doctrine (as they call it) of the Gospel, may be Cut up, rooted out,
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(93) sermon (DIV2)
1129
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10912
and plucked vp by the rootes.
and plucked up by the roots.
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(93) sermon (DIV2)
1129
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10913
And therfore they stande alwayes ready to fighte, are many times assembled against God & his annoincted, to fight with the lord Christ, and with his chosen.
And Therefore they stand always ready to fight, Are many times assembled against God & his Anointed, to fight with the lord christ, and with his chosen.
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(93) sermon (DIV2)
1129
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10914
Nowe a dayes yf at any time peace be concluded, and the moste blouddy warres of Princes taken vp, other in the composition of peace,
Now a days if At any time peace be concluded, and the most bloody wars of Princes taken up, other in the composition of peace,
av dt n2 cs p-acp d n1 n1 vbb vvn, cc dt av-ds j n2 pp-f n2 vvn a-acp, j-jn p-acp dt n1 pp-f n1,
(93) sermon (DIV2)
1129
Page 584
10915
or immediately after, consultations are had, how to oppresse the godly.
or immediately After, Consultations Are had, how to oppress the godly.
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(93) sermon (DIV2)
1129
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10916
But there is no other kinde of sinne more heynouse, than to impugne the veritie of the Gospell.
But there is no other kind of sin more heinous, than to impugn the verity of the Gospel.
p-acp pc-acp vbz dx j-jn n1 pp-f n1 av-dc j, cs pc-acp vvi dt n1 pp-f dt n1.
(93) sermon (DIV2)
1129
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10917
And therefore is this the chiefeste cause of the condemnation of the wicked at the same daye.
And Therefore is this the chiefest cause of the condemnation of the wicked At the same day.
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(93) sermon (DIV2)
1129
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10918
It is accompted at this daye emonges the chiefest vertues of Princes, if a Prince will geue no place to the preachyng of the gospel,
It is accounted At this day among the chiefest Virtues of Princes, if a Prince will give no place to the preaching of the gospel,
pn31 vbz vvn p-acp d n1 p-acp dt js-jn n2 pp-f n2, cs dt n1 vmb vvi dx n1 p-acp dt vvg pp-f dt n1,
(93) sermon (DIV2)
1129
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10919
but the same shut out, wil defende and maineteine the church of Rome, with those doctrines, rites, and ceremonies falsely called olde.
but the same shut out, will defend and maineteine the Church of Room, with those doctrines, Rites, and ceremonies falsely called old.
cc-acp dt d vvn av, vmb vvi cc vvb dt n1 pp-f n1, p-acp d n2, n2, cc n2 av-j vvn j.
(93) sermon (DIV2)
1129
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10920
Suche are called right & good catholickes, most christen, and defenders of the fayth. But nowe is their damnation, and the maner thereof annexed. And the beast is taken.
Suche Are called right & good Catholics, most christen, and defenders of the faith. But now is their damnation, and the manner thereof annexed. And the beast is taken.
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(93) sermon (DIV2)
1129
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10921
And he speaketh of these notorious offenders NONLATINALPHABET, as it were takē with the maner, and taken in dede beyonde their expectation.
And he speaks of these notorious offenders, as it were taken with the manner, and taken in deed beyond their expectation.
cc pns31 vvz pp-f d j n2, c-acp pn31 vbdr vvn p-acp dt n1, cc vvn p-acp n1 p-acp po32 n1.
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10922
For in the middes of their enterprise are they intercepted, whilest they be yet in great hope,
For in the mids of their enterprise Are they intercepted, whilst they be yet in great hope,
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(93) sermon (DIV2)
1130
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10923
& thinke verely to bring many thinges to passe agaynst Christ and his church, then in the selfe heate and wickednes of impugninges and persecution they shalbe comprehended.
& think verily to bring many things to pass against christ and his Church, then in the self heat and wickedness of impugninges and persecution they shall comprehended.
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(93) sermon (DIV2)
1130
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10924
Whereupon also this is manifest, that persecutiō & impugning of the veritie shal perseuer to the worldes ende.
Whereupon also this is manifest, that persecution & impugning of the verity shall persever to the world's end.
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(93) sermon (DIV2)
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10925
But who shal be taken? the beast and the false prophet, which wrought miracles. Touchyng these thinges, see what is sayde about the ende of the .13. chapt.
But who shall be taken? the beast and the false Prophet, which wrought Miracles. Touching these things, see what is said about the end of the.13. Chapter.
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(93) sermon (DIV2)
1130
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10926
The cause of eternall damnation is agayne here placed.
The cause of Eternal damnation is again Here placed.
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(93) sermon (DIV2)
1130
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10927
For he hath seduced the worlde by his inchauntementes and crafty iuggelynges, by his decrees and commaundementes.
For he hath seduced the world by his inchauntementes and crafty iuggelynges, by his decrees and Commandments.
p-acp pns31 vhz vvn dt n1 p-acp po31 n2 cc j n2, p-acp po31 n2 cc n2.
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1130
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10928
Whereof I haue spoken before oftener than ones, as also in the .17. chapt. &c. The fellowship also of his condemnation is adioyned:
Whereof I have spoken before oftener than ones, as also in the.17. Chapter. etc. The fellowship also of his condemnation is adjoined:
c-crq pns11 vhb vvn a-acp av-c cs pi2, c-acp av p-acp dt crd. j. av dt n1 av pp-f po31 n1 vbz vvn:
(93) sermon (DIV2)
1130
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10929
so many as haue receyued the marke of the beaste, and haue worshipped the beast. Wherof we wil now repete nothing.
so many as have received the mark of the beast, and have worshipped the beast. Whereof we will now repete nothing.
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(93) sermon (DIV2)
1130
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10930
These things are declared in the .13. chapt. And albeit nothing can or ought to be proued by the pictures:
These things Are declared in the.13. Chapter. And albeit nothing can or ought to be proved by the pictures:
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(93) sermon (DIV2)
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10931
yet is it neuerthelesse certayne, that Paynters haue borrowed hereof those their olde payntinges of the laste iudgement.
yet is it nevertheless certain, that Painters have borrowed hereof those their old paintings of the laste judgement.
av vbz pn31 av j, cst n2 vhb vvn av d po32 j n2 pp-f dt ord n1.
(93) sermon (DIV2)
1130
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10932
For we see the olde pictures of the laste iudgement, painted an hondreth yeres sins and more, to represent and exhibite to vs a great rabble of Priestes, Monkes,
For we see the old pictures of the laste judgement, painted an hondreth Years Sins and more, to represent and exhibit to us a great rabble of Priests, Monks,
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(93) sermon (DIV2)
1131
Page 584
10933
and Freres, and al maner of spirituall fathers:
and Friar, and all manner of spiritual Father's:
cc n2, cc d n1 pp-f j n2:
(93) sermon (DIV2)
1131
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10934
but chiefely the ghostes of kinges and Popes, whiche are hurried to helle, and burne in the botome thereof with fire euerlastyng.
but chiefly the Ghosts of Kings and Popes, which Are hurried to hell, and burn in the bottom thereof with fire everlasting.
cc-acp av-jn dt n2 pp-f n2 cc n2, r-crq vbr vvd p-acp n1, cc vvi p-acp dt n1 av p-acp n1 j.
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10935
Whereupon it is sayde, that there go mo priestes thā plowmē to the deuel, &c.
Whereupon it is said, that there go more Priests than Plowmen to the Devil, etc.
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(93) sermon (DIV2)
1131
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10936
Furthermore the damnation it self, and maner of tormēt, or the torment it selfe shal be fire. For S. Iohn sayeth:
Furthermore the damnation it self, and manner of torment, or the torment it self shall be fire. For S. John Saith:
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(93) sermon (DIV2)
1132
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10937
these two are cast quicke into a ponde, burnyng with brymstone NONLATINALPHABET into a lake or stāding water as be in fenne coūtries,
these two Are cast quick into a pond, burning with brimstone into a lake or standing water as be in fen countries,
d crd vbr vvn j p-acp dt n1, j-vvg p-acp n1 p-acp dt n1 cc j-vvg n1 c-acp vbi p-acp n1 n2,
(93) sermon (DIV2)
1132
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10938
for such is the description of helle, and of thextreme punnishmēt, as is also described with Esaye in the .30. cha.
for such is the description of hell, and of th'extreme punishment, as is also described with Isaiah in the.30. cham.
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(93) sermon (DIV2)
1132
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10939
Tophet was longe sins prepared, the same is also prepared for the kynge, whiche he hath made bothe wide and depe, the inwarde parlour therof is fire, great store of wood, which the blaste of the lord,Tophet was long Sins prepared, the same is also prepared for the King, which he hath made both wide and deep, the inward parlour thereof is fire, great store of wood, which the blast of the lord,
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(93) sermon (DIV2)
1132
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10940
or streame of sulphur setteth on fire. Not muche vnlike things are red in the .66. chapt.
or stream of sulphur sets on fire. Not much unlike things Are read in the.66. Chapter.
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(93) sermon (DIV2)
1132
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10941
& in the gospel of Iesu Christ. Marke the .9. Matth..25. and in other places in maner infinite.
& in the gospel of Iesu christ. Mark the.9. Matthew.25. and in other places in manner infinite.
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(93) sermon (DIV2)
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10965
And what shall be done at that iudgemente with the residewe of the vngodly, and impenitent? shall the Antichristians only be damned for Antichristianisme? S. Iohn addeth: And what shall be done At that judgement with the residue of the ungodly, and impenitent? shall the Antichristians only be damned for Antichristianism? S. John adds:
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(93) sermon (DIV2)
1135
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10942
And the plague of Sodome is knowē to all men, Genes. 19. The laughynges therefore of the vngodly sknorners dispised, the godly had rather beleue these thinges, than to proue them.
And the plague of Sodom is known to all men, Genesis. 19. The laughings Therefore of the ungodly sknorners despised, the godly had rather believe these things, than to prove them.
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(93) sermon (DIV2)
1132
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10943
For here is helle set open as it were for vs to loke into it. Let vs feare.
For Here is hell Set open as it were for us to look into it. Let us Fear.
p-acp av vbz n1 vvn j c-acp pn31 vbdr p-acp pno12 pc-acp vvi p-acp pn31. vvb pno12 vvi.
(93) sermon (DIV2)
1132
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10944
And two here are singularly named.
And two Here Are singularly nam.
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(93) sermon (DIV2)
1133
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10945
For sins they haue ben authours of all euilles, of right they muste be chiefe in paines or tormentes. For Sins they have been Authors of all evils, of right they must be chief in pains or torments.
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(93) sermon (DIV2)
1133
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10946
For the wise man also hath sayde, terriblely, and sodēly wil he appere vnto you, for it shal be a most harde iudgement to thē that beare rule:
For the wise man also hath said, terriblely, and suddenly will he appear unto you, for it shall be a most harden judgement to them that bear Rule:
p-acp dt j n1 av vhz vvn, av-j, cc av-j vmb pns31 vvi p-acp pn22, c-acp pn31 vmb vbi dt av-ds j n1 p-acp pno32 cst vvb n1:
(93) sermon (DIV2)
1133
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10947
and the mightie shal suffer mightie tormentes. For the Scripture also sheweth in an other place, that there be degrees of punnishement, and the mighty shall suffer mighty torments. For the Scripture also shows in an other place, that there be Degrees of punnishement,
cc dt j vmb vvi j n2. p-acp dt n1 av vvz p-acp dt j-jn n1, cst pc-acp vbi n2 pp-f n1,
(93) sermon (DIV2)
1133
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10948
after the qualitie of the crime. And let vs not thinke here that the head is punnished with out the membres.
After the quality of the crime. And let us not think Here that the head is punished with out the members.
p-acp dt n1 pp-f dt n1. cc vvb pno12 xx vvi av cst dt n1 vbz vvn p-acp av dt n2.
(93) sermon (DIV2)
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10949
For the whole body of Antichrist shalbe condemned to tormentes.
For the Whole body of Antichrist shall condemned to torments.
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10950
Al vngodly shal be punnished, as hereafter shal be more plainely, and in the ende of the .20. chapt. declared.
All ungodly shall be punished, as hereafter shall be more plainly, and in the end of the.20. Chapter. declared.
d j vmb vbi vvn, c-acp av vmb vbi av-dc av-j, cc p-acp dt n1 pp-f dt crd. j. vvn.
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10951
But that same is also especially to be noted, that it is saide howe they shal be caste quicke into helle.
But that same is also especially to be noted, that it is said how they shall be cast quick into hell.
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For so is signified the resurrectiō of the dead.
For so is signified the resurrection of the dead.
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Here is signified, that in the iudgement the world yet remayning shal be taken in the flesh, not as yet dead but liuyng:
Here is signified, that in the judgement the world yet remaining shall be taken in the Flesh, not as yet dead but living:
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whiche S. Paule expresseth liuely .1. Thessal. 4. And we pronounce openly in the crede, saying:
which S. Paul Expresses lively.1. Thessal. 4. And we pronounce openly in the crede, saying:
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frō thēce he shal come to iudge the quicke and the dead: not only the iust and vniuste, but the dead, to witte remaynyng in the flesh, and liuyng.
from thence he shall come to judge the quick and the dead: not only the just and unjust, but the dead, to wit remaining in the Flesh, and living.
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Antichrist therefore shall liue at the daye• iudgemēt, & shal not be extinguished before. The persecution of Antichrist shal indure, with all vngodlines, euen to the last daye.
Antichrist Therefore shall live At the daye• judgement, & shall not be extinguished before. The persecution of Antichrist shall endure, with all ungodliness, even to the last day.
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And like as Chore, Dathan, and Abyron, and the reste of the conspiratours, were taken in the very crime of rebellion,
And like as Chore, Dathan, and Ebron, and the rest of the conspirators, were taken in the very crime of rebellion,
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and swallowed vp quicke with their tabernacles, and all their thinges of the Earth openyng:
and swallowed up quick with their Tabernacles, and all their things of the Earth opening:
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so at the daye of iudgement Helle gapyng wide shall receyue and swallowe vp all the vngodly, but chiefely the Antichristians.
so At the day of judgement Helle gaping wide shall receive and swallow up all the ungodly, but chiefly the Antichristians.
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The which many now beleue not, but in that daye shall so finde it with vnspeakeable paynes,
The which many now believe not, but in that day shall so find it with unspeakable pains,
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and horrour incredible, and al we shal see it with these our eyes.
and horror incredible, and all we shall see it with these our eyes.
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Euery one putteth truste in his owne secte, and hopeth to obteyne saluatiō in his superstition.
Every one putteth trust in his own sect, and Hopes to obtain salvation in his Superstition.
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But the thinges that we here at this presente, are tolde vs of the iudge him self Christ,
But the things that we Here At this present, Are told us of the judge him self christ,
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and the remnaunt are slayne with the sworde, &c. For in the 25. of Matth. is pronounced by the mouth of the iudge:
and the remnant Are slain with the sword, etc. For in the 25. of Matthew is pronounced by the Mouth of the judge:
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go into fire euerlastyng, prepared for the deuill and his Angelles. For I was hōgrie, and ye gaue me no meate, & so forth.
go into fire everlasting, prepared for the Devil and his Angels. For I was hungry, and you gave me no meat, & so forth.
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For if they be to be damned by the iuste iudgemēt of God, which when they might haue done good to men, haue not done it:
For if they be to be damned by the just judgement of God, which when they might have done good to men, have not done it:
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what I praye thee shal come of them, whiche not only haue shewed no liberalitie to the nedy:
what I pray thee shall come of them, which not only have showed no liberality to the needy:
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but haue moreouer spoiled suche as had honestly and were liberall, of their goodes: and they afterwardes haue spent the same in liuyng riottousely:
but have moreover spoiled such as had honestly and were liberal, of their goods: and they afterwards have spent the same in living riottousely:
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and so haue brought them that were of honest substaūce into extreme miserie:
and so have brought them that were of honest substance into extreme misery:
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and by this meane haue robbed the pore also, which were wont to be holpen through their liberalitie, of their helpe & succour? here are also comprehended, heretikes, Iewes, Gentiles, Mahometistes, and all other like.
and by this mean have robbed the poor also, which were wont to be helped through their liberality, of their help & succour? Here Are also comprehended, Heretics, Iewes, Gentiles, Mahometists, and all other like.
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At thende is repeted, that all foules are filled with the flesh of the damned. The whiche we vnderstande to be repeted by a figuratiue speache: At The end is repeated, that all fowls Are filled with the Flesh of the damned. The which we understand to be repeated by a figurative speech:
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and yet not to be expounded after the lettre, but by that maner of speakyng to be signified, that all vngodly and impenitent persones shal be punnisshed moste aboundantly. Primasius expoundyng this place:
and yet not to be expounded After the lettre, but by that manner of speaking to be signified, that all ungodly and impenitent Persons shall be punnisshed most abundantly. Primasius expounding this place:
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we ought not, sayeth he, to vnderstande it so carnally, that we shoulde beleue the Sainctes (for by birdes, he expoundeth Sainctes) to be satiated with the flesh of the wicked:
we ought not, Saith he, to understand it so carnally, that we should believe the Saints (for by Birds, he expoundeth Saints) to be satiated with the Flesh of the wicked:
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but the equitie of Gods iudgement beyng to the Sainctes reuealed, by the which redemyng the ful nomber of the chosen, the residewe he hath decreed to be damned, they are saide to be filled with this knoweledge of rightuousenes, whiche in this life a man maye honger or thirste fore, but not perfitly comprehende.
but the equity of God's judgement being to the Saints revealed, by the which redeeming the full number of the chosen, the residue he hath decreed to be damned, they Are said to be filled with this knowledge of rightuousenes, which in this life a man may hunger or thirst before, but not perfectly comprehend.
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And Esaye also speaking of the vngodly:
And Isaiah also speaking of the ungodly:
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and thei shal be, sayeth he, for the fulnes of sight vnto al fleshe, here I suppose to be set the foresayde fulnes of soules. And by and by:
and they shall be, Saith he, for the fullness of sighed unto all Flesh, Here I suppose to be Set the foresaid fullness of Souls. And by and by:
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and the foules maye be taken in the euill parte, for the Angelles that transgressed, whiche after they haue brought their followers to destruction, their euil desire accomplisshed, they are sayde to be filled with the fleshe of the condemned, takyng satietie of their damnation,
and the fowls may be taken in the evil part, for the Angels that transgressed, which After they have brought their followers to destruction, their evil desire accomplished, they Are said to be filled with the Flesh of the condemned, taking satiety of their damnation,
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vnto whome they were Authours of errours.
unto whom they were Authors of errors.
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Thus muche Primasius. But for my parte, as I doe not mislyke these things, which are doubtles spoken truely,
Thus much Primasius. But for my part, as I do not mislike these things, which Are doubtless spoken truly,
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so thinke I that the same are not to be sifted so nere, whiche spoken figuratiuely,
so think I that the same Are not to be sifted so never, which spoken figuratively,
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and after the propheticall imitatiō, seme to intimate no other thynge, but (as I sayde a little before) that all the vngodly should be distroyed, by the great power of God, and extreme tormentes.
and After the prophetical imitation, seem to intimate no other thing, but (as I said a little before) that all the ungodly should be destroyed, by the great power of God, and extreme torments.
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Therfore let vs feare God, to whom alone be glory.
Therefore let us Fear God, to whom alone be glory.
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¶ Of the bright veritie of the gospell, which by the ministerie of the Apostles was spred abroade through out the whole world, & by a thousande yeres. The.lxxxvij. Sermon.
¶ Of the bright verity of the gospel, which by the Ministry of the Apostles was spread abroad through out the Whole world, & by a thousande Years. The lxxxvij Sermon.
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AND I saw an Angel come downe from heauen, hauyng the keye of the bottomlesse pitte, AND I saw an Angel come down from heaven, having the key of the bottomless pit,
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and a great chayne in his hande.
and a great chain in his hand.
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And he toke the Dragon that olde Serpent (whiche is the deuill and Sathanas) and he bounde him a thousande yeres:
And he took the Dragon that old Serpent (which is the Devil and Sathanas) and he bound him a thousande Years:
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and caste him into the bottomlesse pitte.
and cast him into the bottomless pit.
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And he boūde him, and set a seale on him, that he should deceaue the people no more, till the thousande yeres were fulfilled.
And he bound him, and Set a seal on him, that he should deceive the people no more, till the thousande Years were fulfilled.
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And after that muste he belowsed for a little season. And After that must he belowsed for a little season.
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Seyng the greatest poinctes of religiō and true godlines, consiste in the true knoweledge, and vnderstandyng of the laste iudgement, as I ofte admonish: Sing the greatest points of Religion and true godliness, consist in the true knowledge, and understanding of the laste judgement, as I oft admonish:
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to our great commoditie S. Iohn discourseth with so much dilligence the treatise of the laste iudgement.
to our great commodity S. John discourseth with so much diligence the treatise of the laste judgement.
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And after his accustomed maner, to the intent all thinges that he propoundeth maye haue the more perspicuitie, he not only declareth the matter in words,
And After his accustomed manner, to the intent all things that he propoundeth may have the more perspicuity, he not only Declareth the matter in words,
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but setteth them forth by visions as things present to be sene with the eyes: and that to the faithful.
but sets them forth by visions as things present to be seen with the eyes: and that to the faithful.
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For to the vnfaithfull, al these thinges, although moste godly & diuine, seme starke trifles and fables.
For to the unfaithful, all these things, although most godly & divine, seem stark trifles and fables.
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But the wisedome of God shall laugh at them also, when she seeth her time:
But the Wisdom of God shall laugh At them also, when she sees her time:
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as she threateneth in the Prouerbes of Salomon. And also soluteth certē questiōs, which are wonte about this matter to be moued.
as she threateneth in the Proverbs of Solomon. And also soluteth certain questions, which Are wont about this matter to be moved.
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And he sayde, how the beaste with the false prophet and all his adherentes should be caste, at the laste daye into hell: And he said, how the beast with the false Prophet and all his adherentes should be cast, At the laste day into hell:
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but where the firste parte is nother Antichristiane, nor yet Christian, but rather of their owne sense and arbitrement, to be a rule and lawe to themselues:
but where the First part is neither Antichristian, nor yet Christian, but rather of their own sense and arbitrement, to be a Rule and law to themselves:
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such as be verely the Nestoriās, Iacobites, Georgians, &c. Or those that be heythen yet or gentiles, moreouer Iewes and Turkes:
such as be verily the Nestorians, Iacobites, Georgians, etc. Or those that be Heathen yet or Gentiles, moreover Iewes and Turkes:
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some man might maruaile, and demaunde, what shal be done with them, or what shal come of them? S. Iohn maketh aunswere:
Some man might marvel, and demand, what shall be done with them, or what shall come of them? S. John makes answer:
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and the remnaunte were slayne with the sworde of him that sat on the horse, &c. Agayne where a godly man might maruaylle,
and the remnant were slain with the sword of him that sat on the horse, etc. Again where a godly man might maruaylle,
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how they should be condēned, which borne emongs the Turkes, heretikes, Iewes and gentiles, neuer hearde the Christian veritie? S. Iohn preuenteth this imagination,
how they should be condemned, which born emongs the Turkes, Heretics, Iewes and Gentiles, never heard the Christian verity? S. John preventeth this imagination,
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and by the beginnyng of the .20. chapt.
and by the beginning of the.20. Chapter.
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sheweth, with what a Maiestie, perspicuitie, and euidence the veritie of Christes gospell was notified to the world:
shows, with what a Majesty, perspicuity, and evidence the verity of Christ's gospel was notified to the world:
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howe also al force and power was takē awaye from the deuill, and that by the space of a thousande yeres: how also all force and power was taken away from the Devil, and that by the Molle of a thousande Years:
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wherein the preachyng of the gospel thondered continually:
wherein the preaching of the gospel thondered continually:
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so that they be vtterly inexcusable, so many as haue not receyued the gospell of Christ.
so that they be utterly inexcusable, so many as have not received the gospel of christ.
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For the preachyng of the gospell was not obscure, but most clere & manifest, nor shorte and contracted,
For the preaching of the gospel was not Obscure, but most clear & manifest, nor short and contracted,
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but published by the space of a thousande yeres, it was not receyued of a fewe little ones,
but published by the Molle of a thousande Years, it was not received of a few little ones,
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but of al people and natiōs vnder the sunne. Therfore is it a grosse ignoraunce of the Turkes, Heretikes, Iewes and gentiles.
but of all people and Nations under the sun. Therefore is it a gross ignorance of the Turkes, Heretics, Iewes and Gentiles.
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For although in times paste the veritie semed to haue ben notably knowen, now it is not so:
For although in times past the verity seemed to have been notably known, now it is not so:
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yet certayne it is, that the maiestie of the gospel hath ben so great in the worlde, that there is nowe also mention with al men therof:
yet certain it is, that the majesty of the gospel hath been so great in the world, that there is now also mention with all men thereof:
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and by their owne mallice they hide their eyes, which vnderstande nothyng of Christ. Therefore is that sayeng of the Apostle euen nowe of force also:
and by their own malice they hide their eyes, which understand nothing of christ. Therefore is that saying of the Apostle even now of force also:
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yf our gospell be hidde, in those that perisshe is it hidde, vnto whome the God of this worlde hath blinded the mindes of them, which beleue not, that the light of the gospel should not shine vnto them &c. 2. Corinth. the .4. chap. Wherupon we now gather, that none of them whiche are damned in the world, are damned with out deseruyng.
if our gospel be hid, in those that perish is it hid, unto whom the God of this world hath blinded the minds of them, which believe not, that the Light of the gospel should not shine unto them etc. 2. Corinth. the.4. chap. Whereupon we now gather, that none of them which Are damned in the world, Are damned with out deserving.
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Which thing the Apostle also S. Paule hath touched in the Epistle to the Romanes in the .1. and .2. chapt.
Which thing the Apostle also S. Paul hath touched in the Epistle to the Romans in the.1. and.2. Chapter.
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Here therefore is a profitable and necessarie place treated, of the famouse preachyng of the gospell through out the world, the course thereof induryng a thousande yeres.
Here Therefore is a profitable and necessary place treated, of the famous preaching of the gospel through out the world, the course thereof induryng a thousande Years.
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And this treatise procedeth in this order. First is thangell described, after his worke or effecte is declared.
And this treatise Proceedeth in this order. First is thangell described, After his work or Effect is declared.
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And laste is the sealyng of the time.
And laste is the sealing of the time.
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Touchyng the description of the Angell, first in dede he is named an Angel, and commeth forth abroade:
Touching the description of the Angel, First in deed he is nam an Angel, and comes forth abroad:
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howebeit the whole state Apostolicall is hereby vnderstande, in the which shineth excedingly S. Paule the doctour of gentiles nother is it maruaile, that the order of Apostles is signified by an Angell.
howbeit the Whole state Apostolical is hereby understand, in the which shines exceedingly S. Paul the Doctor of Gentiles neither is it marvel, that the order of Apostles is signified by an Angel.
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For an Angel signifieth a messager, ambassadour, or an Apostle. And therefore the prophet Malachie called Iohn Baptist the vauntcurrour of our lord, an Angel:
For an Angel signifies a Messenger, ambassador, or an Apostle. And Therefore the Prophet Malachi called John Baptist the vauntcourier of our lord, an Angel:
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beholde I sende my Angel before thee, &c. And ministers of the church are oftener thā ones in this boke called Angelles.
behold I send my Angel before thee, etc. And Ministers of the Church Are oftener thā ones in this book called Angels.
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But in case the worthines & nobilitie of the name please the ministers, let the Angelicall puretie,
But in case the worthiness & Nobilt of the name please the Ministers, let the Angelical puretie,
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and excellent faith please them also.
and excellent faith please them also.
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An ambassadour doeth and sayeth nothing, saue that which he hath receyued in cōmission, of him that sent him:
an ambassador doth and Saith nothing, save that which he hath received in commission, of him that sent him:
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so also let the ministers set forth nothing, saue that which he hath receyued of the Lord, in the Scriptures.
so also let the Ministers Set forth nothing, save that which he hath received of the Lord, in the Scriptures.
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Secondly this excellent Aungell is sayde to come downe from heauen, not that the bodies of Apostles came from heauen, Secondly this excellent Angel is said to come down from heaven, not that the bodies of Apostles Come from heaven,
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but for as much as their vocation and office was geuen them frō heauen.
but for as much as their vocation and office was given them from heaven.
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For the sonne of God, which came downe from heauen, chose the Apostles, and sent them forth into the worlde.
For the son of God, which Come down from heaven, chosen the Apostles, and sent them forth into the world.
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Which thing is declared in the .10. of Matth. and .20. of Iohn. Marke.16. and Luke.24. And S. Paule sayeth to the Galathians, that he was called,
Which thing is declared in the.10. of Matthew and.20. of John. Mark.16. and Lycia.24. And S. Paul Saith to the Galatians, that he was called,
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and ordeyned an Apostle nother by men, nor of men: but of God through Christ. Wherupon it appereth, howe greate is the authoritie of Apostles.
and ordained an Apostle neither by men, nor of men: but of God through christ. Whereupon it appeareth, how great is the Authority of Apostles.
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For they be not they which speake, but the spirite of Christ and of the father, which speaketh in them.
For they be not they which speak, but the Spirit of christ and of the father, which speaks in them.
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Therefore he that dispiseth their doctrine, despiseth God the father & the sonne.
Therefore he that despiseth their Doctrine, despises God the father & the son.
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They lie moreouer, that saye, how the gospell is a newe doctrine forged of wittie men.
They lie moreover, that say, how the gospel is a new Doctrine forged of witty men.
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Reade the .1. chapter of the fourmer and later epistle of S. Peter.
Reade the.1. chapter of the former and later epistle of S. Peter.
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After this the Aungell is sayde to holde in his hande those two excellent instrumentes, the keye and chayne. After this the Angel is said to hold in his hand those two excellent Instruments, the key and chain.
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Let vs see, what is mente by the same. Doubtles by these two instrumentes S. Iohn vnderstādeth nothing els, but the free, trewe, holy,
Let us see, what is mente by the same. Doubtless by these two Instruments S. John understands nothing Else, but the free, true, holy,
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& liuely preaching of the gospel: by the which it came to passe, that both hell was locked from the faithfull,
& lively preaching of the gospel: by the which it Come to pass, that both hell was locked from the faithful,
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& the deuil was holden and kept faste boūden in chaines, that he coulde not hurte the godly so much as he would, and seduce whom he liste.
& the Devil was held and kept fast bounden in chains, that he could not hurt the godly so much as he would, and seduce whom he list.
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For so hereafter S. Iohn will expounde him self.
For so hereafter S. John will expound him self.
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And the keyes of bindyng & lowsing the apostles receiued of the Lord, in the .16. of Matth. and .20. chapt.
And the keys of binding & lowsing the Apostles received of the Lord, in the.16. of Matthew and.20. Chapter.
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And Christ saueth thelect and faithful. They therfore shal in dede be partakers of ye light:
And christ Saveth thelect and faithful. They Therefore shall in deed be partakers of the Light:
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of Iohn. They open by the preaching of the gospel the botomlesse pitte, and helle it self to the vngodly,
of John. They open by the preaching of the gospel the botomlesse pit, and hell it self to the ungodly,
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when they shewe vnto them their damnation in hell, for their vngodlines.
when they show unto them their damnation in hell, for their ungodliness.
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They shutte vp helle from the godly, whilest by the preachyng of the gospell they open heauen,
They shut up hell from the godly, whilst by the preaching of the gospel they open heaven,
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and bring the faythfull to the ioyes celestiall. I haue spoken of the keyes at large in an other place.
and bring the faithful to the Joys celestial. I have spoken of the keys At large in an other place.
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A chayne is the signe of captiuitie. By the preachyng of Gods worde the Deuill is taken and bounde.
A chain is the Signen of captivity. By the preaching of God's word the devil is taken and bound.
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Whereof it cōmeth to passe, that the common painters haue painted the Deuil bounden with chaynes to certen notable preachers.
Whereof it comes to pass, that the Common Painters have painted the devil bounden with chains to certain notable Preachers.
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By thinges that followe this keye, and significatiō of the chayne is better declared, whilest the effecte of the Apostolicall preachyng is expounded. For he addeth:
By things that follow this key, and signification of the chain is better declared, whilst the Effect of the Apostolical preaching is expounded. For he adds:
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and he toke the Dragon, &c. And he repeteth the names of our enemie out of the .12. chapt. where euery thing is expounded.
and he took the Dragon, etc. And he repeateth the names of our enemy out of the.12. Chapter. where every thing is expounded.
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Where you maye also loke for the same.
Where you may also look for the same.
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And the Aungell did binde Sathan, whiche is the ende and vse of the chayne, verely that he should not be stirre him,
And the Angel did bind Sathan, which is the end and use of the chain, verily that he should not be stir him,
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and inuade and distroye the faythfull. Moreouer there followeth an other thinge yet more vehement: and he sente him into the bottomlesse pitte:
and invade and destroy the faithful. Moreover there follows an other thing yet more vehement: and he sent him into the bottomless pit:
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to witte he caste him headlonge into the botome of hel, that he should not murder the faythful.
to wit he cast him headlong into the bottom of hell, that he should not murder the faithful.
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There followeth an other thing yet more greuouse: and he shutte him vp, that he shuld not come out agayne.
There follows an other thing yet more grievous: and he shut him up, that he should not come out again.
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This is the ende and vse of the keye. Furthermore he set a seale vpon him.
This is the end and use of the key. Furthermore he Set a seal upon him.
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But letters, prisones, graues are wonte to be sealed, and that for truste and credit, leest any manne shoulde vndoe them, but that they mighte remayne shutte, sealed and safe.
But letters, prisons, graves Are wont to be sealed, and that for trust and credit, least any man should undo them, but that they might remain shut, sealed and safe.
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And all these thinges signifie a full and most perfit victory, which we haue obteined through Christ, by the worde of the gospell preached vnto vs, and cōmunicated through fayth.
And all these things signify a full and most perfect victory, which we have obtained through christ, by the word of the gospel preached unto us, and communicated through faith.
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For euē for vs he ouercame, ouerthrewe, bounde, locked vp, and sealed the enemie, that we might be safe and sure from him.
For even for us he overcame, overthrew, bound, locked up, and sealed the enemy, that we might be safe and sure from him.
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Finally it followeth, which may declare al and singular partes hereof:
Finally it follows, which may declare all and singular parts hereof:
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to the ende he should deceaue the people no more, to witte by such meanes as he dyd seduce them before the victory of Christe, to the end he should deceive the people no more, to wit by such means as he did seduce them before the victory of Christ,
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& before the gospell preached through out the worlde. For they were all thinges full of vngodlines and errours.
& before the gospel preached through out the world. For they were all things full of ungodliness and errors.
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What was done at that time & after, we shal heare when we shal come to that sayeng.
What was done At that time & After, we shall hear when we shall come to that saying.
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Tēples of Gods or Idolles were euery where, Idolles were worshipped, the same gaue oracles, Aultars smoked with the bloud of men & beastes. All wickednes raigned.
Temples of God's or Idols were every where, Idols were worshipped, the same gave oracles, Altars smoked with the blood of men & beasts. All wickedness reigned.
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Arte magicke, witchcrafte, parricidies, whoredomes, were practised without punnisshemente.
Art magic, witchcraft, parricidies, whoredoms, were practised without punnisshemente.
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No man can easely expresse, not in a longe oration, how shamefully Sathan had disceaued the worlde,
No man can Easily express, not in a long oration, how shamefully Sathan had disceaued the world,
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howe assuredly be raigned, and with what intricatenes he hath boundē vnto him mankinde like a bondeslaue.
how assuredly be reigned, and with what intricatenes he hath bounden unto him mankind like a bondeslaue.
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Let him loke, who so liste, vpon Grece. Italy, and Asia:
Let him look, who so list, upon Grece. Italy, and Asia:
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& in the same, Corinthe of Grece, Rome of Italy, and Ephesus the head citie of Asia. He shal finde abominations abominable,
& in the same, Corinth of Grece, Room of Italy, and Ephesus the head City of Asia. He shall find abominations abominable,
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and will saye, that the deuil hath raygned in them wholy, and had dayly with newe giles bewitched the sely wretches.
and will say, that the Devil hath reigned in them wholly, and had daily with new giles bewitched the sely wretches.
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But after that Paule alone (I will speake nothing now of the other Apostles) came to Corinth, Ephesus and Rome, and there had preached Christe:
But After that Paul alone (I will speak nothing now of the other Apostles) Come to Corinth, Ephesus and Room, and there had preached Christ:
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who can not see, howe truely S. Iohn here sawe the Deuill bounden and faste shutte vp? I am the briefer in this matter most plentifull,
who can not see, how truly S. John Here saw the devil bounden and fast shut up? I am the briefer in this matter most plentiful,
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for that I thinke I haue done enough, yf I shewe only some fotesteppes, wherein goyng ye maye come to a muche more ample consideration of these thinges.
for that I think I have done enough, if I show only Some fotesteppes, wherein going you may come to a much more ample consideration of these things.
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Hereunto appertayne those diuine wordes of S. Paule, which are red in the 26. of the Actes, spoken before king Agrippa,
Hereunto appertain those divine words of S. Paul, which Are read in the 26. of the Acts, spoken before King Agrippa,
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and the princes of Syria and Festus proconsull there.
and the Princes of Syria and Festus proconsul there.
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For this intente haue I appered vnto thee (sayeth the lord to S. Paule ) that I mighte ordeyne thee a minister and a witnesse both of suche thinges as thou hast sene,
For this intent have I appeared unto thee (Saith the lord to S. Paul) that I might ordain thee a minister and a witness both of such things as thou hast seen,
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and also of such wherin I shall appere vnto thee after this, deliuering thee from the people and nations, whereunto I nowe sende thee, that thou mayest open their eyes, that they maye tourne from darkenes to light,
and also of such wherein I shall appear unto thee After this, delivering thee from the people and Nations, whereunto I now send thee, that thou Mayest open their eyes, that they may turn from darkness to Light,
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and frō the power of Sathan vnto God, that they maye receiue forgeuenes of sinnes: &c. In the .1. chapt.
and from the power of Sathan unto God, that they may receive forgiveness of Sins: etc. In the.1. Chapter.
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of the Epistle to the Colossians, as also in diuerse other places, S. Paule sheweth, that Christ hath ouercome Sathan,
of the Epistle to the colossians, as also in diverse other places, S. Paul shows, that christ hath overcome Sathan,
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and that the same Christ hath redemed vs, & brought vs out of the kingdome of darknes into the kingdome and light of the sonne of God.
and that the same christ hath redeemed us, & brought us out of the Kingdom of darkness into the Kingdom and Light of the son of God.
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Therfore where the Apostles and ministers are here saide to binde and shute vp Sathan, it is by the waye of their ministerie to be vnderstande. Therefore where the Apostles and Ministers Are Here said to bind and shute up Sathan, it is by the Way of their Ministry to be understand.
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And when the thousande yeres shal be fulfilled, &c.
And when the thousande Years shall be fulfilled, etc.
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These ar the citizens of the countrie euerlasting.
These Are the Citizens of the country everlasting.
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Euery man also maye iudge of the thinges that haue ben treated hitherto, whether he haue profited in the doctrine of the gospel, which he hath a longe time hearde in the temple.
Every man also may judge of the things that have been treated hitherto, whither he have profited in the Doctrine of the gospel, which he hath a long time heard in the temple.
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For in case thou thy self be as yet bounden stil with the chayne of the Deuill, thou haste not yet hearde the gospell, as apperteyneth:
For in case thou thy self be as yet bounden still with the chain of the devil, thou haste not yet heard the gospel, as appertaineth:
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but if thou felest that the Deuill is bounde with the chayne, and that thou rulest the Deuil,
but if thou Feel that the devil is bound with the chain, and that thou Rulest the devil,
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and the Deuill not thee, the matter goeth well. Crie vnto God: Lorde confirme this, and increase, that thou haste wrought in vs, &c.
and the devil not thee, the matter Goes well. Cry unto God: Lord confirm this, and increase, that thou haste wrought in us, etc.
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And cōcerning the time of this most shining trewth of the gospel, it is sayde how it shal indure in the world a thousand yeres. For he saieth expressely:
And Concerning the time of this most shining truth of the gospel, it is said how it shall endure in the world a thousand Years. For he Saith expressly:
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he boūde him for a thousande yeres. And againe: that he shuld no more deceaue the people, til the thousande yeres were fulfilled.
he bound him for a thousande Years. And again: that he should no more deceive the people, till the thousande Years were fulfilled.
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I know that the opinions of thexpositours, touchyng these thousande yeres, be diuerse.
I know that the opinions of thexpositours, touching these thousande Years, be diverse.
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I know, how the heresie of the Chiliastes or Millenaries by Papias Authour hereof, as Eusebius reciteth in the .3. boke of the Ecclesi. historie, was taken hereof.
I know, how the heresy of the Chiliasts or Millennials by Papias Author hereof, as Eusebius reciteth in the.3. book of the Ecclesiastes. history, was taken hereof.
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I will not here stāde aboute to confute the opinion of others, which also would be ouerlong and tediouse,
I will not Here stand about to confute the opinion of Others, which also would be overlong and tedious,
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and not of so great profit.
and not of so great profit.
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I wil only vtter my owne to be wayed of the godly readers, than will I leaue it free for euery man to followe that thinge, which he shall thinke moste agreable to the treweth, and profitable for the godly.
I will only utter my own to be weighed of the godly Readers, than will I leave it free for every man to follow that thing, which he shall think most agreeable to the treweth, and profitable for the godly.
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And I vnderstande playnely and simplely, that S. Iohn speaketh of a thousande yeres, whiche ranne on by continuall course from the time of Christ,
And I understand plainly and simply, that S. John speaks of a thousande Years, which ran on by continual course from the time of christ,
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vntill the laste corrupting of the Euangelical preachyng and church of Christ.
until the laste corrupting of the Evangelical preaching and Church of christ.
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Nother am I very scrupulouse in searchyng out the terme of the supputation of these thousande yeres.
Nother am I very scrupulous in searching out the term of the supputation of these thousande Years.
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Simplely I appoyncte the beginnyng of the rekening in the open preachyng of the Gospell, Simply I appoyncte the beginning of the reckoning in the open preaching of the Gospel,
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and what time the worde beganne now to be receyued, and was nowe receyued of the Gentiles.
and what time the word began now to be received, and was now received of the Gentiles.
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I suppose therefore that there maye be three termes or times appoyncted, whiche neuerthelesse shall come all to one rekenyng, differyng little or nothinge emonges themselues or hauynge smalle diuersitie, not passynge halfe a yere more or lesse.
I suppose Therefore that there may be three terms or times appointed, which nevertheless shall come all to one reckoning, differing little or nothing among themselves or having small diversity, not passing half a year more or less.
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Ye maye therefore, yf ye please, beginne the supputation of the thousande yeres from the.xxxiiii. yere of Christes birth, wherein Christe also ascended into heauen,
You may Therefore, if you please, begin the supputation of the thousande Years from the xxxiiii year of Christ's birth, wherein Christ also ascended into heaven,
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They sitte in thē not for that they doe nothing els but sitte on a cusshion:
They sit in them not for that they do nothing Else but sit on a cushion:
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and Paule beyng called to the ministerie, and drawing the gentiles into the felloweshippe of Gods people by the preachyng of God his worde, began to restrayne Sathan.
and Paul being called to the Ministry, and drawing the Gentiles into the felloweshippe of God's people by the preaching of God his word, began to restrain Sathan.
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And thou shalt come to the yere of our Lord .1034. and to the Bishoprycke of pope Benedicte the .9. whiche after he clome by vnlaweful meanes into the chayre of Saincte Peter, as they calle it, practysed arte magicke,
And thou shalt come to the year of our Lord.1034. and to the Bishoprycke of pope Benedicte the.9. which After he clome by unlawful means into the chair of Saint Peter, as they call it, practised art magic,
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& was ioyned in leage with the deuil:
& was joined in league with the Devil:
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of whom he was caried away also, what time he had solde his bisshoprike before the Pope Gregory the.6.
of whom he was carried away also, what time he had sold his bishopric before the Pope Gregory the.6.
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Reade the storie of Cardinal Benon, whereof is mentioned before in the.13. chap. and let reade other stories.
Reade the story of Cardinal Benon, whereof is mentioned before in the.13. chap. and let read other stories.
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Certayne it is, that the Deuill at those daies did occupie the Apostolical seate, as thei terme it.
Certain it is, that the devil At those days did occupy the Apostolical seat, as they term it.
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Reade the stories from Syluester the.2. and so forth.
Reade the stories from Sylvester the.2. and so forth.
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Thou wilt saye than, that aboute that time the Deuill brake lowse agayne, and seduced the people, especially by Popes.
Thou wilt say than, that about that time the devil brake louse again, and seduced the people, especially by Popes.
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Or beginne the supputation of the thousande yeres from that time, wherein Paule beyng bounde for the Gospell at Rome, testified that the gospell was preached through out the worlde.
Or begin the supputation of the thousande Years from that time, wherein Paul being bound for the Gospel At Room, testified that the gospel was preached through out the world.
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That was aboute the yere of our Lorde .60. from thence accomptyng a thousande yeres, thou shalte come to the yere of our Lorde 1060. when Nicholas the seconde was Pope, vnder whom it is written that the veritie was diuersely tempted and corrupted,
That was about the year of our Lord.60. from thence accounting a thousande Years, thou shalt come to the year of our Lord 1060. when Nicholas the seconde was Pope, under whom it is written that the verity was diversely tempted and corrupted,
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and that Gregory the seuenth dyd than also by his craftes and enterprises trouble the whole world.
and that Gregory the Seventh did than also by his crafts and enterprises trouble the Whole world.
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Or beginne the supputation from the destruction of Hierusalem, what time the Iewes cast of, the Gentiles in great nombre entred and were receyued into the place of the Iewes reiected, whiche was the yere of our Lorde .73. and thou shalt atteyne to the yere of our Lorde .1073. euen to Pope Gregory the seuenth:
Or begin the supputation from the destruction of Jerusalem, what time the Iewes cast of, the Gentiles in great number entered and were received into the place of the Iewes rejected, which was the year of our Lord.73. and thou shalt attain to the year of our Lord.1073. even to Pope Gregory the Seventh:
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in the whiche time not a fewe Historiographers wryte that the Deuill him selfe raygned.
in the which time not a few Historiographers write that the devil him self reigned.
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Doubtles neuer manne hurte godlines, or more stoutely auaunced impietie, than dyd this Gregory, otherwyse called Hildebrande. Of him I haue spoken before in the .13. chapt.
Doubtless never man hurt godliness, or more stoutly advanced impiety, than did this Gregory, otherwise called Hildebrand. Of him I have spoken before in the.13. Chapter.
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Where also I admonisshed you, that Cardinall Benon dyd accompte those thousande yeres from the birth of the Lorde,
Where also I admonished you, that Cardinal Benon did accompt those thousande Years from the birth of the Lord,
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and concluded in Syluester the second. It is euident therfore, that the gospel hath had a notable place in the world,
and concluded in Sylvester the second. It is evident Therefore, that the gospel hath had a notable place in the world,
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nother hath ben quenched for the space of a thousande yeres:
neither hath been quenched for the Molle of a thousande Years:
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that is to saye, from the time of thapostles, vntil the yere of our lord was rekened 1073. or there aboute.
that is to say, from the time of Apostles, until the year of our lord was reckoned 1073. or there about.
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Some man wil say, I cannot see that the preaching of the Gospell hath continued in the worlde so long tyme, to witte a thousande yeares,
some man will say, I cannot see that the preaching of the Gospel hath continued in the world so long time, to wit a thousande Years,
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For it appeareth by Histories, that the doctrine of merites, satisfactions, and iustification of works, ded incōtinently after the Apostles time, lay their first soundations.
For it appears by Histories, that the Doctrine of merits, satisfactions, and justification of works, dead incontinently After the Apostles time, lay their First soundations.
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We knowe that the intercessions of Sainctes, and the worshipping of relicques, were defended of Saincte Hierome, which departed out of this world the yeare of our Lordes incarnation .422. We knowe that the Bishop of Rome ded immediately after the death of Gregory the firste, take vpon him to be head and catholique Pastor of the church vniuersall.
We know that the intercessions of Saints, and the worshipping of relicques, were defended of Saint Jerome, which departed out of this world the year of our lords incarnation.422. We know that the Bishop of Rome dead immediately After the death of Gregory the First, take upon him to be head and catholic Pastor of the Church universal.
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We knowe that aboute the same time, to wit aboute the yeare of our Lordes incarnation .630. Mahomet seduced a great parte of the world.
We know that about the same time, to wit about the year of our lords incarnation.630. Mahomet seduced a great part of the world.
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We knowe that shortely after, arrose that detestable contention about the hauing of Images in the churches of Christians.
We know that shortly After, arose that detestable contention about the having of Images in the Churches of Christians.
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We haue heard that S. Ihon hath assigned to Antichriste yeares .666. Fynally, it is manifeste that the Deuyll hath by murther, parricidie,
We have herd that S. John hath assigned to Antichrist Years.666. Finally, it is manifest that the devil hath by murder, parricidie,
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and all kynd of mischief raigned in the children of misbelefe. Wherfore thou sayeste, I see not howe the Deuyll hath ben bounden a thousande yeares: and locked in chaynes.
and all kind of mischief reigned in the children of misbelefe. Wherefore thou Sayest, I see not how the devil hath been bounden a thousande Years: and locked in chains.
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I aunswere that the things which are alledged hitherto, are true: I answer that the things which Are alleged hitherto, Are true:
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yet neuerthelesse to be true, and so to remayne alwayes, which S. Ihon by the reuelation of Iesu Christe hath affirmed, that the Deuyll shoulde be shutte vp for a thousande yeares,
yet nevertheless to be true, and so to remain always, which S. John by the Revelation of Iesu Christ hath affirmed, that the devil should be shut up for a thousande Years,
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and remayne bounden, tyll a thousande yeares were at an ende. And the same we declare on this wyse.
and remain bounden, till a thousande Years were At an end. And the same we declare on this wise.
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The Lorde sayde in the Gospel.
The Lord said in the Gospel.
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Nowe is the iudgement of the world, nowe shall the Prince of this world be caste out.
Now is the judgement of the world, now shall the Prince of this world be cast out.
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And where as it is not lawfull to doubt of the veritie of Christes wordes,
And where as it is not lawful to doubt of the verity of Christ's words,
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yet neuerthelesse is he not red to be so caste oute, but that he hath ben of greate force in the worlde,
yet nevertheless is he not read to be so cast out, but that he hath been of great force in the world,
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and hath bene called of the Apostles themselues, the Prince of this worlde.
and hath be called of the Apostles themselves, the Prince of this world.
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Howe than is he sayde to be cast oute, and to tempte the godlie, to raigne,
Howe than is he said to be cast out, and to tempt the godly, to Reign,
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and to be caste oute of his Kyngdome?
and to be cast out of his Kingdom?
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He is cast out of the church, and of the faithful, not that he cometh not againe,
He is cast out of the Church, and of the faithful, not that he comes not again,
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and tempteth, for alwayes he returneth, and seketh to plucke backe the redemed (but for that he possesseth no more the ful empire.
and tempts, for always he returns, and seeketh to pluck back the redeemed (but for that he Possesses no more the full empire.
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For Christ now liueth, & raineth in the church and Sainctes.
For christ now lives, & rains in the Church and Saints.
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These, as S. Austen saieth, he assayleth from without) he is cast oute of his auncient possession,
These, as S. Austen Saith, he assaileth from without) he is cast out of his ancient possession,
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but he laboureth to recouer his olde habitatiō.
but he Laboureth to recover his old habitation.
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And thus was Sathan bounde, and shutte vp for a thousand yeares, as he that possessed not the faythfull of Christe through out the worlde,
And thus was Sathan bound, and shut up for a thousand Years, as he that possessed not the faithful of Christ through out the world,
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nor ruled them at his pleasure, and after his mallice, although he hath tempted and vexed them.
nor ruled them At his pleasure, and After his malice, although he hath tempted and vexed them.
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So was the holy ghost denied to be geuen, not that he was not in the world and in the Prophets:
So was the holy ghost denied to be given, not that he was not in the world and in the prophets:
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but because he was neuer so plentifully powred oute vpon all fleshe, as after the glorifienge of our Lorde Christe.
but Because he was never so plentifully poured out upon all Flesh, as After the glorifienge of our Lord Christ.
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In the same sense we say, that death and sinne are taken away from the faythfull, and troden vnder fote.
In the same sense we say, that death and sin Are taken away from the faithful, and trodden under foot.
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As S. Paule therfore, which in the first chapt.
As S. Paul Therefore, which in the First Chapter.
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to the Colloss. saide, that we are translated oute of the kyngdome of darkenes, in to the kyngdome of light:
to the Colossus. said, that we Are translated out of the Kingdom of darkness, in to the Kingdom of Light:
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sayeth neuerthelesse to the Corinthians, that the God of this world, hath blynded the myndes of the vnfaythfull:
Saith nevertheless to the Corinthians, that the God of this world, hath blinded the minds of the unfaithful:
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so S. Ihon at this presente sayeth, howe the Deuyll is bounde and sealed, by the space of a thousande yeares,
so S. John At this present Saith, how the devil is bound and sealed, by the Molle of a thousande Years,
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and the very same sayeth afterwarde, the reste of the dead reuiued not, til the thousand yeares should be fulfilled:
and the very same Saith afterward, the rest of the dead revived not, till the thousand Years should be fulfilled:
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that is to say, in al those thousand yeares beleued not, which set more by the beast, than they ded by Christe.
that is to say, in all those thousand Years believed not, which Set more by the beast, than they dead by Christ.
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And they verely through their owne faulte, and instigation of the Deuill beleued not, and perished.
And they verily through their own fault, and instigation of the devil believed not, and perished.
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Therfore ded Sathan exercise his force in them.
Therefore dead Sathan exercise his force in them.
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Which to the faithful in dede is bounden, and tyed faste, but to the vnfaithfull free and ouer familier.
Which to the faithful in deed is bounden, and tied fast, but to the unfaithful free and over familiar.
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Lykewyse Hell is shut to the godly, to the wicked open. Wherefore also we confesse in the crede, lyfe euerlasting, and not death or damnation euerlasting.
Likewise Hell is shut to the godly, to the wicked open. Wherefore also we confess in the crede, life everlasting, and not death or damnation everlasting.
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For the faithfull haue no Hel, or there is no Hell prepared for them: but for the vngodlye.
For the faithful have no Hell, or there is no Hell prepared for them: but for the ungodly.
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For Christe hath broken Hell, but for his faithfull: to the vnfaythfull all thinges of hell are yet moste stronge, and these haue Hell.
For Christ hath broken Hell, but for his faithful: to the unfaithful all things of hell Are yet most strong, and these have Hell.
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Agayne the Deuyll is sayed to be bounden, shutte vp, and sealed: Again the devil is said to be bounden, shut up, and sealed:
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for since the redemptiō of Christ, his power hath not bene so great in the worlde, as it was before.
for since the redemption of christ, his power hath not be so great in the world, as it was before.
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Wherefore S. Ihon expoūdeth himselfe, and sayeth: that he shuld deceaue the people no more.
Wherefore S. John expoundeth himself, and Saith: that he should deceive the people no more.
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What is this more? but that he shal not so seduce them from hence foorth, as he hath done hitherto.
What is this more? but that he shall not so seduce them from hence forth, as he hath done hitherto.
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Therefore al be it in the meane whyle he shall deceaue some, yet in those thousand yeares he hath not raigned so fully, safely & at large,
Therefore all be it in the mean while he shall deceive Some, yet in those thousand Years he hath not reigned so Fully, safely & At large,
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as he ded before, and as it is permitted him after those thousand yeares to rage.
as he dead before, and as it is permitted him After those thousand Years to rage.
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Therfore these things ar spoken by a cōparison, and not absolutely.
Therefore these things Are spoken by a comparison, and not absolutely.
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And the thing it selfe, or experiēce teacheth, that they are not to be vnderstand absolutely, and after the bare lettre.
And the thing it self, or experience Teaches, that they Are not to be understand absolutely, and After the bore lettre.
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Although therfore that Sathan hath in these thousand yeares also, blowen his poyson vpō many,
Although Therefore that Sathan hath in these thousand Years also, blown his poison upon many,
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and hath troubled the world, yet this is nothing, in comparison of those thinges, that haue followed after the thousand yeares euen vntill this day,
and hath troubled the world, yet this is nothing, in comparison of those things, that have followed After the thousand Years even until this day,
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and shall followe hereafter vnto the worlds end. In oulde time also he raigned fully emongs the Gentiles through Idolatry.
and shall follow hereafter unto the world's end. In old time also he reigned Fully emongs the Gentiles through Idolatry.
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But a thousand yeares fell downe their temples and Idolles, with all other instrumentes of vngodlynesse.
But a thousand Years fell down their Temples and Idols, with all other Instruments of ungodliness.
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We reade truely, howe there were in the Apostles time that affirmed, that men are iustified by the lawe and workes.
We read truly, how there were in the Apostles time that affirmed, that men Are justified by the law and works.
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Whereupon sprange vp the doctryne of satisfaction and merites. But the same doctryne was confuted by the Apostle Saincte Paule, aboue other Apostles.
Whereupon sprang up the Doctrine of satisfaction and merits. But the same Doctrine was confuted by the Apostle Saint Paul, above other Apostles.
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Saincte Austen also, and after him Bede, moste constantlie haue defended the doctrine of grace, and redemption by Christ.Saint Austen also, and After him Bede, most constantly have defended the Doctrine of grace, and redemption by christ.
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The same continued safe by the space of a thousande whoale yeares.
The same continued safe by the Molle of a thousande whoale Years.
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But afterwarde, Freres getting the vpper hande, the doctryne of satisfaction and mannes merites ded preuayle:
But afterward, Friar getting the upper hand, the Doctrine of satisfaction and Man's merits dead prevail:
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whereupon was vtterly obscured the doctrine of Iesu Christe, conserning the free remissiō of sinnes, & imputing of righteousnes.
whereupon was utterly obscured the Doctrine of Iesu Christ, Concerning the free remission of Sins, & imputing of righteousness.
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Ther grewe vp an opinion with certen of Sainctes, makyng intercession or prayeng in heauen for their worshyppers.
There grew up an opinion with certain of Saints, making Intercession or praying in heaven for their worshippers.
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The relicques began to be worshipped ouer soone.
The relicques began to be worshipped over soon.
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Neuerthelesse such as wer illumined claue fast to the onely intercessour Christ, and honored not relicques.
Nevertheless such as were illumined clave fast to the only intercessor christ, and honoured not relicques.
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But after those thousande fatal yeares, many attributed more to Saincts, than to the very holy one of Sainctes.
But After those thousande fatal Years, many attributed more to Saints, than to the very holy one of Saints.
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We see what is done at this day.
We see what is done At this day.
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The writings of Monkes and Freres testifie, how much the worshipping of creatures hath increased within these.iiii. hondreth yeres, or there aboutes.
The writings of Monks and Friar testify, how much the worshipping of creatures hath increased within these iiii hondreth Years, or there abouts.
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Who wyl deny that exceding many haue ben deceaued of Heretikes? But who can gather thereby that the Gospell hath bene vtterlie loste,
Who will deny that exceeding many have been deceived of Heretics? But who can gather thereby that the Gospel hath be utterly lost,
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& that Sathan hath raigned fullye?
& that Sathan hath reigned Fully?
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The Byshoppe of Rome hath ascended in to the toppe of Mounte Zion, and will be called the head and Pastour generall of the whole catholique church.
The Bishop of Rome hath ascended in to the top of Mount Zion, and will be called the head and Pastor general of the Whole catholic Church.
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Howbeit the Easte most constantlie resisted, and so ded other partes of the world also.
Howbeit the East most constantly resisted, and so dead other parts of the world also.
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At the lengthe after a thousande yeares, he made his boaste most impudently, that the fulnesse of power was geuen him, which he got by hoke and croke, and after vsurped the same.
At the length After a thousande Years, he made his boast most impudently, that the fullness of power was given him, which he god by hoke and croak, and After usurped the same.
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Mahomet seduced many, yet neuerthelesse the Patriarchall churches persisted, and the Easte honoured Christ, lykewise South and North,Mahomet seduced many, yet nevertheless the Patriarchal Churches persisted, and the East honoured christ, likewise South and North,
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so that the thousande yeares agayne had their lighte, nother hath Sathan in these raged so much,
so that the thousande Years again had their Light, neither hath Sathan in these raged so much,
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as he hath since those yeares were complete.
as he hath since those Years were complete.
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Doubtelesse since the Turkes begāne to rule and raigne, al matters of religion grewe euery daye worse and worse.
Doubtless since the Turkes began to Rule and Reign, all matters of Religion grew every day Worse and Worse.
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And the warre into the Holy land ded very much hurte to religion, and gaue greate courage to the Saracenes and vngodlye: whereof I shall speake afterwardes.
And the war into the Holy land dead very much hurt to Religion, and gave great courage to the Saracens and ungodly: whereof I shall speak afterwards.
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And Images beganne to be sette vp in temples, and to be defended.
And Images began to be Set up in Temples, and to be defended.
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But the Histories testifie that the same was done with greate difficultie, and hardlie could the vse of them be obtayned, all good men moste constantlie resisting.
But the Histories testify that the same was done with great difficulty, and hardly could the use of them be obtained, all good men most constantly resisting.
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And what time they were now admitted, yet were not the Idolaters so starke mad, as we se they are nowe, and haue ben certen yeares paste.
And what time they were now admitted, yet were not the Idolaters so stark mad, as we see they Are now, and have been certain Years past.
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Wherefore it is rightly sayed, howe after a thousand yeares, Sathan shulde be loosed from his chaynes, which before also moued the vnbeleuers, yet fynally rageth more furiously.
Wherefore it is rightly said, how After a thousand Years, Sathan should be loosed from his chains, which before also moved the unbelievers, yet finally rages more furiously.
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S. Ihon assigned to Antichrist a certen numbre of yeares, to wit .666. Whereof we myghte vnderstande the name of Antichriste.
S. John assigned to Antichrist a certain numbered of Years, to wit.666. Whereof we might understand the name of Antichrist.
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But therefore it foloweth not, that the Deuyll was than quyte lowsed, or the lyght of the Gospell vtterly extinguisshed.
But Therefore it Followeth not, that the devil was than quite lowsed, or the Light of the Gospel utterly extinguished.
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For the Apostle in his time, speakyng of him: The misterie, sayeth he, of iniquitie nowe worketh.
For the Apostle in his time, speaking of him: The mystery, Saith he, of iniquity now works.
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Antichriste therefore hath his seedes, he hath his beginnyng, he hath his rysing vp, his growyng and increaces.
Antichrist Therefore hath his seeds, he hath his beginning, he hath his rising up, his growing and increaces.
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But after a thousand yeares, he went to worke moste impudently and most boldly, which before also had vttered his maliciousnes:
But After a thousand Years, he went to work most impudently and most boldly, which before also had uttered his maliciousness:
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but nowe moste venemously of al he speweth oute his poyson, oppressing Kynges, and all that speake neuer so little againste him.
but now most venomously of all he speweth out his poison, oppressing Kings, and all that speak never so little against him.
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We knowe moreouer that in these thousande yeares paste, the Deuill hath raygned in many by murder, periurie and innumerable and vnspeakeable euilles.
We know moreover that in these thousande Years past, the devil hath reigned in many by murder, perjury and innumerable and unspeakable evils.
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But if ye consider what hath ben done sins those thousande yeres, and what is done at this daye:
But if you Consider what hath been done Sins those thousande Years, and what is done At this day:
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you will saye those ages of the thousande yeres to haue ben Golden and Siluer worldes:
you will say those ages of the thousande Years to have been Golden and Silver world's:
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and oures nowe for these fiue hondreth yeres to be of brasse, Iron, leed, and claye.
and ours now for these fiue hondreth Years to be of brass, Iron, leed, and clay.
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Lactantius in the seuenth booke of Instit. the .15. chapter towardes the laste ende of the worlde, sayeth he, the state of worldly matters muste nedes be altered,Lactantius in the Seventh book of Institutio the.15. chapter towards the laste end of the world, Saith he, the state of worldly matters must needs be altered,
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and iniquitie preuayling, to incline to the worse:
and iniquity prevailing, to incline to the Worse:
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so that these our times, in the which iniquitie and mischiefe is growen to the highest degree,
so that these our times, in the which iniquity and mischief is grown to the highest degree,
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yet in comparison of that vncurable euil, maye be accompted fortunate and in maner Golden ages.
yet in comparison of that uncurable evil, may be accounted fortunate and in manner Golden ages.
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For iustice shall than ware so thinne, vngodlines, couetousenes, wilfulnes and luste shall be so common, that if there shal be than happly any good menne, they shal be a praye to the wicked,
For Justice shall than beware so thin, ungodliness, couetousenes, wilfulness and lust shall be so Common, that if there shall be than haply any good men, they shall be a pray to the wicked,
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and euery where vexed of the vnrightuouse.
and every where vexed of the unrighteous.
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And euil menne only shall be welthie, and the good tourmoyled in all vexation and miserie.
And evil men only shall be wealthy, and the good tourmoyled in all vexation and misery.
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All righte shall be confounded, and lawes shall perisshe.
All right shall be confounded, and laws shall perish.
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Than shall no man haue any thinge, saue that whiche is eyther euil gotten, or euill kepte.
Than shall no man have any thing, save that which is either evil got, or evil kept.
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Goldenes and violence shal haue all. There shal be no faith in men, no peaxe, no humanitie, no shamefastnes, no trewth.
Goldenes and violence shall have all. There shall be no faith in men, no peaxe, no humanity, no shamefastness, no truth.
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And the remnaūt which are red there. By all the whiche our dayes nowe seme to be paincted liuely.
And the remnant which Are read there. By all the which our days now seem to be paincted lively.
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But what is that, whiche is annexed, that the Deuill must belowsed for a little season? semeth this a little season, whiche continueth nowe fiue hondreth yeres? And this place we expoūde so,
But what is that, which is annexed, that the devil must belowsed for a little season? Seemeth this a little season, which Continueth now fiue hondreth Years? And this place we expound so,
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as that same in the gospel: vnlesse those dayes were shortened, no fleshe should be saued.
as that same in the gospel: unless those days were shortened, no Flesh should be saved.
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For it is euidently by stories, that nother the Deuil, nor Antichriste, hath inioyed that his kingedome longe quiet.
For it is evidently by stories, that neither the devil, nor Antichrist, hath enjoyed that his Kingdom long quiet.
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For euermore, and in all ages haue sprong vp some holy and learned menne, which beyng illumined and comforted or God,
For evermore, and in all ages have sprung up Some holy and learned men, which being illumined and comforted or God,
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like Enoch and Helie, haue resisted the vngodly and vngodlines, and haue maineteyned the true religion.
like Enoch and Helie, have resisted the ungodly and ungodliness, and have maineteyned the true Religion.
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Wherby consciences afflicted of Antichrist haue receyued comforte, God of his mercy so temperyng matters, that the chosen shuld not despeyre into great temptations, errours and darkenes.
Whereby Consciences afflicted of Antichrist have received Comfort, God of his mercy so tempering matters, that the chosen should not despair into great temptations, errors and darkness.
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Therefore both Sathan and the Pope could inioye these matters but a small season. For immediately after the thousande yeres sprange vp the Waldois, whiche constantly impugned the Pope, and his vngodlines.
Therefore both Sathan and the Pope could enjoy these matters but a small season. For immediately After the thousande Years sprang up the Waldois, which constantly impugned the Pope, and his ungodliness.
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The lord hath reysed vp certen kinges, emōges whom be the Friderickes Germane Emperours, Lewis of the house of Bauier, & many others.
The lord hath raised up certain Kings, among whom be the Friderickes Germane emperors, Lewis of the house of Bavaria, & many Others.
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The Popes also haue ben at dissention emōges themselues, whilest many haue ben chosen, and euery one of them wil be the vicar of Christ,
The Popes also have been At dissension among themselves, whilst many have been chosen, and every one of them will be the vicar of christ,
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and so teare al that ecclesiasticall body of theirs with Schismes.
and so tear all that ecclesiastical body of theirs with Schisms.
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There rise vp agaynst these preachers erneste & vehement, Wycliffe, Husse, Hierome of Prage, and diuerse others.
There rise up against these Preachers earnest & vehement, Wycliffe, Husse, Jerome of Prage, and diverse Others.
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What is done at this day, & hath ben now these 30. yeres and more, agaynst superstitions,
What is done At this day, & hath been now these 30. Years and more, against superstitions,
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and idolatrie, agaynst the Pope, and al his clergie, the Papistes themselues crie out and al partes of the world can testifie.
and idolatry, against the Pope, and all his Clergy, the Papists themselves cry out and all parts of the world can testify.
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Therfore is the Deuill lowsed a little season. The Lord Iesus treade him vnder our fete shortely.
Therefore is the devil lows a little season. The Lord Iesus tread him under our feet shortly.
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¶ What those thousande yeres shall be, and of the certayne felicitie of soules after the death corporall,
¶ What those thousande Years shall be, and of the certain felicity of Souls After the death corporal,
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and of the firste resurrection, and seconde death. The.lxxxviij. Sermon.
and of the First resurrection, and seconde death. The lxxxviij Sermon.
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ANd I sawe seates, and they that sate vpon thē, and the iudgement was geuen vnto them: ANd I saw seats, and they that sat upon them, and the judgement was given unto them:
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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:
and I saw the Souls of them that were beheaded for the witness of Iesu, and for the word of God, which had not worshipped the beast, neither his Image:
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nother had taken his marke vpon their foreheades, or in their hādes: and they liued and raigned with Christ a thousande yeare:
neither had taken his mark upon their foreheads, or in their hands: and they lived and reigned with christ a thousande year:
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but the other of the dead men liued not agayne, vntill the thousande yeres were finisshed. This is the first resurrection.
but the other of the dead men lived not again, until the thousande Years were finished. This is the First resurrection.
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Blessed and holy is he that hath parte in the first resurrection.
Blessed and holy is he that hath part in the First resurrection.
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On suche hath the seconde death no power, but they shal be the priestes of God and of Christe,
On such hath the seconde death no power, but they shall be the Priests of God and of Christ,
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and shal raigne with him a thousande yeres. By these S. Iohn declareth him selfe, expoundyng what those thousande yeres shal be. and shall Reign with him a thousande Years. By these S. John Declareth him self, expounding what those thousande Years shall be.
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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,
Not such doubtless, as very many, (emongs whom Are accounted also the Millennials or Chiliasts) do Imagine with themselves, in the which they say, there should be tranquillity upon earth,
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and in the which yeres the sainctes here in Earth shal raigne corporally with Christ in moste exquisite pleasures and ioyes.
and in the which Years the Saints Here in Earth shall Reign corporally with christ in most exquisite pleasures and Joys.
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For S. Iohn himselfe confuteth this opinion, whilest he sheweth, how the sainctes should be beheaded of the beaste and of his Image:
For S. John himself confuteth this opinion, whilst he shows, how the Saints should be beheaded of the beast and of his Image:
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and that the others which remayne in death, should not liue agayne, or receyue the gospel of Christ.
and that the Others which remain in death, should not live again, or receive the gospel of christ.
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It is manifest therefore that the beaste, & his Image shal be in those thousandes yeres.
It is manifest Therefore that the beast, & his Image shall be in those thousandes Years.
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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,
It is evident that the Gospel of Christ shall by those thousande Years so shine, that Sathan should be so strait tied in chains, that nevertheless all should not receive the gospel,
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nother shuld there be quiet tranquillitie:
neither should there be quiet tranquillity:
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but that the Sainctes for Christes veritie should suffer persecution of the beaste, and that many shuld not beleue the gospel,
but that the Saints for Christ's verity should suffer persecution of the beast, and that many should not believe the gospel,
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but rather withstande the same and perisshe.
but rather withstand the same and perish.
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Yet that the Deuill in the meane time shall not haue so great power, as he hath obteyned sins the thousande yeres were finisshed:
Yet that the devil in the mean time shall not have so great power, as he hath obtained Sins the thousande Years were finished:
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nother that the gospel should in those thousande yeres be so darkened, as it was after corrupted and depraued.
neither that the gospel should in those thousande Years be so darkened, as it was After corrupted and depraved.
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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:
And he touches with all certain opinions right notable and necessary, and Openeth the same, to wit what should be the state of them, which either Are killed for christ, or reject Antichrist:
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verely for that their soules do not slepe til the iudgemēt, but liue with Christ in heauen.
verily for that their Souls do not sleep till the judgement, but live with christ in heaven.
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He treateth moreouer of the first resurrection, and seconde death.
He Treateth moreover of the First resurrection, and seconde death.
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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,
Thus unto them that marvel, where the Souls of the dead shall become, and what they shall do immediately After the corporal death, he Answers,
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and so much as is requisite to know declareth. Therefore S. Iohn seeth seates, and those that sitte on them.
and so much as is requisite to know Declareth. Therefore S. John sees seats, and those that sit on them.
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And who be those that sitte? he addeth by an exposition, and sayeth: and the soules of them that are beheaded.
And who be those that sit? he adds by an exposition, and Saith: and the Souls of them that Are beheaded.
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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.
For by an exposition it is taken, as though you should say, they that sat on the Heavenly seats, were the Souls of them that Are beheaded.
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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.
Souls Are not beheaded, but bodies: the Souls remain in their state and life. Wherefore he Saith the Souls of them whose bodies were beheaded or slain.
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And here lette vs note, that S. Iohn speaketh not of the bodies reassumpted, chaūged,
And Here let us note, that S. John speaks not of the bodies reassumpted, changed,
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or reysed againe at the last iudgement, but of the soules deliuered from the bodies of the martirs.
or raised again At the last judgement, but of the Souls Delivered from the bodies of the Martyrs.
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For he speaketh of soules lowsed frō the bodies, before the Iudgement, accordynge as euery one in his time liueth here in this worlde,
For he speaks of Souls lows from the bodies, before the Judgement, according as every one in his time lives Here in this world,
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and is called from hence by death. For Aretas also Bishop of Cesarea expoundeth this of the soules of Martirs:
and is called from hence by death. For Aretas also Bishop of Caesarea expoundeth this of the Souls of Martyrs:
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yet thinketh he not neuerthelesse that no man should be saued, vnlesse he die by the tirauntes sworde. For he addeth this moreouer:
yet Thinketh he not nevertheless that no man should be saved, unless he die by the Tyrants sword. For he adds this moreover:
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or verely he nameth to be beheaded tropically, which haue mortified their membres, that are on Earth. Hitherto he.
or verily he names to be beheaded tropically, which have mortified their members, that Are on Earth. Hitherto he.
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And we also haue shewed before, that first and chiefly the holy martirs are rewarded with eternal life,
And we also have showed before, that First and chiefly the holy Martyrs Are rewarded with Eternal life,
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secondely all they that haue honoured God truely, and haue done penaunce, and crucified their flesh with al the concupiscences thereof.
Secondly all they that have honoured God truly, and have done penance, and Crucified their Flesh with all the concupiscences thereof.
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And he sayeth expressely, that the sainctes were beheaded, not for thefte, murder and mischiefe, And he Saith expressly, that the Saints were beheaded, not for theft, murder and mischief,
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as also Saincte Peter teacheth, 1. Peter. 4. But for the worde of God and testimony of Iesu Christ.
as also Saint Peter Teaches, 1. Peter. 4. But for the word of God and testimony of Iesu christ.
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The word of God, NONLATINALPHABET is the very sonne of God our Sauiour:
The word of God, is the very son of God our Saviour:
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and the testimony is, that holesome gospell, and the very preachyng and professyng of the same:
and the testimony is, that wholesome gospel, and the very preaching and professing of the same:
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lyke as by the conference of Scriptures we haue declared before.
like as by the conference of Scriptures we have declared before.
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They are rekened moreouer emonges the Sainctes, whiche haue not worshipped the beaste, &c. And suche are the Martirs beheaded or slayne,
They Are reckoned moreover among the Saints, which have not worshipped the beast, etc. And such Are the Martyrs beheaded or slain,
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for that they haue worshipped God, but the beast and his Image would they not worship.
for that they have worshipped God, but the beast and his Image would they not worship.
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Howbeit al are not slaine, that reiecte Antichrist, and therfore particularly as a peculiar membre he rehersed thē also.
Howbeit all Are not slain, that reject Antichrist, and Therefore particularly as a peculiar member he rehearsed them also.
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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.
But what it is to worship the beast, and his Image, and to receive his mark, etc. I have declared before At large in the.13. Chapter.
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Nowe lette vs see, what their state is, that shede their bloud for Christ, and abhorre Antichrist with all his inchaūtmentes:
Now let us see, what their state is, that shed their blood for christ, and abhor Antichrist with all his enchantments:
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they liued, sayeth he, to witte by fayth in this presente worlde. As S. Paule sayde also:
they lived, Saith he, to wit by faith in this present world. As S. Paul said also:
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I liue not I nowe, but Christe liueth in me. And of that same life followeth life euerlastyng, in an other worlde.
I live not I now, but Christ lives in me. And of that same life follows life everlasting, in an other world.
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Wherefore S. Iohn hath annexed, and they raigned with Christe a thousande yeres: to witte all that whole processe of time.
Wherefore S. John hath annexed, and they reigned with Christ a thousande Years: to wit all that Whole process of time.
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Not for that they raigned not & liued with Christe afterwarde, but for that their soules hitherto,
Not for that they reigned not & lived with Christ afterward, but for that their Souls hitherto,
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or to the iudgement, haue not slept, but haue liued rather in Heauen a blessed life.
or to the judgement, have not slept, but have lived rather in Heaven a blessed life.
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The whiche also from the beginnyng he declareth by an other notation. For he seeth a seate (NONLATINALPHABET) set, and the soules sitting in them.
The which also from the beginning he Declareth by an other notation. For he sees a seat () Set, and the Souls sitting in them.
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And by a figuratiue speache he signifieth, that certen seates, and honourable places, are prepared in heauē for the blessed soules,
And by a figurative speech he signifies, that certain seats, and honourable places, Are prepared in heaven for the blessed Souls,
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as also the Lorde him self sayeth in the gospel:
as also the Lord him self Saith in the gospel:
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In my fathers house are many mansions, and nowe I goe to prepare you a place.
In my Father's house Are many mansions, and now I go to prepare you a place.
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He calleth the seates thrones, alludyng to the royall Trones of kinges. But of these celestial seates, we must conceaue, greater, diuine, and spiritual matters.
He calls the seats thrones, alluding to the royal Thrones of Kings. But of these celestial seats, we must conceive, greater, divine, and spiritual matters.
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but they raygne, triumphe, rest, liue, and haue fruitiō of the comforte, ioye, and glory euerlasting.
but they Reign, triumph, rest, live, and have fruition of the Comfort, joy, and glory everlasting.
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This I saye is the maner of the soules and spirites to sitte.
This I say is the manner of the Souls and spirits to sit.
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He addeth moreouer, howe to those soules was geuen iudgement, verely for that they ar exempted from iudgement,
He adds moreover, how to those Souls was given judgement, verily for that they Are exempted from judgement,
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and come not into iudgement (euen as our sauiour sayeth) but haue passed frō death to life.
and come not into judgement (even as our Saviour Saith) but have passed from death to life.
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It is also declared in an other place, in what sense the saincts are sayed to sitte vpon the seates, and iudge the world:
It is also declared in an other place, in what sense the Saints Are said to sit upon the seats, and judge the world:
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where it is manifeste in dede, that all the iudgement of God is geuē to the sonne.
where it is manifest in deed, that all the judgement of God is given to the son.
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It is euident therfore by this vnfallible place of scripture, that the soules of saincts slepe not after the death of the body,
It is evident Therefore by this unfallible place of scripture, that the Souls of Saints sleep not After the death of the body,
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vntill the laste iudgement, but to liue in Heauen with Christe.
until the laste judgement, but to live in Heaven with Christ.
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But at the iudgemente they shall retourne to their bodies reysed agayne, and together with their bodies shal be receyued into blessed seates.
But At the judgement they shall return to their bodies raised again, and together with their bodies shall be received into blessed seats.
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And this is the state of the faythfull. From this hope lette vs neuer suffer ourselues to be withdrawen.
And this is the state of the faithful. From this hope let us never suffer ourselves to be withdrawn.
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In my Decades I haue discoursed more at large of the soules separated from their bodies and haue shewed that they do not slepe.
In my Decades I have discoursed more At large of the Souls separated from their bodies and have showed that they do not sleep.
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And here I can not refrayne, but must nedes set forth and recite that whiche D. Iohn Funceius, a learned man dilligent, And Here I can not refrain, but must needs Set forth and recite that which D. John Funceius, a learned man diligent,
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and one that hath red much sheweth in the.10. booke of his Chronologie, vnder the yere of our Lord.1332. in these wordes:
and one that hath read much shows in the.10. book of his Chronology, under the year of our Lord.1332. in these words:
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aboute this time the moste holy father Pope Iohn, the.22.
about this time the most holy father Pope John, the.22.
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of that name, felle into this heresie, which also he professed opēly, and taught that the soules sawe not God before the laste daye.
of that name, fell into this heresy, which also he professed openly, and taught that the Souls saw not God before the laste day.
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For so had his father taught him, deceaued by the visions of Tantalus, which were cōmonly caried abroade in writyng.
For so had his father taught him, deceived by the visions of Tantalus, which were commonly carried abroad in writing.
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And Pope Iohn sent two preachers to Paris, to witte a couple of Freres one of the order of preachers,
And Pope John sent two Preachers to paris, to wit a couple of Friar one of the order of Preachers,
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an other Minorite, whiche might professe his errour there.
an other Minorite, which might profess his error there.
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But one Thomas a preacher of Englande resisted the Pope stoutely, whome the Pope committed to pryson.
But one Thomas a preacher of England resisted the Pope stoutly, whom the Pope committed to prison.
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And the Kinge of Fraūce called a Synode in his palace, in the foreste Vitinian, where all that were assembled subscribed agaynst the Pope.
And the King of Fraūce called a Synod in his palace, in the forest Vitinian, where all that were assembled subscribed against the Pope.
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Than the kinge sent Ambassadours to the Pope, exhortyng him to recante his errour, and that he would deliuer Thomas out of prison. Which inlarged the prisonier:
Than the King sent ambassadors to the Pope, exhorting him to recant his error, and that he would deliver Thomas out of prison. Which enlarged the prisoner:
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And there shal be no night there: and they nede no candle, nor light of Sunne:
And there shall be no night there: and they need no candle, nor Light of Sun:
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and also (as it is sayde) following the admonitiōs of his frendes, at the houre of death repented.
and also (as it is said) following the admonitions of his Friends, At the hour of death repented.
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So much Funccius. It is a shame therefore for some, which at this day in so great light of the gospel dare renewe that moste folishe errour affirmyng that soules separated from their bodies lie snoring I know not in what dormitorie or dortour,
So much Funccius. It is a shame Therefore for Some, which At this day in so great Light of the gospel Dare renew that most foolish error affirming that Souls separated from their bodies lie snoring I know not in what dormitory or dortour,
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nother to fele any thing, till at the daye of Iudgement they be ioyned agayne to their bodies, and rife agayne. S. Iohn addeth:
neither to feel any thing, till At the day of Judgement they be joined again to their bodies, and rife again. S. John adds:
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and the remnaunt of the dead liued not agayne, til the thousande yeres were accomplished. Not that they liued afterwarde, but that they reuiued neuer at all.
and the remnant of the dead lived not again, till the thousande Years were accomplished. Not that they lived afterward, but that they revived never At all.
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As the Scripture speaketh in an other place, Michol Dauid his wise remayned barren, vntill the daye of her death:
As the Scripture speaks in an other place, Michal David his wise remained barren, until the day of her death:
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not that she had childe after her death.
not that she had child After her death.
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But whom doeth he meane by the rēnaunt of the dead? surely all we that descende of Adam, are dead.
But whom doth he mean by the rennaunt of the dead? surely all we that descend of Adam, Are dead.
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As S. Paul right wel declareth in the.5. chapt.
As S. Paul right well Declareth in the.5. Chapter.
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to the Romanes. But we haue hearde how some through faith haue receyued Christe, and so beyng quickened, haue shed their bloud for Christ,
to the Romans. But we have heard how Some through faith have received Christ, and so being quickened, have shed their blood for christ,
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and would not worshippe the beast, nor his Image. Now is added to this membre:
and would not worship the beast, nor his Image. Now is added to this member:
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but the remnaunt of the dead, whiche are nother regenerated through fayth, nor would bestowe their life for Christe,
but the remnant of the dead, which Are neither regenerated through faith, nor would bestow their life for Christ,
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but had rather worship the beast and his Image, these I saye for their vnbeliefe liued not.
but had rather worship the beast and his Image, these I say for their unbelief lived not.
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For without faith there is no trewe life in this worlde. We speake nothing here of the vital or naturall life.
For without faith there is no true life in this world. We speak nothing Here of the vital or natural life.
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And we saye that life is double or of two sortes, to witte the one spiritual, which is of faith and of the sprete of God,
And we say that life is double or of two sorts, to wit the one spiritual, which is of faith and of the sprete of God,
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and of Christ, whiche is by fayth receyued and liueth in the hartes of his, and his life in him.
and of christ, which is by faith received and lives in the hearts of his, and his life in him.
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For the Lorde him selfe sayeth: he that eateth me, he shal liue also for me.
For the Lord him self Saith: he that Eateth me, he shall live also for me.
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Thother life is euerlasting, to witte of an other world, in the whiche we shal see God as he is,
Tother life is everlasting, to wit of an other world, in the which we shall see God as he is,
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and shall be as he is, liuyng in God and with God for euermore.
and shall be as he is, living in God and with God for evermore.
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Cōtrariwise death is of two sortes, spiritual, wherby wauntyng Christe, and his sprete, and voide of fayth, we liue in sinne.
Contrariwise death is of two sorts, spiritual, whereby wauntyng Christ, and his sprete, and void of faith, we live in sin.
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The Apostle speakyng of this death, sayeth, that a widdowe liuyng wauntonly, beyng a liue is dead.
The Apostle speaking of this death, Saith, that a widow living wantonly, being a live is dead.
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And the Lord also to the disciple, that wold retourne home, and burie his parētes, sayeth:
And the Lord also to the disciple, that would return home, and bury his Parents, Saith:
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suffer the dead to burie their dead.
suffer the dead to bury their dead.
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There is also a death euerlastyng, that is euerlastyng wretchednes and miserie, whiche followeth the spiritual.
There is also a death everlasting, that is everlasting wretchedness and misery, which follows the spiritual.
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Yet see what we haue sayde of double death in the.3. chapt.
Yet see what we have said of double death in the.3. Chapter.
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of this boke, in expoundyng the Epistle to them of Sardis. Wherefore S. Iohn here signifieth, that there shall be many in these thousande yeres, which shuld not receyue the gospel with a liuely faith,
of this book, in expounding the Epistle to them of Sardis. Wherefore S. John Here signifies, that there shall be many in these thousande Years, which should not receive the gospel with a lively faith,
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and therfore should remayne in death: as the Lorde sayde in the.8.
and Therefore should remain in death: as the Lord said in the.8.
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of Iohn. Therfore they erre shamefully, which suppose that al nations in the whole vniuersal world shal come ones to an vnitie of fayth,
of John. Therefore they err shamefully, which suppose that all Nations in the Whole universal world shall come ones to an unity of faith,
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and most assured peace in this life. And S. Iohn himself agayne expoundyng himself sayeth. This is that firste resurrection.
and most assured peace in this life. And S. John himself again expounding himself Saith. This is that First resurrection.
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Whiche I praye you? by the which menne receyue Christ by the true fayth, and rise from sinne in the newnes of life.
Which I pray you? by the which men receive christ by the true faith, and rise from sin in the newness of life.
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Of this thapostle speaketh muche in the.6.
Of this apostle speaks much in the.6.
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to the Romanes. The same to the Ephes. out of Esaye: awake, sayeth he, that slepeth,
to the Romans. The same to the Ephesians out of Isaiah: awake, Saith he, that Sleepeth,
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and rise from the dead, & christ shal shine vnto thee.
and rise from the dead, & Christ shall shine unto thee.
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Therfore be they not pertakers of ye first resurrection, so many as nother acknowledge their sinnes,
Therefore be they not partakers of the First resurrection, so many as neither acknowledge their Sins,
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nor be regenerated, nother are quickened by fayth in Christ, nor rise againe with Christ in the newnes of life.
nor be regenerated, neither Are quickened by faith in christ, nor rise again with christ in the newness of life.
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The seconde resurrection is that vniuersall resurrection of al flesh:
The seconde resurrection is that universal resurrection of all Flesh:
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wherein shall all menne arrise in dede, but with vnlike state for the faithfull rise vnto life euerlastyng: the vnfaythfull to death euerlastyng.
wherein shall all men arise in deed, but with unlike state for the faithful rise unto life everlasting: the unfaithful to death everlasting.
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Whiche the Lord him selfe also hath repeted out of the .12. chapt. of Daniel, in Iohn the .5. chapt.
Which the Lord him self also hath repeated out of the.12. Chapter. of daniel, in John the.5. Chapter.
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And he sheweth by occasion, and after an Apostolicke maner, a threfolde fruicte or effecte of the first resurrection. And he shows by occasion, and After an Apostolic manner, a threfolde fruit or Effect of the First resurrection.
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First sayeth he, blessed and holy is he, which is pertaker of the first resurrection. He is bleste, sayeth he, happy, and heyre of celestiall and eternall life. Holy:
First Saith he, blessed and holy is he, which is partaker of the First resurrection. He is blessed, Saith he, happy, and heir of celestial and Eternal life. Holy:
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that is to saye purified, sanctified, and iustified. For fayth in Christe doeth sanctifie, and make blessed.
that is to say purified, sanctified, and justified. For faith in Christ doth sanctify, and make blessed.
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Than in such as be thus sanctified the seconde death hath no place nor power. And the firste death, is the death of sinne:
Than in such as be thus sanctified the seconde death hath no place nor power. And the First death, is the death of sin:
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therefore is the seconde death eternall damnation. See what I haue spoken hereof before in the .2. chapt.
Therefore is the seconde death Eternal damnation. See what I have spoken hereof before in the.2. Chapter.
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and may assemble Gog and Magog vnto battaile. To the which agayne he annexeth other two, a moste cruell persecution of the church,
and may assemble Gog and Magog unto battle. To the which again he annexeth other two, a most cruel persecution of the Church,
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of this boke, in the Epistle to the church of Smyrna. Finally the faythfull are made the priestes of God and of Christ, the electe I meane, segregated, notable, excellent, bothe of God and Christ moste derely beloued, which in eternall life might offer eternal prayses to God.
of this book, in the Epistle to the Church of Smyrna. Finally the faithful Are made the Priests of God and of christ, the elect I mean, segregated, notable, excellent, both of God and christ most dearly Beloved, which in Eternal life might offer Eternal praises to God.
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It is repeted agayne, and they shal raygne with him a thousande yeres.
It is repeated again, and they shall Reign with him a thousande Years.
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And this signifieth, that al Sainctes shal raigne with Christ for euer, but chiefely the soules, euen olso before the iudgement.
And this signifies, that all Saints shall Reign with christ for ever, but chiefly the Souls, even olso before the judgement.
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Primasius Bisshoppe of Vtica expoundyng this place: it is not spoken, sayeth he, not only of Bisshoppes and Priestes:Primasius Bishop of Uticar expounding this place: it is not spoken, Saith he, not only of Bishops and Priests:
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but like as we cal al christes, by reason of the mistical chrisme or oynctement: so are all priestes, for that they be membres of a Prieste:
but like as we call all Christ's, by reason of the mystical chrism or oynctement: so Are all Priests, for that they be members of a Priest:
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of whom the Apostle S. Peter: an holy people, sayeth he, a royall priesthood: thus saieth he.
of whom the Apostle S. Peter: an holy people, Saith he, a royal priesthood: thus Saith he.
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But this whole place of the bindyng and lowsing of the Deuill, of the thousande yeres,
But this Whole place of the binding and lowsing of the devil, of the thousande Years,
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and of the firste resurrection, and seconde death S. Austen hath wel and dilligently for his time,
and of the First resurrection, and seconde death S. Austen hath well and diligently for his time,
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and for so much as he coulde see discoursed at large in the .20. boke De ciuit. dei. I propounde these thinges of mine to be dilligētly considered of the faithful.
and for so much as he could see discoursed At large in the.20. book De Civil. dei. I propound these things of mine to be diligently considered of the faithful.
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Let euery mā holde that which he shal thinke most consonaunt to the trewth. To the lord our God be praise & glory, now and euermore. Amen.
Let every man hold that which he shall think most consonant to the truth. To the lord our God be praise & glory, now and evermore. Amen.
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¶ What shall be done when the thousande yeres are expired, of the worlde deceaued, of warre and greuous persecution of the godly,
¶ What shall be done when the thousande Years Are expired, of the world deceived, of war and grievous persecution of the godly,
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and of the euerlasting payne of the wicked. The.lxxxix. Sermon. AND when the thousande yeares are expired, Sathā shal be lowsed out of his pryson,
and of the everlasting pain of the wicked. The lxxxix Sermon. AND when the thousande Years Are expired, Sathā shall be lowsed out of his prison,
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and shall go out to deceaue the people, whiche are in the foure quarters of ye Earth, Gog and Magog to gather them together to battaile, whose nombre is as the sande of the Sea. And they wente vpon the playne of the earth,
and shall go out to deceive the people, which Are in the foure quarters of the Earth, Gog and Magog to gather them together to battle, whose number is as the sand of the Sea. And they went upon the plain of the earth,
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and cōpassed the tentes of the sainctes aboute, and the beloued citie. And fire came downe from God out of heauē, and deuoured them.
and compassed the tents of the Saints about, and the Beloved City. And fire Come down from God out of heaven, and devoured them.
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And the Deuil that deceaued thē was caste into a lake of fire and brimstone, where the beast and the false prophet were and shal be tormented daye and night for euermore. And the devil that deceived them was cast into a lake of fire and brimstone, where the beast and the false Prophet were and shall be tormented day and night for evermore.
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He declareth herby, what shal happē after those thousande yeres.
He Declareth hereby, what shall happen After those thousande Years.
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And he sayeth chiefely two thinges, that the deuill shal be lowsed out of his prison, yt he maye deceaue the people in the worlde,
And he Saith chiefly two things, that the Devil shall be lowsed out of his prison, that he may deceive the people in the world,
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and payne of the wicked, and euerlasting damnation of the deuil and his membres.
and pain of the wicked, and everlasting damnation of the Devil and his members.
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And the seducyng of the world must againe be expounded by ye figure Sinecdoche. For the sense of the scripture will not permit vs to vnderstāde, that there shuld be no godly lefte at that time.
And the seducing of the world must again be expounded by you figure Synecdoche. For the sense of the scripture will not permit us to understand, that there should be no godly left At that time.
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For we beleue all that there is a church, & that an holy church, & shal be alwayes in the worlde vntil the iudgement.
For we believe all that there is a Church, & that an holy Church, & shall be always in the world until the judgement.
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And we haue hearde morouer in this boke, how many thousandes are sealed yt they should not perish.
And we have heard moreover in this book, how many thousandes Are sealed that they should not perish.
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And also that the dragon must be lowsed for a little season.
And also that the dragon must be lowsed for a little season.
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Like as therfore we reade in the gospel, that Sathan is cast out, and his kingdome taken frō him:
Like as Therefore we read in the gospel, that Sathan is cast out, and his Kingdom taken from him:
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where neuerthelesse S. Peter warneth & sayeth, that the deuil goeth about like a roring Lion,
where nevertheless S. Peter warneth & Saith, that the Devil Goes about like a roaring lion,
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& seketh whom he maye deuoure:
& seeketh whom he may devour:
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verely for that the greatest force of Sathan is for the faythful infringed, by Christ that mightie champion and noble conquerour, the Deuill not withstandyng goyng about and aspiryng agayne to the Empire,
verily for that the greatest force of Sathan is for the faithful infringed, by christ that mighty champion and noble conqueror, the devil not withstanding going about and aspiring again to the Empire,
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and to be restored to his former place:
and to be restored to his former place:
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so at this present we vnderstande, that Sathan lowsed after those thousande yeres, raungeth now abroade more frely, exerciseth greater authoritie, seduceth more people in the worlde,
so At this present we understand, that Sathan lows After those thousande Years, ranges now abroad more freely, Exerciseth greater Authority, seduceth more people in the world,
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and ruleth further, thā he hath raygned these thousande yeres:
and Ruleth further, than he hath reigned these thousande Years:
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yet so that there shal be neuerthelesse in the world a fellowshippe of Sainctes dispersed and vexed miserablely.
yet so that there shall be nevertheless in the world a fellowship of Saints dispersed and vexed miserably.
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For immediately S. Iohn sayeth, that the beloued citie of God is besieged of the enemies.
For immediately S. John Saith, that the Beloved City of God is besieged of the enemies.
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Therefore shal the church be in the middes of the enemies.
Therefore shall the Church be in the mids of the enemies.
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Wherefore al that same place muste be expounded not of the veritie & religion wholy extinguisshed,
Wherefore all that same place must be expounded not of the verity & Religion wholly extinguished,
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but of the more large & ample power and seduction of sathan the old serpent.
but of the more large & ample power and seduction of sathan the old serpent.
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Wherefore he sayeth, that when the thousande yeres shal be expired, the Deuill shall be lowsed out of that his prison, whereinto through the power & might of Christ, Wherefore he Saith, that when the thousande Years shall be expired, the devil shall be lowsed out of that his prison, whereinto through the power & might of christ,
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or preachyng of the Apostles he had ben shutte.
or preaching of the Apostles he had been shut.
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For the chayne ones broken, to witte the sincere doctrine and preachyng of the gospel corrupted and depraued, he came out:
For the chain ones broken, to wit the sincere Doctrine and preaching of the gospel corrupted and depraved, he Come out:
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and to this ende he came out, that he might deceaue the gētiles, that is to saye al people and nations, which are dwelling in the foure quarters or partes of the Earth, I meane in the whole vniuersall worlde:
and to this end he Come out, that he might deceive the Gentiles, that is to say all people and Nations, which Are Dwelling in the foure quarters or parts of the Earth, I mean in the Whole universal world:
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and to the ende he mighte allure Gog and Magog, namely fierse men, barbarouse, worldly, mocking and contemnyng the true religion, addicte to robberies,
and to the end he might allure Gog and Magog, namely fierce men, barbarous, worldly, mocking and contemning the true Religion, addict to robberies,
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and geuen to euill thinges, and regardyng only corruption and naughtines, that he might drawe, I saye, suche men to vnrightuousenes,
and given to evil things, and regarding only corruption and naughtiness, that he might draw, I say, such men to vnrightuousenes,
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and kepe them still in errours. For such doeth Ezechiell signifie Gog and Magog to be.
and keep them still in errors. For such doth Ezekiel signify Gog and Magog to be.
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But those whiche through the diuine grace be not such, shal not be deceaued of Sathan:
But those which through the divine grace be not such, shall not be deceived of Sathan:
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but groūded on Christ, shal perseuer in the doctrine of prophetes and Apostles, and shall rightly worship Christ, shall abhorre Antichrist,
but grounded on christ, shall persever in the Doctrine of Prophets and Apostles, and shall rightly worship christ, shall abhor Antichrist,
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and al naughtines in the world.
and all naughtiness in the world.
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But that a deuelisshe deceauyng hath passed through the world farre and nere, sins the thousande yeres expired, experience teacheth,
But that a deuelisshe deceiving hath passed through the world Far and never, Sins the thousande Years expired, experience Teaches,
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and Histories witnesses of times testifie.
and Histories Witnesses of times testify.
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For it is playne, that duryng those thousande yeres, there were famouse churches of Christe in the Easte, whiche not withstandyng to haue ben distroyed within these fiue hondreth yeares we lament.
For it is plain, that during those thousande Years, there were famous Churches of Christ in the East, which not withstanding to have been destroyed within these fiue hondreth Years we lament.
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Therefore the wicked and abominable secte of Mahomet began sixe hondreth yeres after the birth of Christe,
Therefore the wicked and abominable sect of Mahomet began sixe hondreth Years After the birth of Christ,
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and from that time forth was auaunced by the Saracenes, but preuailed at the last after those thousande fatall yeres.
and from that time forth was advanced by the Saracens, but prevailed At the last After those thousande fatal Years.
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For howe great is the power of Turkes nowe in Affricke, Asia, and Europe, no man is ignoraunt.
For how great is the power of Turks now in Africa, Asia, and Europe, no man is ignorant.
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And Papistrie had his beginnyng and procedyng ouer soone: but after a thousande yeres it was of full force.
And Papistry had his beginning and proceeding over soon: but After a thousande Years it was of full force.
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For Bisshoppes of Rome through the abuse of excōmunicatyng haue oppressed euē most mightie Emperours & Kinges.
For Bishops of Room through the abuse of excommunicating have oppressed even most mighty emperors & Kings.
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For who knoweth not with what shameles boldenes the popes haue withstād both Kinges and Keysars, Henries, Fridderickes, Lewysses, and many other Princes, whom their lewdenes hath vexed, vanquished,
For who Knoweth not with what shameless bolden the Popes have withstand both Kings and Keysars, Henries, Fridderickes, Lewysses, and many other Princes, whom their Lewdness hath vexed, vanquished,
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and ouercome? After muche and greuouse contention the Popes extorted to themselues the consecratyng of Bishoppes.
and overcome? After much and grievous contention the Popes extorted to themselves the consecrating of Bishops.
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Thei vsurped moreouer the church goodes also, by the which (such a force hath lady monie) they might do in the world what they liste.
They usurped moreover the Church goods also, by the which (such a force hath lady money) they might do in the world what they list.
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For by this meanes Papistrie receiued strongest sinewes.
For by this means Papistry received Strongest sinews.
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Moreouer after those thousande yeres was reysed vp & established that God Mayzim, of whō also Daniel maketh mention, whiche brought also a greate strength vnto Poperie.
Moreover After those thousande Years was raised up & established that God Mayzim, of whom also daniel makes mention, which brought also a great strength unto Popery.
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I meane transubstantiation, and the horrible polluting of the lordes supper, and manifolde abuse of the holy misteries.
I mean transubstantiation, and the horrible polluting of the Lords supper, and manifold abuse of the holy Mysteres.
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And of the force hereof increased an infinite nombre of priestes and filthie Freres.
And of the force hereof increased an infinite number of Priests and filthy Friar.
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For after those thousande yeres at the length came vp the secte or order of Iacobines, Celestines, Gilbertines, of Graye freres, blacke freres, white freres,
For After those thousande Years At the length Come up the sect or order of Jacobines, Celestines, Gilbertines, of Gray Friar, black Friar, white Friar,
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and many other freres, and monstrouse Mounkes, whiche haue craftely cropen in the fauour of all princes, to thintent they might know al their secretes by auricular confession.
and many other Friar, and monstrous Monks, which have craftily cropen in the favour of all Princes, to intent they might know all their secrets by auricular Confessi.
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Than began all thinges more impudently to be set forth & solde in the church, than euer before.
Than began all things more impudently to be Set forth & sold in the Church, than ever before.
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Superstitions and vnprofitable & hurtful ceremonies ouerflowed.
Superstitions and unprofitable & hurtful ceremonies overflowed.
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For we haue sene thirtie yeres sins and more, how much increased dayly idolles and Idolatrie, worshippynge of creatures,
For we have seen thirtie Years Sins and more, how much increased daily Idols and Idolatry, worshipping of creatures,
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and abuses innumerable about the same, pilgrimages to dumme Idolles, and an infinite nombre of the same sorte.
and Abuses innumerable about the same, Pilgrimages to dumb Idols, and an infinite number of the same sort.
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I recite not that holy matrimony waxed now vile after those thousande yeres, in so much that ministers of churches were prohibited to marye.
I recite not that holy matrimony waxed now vile After those thousande Years, in so much that Ministers of Churches were prohibited to mary.
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Than waxed whoredome rife, rape, and aduoutrie, and yet more filthie thinges thā al these, &c. I pas ouer here very many thinges:
Than waxed whoredom rife, rape, and adultery, and yet more filthy things than all these, etc. I pass over Here very many things:
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this only I reherse, yf ye compare the rites, ceremonies and superstitions of Papistrie with the heythen gentilitie (as I haue partely shewed here and there in my workes) ye will saye that Papistrie passeth farre all gentilitie.
this only I rehearse, if you compare the Rites, ceremonies and superstitions of Papistry with the Heathen gentility (as I have partly showed Here and there in my works) you will say that Papistry passes Far all gentility.
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For in case, the false opinion and perswation ones taken awaye, ye doe waye what Papistrie is in it selfe:
For in case, the false opinion and persuasion ones taken away, you do Way what Papistry is in it self:
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you will graunte, that there was neuer suche a corrupte thing in the worlde. Full rightly therefore sayeth S. Iohn, that Sathan is broken lowse out of pryson.
you will grant, that there was never such a corrupt thing in the world. Full rightly Therefore Saith S. John, that Sathan is broken louse out of prison.
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By the whiche prouerbe he signifie matters extremely corrupted, nothing to be done in his place or decent order, By the which proverb he signify matters extremely corrupted, nothing to be done in his place or decent order,
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but althing confused, all tourned vp side downe, at the will and luste of the euill sprete.
but allthing confused, all turned up side down, At the will and lust of the evil sprete.
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Herunto is added an other thing, that the thousande yeres expired Sathan shuld gather Gog and Magog to battaile. Hereunto is added an other thing, that the thousande Years expired Sathan should gather Gog and Magog to battle.
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By the which wordes doubtles S. Iohn hath alluded the prophecie of Ezechiel, which we reade in the .38. & .39. chapt.
By the which words doubtless S. John hath alluded the prophecy of Ezechiel, which we read in the.38. &.39. Chapter.
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Ezechiel semeth to haue prophecied of the warres of Macedonie and of Antiochus, speakyng hereof by a propheticall phrase, and an hiperbolicall amplification.Ezechiel Seemeth to have prophesied of the wars of Macedonia and of Antiochus, speaking hereof by a prophetical phrase, and an hiperbolicall amplification.
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The Prophet sayeth that Gog is the lande of Magog. And euident it is that Magog was Iaphetes sonne, whiche dwelt at Mounte Cancansus, and extended his Empire to Aethiopia and Aegipte.
The Prophet Saith that Gog is the land of Magog. And evident it is that Magog was Iaphetes son, which dwelled At Mount Cancansus, and extended his Empire to Ethiopia and Aegyptus.
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And afterwarde out of Asia, and that out of the Easte partes, Antiochus Epiphanes made warre on the people of God.
And afterward out of Asia, and that out of the East parts, Antiochus Epiphanes made war on the people of God.
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The same was a figure of Antichrist: as all expositours doe confesse. Wherefore it appereth that S. Iohn bringeth forth these his things by waye of comparison.
The same was a figure of Antichrist: as all expositors do confess. Wherefore it appeareth that S. John brings forth these his things by Way of comparison.
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As though he shoulde saye like as in tymes pasie the people of Gog and Magog dyd sore moleste and afflicte the people of God:
As though he should say like as in times pasie the people of Gog and Magog did soar molest and afflict the people of God:
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so in the times of Antichriste, moste greuouse warrss shall arrise, wherewith the church of God shalbe shaken and layde wast.
so in the times of Antichrist, most grievous warrss shall arise, wherewith the Church of God shall shaken and laid waste.
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And sayeth verely that the hoste of these distroyeis shalbe innumerable. He addeth after the maner of the Scripture aparable for perspecuitie:
And Saith verily that the host of these distroyeis shall innumerable. He adds After the manner of the Scripture aparable for perspecuitie:
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as the sand of the Sea. And also by an other phrase of speakyng he signifieth, that the enemies of Gods people shal be bolde,
as the sand of the Sea. And also by an other phrase of speaking he signifies, that the enemies of God's people shall be bold,
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and ready to ouer runne the whole world, and and turmoyle all thinges with warres. For he sayeth:
and ready to over run the Whole world, and and turmoil all things with wars. For he Saith:
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And they wente vpon the playne of the lande.
And they went upon the plain of the land.
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As much to say, as they beyng swifte & bold, shal rūne ouer al the world.
As much to say, as they being swift & bold, shall run over all the world.
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Euery where, & through out the wyde world shalbe cruel warres. For most purposely he addeth:
Every where, & through out the wide world shall cruel wars. For most purposely he adds:
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and thei compassed about the tentes of Saincts, and beloued Citie. and they compassed about the tents of Saints, and Beloved city.
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And meaneth that the church of God shall be moste greuouslye plagued with those Gogicall and barbarouse warres.
And means that the Church of God shall be most grievously plagued with those Gogicall and barbarous wars.
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For in times paste Hierusalem was called the chosen and beloued Citie:
For in times past Jerusalem was called the chosen and Beloved city:
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but after she reiected the worde of the Lorde, she was no more beloued of God, but rather reiected and hated.
but After she rejected the word of the Lord, she was no more Beloved of God, but rather rejected and hated.
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Therfore Saincte Ihon speaketh of the Catholique church, which Sainct Paule also in an other place oute of Esaye nameth, Hierusalem that is aboue.
Therefore Saint John speaks of the Catholic Church, which Saint Paul also in an other place out of Isaiah names, Jerusalem that is above.
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The same is also called the tentes of Sainctes.
The same is also called the tents of Saints.
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For the faythfull are in the church as it were in tentes, fyghting againste Sathan, the worlde, sinne, and flesh.
For the faithful Are in the Church as it were in tents, fighting against Sathan, the world, sin, and Flesh.
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And where he sayeth, they compasse aboute the tentes of Sainctes:
And where he Saith, they compass about the tents of Saints:
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he sayeth some what more, than yf he had written, they assayled or beseiged, or assaulted the tentes of Sainctes.
he Saith Some what more, than if he had written, they assailed or besieged, or assaulted the tents of Saints.
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For they compasse them aboute, which geue the assaulte rounde aboute, and vexe them moste greuouslie,
For they compass them about, which give the assault round about, and vex them most grievously,
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as though they were already taken, that no hope can appeare to any man, no refuge or waye to escape.
as though they were already taken, that no hope can appear to any man, no refuge or Way to escape.
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Vndoubtedlie if we conferre these things with Histories, we shall fynde that the church hath ben many times assayled with cruell warres:
Undoubtedly if we confer these things with Histories, we shall find that the Church hath been many times assailed with cruel wars:
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but neuer yet with crueller, than after those thousande fatall yeares. I meane the holy warre as they terme it.
but never yet with Crueler, than After those thousande fatal Years. I mean the holy war as they term it.
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Whereof haue written at large William Archbyshop of Tyrus, the Abbot of Vrspurge in Chronic. Item Benedecte Coltes, and Paulus Aemilius in the fourth boke de reb. gestis Francorum.
Whereof have written At large William Archbishop of Tyre, the Abbot of Vesper in Chronic. Item Benedecte Colts, and Paulus Aemilius in the fourth book the reb. gestis Francorum.
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Fynallye Volaterane in the eleuenth booke of Geographie in Coelesyria and Palestine. Historiographers report many things of the battel af Troy.
Finally Volaterane in the Eleventh book of Geography in Coelosyria and Palestine. Historiographers report many things of the battle of Troy.
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Others suppose that those of Assyria and Babilon wer greatter.
Others suppose that those of Assyria and Babylon were greater.
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Many extol the warres of the Persians and Macedomans, as in very dede thei wer horrible.
Many extol the wars of the Persians and Macedomans, as in very deed they were horrible.
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The Romanes haue also their warres Punicall, Methridaticall, Ciuile, Cimbricall, and Germanicall:
The Romans have also their wars Punicall, Methridaticall, Civil, Cimbricall, and Germanicall:
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but I suppose verely that the warre, which they call Holy, was more cruell than all these, more bluddy and sore, and of longer continuāce.
but I suppose verily that the war, which they call Holy, was more cruel than all these, more bloody and soar, and of longer Continuance.
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In this haue ioyned together in maigne battaylles, with multitudes of men innumerable, in a maner all nations and people of the whole world inhabited.
In this have joined together in maigne battaylles, with Multitudes of men innumerable, in a manner all Nations and people of the Whole world inhabited.
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Wonderful & monstrouse slaughters haue ben made. There haue died more hondreth thousāds of men than can be credited.
Wondered & monstrous slaughters have been made. There have died more hondreth thousāds of men than can be credited.
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It hath continued moreouer many yeares, yea mo than the fourmer, or any warres that euer were in the worlde.
It hath continued moreover many Years, yea more than the former, or any wars that ever were in the world.
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Furthermore it was done with moste hostile myndes.
Furthermore it was done with most hostile minds.
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And the whiche maketh moste for this purpose, in this war were exasperated the Oriētal Saracenes, Turkes Aegiptians, Babiloniās,
And the which makes most for this purpose, in this war were exasperated the Oriental Saracens, Turkes egyptians, Babylonians,
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and other barbarous nations, that they brent with an vnquenchable hatred againste the christian religion,
and other barbarous Nations, that they brent with an unquenchable hatred against the christian Religion,
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and wente aboute to plucke it vp by the rootes, and a great parte thereof haue plucte vp,
and went about to pluck it up by the roots, and a great part thereof have plucte up,
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and cease not to do yet at this day.
and cease not to do yet At this day.
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That same warre therfore moste greuouse of all others, was cause of the persecution of the faythfull in the Easte and Weste.
That same war Therefore most grievous of all Others, was cause of the persecution of the faithful in the East and West.
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And to the intente I may note somewhat hereof, and may rehearse, for those that be ignoraunte in stories, it is playne, that vnder that Chylde of pardition Pope Gregory the .7. there were many & most famouse churches in the Easte,
And to the intent I may note somewhat hereof, and may rehearse, for those that be ignorant in stories, it is plain, that under that Child of pardition Pope Gregory the.7. there were many & most famous Churches in the East,
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and that Patriarchall churches yet safe: but whileste this Pope aboue all others, dealte wickedly againste Christ the son of God,
and that Patriarchal Churches yet safe: but whilst this Pope above all Others, dealt wickedly against christ the son of God,
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and his holy church, lyke as we read in the time of Salomon, that after he had reuolted, many enemies arrose against him, and that moste cruell:
and his holy Church, like as we read in the time of Solomon, that After he had revolted, many enemies arose against him, and that most cruel:
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so in the wicked and tyrannicall raigne of Gregory the seuenth, Solymanne the Turke inuaded Antioch, at the whyche time the Emperours of Grece are sayed to haue ben dispatched of the East countrie.
so in the wicked and tyrannical Reign of Gregory the Seventh, Solymanne the Turk invaded Antioch, At the which time the emperors of Grece Are said to have been dispatched of the East country.
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And the Turkes marching forewarde, are sayde to haue inuaded and vexed first, the straits or ports of the Caspiane hilles,
And the Turkes marching forward, Are said to have invaded and vexed First, the straits or ports of the Caspiane hills,
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and the countrie of Armenia, aboute the yeare of our Lorde .764. Whereof there is nowe no time to speake.
and the country of Armenia, about the year of our Lord.764. Whereof there is now no time to speak.
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After Solyman succedeth Belchiaroke the Turkyshe Prince, whome others call Belzet, which also inuaded Grece it selfe, the Emperours of Constantinople dispised.
After Suleiman succeedeth Belchiaroke the Turkish Prince, whom Others call Belzet, which also invaded Grece it self, the emperors of Constantinople despised.
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Alexius, which then was Emperour is sayd to haue demaunded aide of the westerne men against the Turks.Alexius, which then was Emperor is said to have demanded aid of the western men against the Turks.
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And also one Peter an Heremite (whō certē Historiographers blame most greuouslie, not without cause) comming oute of the Easte,
And also one Peter an Hermit (whom certain Historiographers blame most grievously, not without cause) coming out of the East,
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and running through oute the Weste, crieth Alarme.
and running through out the West, cries Alarm.
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Vrbane the seconde, whome some call Turbane, and disciple of Gregory the .7, calleth a great counsell at Cleremounte in Fraunce, wherin he propoundeth a question of the recouering of the holy lande, Urban the seconde, whom Some call Turbane, and disciple of Gregory the.7, calls a great counsel At Cleremount in France, wherein he propoundeth a question of the recovering of the holy land,
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and deliuering the Lordes sepulture oute of the hands of the Infidelles.
and delivering the lords sepulture out of the hands of the Infidels.
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That counsell putteth me in remēbraunce of that which is described in the .8. booke of Kinges the .22. chapter, vnder Achab and Iosaphat, for the recouering of Ramoth Galaad, oute of the hands of the Syrians.
That counsel putteth me in remembrance of that which is described in the.8. book of Kings the.22. chapter, under Ahab and Iosaphat, for the recovering of Ramoth Gilead, out of the hands of the Syrians.
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For ther was in this also a deceauing spirit, there were Achabbes, there were Iosaphats, and many other thinges lyke.
For there was in this also a deceiving Spirit, there were Achabbes, there were Josaphats, and many other things like.
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And to the intente not to make many wordes, a iourney is decreed against the barbarous infideles of the East.
And to the intent not to make many words, a journey is decreed against the barbarous infideles of the East.
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This was done in the yeare of our Lorde .1095. In the meane time Peter the Heremite bestirred him a pase,
This was done in the year of our Lord.1095. In the mean time Peter the Hermit bestirred him a pace,
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and gathered certen thousandes, which he leadeth through Hongarie in to Asia.
and gathered certain thousandes, which he leads through Hungary in to Asia.
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And immediately after, followe the vnlucky captaines Folkemar, and Gottschalke priestes, which by the way distroying all with fyre and sworde are slaine.
And immediately After, follow the unlucky Captains Folkemar, and Gottschalke Priests, which by the Way destroying all with fire and sword Are slain.
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At the last Godfrey and Baldwyne most noble Princes, with certen excellent Captaynes and Noble warriours, with an innumerable multitude of men trāsported into Asia: At the last Godfrey and Baldwyne most noble Princes, with certain excellent Captains and Noble warriors, with an innumerable multitude of men transported into Asia:
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which they say was done in the yeare of our Lorde .1096. And within .4. yeares space at the moste,
which they say was done in the year of our Lord.1096. And within.4. Years Molle At the most,
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or thre, they had taken by assault or surrēdrie, the Cities of Nice, Heraclea, Tarsus, Antioch, and Hierusalem.
or Three, they had taken by assault or surrendry, the Cities of Nicaenae, Heraclea, Tarsus, Antioch, and Jerusalem.
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The Abbot of Vrspurge reporteth that there was so much bloude shed in the Citie of Hierusalem, that in the very temple it selfe, the horses stode vp to the knees in the blud of the slayne there.
The Abbot of Vesper Reporteth that there was so much blood shed in the city of Jerusalem, that in the very temple it self, the Horses stood up to the knees in the blood of the slain there.
dt n1 pp-f n1 vvz cst a-acp vbds av d n1 vvn p-acp dt n1 pp-f np1, cst p-acp dt j n1 pn31 n1, dt n2 vvd a-acp p-acp dt n2 p-acp dt n1 pp-f dt vvn a-acp.
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The same man telleth of a notable battayle foughten at Askalon, in the which aboute fiftene thousand footemen,
The same man Telleth of a notable battle foughten At Ashkelon, in the which about fiftene thousand footmen,
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and fyue thousand horsemen of Christians, ouerthrewe and discomfited Solimanne of Babilon, furnisshed with an hondreth thousande horsemen, and four hondreth thousand footemen,
and fyue thousand horsemen of Christians, overthrew and discomfited Solimanne of Babylon, furnished with an hondreth thousande horsemen, and four hondreth thousand footmen,
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And this iourney of Godfrey was the first emonges the woorthy voiages of Syria or Asia.
And this journey of Godfrey was the First among the worthy voyages of Syria or Asia.
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2. After this voiage folowed others mo, and that beste furnished.2. After this voyage followed Others more, and that best furnished.
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For whilest the victorie and good lucke of them that went firste into the East was highlie extolled and commended through out the West, William Prince and Duke of Poictiers beinge put in greate hope, leadeth also about an hondreth thousand footemen in to the Easte countrie.
For whilst the victory and good luck of them that went First into the East was highly extolled and commended through out the West, William Prince and Duke of Poitiers being put in great hope, leads also about an hondreth thousand footmen in to the East country.
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The yeare of our Lord was accompted .1101. But of so great a nombre scarcely one thousande are written to haue retourned home in safetie.
The year of our Lord was accounted.1101. But of so great a number scarcely one thousande Are written to have returned home in safety.
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3. After in the yeare of our Lorde .1147. through the exhortation of Barnarde Clareualle, Lewis Kynge of Fraunce,3. After in the year of our Lord.1147. through the exhortation of Barnard Clareualle, Lewis King of France,
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and Conrade Kyng of Germanie, and Fredericke Prince of Swaland, toke their iourney in to the Easte, which led with them an Armie almoste innumerable:
and Conrade King of Germany, and Frederick Prince of Swaland, took their journey in to the East, which led with them an Army almost innumerable:
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but the same died in a maner all, scarcely the Princes lefte on lyue.
but the same died in a manner all, scarcely the Princes left on live.
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4. In the yeare of our Lorde .1189. what time the Citie of Hierusalem was taken by the Soldane King of Persia, where the Christians had kept it onely about .89. yeares.4. In the year of our Lord.1189. what time the city of Jerusalem was taken by the Soldan King of Persiam, where the Christians had kept it only about.89. Years.
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The Emperour Fredericke surnamed Barbarousse, Philippe Kynge of Fraūce, Richard Kyng of England, and other Princes most puissaunte, leuied an exceding greate Armie of Christen people, to recouer the Citie and Holy lande:
The Emperor Frederick surnamed Barbarossa, Philip King of Fraūce, Richard King of England, and other Princes most puissant, levied an exceeding great Army of christian people, to recover the city and Holy land:
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and very luckelye transported their Armie in to Asia, but after had moste euyll lucke. For the Emperour Fredericke was drowned:
and very luckily transported their Army in to Asia, but After had most evil luck. For the Emperor Frederick was drowned:
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and the whole Armie, as Vrspurgens. testifieth, died of the plague.
and the Whole Army, as Ursburgens. Testifieth, died of the plague.
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5. The fifte (and that famouse indede) voiage in Syria made the moste mightie Kinges Philippe of Fraunce,5. The Fifth (and that famous indeed) voyage in Syria made the most mighty Kings Philip of France,
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and Richard of Englande surnamed Coeur de Lion. The same was done in the yeare of our Lord .1191. Howbeit they retourned withoute any woorthy exploicte done, wauntinge not a fewe of their menne. 6. And Palmerius a Cronographer:
and Richard of England surnamed Coeur de lion. The same was done in the year of our Lord.1191. Howbeit they returned without any worthy exploicte done, wauntinge not a few of their men. 6. And Palmerius a Cronographer:
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Henry sayeth he, the sonne of the Emperour Barbarousse, sent an Armie in to Syria: which retourneth agayne the nexte yeare.Henry Saith he, the son of the Emperor Barbarossa, sent an Army in to Syria: which returneth again the Next year.
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The Christians therefore being destitute of ayde in Syria, loste vtterly all the dominion, that they had lefte.
The Christians Therefore being destitute of aid in Syria, lost utterly all the dominion, that they had left.
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He seaketh these things in the yere of our Lorde .1198.
He seaketh these things in the year of our Lord.1198.
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7 Agayne in the yere of our lord .1213. Pope Innocent the .3. of that name sendeth his letters publicke to al the faythful of Christ, wherein he exhorteth them to take armour agaynste the infidelles, whiche possessed the holy lande.7 Again in the year of our lord.1213. Pope Innocent the.3. of that name sends his letters public to all the faithful of christ, wherein he exhorteth them to take armour against the Infidels, which possessed the holy land.
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Yf any manne haue leasure, and liste to reade the letters, he shall finde them in the Chronic. of Vrspurg. If any man have leisure, and list to read the letters, he shall find them in the Chronic. of Würzburg.
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And not longe after in the yeare of our Lorde .1215. he holdeth a generall coūsel in Laterane, wherein warre is decreed agaynst the Easterlinges.
And not long After in the year of our Lord.1215. he holds a general counsel in Lateran, wherein war is decreed against the Easterlinges.
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And also Honorius the .3. aboute the yere of our Lord .1217. treateth and confirmeth the same thinge.
And also Honorius the.3. about the year of our Lord.1217. Treateth and confirmeth the same thing.
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Whereupon many christen Princes, mette at Accon, whiche some time was called Ptolemais, and made mortall warre vpon the Easterlynges.
Whereupon many christian Princes, met At Accon, which Some time was called Ptolemais, and made Mortal war upon the Easterlynges.
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Wherein they toke the noble citie Damiata. Yet nother the ende nor fruicte aunswered so great enterprises, and costes, perilles and losses.
Wherein they took the noble City Damiata. Yet neither the end nor fruit answered so great enterprises, and costs, perils and losses.
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8 Therefore Fridericke the .2. and Emperour moste excellent, hopyng to doe some good, marcheth also with an enge and well furnisshed armie into the Easte:8 Therefore Frederick the.2. and Emperor most excellent, hoping to do Some good, marches also with an enge and well furnished army into the East:
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whiche they saye was done in the yeare of our Lorde .1234. In the meane season whilest he doeth valeauntly in the Easte, the Bisshoppe of Rome Gregory the .9. of that name, takyng an occasion (I vse the wordes of Vrspurgens.) of the absence of the Emperour sente a greate armie into Apulia, and toke awaye the landes of the Emperour.
which they say was done in the year of our Lord.1234. In the mean season whilst he doth valeauntly in the East, the Bishop of Rome Gregory the.9. of that name, taking an occasion (I use the words of Ursburgens.) of the absence of the Emperor sent a great army into Apulia, and took away the Lands of the Emperor.
r-crq pns32 vvb vbds vdn p-acp dt n1 pp-f po12 n1 crd. p-acp dt j n1 cs pns31 vdz av-j p-acp dt n1, dt n1 pp-f np1 np1 dt crd. pp-f d n1, vvg dt n1 (pns11 vvb dt n2 pp-f n2.) pp-f dt n1 pp-f dt n1 vvd dt j n1 p-acp np1, cc vvd av dt n2 pp-f dt n1.
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Whiche was absent in the seruice of Christe, (whiche is moste wicked to be spoken) and kepte them thus subdued to his owne vse,
Which was absent in the service of Christ, (which is most wicked to be spoken) and kept them thus subdued to his own use,
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and by no meanes wold suffer those whiche had taken the holy crosse (that is to saye, whiche should go a warfare to the Emperour) to take shippyng or passage,
and by no means would suffer those which had taken the holy cross (that is to say, which should go a warfare to the Emperor) to take shipping or passage,
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but letted them to his power aswel in Apulia as in Lumbardie. And more such stuffe, whiche they maye reade that haue leasure, in the same.
but letted them to his power aswell in Apulia as in Lombardy. And more such stuff, which they may read that have leisure, in the same.
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Wherefore themperour constreyned, his matters there lefte vnperfit, to falle to a cōposition with the enemie, retourned, that he might recouer such thinges as the Pope had taken from him.
Wherefore Emperor constrained, his matters there left unperfect, to fall to a composition with the enemy, returned, that he might recover such things as the Pope had taken from him.
q-crq n1 vvn, po31 n2 a-acp vvd j, pc-acp vvi p-acp dt n1 p-acp dt n1, vvd, cst pns31 vmd vvi d n2 p-acp dt n1 vhd vvn p-acp pno31.
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9 And no longe time after, to witte in the yere of our Lord 1248. Lewis Kinge of Fraunce with his bretherne Roberte and Charles, and a moste puissaunt army, sayleth into Syria: where Robarte is slaine,9 And no long time After, to wit in the year of our Lord 1248. Lewis King of France with his brethren Robert and Charles, and a most puissant army, saileth into Syria: where Robarte is slain,
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and Charles taken of the Soldane, is hardely deliuered at the laste, and with a fewe escapeth.
and Charles taken of the Soldan, is hardly Delivered At the laste, and with a few escapeth.
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The same king Lewis of Fraunce, in the yere of our Lord 1270. imbarketh himself with his three sonnes at Marselles, to sayle into Affricke. The plague light vpō his Armie in the enemies lande, wherwith both the father and the sonne died,
The same King Lewis of France, in the year of our Lord 1270. embarketh himself with his three Sons At Marseille, to sail into Africa. The plague Light upon his Army in the enemies land, wherewith both the father and the son died,
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and the whole Armie receyued an excedyng great calamitie.
and the Whole Army received an exceeding great calamity.
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and the euerlastyng condemnation of the Deuil and his membres. S. Iohn: and fire came downe from heauen, and deuoured them.
and the everlasting condemnation of the devil and his members. S. John: and fire Come down from heaven, and devoured them.
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And agayne, although they had but euill fauoured lucke in the warres against the Barbarians, yet was it neuerthelesse treated agayne in the counsell of Lions vnder Gregory the .10. about the yere of our Lord .1273. of recouering the holy land,
And again, although they had but evil favoured luck in the wars against the Barbarians, yet was it nevertheless treated again in the counsel of Lions under Gregory the.10. about the year of our Lord.1273. of recovering the holy land,
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But Palmerius in the yere of our Lorde .1291. Where many thousandes of the Christians, sayeth he, were slaine in Syria by the Saracenes, al the reste for feare fled out of the countrie.
But Palmerius in the year of our Lord.1291. Where many thousandes of the Christians, Saith he, were slain in Syria by the Saracens, all the rest for Fear fled out of the country.
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And the Chronicle of kinges of Fraūce.
And the Chronicle of Kings of Fraūce.
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Aemilius, sayeth he, made here an ende of the holy warre (to witte in the yere of our Lord .1291.) Ptolemais in the Easte beyng destroyed by the Soldane.Aemilius, Saith he, made Here an end of the holy war (to wit in the year of our Lord.1291.) Ptolemais in the Easter being destroyed by the Soldan.
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It is manifeste therefore that this Barbarous and gogical warre hath lasted aboute .195. yeares.
It is manifest Therefore that this Barbarous and gogical war hath lasted about.195. Years.
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So longe time as I knowe no other warre in the world that euer was made with such obstinate mindes, with so great armies,
So long time as I know no other war in the world that ever was made with such obstinate minds, with so great armies,
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and so muche shedyng of mans bloud.
and so much shedding of men blood.
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We see in the meane time the tentes of sainctes, and the citie of God beloued, to witte the faithful church through out the world in the Easte especially,
We see in the mean time the tents of Saints, and the City of God Beloved, to wit the faithful Church through out the world in the East especially,
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and in the west also, to be most greuousely afflicted, and more than oppressed and destroyed, a fewe smal remnauntes only remaynyng:
and in the west also, to be most grievously afflicted, and more than oppressed and destroyed, a few small remnants only remaining:
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that not with out cause we maye perceiue that the lord sayed in the gospell:
that not with out cause we may perceive that the lord said in the gospel:
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but when the sonne of man shal come, shal he finde any fayth in the Earth?
but when the son of man shall come, shall he find any faith in the Earth?
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The moste holy and wise Prophet of God Daniel semeth to haue foresene and prophecied al those thinges, The most holy and wise Prophet of God daniel Seemeth to have foreseen and prophesied all those things,
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as he did al the reste concernyng Antichrist, which after he had spoken at large of the power of Antichrist,
as he did all the rest Concerning Antichrist, which After he had spoken At large of the power of Antichrist,
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& worshippyng of the God Mayzim against the Apostles institution, he adioyneth in the 11. chapt.
& worshipping of the God Mayzim against the Apostles Institution, he adjoineth in the 11. Chapter.
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And in the time of the ende, to witte the ende of the world and laste iudgement approachyng, shal sette vpon him,
And in the time of the end, to wit the end of the world and laste judgement approachyng, shall Set upon him,
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namely vpon Antichrist, the king of the South, and the king of the North shal fall vpō him like a whirlewinde, with charettes and horsemen, with a strong and greate Nauie,
namely upon Antichrist, the King of the South, and the King of the North shall fallen upon him like a whirlwind, with charettes and horsemen, with a strong and great Navy,
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and shall inuade his realmes, he shall ouerflowe with armies, to witte innumerable, and he shal passe through, that is to saye, he shal ouercome all like a conquerour doyng what he liste.
and shall invade his Realms, he shall overflow with armies, to wit innumerable, and he shall pass through, that is to say, he shall overcome all like a conqueror doing what he list.
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For we haue perceyued, that the armies sent into the Easte by the counselles, and motion of the Bisshop of Rome haue molested by Sea and lande the turkes and also the Soldane of Babilon & Aegipte.
For we have perceived, that the armies sent into the East by the Counsels, and motion of the Bishop of Rome have molested by Sea and land the turkes and also the Soldan of Babylon & Aegyptus.
c-acp pns12 vhb vvn, cst dt n2 vvn p-acp dt n1 p-acp dt n2, cc n1 pp-f dt n1 pp-f np1 vhb vvn p-acp n1 cc n1 dt np2 cc av dt n1 pp-f np1 cc np1.
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And the prophet Amos in the .1. chapt. calleth Gods vengeaunce, fire, as the others do also.
And the Prophet Amos in the.1. Chapter. calls God's vengeance, fire, as the Others do also.
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What will ye saye that Daniel poincting as it were with his fingar the war called holy, addeth? He shal come also into the chosen lande,
What will you say that daniel pointing as it were with his fingar the war called holy, adds? He shall come also into the chosen land,
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and inuade the lande of desire: namely Iewrie, whiche some time was called the chosen, delectable, and pleasaunt lande.
and invade the land of desire: namely Jewry, which Some time was called the chosen, delectable, and pleasant land.
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And many shal falle, in the warre verely, that shal be made for the recoueryng of the holy lande.
And many shall fall, in the war verily, that shall be made for the recovering of the holy land.
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It followeth in Daniel, these shal be deliuered out of his hande, Aedom and Moab, & the Princes of the children of Ammon. For those nations are not red to haue ben so destroyed as the reste were, by the Saracenes,
It follows in daniel, these shall be Delivered out of his hand, Aedom and Moab, & the Princes of the children of Ammon. For those Nations Are not read to have been so destroyed as the rest were, by the Saracens,
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and after by the Turkes, for that they framed themselues to them in time.
and After by the Turkes, for that they framed themselves to them in time.
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Daniel annexeth, and he shal laye his handes vpon realmes, nother shal the lāde of Aegipte escape. daniel annexeth, and he shall say his hands upon Realms, neither shall the land of Aegyptus escape.
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For it is euident, that the same also was possessed of the Soldanes princes of Babilon, and of themperours of Turkes.
For it is evident, that the same also was possessed of the Sultans Princes of Babylon, and of Emperors of Turkes.
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It followeth, and he shal haue the rule of the treasures of golde and siluer and all the preciouse thinges of the Aegiptians.
It follows, and he shall have the Rule of the treasures of gold and silver and all the precious things of the egyptians.
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By the whiche the prophet hath signified the inestimable treasures and richesse, and excellent maiestie of the Soldanes, and Turkish Emperours.
By the which the Prophet hath signified the inestimable treasures and richesse, and excellent majesty of the Sultans, and Turkish emperors.
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All the whiche thinges, euen so as the Prophet hath sayde, experience proueth to haue ben,
All the which things, even so as the Prophet hath said, experience Proves to have been,
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and as yet to be fulfilled. The Prophet addeth, finally the Libians and Aethiopians shal be in his iourneyes. Which tholde trāslatour hath tourned.
and as yet to be fulfilled. The Prophet adds, finally the Libyans and Ethiopians shall be in his journeys. Which tholde translator hath turned.
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He shal passe also through Lybia and Aethiopia: or as others haue trāslated it, they shal be in his waye.
He shall pass also through Libya and Ethiopia: or as Others have translated it, they shall be in his Way.
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And he meaneth that those regions shall be open to those Barbarous Soldanes and emperours of Turkes, by leage, vicinitie, and amitie. S. Hierome expounding this place:
And he means that those regions shall be open to those Barbarous Sultans and Emperors of Turkes, by league, vicinity, and amity. S. Jerome expounding this place:
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when Aegipte, sayeth he, was taken, those landes were also affrayde. Wherfore he sayeth not, that he toke them:
when Aegyptus, Saith he, was taken, those Lands were also afraid. Wherefore he Saith not, that he took them:
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but passed through Lybia & Aethiopia. Whether sense of these so euer thou chousest, t•ou shalt not erre,
but passed through Libya & Ethiopia. Whither sense of these so ever thou chousest, t•ou shalt not err,
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as I thinke, frō the trewth.
as I think, from the truth.
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And Daniel addeth the brute from the Easte and frō the North shal trouble hi•, in so much that he shall goe forth in a great furie to distroye and kill many.
And daniel adds the brutus from the East and from the North shall trouble hi•, in so much that he shall go forth in a great fury to destroy and kill many.
np1 np1 vvz dt n1 p-acp dt n1 cc p-acp dt n1 vmb vvi n1, p-acp av av-d cst pns31 vmb vvi av p-acp dt j n1 pc-acp vvi cc vvi d.
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The whiche S. Hierome sheweth muste be vnderstāde of Antichrist.
The which S. Jerome shows must be understand of Antichrist.
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The Pope of Rome affirmeth that the seates Patriarchall are subiecte to him, as Hierusalem, Antioche and Alexandria, and the holy lāde to be his right.
The Pope of Rome Affirmeth that the seats Patriarchal Are Subject to him, as Jerusalem, Antioch and Alexandria, and the holy land to be his right.
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Wherfore S. Iohn signifieth, that the vengeaunce of God shall falle vpon all the enemies of the church.
Wherefore S. John signifies, that the vengeance of God shall fall upon all the enemies of the Church.
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And he heareth, out of the East, and out of the North that al those partes are possessed of the Soldanes, and Emperours of Turkes:
And he hears, out of the East, and out of the North that all those parts Are possessed of the Sultans, and emperors of Turkes:
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he calleth therefore great counselles, and decreeth warre against them.
he calls Therefore great Counsels, and decreeth war against them.
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He heareth moreouer that Cōstantinople is taken, that the Rhodes is wonne, Dalmatia subdued, Bulgarie and Hongarie vanquissed, &c. Agayne therefore he sommoneth coūselles, he armeth kinges, he leadeth forth soldiours, he moueth warre,
He hears moreover that Cōstantinople is taken, that the Rhodes is won, Dalmatia subdued, Bulgaria and Hungary vanquissed, etc. Again Therefore he sommoneth Counsels, he armeth Kings, he leads forth Soldiers, he moves war,
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and decreeth that warre shall be made for the recouering of the holy lāde, and to roote out the Turkes.
and decreeth that war shall be made for the recovering of the holy land, and to root out the Turkes.
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So verely this Gogmagog warre is not yet ended or appeased at this daye.
So verily this Gogmagog war is not yet ended or appeased At this day.
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Whereby it cōmeth to passe that an infinite multitude of men are slayne on eyther side.
Whereby it comes to pass that an infinite multitude of men Are slain on either side.
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Furthermore at the ende of this Prophecie, the prophet sheweth, and as it were with his fingar poincteth, the palace or seate of Antichrist, by Antiochus figured before:
Furthermore At the end of this Prophecy, the Prophet shows, and as it were with his fingar poincteth, the palace or seat of Antichrist, by Antiochus figured before:
np1 p-acp dt n1 pp-f d n1, dt n1 vvz, cc c-acp pn31 vbdr p-acp po31 fw-la vvz, dt n1 cc n1 pp-f np1, p-acp npg1 vvn a-acp:
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leeste any manne should not know, where Antichrist were to be founde.
leeste any man should not know, where Antichrist were to be found.
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And he shall plante, sayeth he, or sixe the tabernacle of his palace betwixte two Seas:
And he shall plant, Saith he, or sixe the tabernacle of his palace betwixt two Seas:
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to wit the Hadriatical Sea, called now the goulfe of Venise, and the Tirrhene or Tuscane Sea, in the mounte of desire of holines:
to wit the Hadriatical Sea, called now the gulf of Venice, and the Tirrhene or Tuscan Sea, in the mount of desire of holiness:
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that is to saye in the pleasaunt and holy hille.
that is to say in the pleasant and holy hill.
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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.
We have heard Certainly, that the palace of S. Peter is preferred both before mount Zion, and also Sinai. There Sitteth the most holy, in the seat of holiness.
pns12 vhb vvn av-j, cst dt n1 pp-f n1 np1 vbz vvn av-d p-acp n1 np1, cc av np1. a-acp vvz dt av-ds j, p-acp dt n1 pp-f n1.
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There is moste full remission of al sinnes. There is the mouther, & supreme head of al churches.
There is most full remission of all Sins. There is the mouther, & supreme head of all Churches.
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There is the high courte and iudgemēt, from whēce maie no mā appeale.
There is the high court and judgement, from whence may not man appeal.
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There sitteth the king of kinges, and high Bisshop, whiche so farre excelleth in brightnes and Maiestie the Emperour and other kinges,
There Sitteth the King of Kings, and high Bishop, which so Far excels in brightness and Majesty the Emperor and other Kings,
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as the sunne doeth the Moone and Starres.
as the sun doth the Moon and Stars.
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There is thought to be perfit holines, and al the treasures of Christ and of his Sainctes.
There is Thought to be perfect holiness, and all the treasures of christ and of his Saints.
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Therefore saide Daniel rightly, that Antichriste shall dwell in the noble and holy hille, namely in the seuen hilly Rome:
Therefore said daniel rightly, that Antichrist shall dwell in the noble and holy hill, namely in the seuen hilly Room:
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as we hearde also in the .17. chapt. Finally he prophecieth also of the ende of this most puissaunt prince, Antichrist, & sayeth:
as we heard also in the.17. Chapter. Finally he Prophesieth also of the end of this most puissant Prince, Antichrist, & Saith:
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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 what time he shall come to his end, no man shall help him. For christ coming to judgement, shall thrust him out of his seat.
cc r-crq n1 pns31 vmb vvi p-acp po31 n1, dx n1 vmb vvi pno31. p-acp np1 vvg p-acp n1, vmb vvi pno31 av pp-f po31 n1.
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And Daniel in the .12. chap. followyng describeth the iudgement. To Christ alone be glory.
And daniel in the.12. chap. following Describeth the judgement. To christ alone be glory.
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for the lorde God geueth them light and they shall raygne for euermore. for the lord God Giveth them Light and they shall Reign for evermore.
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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,
In times past also fire coming down from heaven burned up Sodom and Gomorrah: and also consumed the enemies of Elias. And although corporally fire doth not always fall from heaven,
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yet shall the persecutours of the church neuer escape vnpunnisshed, in that they haue vexed the Sainctes of Christ.
yet shall the persecutors of the Church never escape vnpunnisshed, in that they have vexed the Saints of christ.
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Doubtles yf we will beholde and cōsider, what was done in that holy warre, and what chaūceth dayly, we will saye that the vengeaunce of God is most present bothe agaynst the Turkes and the Papistes.
Doubtless if we will behold and Consider, what was done in that holy war, and what chanceth daily, we will say that the vengeance of God is most present both against the Turkes and the Papists.
av-j cs pns12 vmb vvi cc vvi, r-crq vbds vdn p-acp d j n1, cc r-crq vvz av-j, pns12 vmb vvi d dt n1 pp-f np1 vbz av-ds j d p-acp dt np2 cc dt njp2.
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But if any man vnderstande, that aboute the ende of the world fire shall rage and consume the wicked,
But if any man understand, that about the end of the world fire shall rage and consume the wicked,
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as also S. Peter mentioneth of fire and burnyng out of the prophetes.2. Pet. 3. I will not be agayns• it.
as also S. Peter mentioneth of fire and burning out of the Prophets.2. Pet. 3. I will not be agayns• it.
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Laste of all he toucheth also the euerlastynge damnation of Sathan and all his membres.
Laste of all he touches also the everlasting damnation of Sathan and all his members.
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For where the Lorde sayde in the Gospell, yf the blinde leade the blinde, bothe shal falle into the ditche:
For where the Lord said in the Gospel, if the blind lead the blind, both shall fall into the ditch:
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it followeth, that both Sathan the deceauer, and the people of him seduced, shoulde be caried together to helle:
it follows, that both Sathan the deceauer, and the people of him seduced, should be carried together to hell:
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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,
where S. John now places, and as it were Joineth to gether the Devil, Gog and Magog, the Saracens, Turkes, briefly all Nations deceived, the Beast,
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and false Prophet, and all the Antichristians.
and false Prophet, and all the Antichristians.
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We see therefore, that the iudgement of God is rightuouse, the which to describe, he retourneth nowe agayne.
We see Therefore, that the judgement of God is righteous, the which to describe, he returneth now again.
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And we admonisshed before, by this speache, they shall be tormented daye and nighte, &c. The perpetuitie of damnation to be signified.
And we admonished before, by this speech, they shall be tormented day and night, etc. The perpetuity of damnation to be signified.
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From the whiche the Lorde our God deliuer vs: to whome be glory for euermore. Amen.
From the which the Lord our God deliver us: to whom be glory for evermore. Amen.
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¶ The Iudge, and laste iudgement is described, with the resurrection of the dead. The. XC. Sermon.
¶ The Judge, and laste judgement is described, with the resurrection of the dead. The. XC. Sermon.
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AND I sawe a greate white seate: AND I saw a great white seat:
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and him that sat on it, frō whose face fled awaye both the Earth and heauen,
and him that sat on it, from whose face fled away both the Earth and heaven,
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and their place was no more founde. And I sawe the dead, both great and smal stande before God: and the bokes were opened:
and their place was no more found. And I saw the dead, both great and small stand before God: and the books were opened:
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& an other boke was opened, whiche is (the boke) of life, and the dead were iudged of the thinges whiche were writtē in the bokes, according to their dedes.
& an other book was opened, which is (the book) of life, and the dead were judged of the things which were written in the books, according to their Deeds.
cc dt j-jn n1 vbds vvn, r-crq vbz (dt n1) pp-f n1, cc dt j vbdr vvn pp-f dt n2 r-crq vbdr vvn p-acp dt n2, vvg p-acp po32 n2.
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And the Sea gaue vp her dead, whiche were in her, and death and helle deliuered vp the dead, which were in them:
And the Sea gave up her dead, which were in her, and death and hell Delivered up the dead, which were in them:
cc dt n1 vvd a-acp po31 j, r-crq vbdr p-acp pno31, cc n1 cc n1 vvn a-acp dt j, r-crq vbdr p-acp pno32:
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and they were iudged euery mā according to his dedes. And death and hel were caste into the lake of fire.
and they were judged every man according to his Deeds. And death and hell were cast into the lake of fire.
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And this thinge is singular that, he sayeth, that we shall be iudged in the sighte of God.
And this thing is singular that, he Saith, that we shall be judged in the sight of God.
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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. This is the seconde death, and who so ever was not found written in the book of life, was cast into the lake of fire.
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S. Iohn had begonne to speake of the vniuersall and laste iudgement, about the ende of the .11. chapt. S. John had begun to speak of the universal and laste judgement, about the end of the.11. Chapter.
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And resumed the same to be finisshed in the .19. chapt.
And resumed the same to be finished in the.19. Chapter.
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Where we hearde, that Antichrist shuld be throwē downe out of his seate and glory into helle.
Where we heard, that Antichrist should be thrown down out of his seat and glory into hell.
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Where chaunced a question to arrise of thē, which although they cleaue not to Antichrist,
Where chanced a question to arise of them, which although they cleave not to Antichrist,
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yet are they not ioyned with Christe, what shal become of them at the last iudgement? That same when he had soluted,
yet Are they not joined with Christ, what shall become of them At the last judgement? That same when he had soluted,
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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 compēdiousely describeth thesame:
and showed the equity of God's Judgments, he returneth as it were with an After song to the description of the general and laste judgement, and compendiousely Describeth The same:
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and that more generally now, than before in the .19. chap. Where he semeth chiefly to haue treated of the destruction of Antichriste:
and that more generally now, than before in the.19. chap. Where he Seemeth chiefly to have treated of the destruction of Antichrist:
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yet so that he shewed after a sorte also, what should happē to the other vngodly.
yet so that he showed After a sort also, what should happen to the other ungodly.
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Now he handleth more generally the self same iudgement, shewing that al shal be iudged herein,
Now he handleth more generally the self same judgement, showing that all shall be judged herein,
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and setteth forth the same wholy as it were paincted to be sene of our eyes.
and sets forth the same wholly as it were paincted to be seen of our eyes.
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For after his wonted maner he expoūdeth al this matter by an heauenly vision, that he might not seme only to tel the thing to our eares,
For After his wonted manner he expoundeth all this matter by an heavenly vision, that he might not seem only to tell the thing to our ears,
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but also to shewe it forth to be sene of our eyes, to thintent it might be more depely printed in our mindes.
but also to show it forth to be seen of our eyes, to intent it might be more deeply printed in our minds.
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And al these thinges are most certen and vndoubted (as I also admonisshed you before) reuealed of the iudge Christ him self.
And all these things Are most certain and undoubted (as I also admonished you before) revealed of the judge christ him self.
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But the iudge and Lord himself can be ignoraunt in nothinge of this matter.
But the judge and Lord himself can be ignorant in nothing of this matter.
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Nother can we perceyue that S. Iohn hath hitherto ben deceaued or abused in any thing that he hath set forth to vs,
Nother can we perceive that S. John hath hitherto been deceived or abused in any thing that he hath Set forth to us,
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but hath hitte rightly al and singular poinctes, as we see, that cā testifie his prophecies to be fulfilled:
but hath hit rightly all and singular points, as we see, that can testify his prophecies to be fulfilled:
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whie than should we so muche as doubte ones of suche thinges as are spoken of the iudgement? Therefore let vs credite these thinges,
why than should we so much as doubt ones of such things as Are spoken of the judgement? Therefore let us credit these things,
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and not be emonges the mockers, whom the Apostle S. Peter prophecied should come & saye:
and not be among the mockers, whom the Apostle S. Peter prophesied should come & say:
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where is the promesse of his commyng? doubtles this matter is of greatest importaunce, the foundation and rote of our faith.
where is the promise of his coming? doubtless this matter is of greatest importance, the Foundation and rote of our faith.
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Here are to vs expoūded not a fewe articles of our sincere and catholicke fayth, chiefely these:
Here Are to us expounded not a few Articles of our sincere and catholic faith, chiefly these:
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I beleue that Christ shal come to iudge the quicke & the dead: I beleue the cōmunion of Sainctes, the resurrection of the fleshe, and life euerlastyng.
I believe that christ shall come to judge the quick & the dead: I believe the communion of Saints, the resurrection of the Flesh, and life everlasting.
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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:
Let us Therefore be diligent in hearing and marking these things, leeste we be accounted of their number, which hear with out any fruit the Mysteres of the Kingdom of God:
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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.
but let us rather prepare our selves to go meet the judge, to the end we may with the wise Virgins, enter with the bridegroom, to the marriage, and Joys everlasting.
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And the description or demonstration of this vision hath these thinges chiefely: what the iudge shal be: who shal be iudged: how they shal be iudged:
And the description or demonstration of this vision hath these things chiefly: what the judge shall be: who shall be judged: how they shall be judged:
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of what sorte shal be the ••surrection of the dead: and of euerlastyng damnation: finally who shal be properly damned.
of what sort shall be the ••surrection of the dead: and of everlasting damnation: finally who shall be properly damned.
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Which things I shal in order accordyng to the grace that God hath geuen me, declare as playnely as I can.
Which things I shall in order according to the grace that God hath given me, declare as plainly as I can.
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What maner of iudge there shal be, we haue vnderstād before: at this presēt he is shadowed by certē notes or markes. What manner of judge there shall be, we have understand before: At this present he is shadowed by certain notes or marks.
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These thinges agree with the same vision, which is described of Daniel in the .7. chapt.
These things agree with the same vision, which is described of daniel in the.7. Chapter.
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Where by the waye we see agayne how this boke hath his testimonies of the prophetes, of whō it is cōmended to vs,
Where by the Way we see again how this book hath his testimonies of the Prophets, of whom it is commended to us,
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like as Iohn also expoundeth to vs the prophets. S. Iohn seeth a seate, and that white & great.
like as John also expoundeth to us the Prophets. S. John sees a seat, and that white & great.
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For the iudge him self sayde, that he would come in glory & maiestie, to witte with great light.
For the judge him self said, that he would come in glory & majesty, to wit with great Light.
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And we beleue also that his iudgemētes are rightuouse, iust & white. And Aretas an expositour sayeth:
And we believe also that his Judgments Are righteous, just & white. And Aretas an expositor Saith:
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the seate is great, because he sitteth therin, of whō the prophet sayde:
the seat is great, Because he Sitteth therein, of whom the Prophet said:
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great is the Lord, & great is his power, &c. And in the seate as iudge of al,
great is the Lord, & great is his power, etc. And in the seat as judge of all,
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& that moste rightuouse, he sitteth, furnisshed with all power & vertue. For al this signifieth the worde of sittyng.
& that most righteous, he Sitteth, furnished with all power & virtue. For all this signifies the word of sitting.
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They that are to be iudged stāde, he sitteth. Therfore he calleth him that sitteth, as you would say iudge.
They that Are to be judged stand, he Sitteth. Therefore he calls him that Sitteth, as you would say judge.
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For other name he geueth not.
For other name he Giveth not.
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But we beleue, that al iudgement is geuen to the sonne, and that he is appoincted iudge ouer all.
But we believe, that all judgement is given to the son, and that he is appointed judge over all.
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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. John Therefore sees, and also shows us to behold the Lord Iesus christ coming in the Clouds of the air, a righteous & mighty judge.
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S. Paule also in the .2. to Titus calleth him a great God: not that there is one great god:S. Paul also in the.2. to Titus calls him a great God: not that there is one great god:
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prepared of God, sayeth he, as a bryde garnished for her husbande.
prepared of God, Saith he, as a bride garnished for her husband.
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and the lord him selfe shal than shewe him selfe to the world with greater glory and power, than euer heretofore.
and the lord him self shall than show him self to the world with greater glory and power, than ever heretofore.
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The same shall appere also moste seuere and moste iuste. Wherupon S. Iohn sayeth figuratiuely, from whose face fled awaye both heauen and Earth. The same shall appear also most severe and most just. Whereupon S. John Saith figuratively, from whose face fled away both heaven and Earth.
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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:
For if those things which have not sinned, Dare not come in the judges sighed, but seek as it were to save themselves by Sighed:
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where I praye thee shal appere the vngodly & sumer? And doubtles the prophet Malachie also:
where I pray thee shall appear the ungodly & sumer? And doubtless the Prophet Malachi also:
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who, sayeth he, shal abide the daye of his commyng? or who is able to stande,
who, Saith he, shall abide the day of his coming? or who is able to stand,
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when he shal appere? So in the sixte chapter we hearde, that heauen fled backe,
when he shall appear? So in the sixte chapter we heard, that heaven fled back,
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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 was folden up like a scroll, that the Mountains also and Isles flitted, and that Kings and Princes and other men hid themselves in caves:
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and sayde to the hilles and rockes, falle vpō 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 cōscience out of corrupte doctrine:
and said to the hills and Rocks, fall upon us hide us from the face of him that Sitteth on the seat, and from the wrath of the lamb, etc. By which words although be described the Effect of a desperate conscience out of corrupt Doctrine:
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yet the same shall appere chiefely in this iudgement, what time the seuere and moste rightuous iudge shall appere.
yet the same shall appear chiefly in this judgement, what time the severe and most righteous judge shall appear.
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A muche like figure is red in the .18. Psalme. Where is added, and their place was no more fownde:
A much like figure is read in the.18. Psalm. Where is added, and their place was no more found:
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it is annexed to amplifie the matter, not that Heauen and Earth shal be no where,
it is annexed to amplify the matter, not that Heaven and Earth shall be no where,
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but for so muche as they dare not (whiche is spoken by a figure) appere in the iudgement of God.
but for so much as they Dare not (which is spoken by a figure) appear in the judgement of God.
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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:
By all these things Therefore is signified, that the ungodly being destitute of all counsel, shall not know At that day whither to turn them, or what to do:
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but trembling and despayryng to be vexed with vnspeakeable tormentes before the seate.
but trembling and despairing to be vexed with unspeakable torments before the seat.
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It might be thought in the meane season, that S. Iohn signifieth this also, howe heauen and earth should at the cōmyng of the iudge be renewed.
It might be Thought in the mean season, that S. John signifies this also, how heaven and earth should At the coming of the judge be renewed.
pn31 vmd vbi vvn p-acp dt j n1, cst n1 np1 vvz d av, c-crq n1 cc n1 vmd p-acp dt n-vvg pp-f dt n1 vbb vvn.
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The whiche also the Apostle S. Peter more playnely expresseth in the .3. chapt.
The which also the Apostle S. Peter more plainly Expresses in the.3. Chapter.
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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:
of the seconde Epistle, which nevertheless Refers and Applieth all those his sayings to the same sense that we have touched before. For he Saith:
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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 fashiō and maner, The good, for as as they be justified and quit, & have now no more guilt nor crime by reason of Christ's satisfaction, appear in judgement with glory, ready to judge the ungodly After their fashion and manner,
dt j, c-acp av c-acp pns32 vbb vvn cc vvn, cc vhb av dx dc n1 ccx n1 p-acp n1 pp-f npg1 n1, vvi p-acp n1 p-acp n1, j pc-acp vvi dt j p-acp po32 n1 cc n1,
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Aretas Bisshoppe of Cesaria: that he should testifie, saieth he, that is to saye, that •e should proteste not priuely,Aretas Bishop of Caesarea: that he should testify, Saith he, that is to say, that •e should protest not privily,
np1 n1 pp-f np1: cst pns31 vmd vvi, vvz pns31, cst vbz pc-acp vvi, cst n1 vmd vvi xx av-j,
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seyng than that all these thinges shall be disolued, what ought you to be in holy conuersation, loking for and hasting the cōmyng 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,
sing than that all these things shall be dissolved, what ought you to be in holy Conversation, looking for and hasting the coming of the day of God? Aretas of Caesarea: the flight of heaven and earth, Saith he, signifies no changing of place, (for whither should they flee?) but flight & flitting from corruption to incorruption,
vvb cs cst d d n2 vmb vbi vvn, q-crq vmd pn22 pc-acp vbi p-acp j n1, vvg p-acp cc vvg dt n-vvg pp-f dt n1 pp-f np1? np1 pp-f np1: dt n1 pp-f n1 cc n1, vvz pns31, vvz dx j-vvg pp-f n1, (c-acp q-crq vmd pns32 vvi?) cc-acp n1 cc vvg p-acp n1 p-acp n1,
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and the laste cōmyng of the lord, vnder the which this mortal body of ours shal putte on immortalitie,
and the laste coming of the lord, under the which this Mortal body of ours shall put on immortality,
cc dt ord n-vvg pp-f dt n1, p-acp dt r-crq d j-jn n1 pp-f png12 vmb vvi p-acp n1,
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and the face of the Earth shal be renewed.
and the face of the Earth shall be renewed.
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This sayeth he, a like phrase of speach is had in the 12. of the Apocalipse, of the Angelles caste downe out of heauen:
This Saith he, a like phrase of speech is had in the 12. of the Apocalypse, of the Angels cast down out of heaven:
np1 vvz pns31, dt j n1 pp-f n1 vbz vhd p-acp dt crd pp-f dt n1, pp-f dt n2 vvn a-acp av pp-f n1:
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nother was their place founde any more in heauen, &c. Nowe toucheth he also who shall be iudged, verely the dead. For he sayeth: and I sawe the dead.
neither was their place found any more in heaven, etc. Now touches he also who shall be judged, verily the dead. For he Saith: and I saw the dead.
av-dx vbds po32 n1 vvd d dc p-acp n1, av av vvz pns31 av r-crq vmb vbi vvn, av-j dt j. p-acp pns31 vvz: cc pns11 vvd dt j.
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And shorteth after we shall heare, that the dead shal be reysed vp. Therfore they shal be iudged that rise from the dead.
And shorteth After we shall hear, that the dead shall be raised up. Therefore they shall be judged that rise from the dead.
np1 vvz c-acp pns12 vmb vvi, cst dt j vmb vbi vvn a-acp. av pns32 vmb vbi vvn cst vvb p-acp dt j.
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Neuertheles the liuing are not exēpted, 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:
Nevertheless the living Are not exempted, whom the Apostle Saith most manifestly shall be judged in the.4. of the First to he Thess But these he names not At this present, the dead he names:
av dt j-vvg vbr xx vvn, ro-crq dt n1 vvz av-ds av-j vmb vbi vvn p-acp dt crd. pp-f dt ord pc-acp pns31 np1 p-acp d pns31 vvz xx p-acp d j, dt j pns31 vvz:
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for that the resurrectiō of the dead is more hardely beleued:
for that the resurrection of the dead is more hardly believed:
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& more easely beleued, that those which remayne in flesh should be iudged at that daye.
& more Easily believed, that those which remain in Flesh should be judged At that day.
cc av-dc av-j vvn, cst d r-crq vvb p-acp n1 vmd vbi vvn p-acp d n1.
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And verely the soules neuer die, the bodies die.
And verily the Souls never die, the bodies die.
cc av-j dt n2 av-x vvi, dt n2 vvb.
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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.
Therefore where it is said Here, that the dead shall be judged, we mean that all those, which Are dead At that day shall come in their own bodies to the judgement of christ.
av c-crq pn31 vbz vvn av, cst dt j vmb vbi vvn, pns12 vvb cst d d, r-crq vbr j p-acp d n1 vmb vvi p-acp po32 d n2 p-acp dt n1 pp-f np1.
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And al men must be iudged. Wherefore S. Iohn seeth great and smalle: that is to witte, men of all sortes, state, sexe and age.
And all men must be judged. Wherefore S. John sees great and small: that is to wit, men of all sorts, state, sex and age.
cc d n2 vmb vbi vvn. q-crq n1 np1 vvz j cc j: cst vbz p-acp n1, n2 pp-f d n2, n1, n1 cc n1.
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Kinges and princes are not excepted, the common people shall not escape, nother children, nor olde folkes, men nor wemen.
Kings and Princes Are not excepted, the Common people shall not escape, neither children, nor old folks, men nor women.
ng1 cc n2 vbr xx vvn, dt j n1 vmb xx vvi, av-dx n2, ccx j n2, n2 ccx n2.
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All these seeth he standyng before the face, or iudgement seate of God.
All these sees he standing before the face, or judgement seat of God.
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The gilty or accused, or to be accused shal be set before the iudgemente seate of God.
The guilty or accused, or to be accused shall be Set before the judgement seat of God.
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And S. Paule also testifiyng expressely of this matter:
And S. Paul also testifying expressly of this matter:
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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,
we must all, Saith he, appear before the judgement seat of Christ, that every one may receive in his body, according to that he hath done,
pns12 vmb d, vvz pns31, vvi a-acp dt n1 n1 pp-f np1, cst d pi vmb vvi p-acp po31 n1, vvg p-acp cst pns31 vhz vdn,
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whether it be good or euil .2. Corinth. 5. chapt. but after a diuerse maner appere both good & euill.
whither it be good or evil.2. Corinth. 5. Chapter. but After a diverse manner appear both good & evil.
cs pn31 vbb j cc j-jn crd. np1. crd j. cc-acp p-acp dt j n1 vvi d j cc j-jn.
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For the wicked as giltie are brought to be iudged and punnished, and that their giltines maye be openly knowē to al creatures.
For the wicked as guilty Are brought to be judged and punished, and that their guiltiness may be openly known to all creatures.
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and not to be iudged of any.
and not to be judged of any.
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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?
For who can appear in the sighed of the tremblable God, and fire consuming all things, save he that is purged with the blood of Christ? and what shall we think can be hid or escape the sighed of God, sing all things?
p-acp r-crq vmb vvi p-acp dt n1 pp-f dt j np1, cc n1 vvg d n2, c-acp pns31 cst vbz vvn p-acp dt n1 pp-f np1? cc q-crq vmb pns12 vvi vmb vbi vvn cc vvi dt n1 pp-f np1, vvb d n2?
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S. Iohn moreouer declareth, howe the dead shoulde be iudged: bokes, sayeth he, are opened: S. John moreover Declareth, how the dead should be judged: books, Saith he, Are opened:
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and an other booke is opened, &c. Therefore by the bokes, after by the boke of life:
and an other book is opened, etc. Therefore by the books, After by the book of life:
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that is to saye, of such thinges as are written in those bokes, the dead are iudged.
that is to say, of such things as Are written in those books, the dead Are judged.
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For the Scripture ascribeth vnto God the maner of men, wherby men are wonte to write for themselues remembraunces, leest they should forget thinges:
For the Scripture ascribeth unto God the manner of men, whereby men Are wont to write for themselves remembrances, least they should forget things:
p-acp dt n1 vvz p-acp np1 dt n1 pp-f n2, c-crq n2 vbr j pc-acp vvi p-acp px32 n2, cs pns32 vmd vvi n2:
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but with God al things are ones and alwayes present, he nother forgetteth, nor remembreth: not withstanding the Scripture attributeth to him both.
but with God all things Are ones and always present, he neither forgetteth, nor Remember: not withstanding the Scripture attributeth to him both.
cc-acp p-acp np1 d n2 vbr pi2 cc av j, pns31 av-dx vvz, ccx vvz: xx vvg dt n1 vvz p-acp pno31 d.
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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.
Howbeit God is said to forget, when he Helpeth not, or punnissheth not: again he is said to Remember, what time he Helpeth or Punisheth.
a-acp np1 vbz vvn pc-acp vvi, c-crq pns31 vvz xx, cc vvz xx: av pns31 vbz vvn pc-acp vvi, q-crq n1 pns31 vvz cc vvz.
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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:
In Malachi the ungodly say, how God hath no care of men's matters, neither doth he for the godly, nor yet Punisheth the wicked. But immediately answer is made:
p-acp np1 dt j vvi, c-crq np1 vhz dx n1 pp-f ng2 n2, av-dx vdz pns31 p-acp dt j, ccx av vvz dt j. p-acp av-j n1 vbz vvn:
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than thei that feared the lord spake euery one to his neighbour:
than they that feared the lord spoke every one to his neighbour:
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the lord gaue eare and hearde & a boke of remembraunce was made in his presence, &c. As followeth.
the lord gave ear and heard & a book of remembrance was made in his presence, etc. As follows.
dt n1 vvd n1 cc vvd cc dt n1 pp-f n1 vbds vvn p-acp po31 n1, av p-acp vvz.
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Therfore their bokes opened, that is to say, the secrettes of al mē brought to light,
Therefore their books opened, that is to say, the secrets of all men brought to Light,
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or made manifest, the lord shal iudge what so euer hath ben thought, saide, done, or lefte vndone.
or made manifest, the lord shall judge what so ever hath been Thought, said, done, or left undone.
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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.
The books also of Consciences (for the conscience is in stead of a thousande Witnesses) shall be opened in judgement, God revealing and judging all things.
dt n2 av pp-f n2 (c-acp dt n1 vbz p-acp n1 pp-f dt crd n2) vmb vbi vvn p-acp n1, np1 vvg cc vvg d n2.
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For S. Paule speakyng of the gentiles:
For S. Paul speaking of the Gentiles:
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they, sayeth he, shewe the worke of the lawe written in their hartes, their cōscience also bearyng witnes,
they, Saith he, show the work of the law written in their hearts, their conscience also bearing witness,
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& 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.
& their thoughts accusing one au other, or also excusing, in that day, wherein the lord shall judge the secrets of men, according to my gospel, through Iesus christ.
cc po32 n2 vvg pi fw-fr j-jn, cc av vvg, p-acp d n1, c-crq dt n1 vmb vvi dt n2-jn pp-f n2, vvg p-acp po11 n1, p-acp np1 np1.
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And these are in dede the bookes whiche shall be vnclosed in the iudgement.
And these Are in deed the books which shall be unclosed in the judgement.
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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,
Whereof it appeareth, that the judgement shall be done with most expedition, neither shall every man be reasoned with all, by books written to make the judge weary,
c-crq pn31 vvz, cst dt n1 vmb vbi vdn p-acp ds n1, av-dx vmb d n1 vbi vvn p-acp d, p-acp n2 vvn pc-acp vvi dt n1 j,
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as the ignoraunt might imagine hereby.
as the ignorant might imagine hereby.
c-acp dt j vmd vvi av.
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But what is that singular boke of life, which also shalbe opened in the iudgemēt? of ye boke of life is spokē in the .3. cha. There you may see.
But what is that singular book of life, which also shall opened in the judgement? of the book of life is spoken in the.3. cham. There you may see.
cc-acp q-crq vbz d j n1 pp-f n1, r-crq av vmb vvn p-acp dt n1? pp-f dt n1 pp-f n1 vbz vvn p-acp dt crd. pns11. a-acp pn22 vmb vvi.
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To be brefe, the boke of life hath but one article: he yt beleueth in the sonne of god hath life euerlasting.
To be brief, the book of life hath but one article: he that Believeth in the son of god hath life everlasting.
pc-acp vbi j, dt n1 pp-f n1 vhz p-acp crd n1: pns31 pn31 vvz p-acp dt n1 pp-f n1 vhz n1 j.
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And therfore mē are iudged of this yt is writtē in the boke of life. For they that beleue are saued:
And Therefore men Are judged of this that is written in the book of life. For they that believe Are saved:
cc av n2 vbr vvn pp-f d pn31 vbz vvn p-acp dt n1 pp-f n1. p-acp pns32 cst vvb vbr vvn:
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they that beleue not, are already iudged, that is to saye are most assuredly damned.
they that believe not, Are already judged, that is to say Are most assuredly damned.
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And for asmuch as faith sheweth it selfe by workes, incredulitie also hidde in the harte bewrayeth her self by workes:
And for as as faith shows it self by works, incredulity also hid in the heart bewrayeth her self by works:
cc p-acp av c-acp n1 vvz pn31 n1 p-acp n2, n1 av vvd p-acp dt n1 vvz po31 n1 p-acp n2:
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therefore S. Iohn addeth incontinently, accordyng to their workes. For man in the Scriptures is likened to a tree.
Therefore S. John adds incontinently, according to their works. For man in the Scriptures is likened to a tree.
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And the tree is iudged of the fruicte, whether it be good or euill.
And the tree is judged of the fruit, whither it be good or evil.
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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.
A tree hath a growing or increasing life which in latin is called, Anima vegetatiua, & a nature or disposition, bringing forth fruit After his nature & kind.
dt n1 vhz dt j-vvg cc vvg n1 r-crq p-acp njp vbz vvn, fw-la fw-la, cc dt n1 cc n1, vvg av n1 p-acp po31 n1 cc n1.
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But that soule vegetatiua & that good dispositiō, bringing forth in vs good fruicte, yt is to saye good workes, is a liuely faith in Christ, where the same is, there the man is regenerated, & hath a good disposition:
But that soul vegetatiua & that good disposition, bringing forth in us good fruit, that is to say good works, is a lively faith in christ, where the same is, there the man is regenerated, & hath a good disposition:
p-acp d n1 fw-la cc d j n1, vvg av p-acp pno12 j n1, pn31 vbz pc-acp vvi j n2, vbz dt j n1 p-acp np1, c-crq dt d vbz, a-acp dt n1 vbz vvn, cc vhz dt j n1:
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therfore cā he not scharse by reasō of his good dispositiō, but bring forth good fruictes.
Therefore can he not scharse by reason of his good disposition, but bring forth good fruits.
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Therfore after our workes we shal be iudged al. For the iudgemēt must be open & manifest:
Therefore After our works we shall be judged all For the judgement must be open & manifest:
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but faith appereth not, but in workes.
but faith appeareth not, but in works.
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For it is ye gifte of God, & is of it selfe inuisible, to witte a sure truste in the promesses of God.
For it is the gift of God, & is of it self invisible, to wit a sure trust in the promises of God.
p-acp pn31 vbz dt n1 pp-f np1, cc vbz pp-f pn31 n1 j, p-acp n1 dt j n1 p-acp dt n2 pp-f np1.
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And it is sene in workes.
And it is seen in works.
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Howbeit therof it followeth not, that men ar iustified by workes also, & not by faith only:
Howbeit thereof it follows not, that men Are justified by works also, & not by faith only:
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but that by workes faith is declared, which purifieth & iustifieth, that afterwarde we may be able to bring forth ye workes of rightuousenes.
but that by works faith is declared, which Purifieth & Justifieth, that afterward we may be able to bring forth you works of rightuousenes.
cc-acp cst p-acp n2 n1 vbz vvn, r-crq vvz cc vvz, cst av pns12 vmb vbi j pc-acp vvi av pn22 n2 pp-f n1.
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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.
It follows, how in judgement no pretence, no hypocrisy shall be allowed. For many say they believe, which declare their faith by no good works.
pn31 vvz, c-crq p-acp n1 dx n1, dx n1 vmb vbi vvn. p-acp d vvb pns32 vvb, r-crq vvb po32 n1 p-acp dx j n2.
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We learne herof, yt no boke shal be of force at the last iudgemēt, saue the bokes of God,
We Learn hereof, that no book shall be of force At the last judgement, save the books of God,
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or the bokes of cōsciēces, wherin god writeth wt his fingar:
or the books of Consciences, wherein god Writeth with his fingar:
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finally the boke of life writtē of God before ye worlds were made, through his diuine predestinatiō, wherby he hath predestinated vs, yt he might adopt vs for his childrē by christ Iesus.
finally the book of life written of God before you world's were made, through his divine predestination, whereby he hath predestinated us, that he might adopt us for his children by Christ Iesus.
av-j dt n1 pp-f n1 vvn pp-f np1 p-acp pn22 n2 vbdr vvn, p-acp po31 j-jn n1, c-crq pns31 vhz vvn pno12, pn31 pns31 vmd vvi pno12 p-acp po31 n2 p-acp np1 np1.
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And the rest, which S. Paul reciteth in ye .1. to the Ephes. Therefore shal the hurtefull bookes of Iewes.
And the rest, which S. Paul reciteth in you.1. to the Ephesians Therefore shall the hurtful books of Iewes.
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Christians in title only, and Turkes, as the Thalmud, decretalles and Alcorane perishe. These shal be of no force at al in the iudgement.
Christians in title only, and Turkes, as the Thalmud, Decretals and Koran perish. These shall be of no force At all in the judgement.
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Now he retourneth to ye dead, of whō he had made mentiō before, & leest any mā shuld saie: Now he returneth to you dead, of whom he had made mention before, & least any man should say:
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how shal the dead be iudged, which were drowned in the sea, whith were swallowed vp of fishes,
how shall the dead be judged, which were drowned in the sea, vuhith were swallowed up of Fish,
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& deuoured of wilde beastes, which were consumed wt fire, or in the earth, were brought into duste? he preuenteth,
& devoured of wild beasts, which were consumed with fire, or in the earth, were brought into dust? he preventeth,
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& declareth, that the bodies of the dead rise agayne, & beyng so restored come to iudgement, & saieth:
& Declareth, that the bodies of the dead rise again, & being so restored come to judgement, & Saith:
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and the sea gaue vp the dead, yt were therin:
and the sea gave up the dead, that were therein:
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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,
that is to say, which had perished in the Sea. And by these words also hath he touched the manner & mean of the resurrection of the dead,
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& hath sent vs withal to the .1. of Genes. The maner of ye resurrection is gods omnipotēcie,
& hath sent us withal to the.1. of Genesis. The manner of the resurrection is God's omnipotency,
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as S. Paul also witnesseth in ye .3. to ye Philip. For god by his omnipotencie reiseth vp,
as S. Paul also Witnesseth in you.3. to you Philip. For god by his omnipotency Raiseth up,
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& calleth those things yt are not, that thei may be.
& calls those things that Are not, that they may be.
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Yf this thing seme vnto thee new or vnpossible, beholde ye beginnyng of things, & therof esteme ye small restitution.
If this thing seem unto thee new or unpossible, behold you beginning of things, & thereof esteem you small restitution.
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Was not ye 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 wt fish.
Was not the Sea or water from the beginning? but is it written to have had any Fish from the beginning? none At all But God commanded that the water should be replenished with Fish.
vbds xx dt n1 cc n1 p-acp dt n1? cc-acp vbz pn31 vvn pc-acp vhi vhn d n2 p-acp dt n1? pix p-acp d cc-acp np1 vvd cst dt n1 vmd vbi vvn p-acp n1.
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And did not streight at gods cōmaūdement all maner of fishes appere, where before there was not one? what maruell is it thā,
And did not straight At God's Commandment all manner of Fish appear, where before there was not one? what marvel is it than,
cc vdd xx av-j p-acp ng1 n1 d n1 pp-f n2 vvi, c-crq c-acp a-acp vbds xx crd? q-crq n1 vbz pn31 av,
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yf god in thende of things, cōmaund the Sea, & other elemēts also, to yeld again their dead,
if god in The end of things, command the Sea, & other elements also, to yield again their dead,
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& thei obey their maker? Verely the Lord in the gospel saieth, that they which are in their graues also, shal heare the voice or cōmaūdemēt of the sonne of God, and shal ryse againe.
& they obey their maker? Verily the Lord in the gospel Saith, that they which Are in their graves also, shall hear the voice or Commandment of the son of God, and shall rise again.
cc pns32 vvb po32 n1? av-j dt n1 p-acp dt n1 vvz, cst pns32 r-crq vbr p-acp po32 n2 av, vmb vvi dt n1 cc n1 pp-f dt n1 pp-f np1, cc vmb vvi av.
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The bodies moreouer of them that dye, are turned for the most parte in to the same elements from whence they were taken oute.
The bodies moreover of them that die, Are turned for the most part in to the same elements from whence they were taken out.
dt n2 av pp-f pno32 cst vvb, vbr vvn p-acp dt av-ds n1 p-acp p-acp dt d n2 p-acp c-crq pns32 vbdr vvn av.
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There is that putrifieth in the earth, and is cōuerted in to earth. Ther are some consumed with fyre.
There is that putrefieth in the earth, and is converted in to earth. There Are Some consumed with fire.
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There are some that perishe in water. Some hang in the ayre, and are there consumed.
There Are Some that perish in water. some hang in the air, and Are there consumed.
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But at the Lordes commaundent, by what kynd of death so euer they perish, they shall ryse agayne to the iudgement whole.
But At the lords commaundent, by what kind of death so ever they perish, they shall rise again to the judgement Whole.
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Aretas also Bishop of Cesaria perceiued this and sayed:Aretas also Bishop of Caesarea perceived this and said:
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he reciteth these things, to the intent he might declare what the finall and vniuersal resurrection shall be.
he reciteth these things, to the intent he might declare what the final and universal resurrection shall be.
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For where many beleuyng not that the same shall be, do say, that it is by no meanes possible, to be in those bodies, which haue ben long corrupted,
For where many believing not that the same shall be, do say, that it is by no means possible, to be in those bodies, which have been long corrupted,
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and broughte to that poincte, that they be not at all: this sermon nowe correcting this, sayeth:
and brought to that point, that they be not At all: this sermon now correcting this, Saith:
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Lyke as the bodies, when they were not, began to be, not by a certen chaūce,
Like as the bodies, when they were not, began to be, not by a certain chance,
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or of themselues, but of the four elements, namely of Water, Fyre, Ayre, and Earth:
or of themselves, but of the four elements, namely of Water, Fire, Air, and Earth:
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So also beyng reasonably returned agayne into the same, may be of the same cōposed againe. &c.
So also being reasonably returned again into the same, may be of the same composed again. etc.
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And for a further declaratiō he addeth agayne: and death and hell gaue vp those, which were in them, dead.
And for a further declaration he adds again: and death and hell gave up those, which were in them, dead.
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For he vnderstādeth by death, any kynd of death, as though he shulde say:
For he understands by death, any kind of death, as though he should say:
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death it selfe restoreth to the Iudge & iudgement, whom soeuer, after what sort soeuer he hath dispatched.
death it self restoreth to the Judge & judgement, whom soever, After what sort soever he hath dispatched.
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Death therfore is fayned to be as it were a person, which holdeth the dead in himselfe, or in a prison.
Death Therefore is feigned to be as it were a person, which holds the dead in himself, or in a prison.
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And hel hath yet but a fewe bodies (for some we read to haue gone down to hell quicke) but the soules of the wicked.
And hell hath yet but a few bodies (for Some we read to have gone down to hell quick) but the Souls of the wicked.
cc n1 vhz av p-acp dt d n2 (c-acp d pns12 vvb pc-acp vhi vvn a-acp p-acp n1 j) p-acp dt n2 pp-f dt j.
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The same retourne to their bodies, that the whole man may be iudged, body and soule.
The same return to their bodies, that the Whole man may be judged, body and soul.
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Others by hell, after the Hebrewe phrase, vnderstande a sepulture or graue.
Others by hell, After the Hebrew phrase, understand a sepulture or graven.
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Agayne is repeted, that the whole man shal be iudged body and soule, after euery mannes workes.
Again is repeated, that the Whole man shall be judged body and soul, After every Man's works.
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Thus much hitheto of the resurrectiō of the dead, wherof in our bokes els wher, we haue treated more at large.
Thus much hitheto of the resurrection of the dead, whereof in our books Else where, we have treated more At large.
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In the laste place followith of euerlastinge damnation, and who be properly condemned. And Hell, sayeth he, and death are cast in to the lake of fyre. Whereof hath ben spoken before.
In the laste place followith of everlasting damnation, and who be properly condemned. And Hell, Saith he, and death Are cast in to the lake of fire. Whereof hath been spoken before.
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And Hell here signifieth not the place of pūnishmēt, but those that are inhabiters of Helle, to witte whose soules are yet deteined in hel, or appointed thither.
And Hell Here signifies not the place of punishment, but those that Are inhabiters of Hell, to wit whose Souls Are yet detained in hell, or appointed thither.
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Death also signifieth those that are deade in sinne, and they which from the spirituall or tēporall death, go straight way to death euerlasting. Wherevpon is immediately annexed.
Death also signifies those that Are dead in sin, and they which from the spiritual or temporal death, go straight Way to death everlasting. Whereupon is immediately annexed.
n1 av vvz d cst vbr j p-acp n1, cc pns32 r-crq p-acp dt j cc j n1, vvb av n1 p-acp n1 j. c-crq vbz av-j vvn.
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This is the second death, by the which verely they that are dead to Christe, are adicted to perpetual fyre,
This is the second death, by the which verily they that Are dead to Christ, Are addicted to perpetual fire,
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and that lyue to Antichrist and the world.
and that live to Antichrist and the world.
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Others expounde these thinges hereof, that after the iudgemēt the Saincts shal nother be buried any more, nor die.
Others expound these things hereof, that After the judgement the Saints shall neither be buried any more, nor die.
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Which S. Paule affirmeth also out of Osee in the firste to the Corinth. the .15. chap. Aretas and Primasius make with vs. For Aretas saieth:
Which S. Paul Affirmeth also out of Hosea in the First to the Corinth. the.15. chap. Aretas and Primasius make with us For Aretas Saith:
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and he calleth death and hel, those that haue cōmitted thinges worthie of punnishment, as fulfilling the numbre of the second death.
and he calls death and hell, those that have committed things worthy of punishment, as fulfilling the numbered of the second death.
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And Primasius, by these names, sayeth he, he signifieth the Deuil (because he is authour of death,
And Primasius, by these names, Saith he, he signifies the devil (Because he is author of death,
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and paynes in Hell) and also the whole fellowship of Deuylles.
and pains in Hell) and also the Whole fellowship of Devils.
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For this is the same, that he spake more playnelye before, by the way of preuēting:
For this is the same, that he spoke more plainly before, by the Way of preventing:
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and the Deuil, which deceaued them, was caste in to the lake of fyre and brimstone.
and the devil, which deceived them, was cast in to the lake of fire and brimstone.
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And that which he added there more obscurely, sayeng, and the beaste & the false prophet, here more playnely.
And that which he added there more obscurely, saying, and the beast & the false Prophet, Here more plainly.
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So much Primasius. And who knoweth not, that the membres muste followe the head, all vngodly the Deuyll, the head of all vngodlynes.
So much Primasius. And who Knoweth not, that the members must follow the head, all ungodly the devil, the head of all ungodliness.
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And moste euidētly he expresseth, who properly at the iudgement, are addicte to fyre euerlasting: they that are nother written, nor sound in the boke of lyfe. And most evidently he Expresses, who properly At the judgement, Are addict to fire everlasting: they that Are neither written, nor found in the book of life.
cc av-ds av-j pns31 vvz, r-crq av-j p-acp dt n1, vbr vvi p-acp n1 j: pns32 cst vbr av-dx vvn, ccx vvi p-acp dt n1 pp-f n1.
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Therefore shall the only faythfull in Christe, in whome they are predestinated vnto lyfe euerlasting, shall be saued.
Therefore shall the only faithful in Christ, in whom they Are predestinated unto life everlasting, shall be saved.
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All others, of what religion so euer they be, or what so euer kynd of lyfe they haue lyued be it neuer so strayte, shall perish.
All Others, of what Religion so ever they be, or what so ever kind of life they have lived be it never so strait, shall perish.
d n2-jn, pp-f r-crq n1 av av pns32 vbb, cc q-crq av av j pp-f n1 pns32 vhb vvd vbi pn31 av-x av av-j, vmb vvi.
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Others referre these words to such as are lefte a lyue at that daye.
Others refer these words to such as Are left a live At that day.
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For we beleue that the son of God shall iudge both the quicke and the dead.
For we believe that the son of God shall judge both the quick and the dead.
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Doubtles whether they be lyuing, or whether they be dead, certain it is, that no man shall be saued in any other,
Doubtless whither they be living, or whither they be dead, certain it is, that no man shall be saved in any other,
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but in the fayth of Iesu Christe, all the resydewe shall be damned. And this is the finall end of the good and euill.
but in the faith of Iesu Christ, all the resydewe shall be damned. And this is the final end of the good and evil.
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To Christe Iesu iudge of all, and redemer of the faythfull, be prayse and glory for euermore. Amen.
To Christ Iesu judge of all, and redeemer of the faithful, be praise and glory for evermore. Amen.
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¶ That the worlde shall be renewed, the Saincts glorified and made blessed: and what that felicitie shall be, and howe certeyne. The. XCj. Sermon.
¶ That the world shall be renewed, the Saints glorified and made blessed: and what that felicity shall be, and how certain. The. XCj. Sermon.
¶ cst dt n1 vmb vbi vvn, dt n2 vvn cc vvn vvn: cc r-crq cst n1 vmb vbi, cc c-crq j. av. crd. n1.
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AND I sawe a newe Heauen and a newe Earth. AND I saw a new Heaven and a new Earth.
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For the first Heauen and the first Earth were vanished away, & there was no more Sea. AND I Ihon sawe that holy Citie newe Hierusalem, come downe from God oute of Heauen, prepared as a bryde garnished for her husband. For the First Heaven and the First Earth were vanished away, & there was no more Sea. AND I John saw that holy city new Jerusalem, come down from God out of Heaven, prepared as a bride garnished for her husband.
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And I heard a great voice from the seat, sayeng: beholde, the Tabernacle of God is with men, and he wil dwel with them.
And I herd a great voice from the seat, saying: behold, the Tabernacle of God is with men, and he will dwell with them.
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AND they shal be his people, and God himselfe shall be with them, and shal be their God.
AND they shall be his people, and God himself shall be with them, and shall be their God.
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And God shal wipe awai al teares from their eyes.
And God shall wipe Away all tears from their eyes.
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And there shall be no more death, nother sorrowe, nother shal ther be any more payne.
And there shall be no more death, neither sorrow, neither shall there be any more pain.
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For the ould thinges are gone. And he that sat vpon the seat, saide: behold, I make al things newe.
For the old things Are gone. And he that sat upon the seat, said: behold, I make all things new.
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And he saied vnto me, wryte: for these wordes are faythfull and true. And he sayed vnto me, it is done. And he said unto me, write: for these words Are faithful and true. And he said unto me, it is done.
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I admonished you aboute the begynning of the .15. chap. of this boke, that the fifte parte of this worke began at the .15 chap. and treated of the iudgementes of God righteous and iuste.
I admonished you about the beginning of the.15. chap. of this book, that the Fifth part of this work began At the.15 chap. and treated of the Judgments of God righteous and just.
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And forasmuch as the iudgementes of God are of two sortes, in this that he requyteth the euyll according to their wickednes,
And forasmuch as the Judgments of God Are of two sorts, in this that he requiteth the evil according to their wickedness,
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and rewardeth the good with rewards: I sayed howe this place consisted of two parts.
and Rewardeth the good with rewards: I said how this place consisted of two parts.
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For first I sayed that S. Ihon most plentifully treated of torments to be inflicted to Antichrist and all vngodly:
For First I said that S. John most plentifully treated of torments to be inflicted to Antichrist and all ungodly:
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secondly of rewardes, especially in the end of the world, to be imployde vpon al sainctes.
secondly of rewards, especially in the end of the world, to be imployde upon all Saints.
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For ofte times haue we heard in this boke that the soules seperated from the body, are immediatly after the corporall death, taken vp in to lyfe euerlaking,
For oft times have we herd in this book that the Souls separated from the body, Are immediately After the corporal death, taken up in to life euerlaking,
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but that the felicitie of al most complete, chaūceth to the faithfull in the ende of the worlde, what time the bodies now raised againe, receiue the rewards of glory euerlasting.
but that the felicity of all most complete, chanceth to the faithful in the end of the world, what time the bodies now raised again, receive the rewards of glory everlasting.
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And this place is treated through oute al the .21. chap. & beginning of the .22. cha.
And this place is treated through out all the.21. chap. & beginning of the.22. cham.
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And lyke as in the former parte he hath set hel in a maner wyde opē,
And like as in the former part he hath Set hell in a manner wide open,
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& shewed ye euerlasting torments as it were to be sene presently:
& showed you everlasting torments as it were to be seen presently:
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so in this later part he vnlocketh after a fort, or openeth heauen it selfe, that with the eyes of faith, we shulde se what hope and glory abydeth for Sainctes.
so in this later part he unlocketh After a fort, or Openeth heaven it self, that with the eyes of faith, we should see what hope and glory Abideth for Saints.
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And with all is most clerely expoūded the article of our faith, I beleue lyfe auerlasting.
And with all is most clearly expounded the article of our faith, I believe life auerlasting.
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And agayne for the more perspecuitie he declareth these things by a visiō. Which others nōbre the seuēth & laste.
And again for the more perspecuitie he Declareth these things by a vision. Which Others number the seuēth & laste.
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Therfore ar al things figured spiritually, not carnally to be vnderstand and taken. Doubtles the matters are excellēt vnderstand, euen after the letter:
Therefore Are all things figured spiritually, not carnally to be understand and taken. Doubtless the matters Are excellent understand, even After the Letter:
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howbeit we must thinke of spiritual matters, and greater alwayes, than the speach of man can atteine to.
howbeit we must think of spiritual matters, and greater always, than the speech of man can attain to.
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For we know as taught by the doctrine of the Prophets & Apostles, to be alwaies true that is said:
For we know as taught by the Doctrine of the prophets & Apostles, to be always true that is said:
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yt the eye hath not sene, nor the eare hath not hearde, nor ascended in to the hart of man, those things which god hath prepared for them yt loue him. 1. Cor. 2 And the chefest poincts of this place be these.
that the eye hath not seen, nor the ear hath not heard, nor ascended in to the heart of man, those things which god hath prepared for them that love him. 1. Cor. 2 And the chiefest points of this place be these.
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First he sheweth that ye world shalbe renewed. Secōdly he signifieth that the Saincts shalbe glorified & blessed.
First he shows that you world shall renewed. Secōdly he signifies that the Saints shall glorified & blessed.
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And declareth in general what that same fiticitie shal be.
And Declareth in general what that same fiticitie shall be.
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And incōtinētly he confirmeth these things by many reasons, moreouer he describeth the place, the courte & Palace of the blessed,
And incontinently he confirmeth these things by many Reasons, moreover he Describeth the place, the court & Palace of the blessed,
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and lykewise the glory and felicitie of Saincts.
and likewise the glory and felicity of Saints.
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The which in the beginning of the .20. chap. he finisheth vp excedingly wel, vnder the figure of a r•uer & •ree of lyfe.
The which in the beginning of the.20. chap. he finisheth up exceedingly well, under the figure of a r•uer & •ree of life.
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And lyke as he hath for the most part borowed al his things out of ye bokes of prophets, the which S. Ihon also with his reuelation lighteneth:
And like as he hath for the most part borrowed all his things out of the books of Prophets, the which S. John also with his Revelation lighteneth:
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so hath he also at this present borrowed these out of the .65. and .66. chapt.
so hath he also At this present borrowed these out of the.65. and.66. Chapter.
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of Esaye. And .37. of Ez•chiel, and the laste chapters of the same.
of Isaiah. And.37. of Ez•chiel, and the laste Chapters of the same.
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Of the renewyng of the world he speaketh plainely, as doeth also thapostle S. Peter in his later Epistle, the .3. chap. that al thinges verely shuld be purged by fire,
Of the renewing of the world he speaks plainly, as doth also apostle S. Peter in his later Epistle, the.3. chap. that all things verily should be purged by fire,
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& not wholy abolished & adnichilated, but should doubtles be purified from all corruptiō:
& not wholly abolished & adnichilated, but should doubtless be purified from all corruption:
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for Aretas: he signifieth not, sayeth he thextinguisshing of the creature, but a renewyng for the better.
for Aretas: he signifies not, Saith he thextinguisshing of the creature, but a renewing for the better.
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Therfore sayeth S. Iohn expressely, that he sawe a newe heauē, & a newe earth, wherunto he addeth by exposition:
Therefore Saith S. John expressly, that he saw a new heaven, & a new earth, whereunto he adds by exposition:
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that the first heauē, & the first earth are vanisshed awaye: to wit they are chaūged in their qualities:
that the First heaven, & the First earth Are vanished away: to wit they Are changed in their qualities:
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so yt the corruptible thinges are now gone, created for corruptible vses.
so that the corruptible things Are now gone, created for corruptible uses.
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For euen so is the Sea no more, also doubtles subiecte to corruptiō, but chaūged into better.
For even so is the Sea no more, also doubtless Subject to corruption, but changed into better.
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S. Austen, and his scollar Primasius suppose that the troublesome state of the world (signified not seldome in ye scriptures by the Sea) about thende of the world shal cease.S. Austen, and his scollar Primasius suppose that the troublesome state of the world (signified not seldom in you Scriptures by the Sea) about The end of the world shall cease.
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Reade ye .17. chap. of the .20. boke De ciuitate dei. Expoūding this place, he reasoneth likewise at large of this innouatiō of the world, in the same .20. boke De ciuitate dei, & .18. chap. & other places.
Reade you.17. chap. of the.20. book De ciuitate dei. Expounding this place, he reasoneth likewise At large of this innovation of the world, in the same.20. book De ciuitate dei, &.18. chap. & other places.
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I thinke mere in this matter to put awaie al curiositie:
I think mere in this matter to put away all curiosity:
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& if any hid thing appere therin, that it be reserued vnto yt daie, in the which we shal see al thinges euidently.
& if any hid thing appear therein, that it be reserved unto that day, in the which we shall see all things evidently.
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And I suppose yt these things cōcerning the renewyng of heauē & earth ar not therfore spokē, yt so ther shuld any place be prepared for vs, which we shuld inhabite again in these inferiours partes vnder heauē (for we beleue yt we shal flie vp into heauē,
And I suppose that these things Concerning the renewing of heaven & earth Are not Therefore spoken, that so there should any place be prepared for us, which we should inhabit again in these inferiors parts under heaven (for we believe that we shall fly up into heaven,
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& go mete ye lord in the clowdes, according to the doctrine of thapostle.
& go meet you lord in the Clouds, according to the Doctrine of apostle.
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They see on eyther side the riuer, trees planted that bryng forth the fruictes of life.
They see on either side the river, trees planted that bring forth the fruits of life.
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1. Thess. 4. ) but for ye our mindes are thus confirmed, that the faithful shal vndoubtedly be renewed & glorified.1. Thess 4.) but for you our minds Are thus confirmed, that the faithful shall undoubtedly be renewed & glorified.
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For if heauen and earth, made for man, be renewed & purefied: who wil doubte now, that men themselues shal be moste chiefely clarified?
For if heaven and earth, made for man, be renewed & purefied: who will doubt now, that men themselves shall be most chiefly clarified?
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For cōsequently now S. Iohn declareth, that the Sainctes shall both be renewed & glorified, & placed in blessed seates:
For consequently now S. John Declareth, that the Saints shall both be renewed & glorified, & placed in blessed seats:
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& signifieth yet generally what ye glory of saincts shal be. After he will declare more at large and seuerally all those thinges moste dilligently.
& signifies yet generally what you glory of Saints shall be. After he will declare more At large and severally all those things most diligently.
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For he heareth an Angel sayeng:
For he hears an Angel saying:
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come I wil shewe thee the bryde the wife of the lambe, &c. The same now figuratiuely he nameth a citie,
come I will show thee the bride the wife of the lamb, etc. The same now figuratively he names a City,
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& that in dede holy, & new Hierusalem.
& that in deed holy, & new Jerusalem.
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And a citie signifieth aswel the place & habitatiō, as them that dwelle in the place, I meane the citezens themselues.
And a City signifies aswell the place & habitation, as them that dwell in the place, I mean the Citizens themselves.
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This citie therfore is not only the place of the blessed, but also the very cōmunion of sainctes, in olde time prefigured in the citie of Hierusalem.
This City Therefore is not only the place of the blessed, but also the very communion of Saints, in old time prefigured in the City of Jerusalem.
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But he putteth a greate difference betwixte this of our newe, and that visible and corporall Hierusalem. For he calleth ours holy:
But he putteth a great difference betwixt this of our new, and that visible and corporal Jerusalem. For he calls ours holy:
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that other in the lande of Palestine was prophane, polluted with the bloud of Christ, prophetes and Apostles,
that other in the land of Palestine was profane, polluted with the blood of christ, Prophets and Apostles,
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& for the same cause destroyed vtterly. Ours is also called newe. For the cōmunion of Sainctes shal be renewed at the same daye.
& for the same cause destroyed utterly. Ours is also called new. For the communion of Saints shall be renewed At the same day.
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And therefore by interpretation followeth, cōmyng downe from heauen: not that the habitation of Sainctes after iudgement shall againe be in earth:
And Therefore by Interpretation follows, coming down from heaven: not that the habitation of Saints After judgement shall again be in earth:
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but that the glory and renewyng shal be graūted from heauen of the diuine maiestie & power.
but that the glory and renewing shall be granted from heaven of the divine majesty & power.
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As also S. Iames is red to haue sayde, euery good gifte and euery perfit gifte is from aboue, commyng downe from the father of lightes.
As also S. James is read to have said, every good gift and every perfect gift is from above, coming down from the father of lights.
p-acp av np1 np1 vbz vvn pc-acp vhi vvn, d j n1 cc d j n1 vbz p-acp a-acp, vvg a-acp p-acp dt n1 pp-f n2.
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And S. Paule also in the .4. to the Galath. sayde that the free church is the heauenly Hierusalē.
And S. Paul also in the.4. to the Galatians. said that the free Church is the heavenly Hierusalē.
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The same in the .1. Corinth. the .15. The firste man, sayeth he, of the earth earthly, the seconde man the lord himself from heauē.
The same in the.1. Corinth. the.15. The First man, Saith he, of the earth earthly, the seconde man the lord himself from heaven.
dt d p-acp dt crd. np1. dt crd. dt ord n1, vvz pns31, pp-f dt n1 j, dt ord n1 dt n1 px31 p-acp n1.
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Such as that earthly was, suche are they also that be earthly: and suche as that heauenly was, such are they also that be heauēly.
Such as that earthly was, such Are they also that be earthly: and such as that heavenly was, such Are they also that be heavenly.
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And as we haue borne the Image of the earthly mā, so shal we beare also the Image of the heauenly.
And as we have born the Image of the earthly man, so shall we bear also the Image of the heavenly.
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Therfore sayed S. Iohn most rightly, that the churche of Sainctes commeth downe from heauen, to witte frō heauen receauing her glory. For againe by a demonstration:
Therefore said S. John most rightly, that the Church of Saints comes down from heaven, to wit from heaven receiving her glory. For again by a demonstration:
av vvd n1 np1 av-ds av-jn, cst dt n1 pp-f n2 vvz a-acp p-acp n1, p-acp n1 p-acp n1 vvg po31 n1. p-acp av p-acp dt n1:
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For the Apostle in the .2. to the Corinth. the .5. We know, sayeth he, that yf our earthly mansion of this tabernacle be destroied, we haue bildyng of god, a mansion not made with hande, euerlastyng in heauen. And anone:
For the Apostle in the.2. to the Corinth. the.5. We know, Saith he, that if our earthly mansion of this tabernacle be destroyed, we have building of god, a mansion not made with hand, everlasting in heaven. And anon:
p-acp dt n1 p-acp dt crd. p-acp dt np1. dt crd. pns12 vvb, vvz pns31, cst cs po12 j n1 pp-f d n1 vbi vvn, pns12 vhb n1 pp-f n1, dt n1 xx vvn p-acp n1, j p-acp n1. cc av:
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he that hath prepared vs for the same is God.
he that hath prepared us for the same is God.
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He remoueth from his sainctes al corruptiō, but geueth and teacheth to be purified with al giftes of the body, that so they may be garnisshed worthely,
He Removeth from his Saints all corruption, but Giveth and Teaches to be purified with all Gifts of the body, that so they may be garnished worthily,
pns31 vvz p-acp po31 n2 d n1, cc-acp vvz cc vvz pc-acp vbi vvn p-acp d n2 pp-f dt n1, cst av pns32 vmb vbi vvn av-j,
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and maye dwell in the euerlastyng bryde chamber with their brydegrome Christe.
and may dwell in the everlasting bride chamber with their bridegroom Christ.
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Wherefore this garnisshynge consisteth in the abolishinge of all corruption and mortalitie, and in the gifte of vncorruption, immortalitie, and glory.
Wherefore this garnisshynge Consisteth in the abolishing of all corruption and mortality, and in the gift of uncorruption, immortality, and glory.
c-crq d vvg vvz p-acp dt n-vvg pp-f d n1 cc n1, cc p-acp dt n1 pp-f n1, n1, cc n1.
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Of the purefying and deckyng of the bryde speaketh the Apostle S. Paule also in the .5. chapter to the Ephesians. And in this worlde beginneth the purgyng and trimmyng,
Of the purefying and decking of the bride speaks the Apostle S. Paul also in the.5. chapter to the Ephesians. And in this world begins the purging and trimming,
pp-f dt j-vvg cc vvg pp-f dt n1 vvz dt n1 np1 np1 av p-acp dt crd. n1 p-acp dt np1. cc p-acp d n1 vvz dt n-vvg cc vvg,
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and finally at the ende is finisshed most perfitly. For than shal the church haue nother spotte nor wrincle, al corruption verely wiped awaie, and al glory receyued.
and finally At the end is finished most perfectly. For than shall the Church have neither spot nor wrinkle, all corruption verily wiped away, and all glory received.
cc av-j p-acp dt n1 vbz vvn ds av-j. p-acp av vmb dt n1 vhi av-dx n1 ccx n1, d n1 av-j vvn av, cc d n1 vvn.
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And here learne by the waye, that the Sainctes are prepared of God: therefore saluation to be of mere grace.
And Here Learn by the Way, that the Saints Are prepared of God: Therefore salvation to be of mere grace.
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And he procedeth to declare yet more playnely, what the glory shal be: whereof in this worke he hath ben occasioned to speake oftener than ones.
And he Proceedeth to declare yet more plainly, what the glory shall be: whereof in this work he hath been occasioned to speak oftener than ones.
cc pns31 vvz pc-acp vvi av av-dc av-j, r-crq dt n1 vmb vbi: c-crq p-acp d n1 pns31 vhz vbn vvn pc-acp vvi av-c cs pi2.
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Blessednes chiefely consisteth in two thinges.
Blessedness chiefly Consisteth in two things.
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For God will geue vnto his Sainctes all that good is, and wil take from them al euill:
For God will give unto his Saints all that good is, and will take from them all evil:
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and so shal these for euer inioye the souerayne good, and felicitie most perfit, and shal waunte al payne and miserie.
and so shall these for ever enjoy the sovereign good, and felicity most perfect, and shall waunte all pain and misery.
cc av vmb d p-acp av vvi dt j-jn j, cc n1 av-ds j, cc vmb vvi d n1 cc n1.
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S. Austen in thende of his boke De ciuit. dei: Howe great, sayeth he, shal that felicitie be, where no euill shal be, no good shal waunt? and this declaration of eternal felicitie hath her partes, whereby she is made manifest.
S. Austen in The end of his book De Civil. dei: How great, Saith he, shall that felicity be, where no evil shall be, no good shall want? and this declaration of Eternal felicity hath her parts, whereby she is made manifest.
np1 np1 p-acp n1 pp-f po31 n1 fw-fr fw-la. fw-la: c-crq j, vvz pns31, vmb d n1 vbi, c-crq dx j-jn vmb vbi, dx j vmb vvi? cc d n1 pp-f j n1 vhz po31 n2, c-crq pns31 vbz vvn j.
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For firste a voyce, and that a great cried from the Trone: beholde the tabernacle of God with men.
For First a voice, and that a great cried from the Throne: behold the tabernacle of God with men.
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The coniunction of God with holy men, was in time paste prefigured by the Tabernacle of wittenesse, whereby God testified that he would be in the middes of his people.
The conjunction of God with holy men, was in time past prefigured by the Tabernacle of wittenesse, whereby God testified that he would be in the mids of his people.
dt n1 pp-f np1 p-acp j n2, vbds p-acp n1 n1 vvd p-acp dt n1 pp-f n1, c-crq np1 vvd cst pns31 vmd vbi p-acp dt n2-jn pp-f po31 n1.
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And the same shal he at thende after the iudgement verfourme most aboūdantly. And therefore that voyce annexeth:
And the same shall he At The end After the judgement verfourme most abundantly. And Therefore that voice annexeth:
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and he will dwell with them, and they shal be his people, and God himselfe with them, and will be their God. and he will dwell with them, and they shall be his people, and God himself with them, and will be their God.
cc pns31 vmb vvi p-acp pno32, cc pns32 vmb vbi po31 n1, cc np1 px31 p-acp pno32, cc vmb vbi po32 n1.
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The whiche S. Paule semeth to haue vttered more succinctely and briefely, and God shall be all in all.
The which S. Paul Seemeth to have uttered more succinctely and briefly, and God shall be all in all.
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and deme him with their dedes. Ye see therefore that bothe muste be preached in the church:
and deem him with their Deeds. You see Therefore that both must be preached in the Church:
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For what so euer is good, what so euer is faire, what so euer is pleasaunt and delectable, what so euer the minde of mā can imagine to be wisshed for, briefely what so euer apperteyneth to the true and perfit felicitie, and blessed life.
For what so ever is good, what so ever is fair, what so ever is pleasant and delectable, what so ever the mind of man can imagine to be wished for, briefly what so ever appertaineth to the true and perfect felicity, and blessed life.
p-acp r-crq av av vbz j, r-crq av av vbz j, r-crq av av vbz j cc j, r-crq av av dt n1 pp-f n1 vmb vvi pc-acp vbi j-vvn p-acp, av-j r-crq av av vvz p-acp dt j cc j n1, cc j-vvn n1.
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That same shall that great God almightie be whole, and shal shewe in him selfe most fully.
That same shall that great God almighty be Whole, and shall show in him self most Fully.
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And like as al and singular menne do inioye vnto a pleasaunt satietie the amiable brightnes,
And like as all and singular men do enjoy unto a pleasant satiety the amiable brightness,
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and hol• some heate of the sunne, that neue•theles the same loseth nothing by the same:
and hol• Some heat of the sun, that neue•theles the same loses nothing by the same:
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and albeit that al men vse the sunne in common, and euery man•e neuerthelesse inioyeth the same as proper and peculiar:
and albeit that all men use the sun in Common, and every man•e nevertheless Enjoyeth the same as proper and peculiar:
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right so in another world we shal vse that eternal light, and ioye euerlasting and vnspeakeable.
right so in Another world we shall use that Eternal Light, and joy everlasting and unspeakable.
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Whereof incontinently shal followe thinges more plentifull.
Whereof incontinently shall follow things more plentiful.
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And than, like as God in himself geueth to the glorified al goodnes, so wil he remoue al euil from the same: And than, like as God in himself Giveth to the glorified all Goodness, so will he remove all evil from the same:
cc cs, av-j c-acp np1 p-acp px31 vvz p-acp dt vvn d n1, av vmb pns31 vvi d j-jn p-acp dt d:
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so that they be not only deliuered frō calamities, but the same shal neuer retourne, nor be feared more.
so that they be not only Delivered from calamities, but the same shall never return, nor be feared more.
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The whiche in moste plentifull wise he declareth, by wordes borrowed out of the oracles of the prophetes.
The which in most plentiful wise he Declareth, by words borrowed out of the oracles of the Prophets.
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God shal wipe awaye, sayeth he, al teares frō their eyes.
God shall wipe away, Saith he, all tears from their eyes.
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Which kinde of speach he vsed also in the .7. chap. verely taken out of the .25. and .65. chap. of Esaye. And Dauid also in .126. Psalm. They that sowe in teares, sayeth he, shall reape in gladnes.
Which kind of speech he used also in the.7. chap. verily taken out of the.25. and.65. chap. of Isaiah. And David also in.126. Psalm. They that sow in tears, Saith he, shall reap in gladness.
r-crq n1 pp-f n1 pns31 vvd av p-acp dt crd. n1 av-j vvn av pp-f dt crd. cc crd. n1 pp-f np1. cc np1 av p-acp crd. np1. pns32 d vvi p-acp n2, vvz pns31, vmb vvi p-acp n1.
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He semeth to haue alluded to moothers, which wipe the eyes of their tender and dere childrē criyng, comforte the sorrowfull,
He Seemeth to have alluded to mothers, which wipe the eyes of their tender and dear children crying, Comfort the sorrowful,
pns31 vvz pc-acp vhi vvn p-acp n2, r-crq vvb dt n2 pp-f po32 j cc j-jn n2 vvg, vvi dt j,
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and cherishe them hurte or bruissed.
and cherish them hurt or bruissed.
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Therfore if the Sainctes haue suffered any payne or grefe in this world, when they shal come into an other world, it shal be requited thē,
Therefore if the Saints have suffered any pain or grief in this world, when they shall come into an other world, it shall be requited them,
av cs dt n2 vhb vvn d n1 cc n1 p-acp d n1, c-crq pns32 vmb vvi p-acp dt j-jn n1, pn31 vmb vbi vvn pno32,
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and prouided, that they shal fele no more aduersitie. The lord sayde also in the gospel:
and provided, that they shall feel no more adversity. The lord said also in the gospel:
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verely verely I saie vnto you ye shal wepe and lamēt, but the world shal reioyce:
verily verily I say unto you you shall weep and lament, but the world shall rejoice:
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and you shal be sorowfull, but your sorowe shall be tourned into ioye, &c. In the .16. of Iohn.
and you shall be sorrowful, but your sorrow shall be turned into joy, etc. In the.16. of John.
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Consequently he declareth yet more fully by nombryng of the calamities, that the sainctes in an other life shall be deliuered at ones from al euill:
Consequently he Declareth yet more Fully by numbering of the calamities, that the Saints in an other life shall be Delivered At ones from all evil:
av-j pns31 vvz av av-dc av-j p-acp vvg pp-f dt n2, cst dt n2 p-acp dt j-jn n1 vmb vbi vvn p-acp pi2 p-acp d n-jn:
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and death shal be no more. For they shal be rewarded with life euerlastyng.
and death shall be no more. For they shall be rewarded with life everlasting.
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Therefore shall there be no more feare of death, whiche is in a maner more bitter than death it selfe.
Therefore shall there be no more Fear of death, which is in a manner more bitter than death it self.
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that we be iustified and beautified frely:
that we be justified and beautified freely:
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The same affirmeth the Apostle in the first to the Corinth. the .15. alledgyng the testimony of the Prophete Osee. There shall be no mournyng nor sorrowe, whiche drieth vp the bones, although most ful of iuyce.
The same Affirmeth the Apostle in the First to the Corinth. the.15. alleging the testimony of the Prophet Hosea There shall be no mourning nor sorrow, which drieth up the bones, although most full of juice.
dt d vvz dt n1 p-acp dt ord p-acp dt np1. dt crd. vvg dt n1 pp-f dt n1 np1 a-acp vmb vbi dx n1 ccx n1, r-crq vvz a-acp dt n2, cs ds j pp-f n1.
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For the ioye of Sainctes shal be perpetuall. There shal be no clamour, no complayncte, no expostulatyng or vmbraydyng.
For the joy of Saints shall be perpetual. There shall be no clamour, no complayncte, no expostulating or vmbraydyng.
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For whie, there shall be no iniurie, no mallice or enuie. This worlde sowndeth and redoundeth full of the clamorous and cries of poore wretches.
For why, there shall be no injury, no malice or envy. This world soundeth and redoundeth full of the clamorous and cries of poor wretches.
p-acp q-crq, pc-acp vmb vbi dx n1, dx n1 cc n1. d n1 vvz cc vvz j pp-f dt j cc n2 pp-f j n2.
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But in the blessed seates shal be no miserie. There shal be no payne (NONLATINALPHABET) labour, sickenes, werines.
But in the blessed seats shall be no misery. There shall be no pain () labour, sickness, weariness.
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The cause hereof, for the olde thinges are gone.
The cause hereof, for the old things Are gone.
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There is nowe an other life, yea and that a moste diuerse maner of liuyng, from that whiche we liue nowe.
There is now an other life, yea and that a most diverse manner of living, from that which we live now.
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Therefore what soeuer is of sinne, and subiecte to corruption, shall there be taken awaye:
Therefore what soever is of sin, and Subject to corruption, shall there be taken away:
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as the Lorde sayde in the Gospell, the children of this worlde doe marrie, and are maried:
as the Lord said in the Gospel, the children of this world do marry, and Are married:
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but they that shal be accompted worthie to attayne to that other worlde, and resurrection from the dead, shall nother marrie, nor be married.
but they that shall be accounted worthy to attain to that other world, and resurrection from the dead, shall neither marry, nor be married.
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For they can dye no more:
For they can die no more:
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for they are egall with Aungelles, and be the children of God, sins they are the children of resurrection. Luke. 20. chapt.
for they Are equal with Angels, and be the children of God, Sins they Are the children of resurrection. Lycia. 20. Chapter.
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But of eternall life we haue spoken, more in our cōmentaries vpō the .12. of Matth. And the Lorde him selfe in Iohn collecteth the some of all,
But of Eternal life we have spoken, more in our commentaries upon the.12. of Matthew And the Lord him self in John collecteth the Some of all,
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and sayeth, howe he maketh all thinges newe. Therefore in the world to come we shal thinke of no carnal nor corrupt thing, but an heauenly.
and Saith, how he makes all things new. Therefore in the world to come we shall think of no carnal nor corrupt thing, but an heavenly.
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But the mindes of the faythfull are greuousely tempted in this matter, the Deuill suggestynge, that the hope of the faythfull is vayne:
But the minds of the faithful Are grievously tempted in this matter, the devil suggestynge, that the hope of the faithful is vain:
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and that is a thing moste folisshe, to contemne good thinges presente and certayne, for glory vncertayne.
and that is a thing most foolish, to contemn good things present and certain, for glory uncertain.
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There be innumerable others of the same sorte, which come to the minde of manne, and trouble and shake the faith of eternall life.
There be innumerable Others of the same sort, which come to the mind of man, and trouble and shake the faith of Eternal life.
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The Lord therefore the faythfull Phisition of his, leeste they should fele any hinderaunce in this behalf, cōfirmeth these thinges g•auely and many wayes:
The Lord Therefore the faithful physician of his, leeste they should feel any hindrance in this behalf, confirmeth these things g•auely and many ways:
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declaryng the hope of the faythfull to be moste certayne, and al thinges to be vndoubted, whiche are or shall be taught of eternal life, of the felicitie and glory of sainctes.
declaring the hope of the faithful to be most certain, and all things to be undoubted, which Are or shall be taught of Eternal life, of the felicity and glory of Saints.
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And he placeth this assertion as it were in bat•ayle raye, after he hath certenly collected the some of felicitie, whereunto by and by he will adde fuller thinges after the vision exhibited.
And he places this assertion as it were in bat•ayle ray, After he hath Certainly collected the Some of felicity, whereunto by and by he will add fuller things After the vision exhibited.
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And here is to be vnderstand, that the certentie of the blessed life is shewed moste expressely of al by these wordes:
And Here is to be understand, that the certainty of the blessed life is showed most expressly of all by these words:
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and he sayde vnto me, wryte, &c. And neuerthelesse by the former wordes also no weake reasons of the veritie be gathered.
and he said unto me, write, etc. And nevertheless by the former words also no weak Reasons of the verity be gathered.
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And firste in dede he sayde: I Iohn sawe.
And First in deed he said: I John saw.
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And we knowe Iohn to be an Apostle and witnesse of the trewth, whose testimony it is vnlaweful to distruste.
And we know John to be an Apostle and witness of the truth, whose testimony it is unlawful to distrust.
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Seyng therefore this godly mā, sawe the thinges himselfe, whiche he reherseth, to doubte of the same were a wickednes.
Sing Therefore this godly man, saw the things himself, which he rehearseth, to doubt of the same were a wickedness.
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Secondly he heareth a voice, & a great, moreouer pronounced out of the Trone, to wit of the.xxiiii. Elders & spretes angelicall,
Secondly he hears a voice, & a great, moreover pronounced out of the Throne, to wit of the xxiiii Elders & spretes angelical,
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& of the whole heauenly hoste.
& of the Whole heavenly host.
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And who can doubte of their testimony, whiche already are in blesse euerlastyng? They know,
And who can doubt of their testimony, which already Are in bless everlasting? They know,
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and haue experiēce what the felicitie is, therfore they speake and testifie that is tried and knowen.
and have experience what the felicity is, Therefore they speak and testify that is tried and known.
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Moreouer he him selfe that sitteth in the Trone, speaketh and testifieth, saying: beholde I make al thinges newe.
Moreover he him self that Sitteth in the Throne, speaks and Testifieth, saying: behold I make all things new.
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God is true, and in him is no leasyng. And seyng he testifieth so playnely, that life euerlasting shal be:
God is true, and in him is no leasing. And sing he Testifieth so plainly, that life everlasting shall be:
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and we see him declare it also, of what sorte it shal be: no place for doubtefulnes hereafter is relinquisshed.
and we see him declare it also, of what sort it shall be: no place for doubtefulnes hereafter is relinquished.
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And the thinges that he hath shewed and declared of the happie life, he cōmaundeth immediately to wryte.
And the things that he hath showed and declared of the happy life, he commandeth immediately to write.
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Thinges are written for a perpetuall memorial of the thing, which we knowe to be true and substantial.
Things Are written for a perpetual memorial of the thing, which we know to be true and substantial.
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For wrytinges or testimonialles whiche are written or made and sealed, by the lawe of nations,
For writings or testimonialles which Are written or made and sealed, by the law of Nations,
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and common custome of men, haue the force of an vndoubted testimony. But such letters or testimonialles are made and sealed at the commaundement of God.
and Common custom of men, have the force of an undoubted testimony. But such letters or testimonialles Are made and sealed At the Commandment of God.
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For God commaundeth S. Iohn to write those same, which ar taught of the blessed life:
For God commandeth S. John to write those same, which Are taught of the blessed life:
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and therefore they be true, vndoubted, and infallible. As he himself immediately annexeth and saieth:
and Therefore they be true, undoubted, and infallible. As he himself immediately annexeth and Saith:
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for these wordes are faythful & true, stable I saye, & immutable what can be spoken more euident than these? here is also the authoritie of holy Scripture establisshed.
for these words Are faithful & true, stable I say, & immutable what can be spoken more evident than these? Here is also the Authority of holy Scripture established.
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But he addeth an other thing almost more vehement: and he sayde vnto me, it is done.
But he adds an other thing almost more vehement: and he said unto me, it is done.
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By the which maner of speaking is signified, eyther that the ende is commen, and all thinges accomplisshed,
By the which manner of speaking is signified, either that the end is come, and all things accomplished,
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like as it is vsed in the .16. chap. or els that the thing which is spoken,
like as it is used in the.16. chap. or Else that the thing which is spoken,
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For he putteth here part for inheritaunce, as also in the eleuenth Psalme:
For he putteth Here part for inheritance, as also in the Eleventh Psalm:
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and beleued to come, to be so certaine as though it were done already. We Germanes so ofte as we will signifie, that the thing whiche we haue pourposed,
and believed to come, to be so certain as though it were done already. We Germane so oft as we will signify, that the thing which we have purposed,
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or promised and sayde, to be sure, we are wonte to saye, Es ist gemacht, it is done.
or promised and said, to be sure, we Are wont to say, Es ist gemacht, it is done.
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Let vs therefore beleue assuredly these and all Gods wordes.
Let us Therefore believe assuredly these and all God's words.
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Moreouer let vs geue our lorde God moste hartie thankes, which with so great faith and dilligence susteyneth & confirmeth our hope:
Moreover let us give our lord God most hearty thanks, which with so great faith and diligence sustaineth & confirmeth our hope:
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and hath commaunded these misteries of our saluation to be put in writyng, and publisshed to the whole world in all ages.
and hath commanded these Mysteres of our salvation to be put in writing, and published to the Whole world in all ages.
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To him be glory for euermore. Amen.
To him be glory for evermore. Amen.
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¶ It is furthermore declared, that the hope of the euerlastyng and blessed felicitie and glory to be certayne and vndoubted. The.xcij. Sermon.
¶ It is furthermore declared, that the hope of the everlasting and blessed felicity and glory to be certain and undoubted. The xcij Sermon.
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I Am Alpha and Omega, the beginnyng and the ende.
I Am Alpha and Omega, the beginning and the end.
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I wil geue to him that is a thirste of the wel of the water of life freely.
I will give to him that is a thirst of the well of the water of life freely.
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He that ouercommeth, shall inherite all thinges. I will be his God, and he shal be my sunne.
He that Overcometh, shall inherit all things. I will be his God, and he shall be my sun.
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But the feareful and vnbeleuing, and the abominable, and murtherers, & whoremongers, and sorcerers, & idolaters and liars shall haue their parte in the lake, that burneth with fire and brimstone, whiche is the seconde death. But the fearful and unbelieving, and the abominable, and murderers, & whoremongers, and sorcerers, & Idolaters and liars shall have their part in the lake, that burns with fire and brimstone, which is the seconde death.
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Vnto all the former commeth nowe the sixte testimony of the certentie of the true felicitie of the faythfull, taken of the very nature of God.
Unto all the former comes now the sixte testimony of the certainty of the true felicity of the faithful, taken of the very nature of God.
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For he pronoūceth of himself and sayeth, I am α and ω: And immediately by exposition, the beginnyng and ende.
For he pronounceth of himself and Saith, I am α and ω: And immediately by exposition, the beginning and end.
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This he toke out of Esaye, with whō the lord sayeth oftener than ones, I am firste and laste.
This he took out of Isaiah, with whom the lord Saith oftener than ones, I am First and laste.
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And here let no man imagine that God is firste in order, referryng the beginnyng to the consequences,
And Here let no man imagine that God is First in order, referring the beginning to the consequences,
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as though he had a beginnyng:
as though he had a beginning:
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or that he is called the laste or ende, as though he shuld ones haue an ende:
or that he is called the laste or end, as though he should ones have an end:
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but the contrary rather in this fourme of speakyng is to be vnderstand, to witte that God hath no beginnyng, no ende,
but the contrary rather in this Form of speaking is to be understand, to wit that God hath no beginning, no end,
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but to be euerlastyng, of whom al thinges haue their beyng, & by whose decree al things haue an ende:
but to be everlasting, of whom all things have their being, & by whose Decree all things have an end:
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where he himself indureth for euer, and his yeres neuer fade: like as in an other place the prophet sayeth, and the Apostle also.
where he himself Endureth for ever, and his Years never fade: like as in an other place the Prophet Saith, and the Apostle also.
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And for asmuche as he is eternall, without beginnyng and without ende, which liueth alwayes, and al thinges that liue he quickeneth, and preserueth in life:
And for asmuch as he is Eternal, without beginning and without end, which lives always, and all things that live he Quickeneth, and Preserveth in life:
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And we haue hearde in the beginnyng of this boke, that Angelles, are gods ministers,
And we have heard in the beginning of this book, that Angels, Are God's Ministers,
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howe I praye you should not he quicken the faithfull? So certayne therefore is the life, saluation and felicitie of the faythfull,
how I pray you should not he quicken the faithful? So certain Therefore is the life, salvation and felicity of the faithful,
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as it is certaine that God is life, and that in dede life euerlastyng. For he is euerlastyng, & the life of the faithful.
as it is certain that God is life, and that in deed life everlasting. For he is everlasting, & the life of the faithful.
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Of the phrase of speach, I am α and ω, I haue spoken in the first chapt. and third Concion or Sermon.
Of the phrase of speech, I am α and ω, I have spoken in the First Chapter. and third Concion or Sermon.
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The seuenth testimony of our vndoubted saluation is taken of the veritie of God, and his promesses, The Seventh testimony of our undoubted salvation is taken of the verity of God, and his promises,
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& hath a certen cosygnage with the former. For that which God hath promised, the same also cā he perfourme with no paine.
& hath a certain cosygnage with the former. For that which God hath promised, the same also can he perform with no pain.
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He hath promised, a blessed life, moste assuredly therefore will he perfourme the same to the faithful.
He hath promised, a blessed life, most assuredly Therefore will he perform the same to the faithful.
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And he alledgeth the promise of God in dede at this present, & bringeth in God speakyng to Iohn and to vs also in these wordes:
And he allegeth the promise of God in deed At this present, & brings in God speaking to John and to us also in these words:
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to him that thirsteth I will geue of the wel of liuely water:
to him that Thirsteth I will give of the well of lively water:
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that is to saye, I, that am life and eternal, and euen eternal life, will geue the faithful to drynke the water of life, that is to saye I will quicken him, preserue him in life,
that is to say, I, that am life and Eternal, and even Eternal life, will give the faithful to drink the water of life, that is to say I will quicken him, preserve him in life,
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and deliuer him from death and al euils, and wil rewarde him with al heauenly giftes.
and deliver him from death and all evils, and will reward him with all heavenly Gifts.
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Who can here doubte of the veritie of him that promiseth, especially sins this place or this promise is red in mo places than one. Dauid in the.36. Psalme singeth plaine:
Who can Here doubt of the verity of him that promises, especially Sins this place or this promise is read in more places than one. David in the.36. Psalm sings plain:
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thy mercy, O lord, reacheth vnto the very Heauens: and thy faythfulnesse vnto the clowdes: thy rightuousenes is like the strong mountaynes, thy iudgementes are like the great deepe.
thy mercy, Oh lord, reaches unto the very Heavens: and thy faithfulness unto the Clouds: thy rightuousenes is like the strong Mountains, thy Judgments Are like the great deep.
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Thou lorde sauest both manne and beast.
Thou lord Save both man and beast.
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How excellent is thy mercy O God? And the children of menne shal put their truste vnder the shadowe of thy winges.
How excellent is thy mercy Oh God? And the children of men shall put their trust under the shadow of thy wings.
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Thei shal be satisfied with the plētuousnes of thy house: and thou shalt geue them drynke out of the riuer of thy pleasures.
They shall be satisfied with the plentuousnes of thy house: and thou shalt give them drink out of the river of thy pleasures.
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For with thee is the wel of life, and in thy light shal we see light.
For with thee is the well of life, and in thy Light shall we see Light.
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Full many of these thinges are in the Prophetes, and are expounded of our sauiour him selfe in the.4.6. and.7.
Full many of these things Are in the prophets, and Are expounded of our Saviour him self in the.4.6. and.7.
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chapter of S. Iohn. Where he sheweth, that he geueth water, and holesome drynke to the faythfull, whiche at the length shoulde sprynge vp into life euerlastynge.
chapter of S. John. Where he shows, that he Giveth water, and wholesome drink to the faithful, which At the length should spring up into life everlasting.
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Moste certayne it is therefore, that the faythfull are quickened by Christe:
Most certain it is Therefore, that the faithful Are quickened by Christ:
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and therefore, the blessed lyfe of the faithful is, and shal be moste assured and certayne,
and Therefore, the blessed life of the faithful is, and shall be most assured and certain,
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as a thorowe we shining glasse. as a thorough we shining glass.
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as promised by so many expresse promesses of God. Of this water of life we had some things in the.7. chapt.
as promised by so many express promises of God. Of this water of life we had Some things in the.7. Chapter.
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of this boke towarde the ende, and shall haue certen playne matters in the beginnyng of the.22. chapt.
of this book toward the end, and shall have certain plain matters in the beginning of the.22. Chapter.
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But in the meane while and by the waye, he sheweth and declareth vnto vs,
But in the mean while and by the Way, he shows and Declareth unto us,
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after the Apostolicke maner, who willingly and ofte declare vnto vs the maner of our saluation,
After the Apostolic manner, who willingly and oft declare unto us the manner of our salvation,
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howe eternall life is communicated to vs, to witte free, NONLATINALPHABET, freely whiche notwithstandyng for the doubtefulnes of speach,
how Eternal life is communicated to us, to wit free,, freely which notwithstanding for the doubtefulnes of speech,
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or vnderstandyng of wordes we expresse not properly the force of the greke worde NONLATINALPHABET. They are iustified sayeth the Apostle in the.3.
or understanding of words we express not properly the force of the greke word. They Are justified Saith the Apostle in the.3.
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to the Romanes. NONLATINALPHABET, freely through his grace: that is to saye, by the mere mercy of God, by no merite of manne.
to the Romans., freely through his grace: that is to say, by the mere mercy of God, by no merit of man.
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For the same Apostle in the same Epistle to the Rom. the.6. chapter. The rewarde, sayeth he, of sinne is death:
For the same Apostle in the same Epistle to the Rom. the.6. chapter. The reward, Saith he, of sin is death:
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and where on the contrary side he shoulde haue sette, and the merite of rightuousenes eternal life,
and where on the contrary side he should have Set, and the merit of rightuousenes Eternal life,
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for this membre he placeth rather, and the gifte of God is life euerlastyng. And addeth incontinently, through Christ Iesus our Lorde.
for this member he places rather, and the gift of God is life everlasting. And adds incontinently, through christ Iesus our Lord.
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Therefore S. Iohn sayeth rightly, that eternall life happeneth to the faithfull frely:
Therefore S. John Saith rightly, that Eternal life Happeneth to the faithful freely:
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that is, by the very grace of God, through the merite of Christ, and by no deserte of man.
that is, by the very grace of God, through the merit of christ, and by no desert of man.
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For if we coulde by our workes & rightuousenes deserue eternall life, than Christ had died in vaine, NONLATINALPHABET, for naught.
For if we could by our works & rightuousenes deserve Eternal life, than christ had died in vain,, for nought.
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There was no cause why he shuld die, seyng we might of our selues haue bē saued.
There was no cause why he should die, sing we might of our selves have been saved.
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There is no effecte, nor merite of Christes passion:
There is no Effect, nor merit of Christ's passion:
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such effecte verely as it is in very dede, yt by the bloud of Christ alone we be purified.
such Effect verily as it is in very deed, that by the blood of christ alone we be purified.
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For if there were or had ben an other meane of saluatiō, Christ neded not to haue ben incarnated & haue suffered.
For if there were or had been an other mean of salvation, christ needed not to have been incarnated & have suffered.
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And that this vocable NONLATINALPHABET, ought after this waye and maner to be expoūded, many other places of Scripture proue. In the.10. of Matth. the lord saieth:
And that this vocable, ought After this Way and manner to be expounded, many other places of Scripture prove. In the.10. of Matthew the lord Saith:
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frely, NONLATINALPHABET, haue you receiued, freely geue.
freely,, have you received, freely give.
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The lord wil not haue his Apostles to receiue any recōpence for the gifte of healing.
The lord will not have his Apostles to receive any recompense for the gift of healing.
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But speaking of the ministerie, he sayeth: the workeman is worthie his hire. In the.15. of Iohn the lord sayeth:
But speaking of the Ministry, he Saith: the workman is worthy his hire. In the.15. of John the lord Saith:
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they haue hated me without cause NONLATINALPHABET, doubtles without my desert, or vndeserued of my parte. In ye.2.
they have hated me without cause, doubtless without my desert, or undeserved of my part. In you.2.
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Corint. 11. thapostle saieth, that he preached the gospel to the Corinthiās frely, NONLATINALPHABET, for he toke no rewarde or recōpēce therfore. And in the.2. to the Thessal. the.3. chapt.Corinth. 11. apostle Saith, that he preached the gospel to the Corinthiās freely,, for he took no reward or recompense Therefore. And in the.2. to the Thessal. the.3. Chapter.
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nother haue I taken, sayeth he, bread of any man for naught, NONLATINALPHABET, to be shorte, where S. Iohn sayeth, that life is geuen to the faithfull free NONLATINALPHABET he claymeth al things of our saluation to the grace of God,
neither have I taken, Saith he, bred of any man for nought,, to be short, where S. John Saith, that life is given to the faithful free he claimeth all things of our salvation to the grace of God,
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and merite of Christes passion and plucketh it from mans merittes. And the same affirmeth Esaye also in the.55. chapt.
and merit of Christ's passion and plucketh it from men merits. And the same Affirmeth Isaiah also in the.55. Chapter.
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rebukyng folish menne, spending their monie aboute thinges of naught.
rebuking foolish men, spending their money about things of nought.
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Here ought therefore to cease the faires of indulgences and pardons, and holy thinges in the church. Let the Pelagians kepe silence.
Here ought Therefore to cease the fairs of Indulgences and Pardons, and holy things in the Church. Let the Pelagians keep silence.
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Howbeit leest any by the free preachyng of the grace and merite of Christ, agaynste the deserte of man, should gather, that the blessed life chaūceth to Idle folkes, slepers, Howbeit least any by the free preaching of the grace and merit of christ, against the desert of man, should gather, that the blessed life chanceth to Idle folks, sleepers,
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and ceasing frō all good workes: and that God alone worketh, and we worke nothing:
and ceasing from all good works: and that God alone works, and we work nothing:
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but only to suffer the operation of God in vs, and for the same cause nothing to be required of vs:
but only to suffer the operation of God in us, and for the same cause nothing to be required of us:
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he preuenteth, and first the lord sayeth that he will geue to them that are a thirste to drinke of the water of life.
he preventeth, and First the lord Saith that he will give to them that Are a thirst to drink of the water of life.
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There is required of vs therfore fayth, and a feruēt desire of godly thinges: not that faith is oures but is geuen of God.
There is required of us Therefore faith, and a fervent desire of godly things: not that faith is ours but is given of God.
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For by thirste to signifie the faythful desire of a godly mā, the Lord himselfe is authour in the.5.
For by thirst to signify the faithful desire of a godly man, the Lord himself is author in the.5.
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of Matthewe pronouncyng them blessed, which honger and thirste for rightuousenes.
of Matthew pronouncing them blessed, which hunger and thirst for rightuousenes.
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And also in the 6. of Iohn the Lorde him selfe vnderstandeth by drinkyng to beleue.
And also in the 6. of John the Lord him self understandeth by drinking to believe.
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Faith therfore is required of vs, that is that we shuld thirste for the water of life.
Faith Therefore is required of us, that is that we should thirst for the water of life.
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The which self thing also the lord graunteth by his spirite and word, as els where we haue declared.
The which self thing also the lord granteth by his Spirit and word, as Else where we have declared.
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And he sayeth howe he yt is freely iustified must fight also: nor fight only, but must ouercome.
And he Saith how he that is freely justified must fight also: nor fight only, but must overcome.
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Therfore the dueties of charitie be required, wherof is spokē in the.2. and.3. chapt. of this boke.
Therefore the duties of charity be required, whereof is spoken in the.2. and.3. Chapter. of this book.
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Wherein is most frequent mentiō made of this fight and victorie.
Wherein is most frequent mention made of this fight and victory.
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And God will than acknoweledge such as labour thus valeauntly for his childrē, to them will he shewe him selfe a father,
And God will than acknowledge such as labour thus valeauntly for his children, to them will he show him self a father,
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and take them for the heyres of all their fathers possessions.
and take them for the Heirs of all their Father's possessions.
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They are bastardely childrē, which beyng idle bragge of faith, prayse God with their mouth & wordes,
They Are bastardely children, which being idle brag of faith, praise God with their Mouth & words,
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& so beyng iustified must worke good workes wherunto notwithstandyng, as to their merites they ascribe not saluation,
& so being justified must work good works whereunto notwithstanding, as to their merits they ascribe not salvation,
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but to the mere grace of God through Christ.
but to the mere grace of God through christ.
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Whereupō consequently and on the contrary parte he reciteth, who be excluded from the felowshippe of the blessed life and of the blessed, compilyng a register of sinnes and of wicked men, such as he hath compiled also about the ende of the.9.21. and.22. chapt.
Whereupon consequently and on the contrary part he reciteth, who be excluded from the fellowship of the blessed life and of the blessed, compilyng a register of Sins and of wicked men, such as he hath compiled also about the end of the.9.21. and.22. Chapter.
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And such as the Apostle hath in a maner recited to the Corinthians.
And such as the Apostle hath in a manner recited to the Corinthians.
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And we suppose that in S. Iohn his time these sinnes were moste common, nor sufficiently knowen, as apperteyned.
And we suppose that in S. John his time these Sins were most Common, nor sufficiently known, as appertained.
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Many also at this daye iudge more lightly therof, than trewe godlines permitteth.
Many also At this day judge more lightly thereof, than true godliness permitteth.
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And we doubte not but that in this register, whiche in eight kindes or membres is comprised, are conteined al other like sinnes and wickednesses.
And we doubt not but that in this register, which in eight Kinds or members is comprised, Are contained all other like Sins and Wickednesses.
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But we vnderstande that helle fire is assuredly dewe vnto them for their sinnes committed, whiche nother haue any faith at all,
But we understand that hell fire is assuredly dew unto them for their Sins committed, which neither have any faith At all,
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nother can by any meanes be perswaded to repente, and tourne vnto God. For in the firste Epistle to the Corinth. the 6. chapt.
neither can by any means be persuaded to Repent, and turn unto God. For in the First Epistle to the Corinth. the 6. Chapter.
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Ye were, sayeth he, suche, but ye are purged by the bloud of Christe, and with the sprete of our God.
You were, Saith he, such, but you Are purged by the blood of Christ, and with the sprete of our God.
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Therefore yf we haue ben suche at any tyme, lette vs repente:
Therefore if we have been such At any time, let us Repent:
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or in case we be fallen into these sinnes agayne, lette vs rise vp, and tourne to the Lord, which calleth vnto him sinners, and promiseth pardone and grace.
or in case we be fallen into these Sins again, let us rise up, and turn to the Lord, which calls unto him Sinners, and promises pardon and grace.
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But wo be to the vncurable, walkyng alwayes and without repentaunce in the waye of iniquitie.
But woe be to the uncurable, walking always and without Repentance in the Way of iniquity.
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And we shal touche seuerally eight partes of this register. Firste are placed the fearefull. But the Lorde him selfe was affrayde, and euen quaked for feare of death:
And we shall touch severally eight parts of this register. First Are placed the fearful. But the Lord him self was afraid, and even quaked for Fear of death:
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the Sainctes of God haue feared also, and often fled for feare: yet are they not for this cause condemned in the Scriptures.
the Saints of God have feared also, and often fled for Fear: yet Are they not for this cause condemned in the Scriptures.
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Therefore an other feare is ment, to witte that same immoderate feare, by the which compelled, we do for feare of menne, that thing whiche God hath prohibited:
Therefore an other Fear is meant, to wit that same immoderate Fear, by the which compelled, we do for Fear of men, that thing which God hath prohibited:
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and we our selues conuicte in our owne consciences, vnderstāde that we sinne in so doyng:
and we our selves convict in our own Consciences, understand that we sin in so doing:
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or what time through carnall feare we leaue vndone that thing whiche God hath commaunded vs:
or what time through carnal Fear we leave undone that thing which God hath commanded us:
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briefely, when we more feare men, as princes or leagefellowes, or enemies, or any other men what so euer they be,
briefly, when we more Fear men, as Princes or leagefellowes, or enemies, or any other men what so ever they be,
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than our lord God him self. And therfore the Lord himselfe in the gospel sayde:
than our lord God him self. And Therefore the Lord himself in the gospel said:
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feare ye not them which kille the body, and can not kill the soule, &c. Matth. 10. The same in an other place sayeth:
Fear you not them which kill the body, and can not kill the soul, etc. Matthew 10. The same in an other place Saith:
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he that denieth me before that aduouterouse generation, I will denie him also before my father in heauen.
he that Denieth me before that aduouterouse generation, I will deny him also before my father in heaven.
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Doubtles it is a fowle shame to feare more a moste wicked manne, than moste holy God.
Doubtless it is a fowl shame to Fear more a most wicked man, than most holy God.
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But men offende in this behalfe at these dayes most greuousely.
But men offend in this behalf At these days most grievously.
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For some attribute so muche to wicked and cruell persecutours, that euen for them they will commaunde to peruerte the preachyng of the Gospell,
For Some attribute so much to wicked and cruel persecutors, that even for them they will command to pervert the preaching of the Gospel,
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or to kepe silence al together.
or to keep silence all together.
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There is that will sette more by the Kinge, Prince, Erle, Baron, Citezen, or plowmā, Bishop or Abbot,
There is that will Set more by the King, Prince, Earl, Baron, Citizen, or plowman, Bishop or Abbot,
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or some flatteryng Frere, or vile massemongyng Prieste, and will fayne and dissemble for his fauour, rather than he will frely confesse the trewth,
or Some flattering Frere, or vile massemongyng Priest, and will fain and dissemble for his favour, rather than he will freely confess the truth,
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and feare and glorifie God to be feared only.
and Fear and Glorify God to be feared only.
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Vnto them sayeth Esaye: saye ye not conspiracie, and be not affrayde of terrour of the enemies, nother be you discouraged.
Unto them Saith Isaiah: say you not Conspiracy, and be not afraid of terror of the enemies, neither be you discouraged.
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But rather sanctifie the lord of hostes: let him be your terrour, let him be your feare.
But rather sanctify the lord of hosts: let him be your terror, let him be your Fear.
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He shal be the sanctuarie, and stumblyng stone, and the reste in the.8. chapt.
He shall be the sanctuary, and stumbling stone, and the rest in the.8. Chapter.
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of Esaye. For vnlesse we put awaye this vayne and wicked feare, and goe about to funisshe vp the Lordes worke valeaūtly, constauntly,
of Isaiah. For unless we put away this vain and wicked Fear, and go about to funisshe up the lords work valeauntly, constantly,
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and without feare, we shall surely be caste downe to helle.
and without Fear, we shall surely be cast down to hell.
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Let timorouse menne thinke hereof, and calle vpon the Lord, and take vnto them the sprete of strength,
Let timorouse men think hereof, and call upon the Lord, and take unto them the sprete of strength,
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and of wise and godly boldenes: and do the worke of the Lord not negligently, but dilligently, valeauntly, and constantely.
and of wise and godly bolden: and do the work of the Lord not negligently, but diligently, valeauntly, and constantly.
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He is greater that is in vs, sayeth S. Iohn in his Canonicall, thā is he that is in the worlde.
He is greater that is in us, Saith S. John in his Canonical, than is he that is in the world.
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Vnbeleuers are not weake in the fayth, modeste, & fearing God:
Unbelievers Are not weak in the faith, modest, & fearing God:
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but such as beleue not gods word, promising, cōmaūding threatening, nother follow God, nor his Christ:
but such as believe not God's word, promising, commanding threatening, neither follow God, nor his christ:
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but rather follow straunge Gods, had rather beleue fables, & haue withdrawen their hartes from God.
but rather follow strange God's, had rather believe fables, & have withdrawn their hearts from God.
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And of these is there a great multitude at this day which notwithstāding haue al in their mouth, yt they beleue God & his worde,
And of these is there a great multitude At this day which notwithstanding have all in their Mouth, that they believe God & his word,
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but they beleue not the preachers: thinking verely yt their incredulitie is thus sufficiently excused.
but they believe not the Preachers: thinking verily that their incredulity is thus sufficiently excused.
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But where the preachers shewe nothing els but the word of God, thei cānot but contēne gods word, whilest they dispise the Sermons of the preachers.
But where the Preachers show nothing Else but the word of God, they cannot but contemn God's word, whilst they despise the Sermons of the Preachers.
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In the thirde place followeth, that the tourmentes of Hell are dewe NONLATINALPHABET, to the abominable, & detestable. For NONLATINALPHABET signifieth abomination and stench.
In the Third place follows, that the tormets of Hell Are dew, to the abominable, & detestable. For signifies abomination and stench.
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He noteth therfore abominable and detestable men, to whom al religion is a mockerie, which deride God,
He notes Therefore abominable and detestable men, to whom all Religion is a mockery, which deride God,
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and his word, and blaspheme all holy thinges, the children of Beliall, vncurable, and spurners.
and his word, and Blaspheme all holy things, the children of Belial, uncurable, and spurners.
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These although thei knowe the truth, yet thei knowe it to their owne condemnation, seing thei contemne it knowē,
These although they know the truth, yet they know it to their own condemnation, sing they contemn it known,
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and with dogs and hogs returne to their vomite and wallowyng in the myre. Whom also the Apostles haue noted.
and with Dogs and hogs return to their vomit and wallowing in the mire. Whom also the Apostles have noted.
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Peter in ye second epistle the.2. &: 3. cha. S. Paule in the .3. to Titus. and.12.Peter in you second epistle the.2. &: 3. cham. S. Paul in the.3. to Titus. and.12.
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to the Hebrewes. Iudas Thaddeus through out the chefest parte of his epistle: S. Ihon himselfe about the end of the.22. chapt.
to the Hebrews. Iudas Thaddeus through out the chiefest part of his epistle: S. John himself about the end of the.22. Chapter.
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reciting in a maner the same register, calleth them dogges.
reciting in a manner the same register, calls them Dogs.
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And would God we wanted examples at this daye of abominable men, and such kynde of dogges.
And would God we wanted Examples At this day of abominable men, and such kind of Dogs.
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But there is no cawse why we shoulde maruayle hereat, considering that we liue in the time of all other most corrupt of Noe and Loth: Mathew the.24.
But there is no cause why we should marvel hereat, considering that we live in the time of all other most corrupt of No and Loath: Matthew the.24.
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Of Homicides ther be sondry kyndes. For we kil with the hart, mouth & worke.
Of Homicides there be sundry Kinds. For we kill with the heart, Mouth & work.
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Whereof you may se thexpositours of the.x. cōmaūdemēts, chieflie D. Musculus. But I thinke the world had neuer a more notable, mor cruel,
Whereof you may see thexpositours of the x Commandments, chiefly D. Musculus. But I think the world had never a more notable, mor cruel,
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and more shameles murderer, yea paricide most verely, according to ye word of Christ in the .8. of Iohn, the firste begotten child of the Deuyll, than the Bysshoppe of Rome.
and more shameless murderer, yea Parricide most verily, according to you word of christ in the.8. of John, the First begotten child of the devil, than the Bishop of Rome.
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For he in a maner at all times, for these fyue hondreth yeares and more, hath blowen the trumpet to all the greuouse warres of Europe or Christēdome:
For he in a manner At all times, for these fyue hondreth Years and more, hath blown the trumpet to all the grievous wars of Europe or Christēdome:
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and agayne hath graunted to murderers, especiallie warring for the See of Rome, most large & ample pardons,
and again hath granted to murderers, especially warring for the See of Room, most large & ample Pardons,
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and promised heauen to them that die in that warfare:
and promised heaven to them that die in that warfare:
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al the which, being many of them excellent men, had not the great mercy of God ben, he had destroyed bothe body and soule. Than S. Ihon raccompteth whoremōgers.
all the which, being many of them excellent men, had not the great mercy of God ben, he had destroyed both body and soul. Than S. John raccompteth whoremongers.
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And he nameth the lowest kynd, to the end we shulde vnderstand the higher and vyler as rape, adultrie, incest, and Sodomitical: And he names the lowest kind, to the end we should understand the higher and vyler as rape, adultery, Incest, and Sodomitical:
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nother that we shoulde exclude here glottonie, dronkennes, and all kynde of riorousenes, and nourryshing of voluptuousenes.
neither that we should exclude Here gluttony, Drunkenness, and all kind of riorousenes, and nourryshing of voluptuousenes.
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Where doubteles we see that S. Paule vnder the vocable of whoredome, cōprehendeth all filthy lust and riot.
Where doubtless we see that S. Paul under the vocable of whoredom, comprehendeth all filthy lust and riot.
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But in our dayes whorehūting is made so cōmon, yt euery most shamefull whoremonger is admitted to the aulter:
But in our days Whore-hunting is made so Common, that every most shameful whoremonger is admitted to the alter:
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a maried priest that kepeth holy matrimonie is expelled from the same. For the which we may thanke Syricius, and other Popes:
a married priest that Keepeth holy matrimony is expelled from the same. For the which we may thank Syricius, and other Popes:
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whom the Apostle hath greuously noted, in the first to Timothe. 4. Of Sorcerers is spoken in the.9. chap. of this boke.
whom the Apostle hath grievously noted, in the First to Timothy. 4. Of Sorcerers is spoken in the.9. chap. of this book.
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S. Ihon hath NONLATINALPHABET, and he meaneth magiciēs, inchaūters, sothsayers, witches, and by deuillish craftes loue makers.S. John hath, and he means magiciens, enchanters, soothsayers, Witches, and by devilish crafts love makers.
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The latin men vnderstand them also, that geue poyson to drinke. Idolaters be worshippers of Idolles.
The latin men understand them also, that give poison to drink. Idolaters be worshippers of Idols.
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And maruayle it is, that the Papists at this day, deny thēselues to be Idolaters.
And marvel it is, that the Papists At this day, deny themselves to be Idolaters.
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For what other thing is an Idol, but a shape or image made of any matter visible, representing the fourme of God or a Saincte,
For what other thing is an Idol, but a shape or image made of any matter visible, representing the Form of God or a Saint,
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but without spirite? An Idoll therfore is an Image of wood, stone, or metall, representing the shape of God the father, of God the sonne,
but without Spirit? an Idol Therefore is an Image of wood, stone, or metal, representing the shape of God the father, of God the son,
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or of S. Peter, &c. Dauid describeth an Idoll, & sayeth: the Idolles of the heythen are siluer and golde, euen the worke of mennes handes.
or of S. Peter, etc. David Describeth an Idol, & Saith: the Idols of the Heathen Are silver and gold, even the work of men's hands.
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They haue mouth and speake not:
They have Mouth and speak not:
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eyes haue they and see not, &c. Psal. 113. And I wolde fayne knowe what the Idolles of the Papistes differ from these? Concerning worshippinge of them, they can not denye,
eyes have they and see not, etc. Psalm 113. And I would fain know what the Idols of the Papists differ from these? Concerning worshipping of them, they can not deny,
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but that they worship those Idolles of wood and clay.
but that they worship those Idols of wood and clay.
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For thei attribute to them holy names, and euen the sacred name of God, to be cōmunicated to none other, saieng:
For they attribute to them holy names, and even the sacred name of God, to be communicated to none other, saying:
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this is (pointing to stone or wood, that is, an Idol of wood) God ye father, this is God ye son, this is S. Peter. I tremble in my minde, whylest I report these things:
this is (pointing to stone or wood, that is, an Idol of wood) God the father, this is God the son, this is S. Peter. I tremble in my mind, whilst I report these things:
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especially sins the lord himself hath said, whom wil ye make me like? Esay. 40. And S. Paule calleth this plainly, coūterfeting folishnes:
especially Sins the lord himself hath said, whom will you make me like? Isaiah. 40. And S. Paul calls this plainly, counterfeiting foolishness:
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and expresly denieth ye godhead to be like a stone artificially polished:
and expressly Denieth you godhead to be like a stone artificially polished:
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Ro. 1. Act. 17. Againe these Images, which thei call their gods & saincts, made wt mens hands, thei bring into the churches,Ro. 1. Act. 17. Again these Images, which they call their God's & Saints, made with men's hands, they bring into the Churches,
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namely a place of worshipping, and set them vpon the altars:
namely a place of worshipping, and Set them upon the Altars:
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vnto these they go on pilgrimage, fall downe before them and worship, sence them, offer oblations to them, and hang Iewels on them.
unto these they go on pilgrimage, fallen down before them and worship, sense them, offer Oblations to them, and hang Jewels on them.
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And moreouer attribute to them also a parte of the heauenly doctrine and instruction, sayeng that the vnlearned sort are taught and admonished by these.
And moreover attribute to them also a part of the heavenly Doctrine and instruction, saying that the unlearned sort Are taught and admonished by these.
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And what is to worship, yf this be not? Let them se therfore, whether thei can herein excuse themselues before God and men:
And what is to worship, if this be not? Let them see Therefore, whither they can herein excuse themselves before God and men:
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and prouyde rather to saue their soules. How be it all these thinges thei wype away as it were with one word, and say:
and provide rather to save their Souls. How be it all these things they wipe away as it were with one word, and say:
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we worship not the signes, but the things signified.
we worship not the Signs, but the things signified.
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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,
Than if the Signs were taken away, would you return to the Idols on pilgrimage? do you not think it done in a manner to God himself, that you see done to the Idols? do you not Punish am Image breaker,
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as a traitour againste ye diuine maiestie? For he shal not seme to haue cut a sunder wood,
as a traitor against you divine majesty? For he shall not seem to have Cut a sunder wood,
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but to haue defiled God himselfe. Therfore ye acknowledge somewhat more in this wood, than wood alone.
but to have defiled God himself. Therefore you acknowledge somewhat more in this wood, than wood alone.
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For you thinke yt some diuine thing is hid therin: and therfore is this wood accompted of you no comōwood.
For you think that Some divine thing is hid therein: and Therefore is this wood accounted of you no comonwood.
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Which thing you declare also by sundry tokens otherwise. Moreouer ye gētiles excused themselues after the same maner, saieng, that thei worshipped the thinges, and not the signes.
Which thing you declare also by sundry tokens otherwise. Moreover the Gentiles excused themselves After the same manner, saying, that they worshipped the things, and not the Signs.
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But this semed not a sufficiēt excuse vnto godly men:
But this seemed not a sufficient excuse unto godly men:
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as it is to be red in Lactancius and Athanasius in their bokes againste the gentiles.
as it is to be read in Lactantius and Athanasius in their books against the Gentiles.
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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.
But God hath At one word cofuted you and said, who hath required these things At your hands? if any will exhibit to me worship, let him worship After the prescript of my most Holy law.
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They worshippe me in vaine, teaching the doctrines of men.
They worship me in vain, teaching the doctrines of men.
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These things haue I declared somwhat more at large, to the intent that such as wil yet hear any reason,
These things have I declared somewhat more At large, to the intent that such as will yet hear any reason,
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and in whom the word and lawe of God hath any place, might know & auoide that grosse and mortall sinne of Idolatrie.
and in whom the word and law of God hath any place, might know & avoid that gross and Mortal sin of Idolatry.
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And lyars comprehend men that are lighte of their tung, sclaunderers, taletellers, whisperers, deceauers, couetouse persons, theues, vsurers, bribers,
And liars comprehend men that Are Light of their tongue, sclaunderers, taletellers, whisperers, deceivers, covetous Persons, thieves, usurers, bribers,
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and al maner of hypocrites and slipperie persons. For as God is veritie, so loueth he veritie, simplicitie, constancie, integritie.
and all manner of Hypocrites and slippery Persons. For as God is verity, so loves he verity, simplicity, constancy, integrity.
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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.
This vice of lying Reigneth At this day Far and wide. For there is the leeste, or rather no faith At all in the earth.
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The Lord be merciful to vs.
The Lord be merciful to us
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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 touching the lake or pond, burning with fire and brimstone, and of the second death, I have spoken before in the nynetene and twentie Chapters. And Else where.
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And he signifieth, that all these and the lyke shall be caste downe of the Lorde into the euerlastinge fyre of Hell.
And he signifies, that all these and the like shall be cast down of the Lord into the everlasting fire of Hell.
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he shall rayne vpon the vngodlye fyre and brymstone, and this is part of their cuppe: And in the.24.
he shall rain upon the ungodly fire and brimstone, and this is part of their cup: And in the.24.
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of Mathew. And shall put his part with hipocrites. And we say also, he hath no•e obtayned his righte:
of Matthew. And shall put his part with Hypocrites. And we say also, he hath no•e obtained his right:
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or he is pūnished as he is worthy. Like as Sainctes therfore obteyne the Kyngdome of Heauen by inheritaunce:
or he is punished as he is worthy. Like as Saints Therefore obtain the Kingdom of Heaven by inheritance:
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so are euerlasting tourments in steade of inheritaunce to the vngodlie. To the Lorde the righteouse Iudge be prayse and glorie. Amen.
so Are everlasting torments in stead of inheritance to the ungodly. To the Lord the righteous Judge be praise and glory. Amen.
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¶ Here is set foorth a goodly picture, a discription or figure of the blessed seate,
¶ Here is Set forth a goodly picture, a description or figure of the blessed seat,
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and of the heauēly lyfe and glory euerlasting. The.xciij. Sermon.
and of the heavenly life and glory everlasting. The xciij Sermon.
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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: AND there Come unto me one of the seuen Angels, which had the seuen vyalles full of the seuen laste plagues: and talked with me saying:
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come hither, I wil shew the the bryde, the lambes wyfe.
come hither, I will show the the bride, the Lambs wife.
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And he caried me away in spirite to a great, and an high moūtayne, and he shewed me the greate Citie, holy Hierusalem, descēding out of heauen from God, hauing the brightnesse of God.
And he carried me away in Spirit to a great, and an high mountain, and he showed me the great city, holy Jerusalem, descending out of heaven from God, having the brightness of God.
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And her shyning was lyke to a stone most preciouse, euē a Iaspar clere as a Cristal:
And her shining was like to a stone most precious, even a Jasper clear as a Crystal:
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and had great and high walles, and had twelue gates, and at the gates twelue Angels:
and had great and high walls, and had twelue gates, and At the gates twelue Angels:
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& names writtē, which ar the twelue tribes of the children of Israell:
& names written, which Are the twelue tribes of the children of Israel:
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on the East part three gates, and on the North syde three gates, and towarde the South three gates,
on the East part three gates, and on the North side three gates, and toward the South three gates,
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and on the west syde thre gates:
and on the west side Three gates:
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and the walle of the Citie had twelue foundations, and in them the names of the Lambes twelue Apostles. and the wall of the city had twelue foundations, and in them the names of the Lambs twelue Apostles.
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S. Iohn retourneth to the description of the citie celestial, whiche in the beginnyng of this chapter he had attempted.
S. John returneth to the description of the City celestial, which in the beginning of this chapter he had attempted.
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He hath inferred certen thinges in place righte necessarie, touchyng the certayne hope of the faythfull:
He hath inferred certain things in place right necessary, touching the certain hope of the faithful:
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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,
which After he hath finished, he Seemeth afterward to unlock and Set open Heaven, that the godly, with the eyes of faith, might as it were look herein,
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and see clerely what is the hope and glory of Sainctes to come.
and see clearly what is the hope and glory of Saints to come.
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For vnder the tipe of a moste beautiful citie, he setteth forth a picture or description moste euident of the blessed seate,
For under the tipe of a most beautiful City, he sets forth a picture or description most evident of the blessed seat,
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or palace & citie of God or of the euerlasting countrie and church triumphant.
or palace & City of God or of the everlasting country and Church triumphant.
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We shal not here faine and forge to our selues thinges earthly and corporall, but spirituall and celestiall.
We shall not Here feign and forge to our selves things earthly and corporal, but spiritual and celestial.
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For the sprete of God will haue vs by occasion of temporall thinges, with our mindes to ascende to eternal,
For the sprete of God will have us by occasion of temporal things, with our minds to ascend to Eternal,
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and by temporal thinges, more excellent. Therefore are al thinges figured, with amplifications, Hiperbolies, and ful of other figures.
and by temporal things, more excellent. Therefore Are all things figured, with amplifications, Hiperbolies, and full of other figures.
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We shall therefore imagine in these farre greater thinges:
We shall Therefore imagine in these Far greater things:
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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.
as we Are wont to do, what time we read or hear such things as our lord hath taught under the parables of weddings and feasts.
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And firste is declared vnto vs, who is the shewer of this godly and wonderfull vision:
And First is declared unto us, who is the shewer of this godly and wonderful vision:
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that is to saye, who is the opener of the misteries, verely an Aungell of God,
that is to say, who is the opener of the Mysteres, verily an Angel of God,
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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 the very same, which before in the.17. chapter to the same John said, come, I will show thee the damnation of the great whore, etc. For it is the same God, which punnissheth the ungodly,
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and geueth rewardes to the godly, and denounceth vnto menne by his ministers those his rightuouse iudgementes.
and Giveth rewards to the godly, and Denounceth unto men by his Ministers those his righteous Judgments.
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Moreouer sins we see them to be moste certen, and partely also accomplisshed, whiche he shewed before of the iudgemente of Rome:
Moreover Sins we see them to be most certain, and partly also accomplished, which he showed before of the judgement of Rome:
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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:
who would not gather, that the same shall be also most certain which the same now uttereth and shows of the everlasting glory of the faithful? And gathering a Some of the things which he will show him, he sets before and exhorteth him, to follow him, saying:
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come, I wil shewe thee the bryde the wife of the lābe. Of her hath ben ofte times spoken before.
come, I will show thee the bride the wife of the lamb. Of her hath been oft times spoken before.
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He signifieth the congregation of Sainctes, coupled by fayth to our Sauiour Christe.
He signifies the congregation of Saints, coupled by faith to our Saviour Christ.
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And not only sheweth to Iohn (and in the same to vs al) the spowse:
And not only shows to John (and in the same to us all) the spouse:
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but the glory also geuē her of God. The meanyng therefore is this:
but the glory also given her of God. The meaning Therefore is this:
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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.
come, I will show thee, what shall be the glory of the Church of christ in the life to come, what shall be the state of the life everlasting.
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Certes he speaketh also very many thinges of the churche, but chiefely of her glory in the world to come.
Certes he speaks also very many things of the Church, but chiefly of her glory in the world to come.
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Thā toucheth he also brefely the maner of reuealyng. Than touches he also briefly the manner of revealing.
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For he addeth, and he toke me vp in sprete into a greate and high mountayne.
For he adds, and he took me up in sprete into a great and high mountain.
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Therefore like as in the fourmer visions he was caried awaie in sprete, his body remayning in Pathmos: and as we haue red and admonisshed before, that suche maner of visions and rauishmentes happened to Ezechiel: euen so sayeth he nowe also that he is caried awaye in sprete,
Therefore like as in the former visions he was carried away in sprete, his body remaining in Patmos: and as we have read and admonished before, that such manner of visions and ravishments happened to Ezechiel: even so Saith he now also that he is carried away in sprete,
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& in minde to haue sene the thinges which the Angel shewed.
& in mind to have seen the things which the Angel showed.
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Wherfore if we will also reade or heare these thinges to any profit, we must lifte vp our mindes,
Wherefore if we will also read or hear these things to any profit, we must lift up our minds,
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and be caried vp in our sprete, and thinke, that al these thinges must spiritually be vnderstande.
and be carried up in our sprete, and think, that all these things must spiritually be understand.
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Aretas: rightly, sayeth he, in the mountayne was shewed the heauenly life & conuersation of the Sainctes.Aretas: rightly, Saith he, in the mountain was showed the heavenly life & Conversation of the Saints.
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For with them is nothing earthly, lowe or abiecte: but all thinges loftie and high. This he.
For with them is nothing earthly, low or abject: but all things lofty and high. This he.
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Certenly what time in the Gospell the Lorde Christe would exhibite to his disciples a certen taste and saye of the glory to come, he conueyed them vp into a Mounte, and was transfigured before them:
Certainly what time in the Gospel the Lord Christ would exhibit to his Disciples a certain taste and say of the glory to come, he conveyed them up into a Mount, and was transfigured before them:
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which thing S. Matthewe affirmeth in the .17. chapt. to haue chaunced to Peter, Iames, and Iohn.
which thing S. Matthew Affirmeth in the.17. Chapter. to have chanced to Peter, James, and John.
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And now he annexeth the vision it selfe, and generally and briefely describeth or shaddoweth the blessed seate and glory of the life to come:
And now he annexeth the vision it self, and generally and briefly Describeth or shadoweth the blessed seat and glory of the life to come:
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afterwarde he amplifieth the same more largely, particularly, and as it were by partes, and so enlarged and beaultified he setteth it forth as it were to be sene of the godly.
afterward he amplifieth the same more largely, particularly, and as it were by parts, and so enlarged and beaultified he sets it forth as it were to be seen of the godly.
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And he calleth the heauenly countrie, and habitation of sainctes, the great Citie. And he calls the heavenly country, and habitation of Saints, the great city.
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For it is the citie of the great king, and in it shal dwell an innumerable nombre of the blessed,
For it is the City of the great King, and in it shall dwell an innumerable number of the blessed,
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and of Aungelles thousandes infinite, and shal haue the fruition of greate glory:
and of Angels thousandes infinite, and shall have the fruition of great glory:
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nother is there any feare, leefte the place should not suffice so great an hoste of men and spretes,
neither is there any Fear, leefte the place should not suffice so great an host of men and spretes,
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or that it shal be ouer strayte.
or that it shall be over strait.
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Great is ye citie of God, which is verely able to receyue all good men aboundantly.
Great is the City of God, which is verily able to receive all good men abundantly.
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In the gospel of Iohn the Lord sayeth: in my fathers house are many mansions, and so forth. the .14. chapt.
In the gospel of John the Lord Saith: in my Father's house Are many mansions, and so forth. the.14. Chapter.
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The selfe same place is called holy Hierusalem.
The self same place is called holy Jerusalem.
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For like as no filthines shal there be espied, so shal there no vncleane persone there appere.
For like as no filthiness shall there be espied, so shall there no unclean person there appear.
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Of the heauenly Hierusalem is spoken before. Thomas of Aquine: sayeth:
Of the heavenly Jerusalem is spoken before. Thomas of Aquinas: Saith:
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She is sayde to haue descended from heauen, for that what goodnes so euer the holy church hath, she acknoweledgeth her selfe to haue receyued it of the grace of God.
She is said to have descended from heaven, for that what Goodness so ever the holy Church hath, she acknowledgeth her self to have received it of the grace of God.
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But of this matter I haue spoken in the laste Sermon.
But of this matter I have spoken in the laste Sermon.
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And the citie of God, I meane heauē, hath the seates of God and the blessed, the glory of God, that is to saye the diuine maiestie and brightnes, And the City of God, I mean heaven, hath the seats of God and the blessed, the glory of God, that is to say the divine majesty and brightness,
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and what great thing so euer the minde of manne can thinke or imagine, or in all thinges the vnspeakeable excellēcie of God, such as nother the eye hath sene,
and what great thing so ever the mind of man can think or imagine, or in all things the unspeakable excellency of God, such as neither the eye hath seen,
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They bring forth fruictes euery moneth fresshe and newe: and the leaues of eyther do heale.
They bring forth fruits every Monn fresh and new: and the leaves of either do heal.
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nor the eare hath hearde, nor yet hath ascended into the harte of manne, 1. Corintb. the .2. chapt.
nor the ear hath heard, nor yet hath ascended into the heart of man, 1. Corintb. the.2. Chapter.
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These thinges hath he sommarely, and generally touched hitherto. And cōsequently he declareth by particulars and at large that celest•all glory, and blessed seates.
These things hath he sommarely, and generally touched hitherto. And consequently he Declareth by particulars and At large that celest•all glory, and blessed seats.
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For what thinges so euer are •mple, what so euer are in cities commendable, the same a•• playnely founde in this our citie moste excellent, For what things so ever Are •mple, what so ever Are in cities commendable, the same a•• plainly found in this our City most excellent,
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as the largenes, strength, maiestie, surenes, excellencie, beaultie, pleasauntnes and plentie of thinges.
as the largeness, strength, majesty, sureness, excellency, beaultie, pleasantness and plenty of things.
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These thinges I saye, and al other like do wōderfully excelle in the citie of our god, and in our fathers house:
These things I say, and all other like do wonderfully excel in the City of our god, and in our Father's house:
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and where as these thinges are on this wise set forth and amplified moste liberally,
and where as these things Are on this wise Set forth and amplified most liberally,
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yet semeth there nothing at al sayde, in case a mā consider the vnspeakeable maiestie of the glory celestial.
yet Seemeth there nothing At all said, in case a man Consider the unspeakable majesty of the glory celestial.
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But al these things are alledged of the lorde by S. Iohn to this ende verely, that we should be taken with the desire of so worthie a life, But all these things Are alleged of the lord by S. John to this end verily, that we should be taken with the desire of so worthy a life,
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and shuld thinke in our tribulations, and troubles, that the afflictions of this present worlde are nothing, beyng compared with so excellent & souerayne glory:
and should think in our tribulations, and Troubles, that the afflictions of this present world Are nothing, being compared with so excellent & sovereign glory:
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finally that al are madd•, which beginne to doubte of the eternal hope of the faythfull.
finally that all Are madd•, which begin to doubt of the Eternal hope of the faithful.
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V•ry many thinges of this sorte are red also in Ezechiel in ••t. 40. chapt. and after.
V•ry many things of this sort Are read also in Ezechiel in ••t. 40. Chapter. and After.
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We will touche euery parte of this treatise, vsyng neuerthelesse a succincte breuitie, leest we should be tediouse to any man.
We will touch every part of this treatise, using nevertheless a succincte brevity, least we should be tedious to any man.
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And verely he toucheth the principal and moste commendable thinges of Cities, and in them sheweth that the citie of God excelleth.
And verily he touches the principal and most commendable things of Cities, and in them shows that the City of God excels.
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In cities and houses the chiefest prayse is, if all thinges be light and clere: for darkenes is horrible & vnpleasaunt. In cities and houses the chiefest praise is, if all things be Light and clear: for darkness is horrible & unpleasant.
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Therfore is an excellent light declared to be in the citie or house of the lord.
Therefore is an excellent Light declared to be in the City or house of the lord.
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There is added a parable, whereby is shewed the excellēcie of this light. It is like a most preciouse stone, suppose a Iaspar, as it is cōmonly called,
There is added a parable, whereby is showed the excellency of this Light. It is like a most precious stone, suppose a Jasper, as it is commonly called,
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or a Chrysolithe, or some like stone moste brighte.
or a Chrysolithe, or Some like stone most bright.
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And S. Iohn him selfe addeth more, as it were a Iaspar stone like a Christal.
And S. John him self adds more, as it were a Jasper stone like a Crystal.
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This is a newe maner of speakyng, but it hath a maruelouse grace, if we vnderstāde it rightly.
This is a new manner of speaking, but it hath a maruelouse grace, if we understand it rightly.
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For a Iaspar is grene, a christal is bright. He semeth therefore to saye, howe that celestial brightnes is continually grene, & whithereth neuer:
For a Jasper is green, a crystal is bright. He Seemeth Therefore to say, how that celestial brightness is continually green, & whithereth never:
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that is to witte that the heauenly light is euerlasting, & in it self after a sorte waryng grene,
that is to wit that the heavenly Light is everlasting, & in it self After a sort wearing green,
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and in growyng grene wareth bright and reioyceth all heauenly dwellers. For herafter followeth: for the glory of God hath lightened her, & the Lambe is her light.
and in growing green wareth bright and rejoices all heavenly dwellers. For hereafter follows: for the glory of God hath lightened her, & the Lamb is her Light.
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This brightnes and most ioyeful light the Lord in the gospel of Iohn promiseth in sondry places:
This brightness and most joyful Light the Lord in the gospel of John promises in sundry places:
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and the whole blessed life, of this not the leste parte, is called cōmonly blessed light,
and the Whole blessed life, of this not the lest part, is called commonly blessed Light,
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& light euerlastyng, or light of heauen.
& Light everlasting, or Light of heaven.
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It semeth to haue ben prefigured in the golden cādelsticke of the tabernacle, &c. For if it were not harde for our Lord God to geue vnto precious stones wonderfull colours & brightnes:
It Seemeth to have been prefigured in the golden Candlestick of the tabernacle, etc. For if it were not harden for our Lord God to give unto precious stones wonderful colours & brightness:
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yf he illumine this world full of naughtie men wyth moste goodly lyghtes, the Sunne Moone & Starres, what a lighte I praye thee, maye we thinke to haue in heauē, where no man shal dwell but the beste,
if he illumine this world full of naughty men with most goodly lights, the Sun Moon & Stars, what a Light I pray thee, may we think to have in heaven, where no man shall dwell but the best,
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and of God most derely beloued? Of this light muche mention is made with Esaye and in the Psalmist.
and of God most dearly Beloved? Of this Light much mention is made with Isaiah and in the Psalmist.
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Walles in Cities are moste notable and excellent, in case they be high, thicke, and strong, able to abide all force of enemies, Walls in Cities Are most notable and excellent, in case they be high, thick, and strong, able to abide all force of enemies,
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and defende the Citezens from al iniuries and to kepe them in peace and securitie. The heauēly walles therfore, are both great or strong, and also high or vnpregnable.
and defend the Citizens from all injuries and to keep them in peace and security. The heavenly walls Therefore, Are both great or strong, and also high or unpregnable.
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Hereby is signified, that the protection of Sainctes in heauen shal of God be most safe and sure,
Hereby is signified, that the protection of Saints in heaven shall of God be most safe and sure,
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so that the Saintes shal be inperfit securitie, and exempte from all feare. There shall no man trouble or take awaye their ioyes:
so that the Saints shall be inperfit security, and exempt from all Fear. There shall no man trouble or take away their Joys:
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as the lord in the .16. of S. Iohns gospel hath affirmed. For there shal be perpetual securitie, and gladnes in heauen moste perfit and euerlastyng.
as the lord in the.16. of S. Iohns gospel hath affirmed. For there shall be perpetual security, and gladness in heaven most perfect and everlasting.
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Moreouer in the walles are placed gates, by the whiche mē go into the citie.
Moreover in the walls Are placed gates, by the which men go into the City.
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In the wall therfore of the heauēly coūtrie shal be twelue gates, that is to saye, a most large entryng into eternal life shal be opē on euery side.
In the wall Therefore of the heavenly country shall be twelue gates, that is to say, a most large entering into Eternal life shall be open on every side.
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And we beleue, that there is no other waie to heauē, no other porte or gate,
And we believe, that there is no other Way to heaven, no other port or gate,
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or any other dore or posterne to remaine, than the only & sole Christ Iesus our lord:
or any other door or postern to remain, than the only & sole christ Iesus our lord:
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as he himself hath taught in Iohn the .10. & .14. chapt, But for asmuch as he hath appoincted Angels or prophetes,
as he himself hath taught in John the.10. &.14. Chapter, But for as as he hath appointed Angels or Prophets,
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& Apostles also, porters of heauen, to whō he hath cōmitted the keyes of the kingdome of heauen:
& Apostles also, porters of heaven, to whom he hath committed the keys of the Kingdom of heaven:
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& these do bring the chosen, and lette them into the heauenly countrie, many gates verely are red to haue ben and be.
& these do bring the chosen, and let them into the heavenly country, many gates verily Are read to have been and be.
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And for a further declaration is added, that in euery gate was an Angel, in nōbre twelue.
And for a further declaration is added, that in every gate was an Angel, in number twelue.
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and pastours of churches, sent of God for the saluation of mē, I meane that thei might bring them by the worde of veritie,
and Pastors of Churches, sent of God for the salvation of men, I mean that they might bring them by the word of verity,
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and holy ministerie, through fayth into life euerlastyng.
and holy Ministry, through faith into life everlasting.
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Morouer we reade how the soule of pore Lazarus diyng was caried by Angelles into the bosome of Abraham. Whie than should we maruell that Angelles stande at the gates? For by the true and only gate Christ, they bring in the faithfull into the heauenly countrie.
Moreover we read how the soul of poor Lazarus dying was carried by Angels into the bosom of Abraham. Why than should we marvel that Angels stand At the gates? For by the true and only gate christ, they bring in the faithful into the heavenly country.
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And agayne for a further declaration is annexed, and in the gates were names written, whiche are the names of the twelue tribes of the children of Israell.
And again for a further declaration is annexed, and in the gates were names written, which Are the names of the twelue tribes of the children of Israel.
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For the Lord would signifie, that he vsed the industrie of Patriarches and Prophetes of all tribes, in openyng heauen vnto mē:
For the Lord would signify, that he used the industry of Patriarchs and prophets of all tribes, in opening heaven unto men:
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and againe that all the chosen of al tribes appertayne to the felloweship of felicitie.
and again that all the chosen of all tribes appertain to the fellowship of felicity.
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We shal see therfore in heauē the Patriarches and Prophetes, and all the Sainctes, whiche before the cōmyng of Christ are written in the registers of the heauenly:
We shall see Therefore in heaven the Patriarchs and prophets, and all the Saints, which before the coming of christ Are written in the registers of the heavenly:
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like as the Apostles also sawe Moses and Helias talking with Christ in the Mounte.
like as the Apostles also saw Moses and Elias talking with christ in the Mount.
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Wherfore not without great cause wrote the Apostle to the Hebrewes: you are cōmen to the moūte Sion, and to the citie of the liuing God, to the celestiall Hierusalē,
Wherefore not without great cause wrote the Apostle to the Hebrews: you Are come to the mount Sion, and to the City of the living God, to the celestial Hierusalē,
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and to the multitude of many thousande Angelles, and vnto the congregation of the first borne, which are written in heauen.
and to the multitude of many thousande Angels, and unto the congregation of the First born, which Are written in heaven.
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And the reste which is red in the .12. chapt. And he toucheth also the situation of the gates.
And the rest which is read in the.12. Chapter. And he touches also the situation of the gates.
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For he assigneth three vnto euery parte of the skie. Nother doeth he this without consideration.
For he assigneth three unto every part of the sky. Nother doth he this without consideration.
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For our sauiour himselfe sayeth in the gospel, that they shal come from the East and from the Weste,
For our Saviour himself Saith in the gospel, that they shall come from the East and from the West,
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and shal reste with Abraham, Isaac and Iacob, in the kingdome of heauen.
and shall rest with Abraham, Isaac and Iacob, in the Kingdom of heaven.
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Aretas also searcheth here the misterie more dilligently, and supposeth that no man shal enter in by these gates, saue he, whiche both acknowledgeth the eternal trinitie of God,Aretas also Searches Here the mystery more diligently, and Supposeth that no man shall enter in by these gates, save he, which both acknowledgeth the Eternal trinity of God,
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and also vnderstandeth the misterie of the crosse of Christ.
and also understandeth the mystery of the cross of christ.
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For he sayeth howe the twelue tribes are diuided by the Trinitie of the fourefolde figure of the worlde, &c. Wherupon Aquinas also:
For he Saith how the twelue tribes Are divided by the Trinity of the fourefolde figure of the world, etc. Whereupon Aquinas also:
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who so euer are saued, saieth he, they are iustified by the fayth of the holy Trinitie publisshed in the foure quartes of the world by the Apostles preachyng.
who so ever Are saved, Saith he, they Are justified by the faith of the holy Trinity published in the foure quarts of the world by the Apostles preaching.
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Now sheweth he also, that the foundations of this citie are most sure and vnmouable. For the walle of the Citie, sayeth he, hath twelue foundations. Now shows he also, that the foundations of this City Are most sure and unmovable. For the wall of the city, Saith he, hath twelue foundations.
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Touchyng the foundation of the churche and our saluation haue spoken expressely Dauid in the Psalmes.
Touching the Foundation of the Church and our salvation have spoken expressly David in the Psalms.
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Esaye also in the .28. chapt. our Lord and sauiour in sondry places of the Gospell.Isaiah also in the.28. Chapter. our Lord and Saviour in sundry places of the Gospel.
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Peter moreouer in the Actes, and first epistle:Peter moreover in the Acts, and First epistle:
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likewise the Apostle S. Paule, whiche sayde, any other foundation can not be layde, thā that which is layde, whiche is Christ Iesus, 1. Corinth. 3. Howe than are layde here twelue foundations? doubtles Christ remayneth one and a sure foundation.
likewise the Apostle S. Paul, which said, any other Foundation can not be laid, than that which is laid, which is christ Iesus, 1. Corinth. 3. How than Are laid Here twelue foundations? doubtless christ remaineth one and a sure Foundation.
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Howebeit in as muche as in placyng and reuealyng him, the Lord hath vsed the ministerie of the twelue Apostles,
Howbeit in as much as in placing and revealing him, the Lord hath used the Ministry of the twelue Apostles,
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for this cause the citie is sayde to haue twelue foūdations. Not that the Apostles are in dede the foūdations of the church and our saluatiō,
for this cause the City is said to have twelue foundations. Not that the Apostles Are in deed the foundations of the Church and our salvation,
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but in this that Christ that trewe foundation, was by the twelue Apostles made knowen to the faithfull,
but in this that christ that true Foundation, was by the twelue Apostles made known to the faithful,
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and as it were layde vnder, whereupon the beleuers haue buylded themselues by the Apostles fayth.
and as it were laid under, whereupon the believers have builded themselves by the Apostles faith.
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Whereupon he sayeth pourposely, & in those twelue, the names of the lambes twelue Apostles.
Whereupon he Saith pourposely, & in those twelue, the names of the Lambs twelue Apostles.
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For the gospel also, whiche is bothe in very dede and vnchaungeably Iesus Christes alone, is called also of Iohn, Matthew, Marke & Luke, of Peter and Paule bicause it hath ben preached by them.
For the gospel also, which is both in very deed and unchangeably Iesus Christ's alone, is called also of John, Matthew, Mark & Lycia, of Peter and Paul Because it hath been preached by them.
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And we vnderstande hereby not only the church, whiche was before the commyng of Christ of Patriarches and Prophetes, beyng receyued into heauen to reioyce in God:
And we understand hereby not only the Church, which was before the coming of christ of Patriarchs and prophets, being received into heaven to rejoice in God:
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but also the church Apostolical, I meane that al men in the whole world, whiche haue beleued the Apostolicall doctrine, shal liue with al the Sainctes in that heauenly countrie:
but also the Church Apostolical, I mean that all men in the Whole world, which have believed the Apostolical Doctrine, shall live with all the Saints in that heavenly country:
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all the whiche we shall bothe see, and with them also shall glorifie God for euermore.
all the which we shall both see, and with them also shall Glorify God for evermore.
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Primasius Bisshop of Vtica dissenteth not much from this our exposition, expounding how the Apostles are called foūdatiōs. Primasius Bishop of Uticar dissenteth not much from this our exposition, expounding how the Apostles Are called foundations.
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For thus hath he lefte written:
For thus hath he left written:
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where we know, that the church hath one only foundation, that is to saye Christe, we ought not to be moued, yt here he sayeth she hath twelue.
where we know, that the Church hath one only Foundation, that is to say Christ, we ought not to be moved, that Here he Saith she hath twelue.
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For in Christ haue thapostles deserued to be the foūdations of the Churche:
For in christ have Apostles deserved to be the foundations of the Church:
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of whome the Apostle an other foundation, saieth he, can not be layde, besides that which is layde Christ Iesus.
of whom the Apostle an other Foundation, Saith he, can not be laid, beside that which is laid christ Iesus.
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In him are also the Apostles sayed to be light, sins he sayeth vnto thē, you are the light of the world:
In him Are also the Apostles said to be Light, Sins he Saith unto them, you Are the Light of the world:
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He procedeth in describyng the blessed seates, and that life of the world to come, vnder the Image of a most goodly and most excellēt citie.
He Proceedeth in describing the blessed seats, and that life of the world to come, under the Image of a most goodly and most excellent City.
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where Christ alone is the true light, which lighteth euery man commyng into this world. Christ therefore is the light illuminyng, and they the light illumined.
where christ alone is the true Light, which lights every man coming into this world. christ Therefore is the Light illumining, and they the Light illumined.
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And after a fewe wordes the same Authour.
And After a few words the same Author.
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Here it behoueth, sayeth he, to acknoweledge the twelue Apostles to be foundatiōs, yet called in the only foūdation Christ Iesu. Hereunto apperteineth also, that he hath not concealed the name of the Lambe.
Here it behooves, Saith he, to acknowledge the twelue Apostles to be foundations, yet called in the only Foundation christ Iesu. Hereunto appertaineth also, that he hath not concealed the name of the Lamb.
av pn31 vvz, vvz pns31, pc-acp vvi dt crd n2 pc-acp vbi n2, av vvn p-acp dt j n1 np1 np1 av vvz av, cst pns31 vhz xx vvn dt n1 pp-f dt n1.
(100) sermon (DIV2)
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The Apostles therfore be foundations, but in one foūdation Iesu Christ. And christ alone without the Apostles is rightly called the foundation:
The Apostles Therefore be foundations, but in one Foundation Iesu christ. And Christ alone without the Apostles is rightly called the Foundation:
dt n2 av vbi n2, cc-acp p-acp crd n1 np1 np1. cc np1 av-j p-acp dt n2 vbz av-jn vvn dt n1:
(100) sermon (DIV2)
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but the Apostles without Christ, could by no meanes be called the foundations of the churche.
but the Apostles without christ, could by no means be called the foundations of the Church.
cc-acp dt n2 p-acp np1, vmd p-acp dx n2 vbb vvn dt n2 pp-f dt n1.
(100) sermon (DIV2)
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These thinges Primasius. Which Aretas Bisshop of Cesaria declareth more briefly and playnely, and sayeth:
These things Primasius. Which Aretas Bishop of Caesarea Declareth more briefly and plainly, and Saith:
np1 n2 np1. r-crq np1 n1 pp-f np1 vvz av-dc av-j cc av-j, cc vvz:
(100) sermon (DIV2)
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they are in dede called foundations, for that thei haue layde the foundations of the christen faith:
they Are in deed called foundations, for that they have laid the foundations of the christian faith:
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and gates, for that by them that is to witte by their preachyng, there maye be founde nowe, that maye bring them to the christen fayth. Thus much he.
and gates, for that by them that is to wit by their preaching, there may be found now, that may bring them to the christian faith. Thus much he.
cc n2, c-acp cst p-acp pno32 cst vbz p-acp n1 p-acp po32 vvg, pc-acp vmb vbi vvn av, cst vmb vvi pno32 p-acp dt jp n1. av av-d pns31.
(100) sermon (DIV2)
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Doubtles the Apostle S. Paule in the .2. to the Ephes. calleth Christe the foundation of Apostles and Prophetes, whiche verely in preachyng they haue layde,
Doubtless the Apostle S. Paul in the.2. to the Ephesians calls Christ the Foundation of Apostles and prophets, which verily in preaching they have laid,
av-j dt n1 np1 np1 p-acp dt crd. p-acp dt np1 vvz np1 dt n1 pp-f n2 cc n2, r-crq av-j p-acp vvg pno32 vhb vvn,
(100) sermon (DIV2)
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and to the whiche they haue leaned, and by the which also they are saued. To him be glory.
and to the which they have leaned, and by the which also they Are saved. To him be glory.
cc p-acp dt r-crq pns32 vhb vvd, cc p-acp dt r-crq av pns32 vbr vvn. p-acp pno31 vbb n1.
(100) sermon (DIV2)
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¶ Yet agayne is described the seate of the euerlastyng countrie in heauen. The. XCiiij. Sermon.
¶ Yet again is described the seat of the everlasting country in heaven. The. XCiiij. Sermon.
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(101) sermon (DIV2)
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AND he that talked with me, had a golden reede to measure the citie with al, AND he that talked with me, had a golden reed to measure the City with all,
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(101) sermon (DIV2)
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and the gates therof, and ye walles thereof.
and the gates thereof, and you walls thereof.
cc dt n2 av, cc pn22 n2 av.
(101) sermon (DIV2)
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And ye citie was buylte foure square, & the length was as large as ye breadth of it.
And you City was buylte foure square, & the length was as large as you breadth of it.
cc pn22 n1 vbds vvn crd n-jn, cc dt n1 vbds a-acp j c-acp pn22 n1 pp-f pn31.
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And he measured the citie with the reede.xii. M. furlōgs and the length and breadth,
And he measured the City with the reed xii M. furlongs and the length and breadth,
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and height of it were equal.
and height of it were equal.
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(101) sermon (DIV2)
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And he measured the wall therof 144. cubites, after the measure of a manne which the angel had.
And he measured the wall thereof 144. cubits, After the measure of a man which the angel had.
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(101) sermon (DIV2)
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And the building of the walle of it was of Iaspar. And the citie was of pure gold, like vnto cleare glasse:
And the building of the wall of it was of Jasper. And the City was of pure gold, like unto clear glass:
cc dt n-vvg pp-f dt n1 pp-f pn31 vbds pp-f n1. cc dt n1 vbds pp-f j n1, av-j p-acp j n1:
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& the foūdations of the walles, & of the citie were garnished with al maner of pretious stones.
& the foundations of the walls, & of the City were garnished with all manner of precious stones.
cc dt n2 pp-f dt n2, cc pp-f dt n1 vbdr vvn p-acp d n1 pp-f j n2.
(101) sermon (DIV2)
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The first foundation was a Iaspar, the seconde a Saphyre, the third a Calcedony, the fourth a Smaragde, the.v. a Sardonix, the.vi. Sardeos, the.vii. a Chrysolite, the eight Berall, the.ix. a Topas, the.x. a Chrisoprasos, the.xi. a Iacincte, the twelft an Amatist.
The First Foundation was a Jasper, the seconde a Sapphire, the third a Calcedony, the fourth a Smaragd, the v a Sardonix, the vi Sardeos, the vii a chrysolite, the eight Berall, the ix a Topaz, the x a Chrisoprasos, the xi a Iacincte, the twelft an Amatist.
dt ord n1 vbds dt n1, dt ord dt n1, dt ord dt np1, dt ord dt vvi, dt ord dt np1, dt crd np1, dt crd dt n1, dt crd j, dt crd dt n1, dt crd pp-f np2, dt crd dt n1, dt ord dt n1.
(101) sermon (DIV2)
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And the twelue gates were twelue pearles, & euery gate was one pearle, and the strete of the citie was pure golde,
And the twelue gates were twelue Pearls, & every gate was one pearl, and the street of the City was pure gold,
cc dt crd n2 vbdr crd n2, cc d n1 vbds crd n1, cc dt n1 pp-f dt n1 vbds j n1,
(101) sermon (DIV2)
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All thinges are sayed for our comforte, and to the ende we should stoutely contemne this world,
All things Are said for our Comfort, and to the end we should stoutly contemn this world,
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& the pleasures thereof, & the furies of persecutours:
& the pleasures thereof, & the furies of persecutors:
cc dt n2 av, cc dt n2 pp-f n2:
(101) sermon (DIV2)
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& should alwayes desire so great, & the same euerlastyng good thinges promised vs, we haue hearde in the description,
& should always desire so great, & the same everlasting good things promised us, we have heard in the description,
cc vmd av vvi av j, cc dt d j j n2 vvd pno12, pns12 vhb vvn p-acp dt n1,
(101) sermon (DIV2)
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yea euen sene foure singular thinges of this heauenly citie as it were of a liuely picture, what a lighte it hath, what walles, what gates also, and foundations.
yea even seen foure singular things of this heavenly City as it were of a lively picture, what a Light it hath, what walls, what gates also, and foundations.
uh av-j vvn crd j n2 pp-f d j n1 c-acp pn31 vbdr pp-f dt j n1, r-crq dt n1 pn31 vhz, r-crq n2, r-crq n2 av, cc n2.
(101) sermon (DIV2)
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Now in the fifte place followeth, what is the widenes, receipte or largenes of this Citie. For hereof are cities commended.
Now in the Fifth place follows, what is the wideness, receipt or largeness of this city. For hereof Are cities commended.
av p-acp dt ord n1 vvz, r-crq vbz dt n1, n1 cc n1 pp-f d n1. p-acp av vbr n2 vvn.
(101) sermon (DIV2)
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And necessarie it is, that the greatest nombre of Citezens, should haue the largest or greatest Citie.
And necessary it is, that the greatest number of Citizens, should have the Largest or greatest city.
cc j pn31 vbz, cst dt js n1 pp-f n2, vmd vhi dt js cc js n1.
(101) sermon (DIV2)
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Therefore commeth forth a meater of this citie, an Angell sent to Iohn from heauen, holdyng in his hande a reede, that is a long polle or measuryng rod, not of wood, or leed, but of golde.
Therefore comes forth a meater of this City, an Angel sent to John from heaven, holding in his hand a reed, that is a long Poll or measuring rod, not of wood, or leed, but of gold.
av vvz av dt jc pp-f d n1, dt n1 vvd p-acp np1 p-acp n1, vvg p-acp po31 n1 dt n1, cst vbz dt j n1 cc vvg n1, xx pp-f n1, cc vvi, cc-acp pp-f n1.
(101) sermon (DIV2)
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And by the measuryng he would we shuld esteme the quantitie of the blessed seate.
And by the measuring he would we should esteem the quantity of the blessed seat.
cc p-acp dt n-vvg pns31 vmd pns12 vmd vvb dt n1 pp-f dt j-vvn n1.
(101) sermon (DIV2)
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In the meter therfore and in the measure we shall not nede to seke any greate misteries.
In the meeter Therefore and in the measure we shall not need to seek any great Mysteres.
p-acp dt jc av cc p-acp dt n1 pns12 vmb xx vvi pc-acp vvi d j n2.
(101) sermon (DIV2)
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For the eternall wisedome and prouidence of God hath prepared seates for his chosen:
For the Eternal Wisdom and providence of God hath prepared seats for his chosen:
p-acp dt j n1 cc n1 pp-f np1 vhz vvn n2 p-acp po31 j-vvn:
(101) sermon (DIV2)
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and that in a golden order, that is to witte most purified, which is signified by the g•lden reede or measure.
and that in a golden order, that is to wit most purified, which is signified by the g•lden reed or measure.
cc cst p-acp dt j n1, cst vbz p-acp n1 av-ds vvn, r-crq vbz vvn p-acp dt j n1 cc n1.
(101) sermon (DIV2)
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For the iudge in S. Matth. prouoketh the She•e to take the inheritaunce, prepared from the beginnyng of the world.
For the judge in S. Matthew provoketh the She•e to take the inheritance, prepared from the beginning of the world.
p-acp dt n1 p-acp fw-la np1 vvz dt n1 pc-acp vvi dt n1, vvn p-acp dt n-vvg pp-f dt n1.
(101) sermon (DIV2)
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He alone knoweth also, who be his.
He alone Knoweth also, who be his.
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(101) sermon (DIV2)
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The situation of the citie is declared, planted in a square, wherby is signified the strength and stablenes 〈 ◊ 〉 the blessed in heauen.
The situation of the City is declared, planted in a square, whereby is signified the strength and stableness 〈 ◊ 〉 the blessed in heaven.
dt n1 pp-f dt n1 vbz vvn, vvn p-acp dt n-jn, c-crq vbz vvn dt n1 cc n1 〈 sy 〉 dt j-vvn p-acp n1.
(101) sermon (DIV2)
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For the place is no balle, bowl••, or globe, rolling and easie to tourne. Nother nede we to doubte of •he certentie therof. For hope shameth no man:
For the place is no ball, bowl••, or Globe, rolling and easy to turn. Nother need we to doubt of •he certainty thereof. For hope shameth no man:
p-acp dt n1 vbz dx n1, n1, cc n1, vvg cc j pc-acp vvi. np1 n1 pns12 p-acp n1 pp-f j n1 av. p-acp n1 vvz dx n1:
(101) sermon (DIV2)
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•nd he that •eleueth in Christ, shal neuer be confounded. Moreouer the length, breadth and heigth of th•• citie are equal.
•nd he that •eleueth in christ, shall never be confounded. Moreover the length, breadth and heighth of th•• City Are equal.
vvb pns31 cst vvz p-acp np1, vmb av-x vbi vvn. av dt n1, n1 cc n1 pp-f n1 n1 vbr j-jn.
(101) sermon (DIV2)
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Euery side, in his squadre, hath twelue thousande furlonges, whiche make in al fourtie and eight thousande in the whole circuite.
Every side, in his squadre, hath twelue thousande furlongs, which make in all fourtie and eight thousande in the Whole circuit.
d n1, p-acp po31 n1, vhz crd crd n2, r-crq vvb p-acp d crd cc crd crd p-acp dt j-jn n1.
(101) sermon (DIV2)
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Touchyng the furlonge, what & how much it conteyneth, I see that learned menne varie.
Touching the furlong, what & how much it Containeth, I see that learned men vary.
vvg dt n1, r-crq cc c-crq av-d pn31 vvz, pns11 vvb cst j n2 vvi.
(101) sermon (DIV2)
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Plinie in the .2. boke the .23. chap. attributeth to a furlong an hondreth & .25. passes, that is to saye, sixe hondreth & .25. fote.Pliny in the.2. book the.23. chap. attributeth to a furlong an hondreth &.25. passes, that is to say, sixe hondreth &.25. foot.
np1 p-acp dt crd. n1 dt crd. n1 vvz p-acp dt n1 dt crd cc crd. vvz, cst vbz pc-acp vvi, crd crd cc crd. n1.
(101) sermon (DIV2)
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Yf ye nowe accompte these things, & diuide them into miles you shall ••nde that the citie is most ample and large.
If you now accompt these things, & divide them into miles you shall ••nde that the City is most ample and large.
cs pn22 av vvi d n2, cc vvi pno32 p-acp n2 pn22 vmb vvi cst dt n1 vbz av-ds j cc j.
(101) sermon (DIV2)
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There be some that reken it .150. Germane miles.
There be Some that reckon it.150. Germane miles.
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(101) sermon (DIV2)
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Hereby I suppose to be signified, that the place and space is great enough, what innumerable multitudes so euer of Angelles, of blessed spretes and men shal flitte into the blessed seate, and dwel therein.
Hereby I suppose to be signified, that the place and Molle is great enough, what innumerable Multitudes so ever of Angels, of blessed spretes and men shall flit into the blessed seat, and dwell therein.
av pns11 vvb pc-acp vbi vvn, cst dt n1 cc n1 vbz j av-d, r-crq j n2 av av pp-f n2, pp-f j-vvn n2 cc n2 vmb vvi p-acp dt j-vvn n1, cc vvi av.
(101) sermon (DIV2)
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As also the lorde in the Gospel sayde: In my fathers house are many mansiōs.
As also the lord in the Gospel said: In my Father's house Are many mansions.
p-acp av dt n1 p-acp dt n1 vvd: p-acp po11 ng1 n1 vbr d n2.
(101) sermon (DIV2)
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In the .30. chap. of Esaye about the ende is shewed, that there shal be space and place enough in helle also for the wicked.
In the.30. chap. of Isaiah about the end is showed, that there shall be Molle and place enough in hell also for the wicked.
p-acp dt crd. n1 pp-f np1 p-acp dt n1 vbz vvn, cst a-acp vmb vbi n1 cc n1 av-d p-acp n1 av p-acp dt j.
(101) sermon (DIV2)
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And the equalitie on euery side declareth, that men of people or nations shal haue no prerogatiue. And the equality on every side Declareth, that men of people or Nations shall have no prerogative.
cc dt n1 p-acp d n1 vvz, cst n2 pp-f n1 cc n2 vmb vhi dx n1.
(101) sermon (DIV2)
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For whether so euer thou be of the East, or of the Weste, whether thou be Greke or Barbarian,
For whither so ever thou be of the East, or of the West, whither thou be Greek or Barbarian,
p-acp cs av av pns21 vbi pp-f dt n1, cc pp-f dt n1, cs pns21 vbb njp cc j-jn,
(101) sermon (DIV2)
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so that thou be a faithfull, thou shalt be receyued of the Lord.
so that thou be a faithful, thou shalt be received of the Lord.
av cst pns21 vbb dt j, pns21 vm2 vbi vvn pp-f dt n1.
(101) sermon (DIV2)
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Moreouer in the gospel equalitie is declared, whilest the pēny is payed not only to him yt wrought in the Vineyarde al daye long,
Moreover in the gospel equality is declared, whilst the penny is paid not only to him that wrought in the Vineyard all day long,
av p-acp dt n1 n1 vbz vvn, cs dt n1 vbz vvn xx av-j p-acp pno31 pn31 vvd p-acp dt n1 d n1 av-j,
(101) sermon (DIV2)
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or half the daye, but vnto him also, which came into the Vineyarde in the euenyng.
or half the day, but unto him also, which Come into the Vineyard in the evening.
cc av-jn dt n1, cc-acp p-acp pno31 av, r-crq vvd p-acp dt n1 p-acp dt n1.
(101) sermon (DIV2)
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The height of the wall is doubtles vnmeasurable. Wherof we gather, that the blessednes is most sure: The height of the wall is doubtless unmeasurable. Whereof we gather, that the blessedness is most sure:
dt n1 pp-f dt n1 vbz av-j j. c-crq pns12 vvb, cst dt n1 vbz av-ds j:
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and that none can come into the same, but by the gates. For no manne can clime ouer such an height, no mā can scale those walles,
and that none can come into the same, but by the gates. For no man can climb over such an height, no man can scale those walls,
cc cst pix vmb vvi p-acp dt d, cc-acp p-acp dt n2. p-acp dx n1 vmb vvi p-acp d dt n1, dx n1 vmb vvi d n2,
(101) sermon (DIV2)
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whether he be enemie, that wold moleste thē: or hipocrite, which goeth aboute as it were by stelth to winne heauen.
whither he be enemy, that would molest them: or hypocrite, which Goes about as it were by stealth to win heaven.
cs pns31 vbb n1, cst vmd vvi pno32: cc n1, r-crq vvz p-acp c-acp pn31 vbdr p-acp n1 pc-acp vvi n1.
(101) sermon (DIV2)
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Where he sayeth, and he measured the walle thereof, an hondreth and .44. cubites, it cā not surely agree with the furlonges:
Where he Saith, and he measured the wall thereof, an hondreth and.44. cubits, it can not surely agree with the furlongs:
c-crq pns31 vvz, cc pns31 vvd dt n1 av, dt crd cc crd. n2, pn31 vmb xx av-j vvi p-acp dt n2:
(101) sermon (DIV2)
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therefore must we nedes vnderstand it of the thickenes of the walle. By the which agayne is figured the strēgth and securitie of the blessed. Therefore must we needs understand it of the thickness of the wall. By the which again is figured the strength and security of the blessed.
av vmb pns12 av vvb pn31 pp-f dt n1 pp-f dt n1. p-acp dt r-crq av vbz vvn dt n1 cc n1 pp-f dt j-vvn.
(101) sermon (DIV2)
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It is added, how the Aungel dyd mete with the measure of a man, which the Angel had:
It is added, how the Angel did meet with the measure of a man, which the Angel had:
pn31 vbz vvn, c-crq dt n1 vdd vvi p-acp dt n1 pp-f dt n1, r-crq dt n1 vhd:
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that is to saie, that the Angel measured the wonted cubites, and furlonges to men accustomed.
that is to say, that the Angel measured the wonted cubits, and furlongs to men accustomed.
cst vbz pc-acp vvi, cst dt n1 vvd dt j n2, cc n2 p-acp n2 vvn.
(101) sermon (DIV2)
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Wherefore this Angell had the same measure in this metyng, whiche is commonly vsed of men. Wherefore this Angel had the same measure in this meeting, which is commonly used of men.
c-crq d n1 vhd dt d n1 p-acp d n1, r-crq vbz av-j vvn pp-f n2.
(101) sermon (DIV2)
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For so would he signifie that the place of eternall felicitie should be determinate and certayne.
For so would he signify that the place of Eternal felicity should be determinate and certain.
p-acp av vmd pns31 vvi cst dt n1 pp-f j n1 vmd vbi j cc j.
(101) sermon (DIV2)
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For there shal be after the resurrection bodies true and determinate.
For there shall be After the resurrection bodies true and determinate.
p-acp a-acp vmb vbi p-acp dt n1 n2 j cc j.
(101) sermon (DIV2)
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Yf there be any other misterie herein, perauenture it is the same, which the Lord spake of in Luke, namely of the blesse of the faithfull in an other worlde:
If there be any other mystery herein, Peradventure it is the same, which the Lord spoke of in Lycia, namely of the bless of the faithful in an other world:
cs pc-acp vbb d j-jn n1 av, av pn31 vbz dt d, r-crq dt n1 vvd pp-f p-acp av, av pp-f dt n1 pp-f dt j p-acp dt j-jn n1:
(101) sermon (DIV2)
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they be egall with Angelles, and are the children of God, sins thei be the children of the resurrection.
they be equal with Angels, and Are the children of God, Sins they be the children of the resurrection.
pns32 vbb j-jn p-acp n2, cc vbr dt n2 pp-f np1, n2 pns32 vbb dt n2 pp-f dt n1.
(101) sermon (DIV2)
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Yf any man wil accompte these nombres more exactely, and shewe higher misteries, I will gladly geue place.
If any man will accompt these Numbers more exactly, and show higher Mysteres, I will gladly give place.
cs d n1 vmb vvi d n2 av-dc av-j, cc vvi jc n2, pns11 vmb av-j vvi n1.
(101) sermon (DIV2)
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I suppose here rather celestial thinges to be figured, than either Arithmetical nombres, or geometricall proportions to be taught.
I suppose Here rather celestial things to be figured, than either Arithmetical Numbers, or geometrical proportions to be taught.
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Neuerthelesse I can willingly graunt, that those artes helpe to the vnderstandyng of the Scriptures. In the sixte place he treateth of the matter of this heauēly Citie.
Nevertheless I can willingly grant, that those arts help to the understanding of the Scriptures. In the sixte place he Treateth of the matter of this heavenly city.
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For Cities are cōmended of the stuffe and matter.
For Cities Are commended of the stuff and matter.
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The sayeng of Cesar Augustus is well knowen, who is sayde to haue spoken of Rome: The saying of Cesar Augustus is well known, who is said to have spoken of Room:
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I foūde it of bricke, I leaue it of marble. And the cities buylded of stone, are iustely preferred to those that are of timber,
I found it of brick, I leave it of Marble. And the cities builded of stone, Are justly preferred to those that Are of timber,
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and suche as are buylte of free stone squared, to them that are made of rough stone.
and such as Are buylte of free stone squared, to them that Are made of rough stone.
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But what is the buildyng or matter of the citie celestiall? That same he declareth by fiue partes of membres.
But what is the building or matter of the City celestial? That same he Declareth by fiue parts of members.
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Firste the walles are of Iaspar. Let no man here forge to him self carnal thinges. The Iaspar is grene. First the walls Are of Jasper. Let no man Here forge to him self carnal things. The Jasper is green.
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The celestial Citie alwayes florisheth, God his protection neuer fayleth.
The celestial city always flourisheth, God his protection never Faileth.
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2. The citie it self, that is to say, the buildynges in the citie, the palaces and houses, are pure golde.2. The City it self, that is to say, the buildings in the City, the palaces and houses, Are pure gold.
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For al things be purefied in the eternall countrie. There is no vncleanes, no euil affectiōs, there shal be no trouble or payne.
For all things be purefied in the Eternal country. There is no uncleans, no evil affections, there shall be no trouble or pain.
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As the lord sayde also in the .19. chapt. of Matth. Disputyng agaynst the Sadduceis. Therfore like as golde is most tried and pure,
As the lord said also in the.19. Chapter. of Matthew Disputing against the Sadducees. Therefore like as gold is most tried and pure,
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so shal the celestial habitation be most cleane. Therfore must the bodies also that shal dwell in heauen be clarified or glorified.
so shall the celestial habitation be most clean. Therefore must the bodies also that shall dwell in heaven be clarified or glorified.
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He addeth, that this golde most pure is not glasse, but in brightnes doeth represent most pure and shinyng glasse.
He adds, that this gold most pure is not glass, but in brightness doth represent most pure and shining glass.
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For in heauen al thinges are clere. There we shal be sene face to face. There we shal moste perfitly know al thinges.
For in heaven all things Are clear. There we shall be seen face to face. There we shall most perfectly know all things.
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3. And first he sayeth generally that the foundatiōs of the citie, are beaultified with al maner of precious stones: 3. And First he Saith generally that the foundations of the City, Are beaultified with all manner of precious stones:
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after particularly he reciteth by name the stones yt are most excellent. Doubtles nothing is more preciouse, nothing more excellent, than Christ the foundatiō of our saluatiō,
After particularly he reciteth by name the stones that Are most excellent. Doubtless nothing is more precious, nothing more excellent, than christ the Foundation of our salvation,
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than thapostolical doctrine, wherby we are induced to ye knowledge of Christ & of our saluatiō.
than thapostolical Doctrine, whereby we Are induced to you knowledge of christ & of our salvation.
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And he setteth in order.xii. stones, to thintent we shuld vnderstand, that there is not one precious stone alone placed for the foūdatiō,
And he sets in order xii stones, to intent we should understand, that there is not one precious stone alone placed for the Foundation,
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but a rowe of one sorte in such a lēgth, as the side is square, & so cōsequently likewise in al partes of the squadre.
but a row of one sort in such a length, as the side is square, & so consequently likewise in all parts of the squadre.
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For the first order therfore is placed a Iaspar stone, that is to saye, in the first place of the foūdatiō Iaspar stones are set in their ranke:
For the First order Therefore is placed a Jasper stone, that is to say, in the First place of the Foundation Jasper stones Are Set in their rank:
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agayne in the next rowe vpon the Iaspars are laide Saphyres, through out ye whole space, in such length as the foundation was,
again in the next row upon the Iaspars Are laid Sapphires, through out you Whole Molle, in such length as the Foundation was,
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& so consequētly the other stones were couched and layde in order.
& so consequently the other stones were couched and laid in order.
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By all the which is signified, that the foundation of our saluatiō is both most excellēt and sure.
By all the which is signified, that the Foundation of our salvation is both most excellent and sure.
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Which we ought of right to set more bie, thā by the price of al the Iewelles in the earth.
Which we ought of right to Set more bye, than by the price of all the Jewels in the earth.
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And there are founde men godly & beneficiall, which bestowyng, or sellyng these earthly Iewelles, according to the Apostles doctrine in the .1. to Timo. the .6. prepare for themselues a good foundation in an other world.
And there Are found men godly & beneficial, which bestowing, or selling these earthly Jewels, according to the Apostles Doctrine in the.1. to Timothy the.6. prepare for themselves a good Foundation in an other world.
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There are foūde fooles, which are ouer much in loue with Iewelles, & many times in stead of precious stones that coste very much beyng polished, thei bie glasse.
There Are found Fools, which Are over much in love with Jewels, & many times in stead of precious stones that cost very much being polished, they bye glass.
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Ful worthie doubtles to be deceaued.
Full worthy doubtless to be deceived.
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Verely precious stones haue their vse & vertues, nother were thei made of God in vaine.
Verily precious stones have their use & Virtues, neither were they made of God in vain.
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But we must alwayes remembre that saying of the wise man: al thinges are not mete for al men.
But we must always Remember that saying of the wise man: all things Are not meet for all men.
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4 By the register of preciouse stones he semeth to haue alluded to the precious stones that were set in the attire of the high bishop, in the .28. of Exod. Nother doubte I, that S. Iohn toke these things partely out of the .54. of Esaye, which place S. Hierome expoūding, sendeth thē that desire to knowe more of stones to Epiphanius, & to the .37. boke of the Natur. Hist. of Plinie. Aretas in his commentaries, applieth the twelue precious stones to the .12. Apostles of Christ. 4 By the register of precious stones he Seemeth to have alluded to the precious stones that were Set in the attire of the high bishop, in the.28. of Exod Nother doubt I, that S. John took these things partly out of the.54. of Isaiah, which place S. Jerome expounding, sends them that desire to know more of stones to Epiphanius, & to the.37. book of the Nature Hist. of Pliny. Aretas in his commentaries, Applieth the twelue precious stones to the.12. Apostles of christ.
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There remaine moreouer the writynges of Bede vpon this place:
There remain moreover the writings of Bede upon this place:
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out of whō toke Thomas of Aquine such things as he hath in his cōmentaries vpon the Apocalipse.
out of whom took Thomas of Aquinas such things as he hath in his commentaries upon the Apocalypse.
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I see not howe I can with any great fruicte tary longer in this treatise. Wherfore I referre the curiouse reader to these Authours:
I see not how I can with any great fruit tarry longer in this treatise. Wherefore I refer the curious reader to these Authors:
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it is enough for me to haue shewed, that by these costely Iewelles is signified the excellencie of the foundation of our helth and saluation.
it is enough for me to have showed, that by these costly Jewels is signified the excellency of the Foundation of our health and salvation.
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Morouer in the fourth place is declared the matter of the gates. They were of one whole pearle euery of them, whereof the price is excedyng greate. Moreover in the fourth place is declared the matter of the gates. They were of one Whole pearl every of them, whereof the price is exceeding great.
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The gate of heauen is Christ, and the porters of heauen are Apostles as is declared before.
The gate of heaven is christ, and the porters of heaven Are Apostles as is declared before.
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Therfore are the gates most preciouse and most strong.
Therefore Are the gates most precious and most strong.
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In the .13. chap. of S. Mathewes gospel, Christ himself and the saluation that is of him, are compared to a Pearle, which the marchaūt selling al that he hath, byeth for himselfe, thinking himselfe rich enough,
In the.13. chap. of S. Matthew gospel, christ himself and the salvation that is of him, Are compared to a Pearl, which the merchant selling all that he hath, buyeth for himself, thinking himself rich enough,
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yf he may haue this Pearle. 5. In the fift place is also described the Strete, what it is.
if he may have this Pearl. 5. In the fift place is also described the Street, what it is.
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In the Cities here in Earth, the stretes are many times myrie, though otherwyse the cities be neuer so famouse & noble. In the Cities Here in Earth, the streets Are many times miry, though otherwise the cities be never so famous & noble.
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Where they be notable, they are paued with stone or bricke: but the Strete of our Citie, is paued with golde both cleane and bright.
Where they be notable, they Are paved with stone or brick: but the Street of our city, is paved with gold both clean and bright.
c-crq pns32 vbb j, pns32 vbr vvn p-acp n1 cc n1: cc-acp dt n1 pp-f po12 n1, vbz vvn p-acp n1 d j cc j.
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For in heauen is founde no noysomenes, no obscure darkenes. All these thinges doubtles are spoken moste beaultifully:
For in heaven is found no noysomenes, no Obscure darkness. All these things doubtless Are spoken most beaultifully:
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but yet must far greater thinges be vnderstand and imagined:
but yet must Far greater things be understand and imagined:
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and we muste indeuour with all our myght, that the thinge which the tung of man can not vtter,
and we must endeavour with all our might, that the thing which the tongue of man can not utter,
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nor our mynde here for the greatnes & excellencie conceaue, we may at the length beholde the same in Heauen presentlie,
nor our mind Here for the greatness & excellency conceive, we may At the length behold the same in Heaven presently,
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and may experience the same in those our glorified bodies, throughe Iesus Christe our Lorde.
and may experience the same in those our glorified bodies, through Iesus Christ our Lord.
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¶ Furthermore yet is described the euerlasting countrie in Heauen. The.xcv. Sermon. AND I sawe no temple therin.
¶ Furthermore yet is described the everlasting country in Heaven. The xcv Sermon. AND I saw no temple therein.
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For the Lorde God almightie and the lambe is the temple of it, and the Citie hath no nede of the Sunne,
For the Lord God almighty and the lamb is the temple of it, and the city hath no need of the Sun,
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nother of the Moone, to lightē it. For the brightnes of God doth lighten it, and the lambe is the light therof.
neither of the Moon, to lighten it. For the brightness of God does lighten it, and the lamb is the Light thereof.
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And the people which are saued, shal walke in ye light of it: & the kinges of the earth shal bring their glory & honour vnto it.
And the people which Are saved, shall walk in you Light of it: & the Kings of the earth shall bring their glory & honour unto it.
cc dt n1 r-crq vbr vvn, vmb vvi p-acp pn22 n1 pp-f pn31: cc dt n2 pp-f dt n1 vmb vvi po32 n1 cc n1 p-acp pn31.
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And the gates thereof shall not be shut by day. For there shal be no night there.
And the gates thereof shall not be shut by day. For there shall be no night there.
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And they shal bring the glory & honour of ye Gētiles to it. And there shal enter into it none vncle an thing, nother what soeuer worketh abomination, or maketh lyes:
And they shall bring the glory & honour of the Gentiles to it. And there shall enter into it none uncle an thing, neither what soever works abomination, or makes lies:
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but they which are written in the lambes boke of life. but they which Are written in the Lambs book of life.
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The Aposte procedeth in the descriptiō of the diuine or celestiall Citie, to comfort and kepe the faithful in all temptations and afflictions.
The Apost Proceedeth in the description of the divine or celestial city, to Comfort and keep the faithful in all temptations and afflictions.
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Therfore in the seuenth place he discourseth of the temple. For in famouse Cities ther is no smal cōsideration and prayse of churches.
Therefore in the Seventh place he discourseth of the temple. For in famous Cities there is no small consideration and praise of Churches.
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This is manifeste by all writers of stories places and times. What temple is than in heauen? none at all.
This is manifest by all writers of stories places and times. What temple is than in heaven? none At all.
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For S. Iohn: and I sawe, saith he, in the citie of God no temple.
For S. John: and I saw, Says he, in the City of God no temple.
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They see the Riuer on eyther side, and the same runnyng out of the Sanctuarie, or seate of God.
They see the River on either side, and the same running out of the Sanctuary, or seat of God.
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This place repugneth not with those thinges which are in the .11. and .15. chapters of the temple in Heauen.
This place repugneth not with those things which Are in the.11. and.15. Chapters of the temple in Heaven.
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For the temple is there exhibited in a figure and vision, not that there is in dede any temple in Heauen:
For the temple is there exhibited in a figure and vision, not that there is in deed any temple in Heaven:
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but that thus mighte be signified Gods iustice and certayne saluation promised in the Scriptures, lyke as we haue in those places declared.
but that thus might be signified God's Justice and certain salvation promised in the Scriptures, like as we have in those places declared.
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And what is the cause, that there appeareth no temple in heauen? The diuine reuelation aunswereth: And what is the cause, that there appears no temple in heaven? The divine Revelation Answers:
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for ye Lord God almightie, and the lambe is the temple in that our heauenly coūtrie.
for you Lord God almighty, and the lamb is the temple in that our heavenly country.
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The vse of temples is this.
The use of Temples is this.
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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.
The Lord First instituting the tabernacle, After the temple, would have it testified that he will be present in the mids of his people, a father, Lord, and defender.
dt n1 ord vvg dt n1, p-acp dt n1, vmd vhi pn31 vvn cst pns31 vmb vbi j p-acp dt n2-jn pp-f po31 n1, dt n1, n1, cc n1.
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And therfore ar thei saied in the scriptures to come vnto the Lord, which came either to the tabernacle or temple of the Lord.
And Therefore Are they said in the Scriptures to come unto the Lord, which Come either to the tabernacle or temple of the Lord.
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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.
The temple moreover was erected for preaching and prayer and the external service of God, for receiving of the Sacraments, or offering up of Sacrifices.
dt n1 av vbds vvn p-acp vvg cc n1 cc dt j n1 pp-f np1, p-acp vvg pp-f dt n2, cc vvg a-acp pp-f n2.
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But the Saincts in the heauēly coūtrie haue no nede of all these things. Therfore thei nede no tēple.
But the Saints in the heavenly country have no need of all these things. Therefore they need no temple.
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Therfore is no temple sene in heauen.
Therefore is no temple seen in heaven.
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For the Lord god nowe sheweth himself to them to be inioyed of ye same, the saincts ar now wt him,
For the Lord god now shows himself to them to be enjoyed of you same, the Saints Are now with him,
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wherfore thei nede no tokē of his presēce.
Wherefore they need no token of his presence.
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We ar taught by doctrine what God is, & what is his wil, and yt we be saued by ye lambe:
We Are taught by Doctrine what God is, & what is his will, and that we be saved by you lamb:
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but now that we se god himselfe face to face, and yt saluatiō is cōmen by the lambe of God, what nedeth there a temple in heauen? By praier we require life and ioyes euerlasting:
but now that we see god himself face to face, and that salvation is come by the lamb of God, what needeth there a temple in heaven? By prayer we require life and Joys everlasting:
cc-acp av cst pns12 vvb n1 px31 vvi p-acp n1, cc pn31 n1 vbz j p-acp dt n1 pp-f np1, r-crq vvz a-acp dt n1 p-acp n1? p-acp n1 pns12 vvb n1 cc n2 j:
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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.
now since these Are happened to the elect what needeth any house of prayer? The Saints now without any temple, offer up Eternal praises unto God.
av c-acp d vbr vvn p-acp dt vvi r-crq vvz d n1 pp-f n1? dt n2 av p-acp d n1, vvb a-acp j n2 p-acp np1.
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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.
And sing that Sacrifices and Sacraments have no further place in the everlasting country, I see not why there should be any temple in Heaven.
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We rest, and kepe in Heauen, an euerlasting Sabboth.
We rest, and keep in Heaven, an everlasting Sabbath.
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This place moreouer proueth, that Christ is very God, coequall with the father, as to whome he is ioyned inseperablie in all glory.
This place moreover Proves, that christ is very God, coequal with the father, as to whom he is joined inseparably in all glory.
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Nother is the Holy ghoste seperated from the father and the sonne, which els where is saide to dwell in vs:
Nother is the Holy ghost separated from the father and the son, which Else where is said to dwell in us:
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But what is their state and inhiritaunce? Thei shal walke in the light of God the father & the lambe:
But what is their state and inhiritaunce? They shall walk in the Light of God the father & the lamb:
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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, and that not without great cause:
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 repeated of the Light celestial, and that not without great cause:
p-acp dt r-crq n1, pns12 vbr vvn dt n2 d pp-f np1 cc pp-f dt j n1, pp-f dt n1, p-acp dt ord p-acp dt np1. dt crd. cc dt ord np1 crd dt crd n1 pp-f d n1 vbz vvn pp-f dt vvi j, cc cst xx p-acp j n1:
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yea and the same light is agayne cōmended in the .22. chap. For in buildinges there is nothing more excellent than light.
yea and the same Light is again commended in the.22. chap. For in buildings there is nothing more excellent than Light.
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Otherwise without light, all things are blynde. Furthermore he sayeth not, that the Sunne and Moone shulde be nomore:
Otherwise without Light, all things Are blind. Furthermore he Saith not, that the Sun and Moon should be No more:
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but that the Citie of God shoulde not nede those lightes. He sheweth the reason: for the glory of God hath lightned it.
but that the city of God should not need those lights. He shows the reason: for the glory of God hath lightened it.
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And the glory of God, is the diuine, celestial, and vnspeakable brightnes of his vnapprochable light, which he inhabiteth,
And the glory of God, is the divine, celestial, and unspeakable brightness of his unapproachable Light, which he Inhabiteth,
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and according to his good pleasure, cōmunicateth to the chosen.
and according to his good pleasure, Communicateth to the chosen.
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The Lorde Christe (which here is called the lambe, for the misterie of redemption) illumineth the blessed.
The Lord Christ (which Here is called the lamb, for the mystery of redemption) illumines the blessed.
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For by him we ar clarified, and inioy that eternall, moste beaultifull, and celestial light.
For by him we Are clarified, and enjoy that Eternal, most beaultifull, and celestial Light.
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S. Ihon hath borowed this place out of the .60. chap. of Esay, where we read:S. John hath borrowed this place out of the.60. chap. of Isaiah, where we read:
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The Sunne shall not be there, for the lighte of the daie. And the brigtnesse of the Moone shall not shyne there:
The Sun shall not be there, for the Light of the day. And the brigtnesse of the Moon shall not shine there:
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but the Lord shall be to the thee a perpetuall light, and thy God (shall be) thy brightnes.
but the Lord shall be to the thee a perpetual Light, and thy God (shall be) thy brightness.
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Furthermore the seates of the blessed, are thoughte to be fixed aboue the Sphere of the Sunne and Moone,
Furthermore the seats of the blessed, Are Thought to be fixed above the Sphere of the Sun and Moon,
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and also the brightnes of Saincts to excell farre the light of the Sunne and starres.
and also the brightness of Saints to excel Far the Light of the Sun and Stars.
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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,
The same hath Isaiah testified also in the.24. and.30. chap. To God almighty and Light Eternal, be praise and thanks giving, which hath prepared so great things for us,
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and geueth vs giftes such as no tung can exprsse.
and Giveth us Gifts such as no tongue can exprsse.
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He sheweth in places mo than one, who are partakers of that light, or who be Citizens of this celestiall citie,
He shows in places more than one, who Are partakers of that Light, or who be Citizens of this celestial City,
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and what is the state of the Citizens. All nations & people saued, are citizens of the eternal coūtrie.
and what is the state of the Citizens. All Nations & people saved, Are Citizens of the Eternal country.
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Here ar two things to be noted. First, that ye gentiles are made inheritours of glory, and that without any choise.
Here Are two things to be noted. First, that the Gentiles Are made inheritors of glory, and that without any choice.
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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:
For Here excels not the Iewe, nor the Greek, neither Roman, nor Barbarian. Again yet not all without respect, and confusely obtain everlasting Light, but the saved only:
p-acp av vvz xx dt np1, ccx dt jp, av-dx jp, ccx j-jn. av av xx d p-acp n1, cc av-j vvi j n1, cc-acp dt vvn av-j:
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that is to sai, whom Christ hath saued and redemed from sin, the Deuil, Antichrist, and from the curse and the world.
that is to sai, whom christ hath saved and redeemed from since, the devil, Antichrist, and from the curse and the world.
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that is to say, they shall haue the fruition of the light and of God himselfe, to their ioiful swetnes and fill.
that is to say, they shall have the fruition of the Light and of God himself, to their joiful sweetness and fill.
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For it is a figuratiue speach, to walke in the light, for that which is, to inioy light.
For it is a figurative speech, to walk in the Light, for that which is, to enjoy Light.
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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:
Verily in the.88. Psalm is read with a figure not much unlike: Lord they shall walk in the Light of thy countenance. And again:
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Thou shalt make knowen vnto me the fote path of lyfe, the fulfilling of ioyes is in thy sight,
Thou shalt make known unto me the foot path of life, the fulfilling of Joys is in thy sighed,
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& gladnes in thy right hand for euermore But especially the places in heauen, and in that Palace diuine, are for Kings.
& gladness in thy right hand for evermore But especially the places in heaven, and in that Palace divine, Are for Kings.
cc n1 p-acp po21 j-jn n1 p-acp av cc-acp av-j dt n2 p-acp n1, cc p-acp d n1 j-jn, vbr p-acp n2.
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Kinges ar gouernours, and captaines of the people, as they be, which are called Kynges and Princes, gouernours, Magistrates, rulers aswel of the politique,
Kings Are Governors, and Captains of the people, as they be, which Are called Kings and Princes, Governors, Magistrates, Rulers aswell of the politic,
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as ecclsiasticall gouernement, Doctours, maisters, teachers, Artificers, and Parentes.
as ecclsiasticall government, Doctors, masters, Teachers, Artificers, and Parents.
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For their dutie is, vertuouslye to gouerne their subiectes, scollers, or childrē, to kepe them vnder awe or discipline, to chastise,
For their duty is, virtuously to govern their Subjects, Scholars, or children, to keep them under awe or discipline, to chastise,
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and directe them to the dueties of life and all godlines. This yf they do, they shall haue a worthie place prepared in Heauen.
and Direct them to the duties of life and all godliness. This if they do, they shall have a worthy place prepared in Heaven.
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For Daniell saieth also in the .12. chapter. But the teachers shall shine as the brightnes of the firmamēt:
For Daniell Saith also in the.12. chapter. But the Teachers shall shine as the brightness of the firmament:
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and they that bring many to righteousnes, as the starres euerlastingly.
and they that bring many to righteousness, as the Stars everlastingly.
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O therefore, O happie are you, yf ye bringe many to execute the office of righteousnes.
O Therefore, Oh happy Are you, if you bring many to execute the office of righteousness.
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But wo be to you Princes, and teachers, and maisters, and Parentes, yf herein you be negligent.
But woe be to you Princes, and Teachers, and masters, and Parents, if herein you be negligent.
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There is prepared for you in hell a place moste horrible and myserable, as also Ezechiell hath testified.
There is prepared for you in hell a place most horrible and miserable, as also Ezekiel hath testified.
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But yf Kynges haue their place, and the same right honourable, in Heauen, wherefore do the Anabiptistes teache,
But if Kings have their place, and the same right honourable, in Heaven, Wherefore do the Anabiptistes teach,
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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,
nay why do they lie, that a Christian can not execute the office of a Magistrate? For Here Are Kings mentioned to be in heaven, not only as men,
uh-x q-crq vdb pns32 vvi, cst dt njp vmb xx vvi dt n1 pp-f dt n1? p-acp av vbr n2 vvn pc-acp vbi p-acp n1, xx av-j c-acp n2,
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but as thei were kinges, that is, as they were good kynges, and executed their office duely,
but as they were Kings, that is, as they were good Kings, and executed their office duly,
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and not forsaking their place, haue liued a priuate life. For it followeth, they shall brynge their glory and honour vnto it.
and not forsaking their place, have lived a private life. For it follows, they shall bring their glory and honour unto it.
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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:
And what is that glory, and what is the honour? it follows again: and they shall bring the glory and honour of Nations into it:
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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,
that is to say, they shall bring into heaven with them, the very Nations, their people and Subjects, whom they have helped in true godliness and salvation, in teaching, correcting, defending, alluring or drawing, etc. And these be their glory and honour,
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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:
Saith, for we be your glory, as you shall be ours also in the day of our Lord Iesu. And again in the.1. to the Thess the.2. Chapter. the same Apostle Saith:
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for what is our hope, ioye, or crowne of reioycyng:
for what is our hope, joy, or crown of rejoicing:
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are not you, in the sight of our Lorde Iesu Christe, at his commyng? for you are our glory and ioye.
Are not you, in the sighed of our Lord Iesu Christ, At his coming? for you Are our glory and joy.
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Ful wel therefore sayeth Aquinas: S. Iohn speaketh after the maner of cōquerours, which bryng their spoyles into Cities.
Full well Therefore Saith Aquinas: S. John speaks After the manner of conquerors, which bring their spoils into Cities.
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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.
Therefore he feigneth that Princes, Preachers, and Parents bring with them into heaven such as they have won, which to them shall be an honour and glory.
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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.
These things always let us think upon, and do our duty enjoined us of God, which we perceive in the everlasting country to have so great reward.
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For it shal be the greatest glory that maye be, to stande with so many wonne in the presence of the eternal God, Lābe, and al sainctes.
For it shall be the greatest glory that may be, to stand with so many won in the presence of the Eternal God, Lamb, and all Saints.
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Contrarywise the greatest shame to stande with so great a multitude of men lost, and that loste through our faulte and negligence.
Contrariwise the greatest shame to stand with so great a multitude of men lost, and that lost through our fault and negligence.
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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.
Reade what things Are written in the.1. Chapter. of the book of Wisdom, etc. In the tenth place follows the custody of the gates celestial.
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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. Certainly in great Cities there is great and diligent watching and wardynge & heed taken to the gates, that they be shut and opened in dew time and season.
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But in heauē 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 heaven there shall need no such carefulness. The reason is. The gates Are not wont to be shut in the day, but At night.
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But in the euerlastyng countrie there is no night, therfore are the gates neuer shutte. There is doubtles no night, but continual day.
But in the everlasting country there is no night, Therefore Are the gates never shut. There is doubtless no night, but continual day.
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There is no treason, no Ambusshes or wayte laide, no perils or daungers: all thing, in generall are safe, peaceable, quiet, sicker and sure.
There is no treason, no Ambushes or wait laid, no perils or dangers: all thing, in general Are safe, peaceable, quiet, sicker and sure.
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The same thinges are red also in Esaye, but some thing in a diuerse sense.
The same things Are read also in Isaiah, but Some thing in a diverse sense.
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Aretas: here is a double vnderstandyng, sayeth he, for eyther he meaneth that there shal be peace and securitie,Aretas: Here is a double understanding, Saith he, for either he means that there shall be peace and security,
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and that so great, that it shall not nede to kepe the citie by shuttyng of the gates.
and that so great, that it shall not need to keep the City by shutting of the gates.
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Or els that there also the godly gates of the Apostolicall doctrine are open for all men,
Or Else that there also the godly gates of the Apostolical Doctrine Are open for all men,
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vnto their learnyng, which haue more perfection, &c. Certenly they shal nede no teachers nor guides, which see al misteries now presently,
unto their learning, which have more perfection, etc. Certainly they shall need no Teachers nor guides, which see all Mysteres now presently,
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& are brought into heauen it self.
& Are brought into heaven it self.
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and his seruauntes shall serue him. And they shal see his face, and his name shal be in their foreheades.
and his Servants shall serve him. And they shall see his face, and his name shall be in their foreheads.
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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 especially cleans in Cities is highly commended, if there show or appear nothing that offends the sight, hearing and smelling, which is loathsome to look upon, and to be abhorred.
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And in priuate houses the chiefe prayse is, yf all thinges shyne, and stande euery thing in order,
And in private houses the chief praise is, if all things shine, and stand every thing in order,
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and lie not scattered and stinke.
and lie not scattered and stink.
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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.
Now Therefore in the Eleventh place he shows, that there shall be nothing in heaven, that may offend, that is to say, which shall not be pleasant and delectable most clean and nete, absolute and complete.
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The same place also muste be referred to the personnes. For it followeth: saue they that are written in the lambes boke of life.
The same place also must be referred to the personnes. For it follows: save they that Are written in the Lambs book of life.
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We vnderstande therfore, how into the kingdome of heauē shal not enter whoremongers, Idolaters, liars, deceauers,
We understand Therefore, how into the Kingdom of heaven shall not enter whoremongers, Idolaters, liars, deceivers,
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& what so euer is vncleane, and not purged with the bloud of the sonne of God through fayth.
& what so ever is unclean, and not purged with the blood of the son of God through faith.
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This same the Apostle affirmeth in the .1. to the Corint. the .5. and .6. chapt.
This same the Apostle Affirmeth in the.1. to the Corinth. the.5. and.6. Chapter.
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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:
and to the Ephesians the.5. Chapter. David also demandeth: Lord who shall dwell in thy tabernucle, or who shall rest in thy holy hill. And Answers incontinently:
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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.
he that walks without spot, and works righteousness, and that which ensueth in the.15. Psalm. Finally Here shall be fulfilled such things as Are written in the.23. Chapter.
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of Deuter. Touching thē which are prohibited to enter into the church.
of Deuter Touching them which Are prohibited to enter into the Church.
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Wherfore this place hath a secret doctrine and priuie admonishment, instructyng vs, that if we wil,
Wherefore this place hath a secret Doctrine and privy admonishment, instructing us, that if we will,
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or couet to be heyres of the euerlasting coūtrie, we should al applie our selues whilest we liue here in Earth, to rightuousenes and Innocencie.
or covet to be Heirs of the everlasting country, we should all apply our selves whilst we live Here in Earth, to rightuousenes and Innocence.
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For it shal followe in the .22. chapt.
For it shall follow in the.22. Chapter.
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For without are dogges and inchaunters and whoremongers: &c. The Lord bryng vs by the waye of rightuousenes vnto life euerlastyng.
For without Are Dogs and enchanters and whoremongers: etc. The Lord bring us by the Way of rightuousenes unto life everlasting.
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¶ He continueth yet in describyng the blessed seates. The.xcvi. Sermon.
¶ He Continueth yet in describing the blessed seats. The xcvi Sermon.
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AND he shewed me a pure riuer of water of life, cleare as Chrystall, The.22. chapt. AND he showed me a pure river of water of life, clear as Crystal, The.22. Chapter.
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proceding out of the seate of God, and of the Lambe.
proceeding out of the seat of God, and of the Lamb.
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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:
In the mids of the street of it, & of either side of the river was there wood of life, which bore twelue manner of fruits, & gave fruit every Monn:
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& the leaues of the wood serued to heale the people withal.
& the leaves of the wood served to heal the people withal.
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And ther shal be nomore curse, but the seate of God and the lambe shal be in it,
And there shall be No more curse, but the seat of God and the lamb shall be in it,
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In the twelfth place is described of Iohn the pleasauntnes, trymnes, the plentuousenes and aboūdance of foode in the Citie of God.
In the twelfth place is described of John the pleasantness, trymnes, the plentuousenes and abundance of food in the city of God.
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Riuers make cities pleasaunt and delectable.
rivers make cities pleasant and delectable.
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Without fountaynes, sprynges and holesome waters cities decaye, and are scarsely worthy the names of Cities.
Without fountains, springs and wholesome waters cities decay, and Are scarcely worthy the names of Cities.
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But in case they waunte victualles, they are wholy loste. Therefore this our heauēly Citie excelleth, and is most noble in al these thinges:
But in case they waunte victuals, they Are wholly lost. Therefore this our heavenly city excels, and is most noble in all these things:
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nother hath it vitayle only, but geueth the same vnto vs with greate pleasure, and finesse moste pleasaunt.
neither hath it vitayle only, but Giveth the same unto us with great pleasure, and finesse most pleasant.
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For trees in this Citie doe not only beare fruicte, but geue also a pleasaūtnes vnspeakable & inestimable.
For trees in this city do not only bear fruit, but give also a pleasantness unspeakable & inestimable.
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The riuer moreouer runneth through the middes of the stretes:
The river moreover Runneth through the mids of the streets:
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on the bankes of eyther side are trees moste beautiful to beholde, bearing the fruictes of life.
on the banks of either side Are trees most beautiful to behold, bearing the fruits of life.
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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.
And as I have many times in this description intimated, so I repete now the same again that those things Are not to be understand After the Letter as the Millennials take them.
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For the Lord talketh with vs and euen lispeth, to the ende we might after the imbecillitie of our witte cōceaue these thinges.
For the Lord talketh with us and even lispeth, to the end we might After the imbecility of our wit conceive these things.
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Yf any shuld wisshe for earthly things, I wene he could couet no greater thinges, thā be here described.
If any should wish for earthly things, I wene he could covet no greater things, than be Here described.
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We shall thinke therefore, if the Lorde coulde geue these earthly thinges, yf he woulde,
We shall think Therefore, if the Lord could give these earthly things, if he would,
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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.
why can he not give greater to the Souls of the godly and bodies glorified? yea the Lord will that being withdrawn from the contemplation of earthly things, we should look altogether for celestial and divine, worthy of blessed Souls and bodies clarified.
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Whiche verely howe greate, and what they shall be, no tunge of manne can expresse to vs, be it neuer so eloquente.
Which verily how great, and what they shall be, no tongue of man can express to us, be it never so eloquent.
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For the Lord hath prepared greater thinges for his seruauntes, than here we can comprehende.
For the Lord hath prepared greater things for his Servants, than Here we can comprehend.
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Therefore he bringeth forth here matter• moste ample, that after a certen maner we mightie conceaue heauenly thinges muche more excellent than they be.
Therefore he brings forth Here matter• most ample, that After a certain manner we mighty conceive heavenly things much more excellent than they be.
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Therfore the sense and meanyng of all those thinges, whiche are spoken here of the riuer of life,
Therefore the sense and meaning of all those things, which Are spoken Here of the river of life,
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and wood of life, by an amplification right excellent, is none other, but that the blessed in the heauenly countrie shall be quickened of God,
and wood of life, by an amplification right excellent, is none other, but that the blessed in the heavenly country shall be quickened of God,
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and preserued in that happie life with highe delectation for euermore.
and preserved in that happy life with high delectation for evermore.
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And there is no doubte, but ye S. Iohn hath borrowed these thinges, as he doeth all the reste, (sins he is the expositour of the Prophetes) out of the Scriptures.
And there is no doubt, but you S. John hath borrowed these things, as he doth all the rest, (Sins he is the expositor of the prophets) out of the Scriptures.
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And therefore hath he alluded to Paradise, whose description set forth in the seconde of Genesis, doeth with this description of Heauen very well agree.
And Therefore hath he alluded to Paradise, whose description Set forth in the seconde of Genesis, doth with this description of Heaven very well agree.
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For there springeth also a riuer in Paradise, whiche immediately is diuided into foure heades and watereth the garden of pleasure moste pleasauntly.
For there springs also a river in Paradise, which immediately is divided into foure Heads and Waters the garden of pleasure most pleasantly.
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In the same Paradise is the wood, that is the tree of life, bryngyng forth liuely fruicte to the eaters: In the same Paradise is the wood, that is the tree of life, bringing forth lively fruit to the eaters:
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as it is expounded of S. Austen in the .13. booke De ciuitate dei. The .20. chapter.
as it is expounded of S. Austen in the.13. book De ciuitate dei. The.20. chapter.
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But for the sinne of our firste parente we were caste out of that Paradise:
But for the sin of our First parent we were cast out of that Paradise:
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and Christe is come, to the ende he mighte brynge vs agayne into Paradise, that is to saye into high felicitie.
and Christ is come, to the end he might bring us again into Paradise, that is to say into high felicity.
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Now therefore that trewe paradise, prepared for vs of Christe, is shewed in heauen, and is here described, into this Paradise entred the Lorde after death,
Now Therefore that true paradise, prepared for us of Christ, is showed in heaven, and is Here described, into this Paradise entered the Lord After death,
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and brought with him into the same also the faythfull thiefe, to whome he sayed: verely I saye vnto thee, this daye shalte thou be with me in paradise.
and brought with him into the same also the faithful thief, to whom he said: verily I say unto thee, this day shalt thou be with me in paradise.
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Therefore ought we not here to forge to our selues the gardens of Aleinous in Earth,
Therefore ought we not Here to forge to our selves the gardens of Aleinous in Earth,
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or in the ayre aboue the globe of the Mone, and reason of Paradise terrestriall. Our Paradise is celestiall, whiche is prepared for vs in heauen:
or in the air above the Globe of the Mone, and reason of Paradise terrestrial. Our Paradise is celestial, which is prepared for us in heaven:
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as S. Paule hath sayde in the thirde to the Philipp. And Paradise is called a garden of pleasure,
as S. Paul hath said in the Third to the Philip. And Paradise is called a garden of pleasure,
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as at this presente it is called a golden Citie or of preciouse stones, verely by a trope on eyther side.
as At this present it is called a golden city or of precious stones, verily by a trope on either side.
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Hereunto apperteyneth also a place of Zacharie in the .14. chapter. There is also an other place of Scripture in the .47. chapt.
Hereunto appertaineth also a place of Zacharias in the.14. chapter. There is also an other place of Scripture in the.47. Chapter.
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of Ezechiel. Whiche is this, and translated or written out by S. Iohn into this place in a maner worde for worde:
of Ezechiel. Which is this, and translated or written out by S. John into this place in a manner word for word:
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by the riuer sayeth he, on eyther side of it shall growe vp all maner trees that beare fruicte, whose leaues shall not falle,
by the river Saith he, on either side of it shall grow up all manner trees that bear fruit, whose leaves shall not fall,
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nor the fruictes fayle, but euery moneth shal they bring forth newe fruictes.
nor the fruits fail, but every Monn shall they bring forth new fruits.
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For their waters flowe out of the sanctuarie, and their fruictes shal be meate, and their leaues medicinable.
For their waters flow out of the sanctuary, and their fruits shall be meat, and their leaves medicinable.
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And Ezechiel vnder a figure seeth that same blessed life, and happie seates, whiche S. Iohn at this present seeth, by the shewyng of the Angell.
And Ezechiel under a figure sees that same blessed life, and happy seats, which S. John At this present sees, by the show of the Angel.
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And eyther of them both seeth the happie seates after the same sorte, & vnder the like figure.
And either of them both sees the happy seats After the same sort, & under the like figure.
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For there is one only blessednes, common to al the faythfull of the whole world. The Patriarches, Prophetes, Apostles, and Martirs atchieue all one felicitie.
For there is one only blessedness, Common to all the faithful of the Whole world. The Patriarchs, prophets, Apostles, and Martyrs achieve all one felicity.
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I suppose the olde Poetes borrowed out of the Scriptures suche thinges as they wrote in verses concerning Ambrosia and Nectar, the meate and drinke of the Goddes.
I suppose the old Poets borrowed out of the Scriptures such things as they wrote in Verses Concerning Ambrosia and Nectar, the meat and drink of the God's.
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That shorte verse of Martiall is knowen. Ambrosia is the meate, and Nectar drynke of Ioue. That short verse of Martial is known. Ambrosia is the meat, and Nectar drink of Ioue.
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And Grammarians deriue those vocables of immortalitie.
And Grammarians derive those vocables of immortality.
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But our S. Iohn here reasonyng more elegantly & better of these matters, sayeth, how the Aungel shewed him a riuer, which he commendeth vnto him by such properties,
But our S. John Here reasoning more elegantly & better of these matters, Saith, how the Angel showed him a river, which he commends unto him by such properties,
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as water is wonte to be cōmended: of the purenes, brightnes, and clearenes.
as water is wont to be commended: of the pureness, brightness, and clearness.
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He addeth a parable, whiche geueth light to that he hath sayde, and sayeth, cleare as a christal.
He adds a parable, which Giveth Light to that he hath said, and Saith, clear as a crystal.
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After he addeth, that this riuer is the riuer of the water of life, to witte liuely water, which preserueth the drinkers therof in life.
After he adds, that this river is the river of the water of life, to wit lively water, which Preserveth the drinkers thereof in life.
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Finally he sheweth also the originall or springe head of this riuer, deriuyng the same from the seate of God, of the whiche seate or Trone I haue spoken in the .4. and .5. chapter of this booke.
Finally he shows also the original or spring head of this river, deriving the same from the seat of God, of the which seat or Throne I have spoken in the.4. and.5. chapter of this book.
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And by all these thinges is signified nothing els, but that life procedeth of God alone, which he geueth to thē that serue him in that blessed countrie pure, cleare, bright, moste tried and most perfit, and altogether diuine.
And by all these things is signified nothing Else, but that life Proceedeth of God alone, which he Giveth to them that serve him in that blessed country pure, clear, bright, most tried and most perfect, and altogether divine.
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Touchyng the liuely springes and fountaynes of waters, we haue touched some what in the ende of the .7. chapt. of this boke.
Touching the lively springs and fountains of waters, we have touched Some what in the end of the.7. Chapter. of this book.
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Marke againe, that God & the lambe are so ioyned together againe, that no man vnlesse he be madde, wil denie the sonne to be of the same substaunce with the father.
Mark again, that God & the lamb Are so joined together again, that no man unless he be mad, will deny the son to be of the same substance with the father.
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Now followeth the victual of this diuine citie. The meate in the coūtrie euerlastyng, is the tree of life. Now follows the victual of this divine City. The meat in the country everlasting, is the tree of life.
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And it is the Hebrewe phrase the woode of life, for the tree of life, or liuely meate.
And it is the Hebrew phrase the wood of life, for the tree of life, or lively meat.
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For there is added bearing fruicte.
For there is added bearing fruit.
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And whether you vnderstande that S. Iohn sawe one only tree, as also in paradise was one tree only:
And whither you understand that S. John saw one only tree, as also in paradise was one tree only:
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or mo, as in Ezechiel, so that by the general word we maye vnderstande the particular kindes of trees, it shal be all one.
or more, as in Ezechiel, so that by the general word we may understand the particular Kinds of trees, it shall be all one.
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The Situation of the tree he sheweth dilligently, to be sette in the middes of the strete of the Citie,
The Situation of the tree he shows diligently, to be Set in the mids of the street of the city,
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and on eyther side the riuer (whereby doubtles is gathered that there were many trees) to witte on the bankes of the riuer, that they maye sucke vp liuely iuyce out of the riuer, which floweth frō the Trone.
and on either side the river (whereby doubtless is gathered that there were many trees) to wit on the banks of the river, that they may suck up lively juice out of the river, which flows from the Throne.
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And hereby I suppose is signified, that the heauenly fode is common and free for all, not locked vp, or kepte for a fewe.
And hereby I suppose is signified, that the heavenly food is Common and free for all, not locked up, or kept for a few.
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It is founde in the middes of the strete of the citie: than doeth the meate stande opē, and is not hidde.
It is found in the mids of the street of the City: than doth the meat stand open, and is not hid.
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And it draweth a liuely force out of ye riuer, whiche springeth out of the seate.
And it draws a lively force out of the river, which springs out of the seat.
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For that heauenly life is 〈 ◊ 〉 God, & floweth to al his electe. Moreouer it is also declared moste dilligently, what maner of fruicte this shal be:
For that heavenly life is 〈 ◊ 〉 God, & flows to all his elect. Moreover it is also declared most diligently, what manner of fruit this shall be:
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the tree of life sayeth he, doeth fructifie or bring forth fruicte twelue times in the yere,
the tree of life Saith he, doth fructify or bring forth fruit twelue times in the year,
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so that euery moneth it beareth fruicte freshe and newe. The first fruictes to men are deintie:
so that every Monn it bears fruit fresh and new. The First fruits to men Are dainty:
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and they that doe cōmonly abhorre olde fruicte, had rather haue newe.
and they that do commonly abhor old fruit, had rather have new.
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Therefore in that blessed coūtrie of oures shal nothing be tediouse, vnpleasaunt, lothesome, or in any wise to be reiected,
Therefore in that blessed country of ours shall nothing be tedious, unpleasant, loathsome, or in any wise to be rejected,
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but all thinges shal be most pleasaunt, most delicate or deintie, fresh and delectable.
but all things shall be most pleasant, most delicate or dainty, fresh and delectable.
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Nowe also he neglecteth not the leaues, &, as Ezechiel did, sheweth some vse of the same.
Now also he neglecteth not the leaves, &, as Ezechiel did, shows Some use of the same.
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They serue, saieth he, for a medicine to heale ye people. Not yt ther shal be diseases or sores in yt heauēly coūtrie:
They serve, Saith he, for a medicine to heal you people. Not that their shall be diseases or sores in that heavenly country:
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but yt the blessed shal haue continual & perpetual helth. These people he calleth gētiles:
but that the blessed shall have continual & perpetual health. These people he calls Gentiles:
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not yt the gētiles are yet vncleane, but for that thei were ones suche, but nowe beyng purged by Christe, liue hoale & sounde for euer more.
not that the Gentiles Are yet unclean, but for that they were ones such, but now being purged by Christ, live hoale & sound for ever more.
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And by those allegories hath he hitherto figured by partes those blessed seates, prepared for the faithfull in that euerlasting countrie, vnder the Image of a moste noble citie:
And by those allegories hath he hitherto figured by parts those blessed seats, prepared for the faithful in that everlasting country, under the Image of a most noble City:
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which after he hath shewed vs, he semeth as it were to haue opened heauen it selfe,
which After he hath showed us, he Seemeth as it were to have opened heaven it self,
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and set forth the eternall felicitie to be sene in a maner with mortall eyes,
and Set forth the Eternal felicity to be seen in a manner with Mortal eyes,
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and euē to haue poincted with the fingar, to no other ende, than that we should be stronge and constant in the fayth of our lord Iesus Christ:
and even to have pointed with the fingar, to no other end, than that we should be strong and constant in the faith of our lord Iesus christ:
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& should neuer thinke ones, who hath euer sene those blessed seates, whereunto we are called by the deniyng of all pleasures? what yf thou shouldest dispise the pleasures presente,
& should never think ones, who hath ever seen those blessed seats, whereunto we Are called by the denying of all pleasures? what if thou Shouldst despise the pleasures present,
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and shuldest obteyne none in time to come? This thought is wicked. Faith teacheth thee otherwise.
and Shouldst obtain none in time to come? This Thought is wicked. Faith Teaches thee otherwise.
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But what sayest thou more? desirest thou to know and see such things as God hath shewed thee? Thou hast sene enough and aboūdantly at this present.
But what Sayest thou more? Desirest thou to know and see such things as God hath showed thee? Thou hast seen enough and abundantly At this present.
p-acp q-crq vv2 pns21 av-dc? vv2 pns21 pc-acp vvi cc vvi d n2 c-acp np1 vhz vvn pno21? pns21 vh2 vvn d cc av-j p-acp d n1.
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The lord hath sheweth thee aboundantly enough of life and pleasure celestial at this present.
The lord hath shows thee abundantly enough of life and pleasure celestial At this present.
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Some may maruaile, what the blessed shal do in the world euerlastyng.
some may marvel, what the blessed shall do in the world everlasting.
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Indeuour now only, that the deuill, the world & Antichrist troden vnder, thou mayest aspire and be lifted vp into those heauēly seates.
Endeavour now only, that the Devil, the world & Antichrist trodden under, thou Mayest aspire and be lifted up into those heavenly seats.
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Moreouer beware thou be not more curiouse, than is mete or requisite:
Moreover beware thou be not more curious, than is meet or requisite:
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and that thou sekest not to knowe mo, and more exacte thinges of the heauenly towre,
and that thou Seekest not to know more, and more exact things of the heavenly tower,
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and perpetuall ioyes, than the Lord himself, which only knoweth these things, hath to thee reuealed.
and perpetual Joys, than the Lord himself, which only Knoweth these things, hath to thee revealed.
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Let this euident demonstration of eternal life suffice vs. I beleue neuer none hath disputed better or more rightly, more elegantly and more euidently of the blessed life,
Let this evident demonstration of Eternal life suffice us I believe never none hath disputed better or more rightly, more elegantly and more evidently of the blessed life,
vvb d j n1 pp-f j n1 vvi pno12 pns11 vvb av pix vhz vvn j cc av-dc av-jn, av-dc av-j cc av-dc av-j pp-f dt j-vvn n1,
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thā here S. Iohn hath done.
than Here S. John hath done.
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Let vs therefore repose our selues in God, let vs beleue his wordes, let his reuelation suffice vs,
Let us Therefore repose our selves in God, let us believe his words, let his Revelation suffice us,
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and let vs desire to be ioyned with him in this heauenly courte, in all felicitie and eternal life most perfit.
and let us desire to be joined with him in this heavenly court, in all felicity and Eternal life most perfect.
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And now S. Iohn recollectyng the chiefest poinctes of this matter, and concludynge this place of eternall life, he finissheth this euerlastyng felicitie in seuen membres: And now S. John recollectyng the chiefest points of this matter, and concluding this place of Eternal life, he finisheth this everlasting felicity in seuen members:
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whiche we will but touche only, for that many thinke we haue spoken hereof already sufficiently, and plentifully enough.
which we will but touch only, for that many think we have spoken hereof already sufficiently, and plentifully enough.
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And to beginne with al, there shal be no curse, no execration, no malediction, nother warre,
And to begin with all, there shall be no curse, no execration, no malediction, neither war,
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nor famine, nor diseases, nor yet any suche thing, as is recited of Moses emonges the curses in the 27. and .28. of Deuter. Not that all are accursed, whiche are subiecte to the same.
nor famine, nor diseases, nor yet any such thing, as is recited of Moses among the curses in the 27. and.28. of Deuter Not that all Are accursed, which Are Subject to the same.
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For Iob and other holy menne, were tormented with sickenes: but that commonly the accursed, vnbeleuers and wicked are plaged there with.
For Job and other holy men, were tormented with sickness: but that commonly the accursed, unbelievers and wicked Are plagued there with.
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Not that they should be exercised and profit in godlines, but that thei shuld first be afflicted here,
Not that they should be exercised and profit in godliness, but that they should First be afflicted Here,
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& so by certen degrees passe vnto greater tormentes. What than? The second membre inseweth:
& so by certain Degrees pass unto greater torments. What than? The second member inseweth:
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but the Trone of God and of the Lambe shal be in that citie.
but the Throne of God and of the Lamb shall be in that City.
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To witte the kingdome of God shal be there, and God shal raygne and al blessyng, no malediction, in the chosen.
To wit the Kingdom of God shall be there, and God shall Reign and all blessing, no malediction, in the chosen.
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Therefore what ioyefull thinges so euer the Prophetes Christ and the Apostles haue spokē of the kingedome of God, the same shal be in heauen,
Therefore what joyful things so ever the prophets christ and the Apostles have spoken of the Kingdom of God, the same shall be in heaven,
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and the blessed shal haue the fruition thereof.
and the blessed shall have the fruition thereof.
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And agayne are ioyned together inseperablely the father and the sonne in the vnitie of essence, which neuerthelesse in the distaūce of persones are excedingly wel not diuided, but discerned.
And again Are joined together inseperablely the father and the son in the unity of essence, which nevertheless in the distance of Persons Are exceedingly well not divided, but discerned.
cc av vbr vvn av av-j dt n1 cc dt n1 p-acp dt n1 pp-f n1, r-crq av p-acp dt n1 pp-f n2 vbr av-vvg av xx vvn, cc-acp vvd.
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These misteries of the blessed Trinitie are knowen vnto the faythful. Here followeth the third membre.
These Mysteres of the blessed Trinity Are known unto the faithful. Here follows the third member.
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Therefore S. Iohn sayeth, and his s••uauntes, NONLATINALPHABET, shall serue him, God I saye and the Lambe, they shall worshippe him in honouryng, praysing, & magnifiyng him for euer.
Therefore S. John Saith, and his s••uauntes,, shall serve him, God I say and the Lamb, they shall worship him in honouring, praising, & magnifiyng him for ever.
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Therefore shal they wholy addicte themselues to godly worshippyng. Whiche thing shall in dede be to him great pleasure.
Therefore shall they wholly addict themselves to godly worshipping. Which thing shall in deed be to him great pleasure.
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As also S. Austen sheweth in an other place. Fourthly, they shal see the face of God.
As also S. Austen shows in an other place. Fourthly, they shall see the face of God.
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S. Austen treateth much of seyng of God, to Paulina: and warneth godly, that we shoulde not here Imagine to our selues carnall thinges. S. Austen Treateth much of sing of God, to Paulina: and warneth godly, that we should not Here Imagine to our selves carnal things.
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Moses in the .33. of Exodus. And Philippe the Apostle in the .14. of Iohn haue accompted it for the highe felicitie to see God,Moses in the.33. of Exodus. And Philip the Apostle in the.14. of John have accounted it for the high felicity to see God,
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as he is, and as it is commonly sayde, face to face.
as he is, and as it is commonly said, face to face.
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And there is vndoubtedly in this sighte and fruition, highe felicitie and ioye euerlastyng and moste complete:
And there is undoubtedly in this sight and fruition, high felicity and joy everlasting and most complete:
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howebeit in this present world, as the lorde sayde to Moses, it chaunceth to no mā.
howbeit in this present world, as the lord said to Moses, it chanceth to no man.
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The holy fathers haue in dede sene God, but by a shape, and so farre forth as he hath vouchesaued to reueale and shewe himselfe to them to be sene.
The holy Father's have in deed seen God, but by a shape, and so Far forth as he hath vouchsafed to reveal and show himself to them to be seen.
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Like as Tertullian sheweth in the boke agaynste Praxeas: but with full eye, to see the full glory of God with ioye inestimable, is than firste graunted vs, what time beyng deliuered from miserie,
Like as Tertullian shows in the book against Praxeas: but with full eye, to see the full glory of God with joy inestimable, is than First granted us, what time being Delivered from misery,
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and purged frō corruption, we shal also in body be clarified:
and purged from corruption, we shall also in body be clarified:
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than at the laste, as S. Iohn sayde also in the .1. of Iohn the .3. we shall see him as he is.
than At the laste, as S. John said also in the.1. of John the.3. we shall see him as he is.
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Iob moste rightuouse speakyng of this vision of God, sayde: Job most righteous speaking of this vision of God, said:
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when they shal haue put aboute or clothed (to wit the father, sonne, & holy ghoste) this (namely my body) with my fleshe:
when they shall have put about or clothed (to wit the father, son, & holy ghost) this (namely my body) with my Flesh:
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I shall beholde God out of my flesshe:
I shall behold God out of my Flesh:
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whome I shall see to my selfe, and mine eyes shall loke vpon, and no other.
whom I shall see to my self, and mine eyes shall look upon, and no other.
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The which is my only desire. Of this seyng spake Paule also the Doctour of Gentiles, and sayde:
The which is my only desire. Of this sing spoke Paul also the Doctor of Gentiles, and said:
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nowe we see in a glasse, euen in a darke speaking:
now we see in a glass, even in a dark speaking:
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but then shall we see face to face, &c. And of this vision S. Austen hath also disputed in his booke De ciuitate dei. aboute the ende.
but then shall we see face to face, etc. And of this vision S. Austen hath also disputed in his book De ciuitate dei. about the end.
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Fiftely, they shal haue ye name of God in their foreheads:
Fifty, they shall have you name of God in their foreheads:
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eyther because they shal be the children of God, as we haue hearde in the Epistle to the Philadelphians, in the .3. chapter of this boke. either Because they shall be the children of God, as we have heard in the Epistle to the Philadelphians, in the.3. chapter of this book.
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And verely in the coūtrie celestiall it shal be manifestly knowen to all, who be the children of God:
And verily in the country celestial it shall be manifestly known to all, who be the children of God:
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In this world they are commonly taken for the children of the deuill which in very dede are the childrē of god.
In this world they Are commonly taken for the children of the Devil which in very deed Are the children of god.
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But this shal clerely appere in an other world, to ye great glory of ye chosen.
But this shall clearly appear in an other world, to you great glory of you chosen.
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And verely the brightnes of God shal shine from the foreheades, or countenances of the electe:
And verily the brightness of God shall shine from the foreheads, or countenances of the elect:
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as in times past the brightnes of the lord shone from the face of Moses & Christe.
as in times passed the brightness of the lord shone from the face of Moses & Christ.
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Or because al Sainctes shal knowe one an other, sins the vertue of God resteth in their countenaunces:
Or Because all Saints shall know one an other, Sins the virtue of God rests in their countenances:
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which sense I perceyue hath pleased Primasius. Or for that they shal be priestes before the Lord for euermore:
which sense I perceive hath pleased Primasius. Or for that they shall be Priests before the Lord for evermore:
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as the prophetes haue taught of the chosen.
as the Prophets have taught of the chosen.
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In olde time the high prieste bare the very name of God in his forehead in a plate of golde, bounden to his head with a lase.
In old time the high priest bore the very name of God in his forehead in a plate of gold, bounden to his head with a lase.
p-acp j n1 dt j n1 vvd dt j n1 pp-f np1 p-acp po31 n1 p-acp dt n1 pp-f n1, vvn p-acp po31 n1 p-acp dt zz.
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Vndoubtedly in the heauenly countrie the glory of the children of God shal be wonderfull greate, of those chiefely that haue confessed the name of Christ in earth:
Undoubtedly in the heavenly country the glory of the children of God shall be wonderful great, of those chiefly that have confessed the name of christ in earth:
av-j p-acp dt j n1 dt n1 pp-f dt n2 pp-f np1 vmb vbi j j, pp-f d av-jn cst vhb vvn dt n1 pp-f np1 p-acp n1:
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for these the celestial father shal glorifie.
for these the celestial father shall Glorify.
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In the sixte mēbre is repeted agayne, which hath ones or twise ben spokē before, that the electe in heauē are illumined with the glory diuine, wherof hath ben spokē enough before. In the sixte member is repeated again, which hath ones or twice ben spoken before, that the elect in heaven Are illumined with the glory divine, whereof hath been spoken enough before.
p-acp dt ord n1 vbz vvn av, r-crq vhz pi2 cc av zz vvn a-acp, cst dt vvi p-acp n1 vbr vvn p-acp dt n1 j-jn, c-crq vhz vbn vvn d a-acp.
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In the last and seuenth membre comprisyng as it were all thinges of life and felicitie, and vttering with one word:
In the last and Seventh member comprisyng as it were all things of life and felicity, and uttering with one word:
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they shal raygne, sayeth he, for euer more.
they shall Reign, Saith he, for ever more.
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The lord Iesus graunt to vs his faithful, that suche thinges as we haue now hearde plentifully of his mouth, we may shortely experience in our soules and bodies,
The lord Iesus grant to us his faithful, that such things as we have now heard plentifully of his Mouth, we may shortly experience in our Souls and bodies,
dt n1 np1 vvi p-acp pno12 po31 j, cst d n2 c-acp pns12 vhb av vvn av-j pp-f po31 n1, pns12 vmb av-j n1 p-acp po12 n2 cc n2,
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and may crie with ioye, to God the father most mercifull, and to Iesu Christ the redemer most mightie and benigne,
and may cry with joy, to God the father most merciful, and to Iesu christ the redeemer most mighty and benign,
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and to the holy ghost the most swete comforter be prayse and glory for euer more. Amen.
and to the holy ghost the most sweet comforter be praise and glory for ever more. Amen.
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¶ The conclusion of this worke, wherein is established the autoritie of the same, and the some collected briefely. The. XCvij. Sermon.
¶ The conclusion of this work, wherein is established the Authority of the same, and the Some collected briefly. The. XCvij. Sermon.
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AND he sayde vnto me, these sayinges are faithfull and true. AND he said unto me, these sayings Are faithful and true.
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And the lord God of the holy prophets sente his Angell to shew vnto his seruauntes the thinges whiche muste be shortely fulfilled. Beholde I come shortely.
And the lord God of the holy Prophets sent his Angel to show unto his Servants the things which must be shortly fulfilled. Behold I come shortly.
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Happy is he that kepeth the saying of the prophecie of this booke. I am Iohn which saw these things, and I hearde them.
Happy is he that Keepeth the saying of the prophecy of this book. I am John which saw these things, and I heard them.
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And whē I had hearde and sene, I fel downe to worship before the fete of the Angel, which shewed me these thinges. And he saide vnto me: see thou do it not.
And when I had heard and seen, I fell down to worship before the feet of the Angel, which showed me these things. And he said unto me: see thou do it not.
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For I am thy fellowe seruaunt, and of thy bretherne the prophets, and of them which kepe the sayinges of this boke. Worship God. For I am thy fellow servant, and of thy brethren the Prophets, and of them which keep the sayings of this book. Worship God.
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The sixte & last parte of this worke conteyneth the conclusion, which affirmeth the thinges which we haue heard to be diuine, certayne, and vndoubted:
The sixte & last part of this work Containeth the conclusion, which Affirmeth the things which we have herd to be divine, certain, and undoubted:
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for he collecteth the chiefest thinges, & moueth al men to faith, & study of godlines, that in stedfaste hope we shuld loke for ye iudge of al, to come shortly,
for he collecteth the chiefest things, & moves all men to faith, & study of godliness, that in steadfast hope we should look for you judge of all, to come shortly,
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and to iudge the quicke & the dead.
and to judge the quick & the dead.
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And in goodly order this laste boke of the Canonical scripture finisheth the godly narration & doctrine, with the iudgement, & ende of all thinges.
And in goodly order this laste book of the Canonical scripture finisheth the godly narration & Doctrine, with the judgement, & end of all things.
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For the holy Scripture beginneth at the firste originall of al thinges, and continueth a narration vntill the ende of all thinges, conteyning in it self the vniuersalitie of things, For the holy Scripture begins At the First original of all things, and Continueth a narration until the end of all things, containing in it self the universality of things,
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and al such thinges as are requisite to be knowē of matters nedeful and profitable.
and all such things as Are requisite to be known of matters needful and profitable.
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And al those thinges hath our good Lord geuen vs to be knowen in the holy scripture, that is to say, in the Canonical bokes.
And all those things hath our good Lord given us to be known in the holy scripture, that is to say, in the Canonical books.
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For they be false harlottes, that saye, that al thinges which apperteyne to the true & full godlines,
For they be false harlots, that say, that all things which appertain to the true & full godliness,
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& saluation of the faithful, are not set forth in holy writinges, and therefore to haue nede of traditions.
& salvation of the faithful, Are not Set forth in holy writings, and Therefore to have need of traditions.
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They in dede haue nede of those traditions, which wil vtter their craftie wares:
They in deed have need of those traditions, which will utter their crafty wares:
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we nede none, which esteme al their wares not worth a gally halfpenny to be bought of any man.
we need none, which esteem all their wares not worth a galley halfpenny to be bought of any man.
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For Esaye hath sufficiently diswaded vs from their disceauable & craftie iuglinges, in the .55. chapt.
For Isaiah hath sufficiently dissuaded us from their disceauable & crafty jugglings, in the.55. Chapter.
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And this conclusion conteyneth aboute .16. Articles. Which we shal discusse in order.
And this conclusion Containeth about.16. Articles. Which we shall discuss in order.
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Immediately after the beginning is set a graue asseueration, yt the thinges which he hath sayde or writtē hitherto are true, sure, certaine & vndoubted, NONLATINALPHABET he hath in a maner the same sentēce also in the .19. chapt. of this booke.
Immediately After the beginning is Set a graven asseveration, that the things which he hath said or written hitherto Are true, sure, certain & undoubted, he hath in a manner the same sentence also in the.19. Chapter. of this book.
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And he calleth faythful sayinges, whiche are stable, ratified stedfaste and vndoubted.
And he calls faithful sayings, which Are stable, ratified steadfast and undoubted.
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And the sentence is referred in the thinges whiche he hath spoken of the blessed life to the world to come,
And the sentence is referred in the things which he hath spoken of the blessed life to the world to come,
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leest we shuld be lefte in any doubtfulnes. Agayne it is referred to the whole narration of this boke.
least we should be left in any doubtfulness. Again it is referred to the Whole narration of this book.
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And this sentence semeth to be a clause of assertiō, and confirmyng the certentie of the matter propounded:
And this sentence Seemeth to be a clause of assertion, and confirming the certainty of the matter propounded:
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as be those also in the prophets: for the lord hath spoken: & againe, thus sayeth the Lord of hoostes:
as be those also in the Prophets: for the lord hath spoken: & again, thus Saith the Lord of hosts:
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and that same moste vsed in the gospel, verely verely I saye vnto you. And that in the Epistles apostolical, God is my witnes, that I lie not.
and that same most used in the gospel, verily verily I say unto you. And that in the Epistles apostolical, God is my witness, that I lie not.
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And the goodnes of god doeth succour our infirmitie, wherby many times we doubting of the veritie of Gods words do wauer,
And the Goodness of god doth succour our infirmity, whereby many times we doubting of the verity of God's words do waver,
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& confirmeth our hope with these as it were ankers. Wherefore these must be dilligently beaten in & vrged in the ecclesiastical doctrine. Aretas expoundyng this place:
& confirmeth our hope with these as it were anchors. Wherefore these must be diligently beaten in & urged in the ecclesiastical Doctrine. Aretas expounding this place:
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as the wōted maner of this holy Euangeliste is alwayes, so is it here also. For like as in his gospel, in token of loyaltie he sayeth:
as the wonted manner of this holy Evangelist is always, so is it Here also. For like as in his gospel, in token of loyalty he Saith:
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& we know that his testimony is true:
& we know that his testimony is true:
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so in this place also, setting to his seale, he sayeth, these sayinges are faithful and trewe. Hitherto he.
so in this place also, setting to his seal, he Saith, these sayings Are faithful and true. Hitherto he.
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Therfore shal it be an vnworthie thing to doubt be it neuer so little of the thinges that are writtē in this boke,
Therefore shall it be an unworthy thing to doubt be it never so little of the things that Are written in this book,
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and in other bokes of the canonical Scripture.
and in other books of the canonical Scripture.
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Secondly he repeteth, who is the Authour of this worke, and all these thinges are reuealed to him. Secondly he repeateth, who is the Author of this work, and all these things Are revealed to him.
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And verely there is none other Authour but the lorde God him selfe, and that the God of the holy Prophetes.
And verily there is none other Author but the lord God him self, and that the God of the holy prophets.
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The which hath a great efficacitie, for he sheweth him not only to be one & the same god of both Testamentes, whiche by his spirite hath inspired the prophetes & Apostles:
The which hath a great efficacity, for he shows him not only to be one & the same god of both Testaments, which by his Spirit hath inspired the Prophets & Apostles:
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but also biddeth vs secretly to esteme the veritie & certētie of this boke of the prophetical matters.
but also bids us secretly to esteem the verity & certainty of this book of the prophetical matters.
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For if he coulde in olde time telle his people before of things to come,
For if he could in old time telle his people before of things to come,
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& vtter al thinges by the prophetes, what maruell is it, yf he nowe also perfourme the same by S. Iohn? And if all those thinges came to passe, which the prophetes did prophesie to come,
& utter all things by the Prophets, what marvel is it, if he now also perform the same by S. John? And if all those things Come to pass, which the Prophets did prophesy to come,
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nother did there any word, no nor one iote fal vnto the grounde, which was not fulfilled:
neither did there any word, no nor one jot fall unto the ground, which was not fulfilled:
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there is no man also that wil doubt of the veritie of this boke, yf at leest he cōsider that the same God which in times past was wt the prophets, is nowe also with blessed Ihon. The Prophets said,
there is no man also that will doubt of the verity of this book, if At least he Consider that the same God which in times past was with the Prophets, is now also with blessed John The prophets said,
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howe the land of Chanaan shulde be deliuered in to the possession of the children of Israel: it was deliuered.
how the land of Canaan should be Delivered in to the possession of the children of Israel: it was Delivered.
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The selfe same prophecied that the people of Israel shulde for their sinnes be cast out agayne of the same land in to Babilon: thei were cast oute.
The self same prophesied that the people of Israel should for their Sins be cast out again of the same land in to Babylon: they were cast out.
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howe great is the frailnes of man to fall, vnlesse he be restrained and drawen backe by the mightie hande of God.
how great is the frailness of man to fallen, unless he be restrained and drawn back by the mighty hand of God.
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After thei prophecied againe yt thei shulde be deliuered, shuld repare ye Citie, to the which Christ wolde come, which shuld redeme mankynd,
After they prophesied again that they should be Delivered, should repare you city, to the which christ would come, which should Redeem mankind,
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& cal into the fellowship of life and blesse, all nations: They were deliuered, they repared their Citie:
& call into the fellowship of life and bless, all Nations: They were Delivered, they repaired their city:
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Christ came, and redemed mankind, and the gospel was preached through out ye whole world.
christ Come, and redeemed mankind, and the gospel was preached through out you Whole world.
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What thyng than remayneth, but that the church shuld be turmoiled, Antichrist shuld come, and raigne,
What thing than remaineth, but that the Church should be turmoiled, Antichrist should come, and Reign,
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and that the true Christians and he shulde wage battaile together, and the Iudge come at the last vnto iudgement,
and that the true Christians and he should wage battle together, and the Judge come At the last unto judgement,
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and reward euery one according to his doinges? And this place proueth the diuinitie of Christ infalliblie.
and reward every one according to his doings? And this place Proves the divinity of christ infallibly.
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For what can be spoken more plainly, than was saide? The Lord God of holy Prophetes sent forth his Angel. For what can be spoken more plainly, than was said? The Lord God of holy prophets sent forth his Angel.
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So in the first chapter is saide: The reuelation of Iesu Christ, which God gaue him.
So in the First chapter is said: The Revelation of Iesu christ, which God gave him.
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And a little after he saieth:
And a little After he Saith:
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I Iesus sent my Angel, that he might testifie vnto you, &c. Herein therfore is shewed the vnitie of the substaūce diuine, and destruction of persons.
I Iesus sent my Angel, that he might testify unto you, etc. Herein Therefore is showed the unity of the substance divine, and destruction of Persons.
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And the maner of the reuelation is shewed, or repeted and collected rather: he sent his Angell.
And the manner of the Revelation is showed, or repeated and collected rather: he sent his Angel.
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Christe therefore by his Angell sheweth all thinges to S. Ihon. For no man hath sene God at any time:
Christ Therefore by his Angel shows all things to S. John For no man hath seen God At any time:
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nother shal the Lorde come downe againe from heauen before the iudgement.
neither shall the Lord come down again from heaven before the judgement.
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Wherfore this whole vision was exhibited and declared bi the Angel, which was the messager of Christ the Lorde.
Wherefore this Whole vision was exhibited and declared by the Angel, which was the Messenger of christ the Lord.
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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.
Wherefore all things Are properly referred to christ which sent the Angel. But to whom dead he show or reveal these things? To his Servants.
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For the cōtemners 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.
For the contemners of God laugh At these things, and take them for fables. But God loves his worshippers, and warneth them of all things in due season.
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3. Now he gathereth the some of such things as he hath treated hitherto. The same ar chiefly cōnteyned in two poincts. 3. Now he gathereth the Some of such things as he hath treated hitherto. The same Are chiefly connteyned in two points.
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For he sheweth hitherto, what thinge must be done (NONLATINALPHABET) shor••.
For he shows hitherto, what thing must be done () shor••.
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For this boke conteineth the destinies of the church from the Apostles time to the worldes end.
For this book Containeth the destinies of the Church from the Apostles time to the world's end.
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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 NONLATINALPHABET.
Therefore he prophesied not a Far of, but the things that began in the very time of S. John And if they must be done, who shall resist? Not that I will establish the necessity of the Stockes, but that I acknowledge the mighty working of God, After his providence and righteousness. After he adds Another member: Behold I come quickly.
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For this boke comprehendeth many things, which concerne the iudgemēt it selfe, and the last iudgement, to the which I will come so swiftely,
For this book comprehendeth many things, which concern the judgement it self, and the last judgement, to the which I will come so swiftly,
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and vnloked for, that the wicked and light men shall loke for nothing lesse. For the Lorde sayeth in the Gospell:
and unlooked for, that the wicked and Light men shall look for nothing less. For the Lord Saith in the Gospel:
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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.
it shall be as in the days of No and Loth. And in the hour that you think not, the son of man will come.
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Item, as the brightnesse cometh foorth of the Easte, and shyneth in the Weste: so shall be the comming of the sonne of man.
Item, as the brightness comes forth of the East, and shineth in the West: so shall be the coming of the son of man.
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And therfore the Lorde sayeth nowe also at this present: Beholde I comme quickely.
And Therefore the Lord Saith now also At this present: Behold I comme quickly.
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For sodaynely, whyleste he seemeth in the meane tyme to doe an other thyng, at vnwares he bryngeth in the Lorde speakyng,
For suddenly, whyleste he seems in the mean time to do an other thing, At unwares he bringeth in the Lord speaking,
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and that a matter wonderfull, as this particle. Beholde importeth.
and that a matter wonderful, as this particle. Behold imports.
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For S. Paule hath written also, whileste they shall saie peace and securitie, sodayne destruction shall come vpon them.
For S. Paul hath written also, whilst they shall say peace and security, sudden destruction shall come upon them.
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4. But what profit shall the seruauntes of God loke for of this boke? In a short sentence he cōpriseth much, and saieth: 4. But what profit shall the Servants of God look for of this book? In a short sentence he compriseth much, and Saith:
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happie is he that kepeth the woordes of the prophesie of this boke. Felicitie & blessednes, is the fruict that is taken of this boke.
happy is he that Keepeth the words of the prophesy of this book. Felicity & blessedness, is the fruit that is taken of this book.
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In this present worlde being lincked with Christe, w• shall walke in the way of righteousnes,
In this present world being linked with Christ, w• shall walk in the Way of righteousness,
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and eschew the craftes of Antichriste:
and eschew the crafts of Antichrist:
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and shall not fele the tourmētes which arrise in the conscience, of the corruption of religion depraued.
and shall not feel the tormets which arise in the conscience, of the corruption of Religion depraved.
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And when we depart hence, we shal go straight to those blessed seates. This is the highe blessednes and felicitie.
And when we depart hence, we shall go straight to those blessed seats. This is the high blessedness and felicity.
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And let vs marke, that it is not enough either to haue sene, or heard, or red this boke: it muste nedes be kepte.
And let us mark, that it is not enough either to have seen, or herd, or read this book: it must needs be kept.
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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,
For we must beware that it Goes not in At one ear, and out the other, that we forget not the things that Are told us,
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but that we rather frame our whole lyfe after the doctryne of this boke. And he attributed to it the title of prophecie.
but that we rather frame our Whole life After the Doctrine of this book. And he attributed to it the title of prophecy.
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All the Scripture is called a prophecie, as much as to say diuine:
All the Scripture is called a prophecy, as much as to say divine:
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But consyderyng howe this boke for the more parte therof sheweth things to come vnto the church, it is rightly called a prophecie.
But considering how this book for the more part thereof shows things to come unto the Church, it is rightly called a prophecy.
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5. He repeteth againe and beateth u•, both his name and also that he is a witnes that sawe and heard, who maie surely be credited. 5. He repeateth again and beats u•, both his name and also that he is a witness that saw and herd, who may surely be credited.
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And thus he wil get authoritie to this boke.
And thus he will get Authority to this book.
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The Angel had shewed Ihon expressely before, that he shoulde not do, that he than did, and now repeteth it againe.
The Angel had showed John expressly before, that he should not do, that he than did, and now repeateth it again.
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For it muste nedes be had in greate estimation, that which was conceaued and written of the Apostle and Euāgelist S. Ihon. Many accompt a faulte in Iohn, that he so dilligently expresseth his name.
For it must needs be had in great estimation, that which was conceived and written of the Apostle and Euāgelist S. John Many account a fault in John, that he so diligently Expresses his name.
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But maruell it is, that they obserue not the same also els where, and of others not withoute prayse.
But marvel it is, that they observe not the same also Else where, and of Others not without praise.
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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:
Dead not the self same John repete and inculk the name of a Disciple in the story of the Gospel? who should reprehend this? I see not Therefore what he hath offended herein:
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But rather sins he foresaw in the spirite, that many wold speake against this boke, not withoute great cause,
But rather Sins he foresaw in the Spirit, that many would speak against this book, not without great cause,
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and with much fruicte, and also of extreme necessitie he importuned his name.
and with much fruit, and also of extreme necessity he importuned his name.
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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.
And the Apostle S. Paul also to the Galatians: Behold I Paul say unto you, Saith he, in ease you be circumcised, Christ shall profit you nothing.
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The same also, to moue affection, inculketh his name to Philemon. Aretas therefore very aptely expounding this place.
The same also, to move affection, inculketh his name to Philemon. Aretas Therefore very aptly expounding this place.
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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 this, Saith he, a certain propriety of speech in this Apostolical soul. For even as he dead in the Gospel also, where he say:
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And he that sawe hath borne witnes, and his testimonie is true:
And he that saw hath born witness, and his testimony is true:
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the same doeth he in this place also, testifieng that he was both an hearer and beholder of these things, which are prophicied.
the same doth he in this place also, testifying that he was both an hearer and beholder of these things, which Are prophicied.
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For hereby he winneth credit to the things which had ben sene. Thus much he.
For hereby he wins credit to the things which had been seen. Thus much he.
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Others haue thought that not without cause, S. Ihon hath in this boke repeted his name oftener,
Others have Thought that not without cause, S. John hath in this book repeated his name oftener,
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than in his story for that men wil more hardlye beleue a prophecie speaking of things yet to come,
than in his story for that men will more hardly believe a prophecy speaking of things yet to come,
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than a story, which telleth of matters paste.
than a story, which Telleth of matters past.
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6. In the sixte place he annexeth, what chaunced to him agayne with the Angell, reuealing vnto him these huge misteries. 6. In the sixte place he annexeth, what chanced to him again with the Angel, revealing unto him these huge Mysteres.
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A lyke story for all the worlde, had we in the ninetene chapter, where also we expounded the same:
A like story for all the world, had we in the ninetene chapter, where also we expounded the same:
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where he that liste, may see.
where he that list, may see.
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And yet the expositours demaund, howe chaūceth it, that agayne Ihon doeth the same, that he did before,
And yet the expositors demand, how chanceth it, that again John doth thee same, that he did before,
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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:
and was prohibited of the Angel? Thomas of Aquinas weeneth that S. John being besides himself by reason of the excellency of visions, did this as one astonished: The gloze:
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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 iudgemēt of others) In S. Ihon to be shewed to all the godly,
before Saith he, the Angel forbad, that he should not worship him with Latria, Here he prohibiteth, that he worship him not with Dulia. But to me appeareth (preferring always the better judgement of Others) In S. John to be showed to all the godly,
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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 having as it were forgotten those things, by reason of the excellency of the Angel, he would surely have done him Some worship.
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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.
For so we permit to our selves more than is decent, especially towards Nobler Personages, whom for thexcellent Gifts of God we esteem worthy, whom we may also without the offence of God even worship.
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That opiniō deceaueth in our time ye most part of them, which against the comlines of syncere religion worship and honour Saincts.
That opinion deceiveth in our time you most part of them, which against the comeliness of sincere Religion worship and honour Saints.
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But the Angel of the Lorde here nother forgeth nor bringeth foorth any newe doctrine,
But the Angel of the Lord Here neither forgeth nor brings forth any new Doctrine,
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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 that old in Form, as they term it, to the intent we should understand, that the will of God is always one and perpetual, which will not have the most excellent creatures to be worshipped,
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but one God alone to be honoured. He repeteth therefore the same causes, which he also obiected before.
but one God alone to be honoured. He repeateth Therefore the same Causes, which he also objected before.
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Therfore be they alwaies of force, with all, & at al times.
Therefore be they always of force, with all, & At all times.
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S. Ihon in the meane time semeth, that he wold commend vnto vs the excellencie of this vision or reuelation:S. John in the mean time Seemeth, that he would commend unto us the excellency of this vision or Revelation:
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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 that the Angel did admonish him constantly of his duty, and us all by him, that the thing which is proper to God, we should transpose to no creatures,
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and it deserueth exceding great prayse here, that S. Ihon here discembleth nothing:
and it deserves exceeding great praise Here, that S. John Here discembleth nothing:
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but by expresse wordes committeth to writing his fall, and rebukyng of the Angell moste euidently.
but by express words Committeth to writing his fallen, and rebuking of the Angel most evidently.
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For by his fall he wolde admonish, that the godly shulde not fall in lyke cases,
For by his fallen he would admonish, that the godly should not fallen in like cases,
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but geue all glory to God. Here semeth also to be obserued, a maruelouse affection in the maner of speakyng.
but give all glory to God. Here Seemeth also to be observed, a maruelouse affection in the manner of speaking.
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For the Angell crieth out to Ihon being ready to fall downe nowe, yea prostrate already, and nowe aboute to worwip, NONLATINALPHABET:
For the Angel cries out to John being ready to fallen down now, yea prostrate already, and now about to worwip,:
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See thou do it not, that thou verely intendest to do.
See thou do it not, that thou verily intendest to do.
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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 ye worshipping of creatures, much lesse would they thēselues be worshipped,
Here is expressed the carefulness of mind, and haste, wherewith he Goes about to prevent the enterprise of John And thus diligent Are the Holy spirirites in heaven in letttyng all things, that by any means do turn us from God, to you worshipping of creatures, much less would they themselves be worshipped,
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or to haue ye things attributed to them, which the Papistes at this day attribute by force of Armes.
or to have you things attributed to them, which the Papists At this day attribute by force of Arms.
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The Lorde of clemencie & mercie conuerte them to a right minde, that thei maye attribute al glory to God. Amē.
The Lord of clemency & mercy convert them to a right mind, that they may attribute all glory to God. Amen.
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¶ 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:
¶ S. John is commanded not to seal this book, but to publish it, having respect to no man. The. XCviij. Sermon. AND he said unto me:
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He that doeth euill, let him doe euill stil: & he which is filthie, let him be filthie still:
He that doth evil, let him doe evil still: & he which is filthy, let him be filthy still:
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and he that is rightuouse, let him be more rightuouse: and he that is holy, let him be more holy. and he that is righteous, let him be more righteous: and he that is holy, let him be more holy.
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7 The seuenth place that is treated in this conclusion, forbiddeth Iohn, that he seale not the boke written, NONLATINALPHABET, sayeth the Angel, seale it not. 7 The Seventh place that is treated in this conclusion, forbiddeth John, that he seal not the book written,, Saith the Angel, seal it not.
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And certenly letters and bokes are wonte to be sealed, eyther for credit & confirmatiōs sake,
And Certainly letters and books Are wont to be sealed, either for credit & confirmations sake,
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or els that they should not be openly red of al men: but those only, to whom they are assigned.
or Else that they should not be openly read of all men: but those only, to whom they Are assigned.
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An Angell sayeth to Daniel in the .12. chapt. And thou Daniel close the wordes, and seale the boke vntil the laste time.
an Angel Saith to daniel in the.12. Chapter. And thou daniel close the words, and seal the book until the laste time.
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He is commaunded to shut his boke, that is to saye, to make an ende, nother to loke for any more reuelatiō:
He is commanded to shut his book, that is to say, to make an end, neither to look for any more Revelation:
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finally he is cōmaunded to shut it for the vngodly, vnto whom assuredly this boke shal seme darke & closed. For it followeth:
finally he is commanded to shut it for the ungodly, unto whom assuredly this book shall seem dark & closed. For it follows:
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for many shal erre, & knowledge shal be manifolde.
for many shall err, & knowledge shall be manifold.
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For thei that are not ruled by the certayne & sure word of God, haue nothing at al certenly tried & knowē,
For they that Are not ruled by the certain & sure word of God, have nothing At all Certainly tried & known,
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but wander through manifolde or sondry & vncertayne opiniōs, iudgementes, and traditions of men. For Daniel sayeth, that knowledge shal be variable:
but wander through manifold or sundry & uncertain opinions, Judgments, and traditions of men. For daniel Saith, that knowledge shall be variable:
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yt is to say, there shal be innumerable opiniōs & sectes of the religion & seruing of god:
that is to say, there shall be innumerable opinions & Sects of the Religion & serving of god:
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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:
where nevertheless there is but one only true opinion, Doctrine, faith or Religion, the fame I say, which daniel Set forth in his book, which book also he sealed:
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that is to saye, cōfirmed it as it were with godly seales, as authenticall, or authorised,
that is to say, confirmed it as it were with godly Seals, as authentical, or authorised,
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and which was worthie to be credited:
and which was worthy to be credited:
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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:
howbeit At this present S. John is not commanded in the same sense and meaning not to seal his book, which we know to be altogether authentical:
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but such a thing as this is the Angel meaneth, cōceale or couer not, & hide not this boke: but such a thing as this is the Angel means, conceal or cover not, & hide not this book:
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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:
whom God Therefore would have to be written, that it might be a public Doctrine in the Whole world whereby all men might be instructed in the things that Are revealed from heaven, that they be not thorough the crafts and tyranny of Antichrist withdrawn from the Kingdom of christ, unto the Kingdom of Antichrist:
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for God would that al these thinges should to all men be moste common and manifestly knowen.
for God would that all these things should to all men be most Common and manifestly known.
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And this sense hath Aretas opened also, sayeng:
And this sense hath Aretas opened also, saying:
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Seale them not, sayeth he, that is, kepe them not sealed to thy self, but publishe them to all. The reason is annexed:
Seal them not, Saith he, that is, keep them not sealed to thy self, but publish them to all. The reason is annexed:
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for the time is at hande, wherein verely these thinges which I haue sayde, shal come to passe.
for the time is At hand, wherein verily these things which I have said, shall come to pass.
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Wherfore the faythful had nede of warnyng, cōfirmyng and comforte.
Wherefore the faithful had need of warning, confirming and Comfort.
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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.
Considering Therefore that this book is Set forth, that it might admonish, strengthen, and Comfort the faithful, the same ought not to be shut but wide open.
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For this is the good will of God, that this his word should be preached in his church to the profit of al faithfull.
For this is the good will of God, that this his word should be preached in his Church to the profit of all faithful.
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Let them loke therefore, what they doe, whiche would haue this booke not only shutte vp, but cleane taken awaie:
Let them look Therefore, what they do, which would have this book not only shut up, but clean taken away:
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nother thinke it can be vnderstande as obscure and full of darke speakynges.
neither think it can be understand as Obscure and full of dark speakings.
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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.
But to God be praise and thanks giving, which hath vouchsafed to provide for us faithfully & in time by this most profitable and most necessary book.
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8 The eight place of this conclusion semeth to treate of a certen preuention. For some man here might saye: 8 The eight place of this conclusion Seemeth to Treat of a certain prevention. For Some man Here might say:
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thou wilt haue this boke to be open, and come vnto al men of al states, sexe and ages:
thou wilt have this book to be open, and come unto all men of all states, sex and ages:
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but there shal be some, whiche wil vtterly contemne the same.
but there shall be Some, which will utterly contemn the same.
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In vayne therefore shall it be preached, in vayne shall we vrge these writynges, with them especially, which shal deride the same,
In vain Therefore shall it be preached, in vain shall we urge these writings, with them especially, which shall deride the same,
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and expounde them this waye or that waye at their pleasure. But he semeth to preuent this, & saye:
and expound them this Way or that Way At their pleasure. But he Seemeth to prevent this, & say:
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doubtles there shall be vnrightuouse innumerable, whiche shal procede vnbridled in their iniquities, and shall more and more excede and passe themselues:
doubtless there shall be unrighteous innumerable, which shall proceed unbridled in their iniquities, and shall more and more exceed and pass themselves:
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but yet there shall be also rightuouse, whiche perseueryng in al rightuousenes, shal increase in holy vertues,
but yet there shall be also righteous, which persevering in all rightuousenes, shall increase in holy Virtues,
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and herein also shal surmounte themselues:
and herein also shall surmount themselves:
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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.
Wherefore spare not thou to utter to them all, such things as in this book I have commanded thee, being nothing careful for the success thereof: let me alone with that: execute thou intent of preaching.
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I wil bryng to passe, that thy faithfull preachyng shal not be vayne.
I will bring to pass, that thy faithful preaching shall not be vain.
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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.
And let them alone, if thou see certain that will be altogether filthy, and perish in their filthiness, sing they contemn all thy faithful labour.
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For thou haste done thy duetie, and arte blameles: and they perishe through their owne fault.
For thou haste done thy duty, and art blameless: and they perish through their own fault.
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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:
And Thomas of Aquinas: The sense is, Saith he, he that hurteth, let him hurt stil. That is he will hurt, by doing other evils:
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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.
Wherefore I will neither have thee, nor yet no other to be over careful, what time you see many, contemning the puretie of God's word, had rather wallow in filthiness.
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And we reade els where also, that the Gospell is preached to many for their condemnation,
And we read Else where also, that the Gospel is preached to many for their condemnation,
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and the sauour of the gospel to be swete vnto some vnto saluatiō: and to others an intollerable stēche vnto perdition.
and the savour of the gospel to be sweet unto Some unto salvation: and to Others an intolerable stench unto perdition.
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A like place in a maner is in the .2. chapt. of Ezechiel, where we reade that the Lorde sayde to the Prophet:
A like place in a manner is in the.2. Chapter. of Ezechiel, where we read that the Lord said to the Prophet:
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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.
thou son of man, I send thee to the children of Israel, to a people rebellious, which have rebelled against me, they and their Father's have dealt traitorously with me until this day.
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They be childrē of an harde fauour, and of a frowarde harte. I sende thee vnto them, and thou shalt tell them:
They be children of an harden favour, and of a forward heart. I send thee unto them, and thou shalt tell them:
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thus sayeth the Lord God, whether they will heare, or not heare:
thus Saith the Lord God, whither they will hear, or not hear:
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for it is a rebelliouse house, that they may knowe yet, howe there hath ben a Prophete emongs them.
for it is a rebellious house, that they may know yet, how there hath been a Prophet emongs them.
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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.
And thou son of man Fear them not, neither be thou afraid of their words: for they be contentious and pricking like thorns, and thy Dwelling is with Scorpions.
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But therfore shalt thou not be affrayde of thē, thou shalt speake my words vnto them,
But Therefore shalt thou not be afraid of them, thou shalt speak my words unto them,
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whether they wil heare them, or no.
whither they will hear them, or no.
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Howbeit we must here take hede, that we vnderstāde not that God cōmaundeth, that the vngodly shuld procede to be more vngodly, where thangel sayeth:
Howbeit we must Here take heed, that we understand not that God commandeth, that the ungodly should proceed to be more ungodly, where thangel Saith:
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he yt is vnrightuouse, let him be vnrightuouse stil, &c. For it semeth in maner to be such a saying,
he that is unrighteous, let him be unrighteous still, etc. For it Seemeth in manner to be such a saying,
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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.
as that same is in the gospel: that thou dost, do it more speedily. For he commandeth him to do, that thing which he knew he would do.
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After the same sorte here also, that he knewe the wicked would do, he sayeth they shal do:
After the same sort Here also, that he knew the wicked would do, he Saith they shall do:
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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.
neither wills he that their doings should trouble John, & the faithful preacher, sing there shall be also many good, which shall also apply themselves unto rightuousenes.
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We are wonte also to saye with a muche like phrase: yf it will no otherwise be, we muste be content.
We Are wont also to say with a much like phrase: if it will not otherwise be, we must be content.
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Not that we bidde him that perissheth, to perishe:
Not that we bid him that perisheth, to perish:
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but that so we reproche to him his madnes, & signifie that he perissheth through his owne fault, willingly and wittingly.
but that so we reproach to him his madness, & signify that he perisheth through his own fault, willingly and wittingly.
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Aretas: It is no exhortation sayeth he, but rather a rebukyng of euery one, vnto the whiche study he applieth him selfe.Aretas: It is no exhortation Saith he, but rather a rebuking of every one, unto the which study he Applieth him self.
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that the Angel be vnderstande to haue sayde these thinges in propheciyng, not in wisshing, &c. And so the meanyng were:
that the Angel be understand to have said these things in propheciyng, not in wishing, etc. And so the meaning were:
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the wicked contēning the prophecie, shall continewe to be wicked, the godly agayne shall growe in the holy study of rightuousnes.
the wicked contemning the prophecy, shall continue to be wicked, the godly again shall grow in the holy study of righteousness.
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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:
Which sense truly Seemeth most Plainest of all Nother differ they much from these, that Are read in the.12. of daniel by these words:
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go Daniel sayeth the Angel, and searche not ouer curiousely the instaunt of the laste time:
go daniel Saith the Angel, and search not over curiously the instant of the laste time:
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for the sayinges are closed and sealed, vntill the laste time. Very many shall be purified and made white and caste newe.
for the sayings Are closed and sealed, until the laste time. Very many shall be purified and made white and cast new.
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But the wicked shal doe wickedly and al vngodly shal not vnderstande. But the learned shal teach.
But the wicked shall do wickedly and all ungodly shall not understand. But the learned shall teach.
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From these thinges swarue nothyng at al the wordes of the Apostle, speakyng and propheciyng of the later times:
From these things swerve nothing At all the words of the Apostle, speaking and propheciyng of the later times:
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all that will liue godly in Christe Iesus, shall suffer persecution for rightuousnes.
all that will live godly in Christ Iesus, shall suffer persecution for righteousness.
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Notwithstandyng euill menne, and deceauers growe worse and worse, whilest they both leade others into errour, and erre themselues.
Notwithstanding evil men, and deceivers grow Worse and Worse, whilst they both lead Others into error, and err themselves.
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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,
Therefore sing the later age of this world shall be such, let us, which Are called to this function, proceed constantly to advance, Set forth and beat in, the very word of God,
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and reuelation of Iesu Christ vnto al men, regardyng nothing, what the worlde and worldly men speake agaynst it.
and Revelation of Iesu christ unto all men, regarding nothing, what the world and worldly men speak against it.
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And ful elegantly he setteth two sortes of men against two others, the vnrightuouse agaynst the rightuouse, and filthie to holy, NONLATINALPHABET, sayeth he, he that doeth euill, let him do euil:
And full elegantly he sets two sorts of men against two Others, the unrighteous against the righteous, and filthy to holy,, Saith he, he that doth evil, let him doe evil:
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or he that is vnrightuous, let him be vnrightuous: or he that hurteth by persecutīg ye godly, NONLATINALPHABET let him hurt stil, or furthermore. Agaynst this he setteth:
or he that is unrighteous, let him be unrighteous: or he that hurteth by persecuting you godly, let him hurt still, or furthermore. Against this he sets:
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he yt is rightuous, let him be more rightuous, let him procede further, & grow more & more in al godlines,
he that is righteous, let him be more righteous, let him proceed further, & grow more & more in all godliness,
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& go beyōde himself in rightuousnes, both of faith and workes. For by rightuousenes of faith we are iustified:
& go beyond himself in righteousness, both of faith and works. For by rightuousenes of faith we Are justified:
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by the rightuousnes of workes, we are declared to be rightuouse.
by the righteousness of works, we Are declared to be righteous.
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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:
And they that be righteous, not only hurt no man but also profit & do good to all Contrariwise the unrighteous, which want true faith, want Light:
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& walke therfore in darkenes, & doe the workes of darkenes: persecuting both the rightuouse, & rightuousnes, & molestyng al mē.
& walk Therefore in darkness, & do the works of darkness: persecuting both the righteous, & righteousness, & molesting all men.
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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.
And that there should be such men in the later days, the lord hath also prophesied in the.24. chap. of the gospel After Matthew.
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An other kinde of men, is of vncleane, polluted, filthie and vile, NONLATINALPHABET, &c. He that is filthie, sayeth he, lette him be filthie stille.
an other kind of men, is of unclean, polluted, filthy and vile,, etc. He that is filthy, Saith he, let him be filthy still.
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And the interpretours of the Greke tunge admonisshe that NONLATINALPHABET, is that filthines, which we gather with our nailes endes.
And the Interpreters of the Greek tongue admonish that, is that filthiness, which we gather with our nails ends.
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And he signified vncleane persones in body & soule, Idolaters, fornicatours, gluttons, and suche like. Agaynste whome he hath placed, the holy, pure, and cleane:
And he signified unclean Persons in body & soul, Idolaters, fornicators, gluttons, and such like. Against whom he hath placed, the holy, pure, and clean:
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that is to saye purified by faith, and appliyng thēselues busily to sanctification.
that is to say purified by faith, and appliyng themselves busily to sanctification.
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Therfore like as the filthie do more and more wallowe themselues in the mire, and araye and defile thēselues to vilely:
Therefore like as the filthy doe more and more wallow themselves in the mire, and array and defile themselves to vilely:
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so the godly doe more and more applie themselues dayly to cleanes and holines of life.
so the godly doe more and more apply themselves daily to cleans and holiness of life.
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The lorde Iesus iustifie and sanctifie vs for euermore.
The lord Iesus justify and sanctify us for evermore.
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¶ He gathereth suche thinges as he hath taught of the laste Iudgement, and of the rewardes of the godly,
¶ He gathereth such things as he hath taught of the laste Judgement, and of the rewards of the godly,
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and of the tormentes of the wicked. The.xcix. Sermon.
and of the torments of the wicked. The xcix Sermon.
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AND beholde I come shortely, and my rewarde is with me, to geue euery man accordyng as his dedes shalbe. AND behold I come shortly, and my reward is with me, to give every man according as his Deeds shall.
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I am Alpha and Omega, the beginning and thende: the first and the laste.
I am Alpha and Omega, the beginning and The end: the First and the laste.
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Blessed are they that kepe his commaundementes, that their power maye be in the tree of life.
Blessed Are they that keep his Commandments, that their power may be in the tree of life.
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And maye enter in through the gates into the citie.
And may enter in through the gates into the City.
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For without shall be dogges & inchaunters, and whoremongers, and murtherers, and idolaters, & who so euerloueth & maketh lesinges. For without shall be Dogs & enchanters, and whoremongers, and murderers, and Idolaters, & who so euerloueth & makes losings.
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9 The ninth place of this conclusion, is of the comming of the lord vnto iudgement, 9 The ninth place of this conclusion, is of the coming of the lord unto judgement,
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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 of the reward prepared for the good, and appointed tormets for the impenitent and wicked for he collecteth At this present, that he treated more diligently and more At large in the.19. and.20. Chapter.
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and other places of this booke. And this place before all others he inculketh and vrgeth most ernestly.
and other places of this book. And this place before all Others he inculketh and urges most earnestly.
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For it is of great importaunce, if we both vnderstande it rightly, and ponder it very ofte in our mindes.
For it is of great importance, if we both understand it rightly, and ponder it very oft in our minds.
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For we shall the lesse licenciously sinne, but shal watche more dilligently. And in this conclusion of S. Iohn the persones are often chaunged.
For we shall the less licentiously sin, but shall watch more diligently. And in this conclusion of S. John the Persons Are often changed.
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For now speaketh Iohn him self, and incōtinently he bringeth in the Lord speakyng. As at this present verely he maketh the lorde Christ himselfe to speake, and saye: behold• I come quickely.
For now speaks John him self, and incontinently he brings in the Lord speaking. As At this present verily he makes the lord christ himself to speak, and say: behold• I come quickly.
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For the worde pronounced out of Christes mouth is of more authoritie, and hath more credit with all, than that the Apostle speaketh:
For the word pronounced out of Christ's Mouth is of more Authority, and hath more credit with all, than that the Apostle speaks:
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& in sayeng that he will come shortely, he would stire vp all men to watch, repent, & praye.
& in saying that he will come shortly, he would stir up all men to watch, Repent, & pray.
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For in the Gospel he sayed: watch, for you know nother the daye nor the houre.
For in the Gospel he said: watch, for you know neither the day nor the hour.
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Your Lord will come at an houre, when you thinke leest.
Your Lord will come At an hour, when you think least.
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He feareth therefore the slougthful and vncleane persones, whiche comforte themselues, that the Lorde shal not come at al,
He fears Therefore the slougthful and unclean Persons, which Comfort themselves, that the Lord shall not come At all,
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and if he come, that yet it shal be lōg first, and perauenture neuer. Agaynst whom he pleadyng, sayeth howe he will come quickely.
and if he come, that yet it shall be long First, and Peradventure never. Against whom he pleading, Saith how he will come quickly.
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Agaynst the same also reasoned Malachie in the .3. and .4. chapt. And S. Peter in the .2. the .3. chapt.
Against the same also reasoned Malachi in the.3. and.4. Chapter. And S. Peter in the.2. the.3. Chapter.
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Moreouer in affirmyng that he will come shortely, he comforteth the godly tempted and tossed diuersely in this world.
Moreover in affirming that he will come shortly, he comforts the godly tempted and tossed diversely in this world.
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For the godly some times crie also, that the Lorde differreth his cōmyng ouer lōg, that he is to benigne to his enemies.
For the godly Some times cry also, that the Lord differeth his coming over long, that he is to benign to his enemies.
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Wherefore he saieth, yt he wil now come sone enough, that is to saie in dewe time:
Wherefore he Saith, that he will now come soon enough, that is to say in dew time:
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that he may both deliuer his seruauntes, and distroye & rote out his enemies and contēners.
that he may both deliver his Servants, and destroy & rote out his enemies and contemners.
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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,
For it follows, what a one, how, and to what end he will come: he will come glorious with great majesty & power to deliver and save the faithful,
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and condemne the vngodly, for he sayeth, and my rewarde with me. Which words seme to be taken out of the .40. chapt.
and condemn the ungodly, for he Saith, and my reward with me. Which words seem to be taken out of the.40. Chapter.
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of Esaye. And signifie, that God is furnished aboundantly with al implementes, wherewith it behoueth a rewarder and reuenger to be furnisshed with.
of Isaiah. And signify, that God is furnished abundantly with all implements, wherewith it behooves a rewarder and revenger to be furnished with.
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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.
Therefore he Saith, the reward which I shall give to every one, After his doings, I have presently with me, and that ready, and plentiful.
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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,
For our King and Judge Wants not power and treasure: as many times the Kings of this world, either can not pay their Soldiers wages,
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as they ought, or haue it not ready, and differ the payement a longe time. But this our Captayne:
as they ought, or have it not ready, and differ the payment a long time. But this our Captain:
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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.
and my reward, Saith he, is with me. And immediately expounding himself, he Saith: that he will reward every one according as his doing shall be.
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For so the Apostle also in the .2. to the Corinth. 5. saieth, how we must al appere before the iudgement seate of Christ;
For so the Apostle also in the.2. to the Corinth. 5. Saith, how we must all appear before the judgement seat of christ;
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that euery one maye receiue such thinges as are done by the body, accordyng as he hath done,
that every one may receive such things as Are done by the body, according as he hath done,
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whether it be good or euil. For in the .16. chapt.
whither it be good or evil. For in the.16. Chapter.
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and credit be geuē more easely of the Auditours to the whole worke.
and credit be given more Easily of the Auditors to the Whole work.
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of the gospel of S. Matth. the lorde sayde like•ise, that the ti•• •ould come, that the sonne of manne shuld come in the glory of his father, with his Angelles,
of the gospel of S. Matthew the lord said like•ise, that the ti•• •ould come, that the son of man should come in the glory of his father, with his Angels,
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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 then shall he render to every one After his doings. The same is taught of the Apostle in the.2. Chapter. to the Romans.
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And to the intent no manne shoulde doubte, but that our iudge can accomplisshe in dede, that in wordes he sayde he would do,
And to the intent no man should doubt, but that our judge can accomplish in deed, that in words he said he would do,
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namely to render to euery mā 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.
namely to render to every man After his doings, he adjoineth, and Saith, I am Alpha and Omega; the beginning and the end, etc. By the which words he signifies, that he is very God, Eternal, and almighty.
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The sentence is taken out of the .43. and .45. chapt. of Esaye. And is expounded before.
The sentence is taken out of the.43. and.45. Chapter. of Isaiah. And is expounded before.
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These thinges teache vs, that Iesus Christe is very God, and therefore the rewarder of al, most bountiful and most rightuouse.
These things teach us, that Iesus Christ is very God, and Therefore the rewarder of all, most bountiful and most righteous.
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Consequētely agayne, expressely, more playnely, and by a pertition, S. Iohn with his wordes declareth, what, Consequently again, expressly, more plainly, and by a petition, S. John with his words Declareth, what,
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and to whome the Lorde will geue.
and to whom the Lord will give.
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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 First in deed he Treateth of reward prepared for the good, After of punnishemente appointed for the evil by the just judgement of God.
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And rewarde is payed, or geuen rather, as S. Paule sayeth, to them that kepe his cōmaundementes, namely Christes.
And reward is paid, or given rather, as S. Paul Saith, to them that keep his Commandments, namely Christ's.
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For not they that reade, or heare the commaundementes of God, or boaste and preache them are blessed:
For not they that read, or hear the Commandments of God, or boast and preach them Are blessed:
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but they that kepe, and perfourme them in dede. but they that keep, and perform them in deed.
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For so hath our Lorde and sauiour Christ taught vs in the Gospel after Matthewe the .7. chapt.
For so hath our Lord and Saviour christ taught us in the Gospel After Matthew the.7. Chapter.
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and Luke. the .11. And his commaundementes are those that are expounded in the ten preceptes,
and Lycia. the.11. And his Commandments Are those that Are expounded in the ten Precepts,
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or in the gospell restreyned to the loue of God and our neighbour, or the whiche are named of S. Iohn thapostle faith & loue.
or in the gospel restrained to the love of God and our neighbour, or the which Are nam of S. John apostle faith & love.
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It behoueth vs therfore to be religious, in case we loke to receyue a rewarde of God.
It behooves us Therefore to be religious, in case we look to receive a reward of God.
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And what is the rewarde that is geuen of the iudge to the godly worshippers of God? That is taken thre maner of wayes.
And what is the reward that is given of the judge to the godly worshippers of God? That is taken Three manner of ways.
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For first they are called happie & blessed.
For First they Are called happy & blessed.
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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:
Secondly they shall have power over the wood of life, that is to say the fruits of the tree of life shall be in their power:
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that is to wit, thei shal liue an eternal life with Christ, as before is declared.
that is to wit, they shall live an Eternal life with christ, as before is declared.
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For he alludeth to the fourmer thinges. Laste:
For he alludeth to the former things. Last:
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thei shal enter in, sayeth he, by the gates into the citie (to wit before also described) into the countrie euerlastyng.
they shall enter in, Saith he, by the gates into the City (to wit before also described) into the country everlasting.
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After this he toucheth, or collecte•h •ls• the punnishmētes appoincted for the wicked: and verely in one worde compriseth al together, whilest he sayeth, without.
After this he touches, or collecte•h •ls• the punnishmentes appointed for the wicked: and verily in one word compriseth all together, whilst he Saith, without.
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For by this only vocable he excludeth the wicked out of the heauenly coūtrie, and includeth or incloseth them in helle,
For by this only vocable he excludeth the wicked out of the heavenly country, and includeth or encloseth them in hell,
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and helle tormētes vnspeakeable, endles and innumerable. And S. Iohn here followeth the lord in the gospel saying:
and hell torments unspeakable, endless and innumerable. And S. John Here follows the lord in the gospel saying:
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I saye vnto you, that many shal come frō the Easte and from the Weste, and shall reste with Abraham, Isaac and Iacob in the kingdome of heauen: I say unto you, that many shall come from the East and from the West, and shall rest with Abraham, Isaac and Iacob in the Kingdom of heaven:
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and the children of the kingedome shal be caste out into the outwarde darkenes, there shal be weyyng & gnasshyng of teth.
and the children of the Kingdom shall be cast out into the outward darkness, there shall be weyyng & gnashing of teth.
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So likewise in the parable of the ten virgins, the gate is sayde to be shut, So likewise in the parable of the ten Virgins, the gate is said to be shut,
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and the folisshe virgins shutte out of the ioyes celestiall. Euen the•e he commaundeth the vnprofitable seruaunt to be cast out into the outwarde darkenes.
and the foolish Virgins shut out of the Joys celestial. Eve the•e he commandeth the unprofitable servant to be cast out into the outward darkness.
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Likewise in the .13. of Luke, the Lord sayeth, howe the vnbeleuers shalbe expulsed out.
Likewise in the.13. of Lycia, the Lord Saith, how the unbelievers shall Expulsed out.
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And who be they I beseche thee, which in that laste iudgement shal be caste out? Dogges,
And who be they I beseech thee, which in that laste judgement shall be cast out? Dogs,
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and the residewe whiche are recited in the register of the condēned.
and the residue which Are recited in the register of the condemned.
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The vocable of Dogs is not alwayes taken in the holy Scriptures in the euill parte,
The vocable of Dogs is not always taken in the holy Scriptures in the evil part,
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but yet for the moste parte. Abner the Prince of kyng Saulles warres:
but yet for the most part. Abner the Prince of King Saulles wars:
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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,
am I the head of a Dog, Saith he, to Ishbosheth, which defend the house of Saull against Iuda? Signifying that he had incurred the displeasure of the tribe of Iuda, for that he had retained ten tribes yet in their duty,
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and vnder the dominion of the house of kinge Saule. Els where, as in the .15. of Matthewe the gentiles,
and under the dominion of the house of King Saule. Else where, as in the.15. of Matthew the Gentiles,
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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:
or Heathen, or estranged from the people of God seem to be called Dogs. As Some At this day call the Turkes, naming them Turkish doe good:
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that is to saye turkish infidelles.
that is to say turkish Infidels.
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Now also the prophet Esaye calleth the false Prophetes dogges, shamelesse, rauening, vnsatiable, not able to barke and defende the lords Shepef•lde, or els vnwillyng and slepie.
Now also the Prophet Isaiah calls the false prophets Dogs, shameless, ravening, unsatiable, not able to bark and defend the Lords Shepef•lde, or Else unwilling and sleepy.
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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.
After the same signification the Apostle Saith to the Philippians: beware of Dogs, beware of evil workers, etc. Moreover in the holy Scriptures Are called Dogs angry men, fierce, cruel, contemners of godly things, barkers At the truth, sclaunderers and persecuters thereof, and blasphemers.
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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.
For in the.22. Psalm. David a figure of christ the lord cries: Dogs have environed me round about, the counsel of the malignant hath compassed me.
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Whom he now calleth Dogges, by and by he nameth malignaunt. And when Semei cursed Dauid, Abisai the sonne of Zaruia sayeth:
Whom he now calls Dogs, by and by he names malignant. And when Shimei cursed David, Abishai the son of Zaruia Saith:
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whie doeth this dogge that shall die curse my Lorde the kynge? And the lorde in the Gospell forbiddeth to caste that is holy to dogges, or pearles to Swine.
why doth this dog that shall die curse my Lord the King? And the lord in the Gospel forbiddeth to cast that is holy to Dogs, or Pearls to Swine.
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Finally they are called dogges, these filthie men, vncleane; without repentaunce, wallowyng themselues in the dungehill of sinne and wickednes.
Finally they Are called Dogs, these filthy men, unclean; without Repentance, wallowing themselves in the dunghill of sin and wickedness.
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For S. Peter calleth suche dogges retournyng to their vomite.
For S. Peter calls such Dogs returning to their vomit.
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And the lord prohibiteth, that no man bring the price of a strompet or dogge into the Temple.
And the lord prohibiteth, that no man bring the price of a strompet or dog into the Temple.
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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.
For even Therefore the Jewish Priests refused the price of blood offered of Iudas. Therefore under the name of Dogs we understand Heathen or Infidels, false prophets or deceivers, cruel men, blasphemers, persecuters of the verity, cursed Speakers, contemners of the truth, unclean and filthy, etc.
p-acp av-j av dt jp n2 vvd dt n1 pp-f n1 vvn pp-f np1. av p-acp dt n1 pp-f n2 pns12 vvb j cc n2, j n2 cc n2, j n2, n2, n2 pp-f dt n1, j-vvn n2, n2 pp-f dt n1, j cc j, av
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And as for the membres that followe, haue ben expoūded before, to witte in the .9. chapt.
And as for the members that follow, have been expounded before, to wit in the.9. Chapter.
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(106) sermon (DIV2)
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and about the beginnyng and in the ende of the .21. chapt. To a lie he addeth here, he that loueth and maketh.
and about the beginning and in the end of the.21. Chapter. To a lie he adds Here, he that loves and makes.
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(106) sermon (DIV2)
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For many make them not opēly, but they loue, fauour and auaunce them. Many both loue and make them.
For many make them not openly, but they love, favour and advance them. Many both love and make them.
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(106) sermon (DIV2)
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They loue a lesyng chiefely, whiche mainteyne liyng learnyng, and delighte therein.
They love a lesyng chiefly, which maintain lying learning, and delight therein.
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(106) sermon (DIV2)
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But hereof moste purposely Primasius Bishoppe of Vtica: to all these thinges, sayeth he, must be geuen not dilligence of expoūding,
But hereof most purposely Primasius Bishop of Uticar: to all these things, Saith he, must be given not diligence of expounding,
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(106) sermon (DIV2)
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but carefulnes of auoyding the euils. The lord Iesus saue vs frō al euill. Amē.
but carefulness of avoiding the evils. The lord Iesus save us from all evil. Amen.
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(106) sermon (DIV2)
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¶ Christ is shewed agayne to be Authour of this booke, how great he is here.
¶ christ is showed again to be Author of this book, how great he is Here.
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(107) sermon (DIV2)
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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.
Here is also declared the desire of the Church, wishing for the coming of christ, and the liberal promise of the Lord. The. C. Sermon.
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I Iesus sent mine Angell to testifie vnto you these thinges in the cōgregations. I am the rote and generatiō of Dauid, and the bright mornyng Starre.
I Iesus sent mine Angel to testify unto you these things in the congregations. I am the rote and generation of David, and the bright morning Star.
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And the spirite and the bryde sayde, come. And lette him that heareth saye also, come.
And the Spirit and the bride said, come. And let him that hears say also, come.
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And let him that is a thirste, come. And let who so euer will, take of the water of life, free. And let him that is a thirst, come. And let who so ever will, take of the water of life, free.
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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, The tenth place of this conclusion shows again the author of this work to be Iesus christ, which is brought in Here of S. John speaking, to the intent the thing that is spoken may have the more Authority,
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Wherefore nothing is to be ascribed to S. Iohn, but the writing of ye worke, that is to wit, that he first saw al these thinges, indited & committed them to writing.
Wherefore nothing is to be ascribed to S. John, but the writing of you work, that is to wit, that he First saw all these things, Indited & committed them to writing.
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And the maner also of the reuelation is repeted.
And the manner also of the Revelation is repeated.
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Christ himselfe came not downe into the earth, or into these lower partes, but sent forth his Angel, which from Christ,
christ himself Come not down into the earth, or into these lower parts, but sent forth his Angel, which from christ,
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& in Christes name opened & shewed these thinges to S. Iohn.
& in Christ's name opened & showed these things to S. John.
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The ende also of the Angelles sendyng or reuelatiō is specified, that he should testifie these thinges in congregations,
The end also of the Angels sending or Revelation is specified, that he should testify these things in congregations,
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and to you al that are in the world, vnto thende of the world. And we learne of those fewe wordes that credit muste be geuen to this boke,
and to you all that Are in the world, unto The end of the world. And we Learn of those few words that credit must be given to this book,
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(107) sermon (DIV2)
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as that which is propoūded of the very sonne of God by his Angel and Apostle,
as that which is propounded of the very son of God by his Angel and Apostle,
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and that in dede propounded to all that are in the church. Agayne that Iesus Christ is very God, the lord of Angelles:
and that in deed propounded to all that Are in the Church. Again that Iesus christ is very God, the lord of Angels:
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as S. Paule also affirmeth in the.1. chap. to the Hebrewes. Of the which thing is spoken also before.
as S. Paul also Affirmeth in the.1. chap. to the Hebrews. Of the which thing is spoken also before.
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And these moste clere testimonies of the scripture ought to moue the faithful more, thā al the dotages of Seruetus the Spaniarde,
And these most clear testimonies of the scripture ought to move the faithful more, than all the dotages of Seruetus the Spaniard,
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and Seruetanes playing the Arrians and Iewes. Let vs obserue moreouer, that Christe sente his Angell, not to Iudge or to teache: but NONLATINALPHABET, that is to testifie.
and Saracens playing the Arians and Iewes. Let us observe moreover, that Christ sent his Angel, not to Judge or to teach: but, that is to testify.
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(107) sermon (DIV2)
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Testimonies lawefully taken, or committed to wryting and sealed, it is not lawefull to speake agaynst.
Testimonies lawfully taken, or committed to writing and sealed, it is not lawful to speak against.
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For they are altogether taken for Authentical.
For they Are altogether taken for Authentical.
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(107) sermon (DIV2)
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But all this boke was written by S. Iohn, and is a witnes or the testimony of the Angell of God.
But all this book was written by S. John, and is a witness or the testimony of the Angel of God.
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(107) sermon (DIV2)
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Therefore is it vnlawefull to doubte any thynge thereof.
Therefore is it unlawful to doubt any thing thereof.
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And also ought to haue the same opinion of all other bookes of the olde and newe Testamente.
And also ought to have the same opinion of all other books of the old and new Testament.
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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.
For the prophets and Apostles Are called the Witnesses of God: and the Gospel, and Doctrine of the prophets and Apostles, the witness or testimony.
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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.
He is mad, that Thinketh not the Canonical Scripture to be of it self Authentical, unless it be First made authentical by the approbation of the Church and Counsels.
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Moreouer we vnderstande that the doctrine of this whole boke belongeth not only to the seuen churches of Asia,
Moreover we understand that the Doctrine of this Whole book belongeth not only to the seuen Churches of Asia,
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but to all dispersed through out the whole worlde:
but to all dispersed through out the Whole world:
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and therefore to apperteyne chiefely and singularly vnto vs, whiche liue at this daye at Zuricke or in Swycerlande, Englande, Fraunce or Germany.
and Therefore to appertain chiefly and singularly unto us, which live At this day At Zurich or in Swycerlande, England, France or Germany.
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nor obscurely, but in the audience of all Churches, dispersed in all the worlde, that no man pretendynge wilfull ignoraunce, shoulde remayne vncorrected.
nor obscurely, but in the audience of all Churches, dispersed in all the world, that no man pretending wilful ignorance, should remain uncorrected.
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And incontinently the Lord him selfe also sheweth and declareth, who, and howe greate he is,
And incontinently the Lord him self also shows and Declareth, who, and how great he is,
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and what we faythfull haue layde vp in store in him. And he vseth agayne parables and allusions for the more perspicuitie:
and what we faithful have laid up in store in him. And he uses again parables and allusions for the more perspicuity:
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And firste he calleth him selfe the roote and generation of Dauid, that is to saye a trewe and naturall man.
And First he calls him self the root and generation of David, that is to say a true and natural man.
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For we hearde before that he was very and naturall God.
For we heard before that he was very and natural God.
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And he cutteth of from al Heretikes deniyng and impugnyng the trewe flesshe of Christe, all Senewes:
And he cutteth of from all Heretics denying and impugning the true Flesh of Christ, all Sinews:
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moste strongely prouyng, that he after the fleshe is of our owne nature.
most strongly proving, that he After the Flesh is of our own nature.
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Whereof he is called also in the Scripture the fruicte of the wombe of Dauid, and he that is rysen of his loynes.
Whereof he is called also in the Scripture the fruit of the womb of David, and he that is risen of his loins.
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Moreouer it is sayed to the Dauidicates virgin and mother of God: thou shalte conceaue in thy wombe and bryng forth a sonne.
Moreover it is said to the Dauidicates Virgae and mother of God: thou shalt conceive in thy womb and bring forth a son.
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Therefore he calleth him selfe also both the roote and generation of Dauid. And the phrase of speache is to be marked.
Therefore he calls him self also both the root and generation of David. And the phrase of speech is to be marked.
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For the like is red in the.16.
For the like is read in the.16.
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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,
of Ezechiel. Thy root and thy generation is of the land of Canaan: that is to say, thy birth is of the Canaanites, or thy of spring is of people polluted,
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yet semeth here neuerthelesse also an other certen thyng to be signified. For the rote beareth a tree, and nurrisheth or quickeneth the same.
yet Seemeth Here nevertheless also an other certain thing to be signified. For the rote bears a tree, and nurrisheth or Quickeneth the same.
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The roote is not borne or nurrisshed of the tree:
The root is not born or nurrisshed of the tree:
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and Christe the Lord is the foundatiō, and preseruation of the house of Dauid, and Churche of the faythfull.
and Christ the Lord is the Foundation, and preservation of the house of David, and Church of the faithful.
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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:
That David is preserved, that the ofspryng of David is not rooted out, which oft times hath deserved to be, it is done in respect or merit of Christ the Lord:
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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,
Christ hath saved them, the same Saveth also, so many as Are saved, as he that is of all the promises made unto David the head, virtue add Some and even perfection,
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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.
as in whom is perfect salvation, and all fullness, as the clear testimonies of the Prophet Isaiah bear witness in the.7. and.37. cham.
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and els where, also in the 3. of Osee, 34. &. 37. of Ezechiel. And not a much vnlike place is in the.3.
and Else where, also in the 3. of Hosea, 34. &. 37. of Ezechiel. And not a much unlike place is in the.3.
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boke of Kinges. the.15. chap. Iohn also the.1. chap. of this boke named Christ the rote of Dauid. &c.
book of Kings. the.15. chap. John also the.1. chap. of this book nam christ the rote of David. etc.
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Agayne the Lorde calleth hym selfe a Starre, and that not obscure, but shynynge and brighte, and euen the mornyng Starre.
Again the Lord calls him self a Star, and that not Obscure, but shining and bright, and even the morning Star.
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When he called hym selfe a Starre, he had respecte to the moste auncient Oracle of Balaam that most wise Prophet in the Easte.
When he called him self a Star, he had respect to the most ancient Oracle of balaam that most wise Prophet in the East.
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He prophecied that a Starre shulde arryse out of Israell, that is to say a celestial starre,
He prophesied that a Star should arise out of Israel, that is to say a celestial star,
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and euen the very sonne of God shoulde be borne of a woman.
and even the very son of God should be born of a woman.
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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,
And that the same star did arise the magiciens, being also of the East, testify in the.2. chap. of S. Matthew. And it is called bright,
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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.
Because Christ is the Light, illumining all men that come in to the world. Of the which matter the same S. John hath treated much in the First, eight, and nynth Chapter. of his Evangelical story.
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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.
The same our Lord is also the morning star, so called of S. Peter, 2. Pet. 1. And of this our S. John in the.2. Chapter.
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of the Apoca. For lyke as Lucifer arrising, draweth the daye starre after him:
of the Apoc For like as Lucifer arising, draws the day star After him:
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so Christ shyning in the hartes of the faithfull, doth lighten them more and more in this present world also,
so christ shining in the hearts of the faithful, does lighten them more and more in this present world also,
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and in the lyfe to come doth cloth them whole with the light celestiall. Thomas of Aquine expounding this place:
and in the life to come does cloth them Whole with the Light celestial. Thomas of Aquinas expounding this place:
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the morninge Starre, sayeth he, is to witte the messager of the day, that is the euerlasting felicitie through his resurrection.
the morning Star, Saith he, is to wit the Messenger of the day, that is the everlasting felicity through his resurrection.
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And these thynges haue we hearde hitherto of the mouth of Christe, concerning Christe, who and howe great he is,
And these things have we heard hitherto of the Mouth of Christ, Concerning Christ, who and how great he is,
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and what treasures we haue layde vp in store in him.
and what treasures we have laid up in store in him.
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He is very God and man, was incarnate for vs, that he might be our roote, vertue, lyfe, light, and saluation.
He is very God and man, was incarnate for us, that he might be our root, virtue, life, Light, and salvation.
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Therfore haue we reposed in him, all fulnes of Saluation.
Therefore have we reposed in him, all fullness of Salvation.
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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 so we see again, that this book is written with the Apostolical Spirit, which Spirit verily so oft as occasion serveth, reasoneth excellently of Christ,
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and preacheth his saluation, and commendeth the fayth in him, vnto all the faithfull.
and Preacheth his salvation, and commends the faith in him, unto all the faithful.
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The same spirite therfore hath inspyred eyther booke both of the Gospell, and Apocalipse of Saincte Ihon,
The same Spirit Therefore hath inspired either book both of the Gospel, and Apocalypse of Saint John,
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and caused them to be written of the same Authour.
and caused them to be written of the same Author.
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11. In the eleuenth place is brought in speaking the church, wyshing the comming of Christe vnto iudgement.
11. In the Eleventh place is brought in speaking the Church, wishing the coming of Christ unto judgement.
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For sins our Lorde Iesus Christe is so good, so benigne and holsome, whome all this booke hath promysed to come,
For Sins our Lord Iesus Christ is so good, so benign and wholesome, whom all this book hath promised to come,
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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.
and to deliver the Church of Saints afflicted in this world, now is resited the desire of the same his Church, wishing and calling the Lord, saying, come.
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For anone we shall heare the Lorde promising, and saieng, be it I come quickely: And the church agayne reporting Amen.
For anon we shall hear the Lord promising, and saying, be it I come quickly: And the Church again reporting Amen.
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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.
Eve so come Lord Iesu. And that the Spirit within our body cries busily to the Lord for our deliverance and glorifying, the Apostle mentioneth much in the.8. to the Romans.
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Notwithstanding that by the spirite may be vnderstand euery spirituall man also.
Notwithstanding that by the Spirit may be understand every spiritual man also.
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And therefore Aretas, he nameth them spirite, sayeth he, which are accompted worthie of the spirituall mariage:
And Therefore Aretas, he names them Spirit, Saith he, which Are accounted worthy of the spiritual marriage:
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And the bryde, the church it selfe. Thus sayeth he.
And the bride, the Church it self. Thus Saith he.
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Of the bryde we haue spokē many times in this worke, so that we nede not to be tediouse in repeting the same.
Of the bride we have spoken many times in this work, so that we need not to be tedious in repeating the same.
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Howe be it with a wonderfull desyre all the godly couet that the Lorde wolde come vnto iudgement:
Howe be it with a wonderful desire all the godly covet that the Lord would come unto judgement:
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To the wicked that daye is terrible & abhorred, to the godly moste ioyfull and wysshed for.
To the wicked that day is terrible & abhorred, to the godly most joyful and wished for.
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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,
For the godly perceive that they shall ones be Delivered from all evils, and plentifully rewarded with all good things, that the glory and verity of God shall be advanced and established, that all ungodliness shall be abolished,
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and the wicked by the iust iudgement of God tormented. Wherupon S. Peter in the.3. chapt.
and the wicked by the just judgement of God tormented. Whereupon S. Peter in the.3. Chapter.
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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.
of the Acts, calls this day the restoring & performing of all such things as God hath At any time spoken by the Mouth of his prophets.
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In that same day therfore shall all the promesses of God euen of the greateste matters, be fulfilled througely.
In that same day Therefore shall all the promises of God even of the greatest matters, be fulfilled througely.
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Therfore sayeth the Lord in the gospell: lifte vp your heads, for your redemption draweth nere.
Therefore Saith the Lord in the gospel: lift up your Heads, for your redemption draws never.
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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.
They that mourn and Are desperate like, cast down their Heads: The Lord bids us lift up our Heads, to be cheerful and of good hope.
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For we shall certenly be delyuered and glorified, which haue ben in the world a laughing stocke,
For we shall Certainly be Delivered and glorified, which have been in the world a laughing stock,
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and had in derisiō of all men.
and had in derision of all men.
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Therfore muste the places be expoūded fyguratiuely, which pourport the exceding great lamentation and howling that shall be in that day.
Therefore must the places be expounded fyguratiuely, which pourport the exceeding great lamentation and howling that shall be in that day.
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For the wicked for anguyshe and payne and vtter desperation shall crye oute, and teare themselues:
For the wicked for anguish and pain and utter desperation shall cry out, and tear themselves:
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The godly shall reioyce in him, whome they see comming, shewynge the woundes wherewith they are redemed.
The godly shall rejoice in him, whom they see coming, show the wounds wherewith they Are redeemed.
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Lyke as therefore the desyre of Sainctes was greateste, when the first commyng of our sauiour approched nere,
Like as Therefore the desire of Saints was greatest, when the First coming of our Saviour approached never,
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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,
as in Symeon alone appears, Lycia the second, right so At the second coming of Christ unto judgement, all Saints with vncessable voices shall cry,
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and continually do crye, come Lorde Iesu, come and delyuer vs, come and maynetayne thy glorie and church, almoste broughte to naught:
and continually do cry, come Lord Iesu, come and deliver us, come and maintain thy glory and Church, almost brought to nought:
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come our redemer and Sauiour so wished and loked for, dispatch vs from euilles, graunt vs the good thinges promised, &c.
come our redeemer and Saviour so wished and looked for, dispatch us from evils, grant us the good things promised, etc.
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Wherfore the things that follow, may be referred eyther to the church or to S. Ihon, that eyther the church or S. Ihon shulde say:
Wherefore the things that follow, may be referred either to the Church or to S. John, that either the Church or S. John should say:
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And let him that heareth say, come. Aretas expoūding this place briefely and well:
And let him that hears say, come. Aretas expounding this place briefly and well:
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by these wordes he insinuateth them, saieth he, which ar not yet assūpted to the flocke,
by these words he insinuates them, Saith he, which Are not yet assumpted to the flock,
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yet ready to heare godly matters, and geue their dilligence to knowe the Lorde. So much he.
yet ready to hear godly matters, and give their diligence to know the Lord. So much he.
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And doubtelesse the desyre of the godlye is so greate, that they couet that all creatures shoulde praye the Lorde to come vnto iudgement:
And doubtless the desire of the godly is so great, that they covet that all creatures should pray the Lord to come unto judgement:
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as many times we se in the Psalmes, the godly to exhorte the Sun and Moone & all creatures, to praise and speake wel of the Lorde. 12. The.12.
as many times we see in the Psalms, the godly to exhort the Sun and Moon & all creatures, to praise and speak well of the Lord. 12. The.12.
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place of the conclusion, conteineth a most large promesse and comforte of Christe. For he promiseth agayne frankelie. As thoughe he shulde saie:
place of the conclusion, Containeth a most large promise and Comfort of Christ. For he promises again frankly. As though he should say:
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I knowe what thinges the faithfull shall suffer vnder Antichrist, what also and howe great crafte the same shall practise.
I know what things the faithful shall suffer under Antichrist, what also and how great craft the same shall practise.
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All thinges will he sell for money, Heauen and Earth, and those things also which are not in his power:
All things will he fell for money, Heaven and Earth, and those things also which Are not in his power:
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And he shal deceaue many, and shal spoyle many: And al the godly shall he vexe and oppresse with greuouse persecution.
And he shall deceive many, and shall spoil many: And all the godly shall he vex and oppress with grievous persecution.
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Therfore yf I tary long, and come not incontinently, in asmuch as the wisshes of Sainctes couet the same, you that loue and beleue in me, flee Antichriste, geue not your selues to be spoiled of him:
Therefore if I tarry long, and come not incontinently, in as as the wishes of Saints covet the same, you that love and believe in me, flee Antichrist, give not your selves to be spoiled of him:
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loke ye for me, haue recourse vnto me.
look you for me, have recourse unto me.
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He that is a thirst, that is, he that desyreth an heauenly gyfte, or he that is in angwysh or tourmented with cares,
He that is a thirst, that is, he that desireth an heavenly gift, or he that is in angwysh or tormented with Cares,
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and sondry euilles, let him come to me, to me I say let him come:
and sundry evils, let him come to me, to me I say let him come:
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I shall fyll him with good thinges, delyuer from euyll, and wyll comforte him, and strengthen him with my spirite, in al maner daūgers, that he may paciently beare and ouercome all euylles.
I shall fill him with good things, deliver from evil, and will Comfort him, and strengthen him with my Spirit, in all manner dangers, that he may patiently bear and overcome all evils.
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And he semeth to haue borrowed these holsome wordes and most ful of consolation, of the doctrine of Esaye, which is in the.55.
And he Seemeth to have borrowed these wholesome words and most full of consolation, of the Doctrine of Isaiah, which is in the.55.
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chapter, and in the seuenth chap. of Ihon. Hereof are spoken certen thinges aboute the beginning of the.21. chapt.
chapter, and in the Seventh chap. of John Hereof Are spoken certain things about the beginning of the.21. Chapter.
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Where we re•de •he Lord to haue saide:
Where we re•de •he Lord to have said:
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And to him that is a thirste wil I geue of the well of the water of life frely. But where he sayeth: and he that will:
And to him that is a thirst will I give of the well of the water of life freely. But where he Saith: and he that will:
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he meaneth not, as many mistake him, that it standeth in our will, that we maye be saued.
he means not, as many mistake him, that it Stands in our will, that we may be saved.
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For we knowe that the Apostle hath sayde:
For we know that the Apostle hath said:
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it is not in the wille, nor in the rūning, but in the mercy of God.
it is not in the will, nor in the running, but in the mercy of God.
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The Lord of his owne good wil saueth vs: yet not withstanding he saueth not the vnwillyng, but the willyng.
The Lord of his own good will Saveth us: yet not withstanding he Saveth not the unwilling, but the willing.
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But he geueth vs that we maye will:
But he Giveth us that we may will:
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accordyng to that saying of thapostle, it is God that worketh in vs both to will and to accomplish.
according to that saying of apostle, it is God that works in us both to will and to accomplish.
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Primasius: by no good giftes, sayeth he, goyng before he receyueth the water of life frely.Primasius: by no good Gifts, Saith he, going before he receiveth the water of life freely.
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For what haste thou, sayeth the Apostle, that thou haste not receyued? Therefore haue we receyued of God frely the wil of cōmyng also:
For what haste thou, Saith the Apostle, that thou haste not received? Therefore have we received of God freely the will of coming also:
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vnto whome we gaue nothing firste, that we should be: much lesse that we should of sinners be made rightuouse. Thus sayeth he.
unto whom we gave nothing First, that we should be: much less that we should of Sinners be made righteous. Thus Saith he.
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Not withstandyng it might seme to be such a maner of speakyng as is emonges the Germanes:
Not withstanding it might seem to be such a manner of speaking as is among the Germane:
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which is I make it free for al to come: I doe clerely exclude no man, I bid al come: so, and he that will:
which is I make it free for all to come: I do clearly exclude no man, I bid all come: so, and he that will:
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that is to saye, come al, and receiue water, &c. To the lorde be glory.
that is to say, come all, and receive water, etc. To the lord be glory.
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¶ Punnishment is decreed to the corrupters of this boke. The lord sayeth, that he wil certenly come to Iudgement.
¶ Punishment is decreed to the corrupters of this book. The lord Saith, that he will Certainly come to Judgement.
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The church wissheth for his commyng. The. Cj. Sermon. I Testifie vnto euery man that heareth the words of the prophecie of this boke:
The Church wisheth for his coming. The. Cf Sermon. I Testify unto every man that hears the words of the prophecy of this book:
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if any manne shall adde vnto these thinges, God shal adde vnto him ye plages that are written in this boke.
if any man shall add unto these things, God shall add unto him you plagues that Are written in this book.
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And if any man shal minish of the wordes of the booke of this Prophecie, God shal take away his parte out of the boke of life,
And if any man shall minish of the words of the book of this Prophecy, God shall take away his part out of the book of life,
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and out of the holy citie, and from the thinges which are written in this boke.
and out of the holy City, and from the things which Are written in this book.
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He which testifieth these thinges, sayeth, be it. I come quickely: Amen.
He which Testifieth these things, Saith, be it. I come quickly: Amen.
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Euē so come lord Iesu. The grace of our lorde Iesu Christe be with you al. Amen. 13. In the.13.Even so come lord Iesu. The grace of our lord Iesu Christ be with you all Amen. 13. In the.13.
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parte of this conclusion is decreed a paine for the contemners of this boke, but especially for counterfetter or forgers, which (as D. Bibliander hath sayde full well & godly) dare attempte to corrupte or falsefie this godly instrumēt, part of this conclusion is decreed a pain for the contemners of this book, but especially for counterfeiter or forgers, which (as D. Bibliander hath said full well & godly) Dare attempt to corrupt or falsefie this godly Instrument,
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and holy charter of thempire and Bisshopricke of Christ, by addyng any thing or takyng awaye,
and holy charter of The Empire and Bishopric of christ, by adding any thing or taking away,
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or alteryng the trewe meanyng and sense thereof. This place is taken out of the common vsage of men.
or altering the true meaning and sense thereof. This place is taken out of the Common usage of men.
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For Princes are wonte in thende of their writynges to establishe the same agaynst deprauers by menacinges and threatenings.
For Princes Are wont in The end of their writings to establish the same against depravers by menacings and threatenings.
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Antichrist, the Ape of our lord Christ, about the ende of his Bulles addeth:
Antichrist, the Ape of our lord christ, about the end of his Bulls adds:
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yf any man shall rasshely presume to go agaynst this our cōmaundement, or malapertly to infringe the same, let him knowe that he shal incurre the indignatiō of Almightie God and the blessed Apostles Peter and Paule, and our high displeasure.
if any man shall rashly presume to go against this our Commandment, or malapertly to infringe the same, let him know that he shall incur the Indignation of Almighty God and the blessed Apostles Peter and Paul, and our high displeasure.
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And likewise in keping of treasures and publicke things, where daūger is feared, they set on writinges and sealyng with waxe.
And likewise in keeping of treasures and public things, where danger is feared, they Set on writings and sealing with wax.
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For the whiche cause verely where the Lorde was not ignoraunt that there would be some which wold seke to oppresse and abolish this boke, he sendeth it wel Armed to all posterities.
For the which cause verily where the Lord was not ignorant that there would be Some which would seek to oppress and Abolah this book, he sends it well Armed to all Posterities.
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We reade in olde Authours, that certen heretikes in the beginnyng of the church toke very muche vpon them in corruptyng of the scriptures:
We read in old Authors, that certain Heretics in the beginning of the Church took very much upon them in corrupting of the Scriptures:
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yea and that some of them to haue reiected whole bokes of the holy Scripture. And Tertullian imputeth the same vnto Marcion, whiche also depraued holy bokes.
yea and that Some of them to have rejected Whole books of the holy Scripture. And Tertullian imputeth the same unto Marcion, which also depraved holy books.
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Howebeit through the goodnes of God it came to passe, that we haue neuerthelesse receyued the holy bookes whole and vncorrupted.
Howbeit through the Goodness of God it Come to pass, that we have nevertheless received the holy books Whole and uncorrupted.
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Whiche thing S. Hierome sheweth playnely in his commentaries vpon Esaye the.3. booke.
Which thing S. Jerome shows plainly in his commentaries upon Isaiah the.3. book.
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And Erasmus of Roterodam in the Apologie of the newe Testamēt, and also in his Apologie agaynst Iames Latomus. &c.
And Erasmus of Rotterdam in the Apology of the new Testament, and also in his Apology against James Latomus. etc.
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Howebeit the Lorde at this present doeth no newe thing, whilest he commaundeth that nothing shoulde be added, or taken awaye.
Howbeit the Lord At this present doth no new thing, whilst he commandeth that nothing should be added, or taken away.
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For ones or twise he commaunded by Moses: Thou shalt adde nothing to my worde, nother take frō it any thing. And Salomon in the.30.
For ones or twice he commanded by Moses: Thou shalt add nothing to my word, neither take from it any thing. And Solomon in the.30.
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of the Prouerbes, cōmaundeth the same.
of the Proverbs, commandeth the same.
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But many maruell, and finde faulte, that he hath threatened so many plages to the corrupters.
But many marvel, and find fault, that he hath threatened so many plagues to the corrupters.
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Whie than do not the same mē blame and reproue in S. Paule, that he hath in one worde comprised as many plagues and displeasures,
Why than do not the same men blame and reprove in S. Paul, that he hath in one word comprised as many plagues and displeasures,
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as S. Ihon hath here recited, where he sayde vnto the Galath. Although I, or an Angel from heauen shal preach vnto you a gospel, other than this that we haue preached vnto you, let him be an outcaste, or accursed.
as S. John hath Here recited, where he said unto the Galatians. Although I, or an Angel from heaven shall preach unto you a gospel, other than this that we have preached unto you, let him be an outcast, or accursed.
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And the same wordes againe he doubleth & repeteth.
And the same words again he doubles & repeateth.
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Wherefore if they graunt that Paule hath herein so little offended, that he hath deserued prayse also:
Wherefore if they grant that Paul hath herein so little offended, that he hath deserved praise also:
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let them leaue blamyng of those thinges, whiche are here moste pourposely placed of our lord Iesu Christ him selfe by S. Ihon in their place & time dewe.
let them leave blaming of those things, which Are Here most pourposely placed of our lord Iesu christ him self by S. John in their place & time dew.
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Verely Anathema (whiche worde S. Paule vsed) is he, that is cutte of from the felowship of al good men, deuoued to extreme punnishement,
Verily Anathema (which word S. Paul used) is he, that is Cut of from the fellowship of all good men, deuoued to extreme punnishement,
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and euen subiecte to all the euilles bothe of this present life and the life to come.
and even Subject to all the evils both of this present life and the life to come.
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Whiche thinge maye be gathered of Deuteronomie and other holy bokes.
Which thing may be gathered of Deuteronomy and other holy books.
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And he addeth and taketh awaye, not whiche vseth other diuerse, and playner wordes in expoundyng a sentence of the reuelation: And he adds and Takes away, not which uses other diverse, and plainer words in expounding a sentence of the Revelation:
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but he that putteth in any thinge contrary to the true sense, and variyng from those thinges which are here of the lord expressed:
but he that putteth in any thing contrary to the true sense, and variyng from those things which Are Here of the lord expressed:
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or he that taketh awaye any thing, obscureth or peruerteth, which here the lord himself hath expresely signified.
or he that Takes away any thing, obscureth or perverteth, which Here the lord himself hath expresely signified.
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Wherupon Thomas of Aquine: he addeth to sayeth he, which putteth to a lie:
Whereupon Thomas of Aquinas: he adds to Saith he, which putteth to a lie:
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he minissheth, which taketh awaye any thing of that which is written therein, or also in deniyng gayne sayeth the same. Thus much he.
he minisheth, which Takes away any thing of that which is written therein, or also in denying gain Saith the same. Thus much he.
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Therefore this addition and substraction, consisteth not in wordes only but rather in sense.
Therefore this addition and substraction, Consisteth not in words only but rather in sense.
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For nother the prophetes in expoundynge the lawe at large, are thought to haue added any thing to God his worde:
For neither the Prophets in expounding the law At large, Are Thought to have added any thing to God his word:
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nother the Apostles preachyng the libertie of the gospel, are saide to haue taken any thing away frō the lawe.
neither the Apostles preaching the liberty of the gospel, Are said to have taken any thing away from the law.
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And to testifie, is vnder the religion of a testimony to affirme any certen thing,
And to testify, is under the Religion of a testimony to affirm any certain thing,
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or with a protestation to vrge & beate in any thing ernestly, and euē as it were to binde the hearer, that he shuld certenly know that these thinges that are spokē do hāge ouer him,
or with a protestation to urge & beat in any thing earnestly, and even as it were to bind the hearer, that he should Certainly know that these things that Are spoken do hang over him,
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& that God wil plage, vnlesse he do obey.
& that God will plague, unless he do obey.
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Concernyng the paynes or plages, which he threateneth at this present, is spokē in the.15. 16. 17. and.18. chap. &c. Likewise is declared before that might be here spoken of the boke of life, and of the holy citie.
Concerning the pains or plagues, which he threateneth At this present, is spoken in the.15. 16. 17. and.18. chap. etc. Likewise is declared before that might be Here spoken of the book of life, and of the holy City.
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Moreouer he cōprehendeth here also all good thinges in like maner, whiche are promised in this boke to the godly and obedient seruauntes of God, of al the whiche thinges, the contemner, falsifier and corrupter of this boke shal be depriued.
Moreover he comprehendeth Here also all good things in like manner, which Are promised in this book to the godly and obedient Servants of God, of all the which things, the contemner, falsifier and corrupter of this book shall be deprived.
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With how great euilles and daūgers than do they intangle themselues, whiche would haue this boke vtterly suppressed,
With how great evils and dangers than do they entangle themselves, which would have this book utterly suppressed,
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and let, that it shoulde not be expounded openly, and come in to the handes of al mē? agayne it is most certayne, that they shall obteyne of God all maner of blessing,
and let, that it should not be expounded openly, and come in to the hands of all men? again it is most certain, that they shall obtain of God all manner of blessing,
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so many as haue a good opinion, and thinke deuoutely of this boke, and wil set forth and commende vnto al men the thinges that are written in the same to the glory of God, and saluation of the faithfull.
so many as have a good opinion, and think devoutly of this book, and will Set forth and commend unto all men the things that Are written in the same to the glory of God, and salvation of the faithful.
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14. In the fouretenth place is sealed, and euen signed as it were with a subscription, the authoritie of this boke.
14. In the fouretenth place is sealed, and even signed as it were with a subscription, the Authority of this book.
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For it followeth, he sayeth that beareth witnes of these thinges: or he that testifieth these thinges.
For it follows, he Saith that bears witness of these things: or he that Testifieth these things.
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For in maner all the expositours suppose those to be Christes words, as though he him selfe,
For in manner all the expositors suppose those to be Christ's words, as though he him self,
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for a confirmation had putte to the same, and sayde:
for a confirmation had put to the same, and said:
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I Iesus haue propounded al these thinges, and especially such as concerne the threatenynges agaynste the corrupter,
I Iesus have propounded all these things, and especially such as concern the threatenings against the corrupter,
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as a true witnes, and the same to be vndoubted.
as a true witness, and the same to be undoubted.
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For Aquinas: here sayeth he, is brought in Christe, affirmyng the foresayde menacyng, and approuing al thinges that are written in this boke.
For Aquinas: Here Saith he, is brought in Christ, affirming the foresaid menacing, and approving all things that Are written in this book.
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But I for my parte, reseruyng the iudgementes of others safe, suppose this to be the subscription of S. Iohn the writer of this boke.
But I for my part, reserving the Judgments of Others safe, suppose this to be the subscription of S. John the writer of this book.
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For the Notaries, Secretaries or chauncelers of Princes are wonte at the ende of the kinges or Emperours letters or writynges, to subscribe their name.
For the Notaries, Secretary's or chancellors of Princes Are wont At the end of the Kings or emperors letters or writings, to subscribe their name.
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And verely S. Iohn in the Historie of the Gospell hath obserued the same maner. For in the.19. chapt. he sayeth:
And verily S. John in the History of the Gospel hath observed the same manner. For in the.19. Chapter. he Saith:
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and he that sawe, bare witnes, and his testimony is trewe. And at thende of the Historie he subscribeth and signeth vnderneth with these wordes:
and he that saw, bore witness, and his testimony is true. And At The end of the History he subscribeth and signeth underneath with these words:
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this is that disciple, whiche beareth witnes of these thinges, and wrote them, and we knowe that his testimony is trewe.
this is that disciple, which bears witness of these things, and wrote them, and we know that his testimony is true.
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For al the church knewe and confessed this.
For all the Church knew and confessed this.
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In like maner he semeth at this presente to haue subscribed these thinges also in his owne name & to haue sayed.
In like manner he Seemeth At this present to have subscribed these things also in his own name & to have said.
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He that testifieth these thinges, sayeth. 15. In the.15.
He that Testifieth these things, Saith. 15. In the.15.
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place he bringeth in agayne the lorde Iesus himselfe speakyng and promising that he wil certenly come to iudgement, verely to redeme and glorifie the godly, and to punnishe the wicked.
place he brings in again the lord Iesus himself speaking and promising that he will Certainly come to judgement, verily to Redeem and Glorify the godly, and to punnishe the wicked.
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Therefore with a great asseueration he sayeth, euen so (NONLATINALPHABET) surely, and doubtles I come quickely:
Therefore with a great asseveration he Saith, even so () surely, and doubtless I come quickly:
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although I seme to tarye longe, and to some not to come at al. Neuerthelesse yet moste certenly,
although I seem to tarry long, and to Some not to come At all Nevertheless yet most Certainly,
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and in time doe I come: as before also is sayde and declared.
and in time do I come: as before also is said and declared.
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And the same thing is repeted, in maner with the same wordes, oftener as a thinge most worthie to be marked and knowen.
And the same thing is repeated, in manner with the same words, oftener as a thing most worthy to be marked and known.
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He annexeth immediately the fayth and wisshe, and great desire of S. Iohn, and of the faythfull church,
He annexeth immediately the faith and wish, and great desire of S. John, and of the faithful Church,
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or of any godly, submittyng him selfe to the promesse, and sayeng, Amen, euen so, NONLATINALPHABET.
or of any godly, submitting him self to the promise, and saying, Amen, even so,.
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That is to saye, we acknoweledge it to be moste certayne, and vndoubted, that thou promisest that thou wilt come.
That is to say, we acknowledge it to be most certain, and undoubted, that thou promisest that thou wilt come.
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Therfore doe we loke for thee the Iudge of the quicke and the dead:
Therefore do we look for thee the Judge of the quick and the dead:
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yea & praye with our inwarde bowelles, come lorde Iesu. For els where also we praye dayly. Thy kingedome come.
yea & pray with our inward bowels, come lord Iesu. For Else where also we pray daily. Thy Kingdom come.
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And al the godly with sighes vnspeakeable wish for the commyng of the Iudge, for glory.
And all the godly with sighs unspeakable wish for the coming of the Judge, for glory.
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Whereof the Apostle treateth in the.8. chapter to the Romanes, and we haue touched the same matter before.
Whereof the Apostle Treateth in the.8. chapter to the Romans, and we have touched the same matter before.
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In the laste place of the conclusion he wissheth, after the Apostolicke maner, the grace of our Lord Iesu Christe to all the hearers and readers of this boke. S. Paule in the.2. In the laste place of the conclusion he wisheth, After the Apostolic manner, the grace of our Lord Iesu Christ to all the hearers and Readers of this book. S. Paul in the.2.
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Epistle to the Thess. the.3. chapt.
Epistle to the Thess the.3. Chapter.
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Thus I wryte, sayeth he, in euery Epistle, the grace of our lord Iesu Christe be with all you. Amen.
Thus I write, Saith he, in every Epistle, the grace of our lord Iesu Christ be with all you. Amen.
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He therefore here agreeth to him selfe, as the Apostolicall sprete doeth euery where. Grace comprehendeth the whole matter of the redemption and giftes of Christe.
He Therefore Here agreeth to him self, as the Apostolical sprete doth every where. Grace comprehendeth the Whole matter of the redemption and Gifts of Christ.
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He wissheth therefore to vs al the blessyng, whiche we haue in Christ Iesus our Lord.
He wisheth Therefore to us all the blessing, which we have in christ Iesus our Lord.
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Whereof moste plentifully and besi• hath disco•••ed •he vessel of election.
Whereof most plentifully and besi• hath disco•••ed •he vessel of election.
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S. Paule in the.1. chap. to the Ephes• 〈 ◊ 〉 •he lord Iesus whiche hath reuealed to vs these holy misteries, write the same in our mindes,
S. Paul in the.1. chap. to the Ephes• 〈 ◊ 〉 •he lord Iesus which hath revealed to us these holy Mysteres, write the same in our minds,
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and deliuer vs from Antichriste, and from all euilles: and kepe vs in the true faith and in his grace.
and deliver us from Antichrist, and from all evils: and keep us in the true faith and in his grace.
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Vnto him be honour and glory, prayse and thankes geuyng, together with the father and the holy ghoste, for euermore: Amen.
Unto him be honour and glory, praise and thanks giving, together with the father and the holy ghost, for evermore: Amen.
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Come Lorde Iesu our redemer, and onlie Sauiour, and gloryfie them that loke for thy commyng moste wisshed for, that we maye gloryfie thee for euer. Amen.
Come Lord Iesu our redeemer, and only Saviour, and Glorify them that look for thy coming most wished for, that we may Glorify thee for ever. Amen.
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