A HUNDRED Sermons upon the apocalypse of jesus Christ, revealed in deed by Thangell of the Lord: but seen or received and written by th'apostle and Evangelist. S. john: Compiled by the famous and godly learned man, Henry Bullinger, chief Pastor of the Congregation of Zuryk.  
¶ Newly set forth and allowed, according to the order appointed in the queens majesties, Iniuntions.  
¶ th'rgument, wurthines, commodity, and use of this work, thou shalt find in the Preface: After which thou hast a most exact Table to lead thee into all the principal matters contained therein.  Math. 17. ☞ This is my well-beloved sun in whom I take pleasure, hear him. 
Anno. 1561   

TO THE RIGHT Honourable Sir Thomas Wentworth knight Lord Wentworth Lord Lifetenaunt of the queens majesties County of Suffolk. etc. His singular good Lord and Master. john Daus his obedient Servant wisheth health and peace in the Lord with th'increase of honour and dignity.  
IF we weigh and consider aswell this present piece of Scripture entitled the Revelation, as also the whole body of the same (Right honourable and my singular Lord) we shall find that the true Church of christ hath been ever from the first creation of the world, is now, and still shall be to the consummation thereof, subject to great adversities, persecutions, and troubles, out of the which notwithstanding the Lord when he seeth it good delivereth and preserveth the same, and suffereth her not to perish. Whereupon the Romish have a true saying, that Peter's ship may with billows and waves of tempestuous storms be over whelmed, but can never be drowned, which saying is doubtless most true, although they themselves sail not therein, but rather seek to drowned the same by overfraighting her with the heavy burden of men's traditions. For certainly the Ship of Peter which is the figure of Christ'S Church is in deed oft tossed and turmoiled with outrageous storms and tempests, but can never be drenched or swallowed up of the same. For Christ both Master and owner thereof, can and will, for his mercy & truths sake appease all rages at his pleasure. Herein both the Papists and Gospelers do agree. But whether of them are the true church this matter is yet in controversy & hangeth before the judge, which this present work shall discern and put out of all doubt. And to enter a little into the matter as it were with a certain preamble, the true Church of christ is not called the stony temple wherein we assemble to hear God's word, receive the Sacraments, and to pray in, for such are builded with hands, and with hands are destroyed a 〈…〉, neither yet is it called the congregation of certain Bishops of all nations assembled in a general Counsel, for they all though in the first lawful and godly counsels, were many good men and excellent members of Christ's Church, yet were they not the whole church which could not err, and the which had authority to make new Articles of the faith, but the Church is called the whole society of people that acknowledge the Gospel of Christ and believe in him. And this Church not to be of one time only but of all times & ages, as Adam with Eve his wife, his sun Abel & his family was the church, Noah with his family was the church. Melchizedec with his family was the Church, Abraham also with his family. Likewise Isaac, jacob, David, the Prophets and Apostles with their Auditors that believed in the Gospel of Christ were the church, and where soever at this day the Gospel of Christ is received and believed there is also the church of Christ which by a figurative speech may be aptly called the Ship of Peter or ark of Noe. Now let us consider the state of the church under Adam, whereof the chiefest member was righteous Abel, but him doth his brother Cain persecute for Religion and slayeth him And this was the beginning of the tempest that arose against the Ship of Peter, the beginning I mean, of the persecution of the church which shall last to the worlds end. Likewise did the church under Abraham suffer persecution by Ishmael, under Isaac by Esau, under Moses of Pharaoh, under Eli the high Priest the Ark of the Lord was taken by the Philistines, and then it was thought that the church should have quite perished under Achab and wicked jezabel, the Church was not only afflicted and sore oppressed, but also in a manner extinguished where the Prophet Helias complained that he was left alone. Under jeremy, the City of jerusalem was destroyed of the Babylonians, and the church was not like then to perish, but rather utterly lost already, when Christ the head of the Church, was crutified, it was judged that the church had then been clean destroyed. We had thought (say they) that he should have redeemed Israel, what time king Pharaoh with his host had enclosed the Israelites, that is to wit, the church between the mountains and the Red Sea, it was like that the church should have perished, but Moses prayed & the Lord miraculously delivered them: Again, the church seemed to be in extreme danger when Sennacherib spoiled the kingdom of juda, and meant to destroy jerusalem, but througe the prayer of Ezechias the King, God sent his Angel and destroyed the host of the Assyrians. The church seemed to tend unto ruin, when Herod had killed james with the sword, and minded also Peter, but the congregation contynewing in prayer, the Lord sent his Angel to deliver Peter. And to be short in those ten grievous persecutions which followed immediately after the Apostles time the church many times seemed brought unto utter decay, but always when God saw it good it was revived, and as it were refreshed again. What should I recite the persecutions of the church in the time of Athanasius wherein the Arrian Bishops so prevailed that the Emperor and his whole Army so persecuted Athanasius, that the good Bishop was fain to lie hid in an holle, where he saw no sun by the space of six years. And who would then have thought that ever the true church of Christ should have flourished again? I need not here to rehearse the cruel persecutions of the church under the Romish antichrist which nevertheless have been and be yet still most tyrannical and bloody. For that the same shall in this present work more clearly appear, then that I need to make any discourse thereof, only I would show, briefly as doth my Author, at large, that Christ's true church, is always subject to persecutions. To th'intent therefore to pass over many things untouched, and to come nearer our father's memory, in the time of the Emperor Sigismunde, there was holden a counsel at constance, wherein, the Bishops so conspired, to extinguish Christ's verity, that contrary to thancient liberty of a free and general Counsel, and contrary to the emperors safeconduct, they not only burned there john hus and Jerome of prague, professors of Christ'S Gospel, but decreed also, that the bones of john Wickleffe, sumtime Person of Lutterworth, here in England: should be taken up and brent. whose bestial cruelty, of raging against dead men, our popish prelacy of late days, rightly Imitating, as the children of one father, that was a murderer from the beginning, practised like tyranny with the bones of Martin Bucer and Paulus Fagius at Cambridge. Such raging surges of late days did beat against the Ship of Peter. Blessed be the Lord jesus, that hath sent us a goodly calm, according to the saying of the Prophet David. The just shall suffer much tribulotion, but the Lord delivereth them out of all. And this is verily the argument & sum of this book, that Christ'S church shall suffer grievous persecution, but shall never be left destitute. For where the dragon fighteth on the sand, the Lamb christ like a conqueror, standeth on Mount Zion, right able to secure all his, to the great comfort and consolation of his chosen, which of necessity, must suffer with christ, if with him, we will be glorified: And as Christ himself, when he was railed upon, gave no evil words again. So is the true church of Christ known in this, that it suffereth persecution, and doth not persecute again. Wherefore like as wise king Solomon judged her, to be the true mother of the child, which had such compassion on it, that she had rather forego the whole, then have it divided and dismembered, & the other to be the harlot, that had overlay her child which had also consented to the death of tother: Right so may we discern evidently the whorish church of Antichrist by her bloody persecutions from the true church and spouse of christ, the one with sword and fire seeketh always to quench the truth, the other through the spirit of lenity, to win men to the same, the one by compulsion and violent oppression, tother by persuasion: and meek intercession, the one by the sword, the other by the word, the one goeth about to pervert and deprave, the other seeketh all means, to convert and save. But lest I should exceed here the just measure of an Epistle, and through prolexitie, be to your honour tedious, which can (as the proverb sayeth) discern a Lion by his claws. I will break of the thread of my discourse, notwithstanding, that the matter is so ample & large, that it would require an other work, wherein it is harder to find an end, than it was a beginning, contented by these few examples of sundry times, to have signified not to your Lordship, which know them much better than I: And have red this present work in Latin as you do all others right diligently. But through your ientil patience, to the plain English Reader, that the true church of christ hath been in all ages persecuted, and that this present work, written upon the Revelation of S. john, & into an hundred Sermons digested, declareth no less; and is as it were an Ecclesiastical History of the troubles and persecutions of the Church, especially from the Apostles time, until the last day, wherein christ, the head of the same shall come a righteous judge, to condemn Antichrist, and all Antichristian hypocrites & bloody persecutors: But to receive his elect people and to crown them with glory: And shall deliver up his kingdom, to his Father, & God shall be all in all. Which work understanding right well, that it should to your honour be acceptable. I dedicate and consecrate to your name, as you best have deserved. Which in this and other like enterprises, have been to me, a golden spur, that by you all others may receive commodity thereof, to the glory of God and salvation of their own souls. The Lord jesus with his principal spirit, strengthen and confirm your good lordship in all your Godly desires.  
From Ipsewich the kalends of March. Anno. Do 1561.   

A Sixain touching the contents of this book.  

WHo list to move his lips,  
and hereon look and read:  
In this Apocalyppes,  
these thing shall find in deed.   

What Antichrist first is,  
who, and where he doth dwell:  
And that his coming is:  
from the deep pit of hell.   

Then what is th'old Serpent,  
the Dragon and the rest:  
And also what is meant,  
by the Image of the be'st.   

That Room is Babylon,  
the beasts with her heads all:  
The whore sitting thereon,  
is Pope that down shall fall.   

The three foul sprets like frogs,  
are Legates of the side:  
And shall have part with dogs,  
though now Prelates of pride.   

The Locusts to declare,  
as flies in Summer rife:  
The Popish clergy are,  
a people full of strife.   

Their song is nothing else,  
but always coaxe, coaxe:  
Holy church holy mass, holy bells,  
holy bread, holy oil, holy wax.   

By the mark of the Be'st,  
they may both by and sell:  
And as they say at least,  
redeem souls out of hell.   

Their wayres yet shall decay,  
and perish in an hour:  
All shall be take away,  
their oil, wine and fine flower.   

And Rome shall down be cast,  
and drowned in the deep:  
〈…〉 merchants then at last,  
〈…〉 ll wail and weep,   

The Dragon and the beast,  
Satan that Serpent old:  
Antichrist and the rest,  
in pains shall aye been hold.   

All ye that Godly be,  
from Rome quickly departed:  
or else with her you see,  
of plagues ye must have part.   

This book shall eke declare,  
of Sun, Moon and of stars:  
candlesticks, what they are,  
of battle and of wars.   

Which antichrist shall move,  
against Christ's church to fight:  
And those that will believe,  
in Christ, to death will dight.   

But christ on Zion mount,  
the Lamb shall aye prevail:  
Of his maketh account,  
and will them never fail.   

The sealed are the elect,  
whom God hath chosen free:  
All others are reject,  
and condemned shall be.   

The rainbow and white cloud  
and marvels many one:  
Thangels cry aloud,  
blessed be God in throne.   

Thangels and sprites holy,  
th'elders and Beasts four:  
Praise God continually,  
so should we evermore.   

The elect with good intent,  
pray come Lord jesus comes  
unto the last judgement,  
to judge both all and sum.   

They that die in the Lord,  
straight way do pass to blisses  
This scripture doth record,  
where joy and glory is.   

The troumps that Angels sound  
and vials of God's ire:  
Declare God to confound,  
that withstand his desire.   

The Harvest and vintage,  
do plainly signify:  
That sin is ripe of age  
and aught of right to die.   

The woman clad with sun,  
with stars eke crowned bright:  
The church is, and her sun,  
our Saviour Christ a right.   

The new jerusalem,  
of christ the spouse so pure:  
The church of faithful men,  
in joy shall still endure.   

In it no temple is,  
no Sun no moan at all:  
for christ her glory is,  
and God is all in all.   

Then Reader by this book,  
thou shalt thee not repent:  
if thou wilt heron look,  
nor money better spent.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

THE PREFACE OF Henry Bullinger upon the apocalypse of jesus Christ setforth by the Apostle and Evangelist s. john, unto all thexiles for the name of Christ in Germany and Swyserland, of France, England, Italy and of other Realms or nations, and generally to all the faithful where soever they be, abiding and looking for the coming of Christ our Lord and judge.  
THat this apocalypse was revealed of jesus christ king of kings and high Bishop, our lord from the right hand of the Father, and setforth by thapostolical spirit, for the salvation of all faithful chiefly of those that shall be in the latter days, before the last judgement, both the matter itself, which is treated, right necessary to be known, wholesome and excellent, proveth: And also the simple manner & mean, whereby it is handled being evident and plain, declareth. I will speak of either briefly, Collecting those things only, which seem to be more profitable and more necessary. 
john xvi  The Lord had said in the Gospel, how he would ascend into heaven, and from thence would send to his Apostles the holy Ghost, the comforter, which should lead them into all truth, and show them the things that are to come. And that which he said he would do in words, the same verily hath he also performed in deed abundantly. The holy Ghost being sent to his Apostles, which induced them into all truth, and opened to them the things that were to come, especially to the Apostle and evangelist. S. john, who received this Revelation, exibited to him of Christ, from the right hand of the Father, by the mystery of an angel, in the holy Ghost, who also by christ his commandment, committed the same to writing. The sum and end of the which writing is this: 
The sum & end of the Apocalypse.  That Christ jesus our Lord, will never fail his church in earth, but will govern it with his spirit and word, through th'ecclesiastical ministry. But that the church itself, whilst it remaineth in this world shall suffer many things, and that for christ and the truth of his Gospel professed. And it openeth all and singular evils in a manner, that the church shall suffer, showing how it must be exercised with common Calamities, as war, plague famine and such other like, What it shall privately suffer of the false brethren through heresies, schisms and grievous and continual strifes, contentions & corruptions in the matter of religion: Finally how terribly it should be vexed by the most cruel persecutions of th'old Roman Empire, And last by the wicked crafts & extreme Tyranny of Antichrist. All the which things appertain to this end, that all the chosen being sufficiently warned before, and provided, in all ages whilst this world shall endure, may with true faith alone, cleave unto Christ our redeemer, king and high priest, only and eternal, and may purely and sincerely profess him, call upon him, in the innocency of life, serve him, and patiently attend after him, coming to judgement, and to deliver and save the godly: But contrariwise, that they despise all superstitions and the world itself with those his sundry religions, felicities and pleasures: and beware of all ungodliness. And chief that they flee Antichrist which shall come in th'end of the world, usurping to himself most unjustly the kingdom and Priesthood of christ, and grievously persecuting the church of Christ, even to the last judgement. In the which at the last he with all his adherentes, shall be thrown down headlong into Hell.  
And. S. john beginneth this wholesome matter of christ himself, 
The first Chapter of the apocalypse.  Lord, king and high Bishop, whose wonderful and most goodly description, after the Apostolic manner, he placeth in the very beginning, as the foundation of the whole work. The same description doth so ●●ately setfoorthe the Lord, that all the church may easily know, 
What things are treated in this book, & in what order.  dispersed throughout the whole world, in christ our Lord all things to be accomplished, what so ever he had said before should be fulfilled in him, namely that he should be exalted, one to the ryghthand of his father, into all celestial glory, power and majesty & there to be king of kings, of all other most mighty, and the true and only high Bishop. Saviour governor, Lord and general defender of the catholic church. For blessed. S. john not only saw him such himself, but also exhibiteth him such, to be seen of us all in this his writing so godly, by a most bright and goodly vision. And moreover to th'intent it might be known to us all, in what sort our Lord jesus christ, king and priest sitting or working in Heaven on the right hand of his Father, is nevertheless in the mids of the catholic church, whereof he hath a faithful care, how lovingly and fully he preserveth it, & in best order governeth it. S. john showeth in this his vision, that Christ walketh among the seven golden candlesticks, & holdeth in his right hand, seven stars. And straightway declareth what thing he understandeth by the candlesticks and stars, calling the candlesticks churches, and the stars, Angels of the churches. That is to wit, 
Seven churches.  Messengers, ministers and pastors. For the Lord chose unto himself seven famous churches in Asia, with whom he treateth now generally and compendiously, using S. john for his interpreter: which he doth perpetually in all church's throughout the world, and will never cease to do till the worlds end. For the seventh number, which is most used in this book, 
Chap. 2, and .3  and is the numbered of fullness, comprehendeth in it all churches. Wherefore S. john doth so propound, moderate, and temper all things that he treateth with these seven churches, that they may be applied unto all the Churches that shallbe in the world, until the worlds end, for their learning and edifying. And for the same cause, these seven churches may be examples of all other churches. For look what thing then, did please or displease the Lord in those seven churches, what time these things were revealed: the self same in all other churches, shall please or displease him, so long as the world shall last. And as he would have those instructed and taught: so will he that all and singular be instructed at all seasons. Therefore in these seven churches we have examples of churches most excellent in deed, and of God dearly beloved: And again of most corrupt, mean also, and finally mixed. And in these all is showed, what is, or shall be, the disposition, manners and virtues of all the churches in the whole world, and of all times and seasons, likewise the vices of them and remedies of the same. Therefore the Lord in these instructeth, reproveth, chideth, threateneth, exhorteth, comforteth, promiseth. Wherefore in these we shall see, as it were in a table set before us, what the true and right doctrine of the church is. And again, which is the false and the corrupt doctrine. We shall hear and learn, that the church beloved of God, must stand still in the preaching of the Gospel, once received of the Apostles of our Lord jesus christ: and must look for no new, nor other more doctrines, and to have no need of other Revelations: For the church is already instructed with a most complete doctrine. There is it taught also, what we ought to do with corrupt doctrines, and teachers. And where it is easy to fall into vices, this book doth diligently and plentifully minister medicines, teaching, how the church falling down may be set up and repaired again: And here it treateth much of true repentance, of the fruits of repentance, of the duties of Saints or of very good works. Moreover, it exhorteth the afflicted to patience and constanty, and to the confession of Christ's name, without fear, and to all godliness: many times setting forth the most ample rewards of god, And also affirming that torments are prepared for the disobedient and revolts. By this way & mean. S. john showeth to the church how our Lord jesus christ being in heaven, on the right-hand of his father, in the mean time, & nevertheless worketh in the mids of the congregation of his faithful, inspiring, quickening, keeping and governing it. And again, how the church living in this world, may l●ue notwithstanding in Christ, and be quickened of him, of whom it dependeth wholly, whom only it regardeth and in whom it is preserved. And who will not acknowledge this handling of the matter, to be all together Apostolic, and right well grounded in the doctrine of christ? But in the work itself, all and every thing, shall to us be much more evidently declared.  
But where as Christ in the Gospel hath said, that the church his well-beloved spouse, should be exercised with sundry afflictions, in the which notwithstanding, 
The church is subject to temptations & persecutions.  he would never fail her: Now in deed from the right hand of his Father, he recounteth most plentifully and in a most goodly order of all the dollefull destinies of the church, to th'intent that whilst the church is subject to sundry evils, she may remember these things, and comfort herself, lest she being discouraged with adversity, she begin to doubt of the good will of God towards us, and fall again to idolatry forsaken, into the errors of their Fathers, and into the slippery pleasures of this world: but rather that she go forward in the Religion of christ once received, that she hold on through constant patience to profess christ, to cleave unto him unseparably, that at the length we may also be joined with the same, in the heavenvly country. Which is verily the mark and end of our life, & the course of all faithful in this miserable world. Howbeit, 
Chapter four  whereas in the calamities and persecutions of the faithful, and in the felicity & triumphing of the infidels, the mind even of the holiest servant of God, is sore moved, and grievously tempted, before he come to declare the heavy and miserable destinies of the church, he setteth forth unto them, a most beautiful type or figure of the reverend, holy▪ and evermore blessed Trinity, wherein is setforth, to be seen of theyes of all men, the unspeakable wisdom of God, power & majesty, the just government of the same, and holy judgement in all things: And is also declared, that almighty God the father, by that Lamb, that is, by his sun, our only redeemer, in the virtue of the holy Ghost, doth govern well allthings, what soever they be either in heaven or in earth. And also the very destinies of the church, which are written in the book of his eternal providence, closed with seven seals. There appeareth the Lamb of God, 
The seven horns of the Lamb. Chap. v.  setforth with seven horns: That is furnished with most full power aswell princely as priestly, the greatest of all, and in all the most absolute. The Lamb receiveth, that book of the right hand of him that sitteth in the Throne, and undoth and openeth in order those seven seals. For he receiveth of his father all power, both in heaven and in earth. And that the Lamb alone openeth those seven seals, it containeth a sweet mystery, and ministereth a singular comfort to the faithful. For where we believe, that the Lamb of God, our redeemer jesus Christ doth love mankind so exceedingly, that neither in heaven nor in earth, may any thing be found, that loveth us more entirely: And now see the very same, and none other to open the seven seals, 
Seven seals.  which opened, sundry calamities issue out by and by, into the world: Who would double, the same to be sent to him for his health, since they are sent not without his providence and disposition, who directeth all things for the salvation of his chosen? unto all the which things, that notable matter is added, that all the spirits Angelical, th'elders also, and all heavenly creatures, worship God and the Lamb, praise and commend his righteousness, and for his exceeding good government, give him immortal thanks. For thereof we miserable mortal men, environed with sinful flesh, aught to learn, that we should acknowledge also, the justice of God in all his works and not mumer at his government and most rightful judgements: but rather to worship God, to submit us unto him, to praise his righteousness, and give thanks for his most holy government, and to cry with the prophet, thou art just O Lord, in all thy ways, 
Chap. vi.  and holy in all thy works. These things, being on this wise promised, and the minds of the faithful, thus instructed and prepared, in the opening of the seven seals, severally is accounted and rekned up, what and how great evils should invade men, from the which not somuch as the faithful living in this world, should be free. Wares, slaughters, famine, pestilences are recited, and such other like plagues: Again persecutions, seditions, 
Gospel or Consolation.  and a great deal worse than all these the seducing, and destroying of men through corrupt doctrine.  
But because this book of the Apocalippes, is most evangelical & apostolical, it mingleth doubtless in all that declaration, often times joyful things with sorrowful, and comforteth the faithful exceedingly, in most and greatest dangers. And therefore in the calamities, 
Chap. seven.  troubles, evils and corruptions declared hitherto, the angel of God is brought in, who marketh the elect of God, in their foreheads: and all they in deed, through the goodness and custody of God, are saved from perdition. And of these are accounted innumerable thousands. Whereby we learn that the mercy of God is most ample in saving of men: and that we ought to hope well, of the salvation of our elders, 
We must hope well of the salvation of our forefathers.  whereof though the most part lived under the corrupt time of Papistry, yet followeth not thereof, their salvation to be doubtful, at the least even for this cause, that we see, that God had, & hath his church at all times, even when they be most dangerous: To have his sealed, to have such as worship him, which like as in times passed, have not bowed their knees to Baal. All the which through his unspeakable goodness and mercy he hath saved from perdition, and mercifully cleansed, from all corruption.  
And out of the seventh seal, 
Seven trumpets. Chap. viii.  are brought consequently seven trumpets, by the which are denounced grievous conflicts of the faithful and infidels. Yet before that these things are expounded, christ is showed before the Throne of God, making intercession for us. And to him are the faithful sent, in their perils, to crave help of him, succour, and deliverance. And the Devil, master of lies, bloweth the one, sent to his men: Again the holy spitite of God, soundeth the trumpet to the Saints. They join together in battle here, the godly and ungodly, the disciples of the pure, and of the corrupt doctrine, the soldiers of christ, and of the Devil. Here are great dangers, and the minds of the godly are more grievously afflicted and tempted with perverse doctrines in the church, then with the cruel sword of tyrants, and almaner of calamities. Here are sundry heresies recited, which impugn and corrupt the evangelical verity. And as by the seven seals he understood all manner of calamities, by the just judgement of God powered out upon the world: so under the seven trumpets, he comprehendeth all heresies in the world, and pernicious opinions against thapostolical doctrine. And showeth that amongs those corrupt depravations, mahometry and Papistry, did most excel. He describeth the wanton and tedious clergy of the Pope, 
Chap. ix.  which to men is even intolerable, under the kind of grasshoppers. And Laurence Valla, a man excellently learned, though he was a Roman borne, and that of a noble house. Where the liberty meet for Christ, was of him more esteemed, then so hard and monstrous a bondage, could not refrain, but inveighed against the Popish clergy, and said: I verily if I have any faith at all, believe nothing to be more hateful, neither to God, nor to other men, than so great a licentiousness of the Clergy in temporal matters. And no less evidently expresseth, the Turkish cruelty, under the kind of terrible horses breathing out smoke and fires. By all the which things, he setteth forth the church to be most miserably afflicted and tormented, utterly after the same sort, that we see them vexed at this day, under the most unhappy papistry, & mahometry.  
Again yet lest any man should be in so great evils discouraged, and should think that God, 
The Gospel, or consolation.  his promesses touching the ends of good and evil men, were vain, & also concerning the deliverance of the faithful, by the last judgement. Again after the disposition and manner Apostolical, he annexeth and setteth against all these perils and calamities, 
Chap. x.  a most strong consolation. For he bringeth forth, the Lord christ himself confirming by a solemn oath, that doubtless an end of all these things should come: And that God of his justice will assuredly render rewards to the godly, and punishment to the wicked. Where he dissembleth not, that john himself, shall prophesy again, to write in thapostolical spirit and doctrine, to kings, nations, and many people. Moreover, he affirmeth manifestly that he will send in to the world, 
Chap. xi.  teachers of the verity, and of certain salvation, which also most sharply, shall rebuke the wickedness, and wicked men, of the most corrupt last age, shall preach Christ, sincerely, and accuse Antichrist most grievously. These he shadoweth by a figure of two excellent doctors. Whom he saith, for the liberty of preaching, and constancy of faith, should be most cruelly slain of Antichrist. But he addeth, that these shall receive of God, most ample rewards: And that Antichrist shall labour in vain to suppress by fire and sword, the preaching of the Gospel: for so much as the Lord shall oftentimes stir up new preachers, which shall lighten the truth obscured. He addeth furthermore, that many shall daily revolt from Antichrists kingdom, and that the same finally by the coming of the judge, shallbe utterly brought to nought, and he maketh no conclusion, at this present in this place of the last judgement of Christ, but differreth th'exposition or treating of that matter, to an other place more convenient, which he treateth in the xix and twenty Chapters. And these things hitherto hath he spoken generally of the perils, calamities, contentions, troubles, sects, and persecutions of the church of christ, which shall exercise it from the time of christ and his Apostles, to the world's end. He annexeth consequently, a singular or private, and that a plentiful treatise of the most grievous conflicts and persecutions of the church. For it behoveth chiefly the saints, to have known these things, that in the veri perils and afflictions, they may remember this godly admonition, and bear in mind, that the Lord hath told before, 
Chap. xii.  of the things that they now suffer, who ruleth & governeth all things, finally who can and will deliver them from all these evils, when, how, and asmuch as he of his good will shall see it good. first therefore he propoundeth again, generally the parts of this conflict or strife, a woman clothed with the sun, crowned, traveling, which is a figure of the faithful church: he setteth against her a most fierce and cruel enemy, I say the great dragon, Red, with seven heads, etc. A figure doubtless of that old serpent, the Devil. After are setforth their attempts, nature, force and conflicts or fight. 
Seven heads of the Dragon  And here again for a comfort it is expressed the victory of christ the head, and of the church, and members of the same. Afterward the Lord by john, rehearseth, severally in the vision, the special instruments or members of the dragon, by the which he assaulteth, and most cruelly vexeth, 
Chap. xiii.  and wearieth the church. And these instruments are, the beast with seven heads and ten horns, and the beast with two horns, that is, th'empire and false prophet, and the image of th'empire. 
Seven heads of the beast.  These things he painteth out after the Imutation of Daniel so lively, and (as it is said) with their own colours, in the xiii and xvii Chap, that no man can choose but feel, and much more perceive, of whom he speaketh: verily of the old Roman Empire, and of Papistry. He calleth beasts after the imitation of Daniel, cruel kingdoms or empires. And the thing itself declareth, that our very Lord jesus christ, the head and king of all Saints, suffered and was crucified under Ponce Pilate, governor of juri, but sent thither from Rome, and governing allthings in the name of Themperor Tiberius. Again, every man knoweth that the first persecution against the Christians, was stirred up by Nero Emperor of Rome. The second by Flavius Domitian Emperor of Rome, which entrapped also the Author of this work. And after this we read of eight other persecutions or more stirred up by the residue of Roman Emperors, against the faithful spouse of Christ by the which she was cruelly rend in pieces and trodden under foot. And that for no other cause, then for that she would not worship the beast: that is, that she would not receive the superstitions and heathen rites of the Roman Empire. I mean the false Gods, and idolatry of the Heathen. And for that she worshipped one God, alone through christ, and cleaved to him & served him, after his Gospel. Here therefore are excepted Constance, Constantine, Gracian, Theodose, and other godly and christian princes or Emperors, which be not reckoned under the devilish beast. For an Empire or kingdom of itself, as. S Paul sayeth, is of God: wherefore if good men rule, and give not over themselves to be ruled of the Devil, they shall verily appertain to the body of holy church, and not to the abominable body of the beast. In the mean time, whilst that old Rome would not seriously repent, and turn to christ, forsaking their false gods and superstitions, at the last it was condemned of christ, by the law of like penalty. For with the same measure, that the Romans met to other nations, with the self same, did other nations measure again to Rome. Wherefore the Persians, Huns, Frenchemen, Alemen, west Gothians, Vandalles, and East Gothians, invaded th'empire, & rend the whole Empire in pieces. And at the last, besieged Rome itself, broke in to it, took it, spoiled, sacked, burnt & destroyed it. And so at the length, the Lord jesus by just judgement, revenged the blood of his servants. And Rome lay, and yet lieth in ruin, and shall never be repaired to the ancient beauty. And it behoveth the ruin of it, to remain in token of the verity, and revengement of Christ jesus: that even thereof all godly may gather, the God will be most true in tother promises of Christ also as yet not fulfilled. Moreover the Roman Empire westward, lay neglect without an Emperor, above three hundredth and twenty years, from Augustulus, whom Odacer a German oppressed, till Charles the great king of France. And in these times of desolation, that is, of th'empire oppressed and extinguished in the west. The Bishop of Rome, began by little and little to gather to him no small power and possessions, by the authority which he took upon him under the pretence of christ and the Apostles Peter and Paul, till such time as he began to reign also. 
The fall of th'old Empire is the rising of a new.  But th'old Popes, his predecessors, were not Princes in the Church, ruling under pretence of Religion: but were ministers of the church, simple pastors and poor. And Saint Paul prophesied, that of the ruin of the Empire, and destruction of the city, Antichrist should spring up. For he said, only this holding now (or, only this let that now detaineth) till it come to pass that it be taken a way, and then shall that wicked be revayled. He signified therefore that Antichrist should not reign, come, nor appear, before tha● old Roman empire were taken away. For this being overthrown, that the same See of Rome should be erected. For Tertullian, who lived a thousand and three huddreth years past, in his book of the resurrection of the flesh: Who, sayeth he, shall be taken out of the way, but the state of Rome? whose departing, being dispersed in to ten kings, shall bring in Antichrist. And. S. Hierom in the xi question to Algasia. The Roman Empire, saith he, which now possesseth all nations, depart and shallbe taken away: and then shall Antichrist come, the wellspring of iniquity. The same authors, by Babylon in this book of. S. john, 
The two horned beast.  understand Room. And john himself in this book showeth, that the seven headed and mighty old empire of Rome, being taken away, an other beast shall arise, and that with two horns: that is to wit such a Prince, which shall challenge to himself, a double rule or kingdom, fullness, I say, of power, aswell in things spiritual as temporal. And this same doth the whole world at this day acknowledge to be the Bishop of Rome, decked with his triple crown (undoubtedly of the three horns, which according to the prophecy of Daniel, 
Daniel vii  either brought low, or took away this base & contemned horn and Armed with two keys, signifying him to be king and Bishop, the most mighty Monarch, in matters spiritual & temporal, Christ's vicar in earth, having full power in Heaven and in earth. He himself in times past, caused men to set up the Image of the beast: that is, to set up a new empire, after the Image and the Imitation of the old Roman Empire. Which thing after it was begun in Charles the great, a right noble prince, and furthermore advanced, and comen from the kings of France, to the Germans, which in deed were stout, Godly, and worthy Princes. The Bishop of Rome was not ashamed in strange wise to vex, trouble, excomunicate, depose, and to substitute others in their place, & to stir up wars in many Realms at ones, and set them together by the ears, so long till those kings did frame themselves after his will and appetite, and would fall down to kiss his feet: And he himself at the length took upon him th'empire, & publishing his decrees to the whole world, boasted himself to be the Monarch, or soul ruler of the world, who might at his pleasure both depose kings, and set them up in kingdoms: Finally, that he was supreme judge in earth, which may judge all men, but he himself, may in nowise be judged of any man. Therefore like as in th'old empire, we sequestered from the communion of the beasts all good men, which were, or lived under th'empire: so in this new also we do always except the grave and witty, the good & godly men, and all religious people, which mixed among them, not only abide still in christ, but also either abhor and comtemne the beast, or to their power fight against him: 
The Characte of the beast.  Whereby they come not in the account of the beast. And this two horned beast, marketh his worshippers with a Characte: And those that refuse this characte, he excommunicateth out of all men's company, so that it is lawful for them, neither to by nor sell: Yea more he condemneth them for heretics & schismatics, for damned and lost creatures. If thou confess thyself now to be a Christian, and profess with a sincere and loyal heart the belief or creed of the Apostles, & one holy church of Christ and of all saints, and dost not above all things confess the Pope to be Christ'S vicar in earth, with the fullness of power, and the Romish church, which is the mother of all churches, and can not err: thou shalt seem as yet to have confessed nothing, but shalt be said rather to be suspected of heresy, and therefore to be more straightly examined. This thing can not be dissembled, for it is known to all men in the whole world. But to th'intent, we should not err in a matter so needful to be known, and that we might more easily flee Antichrist once known. 
The number of the name of the beast.  S. john also addeth the number of the name of the beast, 666: by the which we verily come to the name, or knowledge of Antichrist. For if we account from the setting forth of the apocalypse, six hundredth threescore & six years, we shall come to the year of our Lord .763. To the same time, I say wherein the Bishop of Rome, forgetting his humility, simplicicitie, poverty and also his office and ministery, set his mind to bear rule, and received exceeding great rewards of king Pipine and of other Princes, and prepared himself away, whereby afterward he climbeth to the high dignity of th'empire. Which thing in the work itself shall appear more plainly out of histories.  
And as he did once or twice before, so now also. S. john after the Apostolic manner comforteth the afflicted and faithful Church, lest haply in this distress and continual persecutions of antichrist it should fall, 
Comfort. Chap. xiv.  and should think that religion and the church were clean forsaken. He showeth therefore, how cruelly so ever both the ten horned beast and the two horned beast do rage, yet standeth the lamb nevertheless in mount Zion, not as the Dragon in the sand: And that Christ, hath in this wicked world polluted of Antichrist, his chosen church, which he will most faithfully preserve evermore and maintain, he addeth, that how much so ever the beast coveteth to have the sacred and holy preaching of the Gospel oppressed, the Gospel shall nevertheless be preached, and that clearly, and that Babylon shall certainly fall, and the church of Christ be established. He addeth moreover for a comfort, that the souls of Saints that at in danger or suffer for Christ, do assuredly and straightway flit from this corporal death to eternal life. Again, that the Lord is ready to take vengeance of all his enemies, & to requite them abundantly, which he showeth trimly by the parables of vintage & harvest.  

Of the rewards &, punishments of good & evil.  And these things handled on this wise, he proceedeth to declare diligently, not the last place of this book, of th'ends of good and evil, men, of most ample rewards to be given to the worshippers of Christ, and of most grievous pains and torments to be inflicted to the adherentes of Antichrist. Men of no small estimation stick in these things doubtful, and the common people herein err more than shamefully: whilst for the present felicity of the wicked and continual misery of the Godly they doubt whether pains be appointed for the wicked, or so great rewards for the godly. For even for this cause few keep their standing, and more laugh at christ and his word, and embrace the present pleasures of this present world, following the more happy and victorious part.  

Chap. xv. Seven vials.  Therefore blessed Saint john, not without cause (the Lord commanding him) bestoweth very much diligence in declaring these things exactly. And first after his manner he bringeth forth seven Angels, having cups of the plagues of God, and th'angels come out of the temple: signifying the judgements of God in punishing the wicked to be most righteous. And the seventh number comprehendeth again all manner, and the most full plagues of God. The Angels power out these vials upon the Antichristianes', 
Chap. xvi.  the enemies of God's word, and the hard hearted that can not repent. For God most righteous plagueth the impenitent world with sundry torments: reserving yet more grievous than these, to punish them in the woorld to come. 
Chap. xvij.  But especially he exhibiteth the judgement that is to wit, the punishment of the harlot in pourple, I mean of the Pope and the beast, to be seen. first he brought forth an honest and noble matron, to wit, the very spouse of christ: Now as it were by opposition he setteth against her a proud whore, that false new start up romish Church, who extolling herself braggeth more of her outward apparel then of inward furniture. And he affirmeth that she shall perish for her great offences, like as it is evident that th'old beast was torn in pieces and burnt. And that strumpet that is called the whore of Babylon, sitteth on the beast. For Rome is the seat of the same church that is called both the Roman and most holy church. Whereby all men may see that S. john hath spoken so skilfully, that he hath as it were pointed with the fingarre (as they commonly say) whom he meaneth, and of whom he speaketh, doubtless thancient writers, as I told you a little before, understood by Babylon Rome itself. But afterward he discourseth at length the destruction of Babylon with a marvelous plenty of plain words, as it were powringe out a certain flood of eloquence: 
Chap. xviij.  and compendiously collecting all amplifications and figures that beautify the speech, which are any where to be found amongs the Prophets. But by the way he placeth among these, certain most pleasant things of the marriage of the lamb, 
Chap. nineteen.  and of the bride preparing herself to the marriage, and of the certainty of the salvation of the godly and what manner a thing that blessed felicity is. Which finished, he descendeth immediately to the same last judgement, which I suppose is no where else in the whole scripture, as it is here not only so described, but also painted out with lively colours. For here is described the person of the judge coming to judgement with his saints & with great power and glories. There stand against him the ranks of his enemies breathing most cruel things against the Saints of God. By and by succeedeth the most terrible judgement, but yet most just. For the false prophet is thrown down into hell, down is the beast thrown, and down are cast all wicked and impenitent persons. There is showed here moreover the justice and equity of this universal judgement in th'end of the world, 
Chap. xx.  wherein is punishment taken of all persons of what nation, religion degree or state & sex so ever they be, that are sequestered and alienated from the true religion of Christ. Where both the resurrection of the dead is touched, and the process of the whole judgement, is figured. hereunto he annexeth a most joyful disputation of the blessed life, showing first generally, what it is, and that it shall most certainly be given to the faithful, by the which treatise most strongly is beaten down the distrust or diffidence that is naturally grieved in us. After privately and plentifully under the Type or Image of a most beautiful City, 
Chap. xxi. xxij.  he shadoweth after a sort, the place & palace of the blessed, omitting utterly nothing at all, that is either joyous, comfortable, delectable, or precious, which he affirmeth not to be in the court celestial most abundantly & world without end. Notwithstanding we know well enough that touching the joy to come albeit s. john hath hitherto spoken never so largely, yet hath there nothing be said worthy so great a matter, where both the prophetical & Apostolicalscrip. saith, that which the eye hath not seen, nor the ear hath hard, nor yet hath ascended into the heart of man; the same hath God prepared for those that love him. But those things which I have hitherto drawn into an abridgement (the title and conclusion of the work omitted, the order of the book showed also by the way). S. john in his Apocalypse delivered by Christ (as oft I have said, through the ministry of a most excellent angel, commendeth to the universal Church of christ, and chief to us, in whom th'end of the world hath chanced: wherein he hath taught nothing at all contrary to that, which he hath taught in his evangelical story, and his epistles. 
The doctrine of the Apocalypse is the apostolical doctrine. john .v.  In his story he reciteth certain things, concerning the persecutions of the church, by the words of our Saviour Christ Of Antichrist nothing, unless he said this only, which many understood to be spoken of Antichrist: I came in my father's name, and you receive me not. If an other shall come in his own name, him ye will receive. In th'epistle, he touched by the way Antechristes' matter, & said: 
1, joan. ij.  dear children, the last time is at hand, and as you have heard, that Antichrist shall come, even now many Antechristes' have begun to be. But in this last book of his. S. john took upon him to declare peculiarly, and in due order and plentifully, such things as our lord jesus christ, had distinctly and plainly revealed to him of that great Antichrist, and of the perils and persecutions of the church. And for that cause he appeareth to have used more plentiful copy, and a kind of speech, better furnished, more painted, variable and polished: so that it is no marvel, though the phrase of this book vary somewhat from the style of his other books. Whereof we shall touch somewhat also, in this that followeth. In the mean time you will say, there wanteth nothing in this book, if you way every thing more diligently, which you should require of a book most evangelical and apostolical. We have in the same, not only expressed, but also well expounded the chief articles of our belief. Moreover, innumerable places of the prophets are expounded in this book. For the which cause this. S. john was called of john Decolampadius, 
The apocalypse is the paraphrasis of the Prophets.  not without cause thexpositor of the prophets. And as the Apostles had this peculiar to themselves, to confirm such things as they taught, by the writings of the prophets: So in th'exposition, of the book it shall appear, that this holy writer. S, john, hath either borrowed all his things of the scriptures, or to beautify and confirm his writhinges by the scripture. 
What excellent and profitable things are treated in this book  Bat chief this book of. S. john setteth forth the kingdom and priesthood of our Lord and saviour jesus Christ, the power, glory, and majesty, of his deity and humanity, the mystery and verity of his redemption. And I doubt, whether after the Gospel there, may be found in any other book of the scripture more goodly and more godly & fit descriptions of christ. Neither do I desire, that credit should be given to these my words, let the trial be made of the thing itself. Yea the church also, the chosen spouse of Christ is painted out most beautifully, and she with her virtues and vices is touched, also the fall of her, and likewise, the reparation and reformation, and the conflict or fight of the same: here be moreover described the perils, aid, and victories: that you may seem to have herein, an abridgement of the story of the church. Moreover, it appeareth by this book what is the true and sincere doctrine in the church of God, & which is false & corrupted. Furthermore it showeth us also sundry descriptions & figurations of matters most weighty, but first and chief of that honourable Trinity, of christ also (as I said before) our saviour and judge. Finally protector and precedent, governing all things most justly & in most goodly order for the salvation of his chosen, watching over his word, and over his church, and ministers of the same: justifying also, sanctifying and preserving all the faithful, in the fellowship of the church: Punishing likewise all the wicked, with all superstition and ungodliness. Briefly no where neglecting the choose, no where sparing thenemies. Besides this it setteth forth to us, the description also of the Devil, & of all his malice and war: And setteth before our eyes also, the horrible torments, and pains that they suffer in hell. It setteth open to us heaven itself, and showeth what may be the hope of the faithful: And affirmeth the true resurrection of all flesh. In this book is taught, how great is the grace and mercy of almighty God, how righteous he is & true. Here is taught, what is the true repentance of the faithful, here are taught the true good works of the true faith, what be the duties of true piety, and what be the holy exercises, dew & to God acceptable of Saints in earth. Here are showed also most diligently those wicked deeds, which are to God most hateful. Here is showed most plenteously, what shall at the length be th'end of good men and evil, what shall be the sovereign felicity, and what the extreme misery and infelicity. In so much that this book may even by the thing itself or matter, that it treateth and setteth forth, commend itself to all godly people, and may show and prove in deed, that it was written by the spirit of th'apostle.  
Now all these matters are setforth and handled after the Apostolic manner, and accustomed fashion of holy scripture, 
By what mean and in what sort these are setforth.  plain and full of perspicuity. At the beginning God propounded divine matters, and the which concerned our salvation, as it were under a veal, and under figures, not to th'intent to darken or obscure them: but rather to unfold them and set them forth. For this manner of declaring invisible things, by visible, is more fit to teach, more meet to move, more apt for perspicuity, and most convenient and sitting, that things may be more deeply imprinted in mind, and the less fall out of the same. And therefore we read that sundry visions, were exhibited to the patriarchs, as to Abraham, Israel, joseph, Moses and others. Certes if you take from the books of the Prophets, the visions, parables, and sundry figures of speech, how much, I pray you, shall you leave of their doctrine? emongs these, be more notable in visions, Ezechiel, Daniel, and Zacharie. Neither is this manner of teaching by visions, parables, and sundry figures, taken away in the new testament, like as I have showed else where. The very story of the Gospel doth figurate and teach most things by parables. And. S. john himself in his Gospel, is veri much in the mention of light, darkness, of bread, water, of a shepherd, and sheep, and such other like. In the mean while I am not ignorant, how great a difference, there is between parables, Metaphors or Allegories, and visions: But who again knoweth not, that in teaching, and setting forth of matters the manner of either to be after a sort all one, and of the same effect? For they serve for plainness and perspicuity. But let such as think not a miss, that Parables taken of earthly things, differ very much from heavenly visions. Consider, how these celestial visions are exhibited to the Apostle. S john, by Christ now remaining in heaven, and requiring that his servants, having their minds lifted up to heavenly things, should learn to savour spiritual matters. Where he yet nevertheless hath observed plains and perspicuity. 
The book is plain and may be understand.  I suppose verily this book to be simple and plain to the faithful, that will read it attentively & with devotion. I grant that thold expositors of this book have sticked full oft in expounding the same, & could not always wind themselves out: but in the mean season it is evident, that the same men have said oftener than once, that hardly should this book be understand before it were fulfilled. And in deed to those ancient fathers, the vision of Daniel seemed utterly most obscure. But when such things were accomplished, as he had hid under figures, there wanted not that said, how he had written a story of things done, and not a prophecy of things to be done. And our lord himself also in the Gospel of S. Matthew. When you shall see, saith he thabomination of desolation, which was spoken of by Daniel the Prophet, standing in the holy place, he that readeth let him understand. Doth not Esay also in a manner in all his prophecies, after the coming of Christ, and most of the mysteries of the kingdom of God accomplished, seem likewise to have compiled a most plain history? And doubtless, if we read with diligence this same book of the apocalypse, & confer those things which he speaketh under a shadow, with the same that stories testify to be done: We shall say also, that he telleth plain histories. I have verily loved this book from my youth upward, I have gladly red in it, & bestowed much labour, there upon, observing what things it had out of the books of the prophets, & how the prophecies hereof did agree with tother prophesies of the prophets, & doctrines of the apostles. I have searched finally, after the capacity of my slender wit, divers stories, which I thought to make for the opening of the sense of this prophecy. I have searched also th'opinions of other expositors: And have diligentli compared domestical matters, which are done now in our time, with this narration of john: of all the which things, and chief being aided by the help of God, which I called for, I have gathered such things as I now do communicate here to the godly readers. Hereunto came also the singular learning & diligence, and aptness in expounding the holy scriptures of the most godly man. D. Theodore Bibliander doctor of Divinity in the university of Zurick, 
Doctor Theodore Bibliander.  who thirtine years past, red openly, and to his great praise, this book of revelation: of whom, unless I would confess myself to be very much holpen, I were exceedingly unthankful. There remaineth as yet a faithful relation of the same, imprinted at basil the year of our Lord .1545. Wherein he disposeth this book of. S. john, & giveth a light to it with his schools. And both of thold and new that I could get, I have red over Aretas, the successor of Andrea's bishop of Casaria, 
Who have written upon the apocalypse.  whose expositions upon this book, he allegeth oftener than once, S. Austen also, bishop of Hippon, and Primasius Bishop of Utica. Neither have I contemned Thomas of Aquine, nor despised the ordinary gloze, as they term it, of the newer sort. s. Sebastian Meter-minister of the church of Bernes twenty years since, a man of great virtue and learning, hath faithfully, and not without great fruit traveled in expownding this book, whose commentaries upon the apocalypse were imprinted many years since at Zurick, by my friend Froschover. And D. Frances Lambart of Auenion, a most godly and excellent learned man hath laboured in expounding the same book, who had first read it at Marsepurge, the noble university of Hessia: And after in the same city he caused to be printed and setforth, seven books of th'exposition thereof, the year of our Lord .1528, Moreover, there was imprinted at Wittenberg. in Saxony a commentary upon th'apocalypse, written an hundredth years past, and sent to D. Luther out of the furthermost parts of Germany, namely out of Sarmatia and tartaria, which I red also: as likewise certain things of D. Leuthers upon this book of Revelation. And here I may not forget the most excellent learned men, and the which have right well deserved of learning, Erasmus of Roterdame, and Laurence Valla, who have also left their annotations upon this book. By all whose labours I confess myself to be very much helped: which I recite frankly for this purposes, that I would dissemble nothing, nor seem toffend against civility, or defraud any man wrongfully of his deserved praise: And therefore would admonish the godly, that if I seem to any man to have done any thing in this work praise worthy, he may know that I have done nothing without coadiutours: And that he refer this whole benefit to God th'author and fountain of all goodness, & give him thanks therefore. And all these things of mine I propound to be judged of the godly readers & auditors, that they may take that shall seem good herein: and where I seem to have erred from the right rule, they may eschew the same. Neither will I contend with any man, neither will I envy better learned, or better exercised, whereof some have promised already commentaries upon this book if they shall bring forth better things: yea, I am always ready myself, not only to receive better things, but also to give them thanks that offer the same. In the mean season I put out my talon, which I have received of the Lord, that I may win some lucre with it for my Lord. And I beseech the Lord that he would prosper it well, and bless this my simple traffic.  
Here moreover I take God to witness, that I have taken this pain, for no private hatred towards any man, for no desire of railing, 
That these concions are friendly wretten.  nor for any intent to procure any man's displeasure: but simply to expound this excellent and right profitable book of the new Testament which have lately with my commentaries setforth all the residue of the books of the new Testament. And besides all this, many godly & learned men out of sundry places, in their letters written to me, have required my exposition upon the apocalypse. To whose judgement sins I gave very much, I did in deed more easily consent to this edition. And wherein the mean time the hatfull cause of antichrist (as many men call it) came in the beginning of the work to be handled, I neither aught, nor might dissemble it.  
Moreover, this is plain, that I have brought forth nothing in this matter, that is new, strange, or hath not been heard of: nor that I role this stone alone. Now all the world crieth out, that no other antichrist shall come into the world, than he that is comen already in the Bishops of Rome: Who shall in the mean time be slain with the sword of God, his word in the hearts of the faithful, and shortly shallbe wholly abolished, by the glorious coming of Christ unto judgement. If I shall suppress and conceal this thing, the stones will cry out. For now is the time fulfilled, and the kingdom of God is comm●n. Blessed, and for ever blessed be those, 
Thelder and most common doctrine is that the Pope is Antichrist. Gregory the first Pope.  that watch and look for Christ unto salvation. Ireney an holy Bishop said, a thousand and four hundred years sins: Antichrist where he is but a servant, will be worshipped as God. Tertullian and S, Hierom, (as I have said now oftener than once) have expounded this prophecy of. S. john touching Babylon of Rome plainly. Gregory the first of that name, who was also Bishop of Rome, was not afraid to pronounce openly, that he was the vauntcurour of Antichrist, that would suffer himself to be called the universal and high Bishop. But than did the bishop of Constantinople, usurp to himself this title, who ran before the latter bishops of Rome. And in the, xxxv. epistle to john Bishop of Constantinople. All things, saith he, that are spoken before are done. The king of pride, to wit antichrist, is at hand: And the which is not lawful to be spoken, An army of priests is prepared for him. For they serve in the band of pride, 
Arnulphus bishop of orleans.  which were placed to be guides of humility. And these things wrote Gregory, nine hundredth & fifty years since. Arnulphus a man very godly & learned, Bishop of Orleans .550. years since in the counsel of Reins, speaking openly of the Bishop of Rome, broke out at the last into these words. What think you him to be that sitteth in the high seat, in the pourple garment, glistering with gold, whom, I say, think you him to be? Vereli, if he be destitute of Charity, and be puffed up, & extolled with only knowledge, he is Antichrist, sitting in the Temple of God, and boasting himself, as though he were God. But if he be neither grounded upon charity, nor yet exalted with knowledge, he is in the Temple of God as an Idol. Thus far he: who seemeth by these his words, to have alluded to the places of holy scripture. apocalypse. xix.ii. Thessa. two. Zacha. xi. S. Barnard. Albeit that by reason of the infelicity of his time, he agreeth not with himself in all things: Yet inveyhed so against the Pope, bishops, and clergy of his time, that if any should at this day, omitting his name, use his words, he should be called the greatest heretic that liveth. Where notwithstanding all things are now more corrupted, than they were in the time of s. Barnard. His sermon which he had to the clergy in the counsel of Reins, remaineth. In his books of consideration he is most vehement, especially in the ii and fourth book. He lived about the year of our Lord .1150. In the year of our Lord 1240. was summoned a counsel of Princes and Bishops at Regenspurge, 
Eberhard bishop of Salisburge.  and that for the tyranny of bishops of Rome, most grievously oppressing the godly Emperor. Friderick the second of that name. In the which Eberharde archbishop of Salisburg standing dp. Under the Title, faith he, of the greatest Bishop, we perceive in a Sheperds' clothing, a most cruel wolf, unless we be blind. Bishops of Rome have war against all Christians, by attempting, disceyving, & making war upon war, waxing great, they kill and murder the poor sheep: peace and concord they drive out of the earth, Civil wars, & domestical uproars, they conjure out of hell: daily more and more, they weaken the forces of all men, that they may tread them all under foot, may devour all, and bring all into bondage. Hildebrand an hundredth and threescore and ten years past, first under the pretence of religion, laid the foundation of Antichristes' kingdom: He first began this wicked war, which by his successors, hath been continued hitherto. And by and by: The bishops of Babylon, covet to reign alone, they can not abide their peer, believe me for my experience, they will not cease, till having brought th'emperor under, and the dignity of the Roman empire dissolved, & the true pastors oppressed, they may on this wise extinguish all things, tread all things under their feet, and sit in the Temple of God, and be exalted above all that is worshipped. He that is servant of servants, seeketh to be Lord of Lords, in like case as if he were God. He hath new devices in his heart, that he may establish th'empire for himself: He changeth the laws, & setteth forth his own laws: That lost man, whom they are wont to call Antichrist, polluteth, Robbeth, spoileth, defraudeth, slayeth, in whose forehead is written the name of reproach: I am God, I can not err: he sitteth in the temple of god, and ruleth far & near. And a little after, the majesty of the people of Rome, wherewith in times past the world was governed, is takin out of the earth. The kingdom is multiplied, the government dispersed into many, cut of, lessened, I will not say, rend in pieces. Themperor, is a vain calling, & is only a shadow. There be ten kings at once, which have parted the world, which in times, was the Roman empire, not to govern it, but to consume it. The ten horns (which thing to. S Austen seemed incredible) Turks, Greks, Egyptians, africans, Spaniards, Frence men, Englishmen, Germans, Sicilians, Italians do posesse the Roman provinces, & in them have destroyed the Roman inhabiters: And a little horn hath grown up under these, that hath eyes and a mouth speaking great things. It hath brought in subjection especially three kingdoms of Sicily, Italy, and Germany, & compelled them to serve him, with intolerable tyranny, it vexeth the people of Christ, and the saints of God, it confoundeth all things, concerning God and man, and attempteth devilish things. And the residue which is to be red in the .685. leaf in the seventh book of Auentines chronicles, which in the year of our Lord .1554. were printed at Ingolstad, by th'emperors privilege, out of the which I wrote word for word all that I have hitherto recited in the name of Eberhard Archbishop of Salisburge. About the same time, 
Abbot joachim. France's Potrarch.  lived Abbot joachim of Calabria, who likewise calleth the Pope, antichrist, and setforth thApocalypse with prophetical pictures, & scolies in Italiam. France's petrarch, a man excellently learned, & most worthy mortal fame flourished about the year of our Lord .1350. Who also lest such wittings behind him against the See of Rome, against the court there, and against the Pope, that if they were compared with these things, which in our time. D. Luther wrote most bitterly against Rome, he may seem to be utterly vanquished of him. In the twenty epistle, he calleth the Pope's court, both Babylon, and also the whore of Babylon, sitting upon the waters, the mother of all Idolatry and fornicatyon. There is moreover a learned book of Marsilyus Patavinus, 
Marsilius Patavinus.  written for Lewis the .4, Emperor, against the Pope, wherein he inveigheth sharply against the bishop of Rome, and his tyrannical laws. In the same age, to wit two hundredth years past, flourished also Micael Cosenas, 
Michael Cesenas.  general of the Minories, who openly accused the Pope as antichrist, and the church and See of Rome as the whore of Babylon drunken with the blood of saints. An hundredth years since lived Laurence Valla, a gentleman of Rome of a noble house, who also objected himself to the Pope and the Romish See, 
Laurence Valla. Hieronimus Savonarola.  for the which cause he was driven into exile: but of the king of Naples, he was honourably received. Moreover, Hieronymus Savonarola of Farrare. an excellent divine and Philosopher in his time, a man in holiness of life (as he is said of many) notable, preached openly in Italy, that the Pope was Antychist: for the which cause he was most cruelly burnt at Florence by Pope Alexander the sixth. This is had yet in the Fresh memory of men, where it was done about the year of our lord .1499. Yet john Frances Picus, Count of Mirandula calleth the same Savonarola, an holy prophet. Albeit that Nawclerus signifieth in his story that he did many things for ambition sake and for vain glyrye. And Marsilyus Ficinus attributeth to the same Savonarola the spirit of prophecy, in a certain epistle, Furthermore. Philippus Commines an Historiographer witnesseth that he was an holy man, and to have had the spirit of prophecy. For they say how he prophesied of the sacking of Florence and Rome, and the restauratyon or reformatyon of the church, and of many other things that should chance unto Italy, which came to pass there in the mean season. I remember, when I was young and followed my study in sundry universities, to have heard certain black Freers say, that Savonarola provoked the indygnatyon of Alexander the sixth, the court of Rome against him by nothing more, then for that he preached against them in Italy the apocalypse of S. john. What should I say, that the Waldensians four hundredth years past in France, Itali, Germany, Boheme, Poland, and in other parts of the world, professing the gospel of jesus Christ, accused the bishop of Rome with divers writings, and continual preachings as the very Antichrist, prophesied by. S. john th'apostle and therefore to be abhorred. They themselves being put to most grievous torments, have constantly testified their faith by glorious martyrdoms, and still do at this day. For they could never be rooted out, which thing notwithstanding hath been full oft attempted by most mighty kings and princes, inspired by the bishop of Rome, the will of God be●●g otherwise. But why rehearse I these things, since this year 1556. was printed at basil, a register of the witnesses of the verity, 
All good men at all times have spoken against the pope  which before our time, have spoke against the Pope, whereof the number in deed is great, and the more part of them called the Bishop of Rome, with out any proverb, that Antichrist, which should come into the world? Therefore it is manifest, that I in this my work bring forth no unwonted thing, or that hath not been heard of before, where now we do plainly understand that this song hath in so many age's b● sungen, written, painted, printed, and beaten in of the best, holiest, and most excellently learned men, yea and confirmed to, with the unmeasurable blood of martyrs. Furthermore, if any remain that be desirous of good things amongs the bishops or prelate's of the church, & in the clergy itself, let them not be offended with me, in case any where in expounding the apocalypse, I bring forth their sayings & doings, and compare them with the apostles words: Let them rather be ●ipleased with their own words and deeds spoken and done besides and against God's word, Let them leave doing that they do: Yea, 
Daniel xii  let them do penance, so shall they have praise in the church of Saints. But if they hold on even against their conscience to defend and maintain their kind of life, their pleasures, their riches, their honours & dignities, and to accuse, persecute and murder the preachers if the verity, as enemies of the church: let them take heed, it chance not to them suddenly, that the Gospel reciteth, of the drunken servant, 
Math. xxiiii.  who did vex and beat his fellow servants: but was of the chief Lord himself oppressed, when he thought least of it, and hewn all to pieces.  
But if there were ever any time heretofore, 
Thapocalypse in our time is not only profitable but necessary.  wherein it behoved to setforth, to urge, and beat in this doctrine to all the people. This is chief necessary to be done in this our tyme. For this age of ours hath in the Pope's kingdom, sharp and quick wits, which commend with marvelous praises, both the Pope and the popish church, & persuade and drive into the heads of the sort unlearned, clean contrary things to thevangelical and Apostolical doctrine. Moreover they have wonderful crafts, wherewith the wittier number are also deceived. They have wealth and riches, authority, armure, munition, threatenings, promesses and torments, whereby some strong also are made weary, and are haled away to the popish part. There be many without experience, which esteem not this thing as it ought to be esteemed, such care not, nor pass not what religion be preached, whether it be evangelical or popish, or what thing be of either believed, or not believed. For they suppose all these things to concern them nothing. In the mean season many perish and are in danger, not a few fall away, diverse stick in perplexity, and the kingdom of Christ is abbreviated. For the papists omit nothing, which may make for repairing of their kingdom, and pulling down of the kingdom of Christ. Therefore where these fellows spare in this case, neither pains nor cost, that they may convert all things to oppress the faith of the Gospel, and to drive the sympler sort to forsake it: We ought not to suffer that the Church, and the simple people afflicted and tempted in the same, should want that comfort, admonition, and doctrine, which in times past the lord jesus himself by S. john, hath prepared for these hard things & times, by revealing this apocalypse. And in deed these things here have a singular grace and virtue, which are revealed to us of God. Neither shall the adversary and enemy of Christ be overthrown with any corporal weapons, save only with the sword of God's word. For now it is needful that antichrist should wax vile, & perish in the minds of men, that Christ alone might live again, and be glorified for ever.  
And this my exposition I have divided into sermons, both for that I have now, 
Conefonsor sermons.  these years of a .1555. and .1556. expounded this book to the faithful church of Christ, which I serve, making in a manner these same sermons to the people: and also that being requested, I would deliver some copy, to such as will read and expound the same book to the churches committed to their credit also. Where not withstanding I admonish the readers, that they look not for all thines of this my work: or think that these things are to be rehearsed word for word to their auditors. For certain things, which I propounded to the people for the consideration of the time and place, I have not setforth in these my sermons, studying much, for brevity: And other things, namely such as concern the conferring of tongues, and the kind & manner of speaking, and such other like, I rehearsed not to the congregation: but have written them here in my sermons, to the profit of those that will confer these things together more diligently. It shall be the part of the preacher to have a respect chief to such things as make both for the plains of speech, that he may be understand, even of the grossest sort: and also for the edifying of the audience, that he bring nothing, that should little profit. Let every man therefore apply these things to the edifying of the church where he is, having consideration of the place, time, and persons: Yet always observing the true sense of the book or of God's words. For violent wrestings, and long digressions far from the purposes, deserve no praise in preaching: or what time swerving over much from the plain sense of the scripture, we bolt out I wots not what mysteries.  

The dedicating of the work.  And all this work compiled not without my great labour & travel, but chief by the grace of God, to the glory of jesus christ, and written to the salvation and confirmation of his afflicted church, I dedicate to you banished men, as many of you as coming or driven out of France, England, Italy, & other realms and nations for jesus Christ and the gospels sake, dwell in Germany, Switzerland, & other places, where God hath permitted you: And also I dedicate this my work to all you, which dispersed in sundry realms and nations, are consecrated only to Christ our Lord, looking for his coming to judgement, In the which we shall undoubtedly be delivered at the last from all evils, and then shall be made that long looked for, and in all ages and most fortunate restitution, most expressly & constantly promised, both of the prophets and Apostles. 
Acts iii  And surely your Godly zeal, banished brethren, which had rather forsake your country, than the Gospel, & to want your temporal commodities, then to be polluted with a religion estranged from Christ, deserveth no small praise. 
james i Math. xxiv  But you have need of constancy, and wonderful patience, that after you have been tried, you may receive the crown of life, which the Lord hath promised to them which persever unto th'end. The heavenly regeneration doth not so change us, but that some doubtful & trouble some dregs of old Adam remain. Therefore always the regenerated feel sundry temptations, and hard conflicts: then especially, when such things chance as they had least looked for. The godly therefore had evermore need of consolation. But this book of the Apocalypse doth minister the same with great plenty: which if you will read over diligently, you shall find all things that happen to you, & that vex you now with painfulness, to have been already so prophesied in this book, as they now come to pass. Whereunto are added oftentimes most comfortable and sweet consolations. Moreover ye are not ignorant right honourable and dear brethren, what chanced to our fathers the holyeste of all others. How they wandered in mansions uncertain, and how they demeaned themselves in those most painful flittings, you understand me to speak of Abraham, Isaac, and jacob, and joseph: whose peregrinations out of Chaldey into Palestine, from thence into Egypt, and again into Palestine, & from thence again into Syria, and again into Palestine & egypt, are well known to the whole world. Now what bannishements and perils abode that worthy servant of God and most excellent prophet Moses, is not unknown so much as to those that be ignorant in matters of antiquity. Whose faith the vessel of election S. Paul commending: By faith (saith he) Moses when he was great, 
Heb. xii  refused to be called the son of pharao's daughter: And chose rather to suffer adversity with the people of God, then to in joy the pleasures of sin for a season: And esteemed the rebuke of Christ greater richesse, than the treasures of egypt, for he had respect unto the reward. What shall we say that our Lord jesus Christ himself was constrained in his infancy to flee into egypt, even from his swaddling clouts teaching his to suffer exile: who is red also in the Gospel to have said: Foxes have holes, and the birds thair have nests. But the son of man hath not where on to rest his head. 
Dan. xi.  Of Antechriste we read in deed that Daniel prophesied: whom who so will acknowledge, he will promote him to great honours and make him the lord of many, and shall distribute the earth for money. Contrariwise we shall hear in the xii chapter of this Book, that both Christ and the Church his spouse, suffer grievous persecution of the dragon: That Christ is taken up into heaven, a blessed hath opened heaven also for the fartheful: And there showeth a place permanent country, to them that have in manner no habitation in earth. From thence he will come to judge the quick and dead, and to assumpte unto him the faithful into joy everlasting, and to give them what things so ever he himself in the Gospel and the Prrphets and Apostles have promised. Of the which most ●mple hope this book of Apocalypse most plentifully and goodly discourseth, instructing all that desire to hear certain things and most full of comfort unto all you therefore exiles and godly throughout the whole world, desiring the coming of Christ our Lord and judge of all, I offer and commend and dedicate this my labour. receive it with loving minds: which I setfoorthe to non other end but that (fleeing antichrist) you should cleave to Christ alone, fixinge all your trust in him alone, where we look already from heaven for the self same Lord, 
Philip. iij.  which shall change our vile body, that it may be like fashioned unto his glorious body, according to the working, whereby he is able to subdue all things to himself, he bless us all, and bring us in that day, into the sight of his father: that we may see his glory, which he had before this world was made, to him alone be glory.  
From Zurick, the month of januarie, in the year of our Lord. 1557.   

An Index or table of the most notable things and words contained in this work.  

A  
ABbadon. 265  
Abominable parsons. 643  
Abomination is Idolatry. 512  
abraham's Bosum. 198  
Absens & presence of Christ. 284  
Accusation of Christ is for amendment. 56  
Acknowledging of believers by God. 109  
Adding or minishinge from the script. 695. etc.  
Adoration external and inward. 153.  
Adversities remedies. 385  
Adversity comforted. 27  
Adultery Nicolas fault. 60  
Egypt for Rome. 327  
Affians of marriage. 563  
Affliction is fourfold .64. is sum time for trial .68. is felt of the godly & ungodly also. 487 is comforted. 27  
Age last corrupt. 599  
Aid of the Turks pernicious. 275  
Air figure of holsum doctrine. 253  
Alarik captain of the westgoths 526  
hallelujah. 559  
All shall not be saved, but the faith full only. 221.222.454.456. 628.  
Alteration figured by the moon. 349  
Ambassadore of the Pope. 493  
Amen. 124.125  
Amendment of life, requireth &c. 56  
Amires Princis of Mahomete. 273  
Anabaptistes .662. etc. worthy to be sharply loukt unto .290 their counterfeit paciens. 53  
Anadyplosis. 453  
Anathema. 696  
Antichrists beginning .387. holiness .111. kingdum continews till the world's end .221. shall have an end .451. foundation thereof laid by Hyldebrand .415. his palace where .618. his power. 388. his speech .389.390. his subjects .421. he shall worship God with gold and silver .511. he hath reined, & Christ shall rain .339. shallbe slain, how. 318. his seat between two. seas. 508 he is set forth by the Prophet's 1. he overcumeth and killeth. 323. etc. he is lively painted. 348. his time .434. his vauntcurror. 388  
Antipas martyred .77. is praised. 77.  
Apocalyps' neglected of many, why .2. made by john thevangelist .4. approved by judgement of many old writers .5. ought to be commended to all men, 697. to be known and not hid .680. belongeth to all ages 30. to the hool church .19. to all churches .61. serveth chief for our time .8. is evangelical .214 is gospellyke .284.439. is the last book of the canonical scriptures why .673. exposition thereof taken out of the scripture .348. doctrine thereof, what it is, 1. method and perspicuity .233. division .10.11. Commodities 676. a prophecy .677. the end thereof .14. to know Antichrist and beware .259. when & where it was written .26. whence it came .14. doctryn thereof is general. 83  
Appollyon. 265  
Apostles doctryn perfit .98. how they are the foundation of the Church .652. etc. their humility .28. counterfeited and falls. 52  
Apostolical Pope, Rome, and sea. 511  
Apparill of the faithful. 132. to miet the Lord in .565. defiled or undefiled .107. the use thereof 107. of thehoore .510. of popish priests .262. of the Antechristians. 316  
Ark of the testament is Christ 345  
Army of great number. 272  
Armour of the faithful. 120  
Arrius. 245  
Arrianz. 125  
Asia. 48  
Ascension of Christ. 22  
Asseveration of the scrip. 673. etc.  
Assistauns of Christ. 50  
Attila invadeth Rome. 527.  
Augustinus Steuchus, a papist. 338.  
Augustus began and ended the Roman Monarch. 528  
Altar signifieth Christ. 197  
Altar golden .267. is Christ. 236.  
Angels good and bad .214. are ministers .651. are men's keepers 486. are pastors of churches 45. are fugurs of preachers .446. their excellency .569. etc. 570. they ought not to be nourshyp. 571.573.175. are our felo servants .572. their office & duty 176. they prays Christ .175. their description .175. do differ from blessed souls. 486  
Angel signifieth. etc. 589. for a hool nation .271. wourshipped of john. 677  
Angel of the botumles pit. 265  
Aungelicall heretics. 177  
Aurelianus. 194   

B  
Babel, confusion. 512  
Babylon title of the romish Church. 513  
Babylon for Rome. 451.502  
Badge of Antichrist. 422  
Badge of God's children is faith 422. and the sacraments.  
Balans, token of right and equity. 188  
Balaams doctrine. 80  
Banquets and masking. 81  
Banishment of john. 27  
Bastards threatened. 94  
Bawl or gloob figure of inconstancy. 655  
Boastings of victories. 274.  
Bear Persian monarchy. 372  
Beast and image of the beast. 515  
Beasts four sign. all creatures. 149  
Bed in the script. used for sickness wherewith. etc. 94  
Beginning God hath noon. 637  
Beginning of creatures of God. 125  
Beheaded for Christ. 602  
Believers who. 109  
Benedict abbot of Cassinea. 269  
Beno a Cardinal against the Pope. 412  
Bible forbidden .214. uncorrupted 695  
bishoprics giving wrongout of the emperors hands by the Pope. 416  
Bishops and Priests ol an. 387  
Bishop of Rome head of churches 519. chief murderer. 643  
Black colour. 188  
Blaming of sins by Christ is for repentance. 104  
Blameless life not to be trusted unto. 224  
Blasphemies of the wicked .503. against the faithful .66. of Rome 508 of the Romans three ways 378  
Blessedness of the faithful, what 568.459 consisteth in two. things 633. what it is. 230  
Blessed, how they shallbe occupied heaven. 670  
Blessing, what it is .19. for praise 227  
Bliss of the soul. 457  
Bliss is rest from all labour. 462  
Blok man is not. 135  
Blood in the scrip. 208 betokeneth offence and punishment. 319  
Blood shedding of Rome. 557  
Blood how it maketh whit. 230  
Bloody garment token of a conqueror. 579  
Blindness. 128  
Blindness cured. 132  
Bookz of life .109.625. of God. 156. open and shut .287. to eat a book. 302  
Books of the holy scripture most excellent .232. uncorrupted .695 why they were put in writing. 31  
Body human of Christ in one place. 34  
Boldness necessary for a preacher 681  
Bonarges. 288  
Boniface Bishop of Rome. 387  
Bosum of Abraham. 198  
Bottumles pit. 252  
Bow. 182  
brethren of john and Christ 572  
Brotherhod in Christianity. 26 27  
Brotherhods of Saints. 572  
Bride of the lamb. 563  
Bulls of the Pope. 458  
Burial denied by papists to the godly. 325  
Burden taken for doctrine. 98  
Buying and barganing. 130  
Buying and selling forbodden. 424  
Buying and selling of pardons. etc. 45●   

C  
Called who. 567  
Calling of ministers. 300  
Candelz watched by christ. 50. 51  
candlesticks what they signify. 46. 34  
Capacity of man very small. 228  
Cardinals leaders of armies. 260.  
Carpocratytz. 59  
Casting out. 307  
Cat of the mountain. 372  
Cataphrygians. 90  
Cataphrygianz bragz of new revelations. 97  
Catholic church communion of saints. 24  
Cerinthus heretic. 52  
Certainty of the scrip. 674. etc.  
Chalcolibanum. 37  
Chariot of God. 148  
Charity. 88  
Charles the great renewed the Empire of the west. decayed. 409  
Chastisement of the Lord. 133  
Chein token of captivity. 591  
Chein that bind the devil, sincere doctrine. 608  
Cherubin. 148  
Children of God who. 109  
Choinix a measure. 189  
Chosen affiansed to the lamb. 563  
Chosen people lively temple of God. 305  
Christians worldly. 124  
Christ described. 21.124.162.32 283.577.  
Christ hath all power. etc. given him .161.165. is king of kings and Lord of lords .522.581. is owner of all kingdoms .338. sun of god .87. God & man. 87 very God. 36.96.16.137.163. 168.661.675. is very man. 162 163.42. his power .43. is a lamb 162.440. greater than Angels saints. etc. 163.177. Lord of angels .16. was slain from the beginning .382. figured by Angels .356. by Eliachim .43. is head of the Church .36. prelate of the Church .47. an altar. 197.236. a mighty Angel .284. 236. offereth up our prayers sitting on the right hand of God. 237. of the same substanse with the father coequal .41.42.668 670. is not author of corrupting the truth though he open the sixth seal .205. cast out of the church by the Pope & Mahomet, shall return with glory .283. is not fought against but the lamb. 521 author of th'apocalypse .688. very God & lord of angels .689. author of salvation .218. begotten in us .350. no creature .125. our best apparil .108. king & priest 35. true .112. holy .111. a lively fountain .252. word of God .579 most necessari to be known. 159  
Christ hath charge of seven candles 50.51. receiveth things of the father how .166. shallbe subject to the father .339. must be honoured 449. is not all or sufficient to sum 210. is set forth in th'apocalypse 9 hath the kei of David .112. is the true manna .84. fiedeth, leadeth, quikneth. 232 receiveth power & reineth .340. openeth the bouk. 158. knoweth our wurks 64. nieds no vicar .35. his beginning .125. his coming of ij. sorts .223. his coming to judgement .24. his image setforth 33 his body suffered .268. his human body in one place .34. godhead every where. 34  
Church describe .350. is the city of God .121. is both mother and daughter .366. is figured by the moon .207. by a woman. 348 is beloved of God .116. dwells when Satan's seat is .73. shallbe in the midst of troubles .305. hideth itself .209. flieth into wilderness .353. is among the gentiles .365. shallbe always in the world .183. hath always in this life that may be reprehended .79. traveleth and bringeth forth ij ways .350. removed, when 57 the garnishing thereof .510. glory thereof is to come .648. chief enemies thereof .347. history thereof discoursid. 183  
Church old of Rome distinguisshed. 542  
Church of Rome, church of Rom etc. 496  
Churches fallible notz, peas and tranquillity. 194  
Churches how they were governed at the beginning. 387  
Circe's of Rome. 512  
City great or heavenly. 648. etc.  
City great divided into three. 501  
City great is the romish church. 510  
City of God and name thereof. 121  
Cities greatest commendation. 650  
Citizens of the kingdum of God, who. 109  
Clamitat in celis vox sang. etc. 198  
cleanness figured by fire. 266  
clergy compared to locust. 256.  
Clergy innumerable. 255  
Clergy authors of wars. 260  
Clermont counsel. 613  
Clothed in whit what they be. 229  
Cloud in the script. 285  
Columnz erecting. 120  
Comfort excieding, in th'apocalypse 12  
Comfort in tribulation. 27  
Committing of hordum in the script. 507  
Commotions'. 524  
Commotions and their causes. 206  
Commodities of th'apocalypse. 12  
Condemned are justly condemned. 589  
Confessing of beleverz bp christ. 109  
Confessing of trespass is beginning of repentaunse. 56  
Confusion of romish Religion. 512  
Congregations how they may be kept. 115  
Consolation of the faithful. 305. 306.  
Consolation in affliction. 62  
Consolation in the apocalypse. 12  
Consolation followeth humility. 40  
Constancy. 73  
Constantin emperor abhorred Rome. 383  
Constitutions of man nied not. 299  
Constancy and continans figured by a square. 655  
Constantinoples' destruction. 275  
Constans in faith. 113  
Constitutions of men. 69. 100  
Contemners of the blessed life. 232  
Contention for trifles ought not to be. 29  
Contracting of matrimony. 563.  
Conversation is our garment. 108  
Copz and gorgeous things in the church. 510  
Corn prospering or perishing cometh by God. 190  
Coronation of a Pope. 511  
Corrupt doctryns history. 234  
Covetous rich men are poor. 128  
Covetousness of the Romans. 393  
Can nor hoot. 126  
Colour pale sign. etc. 190  
Counsel can not judge the Pope. 406  
Counsels general. iiij. 268  
Counsel holsum. 129  
Counsel of Clermont. 613  
Counsels of God insearcheable. 380  
Counsels to condemn impurity, nied not. 80  
Countenanse of Christ. 38  
Cowl of our lady. 132  
Creatures all submit them to Christ 178  
Creatures are not to be worshipped. 175.177.678.  
Creatures of God's beginning. 125  
crown. 183  
crown of life what. 69  
crown token of a kyngdum. 349  
crown, for honour, glory & victory 118.110  
Cross followeth Gods word. 303  
Cruelty of Rome. 508  
Cruelty of Antichrist. 324  
Cruelty of the Romainns. 369  
Cruelty figured by Lions tieth 262  
Crying for vengeaunse. 198  
Comfort in persecution. 204.333. 326  
Comfort gospellyk, 234  
Comfort against antichrist. 285  
Cumming of christ of ij. sorts. 223  
Curius inquiry of God's judgements. 144  
Curiosity in searching Gods counsels repressed. 380  
Curiosity repelled by reurrense & submission unto God. 152  
Curs banished. 670  
Cursing of the Pope. 399   

D  
Damnation eternal described. 455  
Damnation everlasting. 628  
Damnation eternal for seducing 584  
Damned are justly damned. 589  
Damned parsons. 641  
David is called Christ. 357  
Day last or end of the world. 575  
Death of ij. sorts .605. spiritual 103  
Death after this death. 70  
Death for trewthz sake. 69  
Death of Christ. 22.172  
Death gives up the dead. 627  
Dead rise again. 626  
Decay and spiedy ruin compared to sand 367  
Decius Traianus. 194  
Decretals .404. decrees and decretals. 100  
defective reason. 277  
Defence figured by eagles wings. 364  
Degrees of punishment. 585  
Decking of the church. 510  
Delais of returning to God. 224  
Delay of God's help. 118  
Deliverans in persecution. 364. etc.  
Denial of God. 460  
Denial of Christ and his gospel many ways. 76  
Denial of Christ's name. 114  
Dearth and famine. 189  
Descending of Christ from heaven 284.  
Desert of man. 248  
Devil author of ill .185. a slanderer .356. vanquished. 591 bound .596. cast out, how. 595 608. where he reigneth .362. his four names .359. etc. wourshiped. 279  
Diocese. 403. etc.  
Dioclecian. 194  
Dionysius Alexandrinus of the authority of th'apocalypse. 6  
Dianaz temple. 48  
Discipline. 133  
Diseaseas of churches how they should be helped. 104  
despair of ill men what causeth. 210.211.212.  
despair removed. 278  
Disposition or order of th'apocalypse. 347  
Disputations clamorus. 264  
Dissemblers .541.66. jewls warm. 126  
Dissension in the church, no news 52  
Distroyers of the earth of divers sorts. 344  
destroyer Pope's name, 265  
Destruction of reams through revolting from true religion, 271  
Diversity of opinions. 98  
Divinity of Christ. 64. 13●  
Do as ye would be done unto, 383  
Doctryn resembled by wind, by leaven. 214  
Doctryn holsum figured by air. 253  
Doctryn evangelical shallbe restored. 297  
Doctryn new is not to be loukt for. 118  
Doctryn of Christ perpetual. 99  
Doctryn corrupted. 205  
Doctrine perverse figured by smoke 253  
Doctryn new. 447  
Doctrine of Rome new. 443  
Doctryn perverse, is uncleanness of hoordum. 51●  
Doctryn heretical compared to hail, darnel, leaven, chaff. etc. 242  
Dogs in holy script. 687  
Domz day. 575  
Domitian. 194  
Domitian banished Ihon. 27 would be called a God. 29  
Donec for ever. 604  
Door open. 113  
Dragon the great. 351  
Dragon fighteth. 357  
Drught and heat. 488  
Drunkenness. 82  
Drunkenness of Rome. 513  
Drawing. 135  
Drawing to God. 129  
Duleia and latreia. 570  
Dwelling amongst the ill is dangerous but not simply wicked. 75.76  
Dying in the Lord. 459   

E  
Earthquak in the script. 206.334.  
Earth helpeth the godly persecuted .366. shallbe burnt. 530  
Eating of a bouk. 302  
eagles wings. 364  
Elders xxiv. in seats. 142  
Elders whether they be saved or no. 217  
Electors assigned. 411  
Eliachim a figure of Christ. 43.  
Elias cuminge before the judgement. 298  
Emperor Client to the Pope. 405.416  
Emperor warring on God's enemies in the east, the Pope sets upon him in the west. 615  
Emperors under the beast sum good. 407  
Emperors excommunicated. 307  
emperors reins from Charles how long. 411  
Empire converted from the french to the Germans .410. made desolate .418. worshipped, how. 376. is the image of the beast. 420. new, and image of the old. 403  
empires be of God. 380.406. 515.  
End well all well. 223  
End of the world .575. most corrupt. 599  
End at hand. 295.500  
Enemies who .119. of the church. 347. of religion .114.116. prayed for .199. their harms rejoiced. at. 553  
England's fall rejoiced at. 328  
Enoch and Elias coming. 298 312  
Epicurism in the papists. 308  
Epicurz carelessness in God confuted. 64  
Epicurs confuted. 502  
Ephesus light of Asia. 48  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 371  
Equality of the city heavenly. 656  
Errors of saints. 571  
Everlastingness of God. 340  
Everlastingness signified by griennes. 142  
Eucharistia, sacrifice how. 237  
Evil used unto the good and profit of the elect. 407  
Euphrates river .270. dried up. 492.  
Exarchat given to the Pope. 435  
Exarchat of Italy. 431  
Excommunication. 306  
Excommunication strongest link of the popish tyranny. 307  
Excommunicaion Pope's thunderbolt. 399  
Exposition of the scripturz best allowed. 3  
Eye salve. 132  
Eyes of Christ like fire .578. see all things perfitly .165.87 quik sighted. 36.   

F  
Face of Christ shining. 285.286  
Face of man sign. 149  
Faces of men for humanity. 261  
Faith of Rome, mark of the beast 424  
Faith or promise keeping .88. consisteth in the cause of ij. men. 249 requireth fight and victory. 640. where it appeareth. 626, is not without the word. 219. necessary in troubles. 385. is the badge of God's children. 422 441. affects thereof. 640  
Faithful only shallbe saved. 628.  
Falling down is wourshipping. 168. 678.  
Falls prophet a tail. 274. 351.  
Falls profets, wells without water. 483  
false preachers figs untymlye. 208. locustz. 254. 260  
Falls teachers scorpions. 256  
Famine and penury. 189  
Father described. 20. 21  
Fear of God. 448  
Fear of God, what is foundation thereof. 72  
Fear of God of ij. sorts. 212  
Fear of princes in a preacher, is to be cast away. 368  
Fear that is to be avoided. 67.  
Fear in professing truth ought to be banished. 77  
Fearful. 641  
Felicity chief to sie to God. 671.  
felicity of this world no due estimation of religion. 323  
Fervency in godliness is necessary. 55  
Few good at Sardis. 107  
Fiet of the Pope kissed. 521  
Fiet lyk bras. 87  
Figs falls preachers. 208  
Fight against wickedness leeful. 119  
figures utility and profit. 2  
First and socond death. 70  
First fruits. 444  
Flattery figured in a tail. 351  
Flight from Rome. 540  
Floods of sects, dissensions. etc. 365  
Foundation of the church. 652  
Fountain lyuly is Christ. 252  
Forefathers dammed or not. 217  
Forgetting of God. 624  
Forgiveness of sins. 23. whereby 247  
Forgiveness, a whit stoon. 84  
Forehead representeth the mind. 220  
Fornication. 60  
Fornication what. 506  
Fornication simple sum take no sin. 102. ●03  
Fornication of divers kinds. 280  
Foot setting on, figureth possession 286  
Four sign, many. 214  
Fourth number. 149  
frailness of mankind to fall. 678  
Fraternities of saints. 572  
Francis Petratche of Rome. 537  
Frederik Barbaros Emperor trod under Popes fiet. 416  
Frechmen defend the Pope. 432  
Fry will. 159. 247. 248. etc.  
Fry willmen confuted, in that Christ is the beginning of the create. etc. 125  
Fry justification. 639  
Frienes of speech against Rome. 506  
Friely sign. 639  
Friars grey innumerable. 255  
Friars and Nuns. 196  
Frogs for papists. 496  
Furlong what it containeth. 655  
Fire sign. God's vengeaunse. 467. etc.  
Fyr figure of purity. 286  
Fyr from heaven. 399  
Fyr sent into th'earth. 238  
Fyr out of preachers mouths. 317. etc.   

G  
Garments keeping clean. 498  
Garments whit were. 229  
Garment to miet the Lord in. 565  
Garments pure or defiled. 107  
Garnishing of the church. 510  
Gates of the heavenly city. 651  
General Bish. Antichrists forth runner. 388  
Gentilz called to the kingdum of Christ. 20  
Gentiles wilderness. 364. 353  
Gentilism brought in by the Pope 393  
Gensericus invadeth Rome. 527  
 princes commended. 413  
Germains emperors. 412  
Glassy sea figure of the frail world and brittle. 473  
Glory belongeth to God, & how we shall give it unto him. 24. 151  
Glory of the saints. 632. 633  
Glori of the church of christ. 648  
Gnostici. 59 heretikz. 244  
God one. 180. author of good. 185. no author of sin. 531. no blok. 342. faults when we receive him not. 135. ready to receive repentant sinners. 134. by his nature can not be diffyned. 141. is to be praised why 562. &c. is creator of all things 155. God's properties. 376. remembranse of sin & forgetfulness. 544. honour standeth not in gold & silver. 511. word shall not be stopped. 331. word, weapon of preachers. 317  
Godhead of Christ. 137  
Godhead of Christ every where. 34  
Godliness must increase, not stand at a stay. 89  
Godly life is necessary and hatred of papistry or Mahometry etc. is not enough. 277  
Godly men's beginning. 125  
Godly men subject to evil also, why. 192. 193.  
Godly are they that kiep, not that hear or read only the commandments of God. 686  
Godfrey of Bulloin. 613  
God and Magod. 608. 610  
Good intent. 226  
Good men, louk Saintz  
Good wourks. 89  
Gold to honour God withal. 510  
Gold silver, and precious things in the temple is gentility. 308 Gold tried. 130  
Gospel is everlasting. 447. is new doctrine. 590. was preached through the world, a thousand years. 589. 447. had ever sum folders 600. causeth no ill in the word. 527. is no heresy. 445.  
Gospel's contents. 448. etc.  
gospel preaching shallbe restored 297  
Gothz burn Rome. 526  
Governanse of God. 148  
Grace of God is original of all our goodness. 116. 117. is it that justfieth us. 640. is compared to rain. 319. is not given for any desert of man. 248. comprehendith all gifts of Christ. 698. what it is. 20  
Grek tongue called heretical of the Papists. 428  
Griennes' sign. eternity. 142  
Grudging at God's government rebuked. 178   

H  
Habergions heart inflexible. 263  
Heretyk Pope. 604  
Heretics aungelicall. 177. principal. 268  
Heresy how it ought to be confuted. 80  
Heresy ought neither to be maintained nor born wyih. 79  
heresies of divers sorts. 244  
Heretics may be punished otherwise then by the words 318  
Heretikz must be examined. 52. 53. ordered three ways of iij. statz 53  
Hail resembleth corrupt doctrine. 242. 243  
Hail lyk talents. 503  
Hand of Christ is a token of. etc., 50  
Hands holding up for an oath. 292  
Hand fasting or contract of matrimony. 563  
Happy or unhappy who are. 343  
Harp in the scrip. 169  
Harps of God. 474  
heart of mamnon knowz but god. 96  
Hearts inflexible habergions. 263  
Harvest. 465  
Hatred must be toward the diedz not the parson. 58  
Heads seven, are 7. hills. 517  
Head of the churches. 519  
Head of the churches. 253  
Head of the church must be. etc. 51  
Hear of women for wantunnes. 262  
Hebeon. 52  
Hebrew tongue called jewish of the papists. 4●8  
Hebrew tongues majesty. 533  
heathen are all papists. 380  
Heithennish religion brought in by the Pope. 393  
Hell what. 627  
Hell figured by a win fat. 468  
Hell torments everlasting. 455. etc.  
Helias coming. 288  
Heaven in the script. 209  
Heaven is achieved with the mind in this world not with the body. 139  
Heaven opened to the faithful. 344 139  
Hid can nothing be from God's fiery eyes. 87  
Hierom for praying to saints. 595  
Jerusalem new. 122. 632.  
Jerusalem ruin what it teacheth. 530  
High priestzes ministry. 5●  
Hildebrand Pope touk upon him the authority of th'emperor. 414  
History of corrupt doctrine. 234. of Rome. 525. etc. of the church 183  
Hodgpotch of papistry & the gospel. 126  
Holy ghostzes proceeding. 20  
Holy ghost is seven spirits. 20. 21  
Holy ghosts mystery. 146  
Holy ghosts signs thunder. etc. 145  
Holy ghosts operations. 147  
Holy ghost, did not the Apostles give, but God. 399  
Holiness of God. 150  
Homicids. 643  
Honour of God. 449  
Honour dew to God. 152  
Honouring or worshipping of saints 154  
Hoordum. 82. what. 506  
Hoordum better then matrimony with papistz. 81  
Hoordum & uncleanness by Baa● religion. 91  
Hoormongers and their kinds. 643. 281  
Hoot and could. 126  
Hope of the faithful is not vain 283  
Horn sign. power and kyngdum. 165  
Horns sign. kingdums & power. 371  
Hornz ij. of the lamb. 44  
Horse an image of pride. 260  
Horse red. 185  
Horses of sundry colours. 182  
Hour, day, munth and year. 271  
Hour, for the same tym. 519  
Humanity of christ. 22  
Human body of Christ in on place. 34  
Humanity figured by faces of men. 261  
Humility to be learned. 340  
Humility shall find comfort at the Lords hand. 40  
Humility of Saints. 153  
Humility of an apostle. 28  
Hunz invade Rome. 527  
Hungary lost to the Turk. 275  
Hussis death rejoiced at. 328  
Hymn of Saints. 172. 560  
Hypocrites. 127  
Hypocritz always sum in the church 79  
Hire unto every one. 343   

I  
jacobyts heretics. 268  
jamz Syrus heretics. 268  
jasper stoon. 142  
Idol what, 644  
Idols of them Gentiles and Christians differ not. 280  
Idolaters. 644. their excuses for images. 374  
Idolatry, Nicolas fault. 60. prohibited. 280. reducid, by what men. 394. confirmed. 436  
jesus defined. 21  
jesus face lively painted by Pilate. 60  
jews conversion. 223  
jews falls. 115  
jezabel cast into a bed. 94  
jezabelism. 90  
Ignoranse without a teacher. 229  
Ignoranse of Christ without all comfort. 159  
Ignoranse is a great ill. 128  
Ignorannse of the Turks etc. shall not excuse them. 589  
Isles be token nations. etc. 210  
Image or shap is not attributed unto God. 141  
Image of Christ not in colours. 33  
Image of the beast set up. 402. the property thereof. 403  
Image wourshiping, against God. 280. excused. 374. foreboden 432  
Images of fame. 120  
Impaciens what it worketh. 89  
Impenitent sinners. 278  
Imperfytnes in Saints. 104  
Impossible things three. 37  
Imprisonment and bonds. 67  
Incarnation of Christ. 352  
Incens. 169  
Enchanting. 280. in Rome. 557  
Inconstancy figured by a ball or bowl. 655. by waters. 524  
Inheritauns spoken by part. 646  
Intent good. 226. 375  
Intercession of saints. 84  
Intercession of saints in heaven. 170  
Intercession of saints is noon. 203  
Interpretation of the script. best allowed. 3  
Inventions of men. 97. 375. 299  
Invincible is Christ. 162  
Invocation is but part of prayers 170  
Invocation of saints. 573  
john the eighth Pope, a woman. 507  
john thevamgelistsevangelists prais. 17. banished by Domician. 27. returneth from exyl. 297. erreth. 571 wourshippeth the angel. 677. died at Ephesus. 49. shall return into the world before the judgement, how. 299  
joys & triumphs of the godly. 473  
joys of heaven. 633. etc. undoubtedly certain. 635  
Irun rod. 580  
Israel, all faithful. 222  
Israel's restoring. 222  
Italy no patrimony of S. Peter. 386. etc.  
Jubilee of Saints. 559  
judge inexorable Rhadamantus 212  
judge of the last judgement. 622  
judge cometh to judgement. 576  
judging the quik and dead. 25  
judgement of Christ. 24  
judgement belongeth to god. 555  
judgement of God. 449  
judgements of God of ij. sorts. 629  
judgements of God are pains of the wicked. 476  
judgement last. 575. 621. 465. 466. etc. is at hand. 295. is assured & just. 341. is certain and speedy. 675. 676. is unknown to us. 337. is known to the father alone. 315. is coveted of the church. 692. 698  
julius Maximinus. 194  
justice of God commended. 342  
justification. 565. falsely attributed. 52  
justification where it is to be sought. 299  
justification by the law, whoos heresy. 243  
justifications sequels. 640   

K  
Keeping of Christ's word. 116  
Key of David. 112. of the bottomless pit. 261  
Keys signify charge and government of the house. 43  
Keys of the Apostles. 112. of biding and lawsing. 590. of hell and death are in Chrysts hands. 43. of the Pope. 252  
Killing ghostly. 317  
King of France most Christian. 433  
King of Saints. 475. of locusts the Pope. 264  
Kings. 662  
Kings, we are. 24  
Kings clients to the Pope. 416  
Kingdums are of God. 370  
Kingdums are all Christ's. 338  
Kingdumes all, their propriety belongeth to the Pope, use to their princes. 419  
Kingdum and priesthood challenged by the Pope. 389  
Knoking that God useth. 134  
Knowledge of God, necessary to be persuaded to the people. 72  
Knowledge of Christ. 73. 74   

L  
Labours effects. 51  
Lamb is fought against, not christ 521. is married. 563. is a figure of innocency. 163. is slain. 164. killed from the beginning. 381  
Laodicea. 123  
Latin church. 428  
Latreia and Duleia: 570  
Law of God signified by tan. 220  
League figured by the rainbow. 285  
Leag of God with us perpetual, 142  
Legates a latere. 493  
Leo Bishop of Rome. 387  
Luke warm. 126  
Liberty of speaking the truth. 368  
Light heavenly, what. 650  
Linsey wulsie. 126  
Liar, who 52  
Liars with their kind. 645  
Lying. 688  
Life of ij. sorts. 605. aught to be loved above Christ. 362. proceedeth from God alone. 668. is figured by the river of the celestial City. 666. single. 443. present how it may be contemned 457. spiritual. 103. after this life. 70. everlasting. 629. 648  
Lion described. 372  
Lions teeth figure cruelty. 262  
Lion in the scriptures. 162  
Locusts authors of ill doctrine. 254. of locusts. 257  
Long suffering of God. 128  
Long suffering of god contemned. 93  
Love of God goes before our love 116  
Love of God original of all verteuz. 116  
Love of christ incomparable. 22  
Love of our neighbour pertaineth also to christianity. 277  
Lumbards' planted in italy. 431   

M  
Magik of Rome. 557  
Magistrates office toward heretics. 53  
Magistrates how far they are to be obeyed: 370  
Magog japhets sun. 610  
Mahomet's beginning. 269. laws. 270. religion patched. 126  
Mahometrye when it began. 608  
Mammon. 124  
Manhood of Christ. 162. 163  
Manicheus heresy. 244. 248  
Mankind divided in to jews and Gentiles. 223  
Manna hid are secret. 83  
Marchaundiez leeful. 124  
Marchaundiez of the Pope. 549  
Marcus Antonius verus. 194  
Marriage corporal and spiritual 443  
Marriage in the script. 563. of the lamb. 564  
Marks of the faithful. 442. of Antichrist. 422  
Martyrs most plentiful in heaven. 196  
Martyrs ought to be honoured, not called upon. 78  
Martyrs what maketh. 77  
Martyr, cause maketh, not torment. 197  
marveling of john, Daniel, & the godly. 514  
Mary the virgin. 352. inferior to popish priests. 263  
Mass. 170. patched. 126. 127  
Masking and banquets. 81  
Matrimony. 563  
matrimony defileth no man. 443  
Maximila prophetis. 91  
Maximian. 194  
Mayzim a God. 609  
Measur for measure. 544  
Measuring for intending to build 305  
Mediator only Christ. 203  
Members how they are attributed to God. 141  
Men of ij. sorts. 256  
Mercy of God trusty only. 224  
Mercy of God toward sinners. 134  
Mercy of God exceeding. 97  
Mercy God forgets not, even in the extremity of his punishment 190  
Mercy of God justifieth us, & no merits of man. 639  
Merits. 565. of man. 248  
Merits of man have no place in our justification. 639  
Merits of our own or others. 460. 462  
Merits and intercession of saints 84  
Metropolitans first ordained. 387  
Michael servetus. 246  
Michael captain against the Dragon. 356  
Michael typ of Christ. 356  
Milan wars. 190  
Millenaries error. 221  
Milston drowned. 556  
Milston cast into the sea. 536  
Mingle mangle christianity. 126  
Ministers of the Church, are Angels. 589. are figured by witnesses. 313. are defended and preserved by christ. 103. are forbodden Government. etc. 386. their duty. and office. 300. etc. 590. to be obedient. 305. to be fervent. 302  
ministries effect. 302  
ministery of the Thyatirenians 88  
Miracles true and false. 397  
Mixture unlawful. 126  
Mockers of religion. 643  
Modesty preposterous. 506  
Monarchies figured. 372  
Moon token of alterations. 349  
Moon as blood. 207  
Months xlij 310. five. 257  
Monotelitans heretics. 269  
Monsters and wonders. 435  
Montanists. 90. 91  
Montanistes heresy. 244  
Morning star, knowledge increasing. 101  
Mount for spiritual meaning. 648  
Mountains seven. 517  
Mountains betoken reams. etc. 210  
Mountains figures of kingdums 244  
Movablenes figured by waters. 524  
Mourning. 550  
Multitude is no good defence of error. 107  
Multitude no dew prouf of religion. 524  
Mongrels gospelers. 127  
Munks honest lay men. 255  
Murmuring in persecution. 195  
Murmuring at God, removed 150. 152  
Murder of divers kinds. 280  
Murderers. 643  
Music. 169  
Mutiny in persecution. 195  
miters of Bishops. 261. 389   

N  
Nakedness. 128  
Nakedness of the papists, open. 498  
Name of the writer of th'apocalypse, why it is added. 677  
Name new, what. 84  
Names of men for number. 334  
Names for notable men. 106  
Name and estimation. 66  
Name of the beast. 424  
Name of God. 578. of the judge. 579  
Name of God written in forheds 671. given to the faithful. 121  
Name of Christ is faith of Christ 76  
Nazarians heresy. 52  
Nero persecutor. 194  
New doctrine is not to be looked for. 118  
New learning. 447  
New learning of Rome. 453  
New name. 122  
New name, what it sign. 84  
New song, signify. etc. 171  
Neuter. 127. 501. how they shallbe ordered in the last judgement. 588  
Nicodemits. 541  
Nicolas a filthy heretic. 59  
Nicolaitans' error. 80  
Nicolaitans of our tyme. 81  
Notes and marks of the elect. 443. 444. etc.,  
Number certain for uncertain. 334. 272  
Number of the name of the beast. 424. 426  
Nuns and friars. 196   

O  
Obediens to whom it is dew, & how far. 370  
Odacer king of Rome. 528  
Odours are prayers of saints. 237  
Oecolampadius for authority of thapocalypse. 4  
offence punished. 556  
Omnipotency of God. 487  
Oppression sign by treading under foot. 309  
Order of th'apocalypse. 347  
Organs. 169  
Original sin. 247  
Oath, what. 292. 294  
Oath or swearing of God. 290  
Ox and Ass yoked together. 126  
Oil figureth matter of preaching. 31●   

P  
Paciens. 62. 117. necessary in troubles. 385. of saints. 456. of the Thyatirenians. 89. leeful & unleeful. 51. 54  
Paintings of the last judgement. 584  
Paintings profit and commodity. 2  
Pains of the ungodly after this life. 619  
Pains of hell everlasting. 455. etc.  
Pale horse. 190  
Palm token of victory. 225  
Papists are gentiles. 308. are figured by frogs. 495. are exhorted to turn to Christ. 425. are Cataphrygians. 97. false witnesses. 313. if they be saved or no. 226. their counterfeit Christianity. 66. 67. error about power of saints. 154. their pride and brags intolerable. 338. their idolatry. 644. their stubbornness. 441  
Papists described. 347. etc. beginneth. 386. is new. 447. passeth far all gentility. 610. is way to perdition. 226. is figured by a woman, why. 510. shall fal. 546 ought to be shunned & virtuous life also practiced. 277. first & chief principle thereof. 390  
paradise. 666  
paradise is everlasting bless. 61  
Pardons. 640  
Parricidie of Antichrist. 513  
Part, for inheritance. 646  
Part second of th'apocalypse. 32  
Passion of Christ not feigned. 268  
Pastors duty. 113. to watch. 104. their office toward heretics. 53●  
Patmos the Isle. 28  
Paulus Samosatenus. 245  
Peas and quietness in the church regarded. 29  
Pelagians confuted. 640  
Pelagius doctrine. 247  
Penauns. 55. 55  
Penny, sign. a great pries. 189  
Perdition is not to annihilate. 344  
perfectness and imperfytnes in saints. 104  
perfectness in non. 110  
Pergamos church. 71. Seat of satan. 74  
Permission of God. 185. 532. etc.  
Persecutions premonished. 303. from whence they come. 323. by the Dragon. 364. by the Romans, ten. 379. by Antichrist. 309. 321. maketh not a martyr. 77. of the church. 193. causes thereof. 195. when they shall end 451. shall never cease till the world's end. 584. their time is short. 202  
Persecutors set on by the Devil 68  
Perseverans. 119. in godliness. 118 in faith. 319  
Persons thrie 180  
Persons of the trinity discerned. 20  
Pestilens or plague. 191. 43  
Peter heretic. 268  
Peter's seat is heaven. 490  
Petrarch of Rome. 537  
Phocas emperor made the Pope head of churches. 519  
Philadelphia a city of Lydia. 111  
Philosophers patriarchs of heretics. 243  
Phrase of scripture. 45  
Pictures of the last judgement. 584  
People compared to waters. 524  
People's office toward heretics. 53  
Pillars figure of truth. 286  
Pillars erecting, to what end. 120 inscription. 12  
Pippin captain of the french king's guard. 430. gins to rein. 435 is author of the Pope's kyngdum. 409  
Pit bottumles. 252  
Plagues. 320. 191. their cause. 481  
Pleasures what they bring. 538  
Pleasures of Rome 551. etc.  
Pledges of Christ. 564  
Poderes a priestly garment. 35  
Poks. 582  
Polycarp pastor of Smyrna. 63  
Pope openeth hell. 253. is made king. 433. 434. is king of locusts. 264. Lord over th'emperor. 405. is both Pope & emperor. 419. is a Monarch. 415. etc. is Lord of all lands. 392. is almighty. 521. giveth grace. 399. gives the holy ghost 399. is called holy. how worthily. 111.  more feared then God. 448. hath not Christ'S power given him. 43. hath not the keys of David. 112. nor the government of things. 158. 159 holdeth anopen heresy, of the souls state after this life. 604. is against. 390. speaketh as the Devil. 391. is not against Christ but against the lamb. 521. is no head of the church. 36 51. is above the counsel. 406. is undoubted antichrist. 504. is author of all persecution. 323. is the cruelest murderer of al. 643 was never without adversaris 600. was resisted by many both emperors & kings. 408. was deposed. 415. hath nothing to sell. 131. he & all papists arheithen 308. is to be preached against. 425. he & all papists are to be dieply considered, not winked at & let alone. as sum would. 426  
Pope at the first had not so great power. 409. were under thobediences of themperor at the beginning. 409. are omnipotent. 521. are sorcerers. 412. etc. movers of wars & treason. 484. were thrie at on's. 395. have had deadly wounds, 395  
Pope's title. 323. his talk lyk the Devils. 390. his power. 44. his usurped power. 44. 404. 405. his pride. 417. his pride against princes 400. his wars. 250. his army described. 259. his tyranny against princes. 416. his legates described. 493. his kingdum passeth Mahomet's. 422. his confirmation of th'emperor neglected. 411  
Popish church is the great city. 510  
Popish doctrine concerning prayer. 340  
Popish priests are Nicolaitans. 81  
Popery how it ought to be fled. 540. etc.  
Popery is not to be spared in sermons. 506  
Possession of the church entered by Christ. 286  
Power all is of God. 370  
Power universally is submitted unto God. 153  
Power have we none of ourself to good. 135  
Poverty comforted. 65  
preaching roaring of a lion. 287  
Prayer is necessary. 301. belongeth only to God. 340. how acceptable to God. 169. it hath ij. parts, invocation and praise. 170  
Prayers and thanks giving are the oblations of saints. 169. they are called sacrifice. 237. are part of Godly worship. 168. of Saints what they be. 237.  
Praying to Saints 170  
Praises of Saints. 559. 562. etc.  
Preachers have their original of Christ. 314. are called stars. 351. 208. 45. are called angels 590. 446. are slain and revived. 331. against antichrist what they must be and with what qualities furnished. 300. they are in the hands of God. 45. and defended by God until their hour be cum. 322. their rewards. 662. their victory is spiritual. 317  
Preaching directed by christ. 183  
preaching called prophesying. 304  
Preaching sincere is a chein to bind the devil. 608  
Preaching prohibited. 214  
Preaching of God's word oft restored. 330  
Preach to the good and bad. why. 681. friely and clearly. 535  
Precious stoons. 658  
Preface of thApocalypse. 18  
Preparans fit to meet christ. 565  
Presens and absens of christ. 284  
Priests popish excommunicated 307  
Priests popish are Nicolaitans. 81  
Priests popish pass our Lady. 263  
Priests more go to the devil than plowmen. 585  
Priests, christian men be. 24  
Priestly garment. 35  
Primate forbodden. 387  
Princes advertised not to strive against the truth. 368  
Princes all suns to the Pope. 419  
Priscilla and Maximilia prophetesses. 91  
Pride figured by horses. 260  
Pride figured by Romans. 377  
Printing. 287  
proceeding of the holy ghost. 146  
Profession of God ought to be open 671  
Profession most noble when persecution is most hoot. 77  
Profession of religion openly, is necessary. 76  
profit of this apocalypse. 380  
Prognostication for ever. 181  
Properties of God. 376  
Prophets are promised. 312. are Gods messengers. 1  
Prophets falls are dogs. 687. compared to a tail. 274  
Prophet's doctrine, of manners, repentans, and of Christ. 1  
Prophecy of iij. sorts. 16  
Prophesying for preaching. 304  
Prosperity not of true religion, the world saith. 374. 323  
Prosperity abused. 546  
Prosperity of the popish kingdum 396. of the wicked. 224  
Prosperous success of vice. 282  
Punishment prepared for the wicked. 283. 686  
Punishment sever for uncleanness 83  
Punishment is by degrees. 585  
Purgatory over thrown. 461. 71   

Q  
Quiet is non besides christ. 211  
Quietness in the church regarded 29  
Quire casting ovi. 306   

R  
Railing upon the faithful. 66  
Rainbow, 285. 142  
Rain signify the grace of God. 319  
Reams all subjects to Rome. 520  
Reason defective is to be supplied 277  
Rebellion against God repressed. 153  
Rebuking of vice hateful. 303  
Rebuking of the Lord. 133  
Reconciliation figured by the rainbow. 285  
Red colour. 351  
redemption chiefest virtue of Christ's death. 172. 173  
re-entry of Christ. 286  
Reformation leeful. 57  
rejoicings of saints. 559. 338. at the destruction of Rome. 553  
Reign of saints. 173  
Religion must be firmly holden, & boldly confessed. 76. in words & wurks. 271  
Religion consisteth in true knowledge of the last judgement. 588  
Religions patched. 126  
Religion true corrupted. 205  
relics. 572  
Remembrans of God. 624  
Remission likened to a whit stone. 84  
Repentauns. 94. 129. 278. 55  
repentances apostolic. 105  
Repentauns or penances, what it is. 82. 56. 57  
repentances shallbe rewarded. 83  
Reproving of the Lord. 133  
Resurrection of the dead. 626. 585. 342. 22  
Resurrection first and second. 605  
Revelations new. 97  
revelation from whence. 14. of three sorts. 16  
Revolting from Rome & popery excused. 542  
Reward of faithful preachers. 332  
Reward prepared for the godly. 283. 120. 121. 122. for good & ill. 685. 686. for virtue. 109. 108 462. for work. 342. for repentances. 83. for iniquity. 81.  
Rewl, how we shall ascribe it to God. 24  
Rhadamantus. 21●  
Riches. 128. of the faithful. 131. spiritual. 65  
Righteusnes. 565. effect of christ● death. 173  
River of water of life from whē● it springeth. 668  
Rivers for all kind of afflictions. 365  
Rod of irun. 580  
Rome old and new. 508. is lady of all reams. 520. is taken and spoiled. 335. old, destroyed and burnt. 525. taken thrice in ou● year. 529. seven times with●● few years. 384. thrie hundre● years without an Emperor 386. 40●. came to a Dukedu● 431. is not head of all churches, 388. is no patrimony of s. Peter. 387. is Babylon. 502. 45● is to be shunned. 543. is the sea● of Antich. ist. 504. seat of S●tan. 74. 75. is a hoor. 506. 〈◊〉 cast down. 431. the tithes th● rof. 3●●  
Romans beast. 37●  
Romain Empire. 368. blasphemus. 371. is called a beast, wh● 369. is chief enemi of the church 347. bestowed upon strangers 518. new empire. 385. now poo● and baar. 403. decayeth. 42●. falleth. 38●  
Romans pride. 377. power. 380.  
Romish king confirmed by Pop● 405. Bishop, star fallen from heaven. 251. papistry, a beast, why 388. their new doctrine. 453. their religion received in frauns 435. sea, chair of pestilens. 396. cruelty and other vices. 544  
Romish church, onhis notable. 250 set out with worldly furniture. 510. is the great City. 510. is Sodom and Egypt. 327. is dangerous to be spoken against. 321. is no true church. 209. shall fall. 451  
Roaring of a Lion figured preaching. 288  
Root of David. 162  
Root of a try nurs of it, compared unto christ. 690  
Ripeness to the sickle. 466  
Riot of Rome. 551   

S  
Sabbath changed into sunday. 29  
Sacrament external marks of christians. 422  
Sacrifices of Christians. 169. is thanks giving. 237  
Sacrifice sign of Christ. 382  
Sacrifice propitiatory for quik & dead. 170  
Saint of saints. 111  
Saints give power to God and take it not to themselves. 154. their knowledge in heaven. 479. what they do in heaven. 670. 143. 474. what is their state. 230. are no greater than men. wherefore not to be sworn by. 293. they have no administration of things. 158. nor rewl over the elements. etc. 486. are no intercessors. 238. do not punish the wicked. 555. their humility in heaven. 153. they are brietherns and felo servants. 203 are not to be wourshiped. 571. 573. 394. nor prayed unto. 170. their examples may we follow safely. 169  
Saints fall. 56. how they desyr vengeance. 199. they shallbe renewed and glorified. 631. are never separated from their head. 579  
Sak of hear. 207  
Sakcloth morning apparel. 316  
Salvation ascribed to whom. 225. of God through Christ. 227. where it is to be sought. 299. whence it comes. 229. perfit how. 361. what it is. 225. is of mear grace. 633. comes to us friely. 639. is certain and sever 566. 457. & that straightly after death. 460. shall not be given to all. 456. 454. but to the faithful only. 628  
Salvation of th'apostles, what. 19  
Sand figure of swift ruin. 367  
Saracens came out of Spain. 272  
Sardin stone. 142  
Sardis head city of Lydia. 102  
Sardis churchez infirmity. 103  
Sathanas an adversary. 360  
Sathanas cast out, how. 595. loused. 598. etc. 608  
Satisfaction true. 57  
Satisfaction of our own devising. 210  
Saved be their sum of all nations. 225.  
Saved are many at point of death 224  
Schism objected to the protestaunts answered. 542  
Scourgz of God's wrath. 191  
Scorpions nature. 256  
Sclaunderz against the godly. 66  
Slander punished. 556  
Scriptures is God's word. 568. sealed, signi. authentical and shut up. 289. an authentik. 49 their authority. 567. 30. certainty. 674. sufficiency. 673. & that without councils. 689. are agreeable with themselves. 86 are perfect and sufficient to salvation. 98. their phrase. 45. the reading of them restrained, causeth. etc. 215. they are swiet and better. 302. that they are unperfit, is first ground of poprie. 390. are not obscure. 45. doubtful, uncertain. etc. to whom. 308. brought in doubt by the Pope 390.  
Sea of Rome chair of pestilens. 396  
Sea of Rome invaded by the devil. 412  
Sea glassy. 147  
Sea shallbe no mor. 631  
Sea figure of the world. 244. 473  
Seals whereto they serve. 157  
Seal first opened. 182  
Seal second. 185  
Seal third opened. 188  
Seal fourth opened. 190  
Seal fift opened. 193  
Seal of the living God is Christ 218  
Sealing. 288. used for ij. ends. 679  
Seat described. 148  
Seats celestial. 603  
Seat of Antichrist, where. 508. 618. of the Devil where. 75  
Seat of the beast. 489. of Christ and Peter. 490  
Second death. 70  
Security from Antichrist, none whiles the world lasteth. 221  
Seditions and their causes. 206  
Seducer. 360  
 of God, is chief felicity. 671  
Selling of all things in the church 308. 309  
Septicollis Roma. 517  
Septimus severus. 194  
Servant, an ancient title of gods wourshipers. 16  
servetus renewed the heresy of Arrius. 168  
servetus urged. 163  
Seruetans' heresy. 42  
Serpentold. 359  
Seventh number. 19 frequent in th'apocalypse. 11. sig. perfection and fullness. 165. 472  
Seven form spirit. 103  
Seven fold spirit of God. 145  
Seven heads hills, kings. etc. 370 371. etc.  
Seven spirits, is holy ghost. 21  
Severus heretic. 268  
Shap of God is there none. 141  
Shaving popish. 261  
Ship of S. Peter. 396  
Sibylla of th'original of antichrist 436  
Sickle sharp. 466  
Sied of God and of the woman. 366  
Sight restored. 132  
Signs for things signified. 382  
Signs, look miracles.  
Signs wherewith men are sealed. 219  
Sicknesses. 191  
Silk is the justification of saints 580  
Simony of the Pope. 492  
Simony. 130. 131  
Sins of saints. 571  
Sinners shallbe punished of God and not only Papists, Mahometans. etc. 277  
Single life. 443  
Sitting in the throne. 141  
Sitting in a throne. sign. etc. 156  
Sitting sign. government. 148  
Sitting in glory how Christ giveth and giveth not. 137  
Slain ghostly. 317  
Sleeping of souls. 460  
Smoke figure of the wrath of god 253. of God's presence. 479. etc.  
Smoke presumeth fire. 560  
Sodom and Egypt. 327  
Song new sign. 171  
Song of all creatures. 150  
Song of victory. 360  
Sorcery. 280  
Sorcerers and their kinds. 644  
Souls and angel differ. 486  
Soul, from death of the body. 34  
Souls state after death before judgement. 603  
Souls state after this life. 457. they sliep not. 460. 225. 604  
Souls separated from the body immortal. 196. where they remain. 197. in bless. 201  
Spewing out of neuters. 127  
Spirit seven formed. 103  
Spirit how men are in. 140  
Spiritual understanding figured by a mount. 648  
Spiritually of the Pope described. 259  
Spous of Christ. 563  
Square, figure of constancy. 655  
Standing sign. ministering. 240  
Star of the morning compared to Christ. 691  
Stars fall from heaven. 208  
Stars figure preachers & Bish. 250. 351  
State of saints, what. 230  
State of life everlasting. 648  
Ston whit what it meaneth. 84  
Story of Rome. 525. etc.  
strife in churches. 52  
Subjects of antichrist, who. 421  
Submission unto god in all things 150. 151. 153  
Suffering of ungodliness is punishable. 90  
Sun of perdition. 265  
Suns of the Pope are all kings 419  
Sun of God must be believed upon 449  
Sun of man is Christ. 34  
Sun coequal with the Father. 179  
Sun token of Christ. 349  
Sun waping dark. 207  
Sune third part darkened. 248  
Sun passeth the moan, and pope's kings. 417  
Sunday, how it ought to be observed. 30  
Sunday in stead of the Sabath. 29  
Supper for souls, etc. 582  
Supper of the lamb. 568  
Supping with God. 136  
Supremacy. 409. 410  
Supremacy forbodden to ministers. 386. etc.  
Surfitting. etc. 82  
Surrender of the pope's power. 411  
Swearing of Christ. 290  
Sword sign. power to hurt. 185  
Sword of the judge. 580  
Sword two edged. 38. out of Christ's mouth. 73  
sword both in the power of the church. 404  
Swords ij. of the Pope. 389  
Silence token of attentiveness. 235  
Sylvester the ij. Pope followeth the devil. 412  
synagogue of Satan. 115  
Sins receive the names of things. 45  
Zion mount figure of Christ's kingdum. 440   

T  
Tables of the law, both are to be regarded. 277  
Tail figure of a falls prophet. 274 351  
Tartarians receive Mahomet's religion. 270  
Tau letter sign. the law. 220  
Temples use. 660  
Temple of God is heaven. 120  
Temple of God for secrets of god 345  
Temple for church of God. 305  
Temptations grievous. 282  
Temptacon of the godly hath his defence. 117  
Ten horns. 524  
Ten times for often. 68  
Ten, number, for many. 518  
Tents of saints for the church. 611. afflicted. 616  
Testimony of christ. 125. 572. etc.  
Testimony is sincere preaching. 322  
Thanks giving for victory. 340  
Thanks giving, prayers. 237  
Theft and his parts. 281  
Third number for strength. 495  
Thirst for ardent desyr 640  
This is my body, figuratiu spiech 45  
Thoghtz known only to God. 96  
Thomas an English preacher. 604  
Thousand years. 593. 601  
Thretningz of Christ. 57  
Threatningz against the impenitent. 82  
Throon signifieth. etc. 141  
Throon of God. 136  
Thunders vij preachers. 288  
Thunderbolt of the Pope. 399  
Thyatira described. 86  
Title of th'apocalypse. 13  
Torment maketh not martyrz. 77  
Torments of the wicked, perpetual. 582  
Totila brent Rome. 528  
Traditions of men. 97. nothing niedful. 118. 673. 99 100 390. bring darkness. 207  
trajan persecutor. 194  
Translators of the script. 533. etc.  
Transubstantiation, is called god Mayzim. 609  
Treading under foot. 309  
True religion corrupted. 205  
truth figured by pillars. 286  
truth of Christ. 112  
truth neglected all misery followeth. 190  
truth of the Gospel, most, heinous to impugn. 584  
truth is not to be kept in silence 368  
truth always preached. 183  
truth had ever sum patrons. 600  
truth in Polycarpz opinion, 63  
Tribulation of divers sorts. 229  
Tribute of a dead man. 550  
Trinity. 163. described. 145. distincted into persons. 14  
Tries sign. men. 243  
Trouble in churches. 51  
Troubles and tumults authors 206  
Trumpets use. 241  
Trustiness of the Thyatirenians 88  
Trial or temptation of Saints 68  
Tumults. 206  
Turks imagine banquets in heaven 136  
Turks aid pernicious. 275  
Turks receive the religion of Mahomet. 270  
Turkish emperors beginning. 273  
Turning to God profitable. 3●  
Two number. 312. etc.  
time certain for uncertain. 310. 326  
time passed for time to cum. 535  
time times and half a time. 314  
Tyranny of Antichrist. 513  
Tyranny of the Bish. of Rome. 425   

V  
Valentinians heretics. 244  
Vandals invade Rome. 527  
Vengeauns of God figured by fire. 467  
Vengeauns of God against Papists. 464. 468  
Vengeauns is desired ij. ways. 200  
Vengeauns rejoiced at. 553  
virtue we have wholly of God. 153  
Verteuz reward. 108  
Virtuous life necessary, hatred only of papistry & other heresy is not enough. 277  
Vial, a cup. 169  
Vicar of Christ. 253. niedeth not 35  
Vicar Christ never appointed. 389  
Vicar of Christ, no true church. hath. 441  
Victory of Christ and christians 358  
Victory of the faithful. 136. 119  
Victory of preachers is spiritual 317  
Victories and felicity of this world. 274  
Victory of over the world. 100  
Violent vocation. 129  
Virgins. 443  
Visions utility. 2  
Visions of th'apocalypse divided. 11  
Visions godly terrible to weak natures. 40  
Vision second. 138. 140. third. 347. fourth. 470  
unbelievers. 642  
Understanding of man, is weak. 228  
Uncleanness hated of God. 82  
Uncleanness of hordum, perverse doctrine. 512  
Unction or anointing. 316. etc.  
Ungodliness or wickedness must be hated, not permitted or winked at. 90  
Unity of God with man. 135. 136  
Unity of faith shall never be universal as sumthink. 606  
Universal Bishop. 251  
Until, put for ever. 604  
Vocation of ministers divers. 300  
Vocation violent. 129  
Voluptuousness. 538  
Voluptuousness of Rome. 551  
Voluptuousness of the papists. 308  
Vomiting out of mongrels. 127  
Voice of Christ. 37  
Voice loud or low to prais god withal. 176   

W  
Wagis of every one. 343  
Walls of the heavenly city. 650  
Wantunnes figured by women's lokz. 262  
Wantunnes & uncleanness. 81. look mor in fornication and adultery.  
Wars occasioned by the Devil. 185  
Wars are because men receive not the gospel. 186  
Wars moved by Popes. 484  
Wars between Popes & Emperors lasted 200. years. 419  
Wars of heretics. 243. 244. etc.  
Wars of the holy land. 611. 612. 613. etc. did hurt. 598  
warfare and victory of Christians 119  
Warm lewk. 126  
Warnings that God useth. 134  
Was and is not. 515. 518.  
Water of life. 638. etc. 668  
Water into blood: grace into punishment. 319  
Water in abundans sign. a sea of all ills. 365  
Water for doctrine. 483  
Waters kingduns dispersed. 524  
Waters sign. people. 442  
Watching exhorted. 497  
Weak in faith ordered a right. 51. 52  
Weapons of preachers God's word. 317  
Well of life. 638  
Wealth of Rome compared to Euphrates. 492  
Women prophets. 91  
Whit array. 108  
Whit colour. 182  
Whit stoon is remission of sinnez 84  
Wicked ought to be hated with a holy hatred, and in no wis nourished or wenkt at. 79  
Weeping of the ignorant. 159  
Will fry. 129  
Will of man what it helpeth to salvation. 694  
Wilderness figure of the Gentiles 353  
Wilderness for heithennes & gentilesm. 508  
Wilderness Christ is in. 213  
Winning of brethren, how. 115  
Winged locusts. 263  
Wishing pertained only to ministers 19  
Witness of Christ. 125  
Witnesses Apostles. 573  
Witnesses, figure ministers. 313  
Witch craft .280. of Rome. 557  
Woe, woe, wo. 249  
Woe third. 336  
Woman Pope. 507  
Woman figure of the church. 348  
Woman preacher prohibited. 91  
word of God beginning of repentances. 105  
Word of god & Christ all one. 579  
Word of God is tried gold. 130 is sweet and better. 302  
Word of God and faith are not without the holy ghost. 219  
Word of God contemned, cause of all misery. 190  
Word of God brought in doubt by the Pope, as by the Devil at the first in paradise. 390  
Word of Christ contemned. 38  
Word of Christ what. 114. how it is kept. 114  
Word of paciens, and of the cross. 117  
World figured by the sea. 473  
World is not everlasting. 500  
World shallbe renewed. 631  
World's end at hand. 295  
World frail as glass. 147  
Worldlings, 124  
Wounds of Antichrist healed. 395  
writings. 636  
Writing of the scriptures, to what end. 567. 31.  
Writing why it is used. 45●  
Wullen cloth of Laddicea. 123  
Wonders and monsters. 435  
Wurks taken for heel conversation of men in words & dieds both. 104  
Wurks of the faithful. 462  
Wurkes shall we be judged by. 625  
Wurks good of God, ill of the Devil. 373  
Wurks of men's hands. 279  
Wurks of Christ in opposition to the wurks of men. 100  
Wurks must be preached in the church. 640  
Wurks of every man rewarded accordingly by God. 96  
Wurinwud. 245  
Wourshipping signified by falling down. 168  
worship God only. 340. 450. 573. no creature. 175  
worship of God, is not ingould & silver. 510. etc. is partly prays 168. external and in spirit. 153 lawful and unleeful. 645. of Idols. 644. etc. of angels and Saints. 678. of the devil. 279  
Wurthynes of saints. 108  
Wurthines figured by wings. 263  
Wurthines we have all of God 153  
Wyn new in old bottles. 126  
Wyn fat figure of hell. 468  
Wind in the script. 214   

Y  
Yers, three and a half. 310   

Z  
Zeal godly. 55  
Zeal fervent against heresies necessary. 86  
Zeal and ferventness, remedy of warmness or neutrality. 133   
FINIS.   

RITHMI E VETUSTO CODICE DESCRIPTI Romanum quendam cognomento Lefranco taxantes.  
PRopter Sion non tacebo  
Sed ruinas Romae flebo  
Quoadusque justicia.  
Nobis rurfus oriatur  
Et ut lampas accendatur  
justus in ecclesia.  
Sedet vilis & in luto  
Princeps facta sub tributo  
Quod solebam dicere:  
Romam esse derelictam  
Desolatam & afflictam  
Expertus sum opere.  
Vidi, vidi caput mundi  
Instar maris & profundi  
Vorax guttur siculi.  
Ibi mundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Ibi sorbet aurum Crassus  
Et argentum seculi.  
Ibi latet Scilla rapax  
Et Charibdis auri capax  
Potius quam navium.  
Ibi pugna galearum  
Et conflictus piratarum  
Id est, Cardinalium.  
Syrtes insunt huic profundo  
Et Syrenes toti mundo  
Minantes naufragium.  
Os hominis foris patet  
In oculis cordis latet  
In form demonium.  
Habes juxta rationem  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfranconem  
Ne me credas frivolum.  
Ibi duplex mare feruet  
A quo non est qui reseruet  
Sibi valens obulum.  
Ibi-venti colliduntur  
Ibi panni submerguntur  
Byssum, Ostrum, Purpura.  
●bi mundus sepeditur  
〈◊〉 totus d●g●●itur  
A● France 〈◊〉  
Franco nulli miseretur  
Nullum sexum reveretur  
Nulli parcit homini.  
Omnes illuc dona ferunt  
Illuc enin ascenderunt  
Tribus, tribus domini.  
Canes scyllae possunt dici  
Veritatis inimici  
Aduocati curiae.  
Qui latrando falsa fingunt  
Mergunt simul & confringunt  
Carmina pecuniae  
Iste probat se legistam  
Iste vero decretistam  
judicem Gelasium.  
Ad probandam questionem  
Hic intendit actionem  
Regendorum finium.  
Vti reum prosequatur  
Hic Charibdis debaccatur.  
Idem cancellaria.  
Ibi nemo gratus gratis  
Nulli datur absque datis.  
Gratiarum gratia.  
Plumbum quod hic informatur  
Super aurum dominatur  
Et massam argenteam:  
Aequitatis phantasia  
Sedet teste Zoecharia  
Super Bullam plumbeam.  
Qui sunt Syrtes & Syrenes  
Qui sermone blando lenes  
Attrahunt Bysantium.  
Speciem praetendunt levitatis  
Sed Charibdi parcitatis  
Superant marsupium.  
Dulci cantu blandiuntur  
 Syrenes & loquuntur  
Primo quaedam dulcia,  
Frater bene te cognosco  
Certe nihil ate posco  
Nam tu es de Francia.  
Terra vestra bene cepit  
Et benign nos excepit  
In portu concilij.  
Nostri estis nostri, cuius  
Sacrosancte sedis huius  
Spirituales filii.  
Ita dicunt Cardinales  
Ita solent dij carnales  
In primis allicere.  
Sic Iustillaim fel draconis  
Et in fine lectionis  
Coguntrursum vomere.  
Tales regunt Petri navem  
Tales habent Petri clavem  
Ligandi potentiam.  
Hi nos docent sed indocti  
Hi nos docent sed nox nocti  
Indicat scientiam.  
Cardinales ut praedixi  
Novo iure crucifixi  
Vendunt patrimonium.  
Foris Petrus intus Nero  
julus Lupi, foris vero  
Sicut agni ovium.  
In galea sedet una  
Mundi lues importuna  
Camelos deglutiens.  
Inuoluta Cameleo  
Cuncta vorat sicut Leo  
Rapulus & rugiens.  
Hic pyratis principatur  
Et johannes nuncupatur.  
Sedens in insidijs.  
Ventre grosso lota cute  
Grande monstrum nec virtute  
Sed totum cinctum vicijs.  
Maris huius non est dea  
Thetis mater Achillea  
De qua sepe legimus.  
Imo vero Carlmorum  
Sancta soror loculorum  
Quam n●s bursam dicimus.  
Nam si bursa detumescit  
Surgunt venti mare crescit.  
Et Carina deperit.  
Sic a ventis circumlata  
Et a scopulis vexata  
periculo suberit.  
Et occurrunt cautes rati  
Donec omnes sunt privati  
Tam nummis quam vestibus.  
Tum securus fit viator  
Quia nudus & cantator  
Fit coram latronibus.  
Quod si verum placet scribi  
Duo portus tamen ibi  
Due tamen insulae  
Ad quas licet applicari  
Et iacturam reparari  
Confracte naviculae.  
Petrus enim papiensis  
Qui electus est Meldensis  
Portus, recte dicitur.  
Nam cum mare fluctus tolli●  
Ipse solus mare mollit  
Et ad ipsum fugitur.  
Est & ibi maior portus  
Foetus ager florens hortus  
Pietatis Balsamum.  
Alexander ille meus  
Meus inquam cui det De●  
Paradisi thalamum.  
Ille fovet litteratos  
Omnis mali incuruatos  
Si posset cerneret.  
Verus esset cultor Dei  
Nisi latus Olisei  
Giesi corrumperet.  
Sed mo rursus in boc mari  
Ne contingat naufragari  
Dictis finem faciam.  
Quia dum securuseo  
Ne submergar, ori meo  
Posui custodiam.  
FINIS.   

SERMONS OF HENRI BVLLINger, upon the Apocalypse revealed to the holy Apostle and Evangelist S. john.  

☞ 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.  
THe Prophets of God of the old Testament, 
What were the old prophets, and their doctrine.  were God his messengers to the people, expositors of Moses or of God's law, and even ecclesiastical preachers, which applied the doctrine taken out of the law of God, to the people and times wherein they lived to thedifying of Congregations. And they all with one accord have chief handled two things in their Sermons. For first the● have reproved the corrupt manners of all states ●n their time, alleging the rule and prescript of God's law: And exhorting all men to repentance unto God most acceptable. And to many that were uncurable they threatened all kind of plagues, which they setting forth with all beauty of speech, showed them plainly to be seen with the eye, if ●aply they might so be made afraid, and healed. Secondly ●hey promised and set forth by the mouth of God, the Lord Christ, the true Messiah: Whom also they described lively, ●nd with all his holy church, teaching the faith in Christ, & ●oth what good things are prepared for the faithful in Christ: And also what be the true duties of piety & godliness. Neither have they concealed such things as were needful ●o be known of Antichrist: Admonishing us most diligently ●hat we should beware of that wolf, or rather the most deep ●ongeon of all abominations, and that we should stand fast ●n the sincere faith of Christ. etc.  
I have taken upon me, through the help of God and your ●rayers, to expound unto you the Apocalypse, 
The Apocalypse.  which is a doctrine concerning the matters of Christ's church revealed from heaven of Christ in glory, 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  
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.  

This book is full of figures.  First many abhor this book for this cause only that is full of visions, types and figures, for they suppose ho● this becometh not the evangelical and Apostolical d●trine of the new Testament. But by the same mean a go● part of Daniel should be cast away: Which nevertheless is commended to us of Christ himself in matthew. 
Math. 24.  〈◊〉 greatest matter of all, namely the calling of the Gentiles, showed to S. Peter by a vision, as appeareth in the acts.  

Acts. 10.  And the Prophet joel said also, how the people of 〈◊〉 new Testament should see visions. And so doth the blazed Apostle S. Peter, expound the same place in the A●● of the Apostles, speaking of the people of the new Tes●ment. And our Saviour Christ in the Gospel, propound and declared to the people the most part of the mysteries parables, and in manner by feigned fables, as they call th● And how much think you do these visions, types, and ●gures of S. john, differ from the same? This kind of sp●● doth not darken matters, but maketh them plain: And ●●keth much for the efficacity and perspicuity, and for the c●firming of the memory. For by this mean, matters be 〈◊〉 only declared with words, and heard with the ears: 〈◊〉 are set forth also to be seen of the eyes, and after a sort be fi● in the memory. 
The plains of the scripture.  Many for this cause attribute much to pa●ting: But I suppose that I may much more rightli attribue very much to this manner of speaking and teaching, wher● the matter is uttered, not by a coloured, dumb, & dead pa●ting, but as it were with a speaking & lively manner set fo● to be seen of the eyes. Which is therefore propounded, th● men might rightly and exactly understand the same. Alb● therefore that this whole book in a manner consisteth of vision and figures: 
What shall be the exposition of this book,  Yet shall we in deed, through the inspiration 〈◊〉 God's grace, show in our exposition, that all that same maketh for the perspicuity and plainness, and not for the obse●ring or darkening of most high and godly matters. I wy● bring my exposition out of the very scriptures, by conferring joining thereunto the rule of faith and charity. I will search out the circumstances, the things that follow & go before: I will bring similitudes & dissimilitudes: I will add also there unto the experience of things, & the faith of histories. Which manner of expounding the scriptures all interpreters have always granted to be sound & true. 
1 Cor. 14 1 Tess. 5  If better things shallbe revealed to others, I will gladly after the precept of the apostle give place unto my betters. For I offer these my doings to be weighed of the godly, upon this condition, that they should try all things, & that which they shall find to be good, to hold fast.  
Secondly they object, that aswell new men as old, 
How men of late days have doubted of th'authority of this book.  of no small authority, have both doubted of this book, & of the author thereof, & also have contemned it, as full of fables, & unworthy to be reckoned canonical. Let those that so think give me the same liberty, I desire them, which they usurp though themselves, and think it lawful. 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: 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 th'intent 〈◊〉 would dissemble nothing at all, I am not ignorant that doctor Martin Luther, a man right notably learned, 
D. Luther  in his first edition of the new Testament in dutch, with a sharp preface set ●efore, hath sticked this book as it were with a dagger. How ●e it good & well learned men were offended with him for this ●is judgement, which in the same found lack both of wit & molestie. The same man therefore weighing all things more uprightly & diligently, what time he corrected his dutch Bible. etc. My worshipful master seemeth also not to have set very much by his book, & to have ascribed it not to john the Apostle, but to john whom they called a divine. But herein there is no doubt but that he followed plainly Erasmus of Roterdan, who is his annotations upon the new Testament. In all the Greek copies, ●aith he, that I have seen, the title was not of john th'apostle, ●ut of john the divine. Erasmus addeth that amongst the Greeks & certain old writers, men doubted of this author, which thing he declareth by the testimonies of Eusebius, and Hierom, of whose opinion shallbe spoken streightways. 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That is the Apocalypse of the holy Apostle and Evangelist S. john Divine. 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. Whereof it followeth, tha● this title doth attribute and not take from S. john this book. Certes Aretas was also, a Greek Author, an● bishop of Cesaria: Of the ancients, saith he, certain hau● plucked this Apocalypse from the tongue of that well-beloved john, ascribing it to another: but it is not so. For that sam● Gregory, which as well as he, is called a Divine, accounteth this amongst those scriptures, which utterly want a suspicion of counterfeiting: saying, as the Apocalypse of S● john teacheth me. And the same man a little after: But th● this book was written by the mouth of the holy ghost, S. B●sil, Cyril, Papias and Hippolytus, 
Hippolytus  fathers of the church, a meet men to be credited. Thus saith he. What shall we say● that Erasmus confesseth, 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?  
Let us hear now the judgement of that most excellent best man D. joh. Oecolampadius, 
Oecolampadius.  the most faithful pastor of the church of basil, 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: But S. Io● the Paraphraste or expositor of the Prophets, saith he, (〈◊〉 how much he doth attribute to this our author) whom marvel, why certain with so rash a judgement do reject as a dreamer, and frantic, and an unprofitable writers the church: Where nevertheless he propoundeth and sette● forth very many of the most secret & hid things of the old-testament and of the Prophets. But those great men do bewray, what a weening they have of themselves: Whose judgements I would verily rather contemn as profane than I would cast away such a treasure. I could here bring forth goodly testimonies of other new writers, but that I make haste to the judgements of the ancient fathers.  
The eldest of all after the Apostles, 
The judgements of thancient doctors of the church of the Apocalypse. justine.  whose writings as yet remain, justine and Ireney, the noble Martyrs of Christ, ascribe this book to john the Apostle. For Eusebius in the xviii Chapter, of the fourth book of the Ecclesiastical story. justine, saith he, mentioneth of the Apocalypse of john, saying plainly that it is the Apostles. S. Hierom also in the life of blessed justine writeth, that justine expounded the Apocalypse of S. john, but the same exposition remaineth not so far forth as I know. The same author writeth that Ireney 
Ireney.  set forth the Apocalypse of S. john, with a commentary, which also is not to be had. He himself, who is red 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. We allege certain words of his in the xiii Chapter of this book. Tertullian, 
Tertullian.  who lived about the year of our Lord two hundred and twenty in the fourth book against Martion. Albeit saith he, that Martion refuseth the Apocalypse of john, yet shall the order of bishops reckoned up to the very beginning, affirm S. john to be author thereof. In grave matters, and reasoning against heretics, he useth gladly the testimonies of this book.  
The same things are also recited of the blessed Martyr S. Cyprian, 
S. Cyprian  under the title of john the Apostle in this Epistles, treatises and Sermons. Eusebius also in the xviii Chapter of the fift book of the Ecclesiastical history, 
Apolloni.  showeth, that Appollonius a most ancient writer useth the testimonies of the Apocalypse of S. john: 
Theophi.  And likewise Theophilus Bishop of Antioch. Which he affirmeth in the xxiiii Chapter of the fourth book of the Ecclesiastical story. Also Origen, 
Origen.  a great man in the church of God in the xxv Chapter of the sixth book of the same Eusebius. And he wrote, sayeth he, the Apocalypse, which rested upon the lords breast. etc.  
I have hitherto recited the opinions of the most ancient Martyrs and Doctors of the christian church, touching the Apocalypse, I mean justine, Ireney, Tertullian, ●●prian, Appolonius, Theophilus, and Origen: I will shortly after bring yet more judgements both of the 〈◊〉 and Latin writers, of most authority in the church, ag●yng with the minds of them that we have alleged 〈◊〉 thereto: Howbeit I will first touch briefly such thing as Dionysius of Alexandria, 
Dionysius Alexandria.  left written of the same boo● in the five and twenty Chapter of the seventh book of ●sebius, whom I suppose they have followed, as manies after him have spoken against this book. He sayeth h●● diverse that were his predecessors, did utterly repr● and reject this book. Neither hideth he the cause, w●● they so did, for that the kingdom of Christ is affirm therein to be earthly. Whereunto doubtless they reserve that precious city, and the rest which under terrestr●● kinds, figured spiritual things. Which when we 〈◊〉 in the treating thereof have dissolved, declaring this bo● not to edify the earthily kingdom of Christ, but a spiritual and celestial, no man I trow, will reject a good a●● Godly book, for because certain abusing the testimon●● thereof, give unto it a wrong sense.  
Heretics have wrested very many places of 〈◊〉 scripture, 
Chiliasts, or Millenaries.  to the defence of their error, should therefore authority of the scripture itself be brought in doubt? I●● favoureth nothing at all the Chiliasts or Millenaries this book: He giveth them no weapons.  
Eusebius saith very well in the end of the third bo●● speaking of Papias, the first author of the Millenaries He thought, saith he, that after the resurrection Chri●● should reign here corporally with his a thousand yea●● in earth. Which I suppose he thought for that he vnde●stode not well the Apostles words, neither that he considered not well those things that were spoken of him ●●der figures, for that he was endued with a small judgement.  
But in the mean time Dionysius himself, I, saith h● dare not reject this book. He addeth by and by, that he thinketh it not yet to be the book of john the Apostle, but of some other, but yet who that should be, he knew not. He gathereth also by certain conjectures, by the phrase of speech, and handling of the book, and by the unlikeness of wit, that this book should be an other man's, than his that wrote the Gospel, and Epistle. But seeing that the arguments of the story and Epistle be so diverse, that neither they two be like, 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?  
This can no man deny, but that in consent of doctrine there is great agreement. The Epistle to the Hebrews seemed to many to favour in the sixth and tenth Chap. The novatians or Catharites. The diversity of style was noted to differ from the rest of Saint Paul's Epistles. But if we should so judge of holy scriptures, I know not what should be firm and sure enough. Leaving therefore this disputation in suspense, I will now proceed to bring forth the judgements of other old writers concerning this book.  
Eusebius 
Eusebius.  surnamed Pamphilus Bishop of Caesarea, living in the time of great Constantine the Emperor, 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 eighteenth Chapter of the third book of his story, taunting the Tyranny of Domitian, affirmeth that john exiled into Pathmos, wrote there his Revelation.  
And where other Historiographers do also the same. He again in the xxiiii Chapter in the third book, concerning the Apocalypse, saith he, the opinion of men is diverse, some approving, and others reproving the same. Again when he should bring forth his opinion touching the Canon of the new Testament in the xxv Chapter. He joineth the Apocalypse with the books undoubted: although he dissembleth not that he will show in another place what other men think thereof. Whilst he this performeth, he recounteth many more & better, which judged the Apocalypse to be of S. john th'apostle, and embraced it as a most Godly book, than those which denied or reproved the same.  

Epipha.  Epiphanius Bishop of Salamine in Cypress, a Greek Author also doth manifestly ascribe this book to S. john the Apostle. Read, that he hath left written against Thelogians in the xu heresy. And S. Jerome attributeth very much to this Epiphanius. 
Jerome.  And S. Jerome himself ascribeth this book to john the Apostle, to Paulinus: Th● Apocalypse of S. john, saith he, hath so many Sacraments, as it hath words. Moreover Philastrius Bishop o● Griria, 
Philastri.  whom S. Austen saith he saw with S. Ambro●● at Milan, accounteth them for Heretics, that reject th● Apocalypse of john, and say that it is not of john the Apostle, but of Cerinthus an Heretic. Verily S. Ambros● 
Ambrose.  himself allegeth in his books testimonies of the Apocalypse, under the name of S. john the Apostle.  
S. Austen 
Austen.  embraced this book as Apostolical: and re●● the same to his church, leaving certain treatises upon th● same. Primasius also Bishop of utica in Africa, expounded the same as Apostolical. 
Primass. Bede.  Of Bede and the residue o● that sort, I speak nothing, since his opinion is know● to all men. 
Andreas & Aretas.  Andrea's also Bishop of Cesaria, wrote vpo● this book: As Aretas reporteth in his commentaries, who opinion I declared before.  
Me thinketh I have sufficiently confirmed the authority of this book, against them that diminish the same. But th● same seemeth strongest of all, that the thing itself, and t● handling thereof proveth, that it did proceed from the Apostle. Which thing we shall prove in the treatise itself. But in case those blessed fathers in their time did expound the Apocalypse to their churches, 
The Apoclipse must be expounded to the 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 than they were than accomplished? Yea the● things serve most chief for us and for our time, fine that we travel and be exercised under antichrist.  
In vain therefore many prattell, that this book is obscure and can not be understand: And for the same cause to b● read in the Church without any profit or fruit.  
For to speak nothing hereof, that nothing is set forth in holy scripture, which hath not an excellent fruit: Neither must we by and by despair of the true understanding, although at the first sight of the holy scripture it be obscure, which is opened of God himself, and to be opened, is obtained by prayers, and Godly exercises: Certes we are not ignorant that many had rather nothing were spoken of antichrist, to the intent he might reign more carelessly, and they themselves be less subject to perils. But Christ commandeth us to trouble him. Let us therefore go forward in the work of the Lord.  
And where it offendeth them, 
john maketh much mention of Christ.  that john maketh little mention or none of Christ, where notwithstanding the manner of Apostles is, to intimate always Christ, and the grace of redemption: We suppose this same book more thoroughly looked upon, to prove the contrary. Whose argument now I will recite.  
The Prophet Zacharie in the third Chapter, 
A full description of Christ.  objecteth the whole mystery of Christ to all men's eyes in a most evident figure to be seen. For he seeth jesus the high priest, apparelled in vile garments, and like a coal that is taken out of the fire, to suffer much contradiction of the devil: by and by the same to have put of the vile clothing, and put on white garments, to be glorified, and proclaimed king and priest and Saviour of all.  
This figure the Apostle and Evangelist S. john expoundeth: And first in deed the Gospel being set forth, he describeth Christ in vile apparel, how much contradiction being taken he suffered of the wicked, till at the length he was nailed to the cross. He toucheth there also his glory: Which notwithstanding, the Apocalypse thereto annexed, he declareth more at large, showing the same unto us in a white garment and in glory, how verily after this humbling being exalting, he obtained a name above all names: And now being in glory, how he worketh nevertheless in the church, the saviour of all the faithful in the church. In his Epistle he commendeth this whole mystery of piety and beateth in to all men.  
For the whole book is divided into six parts.  

The division & partition of the apocalypse  1 For first is set the title with the beginning and some o● the work, and with a brief narration: And all this in th● first part of the first chapter.  
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, and is declared, how he i● conversant in the Church by his spirit, and ministry o● his word. What thing he teacheth 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.  
3 Than from the fourth Chapter to the xii Christ still admonisheth his Church diligently by seven Seals, and seven trumpets, what things shall happen to the church all the which are most justly governed of God him se●● by the Lamb Christ.  
4 Moreover from the xii Chapter to the xv, is more fully described the conflict of the Church with the old Serpent, and with the old and new beast. Where also the f●●myshe Tyranny both old and new, and very Antichrist himself is trimly painted forth in his colours: N●withstandyng that afterward also these things are agay● more plainly declared.  
5 And from the fifteenth Chapter to the two and twenti● Chapter, are recited the pains and torments of antichrist, and Antichristians, and the destruction of the sam● and the condemnation of all the wicked. Also the Iudg● Christ is set forth, and the process of an external judgement is figured. There is also rehearsed the triumph, Joy, and reward of Saints. Where also heaven itself is opened to be seen of our eyes, that now● we may by faith look in to the same. 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.  
6 Finally in the end of the xxii Chapter, followeth the conclusion, and commendation of the work, with the sealing up of the same.  
And here I will not hide an other division of this work not to be contemned, 
The book divided by visions.  which I see the expositors have followed. For first they rehearse the Title and beginning. After they annex the whole work itself, divided by seven visions. And in deed the seventh numbered  most frequent, and as it were peculiar to this book. Finally they add to the conclusion of the work in a manner comprised in the last Chapter. And these visions be compassed within their limits.  
In the three first Chapters the first vision is expounded exhibiting Christ unto us reigning in glory, governing, ordering, correcting, and preserving his church.  
The second vision beginneth in the fourthand, reacheth to the eight Chapter. That setteth forth God himself and his Christ to be looked upon, whose most just government of all things in the world it commendeth, and openeth seven Seals.  
The third vision hath seven Angels sounding with seven Trumpets. Which treatise stretcheth to the xii. Chapter.  
The fourth Vision showeth the fight of the woman with the Serpent, and setteth forth to us the old seven headed, and the new two horned beast to be seen, the description of antichrist, and this in the xii xiii. and xiiii Chapter.  
In the fift vision seven Angels power out seven vials of God's wrath, unto the xvii chapter.  
From thence beginneth the sixth vision, and extendeth to the xxi Chapter, and disputeth of the most just judgement of God against Babylon, the whore of Babylon, and the Antichristians, finally against all wicked and impenitent persons.  
The seventh and last vision propoundeth to the eyes of all the faithful, the glory and bliss euerlastyng● of Saints. 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 numbry Let the reader follow which he will.  

What profit is in the Apocalypse  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. And this book shall be easier for us, f● that all things now are in a manner accomplished.  
Daniel was thought to have told of stark dreame● when before the Monarchies, he prophesied the Monarchies. But after those things were accomplished, whic● he prophesied, he seemed unto many to have compiled an history. The self same, I am sure, thou wilt judge also: this same book of Saint john. A few profits only of m●ny we shall recite.  
First we have in this book a most full description Christ, reigning in glory, our king I say, and Bishop And how he governeth the Church, and is the Saviour of all faithful. We have also a most galant description of Christ's Church, and how the same may be budded, repaired, and maintained. Than have we a perf● description of Antichrist, of his members, and Synagog● of his counsels, crafty devices, kingdom, cruelty, a● destructions of the same: From the which it biddeth 〈◊〉 beware. Moreover we have an abridgement of History from Christ's time, unto the worlds end.  
Finally an absolute and certain prophecy of thyng● to come, that we need not to have the prophecies of M●thodius, cyril, Merline, Bridget, Nolhard & certain triflers  
Furthermore we have a great consolation and comfort of the church in adversity, whilst both we see th● Lamb to open the Seals, 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. Last we have a most plentiful and sure doctrine of the judge and last judgement, of pains and of towards.  
All these things I say, shall the treatise itself show plainly, for our edifying through jesus Christ our Lord.   

OF THE TITLE OF THE whole work, and exposition thereof. The second Sermon. ☞ I said the whole book was contained in six parts. 
Three members of the first part.  Now must we look on the first part: Which hath chief three members: The title, beginning, and brief narration. For this present we will only speak of the Title, which is thus.  
THe revelation of jesus Christ, 
The first Chapter.  which God gave unto him, for to show unto his servants, things which must shortly come to pass: And he sent and showed by his angel unto his servant john, which bare record of the word of God, and of the testimony of jesus Christ, and of all things that he saw. Happy is he that readeth, and they that hear the words of the prophecy, & keep those things which are written therein. For the time is at hand.  
This title is plentiful, 
The title of the work.  and uttereth all profitable circumstances, that are to be declared in the beginnings of books.  
First is set the Title, or inscription of the whole work, that is, the Apocalypse, or revelation of jesus Christ, which verily was opened or revealed by Christ jesus himself.  
This title straightway proveth, 
The revelation of jesus Christ.  that this work is no man's invention, but a godly doctrine: As that which was opened by our Lord, king, and priest jesus Christ, out of heaven, from the right hand of the father, executing there the office of the high Bishop, & as yet teaching us profitable things. and albeit it be called also the revelation of john, yet is it challenged to him for none other cause, than for that as scribe he wrote and set it forth.  

From whence is that revelation?  Again it is yet more plainly declared, from whence this Revelation is: Even of God himself. 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. And albeit that all things of the father, be the sons also: And all things of the son, the fathers likewise: Yet the scripture mentioneth the father to give unto the Son, and the Son to receive of the Father.  
Which thing all the ancient writers, have full Godly expounded, to be done by the mystery of dispensation. For the Son received somewhat of the Father, as man which otherwise as the very Son of God sayeth Father, 
john. 17  glorify thou me with the glory which I had with thee, before this world was.  
Moreover the Son is the wisdom, word, and mouth of the Father, by whom God in times passed and now, spoke and speaketh to the Fathers, Prophets, Apostles, and to the universal church. The Father by dispensation gave to his Son this office, that he should be Bishop. For no man hath seen God at any time: 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. And so it joineth together the Father and the Son, that nevertheless the holy distinction of persons remaineth safe.  

To what use and to whom it is revealed.  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 jesus Christ: 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, and Christians, which are called the servants of God for their willing obedience. And as the servant of a Lord is a servant, and oweth to his Lord all that he hath, or is worth: So we own unto God our selves whole, and all ours, or else we be free, and not bound.  
Here is also declared, unto whom this revelation is opened: 
john. 8  To all the servants of God. If therefore thou be glad to be called the servant of God, hear this book, and remember it: And know that this book is prepared for thee of God.  
After he compriseth in few words, 
What things are revealed.  what Christ revealed to john, things that must shortly come to pass. The destinies therefore of the Church are recited, what good and evil things shall happen to the Godly, and likewise what punishments must be inflicted to the wicked.  
And let no man gather of this word, must, necessity, as though God wrought not freely: 
How good and evil things must be done.  Or that the wicked did evil, not through their own fault, but by God's compulsion. Good things must be done, because God willingly binding himself to us by his promise, can not but do that he doth and promiseth: Nevertheless he worketh freely.  
Good things must be done in the Godly, for because the nature of grace and faith is such, like as the property of ungodliness is to contemn and transgress. Wherefore they must also be punished. And because the world is such, as it is, there must needs be Heresies and calamities innumerable. And he sayeth these things must shortly be done that are revealed, for because certain things began in the very time of S. john. And although many things are found to be done a thousand years after, 
2 Pet. 3  yet sayeth the Apostle saint Peter. A thousand years before the Lord, be as it were yesterday. Therefore this Revelation appertaineth to the times of the primative and last Church: And declareth what things so ever shall happen unto it till the last judgement. Yea and how it shall reign for ever.  
Moreover the manner of revealing is also touched. 
The manner of revealing.  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. Whereupon this Angel is after also called Christ, because he represented the person of Christ. Therefore must not the Angel in this book, but Christ always be considered, the true Author of all these things. And in deed the Divinity of Christ is here commended unto us, what time we hea● that Christ is the Lord of angels. Whereof S. Paul to the hebrews hath reasoned more at large. 
Hebre. 1  Moses' in the xii ● Numbres setteth forth chief three manners of propheciyn● or revelation. 
Three kinds of prophesying. Act. 16.  First by vision, of the which sort many are ●scribed to Daniel, one notable to S. Peter in the ten of th● Acts, and likewise to S. Paul. And into this form Infer also the Apocalypse. Secondly by dream: of the whic● sort were those of Pharaoh and Nabuchodonozer kings whereof joseph and Daniel were interpreters. 
Gen. 41 Daniel. 4.  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. Last of all Moses rehe●seth a skilful exposition, as many were made to Moses▪ to the Apostles. Into whose fellowship the Apocalypse cometh after a sort also, where visions are openly expounde● Here appeareth the unspeakable goodness of God, which 〈◊〉 many ways procureth and worketh our salvation, and s● pleasantly prepared offereth it unto us to enjoy. Unhappy is he, that knoweth not these things.  

To whom it was revealed, and by whom it was written  Besides this, much mention is made unto whom Chris● hath opened this divine and most excellent revelation, eu● to john. He commendeth him, that is himself (for so was i● expedient for the confuting of his adversaries, seeing that Pau● also many times maintained his authority against the fal● Apostles) by four Epithets. For first he calleth himself th● servant of Christ. This is the eldest and noblest title, whic● the fathers, Prophets, and Apostles have used. For they b● addict and consecrate to God. Secondly john testified th● word of God amongst the Apostles, most expressly declaring the divinity of Christ, especially where he testified & said In the beginning was the word. 
john. 1  etc. Moreover he testifie● the witness of jesus Christ: Under the which name the Lord● himself in the Gospel, and S. john in the xii chapped. of his Gospel, comprised the whole evangelical doctrine. And was a seeing witness of all these things. For in the first Chapter we have seen, saith he, his glory. And in the xix Chapter he saw water and blood guess out of the lords side. In his Epistle, 
1 john. 1  that we have seen, saith he, and have heard. etc.  
Aretas noteth, that in certain Greek copies is added, that which is had also in the Greek copy of Spain. And what things soever he hath heard, and what so ever be, and what so ever must be done after this.  
That same john therefore is author of this book, 
The commendation of john.  which as he saw the Lord in flesh upon earth, so he saw the same in spirit revealing these things in heaven: and propoundeth to the church sights most certain and sure. This john was that beloved disciple of the Lord, which in the last supper, rested upon his breast, unto whom in his last will he bequeathed his mother on the cross, one virgin to another.  
He alone stood by at the altar of the cross when Christ died: witness of the true death, and of our purification. He lived till the time of the Emperor Trajan, which thing Eusebius in his chronicles citeth out of Ireney, in the noting of the year from the birth of Christ an hundreth and three. Dorotheus a most ancient writer, affirmeth the john lived vi score years.  
Last is touched also the profit of this godly work or revelation, 
The commodity of this revelation  that hereby the readers and hearers might be provoked to diligence. Where this book is called also a prophecy. For this book by reason of the telling before of things to come, is the prophecy, of the new Testament: Moreover a prophecy, that is an exposition, 
This book is a prophecy.  which openeth and and expoundeth the old Prophets. And promiseth blessedness to the readers, hearers, and keepers of the things that are written in this book. Blessedness comprehendeth the benefits of the life present, so far forth as the Lord permitteth them to the godly: but chief of the life to come. If the profit of this book hath been also spoken before in the first Sermon. And mark, that it is not enough to read or hear this book. It must be performed in deed, and kept diligently.  
For the Lord said also in the Gospel: Blessed are they that hear the word of God and keep it. They therefore that shall frame their life after this book, are happy. For both they fly the seducing of antichrist, abide in the faith of Christ, & live for ever more. etc.  
And he finisheth the Title with an acclamation, by the which he moveth the hearers exceadingly: For the time is at hand, as thouge he should say: 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● worlds, they belong to every one of us. For they be wr●ten of matters that chief concern us, and even of our o● affairs. So showeth he that this book is profitable for a worlds, men, & ages. God the father by his son teach● profitable things, and admonishing time enough and dew season, be praised world without end. Amen.   

OF THE BEGINNING OF THIS book, and the Apostles salutation: wherein are declared the mysteries chief of Christ, secondly of our whole faith & redemption. The third Sermon.  
IOhn to the seven congregations Asia. Grace be with you & pea● from him which is, and whic● was, & which is to come, and 〈◊〉 the seven spirits which are present before his throne. And from jesus Chri●● which is a faithful witness, and first begot● of the dead: And Lord over the kings of t● earth. Unto him that loved us, and wassh● us from sins in his own blood: And ma● us kings and priests, unto God his father be glory and dominion for evermore. Ame● Behold he cometh with clouds: And all ey● shall see him: And they also which pierced hi● & all kindreds of the earth shall wail over him Even so. Amen. I am Alpha & Omega, the beginning & thending, saith the Lord almighty which is, & which was, & which is to come.  

The beginning or preface of the work.  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. For so were the Apostles wont in the beginning of their writings to comprise a brief some of salutation: Which thing in Paul's Epistles is every where to be seen. By the same description he getteth the benevolence and attentiveness of all men.  
The Apostles salutation or greeting is nothing else, 
What is the Apostles salutation.  but a blessing. 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. Which verily in Genesis is described at large. And also the high priest had commandment given to bless the people: As we read in the sixth of Numbres, especially he commandeth to put his name upon the people. Therefore it is a superstition to say God verily, from whom every good gift descendeth from above, blesseth, that is giveth good things: but ministers or men wish only. And the Lord in deed in the law promiseth, that he will grant those things to the people, which the high priests should wish them. Therefore neither words nor shaven crowns: but the truth & power of God give the gifts. 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. And first S. John repeateth his name, left we should any thing doubt of thauthor, 
john interpreter of Christ towards the congregations.  whom we see Christ to have used as scribe & interpreter unto all congregations. But he repeateth not himself to be that servant of god, & witness or Apostle of jesus Christ. It sufficed to have heard that at the first beginning. Therefore he teacheth them modesty & humility also, which have obtained great gifts. Afterward he signifieth, to whom he writeth, & to whom this book appertaineth, to the seven churches of Asia, the names whereof he will utter shortly after. And Aretas bishop of Cesaria, by the vii churches, saith he, & by the vii numbered, he signified the multitude of churches that be in all places. So also Primasius bish. of Utica in Africa, expoundeth the vii number. Therefore this salutation, this book, & the whole doctrine of jesus Christ, written by s. John, 
To whom this book appertaineth.  appertaineth to the whole universal church of Christ throughout all the world, & in all times & ages. Whereupon it belongeth to all us also as many as be of us in the church of Christ. For albeit thepistles be entitled to the Romans & Galath. yet followeth it not therefore, that they be not ours. And he writeth expressly to the churches of Asia, not to t● churches of Jerusalem or jewery: that he might so shew● that the kingdom of Christ, is comen also already to the g●tiles. And as God from the beginning chose Israel, in which might set forth a perfect example of the church, and commonwealth: so from the beginning of the new Testament, he chose thos● seven churches of Asia, which he might set forth to the wh●● christian world. But in case Rome had been set in the first pla● amongst the churches, as Ephesus is, good God, ho● much would the Romish sort make of it, for the estabishing● their supremacy.  

The form of the Apostles bessing.  And the manner of the Apostles saluting wisheth gran● peace. 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, & we adopted for his children. Thereof arriseth the peace and tranquillity of mind and the desire of concord with all men.  
And here he showeth abundantly, who giveth the church his blessing, that is to wit, grace, reconcilement, & pea● God, and God three in persons, the father, the son, and th● holy ghost, one God in essence. But here he discerneth th● persons very well. From him that is, to wit, the father And from the seven spirits that is, from the holy ghost: And fro● jesus Christ, this is the diversity of persons. And the signification of the unity is, when after the proprieties of persons declared, 
The holy ghost is placed in the mids.  he addeth: I am Alpha & omega. etc. And that the ho● ghost is set here in the mids, it disordereth not the miste● of the Trinity: but appeareth to be an argument that he 〈◊〉 the spirit as well of the father, 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. Here is also describe● the whole wholesome mystery first of Christ, than of the catholic faith, and of our redemption, so that herein you may find● the chiefest articles of the Apostles crede, & have here a mos● goodly description of Christ our Lord. Hereof all men shall iudg● how truly some men say, 
The father which is which was &c.  that this book, contrary to the dystome of th'apostles, maketh little mention of Christ & of faith  
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. Those words took john out of Moses in the iii and xxxiiii chap. of Exod. & out of many testimonies of Esay. And he saith nothing, but that God the father is an eternal incense, which consists by and of itself, and is and giveth life to all, and in all preserveth the same. And that this essence is such, that it hath been always with out beginning. For this is it, that he joineth to being, or existing, was. He addeth, and he that shall come (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which shallbe, and shall remain even to the end, and to everlastingness without end. 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.  
And the holy ghost where he is but one, 
Seven spirits.  for the sevenfold that is all manner of grace and gifts manifold, is here called, as I may say, septenary or of the seventh numbered: And from the seven spirits saith john, that is from that spirit, which is endued with the sevenfold grace. Those diverse gifts are after a sort declared of Esay in the xi Chapt. and else where in the scriptures. He is said to be in the sight of the throne that is before the throne of God, joined verily in government with the father and the son. For the throne is many times usurped for the kingdom. The holy ghost therefore is of the same glory, power, and majesty with God.  
Now is he comen to Christ, 
The description of Christ.  whom by his properties he describeth most abundantly. You know, that jesus is the proper name of Christ: which Matthew expoundeth, a Saviour, Christ is the surname of his office and dignity: as you would say, anointed, that is, bishop and king.  
1 First he calleth Christ our Lord, a faithful witness, 
Christ a faithful witness.  and that out of the xlix and l chapter of Esay. 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. To wit that he would save the world by his son, 
Math. 18. 2 Petr. 3 john. 3 Math. 7.1  & by faith in him, which is obedient to the law of God. For he must do the will of his father. This Christ is a faithful witness, that is sure, constant and true: Of whose doctrine no man ought to doubt. No man hath seen God at any time: The only begotten which is in the bosom of the father, 
Math. 17. 2 Pet. 1  he hath revealed. This therefore is the bishop and catholic detour of the church. Who so ever descent from him, are to 〈◊〉 eschewed. Hear him, saith the father.  

Christ is the first fruits of them that rise.  2 He is the first begotten of the dead. For he died for o●● sins verily: and rose again from the dead, & was made t● first begotten of the dead, Lord & conqueror of death: I● whom we see that we shall also rise again, & in what sort. 〈◊〉 whom the first of the Corinth. xv. And like as in the first property he shadoweth the humanity of Christ, wherein h● taught also his deity, in that he was the faithful, true, & catholic bishop, and is yet at this day: So in the second, th● articles of our belief concerning the death of Christ, and h● resurrection are confirmed. To these also may be added t● article of the resurrection of the dead.  

Christ is Prince of kings.  3 Christ is prince over the kings of the earth, a monard verily, and Lord of all rulers: Which hath taken a name ●boue all names, the Lord of angels, and of all creatures, 〈◊〉 whom all things be subject: As th'apostle expoundeth. Colos● Philip. 2. And he doth not abolish laws & Magistrate which will be king of kings, and Lord of lords. For if tha● were no kings, how should Christ be king of kings? The mo● sacred Emperors, Constance, Constantine, Theodose, an● justinian, knew themselves to be clientes of Christ: Tha● kingdom was Christ's, & they to be subjects. These Chri●● acknowledgeth for his, by whom he governeth those he ha●● redeemed with his blood. They that proudly rule over the people, boast themselves to be lords of allthings, & acknowledge not Christ to be monarch over all, be stark mad. And her● are comprehended such things as we confess in th'articles of our faith, that Christ ascended into heaven, & sitteth on th● right hand of the father: that is, that he hath received high pour of all things in heaven and earth. Ephe. 1. Act. 2.  

Christ loved us.  4 Christ hath loved us with incomparable love. For he hi● self saith: greater love hath no man, than that a man shoul● leave his life for his friends. This love the Apostle amplefiet● in the fift to the Romans. And it was exceeding great love 〈◊〉 moved Christ to come down from heaven and be incarna●● and to redeem us by his death. With a free love he loue● us, provoked by no desert of ours. For as this same john in his Epistle canonical speaketh the same of the father. In this is charity, not that we have loved God, but that he hath loved us, & sent his son a propitiation for our sins: So is it to be understand of the son, the he hath & doth bear us great good will, not moved thereto through our love, wherewith we have embraced him. And of the free love to mankind, he gave himself unto death, & washed us from our sins. For straight ways is added, by his blood. 
Christ washeth.  Where three things seem of us to be observed. First that Christ washeth, purgeth, purifieth or cleanseth the faithful: & that most fully, not partly. He alluded to the washings of the law, which he expounded also. For David saith: purge me with Hyssop, & I shallbe made clean, wash me, & I shallbe whiter than snow. The same phrase of speech repeateth Esay in the first chap. Micheas also saith: 
Miche. 7.  The Lord will return & will have mercy on us, he will tread under feet our iniquities: And thou shalt throw into the depth of the Sea all their sins. And the Lord saith, 
Ezech. 36  I will cast upon you clean waters, and you shall be mundified from all your filthiness. The Lord Christ these things accomplishing, washeth us, purgeth and cleanseth thoroughly, aswell from the salt as the pain. He cleanseth us from our sins, 
Christ washeth all sins.  not from one, but from al. The which thing is proved both by former testimonies, & again in the first & second Epistle of S. john. Last, the manner also of purifying is set forth, by blood. For without the shedding of blood no remission was made. Therefore through the mediation of death and bloodshedding there was full remission of all sins obtained for the faithful. 
He washeth by blood. Hebr. 9  They that bring forth any other manner of forgiveness of sins, are injurious to the death and blood of the son of God. And here we may see plainly set forth an article of the Apostolical creed. I believe the forgiveness of sins.  
In the fift place is showed th'effect of our redemption & purifying. For Christ hath brought to pass, 
Theffect of Christ's redemption in the faithful.  that as many of us as believe in the father by the son of God, should be kings & priests to God & to his father. Aretas & the copy of complute read not kings but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is kingdom: the which is not red amiss. For we be the kingdom of God, for because God by his spirit, not the flesh nor the world, aught to reign in us: 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 sixth chap. to the Romans. Moreover we be made kings that is free, 
We be kings.  by Christ, that we should not serve the devil, th● flesh, and the world, according to that saying of Zacharie, 〈◊〉 being delivered from the hands of our enemies, we might serve him without fear in holiness and righteousness befo●● him all the days of our life. 
We be priests.  And Christ hath consecrated v● priests with his spirit and blood, that we should offer up t● God spiritual sacrifices, ourselves pure, prayers and pra●ses, 
1 Pet. 2 Ro. 12.15. Philip. 4. Hebr. 13 Exod. 19  and almosdedes. For that these be spiritual oblation● Peter and Paul do testify. And these things took S. Ioh● out of Exodus: For we of the Gentiles that have beleue● have succeeded in the place of the people of Israel reiecti● Christ through incredulity. And these things give a lyg●● to that article of the Crede, I believe the holy catholic church the communion of saints. For we be as many of us as believe, the fellowship of God's people, sanctified through Chris● to the service of God. Of whom be these things hitherto.  
In the sixth place, in the description of Christ he showeth the glory and rule is dew unto God alone through Christ 〈◊〉 the church for evermore: 
The glory and kingdom is of God.  We give glory unto God, wh●● we ascribe to his goodness our salvation, and all goodness not to our own strength and merits. We give him ru●● when we acknowledge him to be Lord & head in the church working by himself, not by the saints in heaven, to wh● he hath granted power: Not by the Pope, whom he ha●● constitute Vicar in earth. The whole glory & rule is Christ's  
seventhly in the description followeth the coming 〈◊〉 Christ unto judgement, 
Christ will come to judgement.  and the manner of his coming. 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. And he addeth, that the eyes of a● men shall see the judge, 
Math. 24 Act. 1 1 Tessa. 4.  even of those which have peased him Whereof we gather two things, first, that the judgement sha●be universal. Wherein men arising shall see Christ with th●● own eyes. another thing, that Christ shall come to judgement in the same flesh, 
job. 19  in the which he was wounded and sticked, hung upon the Cross, was buried and rose again This place is taken out of Zacharie, and is cited also in S. john's Gospel. 
zacha. 13 john. 19  And it behoveth 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: They that than have believed in such a redeemer: These, that then have rejected and contemned such a one. Of these we understand that is added: And they shall wail, for that in deed they have neglected their own salvation: Which the wise man discourseth at large. 
Sap. 3.5  Moreover lest any may should doubt of those things that are spoken of the judgement, and of the lamentation of the wicked (as S. Peter said, 
Things spoken of the judgement are certain 2 Pet. 3  the contemners and mockers of the judgement should be) he addeth a kind of a confirmation, even so. Amen.  
In them also is expounded the article of the creed of Christ that shall judge the quick and the dead. He concludeth this place with these words: I am Alpha & Omega, that which followeth (the beginning and end) is omitted in some copies: As though that interpretation of that same, I am Alpha and Omega, crept in out of the margin. It is a proverb of S. john the Apostle, I am Alpha and Omega. Heretics, as Basilides and Valentine, were wonderfully delighted in letters. But against those lettered Heretics john speaketh plainly by the mouth of Christ. I am Alpha and Omega. If any thing ought to be ascribed to letters, I am all this whole that everlasting virtue, essence, and eternity. For the sense is, that God is the beginning and end, that is eternal, unspeakable, best and greatest. Those things are repeated: He that is, which was. etc. Which were expounded before: There is added, almighty. For hereby is declared the unity and majesty of God, of whom the Trinity was opened also before. 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.   

¶ Of the Narration of this book, where also is discoursed of the place and time, and of the author of this Revelation. The fourth Sermon.  
I john your brother and companion in tribulation, and in the kingdom & patience which is in jesus Christ, was in the isle of Pathmos for the word of God, & testimony of Ies● Christ. I was in the spirit on the Sunday and heard behind me a great voice, as it ha● been of a trump, saying: I am Alpha and Omega, the first and the last. That thou see● write in a book, and send it to the congregations which are in Asia, unto Ephesus, an● unto Smyrna, and unto Pergamos, & Thyatire, and unto Sardis, and unto Philade●phia, and unto Laodicia.  

Narration  The last place of the first showeth unto us a brief narrati● wherein the Apostle S. john declareth the time and place this Revelation, and by whose commandment he wrout sent the same to the seven churches in Asia.  
And again now the third time is the name of john rehearsed. 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: Against whom he repet●● and reiterateth his name so oft, least we should doubt & lac● the great commodity of so worthy a book.  

S. john is the brother of the faithful.  He addeth to his name certain things, which instructs touching the state of the Apostle, and certain profitable ma●ters. First he calleth himself a brother, namely of those s●● churches, and of all ours: As where I have admonished yo● that in the seventh number are comprised all churches of 〈◊〉 times throughout the whole world. We are all, so many 〈◊〉 believe, the children of one heavenly father: And therefore all spiritual brethren in Christ, coinheriters with Christ, & heirs of God. Which thing S. Paul taught after Christ. 
Rom. 8 Math. 23  And seeing our dignity is so great, let us once be ashamed of our misdeeds, lest our memory be put out of this most noble and celestial family. 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, as the monks have beaten in their forged fraternities, the Rosaries of the virgin Mary and of Saints? Because that was free, & cost nothing: But the Monks sell theirs dear. They be therefore deceivers and seducers.  
After he calleth himself partaker in affliction, or oppression and persecution, as he that was even now banished by the Emperor Domitian, and lived in exile. And he joineth together and not separateth himself in the evil: That is common to all the faithful brethren. 
The persecution of john and of the whole church.  And verily it is one and the same persecution, that vexed the Apostles, and tormenteth us at this day. 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. Let us therefore be patient and long suffering. 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 patiented in adversity. Therefore S. john at this present joineth with all, patince. For the Lord said in the Gospel. In your patience shall you possess your souls.  
After he addeth unto tribulation & patience a kingdom, & that an heavenly not a terrestrial kingdom. 
A kingdom prepared for the patient.  And he bringeth in the kingdom for the comfort of the patiented people. For also the Apostle S. Paul said, a certain and sure saying. For if we die with Christ, we shall live also with him: If we suffer, we shall reign with him. etc. Let us always here with comfort ourselves in adversity. For we are thrust down, that we might once be exalted again ii Corinthians four And all these things are concluded in Christ jesus, by whom we be both the children & brethren of God, and suffer many things patiently, and are made partakers of his kingdom. For even for these things must we thank him, and his mirites, and not our own desert.  

The state of humility of th'apostle.  Let us here note also, what and how great hath been the humility of the greatest and worthy Apostle of God, wh● was his state: Not pleasant, but hard, yet in the patience 〈◊〉 Christ joyful. But where be they now, that glory in th● name of Apostles: Who in the mean time swelling wit● pride, are addict to filthy pleasures? Which I warn, th● we flee from them, as from Apostates.  

The place wherein the revelation was showed.  And now he showeth the place, where this divine revelation was made him, where also he was commanded of Go● to write the same. The place was the isle of Patmos. Th● same is accounted amongs the Ilondes called Sporad● of Pliny in the fourth book and xii cha. It lay over against Asia, and the city of Ephesus, and was in thou sight both 〈◊〉 Europe and Africa, so that it seemed to be as it were a middle seat, or holy chair, out of the which Christ preached 〈◊〉 john from heaven to the whole world. And in deed the co●selles of God are wonderful, and his goodness is unspeakable, which revealeth so great mysteries, as it were in th● Romish prison or Babylonical captivity, to his faithful.  

john persecuted for the Gospel.  Neither hideth he the cause of his coming into the sam● Island, I was there, saith he, for the word of God, and th● testimony of jesus Christ. 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, as appeareth the first of john and the testimony of jesus Christ is the Gospel if self, whic● jesus testified, and the which his disciples have testified o● jesus. Therefore for the confession and preaching of Ies●● Christ, and of his wholesome Gospel (for so he expoundet● also how he is made partaker of thaffliction) john was apprehended in Asia, & by soldiers led to Rome, that he might plea● his cause before th'emperor Domitian, who of his cruel nature condemned the invocent. And he was put into a cawdron o● hot boiling oil. Out of the which when he escaped without harm, he was carried into Patmos. He answered no other matter before th'emperor, than Paul did .27. years past, before Nero. This was done in that xiiii or xu year of Domitian And the xxiiii year after the destruction of the city Jerusalem and after the birth of our Lord lxvi Domician who would seem and be called a God, being slain of his own men, after many murders & cruel acts, died himself a shameful death, the xu year of his reign. The authors hereof are, Suetonius in the life of Domitian, Tertullian in the heretic. prescript. Eusebius in his chronicles, and in the third book of the ecclesiastical history, in the xvii and xviii chapter. And hereto is added the common consent of all writers.  
Moreover he noteth the time also, 
The time of the revelation, and of the sunday.  in the which these mysteries began to be revealed to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that solemn day of the Lord, namely the sunday. For so have the ancient fathers called one of the sabbaths, that is to say the first day in the week, wherein Christ rose again from the dead. Math. xxviii. and Mark xvi And this day have the churches chosen to themselves in stead of the Sabbath day, as holy in the remembrance of the lords resurrection, wherein they might keep their sacred and solemn assemblies. For that this day was solemnized and consecrated for assemblies in the congregation of Corinthe, appeareth manifestly in the xvi. Chapter of the first Epistle to the Corintians, where the Apostle commandeth to lay a part their collections in one of the sabbaths: The same day also the faithful did celebrate their service with S. Paul, in the twenty of the Acts. Where Sozomenus reporteth in the viii chapped. of the first book of the story tripartite, that great Constantine made certain holy days, 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, than to have newly instituted the same. And freely of their own accord have the churches received that day: for we read not that it was any where commanded. 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. They chose therefore the day of the resurrection, neither did they maliciously contend among themselves for these things, as the histories testify was done in the church afterward. And at this day verily, the superstitious holy days being abrogated, it is better to observe certain and moderate days, and to keep peace and quietness in the church.  
But where this Apostle knew, that the faithful on the so●day served God in all assemblies, where he could not be pesent in body, 
The Sunday ought to be kept.  in spirit and contemplation he was with the● And as he was thus in the spirit and contemplation of m●ters divine, and in holy prayers, he heard a voice, whereof 〈◊〉 will speak hereafter. But here we are presently taught what is the religion of the sunday, and how it is meet to observe it. Finally worldly men are reproved, which pollute break it with profane works and affairs. David w● time he suffered persecution of Saul, lamenteth chief, t● he might not come to the lords tabernacle. Our men account it a great felicity, never to enter into the fellowship Saints. And to abuse the sunday, in gamening, drinking dancing, and worldly business.  

By whose commandment he wrote and sent the Apocalypse.  These things on this wise declared, he cometh at len●● to the revelation: setting forth before the express commandment of God, whereby he was commanded both to w● the things revealed, & also to send them to the seven church of Asia. To the manner and majesty of the revelation that sa● chief appertaineth, that he heard a voice, and that notab● as the sound of a trumpet. For so we read it was done the law giving at the mount Sinai. Now is declared who voice it was, and who was the author of the revelation Verily the eternal God, which calleth himself Alpha ● Omega, that is the beginning and the end: Or as it is sa● in Esay, first and last. Whereof else where.  
Now followeth the commandment which hath ●partes. For first the Lord commandeth S. john to w●● And to write such things as he saw, that is to wit, 〈◊〉 Apocalypse. And that he should write neither in the san● nor on the wall, but in a book: Verily for the edifiyng● profit of the church present, and of all posterity. After he● also commanded to send those writings to seven cong●●gations, and verily to all the churches of the whole world● all times & ages. Therefore all these things belong to the pro● of congregations, and that of all that be, have been or shal●  

Thauthority of the Scripture  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. There be notable testimonies of the book of Moses, in the xxxiiii of Exod. and xxxi of Deuter. And to say nothing of the residue of the Propetes, is not jeremy commanded to write his Sermons again, which king joachim had cut in pieces and burnt? 
The scriptures are ours.  Doubts S. Peter beareth manifest witness, that the Prophets received the mysteries of God to none other end, than they should reveal them to us: Which in deed might only be done by the scriptures. Now is john most apertly commanded to write. What will we say, that he is also commanded to send his writings to the congregations? Whereof again we gather that God willeth right well to the congregations, 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.   

¶ THE BEGINNING OF THE work is made, & a most goodly description to us exhibited of Christ king and bishop in glory, & nevertheless working in the Church. The fifth Sermon.  
ANd I turned me, that I might see the voice that spoke with me. And when I was turned, I saw seven golden candlesticks: And in the mids of the seven candlesticks, one like unto the son of man clothed with a linen garment ●owne to the ground, and gird about the paps with a golden girdle. His head and his ears were white, as white wool and ●nowe: And his eyes were as a flame of fire, ●nd his feet like unto brass, as though they brent in a furnace: and his voice as the sound of many waters. And he had in his right and seven Stars, and out of his mouth went out a sharp two edged sword, and hi● face shone even as the sun in his strength.  
Such things as have been treated of hitherto in th●● book be in stead of the prologue or preface, as they terme● Now at last shall the matter itself be propounded to us. 
The some of these things unto the four Chapter.  H● therefore followeth the second part of this book, which reacheth to the fourth chapter. In the which is Christ describe unto us with his catholic church. For first in deed is set afore us the most sacred Image of Christ our Lord, teaching what a one he is on the right hand of his father in glor● & how he sitting on the right hand of his father, worketh nevertheless in his church continually, never absent, prese always. Of what sort moreover the church is here● earth, is figured in those seven congregations. Here therefore are showed the excellent gifts of churches, and again i● shameful errors: How the Lord Christ confirmeth such● are sliding and ready to fall, establisheth those that stande● fort the weak hearted, restraineth the foolish hardy, a● preserveth things that are corrupt: Finally how faithful ●stours of the church must work and travel, with the pe●ple committed to their credit. For here is exceadingly 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, shallbe 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, when he was yet here in earth: And here most ap● applieth it to churches, after consideration of the same.  
And in most goodly order the words are knit together (as likewise the whole book is written with plain wor● and hanging right well together, they are deceived that thi●● it to be lose besoms or brooms unbound) john heard voice behind him crying: Whereupon he turned backway that he might see the voice speaking, that is to wit, him t● spoke. For Aretas also admonisheth, that there is a tropea the words. For no man seeth, but heareth the voice. A● turning him to see, he saw a figure of Christ our sauio●● Therefore when the Lord speaketh, let us turn also w● all our heart, 
Let us turn to the lord speaking.  that we may likewise deserve to see the mysteries of the kingdom of God, for he gladly revealeth him sel● to such as turn, and desire heavenly things: And from those that neglect the mysteries of the kingdom of God, all things of salvation are hid.  
Further more S. john exhibiteth to us the Image of Christ, our catholic king and high bishop sitting in glory: 
Thimage of Christ is set before us.  in the which description are comprised the chiefest matters of Christ. For such a taste of Christ is here given us, as in this world may be of our weak flesh perceived. But we shall see him at the length in the world to come such as he is, in the fullness of his majesty, wherein shallbe joy & life everlasting: But this in this corrupt world, is yet granted to no man.  
So much therefore is permitted unto us that live yet in this world to be seen, as is profitable, 
1 john. 2  and as our infirmity may perceive. But this same is not little or nothing: but great and large and most full of spiritual pleasure, I mean if we behold these mysteries of God with a faithful eye, and mind desirous of Godly matters. And doubtless they be things certain and true, that here are revealed unto us. For they be revealed by the very son of God. Let us not wish than to see more, or desire greater things than these are: But take pleasure in those which Christ hath granted us. And let us know for certainty, that a wonderful benefit of God is given us in this vision. 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 doth 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. Howbeit this Image of Christ is not to be set forth with colours, since that colours can not attain to the majesty thereof: 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. Let us also print the same Image, not upon any dead table with colours that will perish and fade, but in our hearts through the lively spirit of God, which may also keep it in our minds, never to be ●wipt out. And such things as are spoken in the second and third chap. Of this book, are derived of this descriptions Christ, that the majesty of the thing might invite us to a singular diligence. The matter is very plain.  

An angel representeth Christ.  First we are taught who it is, whose Image is to us exhibited: Not the son of man himself in his own substance but like the son of man. The son of man after the phr● of the Gospel, is called Christ himself very God and m● Here he showed not himself to be seen of john in his ou● substance, but in the form of an Angel, that represents Christ: Which thing is oftener than once found in th● book. We shall therefore refer all these things unto Chris● not to the Angel, which is the minister of Christ in th● mystery. And we shall see Christ in his own substance what time our base body shall flit from hence, and bey● raised from the dead shall be glorified. In the mean ty● the soul from the death of the body till it rise again, sh● clearly have the fruition of the sight of Christ: Wherein, 〈◊〉 I said before shall be the chief joy and felicity. 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.  

Where Christ is abiding.  He telleth moreover, where he saw Christ, in the midd● of seven candlesticks. By and by we shall perceive that 〈◊〉 the candlesticks must be understand the churches. Chri●● is than in the mids of the church. 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. As S. A●gustin declareth abundantly in the lvii Epistle to Dor●nus. Yet for as much as he is also very God, he is lykew●●● in the mids of the church, as he promised in the Gospel wheresoever two or three be gathered in my name, 
Mat. 18.28  the● am in the mids of them. And again: behold I am w●●● you unto the worlds end. Therefore by his power diui●● Christ remaineth and worketh in the church present, a● not absent. (Leave therefore to inquire, what Christ doth 〈◊〉 the right hand of his father, whether he sit continually?) And he is verily in the mids of the churches, fixed to 〈◊〉 place, but showing himself indifferently to all equal as helpful. For he neither accepteth persons, nor slepe● He is not painted, he is not Idle, nothing regarding matters of the church: But is chief and only attentive to the salvation of the same. Such a one he promised himself to be in the .14.15. and .16. of john. And seeing Christ is in the mids of the church, what Vicar moreover shall he have? Shall he have that enemy which is directly against him? 
Christ hath no vicar. 2 Tessa. 2.  For a Vicar is in stead of one absent: 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: And is declared in what sort Christ is in the mids of the church. And first indeed is showed, what garment he hath on: To wit both priestly & princely. By the which thing is figured, what manner of one Christ is in heaven & in earth: 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. As S. Paul teacheth, Roma. 8. Hebr. 7. Poderes 
Poderes.  is found amongst the apparel of Aaron, and it is a priestly garment. Whereof S. Jerome writeth to Fabiola, of the priestly garment. The second vesture of linen is a coat down to the foot, of double land: Which josephus calleth Bissina. And it is called in Hebrew ketheneth, in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This cleaveth just to the body, and is so narrow and straight sleved, that there is no wrinkle at all in the garment, and came down to the legs. This was verily white and clean. 
girdle or a belt.  For the Lord Christ is an undefiled Priest. Hebre. 7. Neither weareth he again a foul vesture, as he did. Zachar. 3. Nor a purple, as in the .19. of john. But a bright one, as he that hath obtained a name above all names. But his girdle or belt is worn of Soldiers and unchangeable persons: And it signifieth in Christ the dignity royal. For Christ is king, deliverer and redeemer of the faithful. His victory is ours. He hath overcome Satan, Helle, sin and death.  
But the belt or girdle of Christ is not set in the wont place, to wit, about the loins. For as Aretas hath also admonished, there are no concupiscences to be restrained in Christ. Therefore is he not girded after the manner of sinners, but about the paps or breasts: to th'intent we should understand by the girding, that he is king of kings, void of all affections: Most righteous and holy in judgements and government: But yet in the mean time furnished fo● the defence of his church, as we have read it written in the. 9● Psalm. The Lord hath put on strength & girded himself, etc. Christ might seem to have girded himself not after the manner that priests or kings use, for that he hath obtained 〈◊〉 more excellent priesthood and kingdom, enduring for eue● To accomplish these things it behoved him to use a te●ple, and palace not transitory, but heaven itself. Hebre. vi● and ix Yet in the mean time the effect pierceth in to th● church itself, that so he may be present in the church also.  

The head & hears of Christ.  But the head of Christ appeareth hoar, and his hea● white, like most pure wool, and whitest snow. Such a head is ascribed also to the father of our Lord jesus Christ, 〈◊〉 the seventh Chap. of Daniel. For they be of the same essene And hereby is signified wisdom and age, and also the e●nitie and deity of Christ. 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. Ephes. 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. As he is described in the xi of Zacha. And is a shame, that we will not see these things, being blind ever. Christ is everlasting, omnipotent, and that knoweth thing: And he may be the health and head of the body. I● in the beginning, saith he, was the word, and the word 〈◊〉 with God. etc. Christ himself: before Abraham was, saith 〈◊〉 I am. Therefore the Heretics lie, denying Christ to be●ry God, of the same substance with the father. He is the ●●●dome of God, all things are subject to him. Ephe. the 〈◊〉 And he himself fulfilleth all thing, after the same sort be● present with his church.  

The eyes of Christ.  Now are his eyes also not darkened nor blind, but fy● and bright. For Christ knoweth all thing. Christ's eye● watchful, nothing is hid from him, he seeth all things 〈◊〉 are done, both good and evil. And he seeth to the intent may judge and require. He is light in darkness, and the si●●● of Christ is to good men joyful in perils. Finally the judgements of Christ are righteous. The Prophet David: The eyes of the Lord, saith he, upon the just, and his ears are to their prayer. Again: The face of the Lord is on them that do evil. And like as the head is not plucked from the body, so Christ can not be absent from his church. And seeing that his eyes are quick sighted, and that the Lord foreseeth all our things, and hath the charge over us, how is he absent from his church? What needeth there any vicar?  
And the feet of the Lord are of copper, 
Brazen feet  or like unto brass and frankincense burning in a furnace. For Chalcolibaum, is a word compounded of brass and frankincense. 
Eusebius.  This noteth Erasmus, and that Swidas showeth also the same, that there is a kind of Copper more precious than gold: which he saith is made of Salt peter and of a stone. Plin. in the xxxiiii. and ii Chapter. calleth it a kind of brass, which is digged out of the veins of the earth, in times paste had in price. 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. For if wine intoxicated be put into a cup thereof, it will hiss. And so is the death and poison detected.  
The most clean brazen and fiery feet, do signify the conversation, and the ways of the Lord blameless, his judgements right & just. And that he so walketh in the church, and governeth all things, that in the mean season all uncleanness be detected and consumed, but he himself remaineth always most holy and pure. For fire purgeth. God is a consuming fire.  
But the voice of Christ, 
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: But for as much as the Gospel and word of God, came into the whole world. Which voice also most mighty kings could less assuage and appease, than they could do the gushing of waters, 
Rom. 10  or to stop the winds in sacks. 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. 
The right hand.  In this Christ holdeth seven stars, to wit seven prelate's or pastors of churches in Asia: And even all the bishops throughout the whole world Christ by his power giveth to us as Pastors, and instructeth, comforte● confirmeth & defendeth them, to the end they should preac● his word. Whereby he may join himself to the church Christ worketh by them in the church and preserveth th●  

A two edged sword out of Christ his mouth.  The same is more lively expressed in the words that f●lowe. For a sharp two edged sword cometh out of 〈◊〉 lords mouth. This sword, is the word of God, as 〈◊〉 right well declared in the sixth to the Ephes. and fourth to 〈◊〉 Hebrews. And this word or sword hangeth not upon 〈◊〉 wall nor sticketh fast in the sheath, nor hangeth by the f● but cometh out of the mouth. He saith not, it came forth it shall come forth: But it cometh forth, as the thing th● in continual operation, or perpetual preaching through● the world. And it is two edged, sharp and piercing, as● in the heart of the Godly unto salvation, as in the heart● the wicked to pain and condemnation. And yet at 〈◊〉 day cometh out that sword of the mouth of Christ by mouths of Ministers. The word of Christ is in deed ●temned of the world, and is called of many a fable: But 〈◊〉 a sword, and that a sword out of Christ's mouth. All 〈◊〉 unfaithful do find and shall find this, how soever 〈◊〉 resist. With this sword Christ killeth the wicked. And effect of this sword is greater than was the sword of A●●ander, Pompey, julius Cesar, or Marius, Attille, or ●merlane. Neither maketh it any skill, though the w● now acknowledge it not. It shall do in time to com● their greatest evil. Doubtless with this spirit of his m● the Lord continueth always to comfort and gouern●● church, so that he is never absent from the same.  
Finally the countenance of Christ shineth as the 〈◊〉 doth in his greatest strength about none, when it is 〈◊〉 bright, clear, and pleasant, by the countenance we 〈◊〉 men chief. Therefore by the countenance we know C● The countenance of Christ is light. Christ therefore is 〈◊〉 And that verily a divine and eternal light, lighting a●● that they may also be made the children of light: 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. And f● he doth thus communicate this light unto us. (john 〈◊〉 and .1. john. 1.) How is it to be thought that Christ should be absent from his church? Thou seest how he is present.  
And so hath our Lord Christ exhibited himself to us to be seen unto salvation, and hath opened himself wholly unto us, as he is, what he doth for us, and how he is in his church. In these things are all the mysteries of the Gospel comprehended. For what can you say of Christ, that you have not herein comprised. Let us therefore remember them. 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.   

¶ How john was affected towards the vision to him exhibited, the comfort of john, and the exposition of the vision, applied unto consolation. The sixth Sermon.  
ANd when I saw him I fell at his feet even as dead: And he laid his right hand upon me, saying unto me: Fear not, I am the first and the last, and am alive, and was ●ead. And behold I am alive for ever more, ●nd have the keys of hell, and of death, writ ●herfore the things which thou haste seen, ●nd the things which are, and the things which shallbe fulfilled hereafter: And the mystery of the seven Stars which thou sawest in my right hand, and the seven golden candlesticks. The seven Stars are the messengers of the seven congregations: And ●he seven candlesticks which thou sawest, ●re the seven congregations.  
It followeth how blessed S. john was moved with that celestial and wonderful vision: And how he received consolation, more over the exposition of the vision applied to his comfort, with a commandment to indite all these things diligently.  

john falleth down & lieth like one were dead.  What time he had fully seen this divine and heavenly sight of Christ our Lord, sitting on the right hand of God i● glory, his strength failing him, he falleth down on the earth: and lying at the feet of the Lord, is like a dead body. W● read that the same chanced to Daniel in the ten Chapt. And other men of God also have been feared with the visions o● Angels. The women also in the new Testament tremble● at the sepulchre, seeing Angels. Peter was amazed at th● greatness of the miracle. Luke .v. And falling at the knees 〈◊〉 the Lord, crieth out, go from me, Lord, for I am a sinful m●● For Godly visions bewray our infirmity: 
The weakness of man's understanding  Neither be caped or sufficiently purged, to behold those supercelest● things with eyes and minds sick and not yet well purified. Therefore must the elect be glorified in an other life, th● they may be made partakers of the glory celestial. In th● mean season here all godly are humbled and abased by high visions and revelations. 
2 Cor. 12  For they advance not them selue● proudly through the glory of revelation: But perceiving th● natural corruption, they crave pardon, and the augmentation of the supercelestial grace and light. 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 vision celestial.  

Humility is comforted of the Lord.  But they that humble themselves before the Lord, find a most present consolation at the lords hand. Wherefore there came 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: The which is token of amity, protection, and of present help. 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. Which incontinently he maketh play● by the addition of words, saying, fear not. 
Fear not.  Which saiy● is common every where in the story of the Gospel: And therefore is most gospel like, that is to say most lucky. For God commandeth the humbled to be of good hope, and to live assured under the protection of the highest. Which verily we understand to be spoken not to john alone but to all us also, that we in like manner, albeit that we feel the infirmity of our flesh, should yet hope well of the goodness & mercy of God. Here followeth that cause more fully declared, why john should not be afraid. For the vision showed was not exhibited for the terror of him: 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. Where thou seest how great he is, which hath taken upon him to defend thee, who finally protecteth and governeth the whole Church, there is no cause why thou shouldest be afraid. But rather execute boldly, that he commandeth thee. Write that he commandeth to be written. Be not afraid of men, fear God rather. For if good men be so sore afraid at the sight of him, where shall the enemies and contemners of God appear?  
Therefore consequently he expoundeth the vision, teaching who he is, which was seen like to the son of man walking amongs the golden candlesticks. And he applieth this exposition unto comfort: that both john & every faithful may perceive, how mighty Christ is, & what the faithful have by him obtained. For the Angel tempereth his speech so, that we may seem to hear all things spoken to us not by the mouth of the Angel, but of Christ himself. 
A division.  And this exposition hath his parts. For first he declareth (as I said even now) whose Image it was that was showed. Than is annexed a commandment to write this book. After that is opened the mystery of the stars. Finally the secretness of the candelsticks is revealed: And all these things right plainly and briefly.  
First thou hast seen, saith the Lord, a vision, 
Christ is represented by the same vision, what he is, and how great he is.  whereat thou waste amazed: but fear thou not. 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 last. 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 signifieth himself to be coequal, and of the same substance with the father in all things, very God, eternal, and incomprehensible. For look what things the father attributeth to himself, the same also doth the son usurp. But there is no order or time certain to be understand in first and last, but plainly everlastingness. Therefore Christ here signifieth, 
Christ is equal with the father.  that he is very God, egalle and of the same essence with the father from all eternity. As the same is also much confirmed in john 1.5.10.14. and 17. chapter. This fighteth against the Heretics, which at that time also, as at this day the Seruetanes, deny the eternal deity of Christ the Lord. And thus, when the true God is of us acknowledged and believed, he may be for our Salvation. If Christ be not very God, he is not our salvation. For I am God, sayeth the verity: And besides me there is no God, no Salvation.  
Secondly he sayeth, I am living, and was dead: whereby he signifieth that he took the true human nature. The which many also at the same time denied: In like case as the● be some at this day, which do plainly derogate from th● humanity of Christ. Against all such manner of heresies the Lord himself confesseth that he was dead. 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, as he is also of the same substance with us in humanity, like unto us in all things, sin excepted. For he took not the nature of Angels, but the seed of Abraham. And it behoved in deed tha● the son of man should be incarnate, that both he might di● & shed blood. 
Hebr. 9  For the Testament in the dead is finally ratified neither is there any remission made without blood she●ding. The Lord therefore dieth, and sheddeth blood, to the into he might give full remission of sins, and confirm the new● Testament. Yet even he that was thought to be dead, now liveth, 
Christ that was dead liveth.  and is that same living, who having vanquished death, the three day rose again from the dead, and repaired life for a●● believers, and inspireth into them his own very life.  
And therefore addeth immediately: behold I am livings world without end. For now Christ dieth no more, death's shall not rule over him. But rather he is the life of all his faithful, who in rising again, brought again life: and that life everlasting, induringe I say world without end. As he himself declareth more at large. john. 5.6.10. chapter. And th'apostle to the Rom. 4.1. Corinth. 15. and 2. Timoth. 1.  
Moreover where many were wont to doubt of this life gotten and repaired by Christ, the Lord himself confirmeth, that he said, by an oath, and sayeth. Amen. As though he should say, this is altogether true and undoubted that I say.  
Finally he addeth, 
Christ hath the keys of hell and of death.  and I have the keys of Hell and of death. By the which words again he comforteth exceadingly, and expresseth his power: and declareth how great he is, and what we have of him. Here must we speak by the way of the keep. The ordinary gloze saith very well: he that hath the keys of any house, sayeth he, letteth in whom he will, and keepeth back whom he will from entering in. Therefore Christ possesseth the keys of death & hell, for that whom he will, he delivereth from perpetual condemnation of death: And whom he will, 
The keys  he suffereth to remain justly in the same danger of damnation. And verily Isaiah in the 22. speaking of Eliachim, whom he sayeth should be made judge in the court of Ezechias: I will lay sayeth he the key of the house of David upon his shoulder: which shall open, and no man shall shut: shall shut, and no man shall open. Therefore are the keys put in the Scripture for the charge and government of the house. Eliachim shall govern all thing in the Court of Ezechias uprightly. What soever he shall determine, no man shall infringe, that which he shall abrogate, no man shall restore. Christ therefore, a figure of whom Eliachim represented, shall himself have also the chief government in the house or kingdom of God: so that whom he will, he may quicken, and pluck back from hell and from damnation: And again whom he list to condemn, he may destroy by his just judgement. For he hath most full power over death and hell. 
Ose. 13. 1. Cor. 15.  For both two hath he overcomen and made weak. And these things comfort the faithful most strongly, and retain them in all Godly duties. And that same is chief to be observed, that he sayeth not, he had the keys, or shall have, but I have, sayeth he, I have I say. He gave not his power to the Bishop of Rome, but hath i● himself, and will keep it still for ever. And he gave not to the Apostles full power of life & death, of salvation and damnation, 
The keys of heaven given to the Apostles.  and so unarmed himself: but he gave the keys of opening and shutting heaven, as it were to his Ministers & servitors, by the preaching of the Gospel: by the which he promised life to all that believed, Christ himself should give that life for the truth of the promise: To whom so ever they should threaten damnation, Christ himself should condemn for the truth of his word. We see therefore that the Lord keepeth still & exerciseth the power, and his ministers the ministery (by preaching, not by absolute power.) Therefore the Pope is Antichrist, 
The keys of the bishop of Rome.  which usurpeth and taketh upon him this full power and authority in Heaven and in Earth, and in the mids of the earth also, or beyond all the earth, i● those unfortunate Islands. I mean purgatory. By the whic● crafty devise he hath subtly emptied the purses, Coffers, garuers and wine cellars, 
Apoc. 13.  of foolish people that swarm from the articles of their belief, to wit I believe the forgiveness o● sins, the resurrection of the flesh, & life everlasting. Th● beast dare usurp the two horns of the Lamb, 
Daniel. 7.  namely th● authority of King & Bishop, & therefore to hang two keye● under his triple Crown: that even by these Arms all the world may perceive, that this is very he, which, having subdued three kings or horns, is cropen up, & challengeth t● himself all power in heaven & in earth, signified by the tw● keys. And surely the blindness of our time is wonderful an● to be lamented, that having eyes it seeth yet nothing. Let suc● as be wise, remember, that Christ hath yet the keys of deat● and Hell, his ministers the denouncing of life and death.  

john is commanded to write.  And now when he had declared these great and mos● wholesome matters, and had comforted the mind of john, h● addeth the commandment: writ the vision exhibited, finally write those things also which must be done shorte● after this. He placeth in the mids, and those that be: th● is, which are in deed, and true, and be not false. And these things are to get authority to this book, finally to the who● scripture, which is revealed with like truth of the self sam● Author. 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.  
He addeth moreover, the exposition that remaineth, and sayeth: The mystery of the seven stars, etc. The reason seemeth almost unpersit. Therefore must we understand this is the mystery or sacrament of the seven Stars and candlesticks: that it may be as it were a proposition, 
Sacrament.  and that the exposition should follow immediately: the seven stars, are seven Messengers, etc. And by Sacrament understand a secret mystery, and the very exposition of the mystery. As if you would s●●● here is to be noted the goodness of Almighty God, 
The scripture expounded.  which declareth to us himself the hardest places of the Scripture. 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: seven stars, 
The phrase of the scripture.  be seven Messengers: The seven lights, are seven Churches. For signs receive the names of the things, although they be, & remain in their own substance, and be not changed into another. 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. Angels be Gods Messengers, pastors of churches, so called in the two. & iii. chapter of Malachi. For God sendeth preachers as Ambassadors to the people, and willeth them to be heard in like case as himself. Luke ten john xiii Let no man therefore tarry till the Lord himself come down from heaven again, and preach ●nto us. Even now he preacheth to us by his Messengers, which preach his, that is to say the word of Christ, if ●ou contemn them, you contemn Christ. Preachers be ●alled stars, by reason of their bright and Heavenly doctrine, and for their pureness of life. 
2. Peter. 2 jude. 1.  Beware therefore you Preachers, that you be not wandering planets, least ye ●aue no light at all, neither in doctrine, nor conversation of ●●fe. For than ye shall be likened to stars that fall down ●ut of Heaven, as shall happen here after in this book to the ●alse teachers.  
But those stars are not in the head, or in the feet, 
The stars be in the right hand of Christ.  or on ●he back or sides: but in the right hand of Christ. Which ●●ing hath in deed a great consolation for the Pastors be in the right hand of God, in God's protection, neither sh● any man take them out of his hand. God himself also ●●ueth pastors, and furnisheth them with necessary good● of the Church. Therefore is the whole government and gl●ry his. Wherefore the Apostle sayeth also: he that water● and planteth is nothing, but God that giveth increase.  
Now as concerning the candlesticks, there was o● verily in the Tabernacle of Moses with seven sockettes, 
Candelstickes.  〈◊〉 set in seven candles. In salomon's temple were ten ca●delstickes. The one represented a figure of Christ: And the ●●uen thereupon, and the ten, betokened the universalities Churches, which are lighted all of the only light Chris● and have of this one, what light so ever they have. And th● candlesticks are of Gold. The mystery whereof Aretas expounding: They are all gold, sayeth he, for the purity a● preciousness of faith lying hid in them. And in deed the ●delstickes of themselves give no light, but be receptacles 〈◊〉 light. So of us arriseth no light, but darkness. But in 〈◊〉 that light everlasting, set a light in the candlestick, the lig● shineth: if Christ illumine the Church with faith and veretie, than faith showeth forth herself in open confession and the pureness of life in conversation. And this the Lord ●quireth of his church in the v. chapter of Matth. So let yo● light shine etc. And the apostle in the two. to the Philipp. In t● mids of a froward and crooked nation shine like lights the world.  
And hitherto we have handled the consolation of Chri● and the exposition of that great and celestial vision, whe● we have learned the mysteries of the faith of Christ and of his Church: 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. That he sendeth Preachers, teacheth by them, and keepeth and defendeth them. To him be Glory etc.   

¶ Of the Epistles revealed out of the throne of God from Christ by an Angel, and received and sent of john. Where also a part of the Epistle to the Ephesians is expounded. The seventh Sermon.  
Unto the Messenger of the congregation of Ephesus write: These things saith he that holdeth the seven Stars in his right-hand, and walketh in the mids of the Seven golden candlesticks. I know thy works, and thy labour and thy patience, and ●ow thou cannest not forbear them which ●re evil: And examinest them which say they are Apostles, and are not: And haste found ●hem liars: & hast suffered, and hast patience: ●nd for my name's sake haste laboured, and ●aste not fainted. Nevertheless I have some what against thee, because thou haste left ●hy first love.  
Your charity hath seen a certain Image of the lord christ, 
Christ is prelate of the Church.  ●itting on the right hand of the father in glory: yet so, that 〈◊〉 no wise he either forsaketh or neglecteth his Church. Now followeth it more fully and plainly how our Saviour Christ in Heaven executeth the office of the high Bishop, and teacheth the whole church by his ministers, rebu●eth, comforteth, and retaineth it in her duty: Finally tour●eth always away things hurtful, and advanceth it to greater things. For here follow seven Epistles, to the seven Congregations: that is to wit, 
Seven Epistles.  unto all the churches in the ●hole world. For this most ample and wholesome doctrine ●aye not be restrained to a few, sins Christ is bishop ●niuersall. 
Thauthority of these ep●stels.   
But great is the authority of these 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: S. john receiveth and writeth th● same, through Christ his commandment, and sendeth the● to the seven congregations: And verily they aperteyne n● less unto us, than if now the bearer entering into the church should deliver these letters unto us.  
Moreover in these seven Churches is figured unto v● the nature, 
The epistles be universal.  manners, vices, medicines, rebukes, praises of 〈◊〉 Churches in all times, and what soever is wont to chaun● about them. Then by examples of most excellent mean● mixed, of Hypocritical also and wicked. And these our Lo● doth evidently instruct, reprove, rebuke, and blame, praise correct, move, exhort, comfort, the same he threateneth, an● promiseth them also joyful things, etc. This is no light 〈◊〉 common example, but of the son of God, the high and mo● blessed Bishop: teaching us, how we should deal with 〈◊〉 congregations after the capacity & disposition of every on●  
And not without cause he chouseth unto him seven th● most noble cities of Asia. Certain it is, that Asia was of 〈◊〉 first inhabited, and from thence they were dispersed into ●ther parts of the world. Certain it is also, that the Deu● set up his Throne in Asia, and there reigned in men through Idolatry, murder, ambition, avarice, uncleanness, and filthy pleasures. For the proverb is known, the laughter Iouica● It is known what the apostle wrote to the Ephesians in th● iiii. and v. chapter. Therefore would our Saviour Christ overthrow that Throne of the devil, and set up that his Thron● of righteousness and holiness. Therefore goeth he firs● and chief to them of Asia, that by their example the whol● world might be corrected and amended.  

Ephesus.  And amongs other cities of Asia and jovia, Ephesu● was most famous, called in the old time the light of Asi● And amongs the xii. cities of jovia accounted the principal. 
The temple of Diana.  Neither was there any other richer or more beautiful Church seen any where in Asia, than the temple of Diana 〈◊〉 Ephesus. It stood in the mids of the city, a great wond● of the Greek magnificence, as writeth Pliny. This temp● is said to have been two hundredth and twenty years in m●king of all Asia: And set in a fenny ground, that it should feel of no earth quakes nor opening of the earth. The length of ●t was. ccccxxv. foot, the breadth ccxx It had pillars an hundreth twenty and seven, dedicated of so many kings. Seek the rest out of the epitome of the famous D. joachim Vadiane. The apostle S. Paul first illumined this city with the ●eame of the Gospel. Whose epistle to the same city remaineth, and a plentiful story in the acts of the Apostles. After Paul was executed, john went to Ephesus, 
Acts. 19  and from thence preached to all Asia: from thence also was he brought to Rome ●o the emperor Domitian: To Ephesus he returned after his exile: and there at length as the ecclesiastical stories do testify, he slept in the Lord.  
And before every epistle, much more to that of the Ephesians, is set a commandment, writ. 
This scripture is authentic.  This commandment giveth authority to the writing, so that we may not axe, whether this writing, aught 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 thought not without cause unlawful. Moses wrote by the commandment of God. And by the same commandment of God wrote also the prophets and Apostles. Whic than are not their writings believed to be Anthenticall? Certes john said truly and wittily: he that knoweth God, hea●eth us: he that is not of God, heareth us not .1. john .5. curious questions cease, where the mind of the godly, or of any poor sheep knoweth the voice of his Lord and shepherd.  
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. For to the end of the epistle is added an acclamation. He that hath an ear let him hear what the spirit sayeth to the congregations. Therefore the pastor is named, but the Sheep are not excluded. All degrees & states in the church know, what is said unto them. Ignorance saith: That which is written to the Romans, concerneth me nothing. Yet nevertheless it is entitled to the angel, 
The argument of the epistle to the Ephes.  to the intent they pastors may be admonished, what the state of the Church is.  
The argument of the first epistle is thus. Christ declareth that he ruleth over his church, that he taketh charge and government of the same. Some thing therein he praiseth and somewhat he blameth: In the mean time he exhorteth to repentance, threatening grievous things, and promising most joyful. And also he applieth this epistle to all churches and communicateth it to all congregations in the whole wor●●. But the epistle is exhortative, for it instructeth the churches exhorteth and directeth.  
And first in deed he showeth, who he is, from whom th● epistle proceedeth, that he may give authority thereunto: an● may declare also that he is the head of his church, the B●shop, Duke and governor. That part is taken of the imag● set forth in the first chapter. And followeth the prophetical manner of speaking: This sayeth he which holdeth the seu●● Stars in his righthande. For the Prophets say likewise Thus sayeth the lord God of Israel, thus sayeth the lor● of hosts. Thus sayeth the Lord, which brought thee out 〈◊〉 Egypt, etc. And two especial things he repeateth of the f●●mer description, 
Seven stars in the right hand of Christ.  whereby he will be known and do us to v●derstande, how he being Lord and Bishop ruleth and maketh in his church. First he affirmeth that he holdeth in h●● hand the seven stars. The hand is a token of working, 〈◊〉 protection, or deliverance. The stars we have heard to 〈◊〉 the ministers, & the ministery of the word, or the church Therefore Christ holdeth the ministery in the church, and 〈◊〉 ministers worketh the salvation of the faithful. After he affirmeth that he walketh, not sleeping, or doing nothing 〈◊〉 the mids of seven golden candlesticks. In the mids 〈◊〉 said, to the end we should understand, that he giveth h●●selfe indifferently to all men, and ruleth over all with like 〈◊〉 and government. 
To walk amongs the candlesticks.  Fulwel wrote hereof D. Frances lambe●● What, saith he is to walk or to be in the mids of cong●●gations, but to assist them, keep, instruct, help them, 〈◊〉 by all means to watch over them. For the which cause 〈◊〉 saith also in the last of S. Matth. Behold I am with you always unto the worlds end. Hereof you have a most 〈◊〉 figure in the law: wherein amongs other things whic● appertained to the ministery of the high priest, he had 〈◊〉 charge of oil and of seven candles for those must he pour●● and snafte, and pour in oil, when it wanted. So Chris● the high and true Bishop hath the charge of the seven candles, that is to say, of all congregations: and is careful that they want not that oil, which is mentioned in the 44. Psalm. He watcheth, that they want not the fire and light of the verity. Finally he snafteth and purgeth by faith, what thing so ever hath need to be purged in them. Thus far he. Which things when they hear, which make the Bishop of Rome head of the church, It is marvel if by and by they understand not their folly and madness. Here the lord addeth also, that he knoweth the works to wit all both good and evil, aswell of the Bishop as of his Church. For the Lord knoweth all things, and is head Bishop of the Catholic or universal Church which also remembreth the thoughts of all men in the world at one instant: who seeth what is done, and what is not done, and what things are needful, nothing escapeth him. 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 beginning of every epistle. And verily it is full of comfort, when we hear that Christ knoweth all our doings. For we believe also that he hath a faithful care of all our matters.  
Now this great Bishop commendeth some things in this congregation of Ephesus. For good works in deed are allowed of Christ, and he praiseth the same, to th'end he might give a spur unto such as run in his way. For first he alloweth the labour and patience both of the Bishop and Church. 
Labour & patience.  Labour compriseth thought and care in the way of God, mortifying of the flesh, study of good works, but chief 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. Holy patience keepeth us in work and holy labour.  
But least that patience should be stretched to those things wherein to be impatient is accounted praise worthy, 
Not to bear evil.  he addeth the second point that he praiseth in them, that thou canst not bear evil men. And by these evil he meaneth not weaklings, or such as err without maliciousness: But the prophet David saith also, Psalm. 119. I have hated the wicked, thy law have I loved. What we should do with the weak in the faith, or with them that err of ignorance, rather than of obstinate stubbornness, the Apostle hath taught us in the 14. 〈◊〉 the Romans. The example of our Saviour. Hath thaugh●● also, bringing again that strayed Sheep upon his shulder into the sheepfold. Therefore the lord speaketh here of t●● obstinate, of the deceivers which delight to err them selue● and to draw others with them into errors, no Christian patience biddeth to bear with such men.  
And in the words following he declareth of what sor● those evil men were. And thou hast examined them whi●● say they be Apostles, and be not, and haste found them●ayrs. 
Of false apostles in the time of S. john.  Lo he speaketh of the false apostles, of whom in s. Ioh● time there was exceeding great plenty. For they were ●●zareans mixing the law with grace, and attributing I●●fication to the law and to our own righteousness. Wh● the holy and great counsel at jerusalem condemned, a●●pereth in the xv. chapter of the acts of the Apostles. S●● a false Apostle was Hebion. Eusebius mentioneth in th● book of the Ecclesiastical story the xxvii. chapter. Here 〈◊〉 was added Cerinthus that heretic not Apostle. There 〈◊〉 more also, whereof some denied the humanity of Chri●● some his deity. Against whom wrote john in his Gos●●● and in his Epistle: And Ireney in the first book against h●●●tickes. These the Lord denieth to be Apostles, or Apost●●●call: which the Apostles have also denied Acts. 15. And ●●wise the Apostle S. john in his epistle canonical: who 〈◊〉 liar, sayeth he, but he that denieth jesus to be Christ? But if such trouble were in Churches whilst the Apos●●● were yet living, 
Troubling of Churches.  if there were than so many disceaue● what marvel is it, though in the dregs of the world, wit in this our last time, there be not a few soun● where be they now that wrest dissensions and troubles the defence of their error? The Gospelers them sel●● say they are at dissension. 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'apostles time.  
And here have we a pefitte way, in what sort the chiches should work, whilst troublesome persons like f● Apostles attempt to divide the Church a sunder. 
How we should deal with heretics.  For such ringeleaders must be tried and examined: And tried must they be after the christian belief, and doctrine of the Apostles, and inquisition must be made, whether they be Apostles and true men, or false Apostles and liars. 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: as in deed the Ephesians did not vouch safe to bear with such trompers. And we must know that the Pastors ought one way, and the Christian Magistrate another way, and the people the third way not to abide open heretics. For the Pastor not only beareth not with them, in dissembling and taking heed to himself of those wolves, but assaileth them with wholesome doctrine, and re●ulseth them from the sheepfolds of Christ: 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 drive away poison from the church, and to punish manifest blasphemies. 
The hatred that the godly bear to the wicked.  And the people are commanded, neither to hear them, nor receive them, nor to have ●ny thing to do with heretics, and so not to abide them. They may therefore be ashamed of their naughtiness, and pretence of their perverse patience, which think it no shame ●o maintain Heretics, and to flatter the manifest ene●ies of Christ and the Church. Psalm. 15. He is praised, which maketh not much of the wicked: that is to wit, ●n whose sight the wicked man is vile. Therefore is he ●●ghtly blamed, who so ever flattereth the ungodly. And 〈◊〉 the hatred in deed is rather against wickedness, than against the person of the wicked, which of itself is commanded to be loved. The Devil at this day raiseth up the ●de heresies of Hebion, Cerinthus, and of others in Terueto a ●paniarde, and in the Anabaptists, Libertines, and other monster's, so that the thing itself, and the danger ther●● commandeth us to watch, and to drive away the most ●uell wolves from the holy Church of Christ, which ne●erthelesse do set forth nothing more than patience and charity, for this intent verily that they might be spared, and might unpunished teach what they lift against Christ, a●● work against his church, yea tear it in pieces with th●● wicked teeth.  
But when these evil men are not suffered, but impugn●● which seduce and are seduced, 
Patience & constauncie in batteil.  a great conflict arrise●● whereof again are labours, thoughts, carefulness, watc●ynges, injuries to be suffered for the name of Christ, and defence of the verity. For unless we be here diligent and patiented, the deceivers over come. But herein did the church of the Ephesians behave them notably well, in so much th● the Lord now commendeth exceadingly the magnanimity, patience and constancy of the pastor and of his church For neither ought these things to be expounded, that 〈◊〉 should refer them unto that patience, whereby evil me●● are suffered, and permitted to proceed in their malice a●● disceiptfulnesse. For so should this place strive against th● things which went a little before. Which thing the ●●mon interpreter minded as it seemeth to have eschew●● For thus he readeth, and thou haste patience, and hast suffered, where it is in the Greek, and hast suffered and hast patience. 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. But set b●fore patience and put after sufferance: That we might v●derstande that they suffered not evil men, but evil wrought by evil men. So they with patience travailed 〈◊〉 Christ's name, to wit, to be maintained against naugh●● heresies. And he addeth, thou hast not fainted, being wer● and broken with labours. For we are taught to ouerco●● through patiented constancy, which is rightly called in d●● the accomplishment of every good work.  
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, truly we walk in the same steps, wherein we see the congregation of the Ephesians to have walked.  
It followeth what thing he blamed in the same church that they have left their first love. What time they fir● received the Gospel by S. Paul, and after by john, a●● other godly men, there was seen a great ferventness in the words and deeds of the faithful: 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. They burned in reforming of manners. But in process of time this heat was well couled, and they warred colder in true godliness. This great mischief he rebuketh in them, and as followeth desireth to have it redressed. And here let us note how not only revolting Idolatry, and other great crimes are imputed to the church, but also if we slack any thing in holy zeal: so that hereof we may learn, how holy and blameless we ought to be before God. Doubtless we can not here excuse our selves before the divine majesty, which were thirty. years paste 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.   

¶ The second part of the Epistle to the Ephesians where is spoken of Penance and of the Nicolaites. The Eight Sermon.  
Remember therefore from whence thou art fallen, and repent, and do the first works. Or else I will come unto thee shortly, and will remove thy candlestick out of his ●lace, except thou repent. But this thou hast, ●icause thou hatest the deeds of the Nicolai●anes, which deeds I hate also. Let him that ●ath ears, hear what the spirit sayeth to ●he congregations. To him that overcometh will I give to eat of the tree of life, which is ●n the mids of the Paradise of God.  

The end of the lords rebukes.  The accusations of our Saviour Christ, which he useth against his servants that be sins, tend not to this en●● doubtless, that men overwhelmed with reproaches might b● ashamed, despair, & perish: but rather that they should ame●● be restored & live. Therefore the Lord jesus to his blameyn● by and by annexeth an exhortation to repentance, that th● may be saved: And also describeth the true & lawful penance  
For we heard what thing he rebuked in the congregati●● of the Ephesians: 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. For 〈◊〉 have said that the Lord striketh and healeth: chief in th● case. Which doctrine surely is proper and perpetual to th● church of Christ.  
He mentioneth chiefly of three things in this matter, in his counsel or exhortation to amendment. 
He exhorteth to repentance.  first he co●selleth or exhorteth to remember, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whic● they are fallen: that is to say, with how great love they ha●● burned hitherto, and now how could they be warred: 〈◊〉 how fortunate and blessed a state they have stand hitherto and now in how unfortunate and shameful they lie 〈◊〉 For the acknoweledging of the trespass is the beginning repentance, 
The knowledge of sin.  if being illumined by faith we consider we● what benefits we have lost, and in what misery we no● are in. He that weeneth he hath lost nothing, will ne● be moved to make any search or inquisition, he that th●keth himself to have fallen from no felicity, he will thin● of nothing how he may be restored. Therefore in amendment of life it behoveth that acknoweledging and confusion of sins go before, by the which we may lament b●fore God our poverty and misery. And in deed they fa● not from felicity, which were never in any felicity. Therefore say we, 
Saints fall.  that holy men may fall, and also be restore by repentance. Than after the acknoweledging of our ●●serie followeth repentance: 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. 
Repentance  For repentance is a returning a co●uersion and change, whereby we are turned away fro● evil, and are converted to good, in returning to our wit, and working righteousness.  
For last of all followeth that, which expoundeth this repentance. Do the former works: To wit be hot again in love, work the works of faith, which are fruits worthy of repentance. Behold there needeth no new laws, 
True satisfaction.  or long disputations concerning amendment. Briefly, do the former works, not of the flesh, but those which thou beganst when thou first receivedst the Gospel, and waste borne again in Christ. Finally this is the true reformation, to do the former works of God. Not the latter, which the error of the world hath devised. This is verily, and shallbe the true repentance, to wit, the acknowledging of the sin, the conversion unto God and to good, and a turning away from the Devil and from evil, and working of the first good, or Godly righteousness of the faith in Christ. There be many & sundry disputations of repentance and parts of the same, of the contrition of the heart, confession of the mouth, & satisfaction of that work: But like as there is none briefer than this of jesus Christ, so verily is there none better or more certain.  
To these his exhortations and Godly councils he addeth threatenings most grievous, if haply peril might pierce, 
He threateneth.  that love could not stir or move. And he speaketh but few words in deed. But he understandeth a great evil that can not be spoken nor declared. Except thou repent, I will remove thy candelstick out of his place. The candelstick, as the lord himself hath expounded it, is the church. Which standeth in her place, whilst she leaneth to Christ: and is of Christ preserved, so long as the preaching of the verity is in the same maintained, and is in deed the church of Christ: She is removed out of her place, when she is without the preaching of the truth, 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. This is done of Christ himself, by his ●ust judgement, what time our unthanfulnes, and life that can not repent, driveth God to departed from us, to relinquish us to our error & darkness, & leave us to deceivable men, etc. This sense Aretas acknowledgeth, who: to remove the church, saith he, is, when it is lest bare and destitute of God's grace: by reason of the which nakedness, it wavereth in doubtful perplexity and in storms that are cast to her by wicked men. And verily we see how at this day the church of the Ephesians is removed out of her place, and no longer enjoyeth the wholesome doctrine of Christ nor that it standeth upon th● wholesome rock jesus Christ● But is oppressed with the pestiferous doctrine or rather madness of Mahomet, and lieth i● sorrow under the feet of the Turks. We see at this day i● Germany (more is the pititie) many candlesticks removed out of their place, not without the great triumph of Satan and loss of souls. Moreover that same is also to be observed in this threatening, that without terror he saith, I will come to thee shortly. For it is a Phrase of speech. Fo● we say also, 
The Lord cometh to us shortly.  I will come to thee by and by: That is, I will come to revenge and punish, and that peradventure sooner th● thou lookest for. Most certainly, when so ever I chance 〈◊〉 come, I will take punishment of thee. Let no man therefore think to escape unpunished in a life that can not repent.  

Repentance is th'only & true amendment.  Again where the Lord repeateth, except thou repent, he plainly testifieth, that the bosom of God's mercy & clemency, i● ready open, 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. 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, & receive again the first love.  

Thou hast hated the deeds of the Nicolait.  Again he commendeth the singular vertu in this congregat●●● especially for that they have hated the doings of the Nicolait● which God himself also hateth. Let us here mark euer● word. He saith not thou didst sly, or eschew and contin●● but thou hast hated. The force of hatred is great, moving 〈◊〉 to persecute, that thou hatest.  

God hateth the deeds of the Ni●olaitans.  Moreover he saith not, thou hast hated the Nicolaita●● but the works of the Nicolaitans. For we ought to hate t●● person of no man for itself, but the vice in the man so the w●● we shall forsake it, we should love the man with all our heart. A●● that must needs be a great evil, which God himself confesse● that he hateth. Here all congregations shall understand, that th● ought also to hate by all means the heresy & abomination of the Nicolaitans. Albeit that at this day the name be extingwished yet the heresy & abomination of the Nicolaitans remaineth.  
This Nicolas was of Antioch, one of the seven deacons, of whom mention is made in the .6. chap. of the Acts. He is said to have revolted from the purity of faith, as judas did: 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. The Nicolaitans be also Gnostici, and consorts of Carpocrates, filthy & most wicked people. Clemens excuseth this Nicolas somewhat in Eusebius in the .3. book. 29 chap. of the Ecclesiastical history. But that excuse seemeth not sufficient or just, since all the ancients with one mouth accuse the same, and namely the very judgement of God in this present and in the Epistles following. Ireneus condemneth him of this same place, in the first book against the Valentinians chap. 27. etc. Tertulian in th'end of Heret. prescrip. toucheth here wittily the facts of the Nicolaitans, and detesteth the same. Nevertheless he expoundeth them not, but passeth them over. And I know not how wittily Epiphanius hath uttered and declared in order the wicked and abominable acts, neither to be thought nor told, and most beastly filthiness, such as hath not been heard of the heresy. 25.26.27. &. 31. etc. Philastrius also and S. Austen have touched the Nicolaitans, either of them in their register of heresies. Shamefastness will not suffer me to recite. It is enough, if we know that same which in the epistle to Pergamum the Lord himself hath expounded, calling the doctrine of Nicolaitans, the doctrine of Balaam the southsaier. But who knoweth not, what counsel he gave to Balaac king of Moab & of Madian, and how he prostituted fair wenches to the young men of Israel, by whose acquaintance enticed, they both defiled themselves with fornication, & did eat also of meats offered up to Idols, being made partakers of Baalpeor. Let him that will read Iose●hus in the four book of Antiquities. cap. 6. And doubtless the sacrifices of the Nicolaitans seem to differ nothing from the ●ecrettes of Priapus, or Gerecinthia, or the mother of God●es, and the nightly service of Bacchus. Ireneus signifieth openly that the Carpocratites, who are called also Gnostici, did not abhor images, but painted and fashioned to them selue● the Images of jesus and Paul, with the Images of certi● Philosophers: And that the Image of jesus, as they talk, was made expressly of Pilate, who commanded the face 〈◊〉 jesus to be painted lively. etc. But howsoever that was, th● is certain, that thacts of the Nicolaitans were evil reports of for their fornications and adulteries: And that the Nicol●●tans abstained not from images, nor from meats offered 〈◊〉 idols. 
1 Cor. 8.9.10. Fornication  Against the which error S. Paul wrote also ma●● things.  
Hereof let us learn to abhor and fly fornication, a●● never to think of restoring the Stews or other places 〈◊〉 whoredom. Fie for shame. 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, and from all strange kinds of w●shippinges. All those God hateth.  

He that hath ears to hear let him hear.  And with an acclamation he pierceth the ears of all me● moving all to attentiveness and holy obedience. And applin also this doctrine to all times and to all congregation● the world. He used his wont speech, repeated so oft in t●● Gospel: He that hath ears to hear, let him hear. Not th●● it is in our strength to hear and obey God. For God pr●pareth our ears, and with his grace frameth and draw● our hearts. And let them to whom the grace of God is g●●ted, beware lest through their negligence, vanity, and lightness they lose it not. Let them show such diligence, as G●● in his word requireth and prescribeth. They that do th●● have ears to hear. He saith therefore, take ye heed to wh● God now speaketh, and whose hearts now he stirreth a●● moveth, that you lose not this grace through your negligee be diligent, attentive, and circumspect, stirring up in yo● selves the gift of God.  

The spirit speaketh these things.  Now also he provoketh to diligence by authority diui●● The spirit of God speaketh and revealeth these things, 〈◊〉 the spirit of men or of error, for God speaketh by his s●●rite, which is red to be the spirit both of the father and o● son. Moreover he applieth all and every thing to all co●gregations, where he saith, what the spirit saith to the co●gregations, not to the congregation. It is now than manifest, and out of all controversy, 
These things appertain to all churches.  that those seven churches do represent a figure of all churches throughout the whole world, and that all they be instructed in those seven.  
Furthermore lest any thing should want to the just exhortation unto repentance, to faith and diligence, last he annexeth a most ample promise, and useth an allegorical speech, that it might have the more grace with it. 
A most ample promise  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. Chap. of Genesis. And he translateth the sense from earthly things to celestial. The paradise 
Paradise.  of God (by the which some understand the church) is that eurlasting bless and felicity, whereof the Lord spoke to the thief, saying: This day shalt thou be with me in paradise. Herein is the tree of life Christ, communicating to us his eternal life: Which we enjoy and have the fruition of, whilst being conveyed into heaven by him and with him we live. Finally this is that Ambrosia or Godly drink, which the heavenly father giveth us to drink. But this great and wonderful good chanceth not to every one, but only to him that overcometh. For Adam had not overcome, but vanquished had died. 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.  
The complutention book hath, which is in the mids of ●he Paradise of my God. And Aretas expoundeth it, 
Of my God.  and ●ayth: Let no man herewith be offended. All humble things ●gree to the dispensation of the incarnation, which was made for our cause, since that he himself in the Gospel saith: 〈◊〉 ascend unto my father, and your father, to my God, and ●o your God. etc.  
And thus far hitherto concerning the Epistle of jesus Christ by john to the Ephesians, and what profit our churches also, and every of us may receive thereof. The Lord lighten the eyes of our mind.   

¶ The second Epistle of jesus Christ by john to them of Smyrna is expounded. And is an exhortati●● to patience, and consolation in afflictions. The ix Sermon.  
ANd unto the angel of the congregation of Smyrna write. These things saith he that is first an● the last, which was dead and i● alive. I know thy works, and t●●bulations and poverty, but thou art rich● And I know the blasphemy of them which call themselves jews, and are not: but a● the congregation of Satan. Fear none 〈◊〉 those things which thou shalt suffer. Behold the Devil shall cast some of you into priso● to tempt you, and you shall have tribulated ten days. Be faithful unto the death, and 〈◊〉 will give thee a crown of life. Let him th● hath ears, hear, what the spirit saith to congregations, he that overcometh shall n● be hurt of the second death.  

The argument of the second Epistle.  jesus Christ from the right hand of the father, throut the ministery of an angel by the Apostle and Euange● S. john, exhorteth the congregations of Smyrna, than ●●flicted with all kind of evils for the word of God, unto ●●feraunce, and comforteth the same sighing now under 〈◊〉 cross, promising great things to them that overcome. A● verily there can not of this manner and in this matter a be● or briefer exhortation and consolation be found. For in 〈◊〉 wise it is couched of the eternal wisdom of the father, 〈◊〉 unto all times, 
A general comfort & exhortation to patience  and to all that mourn under the cross it 〈◊〉 right well agree. For like as Christ at the right hand of 〈◊〉 father is the catholic or universal Bishop: so verily is 〈◊〉 doctrine general, which he himself also applieth to all c●●gregations in the end of this Epistle, and in others. And s● he declareth that he loveth his church, and is present in the same by his power and aid.  
And verily it is to be marveled, 
The congregation of Smyrna excellent.  that nothing is blamed in this church, since that some fault is found in manner with all others. Therefore was the church of Smyrna right excellent, howbeit not without any spirit. For the Lord of his goodness doth not impute unto us small faults (of the which the Prophet speaketh, 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, & that we be void of great enormities.  
First is showed, unto whom this heavenly letter is sent, 
Thepistle is written to the shepherd & to the flock  to the Pastor of the church of Smyrna, and to the whole flock. For the captain is said to have sosughten or fled, or to have taken peace, when the whole army together with him hath done this. And the stories bear witness that Policarpus was that same messenger or pastor of the church of Smyrna, ordained of the Apostles themselves, 
Policarpe.  namely of S. john, Bishop there, and that he lived in the mystery of this congregation lxxxvi years. For so many he accounteth himself before the lieutenant Herode, what time he was brought to execution. For in the fourth persecution of the church, Aurelius Antoninus, and Aurelius Comodus, being Emperors, he was taken and brought to the governor: And at length for the open and sincere confessing of Christ he was burnt. He had this very much in his mouth: That nothing aught to be received for true, unless it were known to be set forth by the Apostles. Ireneus 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 chapped. against heresies, where he telleth many things of him beside. As also doth Eusebius in the four book of theccle. history ●he xiiii and xu chapters. And S. Hierom in the register of ●he famous writers of the Church. Eusebius in his Chro●icis, noteth that he suffered martyrdom in the year of ●ur Lord a. C. ixx. Whereby it appeareth that he was ●ade Bishop of Smyrna in the year of our Lord lxxxiiii ●r there about. For we said even now, that he had been in that ministery lxxxvi years. And therefore had he been 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 Policarpus to be followed, of whom there remaineth a notable Epistle to the Philippians.  
After again is the author of the Epistle 
Thauthor of the epistle.  declared, whic● is set forth with two titles, taken out of the former visi●● of john and description of Christ. Thus saith the first and 〈◊〉 last. etc. Whereby is signified the eternal divinity of Christ● which wanteth beginning and ending. And of himself is ●uerlasting. There is added, that he was dead, & liveth against that is to wit, hath risen from the dead. And this beginning accordeth right well to the matter. 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● comen. 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●  

Christ knoweth the works of his.  And now cometh he to the matter itself, and the whic● thing he repeateth in all Epistles, he saith here also: I kno● thy works, to wit both good and evil. Think not that 〈◊〉 neither know nor care for thy matters. Thou art verily ro●ten out in my hands, I know, see and care for thee and 〈◊〉 thine. And these things both provoke us marvelously virtue, when we know that we have God a looker on, 〈◊〉 hath a care of us: And also comfort us greatly, which vnd●●stande, how he that loveth us, and in no matter neglecte● hath us always as it were before his eyes.  
And here particularly he declareth what he knew: A● first in deed the afflictions, 
Afflictions  which verily they suffered in t●● present persecution of the Emperor Domitian. And aff●●●tion is as it were a general word, to the four kinds fo●wyng. For he rehearseth, touching their substance the s●●ling of their goods, and their poverty: In their name 〈◊〉 estimation, contumelies, reproaches, or blasphemies: In bo●● imprisonment, and bonds, yea and death also. For 〈◊〉 these afflictions Godly men are exercised, for the truth sa● of the wicked. And in these may be comprised all other kinds of tribulation. The which the Epistle of jesus Christ reciteth in a Godly order. There is nothing therefore of these matters which the Lord Christ knoweth not.  
poverty hath the first place. 
The poverty of the faithful.  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: But there was poverty and lack of all things by reason of the spoiling of their goods. For in time of persecution, by virtue of king's proclamations, the goods of the faithful professors of Christ are confiscated to the king's use, or permitted to the soldiers, nobles, or promoters to take at their pleasure: The faithful thrust out of their houses, are either driven into exile, or go a begging: would God we wanted examples thereof at this day. Let us hereof learn to bear & suffer patiently the like chances also, being persuaded that God knoweth our necessity. And because it is an hard thing ●or an honest man to hunger and want with his family, for a comfort and consolation he addeth, but thou art rich.  
This to the world seemeth a paradox, or incredible. 
Spiritual riches.  What will they say, is he rich that hath nothing, and is brought ●o the state of beggars? There be doubtless goods and richeses of the mind much better than corporal substance.  
For this may be had, without the true felicity, of rich men ●f this world, that live a most miserable life. Again you ●hall see a poor man, concerning worldly goods, but fur●ished with the richesse of the mind, for this cause only to ●e happy and most blessed. He coveteth nothing, he is con●ent with his vocation: Neither would he change his state with most wealthy and rich kings. contrariwise you ●hall see rich men but of an evil conscience, and therefore thoughtful and burdened with cares, and never merry. You ●hall see poor men, but with merry hearts to lead a joyful ●●fe. Why than should it seem marvel, if he that is spoilt of his worldly goods for Christ, and enriched with the ●iftes of the mind, is glad and rejoiceth in God, and taketh a good part all chances, 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. Which is gallantly discoursed of Cicero. Aretas saith, in spiritual matters having a treasure hid in the field of thy heart, which is Christ, by reason of whom thou art rich also: Sinn● thou hast him thy protector, who also when he was rich, for us became poor. etc.  

Blasphemy against the faithful  In the second place is recited blasphemy, by the which we understand all manner of railings and slanders, whenby the name and estimation of the faithful is hurt. Of th● which sort are these: They be heretics and Schismatics so many as be favourers of this religion: They be wicke● people, despisers of God and his saints, the enemies of 〈◊〉 God's service, and therefore the plagues of the common wealth which if they be suffered, the common wealth must needs 〈◊〉 destroyed. And these things in deed many times vex go● men more grievously, than the loss of their goods. For w● will not set more by a good name, than by great rychel Therefore the Lord in Gospel of S. Math. the .10. Chapt● With many words healeth this disease: And exhorteth 〈◊〉 that for the avoiding of that infamy, they should commits thing unworthy the name of christians.  

What their persecutors be.  In the mean time he declareth also, what moved the ●thours of this mischief, whom he blameth also exceadyn● to th'intent that the godly should understand, how greatly th● enemies of all Godliness are of God misliked: And the● might also care the less for their hatred and persecution. T● say in deed, that they be jews, where they be nothing 〈◊〉 Thus also S. Paul handled the jews in the ii to the ●mains. The jews are called confessors, honourers, and faithful servants of God. But these blaspheme God's na● they impugn the true faith, and oppress them that prof● and worship God. Therefore be they not jews. W● than? The synagogue, congregation or assembly of Sa●● Thus the very son of God plucketh of the viserne fr●● these varlets, to the comfort of all those that suffer pe●cution, of them that set forth themselves with stout titles the end it should never grieve them, that they are condem● of such harlots, the children of the Devil. Christ att●●teth to them the true title, and calleth them not the o●● holy, and catholic Church of God, but the conspir●● and school of Satan, as in whom, not the spirit of God, but of Satan, inspireth lies, iuggelinges, deceits, blasphemies, fires and deaths. 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 themselves most holy, most shining, most reverent, and most irreprehensible Prelates and patrons of the old church, religion, and catholic faith, which have on their side, counsels, fathers, so many successions of Bishops, the prescript of so long time, and consent of so many Realms. They be nothing less than that they desire to be called: But rather the champions of antichrist, and the professed enemies, and treaders under feet of all christian piety. For whom is prepared everlasting destruction.  
After this he putteth an exhortation and a consolation most evident, before the which setting also the son, 
Fear not.  he saith, fear nothing of all that thou shalt suffer. The son of God himself feared the cross and death, and it is a natural thing to fear evils, and death. Therefore we are not commanded, that we should none be men, and that like stoics we should say how the same things grieve us not, which nevertheless torment us exceadingly: but ●he faithful are encouraged, that they should stand strong ●n the faith, neither that they should do any thing unworthy the same for fear of punishment. We be therefore commanded boldly and cheerly to contemn or suppress fear, ●nd to crave strength by the spirit of God, and to exercise it 〈◊〉 temptations.  
There follow reasons, 
He prophesieth the evils to come.  whereby he may obtain that he ●ath persuaded, may confirm, comfort and exhort them 〈◊〉 patience and constancy. He prophesieth therefore to the Godly, what thing they shall suffer: And toucheth also the ●hird kind of affliction, imprisonment and bonds, under which we understand all punishments whereby our bo●ies are tormented. But to be warned before of the evil, is great benefit. We are more easily overcome of unprovided perils. And therefore the Lord in the Gospel after S. ●ath. the ten Chapt. and after john in the xv. and xvi Chapters ●lleth his disciples of many evils that should come unto them, and addeth thereto: These things have I spoken to you, that when the time shall come, ye might remember them, that I have told you before. So now also faithfully warneth the faithful in this Epistle.  

The devil afflicted the faithful.  And he toucheth the author of these evils, saying: Th● Devil will cast some of you into prison. Therefore we perceive that those evillies arise of the common enemy of mankind, and of the salvation of the faithful: Whereof we may conjecture, that he goeth about to intercept our salvation, and that we ought therefore to stand more earstly against him. The soldiers when they hear that their old enemy is at hand, wax not sluggyshe, but cheerful. But the devil inspireth evil men, corrupteth Princes and Magistrates, which attempt persecution against the church. S● we read that Satan afflicted job, that is to have provoked the Chaldeis and Sabeis to kill his servants and dri●● away his cattle. Here therefore they may see, with what s●●rite they are encouraged, which at this day persecute t● church of Christ, for the profession of the verity. The Go●ly have that which may comfort them: For they hear th● the same filthy beast is set against them, which so oft be● vanquished of Christ the Prince of the faithful, and of t● faithful through Christ's aid, may without any difficult be overcome. And verily the Lord permitteth to the De●● and develyshemen power over his servants. If thou m●uell why, 
Chende of afflictions.  hear: That you may be tempted. God permitte● not his to Satan, that they should perish, but that t●● should be tempted and tried. Therefore to a good end are 〈◊〉 delivered to the fire, that we might be purged from our thines, that the virtue of our faith mought shine, and G●● might be glorified, and we made the purer. 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 Wisdom As gold is tried in the fire, so are the faithful proved. T● parable hath S. Peter expounded at large in the four Cha● of the first Epistle. 
The time of the afflictions of ye●aithfull.  Where he that will may have it mor● boundauntly.  
Moreover the time also of tribulation is assigned 〈◊〉 that for ten days. The tenth number signifieth a multitu● For jacob sayeth to his father in Law: Ten times haste thou changed my wages. Genesis xxxi and Numeri xiiii He saith he was tempted ten times, that is often, and many times. job also affirmeth himself in the xxix chapter. To have been injuried ten times. The Lord therefore saith at this present. You shallbe diversly and much molested with evils. Notwithstanding forasmuch as he putteth not months, years, nor ages, but days, he prophesieth that the evils shall not be continual, but that there shall always be spaces be twirte to breath in, verily for the shortness of persecution, first Esay the .26. Chapter. Secondly S. Peter in the first. Petri. 1. Do comfort the faithful. It is the part of the faithful not to prescribe God: But whether we be put to pain a long time or short, to take it patiently. Let us think rather, that in the long continuance of evils, there is some end also foreseen of the Lord: And that in the same time of breathing, we must repair the evils, and return unto battle.  
last, 
Promise of life.  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, also the bitter death itself, through fire, halter, sword, water. etc. But in case thou be not afraid of death, but vanquishing it also, shall offer up thyself unto God, than will I give thee, saith the Lord, a crown of life. Hereunto is annexed the state of the Epistle, and some of all. Therefore be thou faithful, cheerful, constant, even to the very death, For the Lord saith also in the Gospel: Who so persevereth to the end, he shallbe saved. And we read that the apostle hath said, if we die with Christ, we shall live with him. And truly the crown of life is none other thing, than eternal life, and that everlasting, celestial and unspeakable joy. And the Lord alluded to conflicts, after the which luckily finished, the victors are crowned. Blessed is the man, saith the Apostle S. james, that suffereth temptation: 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. Like things hath the Apostle S. Paul written also in the first to the Corinthians the ix and in the second to Timothee the four Chapter. Therefore let it be hard hereafter for no man to lose this temporal life. Wher● as the same being lost for Christ, we shall receive eternal life and otherwise will we nill we must die. Let us therefore b● content rather to die blessedly, than to live miserably, so th● we see we may so please God.  
Finally like as in the end of the first Epistle, he communicated and applied the same wholly to all times and church's, 
All these things appertain to all churches  lest any should suppose that these things concerne● him nothing: So in the end of this Epistle also, he both pre●cheth the spirit to be author of all these things, and exho●teth all men to hear and obey diligently, and affirmeth thi● to be written unto all congregations in the world for edifying. Moreover the promise of life he communicateth to 〈◊〉 saying: He that overcometh shall not be hurt of the second death. This is spoken to all men & women, if thou overcome Therefore must we overcome the world, the Devil, the fleshy and all temptation. 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. If tho● overcome, 
The first & second death  thou shalt not be hurt in the second death. Th●mas of Aquine saith. That the first death is of sin, the secon● of pain. 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, as appeareth in the iii of Genesis. Th● same is comen to good and evil. For we be all earth, and 〈◊〉 to earth we shall return. And by and by followeth the ●●cond death and the second life: They that believe in Christ, overcome, feel nothing of the second death, but live, as t●● Lord himself assureth us in the iii and .v. Chapter of Ioh● He shall not come into judgement, but hath passed from dea●● to life. But the wicked or unbelievers are conveyed stre● ways from the corporal death to death everlasting: N●● that their souls can die, that is cease to be, or that their bod● rise not again: But that being deprived of that celest● and divine life of Christ, they feel everlasting tourment● which state verily is rightly called death. These thing are unknown to worldly men, which know no other life death but this temporal: But God's verity teacheth us, th●ther is both an other life and death after this, to wit the 〈◊〉 celestial, and death infernal, or full of perpetual sorrows. 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 torments. What than do the Monks and freres prate of purgatory? babbles. etc. Let us praise our saviour Christ, which hath delivered us from death, and given us the hope of life everlasting, to whom be glory, praise. etc.   

¶ The first part of the third Epistle of the cunstancie and confession of Christ in the time of persecution. The ten Sermon.  
ANd to the messenger of the Congregation in Pergamos write: This saith he which hath the sharp sword with two edges. I know thy works and where thou dwellest, even where Satan's seat is, and thou keepest my name, and hast not denied my faith: And that in the days, in the which Antipas was my faithful witness, which was slain among you where Satan dwelleth.  
The third Epistle amongst those seven celestial proceeding from the right hand of God, 
The argument of the Epistle.  is written to the Pastor and congregation of Pergamos: Whereof the argument is thus. First he commendeth the constancy of their faith in cruel persecutions: By and by he rebuketh those which clea●ed to the sect of the Nicolaitans: After he exhorteth them ●o repentance. And this doctrine he applieth afterwards to all congregations throughout the world. Last he promy●eth most ample rewards to the faithful. 
the church of Pergamos a t●pe  Hereof we vn●erstande that the congregation of Pergamos, is set forth ●s a type or a glass to all churches, how it behoveth them 〈◊〉 walk before the Lord: first so oft as persecution shall arise: Secondly, when heresies break out. For by the example thereof he teacheth all to suffer adversity patiently, and openly to profess the true faith: And also by the scripture to reprove heresies, & in flying from them to despise the same.  

Things common to all these seven epistles  Howbeit all the Epistles in manner have certain things common: And that especially three. For it expressed plainly, t● whom the Epistle is sent, as in this present, to the messenger of the congregation of Pergamos, to wit unto the Pastor whosoever he was, (peradventure Antipas) and to the whole congregation, as is said before. It is showed moreover, 
Of the authority of holy scripture.  who he is that speaketh here, or who is the author 〈◊〉 this Epistle: Even the Lord himself. Which getteth authority to the writing. For it is not thus to be thought that th● word of God is not as it is spoken, because it is written 〈◊〉 man, indicted of man, or written with ink, either in papery parchment. For these make no more that the word of Go● should not be the word of God, than that water should n● be water, if it run out of a conduit of wood, lead, brasse● stone. For water evermore remaineth water. The diversion of the Conduit pipes maketh it not that it should bee● water, as his substance is in deed. So saith S. Paul, th● he verily is bounden, but the word of God is not bound A man may be stoned, hanged or burnt, being a preacher● God's word: The word of God that was put in the mo●● of the Preacher is not burnt. 
God knoweth all things.  The Lord putteth it in t● mouth of an other, that the verity should not be extinguish● but continually might sound in the church. Finally 〈◊〉 without cause, in the beginning of every Epistle, Christ do● intimate, that he knoweth all things of the church. I sa● before that this is as it were the foundation of the fear 〈◊〉 God, and of his true service. For imagine a man that is p●●swaded with himself, that God neither seeth what men 〈◊〉 nor knoweth what they think in their hearts. Shall not t● man, think you, fall into all ungodliness? He will cry, let● do what we list, since God knoweth not what we do. ●gai●e who will not cast of the hope of reward, and th●s● of good works, after he be once persuaded that God knoweth not our works? But if he knew them not, how 〈◊〉 he judge the world?  
Nevertheless in every epistle be certain especial and peculiar things. Of the which sort in the epistle of Pergamos is, 
Out of Christ his mouth a two edged sword.  that out of the first vision and description of Christ, in the beginning of the epistle he taketh to him the sword, and that sharp and two edged, which we heard to come out of the mouth of Christ. By this is signified the judicial powerful of equity and justice, and also the deliverance of 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. Christ himself defendeth his, and his adversaries he heweth in pieces. The sword is the very word of God most sharp, two edged and piercing the very hearts, for it animateth the godly, and discourageth the wicked. Christ therefore governeth his Church, as a judge and defender most rightful and just, which hath his sword not in his hands, but in his mouth, and with his spirit and word comforteth and preserveth the faithful: but feareth and woundeth the unbelievers. Full rightly therefore is this beginning applied to the cause that followeth touching the cross of the faithful: And expulsing and flying the Nicolaitans. For it is Christ, by the virtue of whose word these things are luckily brought to pass.  
Moreover the particular works of this congregation follow. 
In this church are some things commended, and some dispraised.  He praiseth in this Church the singular constancy in faith, and profession of the same, in most dangerous perils, temptations and persecutions. And it seemeth to be a plain rehearsal and narration, that the Lord knoweth what they suffer, and how grievously they be afflicted: but praise is mixed with al. And this commendation belongeth to an exhortation, that the thing they did they should persever to do.  
He sayeth how he is not ignorant, where the church of Pergamos dwelleth: even there verily where Satan hath fixed his seat or throne. That is to say I know in what case thou art, in what dangers, and with whom thou art matched. He sayeth not, 
the church dwelleth where Satan's seats is,  I know that thou sittest in the seat of Satan: but, I know that thou dwellest there, where Satan hath his seat. Christ therefore is not ignorant of the labours, sorrows and temptations of the faithful. And the knowledge of Christ hath a certain peculiar thing. For Christ so knoweth the matters of the faithful that he is both touched with the same, and hath also a consideration or respect of his servants. And we see how Christ also placeth his throne there, where the Devil hath his seat just by. At the length he thrusteth him out of his seat.  

Pergamos the seat of Satan.  And for two causes Pergamos seemeth to be called the seat, throne, and kingdom of the devil. For first as Aretas hath admonished, in superstition and worshipping of Idols it excelled all Asia, which nevertheless was most corrupt. Pergamos was the most ancient and famous city of Asia or of Misia and Phrygia, renowned by king Attalus & Eumenus. For the same was the princelike palace of king Attalus, which came into the hands of the Romans by the legacy of kings, who were most addict to idolatry. Strabo speaketh much hereof in the 13. book. Moreover this place was also, as Pliny seemeth to signify in the 5. book, the 30. Chapt. most noble and frequented, by reason the lieutenant or governor there inhabited, who at the commandment of the emperor. Domitian, persecuted the true faith of Christ, imprisoning, scourging and afflicting all that professed Christ. By good reason therefore is Pergamos called the seat or Throne of the Devil. For he is a liar, and the father of lying, and a murderer from the beginning: which the Lord also testifieth in the 8. of john. For because therefore at Pergamos reigned heathennesses, lying, Idolatry, superstition, the oppression and murder of good men, it is rightly called the seat or throne of the devil. This appeareth to be a slander not to be dissembled, or suffered. For Rome seemed to herself established for ever, 
Rome the seat of sathan.  and the which the Gods favoured, who had sent them victory over most great nations, and given the Empire of the whole world: In the which city justice and religion might seem to be observed. And therefore that this seat of justice and religion should be called the seat of Satan, might be thought both blasphemy, and treason. But this doth the only begotten son of God from the right hand of his father pronounce against Rome, against Pergamos, and against all the comforts of Rome. Who shall accuse him of temerity, of rasshenes, or of bitter speaking? light persons are doubtless angry, and very strompettes will be offended, in case they be called by their own names, and be called as they are in deed. For such is the glory of virtue, that all men coveth the same even the open enemies of virtue, so that no man will seem to be void of virtue: and such is the corruption and darkness of man's mind, that he would be that he is not, and would not be that he is. Thereof cometh all this impatience in the whole world: when a mattock is called a mattock, and a fig a fig as the proverb is. Is an harlot therefore no harlot, because she will not be called an harlot? yes verily is she an harlot, and a shameful harlot, and though she deny never so oft that she is a whore, yet is she an whore nevertheless, and remaineth a whore. So the seat or Throne of Satan is at this day Rome itself, which will seem to be the seat of Christ and the seat Apostolical. For the work and instruction of the devil therein aboundeth. Finally all Cities, Towns, 
Where is the seat of the devil.  & places, wherein verity, godliness, religion and virtue are exiled, wherein the preaching of God's truth, and correction of most corrupt manners have no place, wherein filthiness and uncleanness, bawdy songs and not spiritual Psalms, wherein craft and deceit, surfeiting, murder, adultery, oppression of good people and of godly religion triumpheth, be the seats of Satan, how so ever they be called the most christian and catholic cities, and worshippers of the right and christian saith. This thing jesus Christ the very son of God saith, crieth, affirmeth, repeateth, and even with a majesty pronounceth. For by and by after the murder of Antipas, he addeth: where sathan dwelleth. And these things are doubtless true, which Christ sayeth and pronounceth in the Church: and most false be the things which this most sinful world here allegeth against the words of Christ.  
But this same the Lord highly commendeth, that in so slipper & unfortunate a place they have stand uprightly hitherto, and could not be subdued in the very seat of Satan. 
To dwell in the mids of a froward nation. Ephes. 5.  Here we learn, that it is lawful, as occasion shall serve, to dwell in the mids of a froward nation: yet so that we be not made conformable to them in any wise either in manners or superstition. And for as much as it is dangerous to dwell amongs the ungodly, and as it were to touch pitch with our hands: 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. Yea rather when thou mayest conveniently pass unto such places, thou stickest dangerously upon the stony rocks, whereupon thou mayest chance at the last to suffer Shipwreake.  

Religion must be held fast.  And two things he alloweth chief in this church, first that they hold the name of Christ. 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. And so they held Christ moste deeply fixed in their minds. The name of Christ is the wholesome working of our redemption and sanctification, besides the which there is no other name, as S. Peter sayeth, whereby we may be saved. They cleaved therefore unto Christ, as we read of th'apostles in the 6. of john. And necessary it is that every one of us hold fast the mystery of salvation rooted in our hearts. 
Religion must be professed.  Secondly, it is not enough to retain the mystery of salvation in our heart, unless we profess it also with full and open mouth. Whereupon he addeth straight ways, and haste not denied my faith. Behold how he calleth it faith now, which of late he called the name of Christ. And he calleth it properly his faith, that is, not devised or invented by men, but set forth of Christ himself by the word of his verity. This true, right, and catholic faith must we confess and not deny: and profess it expressly aswell in words as in works.  

The manners of denying the Lord.  Christ and his Gospel are denied by more ways than one. They are denied by silence, when we hold our peace, what time we should speak chief for the glory of God. Christ again is denied through dissimulation, as where Peter sayeth, I wot not what thou sayest. For he knew right well what the maid said: but fear caused him to dissemble. He is denied what time plainly & with express words Christ and his verity is denied. He is denied with a figurative confession, what time in deed we confess some what, but yet so darkly and so diffusely, that it is unknown what it is that thou professest. He is denied, when we fain in our heart, that we keep the true doctrine, and deny it in our works, in bowing ourselves before Idols, going to profane churches, communicating with the ceremonies of Antichrist: 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. And verily all this denial arriseth of fear, and of our corrupt affections. If there where so assuredly a reward propounded of men for the confessing of him, as thou art sore afraid to be put to pain in case thou do confess, there would seem no difficulty at all to profess Christ sincerely. Where therefore thou deniest or dissemblest, thou dost it for fear. But such timorous and fearful deniers the lord shutteth out of his kingdom. The world therefore being despised, the name of the Lord must be confessed boldly & without fear, according to the doctrine of Christ Matth. 10. Mark. 8.  
And this confession of the congregation of Pergamos is amplified and highly commended by reason of the time. 
We must then profess when persecution is hot.  For it is a great matter to profess Christ in no quiet but in most troublesome times. But it is manifest that the church of Pergamos confessed Christ in the mids of the persecution, in the which was executed the holy martyr of Christ Antipas: Whereof it followeth that the profession was noble. It is commonly said, but these men saw Antipas slain, and yet could not be feared from the true faith, and these things in deed are set forth in few words, but in sense most ample to be followed of all churches. Some others read here in my days. But the complutensian copy is better, which hath, in the days wherein Antipas, etc. As though he should say, And thou hast confessed my name in those days, wherein Antipas was my faithful witness, which for the same cause was slain also.  
Antipas is commended, 
The praise of Antipas & of martyrs.  and as it were canonized of the very son of God. And he is praised that he was a witness, that is a martyr: And that in deed a faithful witness, by testifying, teaching, confessing, and keeping his faith to the Lord, even to the end. Acts. 13. peradventure he was pastor of this Church, or some other man of singular constancy amongs the faithful. Certes faith and not torment maketh martyrs. And because this martyr is praised of Christ, we understand that the agonies and conflicts of martyrs should be preached in the church of Christ, and many be excited and exhorted to follow their steps. Therefore we affirm that the holy martyrs of God are honoured, but not to be worshipped or called upon. We condemn all those that speak against holy martyrs, and associate them with those that slew them. 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: neither that the martyrs be polluted with worldly reproach, considering how they be commended by the mouth of God. To christ therefore king of martyrs be honour, praise and glory world without end. Amen.   

¶ The latter part of the third Epistle is expounded, wherein is spoken of the Nicolaitans, which are damned. And exhortation is made to repentance. The xi Sermon.  
But I have a few things against thee: 
Nun. 24  that thou hast the there, that maintain the doctrine of Balaam which taught in Balacke, to put occasion of sin before the children of Israel, that they should eat of meat dedicate unto Idols, & commit fornication. Even so hast thou them that maintain the doctrine of the Nicolaitans, which thing I hate. But be converted, or else I will come to thee shortly, & will fight against them with the sword of my mouth. Let him that hath ears, hear what the spirit sayeth to congregations. To him that overcometh will I give to eat Mamna that is hid, & give him a white stone, & in the stone a new name written, which no man knoweth saving he that receiveth it.  
In the first part of this epistle the Lord commendeth many things in the church of Pergamos, 
The lord reprehendeth a few things in the church of pergamos, how?  in the second part he will reprehend a few. And he sayeth a few things, not that the error, of the Nicolaitans is a light offence, but that the sin is in others rather, than in the true Church itself: to wit in them, which notwithstanding that they were not of the body of the church in deed, yet did they join with the church outwardly, and would be taken for members of the same. After he speaketh modestly, least by exasperating over much the sin and error in the faithful, he should trouble their minds and discourage them utterly. There is a measure in all things, as the common saying is. 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? 
the church hath always that may be reprehended.  yea why should we not see in all churches always some thing to be found, that may be blamed: not so much for that the Saints are always troubled with the infirmity of the flesh, as that ever more hypocrites and corrupt persons join themselves to the church of God: such as were here the Nicolaitans, and as judas the thief and traitor was in the number of Apostles. In Christ the church is without any spot or wrinkle as the Lord sayeth in the 13. of john. And in the country to come shall most fully be made perfect: which S. Austen also affirmeth.  
And the Lord jesus reprehendeth in the church of Pergamos, not that they maintain the Nicolaitan or Galaamitical doctrine, but that they have such as maintain that doctrine. They offended therefore, for that they did not hate so much the Nicolaitans as the Ephesians did: 
They offend that have them which maintain wicked doctrine.  of whom we heard in the first epistle, that they could not abide the wicked. Wherefore leesie the sourness of the leaven should creep further through out of the whole lump of dough, the old leaven must be purged. It must be tried, whether you favour or cleave to Heresies: And furthermore the Lord requireth that we should not nourish them, but that we should persecute them with an holy hatred. Whereof is spoken in the first epistle.  
Moreover he describeth the heresy of the Nicolaitans to the intent we may see, 
What is the error of the nicolaitans.  wherefore he blameth it, wherefore he condemneth it, & wherefore it ought to be hated. And he describeth it trimly by the example of the Scripture, that chaste cares or shamefastness might not be hurt or offended. I told you before how they were most filthy things, which the ancient writers report of the Nicolaitans. But all things are most aptly and chastely declared of Christ. They are taken out of the 22. 23. 24. 25. chapter of the fourth book of Moses called Numeri. He calleth the Nicolaitan doctrine, the doctrine of Balaam, and that by a similitude. In Balaam the soothsayer these wicked acts are manifest: whereof it may easily appear, of what sort his doctrine was. 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. Secondly he giveth the king most pestilent counsel: which the Scripture therefore calleth a slander or offence. 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. All this than shall be counted the doctrine of Balaam, which in hope of filthy lucre being uttered against God's word and his own conscience, teacheth Idolatry, unclean eating, and fornication: or reproveth not, but counseleth rather, when he knoweth the thing to be filthy. Even 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, and couple with harlots, as in the first epistle I declared more at large.  

How heresies must be confuted.  Here we perceive by the example of our Saviour Christ, how heresies should be confuted, not with braweling nor railing words, 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. And being once of the Lord condemned, it abideth condemned for ever: neither need we any new counsels, wherewith to condemn impurity. Again in case all the counsels in the world decree the contrary, yet remaineth this true and sure, which the Lord Christ here pronounceth: accursed be he that determineth otherwise.  
And here it seemeth good now to consider, whether the Balaamiticall and Nicolaitane doctrine in the church be clean extinguished. 
Of the Nicolaitans of our time.  The name verily of Balaam and Nicolaitans we abhor all, but the thing itself aswell in the states of men spiritual as temporal, is most openly found. 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. Of these S. Peter also made mention in the 2. Chapt. of the 2. Epistle. Thesame do suggest evil counsels to Kings and Princes, tending to the destruction both of the preaching of the Gospel and safeguard of the Church. The same being given to Idolatry, and drowned in fleshly pleasures, eat of the sacrifices of the dead, and even feed of Idol offerings, and in fornications run at riot. 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, and how much they abhor adultery and whoredom. They dare be bold to condemn matrimony, and to judge whoredom better: so that they may in joy the sacrifices of the dead, and many ways take their pleasure. If any for the avoiding of whoredom be joined in lawful matrimony, he is though unworthy to sacrifice or to come at the altar: but whore mongers are admitted thick and three fold. And all they for the most part are the most beastly bondslaves of the belly, of whom you may believe that the holy Apostle of Christ s. Paul hath spoken: whose God is the belly, & glory in reproach of them, that seek earthly things. And who will not acknowledge these. And affirm them to be very Nicolaitans, maintaining the doctrine of Balaam the enchanter? amongs the temporalty you shall find men of all sorts which set more by the doctrine of Balaam, & wantonness of zambre, than they do by modesty, 
Nume. 25.  gravity & christian sincerity. They love the liberty and wantonness of the flesh. They will not have youth & free people to be restrained by virtuous laws. They will even at this day banquet & mask with the maidens of Madian, & follow their fleshly lust. For they maintain surfeiting, dronknes, & whoredom. And these be also very Nicolaitans. And have neither few nor abjects to favour their sect. And want not their worldly reasons both many & great to maintain the same.  

God hateth all uncleanness.  But let us hear what Christ himself, sitting on the right hand of his father, judgeth of them. Those or that same which these men think, teach and do I hate, sayeth the Lord. What thing can be spoken more grievously, than that God hateth the doctrine of the Nicolaitans? For the whole scripture of both Testaments condemneth this Nicolaisme.  

He exhorteth to amendment.  After this description & reprehension of the Nicolaitans, he proceedeth like as in the former epistles to exhort them to amendment, or repentance. For where he saith, repent, he understandeth or comprehendeth all penance, or repentance. That we said to be a conversion unto God, whereby we amend evil things for good, relinquisshing that is evil, & in stead thereof placing that is good: & that of faith in the sincere love & scare of God. Thou shalt amend therefore in case thou dost abstain from meats offered up to Idols & from fornication, & receivest the true religion of Christ instituted, & dost possess thy body in honour, not in the lust of concupiscence: as S. Paul sayeth 1. Thessalon. 4. The church of Pergamos repent, in case they dissembled not nor winked at the filthiness of the Nicolaitans, but stoutly with stood the same. The Nicolaitans repented, if laying their filthiness a side, they received again the purity of faith & life. And to all & singular is said, repent.  

threatenings against the impenitent.  The Lord driveth them now also to repentance with grievous threatenings: except thou amend sayeth he, I will come to thee shortly of the which manner of speaking, hath been treated before. He addeth, and I will fight with them with the sword of my mouth. With whom? with the impenitent, and especially with the Nicolaitans. He threatened not utter destruction or desolation to the church, whereof there was great hope that they should purge the old leaven: but he threateneth the people impenitent. And like as a judge, or magistrate or soldier useth the sword, so doth Christ his word. And the word in deed woundeth or slayeth no man but in the mean time it showeth God's word so doth the execution of God's power ensue. Therefore Christ, even as he showeth with his word, he showeth that he will judge idolaters, be●●● gods, hogs, dogs, & whoremongers, & not only judge, but punish them: And as he threateneth, he doth. 
Christ fighteth with his sword.  Thus fighteth he with the sword of his mouth. We have an example in the Israelites, of whom were destroyed, for that they had followed the doctrine of Balaam. 25000. men. After were destroyed also the Moabites and Madianites, neither were the corrupt women spared. Which Moses in the 31. of Numeri discourseth at length. We see also at this day the sword of God to go through out the world, and to overthrow now these, now them, for none other causes, than for the which the Lord slew and destroyed Balaam with his adherentes. Therefore let us fear the lord, and walk in his commandments. For he will strike a far of more grievously with his sword, when he shall pronounce in judgement, go ye cursed into fire everlasting. etc. Math. 25. And he sayeth not expressly, I will cut you with the sword of my mouth. For we are many times and oft severed and cut with the word of God, to our great profit and discipline, & for our amendment. At this present he sayeth he will fight: behold he will fight, namely against his enemies. Therefore he threateneth destruction. And we doubt nothing but that the impenitents of those & of all times shall be destroyed. For (as I said even now) at this day we want not examples.  
Again least that notable & wholesome doctrine should seem to appertain to a few men of Pergamos, 
This doctrine is common or general.  and not to all in the whole world, he applieth this profitable doctrine to all churches. Of the which application we have spoken once or twice in the former epistles.  
Finally after his manner to th'intent we should all be more strongly moved to repentance: & obedience, he propoundeth a promise most ample: and that to them that strive & overcome the flesh, the world & the devil: not to sluggards, nor to such as lie in the mire of mischief. We are encouraged therefore with that promiss, which is of three sorts. First he promiseth to them that fight manfully & overcome, and do their duty, Manna, & that secret or hid. 
Manna hid.  That external Manna to all men known, is not the true Manna. For the unthankful Israelites do loath it, as a meat most light, & had rather have the flesh pots of Egypt full of meat, onions, leeks and garlic, that they mought eat their fill. They see not the Manna celestial figured by this outward Manna, giving all sweetness and spiritual pleasure: The faithful see, that this hid Manna is Christ, as he himself expoundeth it in the 6. of john. Christ therefore giveth himself to them that overcome, giveth him to them in meat, which filleth in deed. He that shall once with true faith have tasted Christ, will wish to have none other meat given him. For in Christ he hath all things, in Christ he is complete, & with all good things fully satistised. 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.  

A white stone.  After he promiseth to give unto the victors a white stone, to wit absolution & remission of all sins, & that full undoubtedly. For Christ doth verily absolve us from our sins & from the pains dew for the same, and from condemnation. And he alluded to thee custom of the ancient men in judgements, in the which they condemned with black stones, & quit men with white. For these verses of ovid are well known in the 15. book of Metamorphos. The manner was in old time long agone to cast with black, & 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: but that faith is the victory, that overcometh the world. The which S. john himself testifieth: And that faith in deed fighteth stoutly in our hearts, but in the mean time it acknowledgeth in all things the grace of God, neither maketh it void the merit of christ. For as it is not slothful, so is it again fearful.  

A new name.  last of all he promiseth, that he will write in the stone a new name, & that such as no man knoweth, saving he that enjoyeth the same. Christ will not give us only remission of our sins, but the glory moreover & communion of his heavenvly joy unspeakable. Of this new name both Isaiah & other Prophets have made mention. Conquerors had famous names. If we overcome we enjoy the glory celestial. That is so unmeasurable that it may only be perceived by feeling, not by speaking. For what so ever thou shalt say be it never so great, famous, or excellent, that is greater that shall be given to the overcommers. For the Apostle S. Paul citeth out of Isaiah: That which the eye hath not seen, nor the ear heard, God hath prepared for those that love him. 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. They that have not tasted thereof, can never believe that it is so much, as it is in deed. Whereupon S. Paul said, and the peace of God which passeth all understanding, etc. such minds so affected our Saviour Christ grant us. Amen.   

¶ The Epistle of Thyatirena is expounded, wherein are sundry virtues commended, and the vice of jesabel reprehended. The xii Sermon.  
ANd unto the Messenger of the congregation of Thiatira write. This sayeth the son of God, which hath his eyes like unto a flame of fire, and his feet are like brass: I know thy works & thy love, service & faith, and thy patience, and thy deeds which are more at the last, then at the first. Notwithstanding I have a few things against thee, that thou sufferest that woman jesabel, which called herself a prophetess, to teach & deceive my servants, to make them commit fornication, and to eat meats offered up unto Idols.  
The fourth epistle written to the Thyatirenians, 
The argument of the fourth epistle.  is more plentiful than the residue, and with manifold fruits replenished. For it commendeth and praiseth in that church excellent virtues, and singular gifts not a few. Straight ways he reproveth in them, that they suffer over gently the jezabelisme, which he describeth what, and how filthy it is. He threateneth them sore, unless with perfect repentance, they amend their sins and wickedness. Further more he warneth, that they look for no new revelations: but that they persever & abide in those which they had learned hitherto, & in the which they now are. Hither also with most large promises he allureth them, & finally communicateth & commendeth this doctrine to all churches. And there is a wondered likeness and correspondaunce in all epistles: As the same may be seen also in all the books of the prophets, in the story of the evangelists, 
The scripture is in all things like & agreeable to itself.  & in Paul's epistles. Whereof it may easily be gathered, that the doctrine of the vexitie is most absolute perfect and plain, and agreeable to itself in all things. 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, than we now have in the holy Bible. God provided well for us and for our infirmity by this brief way. Here be seven Epistles set in the 2. Chapter: but it is marvel to see how like they be all, teaching in a manner all one thing.  

The use of this epistle  This fourth is chief profitable for those congregations which are sound in the pureness of doctrine, and are pure moreover in holiness of life, but do not with a fervent zeal enough persecute open heresies. There be other fruits and commodities, which we shall speak of in order. But like as in all other epistles that go before, first is set forth, to whom the epistle is sent, and from whom it cometh: So also in this epistle Thyatirene both the superscription as they term it, 
The superscription of this epistle  & the subscription is expressly set. It is sent to the Messenger of the church of Thyatira, & so to the whole church, as I have told you before oftentimes. And Thyatira is a noble and famous city of Lydia, 
Thyatira.  in Asia, on the river of Hermus: where we read that the woman was borne, that sold purple, which was converted to Christ by s. Paul in the 16. of the Acts, it was a populous city, & much frequented, so that it is no marvel though men diversly given, unclean, curious, & heretics did associate & join themselves to the church of God. The Geographers write many things of that famous city of Asia.  

Thautour of the epistle  And the author of th'epistle is the Lord Christ himself, the high king & Bishop, which useth th'apostle his pen, or blessed s. john for his Scribe or Secretary, by whom he will have those things published through out the whole world. And he getteth the epistle authority, whilst repeating certain membres of the former image & description, he showeth himself in such sort to be seen of the church, to be viewed in faith, that they help the matter wonderfully. He seeth here heresies & the secrets of hearts, and treadeth under his most pure and clean feet, what so ever advanceth itself against God's glory & verity.  
He calleth himself therefore the son of God, 
Christ the son of God and man.  whom before we heard to be the son of man. He is therefore and remaineth both, even in glory, aswell the son of God as man. In the divine nature of the same substance with the father, in the human nature communicating with us in all things, except sin, the other nature is not swallowed up in glory but two distinct & several natures without any permixtion, abide in one person undivided: which in deed be one Christ, very God & very man, to be worshipped world without end. Hereof we have testimonies in the 1. of Luke, in the 1. of john, & the 1. chapped. to the Romans. And which of the heretics or persecutors will make war with the living son of God?  
After he attributeth to himself eyes, 
His eyes 〈◊〉 flame of fire.  casting out fire and flame. For nothing escapeth the knowledge & judgement of Christ our judge, he beholdeth the reins and hearts. Moreover he lighteth some, and some he committeth to everlasting fire, therein to burn for ever. Now than if any do imagine with themselves, that they can hide heresies and malice in their hearts, they are deceived. For in the eyes of Christ, the darkness itself is light also. The same Lord also hath feet most purged and clean, he treadeth down all ungodliness: And where so ever he walketh with his shining feet of brass, he consumeth immediately all heresies and corrupt life. Therefore this prelate most pure, and most fit and apt to purge, finally best furnished to bolt out the secrettes of hearts, showeth to the congregations these things that follow: he himself walketh and is conversant in the mids of the church, both King and Priest.  
And like as he hath in all epistles testified, that he knew the works of the same church, even so he repeateth here also, to the intent we should never admit wicked security, as though the almighty and alwitting God knew not us and all ours, of the which matter I have spoken sufficiently before.  
Now doth he set forth gallantly every work of this congregation, and commendeth five most notable gifts or brightest virtues. 
Charity. 1  first Charity, which compriseth the love of God and our neighbour: whereby is brought to pass, that we prefer nothing in the world before God, neither hurt our neighbour, but rather heap upon him all duties & benefits. This we own to God and all our brethren in the congregation. Of Charity is spoken else where most abondantly, as in the gospel and epistle of S. john. Secondly he praiseth Diaconian, 
ministery. 2.  that is, the ministery. The which may be expounded two ways. For either he understandeth, as Aretas supposeth, ministries 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. For so this word Diaconia is used in the 2. epistle to the Corinth. etc. Or else he meaneth the ministery of the word, by the which in teaching, exhorting, comforting and rebuking, we advance very much god's glory, and the health of souls. The Thyatirenians were doubtless diligent in either of both. And accuse us grievously, which addict to our own affairs, do neglect our poor brethren: who finally make the ministery of God's word odious, by our railing and slandering, especially with them that be ignorant as yet, and have heard nothing of gods word.  

faith. 3.  He commendeth also faith in the Thyaterians. Thomas of Aquine in his commentary upon this book admonisheth that faith cometh not of Charity, because it is found set here in the first place: but that Charity & good works spring of faith? And the john hath recited charity before faith, for that faith hath her estimation of Charity & works. Howbeit how so ever it is faith seemeth here not so much to be taken for trust in God, as for fidelity & truth & promiss kept. For faithfulness beautifieth all other gifts. Admit that thou haste men servants & maid servants that are lucky enough in doing of their things, but imagine that the self same be in the mean time untrusty, slipper and disceiptefull: 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, but yet to be nevertheless faithful, and with all his heart to do all things uprightly, and to favour the just cause: shall not fidelity here supply his want? Great therefore is faith, that is, fidelity, and verity: That not with out cause the Apostle required this of the ministers in the .14. chap. of the first Epistle to the Corinthians, saying: That same is chiefly required of Stewards, that a man be found trusty. This faith is also required of us at this day, this faith, good brethren is rare: And therefore have evils overflowed every where. 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.  
Hereunto is added patience, 
Patience. 4.  which is praised also in the former churches. Which is a necessary virtue. For impatientnes causeth us to murmur and grudge against God, that we stand not strong in the confession of faith, whilst we refuse to suffer patiently such things as the enemies of faith threaten to put us to. But why defilest thou thyself 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.  
To be short, the Lord now reciteth all manner of good works: 
To abond in good works. 5.  Wherein he chief commendeth, that many times they excelled themselves, in doing more and greater things. And this is a worthy praise. For the husbandman, that is to say, the heavenvly father purgeth and cutteth the vines, that they may bring more plentiful fruit. It becometh not the Godly to stand still at a stay, and not to proceed in Godliness.  
And most shame of all it is, to be ever the longer the worse. As the finger, the longer the less: Which is objected to children in schools that learn nothing. Let us be ashamed of our sloughtfulnes. etc. Let us I say way these things diligently in our minds: and think oft, that God alloweth them, requireth them, and that they be the true seals of the faithful walking in the verity, and of such as boast of faith only a vain name without the thing. If thou feel thyself not to be utterly void of these gifts, praise God: and know that none of all these things is of thyself, but of grace: And pray for the increase of these gifts. If thou be destitute of these virtues, mourn and lament before the Lord, humbly axe him forgiveness, and require the abundance of God's gifts.  

What things are reprehended in the same church.  In the second place he reproveth some things in the same congregation, namely that they permitted jezabel to teach etc. That same he calleth small, not that the doctrine of jezabel of itself is little, 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. But of this phrase of speech I have spoken also before. 
Permission and consent  We allow not the shameful acts of jezabel nor comment not to the same: But when we might let them by more severe punishment, we permit than to abound & increase. Albeit therefore there be many goodly gifts in us: Yet hath the Lord the same against us, that we suffer ungodliness to reign.  
But in case the Lord blameth that same permission, how much more blame worthy suppose we the wickedness itself to be, I mean, the jezabelisme? Which how vile and filthy it is, I will briefly declare.  

Cataphrygians or Montanist.  In like case as before by the example of Balaam alleged out of the scripture, he confuted the Nicolaitans, even so at this present he bringeth forth the example of jezabel, therewith to confute the Cataphrygians, or Montanistes. Aretas understandeth the whole place of the Nicolaitans, which I dare not agree to by reason of that whole composition of the epistle. I grant that the Montanistes were partakers in filthiness with the Nicolaitans. But jezabel hath a peculiar thing by herself.  

The story of jezabel.  jezabel, as the sacred History testifieth in the iii and four book of Kings, the xvi and xvii Chap. etc. Was the daughter of Hethbahal king of Sidon, which married to Achab, brought in the worshipping of Baal into the kingdom of Israel, building a goodly temple in Samaria, & founding a great college of Baal his priests. For Helias is red to have slain of Baalites .450. even of the kings chapplains, & as it were Canons or prebendaries, and .400. ministers or country chaplains that serveth in hills, woods, & groves. Thesame woman therefore founded this religion & seeketh to govern the prophesying at her pleasure. For poursewing sore after Helias, she slew very many of the Prophets: Verily for that they would not teach after the woman's appetite. Moreover through Baal his religion was augmented whoredom & all uncleanness. King jehu objecteth to king joram her son the whoredoms of his mother. So jezabel also augmented the eating of meats offered unto idols, & all idolatry throughout the whole kingdom: Even than also, what time the lord in a solemn sacrifice by miracle in mount Carmel through the ministry of Helias, had declared to that whole Realm that the religion of Baal was most vain & false, & that the religion of th'only God of Israel was most sincere & true: For jezabel nevertheless persecuted the truth, and established falsehood. Yea moreover she took upon her government in civil matters.  
For she usurped the king's seal, & countrefetied letters & sent them in the kings name to put Naboth to death, a right good and innocent man. Such in deed was filthy jezabel.  
Now after th'example of this defiled woman, 
Women Prophets that is, heretics.  were women in the church of Thyatira which challenged to themselves a prerogative in the religion & teaching in the congregation, taking upon them the spirit of prophecy: whereof they taught in deed but corrupt doctrine seducing them, whom God by his doctrine had prepared to be his servants. But these false prophetesses, corrupted their minds, & brought forth a new doctrine & prophecy & many things not set forth in the scriptures, but fetched out of their own devilish dreams & disceiptfulnes. And amongs other things they communicated with the Nicolaitans, in whoredom, & participating of meats offered to idols. Whereof hath been spoken before. And the lord seemeth plainly to speak of the Cataphrygians or Montanistes, whose foundation being laid in the time of S. john, after in process of time, & especially in th'empire of Antoninus lx years after the Apocalypse set forth, broke out more strongly & plentifully. They say how Montanus had prophetesses Priscilla & Maximilla, which had visions, & brought in wondered revelations into the church. Of whom Eusebius treateth at large in the fift book of theccles. story, Chap. 16. And Epiphanius in the .48. heresy. in Panario. Certes john, or Christ himself by John, going about at the first beginning to pluck up & destroy the roots of this heresy, by th'example of that wicked woman jezabel, hath condemned that same heresy. The scripture also elsewhere prohibiteth a woman to rule, teach or minister in the congregation. By and by the Lord himself will confute the new prophecies, when he shall admonish us, that he will reveal none other new kind of doctrine, besides that which he hath committed or delivered to his church. Now also fornication, & the eating of meats offered to Idols, are condemned else wherein the scripture most seveeely, as before is said.  
But since that those things so afflicted and troubl●●he church of God in the time of the Apostles, it is not hard together 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, as though that filthiness did prove, that the Gospel that we preach were not the Gospel. For the Gospel that was preached of john and the rest of the Apostles, was the most true and most pure Gospel, how so ever of the false Gospelers crept up the Nicolaitans, Cataphrygians, and other sects innumerable. Where nevertheless the Gospel impugneth and condemneth all such manner of sects, and maintaineth the Christian verity and unity of the catholic church. Praise be to the Lord our God. Amen.   

¶ The Lord threateneth sore the impenitent, as he that rendereth to every man after his works. The xiij Sermon.  
ANd I gave her space to repent of her fornication, and she repented not. Behold I will cast her in to a bed, and them that commit fornication with her, into great adversity, except they turn from their deeds. And I will kill her children with death. And all congregations shall know, that I am he which searcheth the reins and hearts, and I will give unto every one of you according to your works.  
To the former errors and sins of jezabel he addeth an other sin nothing light, to wit, 
The abuse or contempt of God's longanimity.  the abuse and even the contempt of God his long suffering. God doth not by and by and out of hand destroy such as be in error and sins also most grievous. But sinners are wont for the most part to abuse that long animity of God unto the occasion and pretence of sinning more impudently, saying: If god did so much abhor these offences, he had destroyed us long or this: But now he nourisheth us benignly, therefore doth he not so greatly mislike it. But this is an abuse of Gods long suffering. For the Lord saith at this present, I have given jezabel a time to repent her, and to leave her fornication, and turn to the Lord: Howbeit she hath not converted. Which thing the Lord taketh in most evil part, that his grace should be verily despised and set at nought. Wherefore S. Paul to the Romans. Whether 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. S. Peter saith, the Lord is patiented towards us, whilst he will destroy none, but receive all to repentance. two. Petri. iii. Certes jezabel herself, when after the death of her husband Achab, and the mortal fall of her son Ocosias she did not amend, nor within the xii years of her son joram, wherein he is red to have reigned, did repent her: Felt the wrath of God so much more grievous, for that it was long or it came.  
And in the text following the Lord jesus in deed threateneth most grievously the jezabelines, that is to wit, 
Sore threatenings.  the Cataphrigians or Montanistes, unless they will yet repent in tyme. For he openeth again the gates of his grace to the penitent, reciting, how he will plague the impenitent. Whereby verily he assayeth to drive them into repentance by threatenings. For in reciting the kinds or degrees of punishments, he showeth also diverse kinds of them that be in errors, and declareth to every one his judgement, which they may by repentance eschew. And he is thought to have rehearsed those kinds for this consideration, lest any man happily should think himself guiltless and free, in case he be never so little partaker with jezabel.  

jezabel shall be cast into a bed.  First the Lord threateneth jezabel herself, that he will cast her into a bed. He speaketh of the first authors of the evil and of the heresy, upon whom he menaceth to send a sickness. For the bed in many times in the scripture taken for the very diseases wherewith they be vexed that lie in bed. And we Germans say, that he is taken with a most grievous and deadly disease. And the Lord plagueth the archheretickes with sickness of body & soul. In the mean season also he weakeneth the force of therror, to th'intent it might by little & little vanish away.  

They that meddle with jezabel shallbe afflicted.  Secondly he threateneth great affliction to such as have to do with jezabel: that is to say, to such as cleave unto false doctrine, receive errors, delight in heresies, and go about to set forth the same. To these, I say, he threateneth most grievous afflictions, to wit of body and soul, of this present and of the life to come. He seemeth to have said somewhat more, than if he had recited certain kinds of punishment.  

The children of jezabel shallbe slain.  Finally he menaceth death to the children borne of this copulation and fornication, to wit whore sons, & bastards. And those are chief the children of heretics, which stir up a fresh, and restore newly again, heresies already condemned, meakened, and wearing away. These the Lord destroyed with temporal and eternal death. And the ecclesiastical story doth testify, that the Lord hath in deed punished most grievously not only the heresy of the Cataphrigians, but all heresies in general. And certain things concerning the Cataphrygians or Montanistes, are touched of Euseb. lib. 1. of the cl. story, Cap. 16.  

The destruction of Achab and jezabel with all their posterity.  The Lord seemeth here to me to have alluded to the old story of jezabel & Achab for them, 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: And the people that received the religion of Baal, be put to much sorrow, evils and afflictions. Finally their children he brought to a shameful death. Their partakers also were slain, that would have had Baal his religion, safe and sound, and even to have been restored again. For after the death of Achab his father, not many days after. Ochosias' the son of Achab and jezabel, bruised with an unhappy fall and cast in bed, died four Reg. Cap. 1. And joram an other son of Achab and jezabel, stricken through with an arrow of jehu was slain. Athalia the daughter of Achab and jezabel, the wife of joram king of juda, the son of josaphat, being divided with that sword of joiadas, fell down before the gates of the temple. And Ochosias' king of juda, the son of Athalia and joram, was slain also by the power of jehu. And after were put to death by the same jehu, the lxx sons of Achab: And all the pristes of Baal are slain together in the temple, and before the Altar of Baal, and not one of so great a number escaped. Yea the temple, the idol, and the service of Baal were quite and clean overthrown. This old marvelous, and wonderful history the Lord calleth to memory, signifying that he liveth yet a revenger, and a punisher: Who will neither overpass the just limit, nor touch the same out of time. For he addeth and all congregations shall know. etc.  
Notwithstanding this thing is notable and most worthy to be remembered, and no less full of comfort, 
Hope is se● open for the penitent.  that in this rehearsal of punishments, he putteth in as it were in the mids a mention of repentance, as though he should say, let no man think himself that he must be destroyed and perish through a certain fatal necessity. For if any will repent, the gates of the grace of God are set open, his sins shallbe forgiven, and he shallbe taken in to favour, and shall be delivered from all those evils? And after this sort have taught also the Prophets, jeremy in the xviii Chapter, and Ezech. in the xviii Chapter.  
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 seeth or heareth nothing. Therefore the Lord himself answereth them, and saith: And all congregations shall know. etc. 
The Lord declareth that he is revenger of the church.  When I shall doubtless at the last execute my vengeance in dew season. For than shall all men learn, that I neither sleep, nor neglect my servants at any time, or will suffer those that deserve evil of me and of my Church to escape unpunished. Furthermore Christ testifieth that he searcheth the ●eynes and hearts of all men.  
And he meaneth, that he knoweth all thoughts and devices of the heart, finally the appetite itself and all the desires of man, so that he can judge truly thereof, for nothing be it never so secret is hid from Christ. 
Christ is God.  Therefore is he very God. For it is the property of God, & belongeth to him alone to know the hearts of the children of men: As Solomon testifieth in the three book of kings. Chap. viii. Christ therefore seeth the privy & filthy works both of the Nicolaitans, and all other beastly men. Which S. Paul saith are unworthy, to come to light, or to be expressly declared to men. Ephes. v.  

Christ giveth to every man after his works.  Nother doth Christ know only all the thoughts of men whatsoever they be, but giveth moreover to every man after his own works. And so the Apostle S. Paul teacheth saying: The just judgement of God shall be opened, which will reward every man according to his deeds, that is to say: Praise, honour, and immortality, to them which continue in well doing, and seek eternal life: But unto them that are rebellious and disobey the truth, and follow iniquity, shall come indignation, & wrath, tribulation, and angwish. etc. In the ii to the Roma. For works be the touchstones of faith and infidelity: And works whether they be good or evil, be judged of God and the Godly men, according as they proceed of faith, or of infidelity. 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. The same sentence as it is most true, so is it the foundation of the true and Godly Religion. Glory be to God.   

¶ That the doctrine of pity is so fully s●● forth to the church, that there needeth no new Revelations. And of the most large promesses of Christ made unto the church. The xiiij Sermon.  
ANd to you I say, and to others that be of Thiatira: Who so ever have not this doctrine, and which have not known the deepness of Satan, as they say, I will put upon you none other burden, but that which ye have already: Hold fast till I come. And whosoever overcometh and keepeth my works unto the end, to him will I give power over nations, and he shall rule them with a rod of Iron: And as the vessels of a potter shall he break them to shivers. Even 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.  
He speaketh here now to the Cataphrygians, 
The great mercy of God.  and also to the faithful of the church of Thyatira that believed rightly in Christ, and healeth their diseases. Wherein appeareth the unspeakable mercy of God, which ceaseth not to speak unto such as are yet entangled with heresy, and to heal their pestiferous diseases. 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: And therefore that they keep fast in memory such things as they had learned already, and wherein they were now exercised. 
A new holy ghost and a new revelation.  For the Cataphrigians, called also Montanistes, bragged of a new comforter, and a new revelation: 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. 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: So do the Papists likewise cloak the vain constitutions of men, and set them forth under a false colour of the holy ghost. As though the Lord spoke of their decrees, when he said: I have yet many things to say unto you, which now ye can not bear. Nevertheless the faithful people of Thyatira, which had not the doctrine of jezabel, but rather detested it, notwithstanding as doubtful, said, that the Devil was a certain deepness, and had a thousand crafts, which could also transform him into an angel of light: And that they were but simple men, who being ignorant of these his wonderful crafts and subtleties, knew not what they might chief follow, whilst the false Prophets also make their boast of the holy ghost, and shine in miracles, and with great constancy avouch their doctrine to be true. Ye shall find at this day which will say, I am a plain simple man, & know not whether part I should cleave to, since the doctors of both parts affirm with great constancy that they have the truth on their side, & therefore will some say, they shall agree better or ever I will believe any of them al. etc.  

What this in the diversity of opinions the godly should follow.  The Lord therefore answering to both, showeth what they should do: To you, saith he, I say that follow the doctrine of jezabel, I say also to the rest of the Thyatiremans', that follow not the jezabelisme, yet nevertheless complain in such dissensions, and wonderful crafts of the devil, that they see not what is best: To you all I say, if ye be simple in deed, as you pretend, if ye will with all your heart embrace the truth, give yourselves to the simplicity Apostolical, cleaving fast to such things as you have once learned of the Apostles, neither looking for nor receiving any new religions, or additions, constitutions or any other thing moreover, than that you have learned of the Apostles. For these things which you have received are sufficient to obtain salvation.  

The Lord layeth none other burden upon the church  And these words of the Lord must be weighed more diligently, to the end we may perceive the great fruit that is in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is I will lay upon you none other weight or burden, besides this that you have. The Lord affirmeth that he will add nothing more to the doctrine evangelical set forth by the Apostles, as to that which is most perfect. Certes if the doctrine of Moses were so perfect, that the Lord himself did prohibit, that no man should add or take away any thing from the same, but only should do that which was commanded, as we read in the .4. and .12. Chap. of Deut. 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 than he had laid, and the which they bear at that time.  

What burden is.  A burden in the sermons of the Prophets is taken for doctrine of grave & weighty matters. The Apostles also call the law a yoke & burden. Where therefore the Lord saith that he will not lay upon the church any other burden, he saith how he will not reveal any other doctrine, nor further charge than, with other rites or ceremonies, than such as he had ordained & imposed already. And with these words of Christ accord those things very well, which are red in th'apostles epistle Sinodical Act xu For by the common consent of the congregation, & after the mind of the holy ghost, they say they will impose nothing moreover upon the church, than such things as they had received already of S. Paul, & a few things that they added for a declaration of the same. Whereupon S. Paul said to the Galath. If an angel from heaven preach unto you an other Gospel, besides that which is preached, let him be accursed.  
What than? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold fast, 
The doctrine of christ is perpetual.  namely that which you have received, suffering it not to be plucte out of your hands: Hold fast I say, with touth & nail, till I come: that is to say unto the last judgement. Therefore he testifieth expressly, that this doctrine shallbe perpetual, & unchangeable, & therefore to be kept most stiffly of all men, & not to be shrunk from, though all the world cry out, & persuade the contrary. Aretas Bish. of Cesaria He required of them nothing else, saith he, but that they would keep safely the godly pledge of faith until his coming. This if we shall do, we may easily eschew the crafts of the devil, & deceivable clouds. For whatsoever they shall bring forth, whatsoever they shall forge & feign, or die with the counterfeited colour of the holy ghost, we shall have always recours to the simple doctrine of Christ set forth by th'apostles, wherein alone we shall rest, rejecting allthings that shall not acerd with the same.  
And this wholesome doctrine of Christ confoundeth all traditions, 
Against the traditions of men.  & subverteth all constinitions made since the time of the Apostles. The godly may always object this sayin of Christ to the traditioners. I will lay none other burden upon you, besides that you have: That same hold fast until the last judgement. They shall allege that same also, that the Apostles deny that they will add nothing more. Act. 15. Christ spoke this in the time of S. john, in the year of our Lord. lxxxxvii. Therefore what so ever laws, traditions, decrees have been made since that time, we know they were not imposed of Christ, which saith so expressly that he will lay none other burden on the faithful. Where then become the decrees and constitutions of worshipping Images in the church, for the consecration and celebrating of masses. What shall we say to the decretals of the Bishop of Rome? They are all overthrown and stricken down as it were with a thunderbolt, by this only sentence of Christ. I will impose none other burden, than that you have, keep that until the judgement. Behold, he saith, unto the judgement lest any should imagine in the mean season, that another thing had pleased the holy ghost. Let us therefore persever in the same.  

Most large promesses.  Hereunto he annexeth after his wont manner most ample promesses, that through hope of so great rewards he might pluck them from errors, & join them to the true religion. 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. And he overcometh that keepeth the works of Christ unto the end. The works of Christ by a privy opposition are set against the inventions & works of men. 
The works of Christ.  The works of Christ signify both doctrine and faith, and whatsoever good works ensue upon the same the service of worshipping of God, & the observation of God's word. For in the .28. chap. of S. Math. The Lord saith to his disciples, teace you them to keep those things which I have commanded you. He speaketh with an emphasie, which I have commanded you, not such as you shall have invented of your own brain. For the Lord allegeth out of the Propheth in the xu of the same S. Math. saying: In vain do they worship me, teaching the doctrines of men. Therefore these works have no promise: But the works of Christ, which he himself hath ordained, & the which are done of his spirit, and of true faith, whilst we forsake our errors & cleave to the truth, they have a promise most ample.  

The victory of the h●ad Christ and his membres.  And promiseth two notable things. The first: like as my father hath promised me victory, and performed it, that I overcome all my enemies, and triumphed over them, the same being broken in pieces like vessels of clay or earth with out any difficulty, so will I give unto you also power and victory against all ungodly. And that same promise at the last shallbe fully accomplished in the last judgement, in the which all the enemies of Godliness shallbe cast under the feet of Christ: 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: 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: I will give him the morning star. And he understood the knowledge of Christ increasing daily more and more, and so even Christ himself, 
The morning star.  in like case as the day in the rising of the morning star waxeth brighter and brighter: In the which sense the Apostle S. Peter is red to have used this allegory in the ii Epistle first Chapter, or at the least he promised a clearness most bright. For Daniel saith, how the faithful in the resurrection shall shine like the firmament. The which thing also the Lord Christ allegeth the xiii of Math. And the Apostle alluding hereunto said, that one star was brighter than an other: So likewise in the resurrection one shallbe made brighter than an other. 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.  
Finally he applieth this epistle to all churches and ages of the world. Whereof since we have spoken oftener than once, there is no cause that by oft repeating I should be tedious to any man. To the Lord our God be praise and glory.   

¶ He blameth certain things in the congregation of Sardis: notwithstanding he showeth straight ways a remedy, whereby they may be healed, & be safe. The xu Sermon.  
AND writ to the messenger of the congregation of Sardis, this saith he that hath the spirits of God, and the vii stars. I know thy works: Thou hast a name that thou livest and thou art dead. Be awake, and strength the things which remain, that are ready to die. For I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast & repent. 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.  

Two kinds of men in one church.  In one congregation of Sardis were two sorts of people, professing on either side the name of Christ. But some in deed answered but little to the holy profession, living more licentiously, than became them: And the others in holiness of life set forth the doctrine of our saviour that they professed. The first sort the Lord jesus accuseth in this Epistle by S. john: And showeth also a medicine for the disease. And the later he exhorteth to perseverance, commending their integrity. Therefore this Epistle is divided in two parts, very fit and profitable for our time.  
The first part of the Epistle containeth those things which we have now recited: Nether doth he proceed herein in other order, than we have seen him to have proceeded hitherto. For first he showeth to whom it is dedicated, and sent: Namely to the Pastor of the congregation of Sardis, 
Sardis.  and therefore also to the whole church. 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, and pricked and painted with pride, that it was a wonder: And addict to voluptuousness. For Strabo in the xiii book of geography testifieth that all the maidens thereof were harlots, who mentioneth more of the same city. Certes it seemeth to have kept his old wont, even at such time also as it had received the name of the Lord: And therefore to have been more given to fornication, and all manner of filthy lust. The which thing the Lord seemeth to have blamed in them, as S. Paul likewise persecuted the self same vice in the Corinthians. The world can hardly believe that simple fornication is sin whereupon in that great counsel of the Apostles, 
Acts. 15.  both they and the elders and the whole assembly with one mind decreed, that the gentiles should abstain from fornication. The devil at this day goeth about many times to defile the church again with fornication, to set up stews, and that by authority and openly whoredom might be practised. For so being cast out, he taketh seven worse spirits, enterprising to possess that place again out of the which he was exiled by the preaching of the Gospel. We must therefore resist him, lest the Lord jesus himself do accuse us, as he doth here accuse them of Sardis most grievously. 
Christ hath and sendeth the spirit.  Then is the Lord jesus declared to be author of the Epistle, not without praise. For he is said to have the seven spirits of God, that is to have the seven formed spirit, whom he also poureth out upon the faithful, or else he is one only spirit, and not seven: but seven, that is to wit, his graces be many and diverse, as I declared in the first chapter, for the same hath also in his right hand seven stars, to wit, the whole multitude of all preachers and ministers, keeping and instructing them. And this beginning agreeth not amiss with this argument, which he treateth in this Epistle. For of the spirit of Christ is life: Of the want of the spirit, death. Christ preserveth the ministers, how angry so ever men are in the church, with them for accusing their wickedness. 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.  
After, the same that he testifieth in all other Epistles, he repeateth here also. I know thy works. Whereof I have spoken before. The Lo●de is ignorant of nothing that is done in the church, which is also the searcher of hearts. And especially he blameth this in this Church, 
The sickness of this church.  that she thought herself a live, where she was dead. He speaketh not of the corporal, but of the spiritual life and death. For Christ liveth by his spirit in his saints, and faithful, and showeth lively works by them. Like as the Lord teacheth in the vi of john, and in many other places of the Gospel of S. john. The Apostle said also, that he lived not now, 
Galat. 2 1 Tim. 5  but that Christ lived in him: The same Apostle said, that widows living in wantonness, being alive were dead. They be dead therefore which have not Christ living in them by faith & spirit. Which have not the virtue of Christ working in them, that is which bringeth not forth lively works. 
Math. 8  For the Lord is red to have said also in the Gospel: Suffer the dead to bury their dead. The Sardensians therefore had the name of men living that is to say, they were called Christians, spiritual, regenerated and holy worshippers of God: 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: There be many such at this day. But whether doth Christ reject them? Verily he blameth such, but not to confound them, (for so the world blameth) but that they should repent. For he willeth not the death of a sinner, but rather that he should convert and live. And therefore consequently he prepareth a medicine for the disease.  

A medicine prepared for the sickness.  And first he prescribeth to the stars or Bishops, what they should do in this case: Then telleth he also the whole congregation their duty. Whereof we learn how like diseases of churches are to be helped. That belongeth to the Pastors that he commanded them to watch, verily over the flock: And to confirm that remained of the flock, not yet in deed lost, but next unto perdition, unless it be holpen in time with sound and wholesome doctrine. He alluded doubtless to that cure and charge pastoral, which the Lord describeth in the xxxiiii. chapped. of Ezechiel. The flock is confirmed by the word of God: by the same it is retired from death, and preserved in life. etc.  

The works of that church not full before God.  Now also he addeth the reason, why he commandeth to confirm the flock lest they slide in to death. For I have not found thy works full or perfect before God. The Greek copy Complutensian and Aretas have, my God. By works he understandeth all things that are done, words works, and the whole conversation of men. The works doubles even of Saints be evermore unperfit, if we have respect to human imbecility. For always so long as we live here, the flesh fighteth against the spirit: In so much that job said, how he feared all his works, and therefore fled to the clemency of the judge: Notwithstanding they be perfect and full in respect of Christ. For he is our fullness, and in him we are complete, john. 1. Ephes. 1. Coloss. the 12. And he maketh us partakers of his fullness by faith. They of Sardis were destitute of true faith, wherefore every work of theirs must needs be unperfit before God: which alloweth nothing but that is of the son and most pure. Therefore the Lord commandeth to teach faith diligently, and beat it in, that they may b● made perfect in Christ. This is the best medicine for the deadly disease of Christ's church.  
Here followeth the duty of the people, 
The true apostolic repentance  how they may be healed, by the apostolical repentance. Whereof the chief point is: to remember the lords words, in what we have heard and received the same. We are not commanded to devise new forms of religion and repentance: but we are sent to the old tradition, not of men, but the which we have in the Scriptures of Evangelists and Apostles. These, I say, we ought to remember. For through custom of sinning, we forget God's word. And truly the beginning of Peter's repentance was, to have remembered the words of the Lord. Therefore such as will not be reproved and instructed by god's word, shall never come to, or attain the true repentance. Furthermore it is necessary, that we keep and retain the words of God, that is, the true doctrine of Christ, least we forget it straight ways, or that we set it in vain contemplation, and not in effectual work. The doctrine of Christ must be kept, and performed in work. For in the last place it followeth: and repent. True repentance consisteth in work: that in mind & body we should turn away from evil, and turn unto God, and do good, being sorry for our wicked deeds passed, this is the true Apostolical repentance.  
Unto the which repentance now, 
By threatenings he exhorteth to repentance.  after the divine prophetical & apostolical manner, he draweth them by the threatenings. Which are in deed to be referred aswell to the ministers, as to the people, in the congregation. Again the Lord useth parables, which we read that he used in S. Matth. 24. Where with the same he exhorteth to watching & sobriety. Which place sins it is there expounded at large, I need not to use many words about it here. To the Lord be praise and thanks giving for evermore.   

¶ He alloweth and commendeth those that covet to live godly in the Church of Sardis, exhorting them that they would so hold on and proceed. The xvi Sermon.  
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. He that overcometh shall be clothed in white array, and I will not put out his name out of the book of life: And I will confess his name before my Father, and before his Angels. He that hath ears let him hear what the spirit sayeth to the congregations.  

The argument of this part.  The second part of this heavenly epistle is contained in these points, in the which is praised and commended the innocency, holiness and integrity of the faithful in the congregation of Sardis, in true religion. He exhorteth them by a promise most large unto perseverance. Last he propoundeth again unto them most ample rewards: even to the corrupt sort, in case they amend: and to the faithful, if they continue as they be.  
The complutensian book hath thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: But thou haste a few names in Sardis. Which is as much as if he had said, they be not all corrupt and dead with thee, although in deed those be very few. And so Aretas readeth it in Greek, and the common translation in Latin other copies have, which Erasmus followeth, thou haste a few names also at Sardis: that is, even in Sardis hast thou names, 
Names.  but few. And he put names for notable men. Which manner of speaking is also in our language. For we say, there is no man of name, for no excellent or noble parsonage, he signifieth therefore, that there be in the same Church noble personages, and that noble in soundness of faith and holiness of life: but very few, 
Few good.  if they should be referred or compared to the numbered of Hypocrites or dead, which in deed are a great deal more. Nother ought we here at to marvel. For the Lord sayeth also in the Gospel, that many be called, few chosen: And that the greater part of this world walketh in that broad and wide way of perdition, Matth. 20. and 7. The which also S. Peter repeated in the 2. chapter of his latter epistle. That they are rather to be hissed at, than confuted, which seek to defend their error, by a multitude. You shall hear very oft at this day. You are but a few in number, we are innumerable, and therefore our matter is the better.  
But that same excellent thing is chief to be observed, 
What is commended the church of Sardis.  that although they were but few good, yet nevertheless the Lord commendeth and extolleth those few, doubtless for the example and imitation of all other churches. The words in deed are short, but the praise most ample and large. That they had not defiled their garments: which is as much as if he had said, you have not polluted your souls with strange opinions or spots of heresy. For you have remained sincere in the true faith: your bodies also, and the whole conversation of your life, you have not defiled with filthy lusts, with fleshly pleasures and voluptuousness. Doubtless this is the greatest praise and most certain sign of perfect godliness: wherewith I would wish that more of us were marked. But the manner of speech here requireth also an exposition. 
The allegory of apparel in the scripture.  The allegory of garments is often and much used in holy scripture. The use of apparel invented of God himself, and showed to our forefathers, hath this chief property, to hide the privy parts of our body, to beautife and set forth the body, and keep of heat and cold. And therefore Christ himself is called the garment of Christians, and in the gospel in deed the wedding garment. Whereupon th'apostle adviseth us to put on the new man, which is made after God even Christ himself. Roman. 13. Ephes. 4. Coloss. 3. For Christ covereth not only our privy parts, but all the filthiness also of the soul, he adorneth and beautifieth us, and driveth from us all injury, and all evil. And we defile this garment, when neither in faith nor in holiness of life we do answer to our profession. For Christ is our garment, and Christianity, sincere faith, and holiness of life are our apparel: And even faith and our conversation is our garment. For asmuch therefore as the Sardensians were of a sincere faith, and uncorrupt manners, they are said to have kept their garments clean and undefiled. The lord also giveth now a reward unto virtue. 
To walk with christ in where grey.  And they shall walk with me, sayeth he, in white array. These excellent things verily doth he rehearse to retain the Sardensians in their duty, to nourish them to greater things and to move other also to sincerity and integrity. Saints walk with Christ in white array, that is to say, have fruition of the same glory, wherein we believe Christ to shine. For he desireth his father, that he will grant to the faithful, that where so ever he is, they may be with him, and see his glory, etc. in the 17. of john. And with S. Matth. in the transformation or clarifiing, the face of Christ appeared bright like the sun, his apparel and rest of his body as light. So appeared Christ unto john in the first chapped. of this book, clothed in white array. Now therefore sayeth he, the godly that have not defiled their garment, shall accompany me, having put on light also. 
Saints be worthy of glory.  He addeth an other thing, for they be worthy. This is the greatest praise, when the Captain sayeth, that the soldier is worthy of honour and glory. The greatest shame or ignomy is, when it is said with us, thou art unworthy. The first kind of speech showeth 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 marvelous negligent and ungracious. But here we need not to reason of the merit and desert of worthiness. God pronounceth his to be worthy of glory, the godly refer all the goodness that is in them unto grace, and still complain of their unworthiness. Not to reprove God of lying, but to praise and commend the excellent goodness that is in him: 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. This appeareth in the doctrine of the Gospel, Luke. 17. Matth. 25. where Saints commended of God, for the works of mercy, seem the acknowledge nothing thereof.  
Howbeit he declareth more at large the most ample promesses of God, 
Great rewards of virtue.  whereby he may not only retain in their duty the Saints and undefiled Sardensians, but might also reduce all others that go astray at all times into the way of repentance, integrity, and holiness. And three things he promiseth: first in deed, white apparel, that is to say, gloryfiing, and light everlasting, and the glorious company of Christ, whereof I have spoken already. Secondly, and I will not, sayeth he, put out his name out of the book of life. For like as Cities have books, wherein the names of their Citizens are written: 
The book of life.  right so is God in the scriptures said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (after the manner of men) to have a book of life, or of his elect. What that book is, and whose name is red in the same, none of us can tell, sins none hath looked therein. 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 sayeth: so many as have believed, he hath given them power, that they may be made the children of God. S. Paul saith: He that hath not the spirit of Christ, he is none of his. And the spirit crieth in the minds of the godly, Abba father. The same Apostle sayeth: God hath predestinated us, that he might adopt us for his children, through jesus Christ. Moreover: he hath chosen us in Christ, before the foundations of the world were laid. Therefore are all believers written in that numbered celestial. Who so ever therefore believe not, or persevere not in the faith, either they are not written in the book of life, or else they be put out again of the book of life. Finally the son acknowledgeth the believers and such as persever in the true faith, before his heavenly father, and his Angels. And here he repeateth thevangelical doctrine out of the 10. chapped. of S. Matth. 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, and that to our great praise. If any Prince would in a great assemble of people know thee, yea embrace and commend thee, how happy and fortunate wouldest thou think thyself? But then shall embrace thee the very son of God, king of kings, and lord of lords. Let us think of these things in time, and amend our manners.  
For that all these things appertain to us, that last and wonted acclamation of S. john proveth: let him that hath ears, hear, etc. Whereof we have spoken else where. To the Lord be praise and glory.   

¶ The Lord commendeth the virtues, namely the constancy of the congregation of Philadelphia. etc. The xvij Sermon.  
ANd writ unto the angel of the congregation of Philadelphia: this sayeth he that is holy and true, which hath the key of David, which openeth and no man shutteth: 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: for thou hast a little strength: And haste kept my word, and haste not denied my name. Behold I shall give some of the congregation of Satan, which call them jews, and are not, but do lie: Behold, I will make them, that they shall come and worship before thy feet.  

the church is not blamed, but yet is it not therefore perfect. 1. john. 1. Rom. 3.  In all other congregations the Lord at the least found some fault, in the only church of Philadelphia he blame●h nothing: not that any man is found in this flesh so perfect, that he hath not need of the grace of God. For David crieth out: enter not Lord, into judgement with thy servant, for no man living shall be justified in thy sight. But S. john and S. Paul also make all men subject to sin: which thing also S. Austen discourseth learnedly against the Pelagians. Therefore that blameth nothing in this congregation, it is not to be understand, as though it were not defiled with daily faults: but therefore he imputeth nothing, for because the sincerity and integrity of faith covereth & hideth what vice so ever there be. For there is no condemnation to them that are graffed in Christ jesus. And albeit that other churches have also the right faith, yet this excelleth especially, etc. It might be referred chief to the Bishop of the same Church.  
In this sixth epistle he commendeth the sincere faith, and constancy of faith, and admonisheth to persever, propounding ample rewards. And it hath much learning and diverse: which shall appear in the treatise thereof.  
And the lord herein followeth the same order, which we see he hath followed in others. For it is one & the same kind of doctrine with all churches and in all times. first therefore is showed, unto whom the epistle is written or dedicated: to the pastor and whole congregation of Philadelphia. 
Philadelphia.  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. Strabo mentioneth thereof in the 12. book of Geography, and so have other authors also. Yet it made itself famous by virtues. 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.  
And to Christ are attributed three things or rather Christ attributeth three things to himself, that he is holy, true, & hath the key of David: The which he hath borrowed of the Image of the first Chapt. Christ is holy, 
Christ holy.  because he is pure & clean from all filthiness, & from all unrighteousness, very God, a consuming fire, doing no man any wrong, having nothing at all that may be blamed. For to him the Seraphin saying rightly, holy, holy, holy, Lord God of Sabaoth: Isaiah. 7. 
Christ the Saint of Saints.  Christ is also the holy one of the Saints, a sanctification I say that sanctifieth all, that be sanctified. The same loveth holiness in saints. Christ therefore is most truly called. Antichrist the Pope hath taken upon him this title, and so filthy sitteth on this beast, as if you should call a privy or a jakes a Rosier. Spit upon that vile and filthy beast, which suffereth himself to be called the most holy father, and worship Christ the holy one of all holy, unless you had rather understand by that holiness not every holiness, but pope holiness that is to wit, stinking & swimming full of all abominations. Christ is like wise called true, 
Christ is true.  because he is eternal and faithful, evermore constant and incorrupt. He can neither deceive nor be deceived. The same most constantly keepeth his promesses. All his words be undoubted and true: Albeit that flesh, that can abide no delay, begin many times to doubt, yet no one point or jot of them falleth away. The truth of the Lord endureth for ever. Thou standest upon a most sure foundation, if thou lean unto Christ, which in the 14. of john also calleth himself the verity.  

The key of David.  last he addeth, which hath the key of David. I spoke of the key in the first chapter. He alludeth to the 22. Chapt. of Isaiah. Whereby is signified the divine & almighty power of Christ, by the which he bringeth us purified into the kingdom of heaven: which work verily neither devils, nor any power can let. The same casteth down the unclean into hell, neither is there that can deliver or differ the same. He sayeth therefore aptly and expressly, he hath, not had or shall have, but he hath now. For he alone hath this power, which he communicateth with no man else. The Pope of Rome lieth, which sayeth that he hath this power. The only son of God excelleth in this prerogative. 
Keys given to the Apostles.  Thapostles 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: almighty God which hath the high power ratifying the judgement of the minister, which he pronounced not of himself, but of Christ's words. But these things agree right well with those that follow of the opened door, which no man can shut, and so to the whole matter.  
For now the Lord proceedeth to tell, what he would: 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.  
And he commendeth so the perseverance in faith in this congregation, 
Thou hast no power.  that he signifieth with all, that the same also did proceed of the grace of Christ. Thou haste, sayeth he, little power, and as it were no force and strength, which this world regardeth, as power, riches, worldly wisdom, lucky success, plenty of friends, and such other like things. Therefore thou canst attribute nothing to thyself, nothing to thine own strength, not so much as this that thou art a church, & that the verity of the gospel is freely preached with thee. 
I have set before thee an open door.  For I set open this door. And by my strength I keep open the same, that no man can shut the same door: to wit the preaching and grace once granted, by any means to prohibit, let, or take away. To open the door, is a common phrase of speaking, used of th'apostle, in the 1. to the Corinth. 16. and the 2. Corinth. the 2. He openeth the door, which giveth an occasion, and prepareth the way to enter in. By the word therefore was opened the door of life. The faithful might enter in: the infidels could not stop this way. For the hand of Christ held the door open. And these things in deed do declare, 
No man can shut the door  whereof it is that in cities, towns, and villages not greatly furnished with any force or power, the course of the gospel proceedeth with so lucky success: And where many go about by laing wait, crafts and policies, threatenings and persecutions to shut the door, they can not. These things are not done through our cunning & wisdom, but of the grace of God.  
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. 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, as many as sought to abrogate the preaching of the gospel. The virtue of Christ kept him.  
And now more expressly he preacheth or commendeth the faithful constancy in faith of the pastor & congregation: 
The commendation of perseverance in faith.  Thou hast kept, saith he, my word, and hast not denied my name. When the Lord opened the door, lighted the candle, & gave heavenly gifts, the pastor with the congregation received them, and received kept them, and so kept denied them not, neither trod than under foot. This is an excellent praise. Would God there were many such churches found at this day. Here mayest thou learn also, O thou church of Christ, here may you learn all and singular, what is the duty of pastors, of the church, and of all and singular godly men and women. Thy merit was none at all, God of his grace shone unto thee. Thy worthiness was none, thy desert, power nor authority: Christ of his mercy hath revealed himself unto thee. Embrace him therefore that offereth himself to thee, hold fast and never at any time let him go. etc.  

The word of Christ is to be kept.  And note that the Lord sayeth, my word, not every man's word, but mine. 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, and after by the Apostles was set forth in holy writ, is the word of christ. It is not Christ's word that striveth with the same, although it be set forth by Counsels and holy fathers. Christ doth not acknowledge that word: he acknowledgeth his for his own. And this must be observed and kept. The word of Christ is observed, what time it is not corrupted with additions, 
The word of Christ is kept how.  detractions, and wrastinges, but in case it be kept sincere in his natural sense. It is not kept, when it is corrupted or depraved with men's inventions, and perverse interpretations. 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. It is not observed, when with out repentance men live most filthily. Finally the word of Christ is observed & kept, when it is not with any loathsomeness of ours or impatience cast away, denied & forsaken. 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. These things verily did the Philadelphians, & with these virtues through faith pleased the lord. By these also may we commend ourselves to our Saviour.  

The Lord converteth thenemies unto the church.  Furthermore the Lord showeth, with how great a reward he would honour that constancy of the godly in faith. Ye have now, sayeth he, many enemies by reason of your pure religion: but in case ye thus hold one, I will cause that those same enemies shall become your friends, and finally fellows of 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, & to worship him whom they have blasphemed. And they shall come in most humble wise, and with the greatest humility that may be. For so said Isaiah before that it should so come to pass in 49. chap. whereunto the Lord alluded at this present.  
In the mean season he toucheth the jews the singular enemies of the saith, 
False jews.  whom he calleth the synagogue of Satan. For their teacher was none other but the Devil, as in deed they have no better at this day. He calleth them false jews and liars. For neither they confessed the Lord, nor glorified god, nor believed in Christ their Messiah. But they that are jews in deed, be not such: as the Apostle S. Paul said in the 2. Chapter to the Romans. The power of God constrained many of them, forsaking their jewishenesse, to go to the Christian religion.  
Therefore if we covet or go about to retain also in our Churches the pure word of God, 
How congregations may be kept.  & to receive our enemies humble, we shall not attain to these things by wars or wrongs, by railing and approbrious words, but by constant faith. But if either we profess our faith not purely, or beautify not the same with virtues, what marvel is it, though enemies abide enemies still, and continue to hate us every day more heinously than other, 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. The Lord jesus grant us his grace to perform the same.   

¶ He exhorteth them to persever in the true faith propounding most ample rewards. The xviij Sermon.  
ANd they shall know, that I have loved thee: because thou hast kept the words of my patience: 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. Hold fast that thou hast that noman take away thy crown.  

To keep the word of Christ.  An excellent virtue is commended in the congregation of Philadelphia, that they have kept the word of Christ, not every word, but the word of Christ, and have not denied it. And he hath begun to rehearse most large rewards, which both he hath given to this church, and is also ready to give to any other like in the zeal of godly religion. For we are alured by rewards.  

Enemies are made friends.  first I will convert, sayeth 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, yea that they shall submit themselves humbly & lowly: As we read of S. Paul, which in the 15. chapped. of the 1. epistle to the Corinthians sayeth that he is unworthy to be called an Apostle. etc. And this is a wonderful benefit. For God is glorified by such as are converted, & the truth is set forth, lying and superstition are confounded. Whereof the Saints can not but be exceadingly glad. The faithful also are delivered out of the devils claws, and are saved.  

The church of God beloved.  Than followeth an other benefit of God. Thenemies of God shall know & find, that the church, and every member of the same be the well beloved children of God. Thenemies of the church suppose, the faithful to be wicked, gods enemies, heretics, church-robbers, hated of god, & unworthy to live. But they shall understand that nothing is dearer to God than the church, as for the which he gave his son, which he chose also for his spouse, and hath made partaker of his kingdom.  

Of the love of god cum virtues.  But of this love of God, whereby he, provoked by no deserts of ours, but of his only grace & native goodness hath joined himself to the church, all virtues do proceed: That chief which immediately followeth, that the church hath kept the word of patience. The same john in his canonical epistle: not that we, sayeth 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 religiousely expounded, that the favour of god, & 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. Whereof the Saints are not proud, but humbly acknowledge and preach grace every where and in all things.  
Again he commendeth the perseverance of the faithful in the true religion. Thou hast kept, sayeth he, 
What is the word of patience.  the word of my patience. The word of patience is the Gospel of eternal salvation: which is otherwise called of S. Paul the word of the cross, and that for two considerations. First for because he describeth the cross and patience of Christ whereby we are saved. And again he persuadeth us also to bear the cross, and patiently to suffer with Christ, Matth. 16.2. Timoth. 2. Neither must any man look for any perseverance of him that is impatient. The Lord sayeth in the 12. of Luke, in your patience you shall possess your souls. 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, and in showing patience in words or sayings, and sustaining much travel in body. Which in deed is the best way to keep churches safe and sound, and every one of the faithful. Let them keep, I say, the word of Christ his patience, and the rest commit to the Lord.  
For it followeth: And I will keep thee again from the hour of temptation, etc. 
The hour of temptation.  The hour of temptation is expounded two ways. For either he speaketh of heresies and of heretics, by whose talk, and crafty iuggeling, lewdness, and disceiptfulnes is tempted the faith, simplicity, and integrity of the faithful. Whereof the Lord treateth much in the 13. Chapter of Deuteronomie. Or else he speaketh verily of the persecutions, which the emperors of Rome have inflicted, amongs whom trajan a most mighty Prince set forth sore proclamations against the Christians. Whereof Pliny also made mention in the 10. book of Epistles, the hundreth and one. 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: so that the faithful may stand sure in all controversies and receive nothing of heretics that is strange from god's word, and also give no place in persecutions. Christ causeth many times that the burden of persecution presseth not so heavily. Therefore let us always be constant in gods word, and permit the defence to our Lord God. He will not neglect us, etc.  

The Lord helpeth in time.  But for as much as in temptations and afflictions the Lord seemeth many times to our flesh to tarry overlong, and in manner to neglect his: for we say the Lord preventeth, and addeth, behold I come shortly. Shortly, I say, that is to say in time: not to late nor to hastily. The which we say, neither to soon nor to late, but in dew time and season. If the lord therefore shall seem to be over slow, despair not: for he will come timely enough, when he shall see it good. Do not thou prescribe unto him the manner and mean of deliverance, but abide the lords leisure. Read 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. Chapt. of Abachuc is alleged.  

Hold fast that thou haste.  And now he exhorteth in few but most evident words to perseverance in piety, wherein they had excelled hitherto. And he sayeth two things hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold fast that thou hast. They had the gospel of Christ, and the word of eternal life, the true faith and godly religion. These things he commandeth to hold fast, and to persist in the religion once received. And whilst he commanded them to keep that they had, he signifieth by the way, that no new or other doctrine is to be looked for: but that this ones received doth suffice. Let us not think therefore in the government of the church upon other laws, upon other traditions, than of the Gospel of jesus Christ. This is sufficient for the church. After reasoning as it were of the loss, he sayeth: Therefore must thou watch diligently and hold strongly the gospel, for this being taken away thou art spoiled of thy crown. The crown is a token of virtue and victory. We say.  
Conquerors and worthy of the Empire, are crowned. The virgin loseth her crown, that is defiled. Therefore heretics, false prophets, and seducers take away the crown, what time they seduce and corrupt: therefore sayeth the Lord: Thou haste gotten honour and glory, see that no man take it from thee. So we read that S. Paul spoke in the 2. to the Coloss. Let no man take from you the victory. 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.   

¶ He proceedeth in reciting most great rewards. The xix Sermon.  
HIm that overcometh will I make a pillar in the temple of my God, and he shall go no more out. And I will write upon him the name of my God, and the name of the city of my God, new jerusalem, which cometh down out of Heaven from my God, and I will write upon him my new name. Let him that hath ears hear, what the spirit sayeth to the congregations.  
Our Lord proceedeth in raccompting much more ample rewards, which he would give to them that overcome: And so he tempereth his words, that we may easily perceive, this promise not only to appertain to the congregation of Philadelphia, but to all the Churches in the whole world, yea and to every of the faithful. And as we have oftentimes repeated already (for I am not ashamed to repeat, saying that the Lord himself so greatly urgeth the victory) again we say, that those things are promised not to such as fight lightly or negligently (for diverse fight, 
The warfare & victory of Christians.  and by and by run away) but to those that overcome and persever to the end. For our life is a warfare upon earth: which job also hath confessed. The soldier hath a sure purpose to overcome his enemies. Our enemies are, the devil, the world, and the flesh. Against these we must earnestly fight: of none other intent, but that we may overcome. The Apostle in the 6. to the Ephes. described the armour of the faithful. In victory the Saints consider sinceries and integrity, that we lose nothing of the verity known: but let us retain the pure word of God, and sincere faith, and let us keep our bodies & our souls clean from all pollution, and that to our lives end. He propoundeth most ample rewards by promise. 
The manner of erecting pillars.  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, for whose cause they were set up either in the court or market place or else where. 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. 
Pillar in that scriptures.  Otherwise the use of this vocable Column, or pillar is diverse. jeremy is called of God a pillar for his constancy. The Apostles are called of S. Paul in the 2. to the Galath. chief pillars, for their excellency, and that the churches leaned upon them, for the preaching of the verity. The church itself also is called the pillar & base of verity, for as much as it is grounded upon the sure rock Christ. In the Temple of Solomon stood two columns or pillars, figures of the everlasting kingdom of Christ, 
●. Timo. 3.  and of the holy church. In this place a pillar is taken for a man, in glory and beauty excellent. For he sayeth not that he will erect a pillar for a godly man: but I will, sayeth he, make him a pillar, that is to say, I will beautify him with honours and glory everlasting.  
But where shall this pillar be set? where shall the glory of Saints be famous? 
The pillar is set in the Temple.  not in Court, or market place: but in the Temple of my God. And the Temple of God, is heaven itself, and in our world the holy Church. glorious therefore shall he be in the church of Saints, aswell militant, as unchangeable. Albeit therefore that the very godly hear evil in this world: yet this world shall perish, Christ shall reign for ever, and the Saints shall reign with him. Their glory then shall remain for ever and ever. And where he sayeth, of my God, Aretas expoundeth and saith: This saying of my God, taketh not away the divine nature, that is seen in Christ, but establisheth, as I may say, the consubstantiality. For it declareth the union of two natures, which are in the person of our Lord jesus, to wit of his deity and humanity, even after understanding, yet not confusely, to be indissobible. For they answer mutualy one another, because of the assumption of the human nature, the divine to the human, and likewise the human to the divine proprieties. etc.  
Moreover the perpetuity and stableness of the glory of the saints and faithful is signified, where it is added, 
Stable gl●ry.  and he shall go no more out. For many times pillars are broken and cast down, and renown once gotten perisheth and fadeth away. But Christ promiseth to them that overcome, that they shall never be cast out of the fellowship of Saints, neither that the glory of the faithful should be obscured at any time. And thus far of the pillar itself.  
Here followeth of the inscription of the pillar, 
The inscription of the pillar.  of what sort it shallbe. Three things chief are written in the Saints, to wit the name of God, the name also of the city of God, and the new name of God or of Christ. Which we shall discuss in order. First the name of God is ascribed to the godly, that is, they themselves are called by the name of God, & be the children and heirs of God. Which is discoursed at large in the first of john, and the viii to the Romans. 
Ouercomers be the children of God.  And what can you devise to be more honourable, 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. In the first of john the iii and .v. 
victors be citizens of the city of God.  Chap. Secondly to the overcomers is inscribed the name of the city of God: that is to say, the Godly man is written in the number of the citez ns of the city of God, and is verily a citizen of the city of God, I say even of the city 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. The citizens enjoy all privileges and commodities, finally the glory of the city. 
the church is described what i● is.  But this is greater and more than that it can be declared at few words.  
But the church, is the city of God: And the city of God, is the church. Which is here set forth with three epithets or titles, of the which it is easy to judge, what the church is, or what we should think thereof. The church is the city of God. For like as the city, is the fellowship of citizens: Even so is the church the communion of saints. The Prince of them is Christ, the head of the church. The round world itself 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, as it were a cohabiter. etc. For the Lord is in the mids of the church. As we have red in the xxvi. of levit. And in the .2. to the Corinth. the .6. Secondly the church is called new Jerusalem. For the old was a figure of the new. This corporal church is new Jerusalem, that is to say spiritual. Which S. Paul also affirmeth in the iiii. to the Galath. For in the third place is expounded that newness. It is not builded of men, but cometh down from heaven above. For unless we be borne from above of spirit and of seed immortal to wit the word of God, we can not be members of the church. And we are borne by a spiritual regeneration, the children of Christ & of the church. Whereof the Lord himself discourseth at large in the iii of john.  
1. Petri. 1. And S. Paul the first to the Corinthians the iii & iiii. There shall be more said of the new Jerusalem in th'end of this book. But of these ye understand, what is the church of Christ, the fellowship of the faithful, regenerated by the word of God. etc.  

The viccours get a new name.  Finally in them that overcome is written a new name, and that in deed the new name of Christ: Not only that they should be called Christians of Christ, but because the name is a brief description of every thing and nature, and a new name is promised: It followeth that we should understand that men shall be renewed, chief by glorifying. He promiseth therefore a glorifying to the Godly. Whereof is spoken else where in the xvii of S. Math. 1. Cor. xv. Phil. iii. And the first of john the iii These most ample rewards the saints may verily look for, if they fight that they may overcome.  
Hereunto is annexed the wont acclamation, by the which both this doctrine is applied and communicated to all churches through out the world. And is declared that it came not of men as vain, but of the very spirit of God most true. This spirit the Lord grant us.   

¶ The Lord blameth sore the church of Laodicea. The twenty Sermon.  
AND unto the Angel of the congregation, which is in Laodices write: This saith Amen the faithful and true witness, the beginning of the creatures of God. I know thy works, that thou art neither cold nor hot: I would thou were cold or hot. So then because thou art between both, and neither cold nor hot, I will spew thee out of my mouth: Because thou sayest: 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.  
The seventh and last Epistle of our Saviour Christ, 
The argument of the epistle to the Laodiceans  is written by the hand of S. john, to the Bishop of Laodicea. The same is a great reproach of that people, in nothing commendable: And nevertheless a faithful admonition or exhortation to repentance. And after his accustomed manner, he signifieth to whom he writeth, and from whom the Epistle proceedeth. The Epistle is indicted of Christ to the Bishop of Laodicea, and to the whole congregation. Therefore some thing is to be said of the Laodiceans, whereby the rest may the better be understand and considered.  
Laodicea the chief city of Caria, after Strabo & Pliny, standeth by the river of Lycus. Antiochus Theos, 
Laodicea.  builded the city, and named it after his wife. It was the wealthiest city of Asia: Which Vadiane also hath noted in his Epitome. It had by making of  cloth a most plentiful gain. Unto whom S. Paul seemeth also to have preached the gospel. For he mentioneth of Laodicea, from whence also some men think he wrote the first Epistle unto Timothee. 
Colos. 4  Certainly it appeareth that the Laodiceans had received the gospel, even by this Epistle, but corruptely. For they went about to match the world and the church together, and to join together Christ and Mammon: And as it is said at this day.  

The sin of the Laodiceans.  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, neither seemed they to want any thing, but to have and seem to have all things, for that they were rich. Against these men the Lord inveigheth grievously, declaring them to be very miserable, and more than needy & plain beggars. For as in the church of Philadelphia he blamed nothing, so in this he commendeth nothing at all.  

Laodicea a figure of many churches at this day.  You shall find at this day many like, to whom this is common and ever in their mouth: I have learned both to be a gospeler, and to be a soldier, to drink, to play the whoremonger, and live at pleasure. You shall find like churches, serving both Christ and Mammon, or merchandise, Bacchus, Venus, and God of battle. Both they and all these here are confuted, and are called to repentance. Which argueth, that the mercy of God is greatest, not forsaking nor rejecting so corrupt churches, and men full of so great filthiness.  
Woe be to them that contemn this unmeasurable mercy and goodness of God and long suffering, and continue in their mischief.  

The description of Christ.  Christ is here again most plentifully described, who he is as in the former titles. 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 human matters. He setteth forth himself with a new name, and calleth him, Ho amen, that Amen. 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 Chapt. Christ the son of God, saith he, which by us is preached amongs you, by me & by Sylvanus & Timothee was not yea and nay, but in him it was yea. For all the promesses of God are in him yea, and in him are amen to the praise of God by us. etc. But the Lord expoundeth himself, why he called himself that Amen. For I am, saith he, that witness, I mean that trusty or faithful or constant and true. For Christ is given us of the father, that he should testify of the will of God the father. And his testimony, as he himself repeateth oftener than once in the Gospel of S. john, is firm, constant, sure, certain & true, having no falsetie, doubtfulness, nor inconstancy. And these things accord right well to this argument, wherein he reproveth the Laodicians of sin, and exhorteth them to repentance. It is a grievous matter for the flesh to hear such a doctrine: 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.  
He addeth moreover an other thing, 
The beginning of the creatures of God.  which declareth his dignity. For he calleth himself the beginning of the creatures of God. Neither ought the Arrians to seek here any defence for themselves. For neither is it meet by any one place, much less by a little word, to subvert the whole scripture, & to strive with the articles of the creed, the lively tradition of the Apostles. Our saviour Christ is considered after his deity and after his humanity. 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: For all things are made by him. Which thing both the evangelical & Apostolical scriptures prove john. 1. Colos. 1. and the Hebr. 1. where thou hast places expositors of this same one. 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, 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. For in Christ mankind is repaired, that it hath not perished: God looked upon the countenance of his Christ, when he first made man. For Christ is the beginning, that is to say, the preserver of the human nature: As it hath else where been told you at large. 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.  
Now he telleth the church what opinion he hath of her, & what she is, that is to say blameth her. And as he hath beaten in to all the former, that he knew all their works: so doth he to this also. And first he showeth, that he knoweth this of the church of Laodicea, and especially of the Bishop thereof that he is neither cold, nor hot. He addeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I would it were better, if thou were altogether cold, or thoroughly hot: But now thou art lewke warm, or blood warm. An Allegory taken of men's meat, or of cold, hot, or warm water, and it is in a manner applied proverbially. He is cold, that openly followeth the world, 
Cold.  being wrapped in heathennisshe errors and sins of this world, he boasteth no thing, or will seem to have any thing to do with the true Religion. 
Hot.  He is hot, whose breast inflameth with the holy ghost, contemneth the world, loveth the true Religion exceadingly, and liveth an holy life. He is warm or between both, 
Warm or between both.  which hath neither forsaken the world, his errors, and sins, nor hath fully received Christ, his verity and righteousness, but serveth partly the world, partly Christ: In outward things he showeth himself to be a Christian, in resorting to holy assemblies, and receiving the Sacraments, but inwardly he is so besieged of the world, that he liveth a worldly life, rather than a Christian. Such a mixture the Lord alloweth not, 
Luke. 5  which else where forbiddeth to plough with an Ox and an Ass, and to make a garment of linen and : To pour new wine into old bottles, & to patch an old garment with new cloth.  

A mixture and composition of corrupt and whole.  In Religions and rites that lightness and mixture can be less allowed of God. For you shall have, that will temper together sundry Religions, and of many compile some one. Mahomet composed his Religion of the Jewish and christian Religion. 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. 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. For it is a mixture of whole and corrupt, where the sound part hath no more strength, the corrupt for the most part hath the greater. Of such sort are the masses that are used at this day of many, neither altogether Papistical, nor yet wholly evangelical. For the lords supper appeareth not in them: The Popish mass also is cut of and altered in the same. 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 lose. For we set not so much by the favour of Christ, as to call that saying of the Apostle to memory, if I should please men I should not be Christ's servant.  
But hear what the Lord saith to these mungerelles. 
Galat. 1  It were better, saith he, thou were either cold or hot. It were better thou were a sinner or an heathen, than an Hypocrite, and a mongerell. For so mightest thou be more easily holpen, according to that saying of the Lord, If you were blind, ye should have no sin. 
john. 9  Now where ye seem to yourselves just and sufficiently taught and furnished with Godly rites and cultes that please God, you leave no place to further instruction, but contemning the word of God, and Christ's institution, ye prefer your mixtures before all the justifications of God. The Lord also in the Gospel saith unto the Pharyseis: Amen I say unto you, that Publicans and common harlots go before you into the kingdom of God. 
Math. 12   
The other member is plain enough, that it were better they were hot, namely with the spirit of God, which thing the Apostle requireth in the xii Chapt. to the Romans.  
Furthermore he threateneth to plague them, if they continue, as they have begun to be neuters: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
The Lord speweth out the neuters.  I will spew thee out of my mouth. By the which manner of speaking two things are signified: Both the lothsomes which God conceiveth of this neutrality or warmness: And the vomiting out, which punisheth the same. warm water provoketh a vomit. Whereunto he appeareth to have alluded, as likewise to that old phrase of speaking, the land hath vomited the Chananites, and the same shall vomit up you also. 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 shaketh them of, the same we understand of them that join together Christ and Mammon. And the phrase of speech is to be noted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now therefore, or so forasmuch as, or now seeing it is so, etc. Moreover the longaminitie, or long suffering of God is here noted, which plagueth not immediately, unless there appear nowher any hope of amendment.  

Unhappy riches.  He expoundeth more fully the sin of the Laodiceans, & what is the cause of their tepidity: Because they love riches, wherein they trust, supposing themselves to want nothing: They think themselves to be wise, and to see all things, & to be sufficiently furnished with things spiritual and temporal. It is less, where they say, we are rich. More that followeth, I am increased with goods: That is to say, I have gotten so much richesse, that I want nothing.  

A great rebuke.  That same he now confuteth, and showeth that they are utterly deceived, and to be miserable people. For he rebuketh them grievously, and saith, thou knowest not that thou art such, as thou art. That ignorance, is a great evil, and the beginning of desperate blindness, when a man thinketh to have, that he hath not. For such persever in their error, and admit no counsellor. Therefore saith the Lord, thou knowest not that thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miserable, wretched, wearied and worn with evils. For they are toiled with many labours, that serve this world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miserable. Thou seest not thine own misery: Others that see, are full sorry. Thou seest not in what case thou art. This kind of speech signifieth a man very wretched and desperate, whose misery others see, but he himself seeth nothing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor or a beggar. Thou thinkest thyself very rich, but thou art a stark beggar. covetous rich men, are poor: They are poor also in virtues. The people of Laodicea were blind, as the Phariseis were called blind in the ix of john. Well sighted in worldly matters, in heavenvly blind as beetles. Naked, or destitute of good works. Void of thy wedding garment. They notwithstanding were richly arrayed with garments of most five wool. But before God they appeared naked. Let the galants of this world, or proud peacocks rather, so well eyed, and gorgeously apparelled, mark these things well. The Lord give them understanding.   

¶ The Lord giveth wholesome counsel to the Laodiceans, admonishing them to repent. The xxj Sermon.  
I Counsel thee to buy of me gold tried in the fire, that thou mayest be rich: And white raiment, that thou mayest be clothed, that the shame of thy nakedness do not appear: And anoint thine eyes with eye salve, that thou mayest see. As many as I love, I rebuke and chasten. Be fervent therefore and repent.  
Forasmuch as God willeth not the death of a sinner, 
Wholesome counsel.  but rather that he should convert and live: Therefore after a grievous blaming of the church of Laodicea, he giveth her wholesome counsel, admonishing & exhorting the same to repentance, and signifieth with all what is true repentance.  
The Lord useth the word of counseling, 
I counsel thee.  not of commanding, to th'intent to confound the madness of them, which unless they be violently drawn, think not themselves admonished, alured or called of the Lord. And whilst they look for such a drawing, they neglect all god's counsel, & fall from the true salvation. God counseleth his elect such things as are wholesome: The chosen obey good counsels. God toucheth their hearts inwardly, and outwardly by preaching of the word, and by sundry admonitions he pooleth and driveth man from evil to good. This counsel of God is not to be despised, and an other violent vocation to be imagined. God his word must be heard. To day, saith the Prophet, if ye hear his voice, do not harden your hearts. When the Lord counseleth with his word, & the hearers harden their minds, they do that through their own fault, and are made authors of their own destruction. But they that receive God's counsel, received it not by the force of free will, but of the grace of God, which worketh in us to will and to perform.  
Therefore when the Lord counseleth wholesome things, the chosen prey that they may receive the same: And they receive them through grace, obeying the counsels of God.  

The some of the wholesome counsel.  And the some of the wholesome counsel is this: Buy of me, saith the Lord, gold tried in the fire, that thou may be rich, mayest buy apparel, and mayest get eye salve to anoint thine eyes. He setteth these things as a medicine against the diseases, which he discovered before, calling the church of the Laodiceans, poor, naked, and blind. Now therefore he teacheth them how they may be rich, may be clothed, & may receive their eyes or sight again, if they verily get themselves gold tried, or concoct or purified.  

Gold tried  And gold tried in the fire, is gold most purified & clean, having in it no grossness or metal, but pure and clean gold. Hereby is shadowed the word of God, whereof the Prophet sang: The word of the Lord, is a pure word, silver tried in the fire, seven times purged in a vessel of earth. Certainly the word of God is light, coming of the eternal and most pure light, having no part of human filthiness or affections, savouring of none errors, teaching nothing that is corrupt. Howbeit of itself it shall profit a man nothing, unless it be received with a true & sincere faith. Therefore do I not separate faith from the word, and say therefore that the pure and sincere faith is signified by gold. Whereof S. Peter said, that the faith of our hearts be purged. For although there be in us spots and infirmities, yet is faith, by reason of the subject whereupon he resteth, most pure.  
The word of promission, and even Christ himself is the object of faith, which is the very pureness itself. Wherefore the Lord counseleth that the Congregation of Laodicea, should buy gold tried, he counseleth that they should hear God's word, and believe it in deed. For the Lord useth the word of buying, for receiving, hearing, and obeying.  

How the word of buying is used  For no man shall imagine, that there is bargaining before God, as there is with men: As though the spiritual gifts of God mought be bought for money. This is repugnant to the whole scripture, and specially against the determination of S. Peter pronounced against Simon Magus. But this our exposition the Prophet Esay. Approveth in the .55. Chapter. Where amongst other things come, saith he, buy without money, and without price, or exchange. And by and by: I● hearing hear me, incline your care, etc. Therefore the romish Chananite hath no hold hereof, I mean the Pope that great merchant, which selleth all things in the church, even those things which he hath not, the greatest deceiver in the world. Hereunto is added moreover, that like as it is in Esay plainly expressed, of whom such graces or gifts are to be bought: So Christ also here saith expressly, I counsel thee to buy of me. Behold he saith of me: Not of the Pope, of Monks, Freers, or priests. For Christ alone hath the things, which we may require. He alone doth satisfy, he alone granteth those gifts. And therefore he saith in the Gospel of S. john: Let him that hath hunger or thirst, come unto me: To me, I say, let him come. john the four vi. and vii And S. Peter saith, Lord, to whom shall we go? Thou hast the words of eternal life. As though he should say: If we will live, we can go to none other, but unto thee. Thou art the life and fountain of all goodness.  
Moreover the use and profit of this pure gold, 
The use & fruit of pure gold.  tried and most purified, I mean, the word of God's verity and pure faith, is three sorts. First, that thou mayst be rich: Secondly, that thou mayest buy thee apparel: Thirdly, that thou mayest buy the eye salve, to heal the blindness of thine eyes. For the word of God and faith in him, is the foundation of true piety. Without the word and faith nothing is sound.  
The first fruit, is wealth or riches, to wit spiritual. 
The true riches of the faithful.  For the word and faith is not a false imagination, and a vain dream of things most excellent. For he that believeth the word feeleth joy in his heart, and enjoyeth spiritual gifts: And possessing Christ, through faith possesseth all goodness. Whereupon also the Apostle in the first chapped. of the first epistle to the Corinth. said: I give thanks to my God always for you, for the grace of God that is given you in Christ jesus because you are in all things enriched by him, in every word, 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. These fools shallbe judged of the wisdom of God, as it is manifest in the .12. cha. of S. Luke. And besides this, they that are destitute of the light of God his word, and lack faith, can not use rightly nor well these earthly riches. Therefore heavenly riches, are the true riches.  

The apparel of the faithful.  The second fruit, is the clothing & comely apparel, wherewith we are covered, that our shameful nakedness should not appear. Before their fall our parents were naked, but with out any shame or ignominy: After the fall they were ashamed. Because sin bringeth shame, and want of all good works: And an evil conversation, is a most shameful nakedness.  
With this were the Laodiceans infected. But Christ, which is learned by the word of truth, and perceived by true faith, is the white apparel of the faithful, their righteousness & innocency. 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. For Christ is the wedding garment. The Apostle counseleth us to put on Christ, & that we be apparelled with righteousness, temperance, and all goodness. The places be in the .13. to the Romans. Ephes. 4. Colos. 3. chapped. Away here with the cowl of our Lady, under the which gather for the most part wicked and impenitent persons. The most pure virgin covereth not such, 
Our lady's cowl.  she loveth righteousness and repentance.  
Finally with this gold is bought an eye salve, which is a medicine for the eyes, 
Sight is restored.  which Physicians are wont to lay to sore and blear eyes, against blindness. The commandment of the Lord, saith David, is bright, giving light to the eyes. Faith also doth inform rightly the judgement of man, that we may judge holily of virtues & vices. The want of God his word and of true faith, bringeth in blindness.  
For all these things the Lord counseleth the Laodicians, to seek for God's word, and believe it verily. 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, and judge rightly of all matters of salvation. And in these things also consisteth true repentance: In forgiveness of sins, and amendment of life. etc.  
But lest they should say, we hear these things in vain, 
The Lord rebuketh & chasteneth whom he loveth.  as they which have heard before that we shall be spewed out of the lords mouth: yea and are so sharply shaken up with bitter words & sentences, that we are constrained to despair: He preventeth that same & saith: whom soever I love, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I rebuke and chasten. The first word signifieth to accuse and reprove openly, which is done with sharper words: The latter is referred to discipline, whereby children are kept in awe with the Palmer, lest they forget themselves through wantonness. The Lord therefore alluding to the words of Solomon in the iii Chap. signifieth that a sharp rebuke, or severe chastening is not always a sign that God is angry, but oftener a token that he is pleased and loveth us. Therefore he saith, first I rebuked you sharply of love, and so sought your salvation. Therefore it is now also an wholesome sign if the preachers rebuke the church with sharp words: And again it is an unlucky sign, if a fox tail be strooken over faults intolerable. It is a token of love also, if a man suffer sundry mishaps. Which thing the Apostle discourseth at large in the xii Chapt. to the Hebre.  
Upon these things he inferreth the some of the matter, 
zeal & repentance.  & saith: Where thou seest God so earnestly seek thy salvation, I pray thee continue not always to be thus in a mammering neither hot nor cold. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be zealous, take unto thee a fervent zeal to follow and apprehend thy salvation. For now he setteth the ferventness of faith conceived of the word and spirit of God, against this neutrality or warmness. After he addeth, and repent, in sorsaking thine evil conversation, and being of Christ tried gold: That is purefied & purged, whereby thou mayst be rich, be arrayed in white, and mayst have a medicine wherewith to anoint thine eyes, that thou mayest see. To God be glory.   

¶ He draweth them also hereby unto repentance. The xxij Sermon.  
Behold I stand at the door and knock: If any man hear my voice and open the door, I will come in unto him, and will sup with him, and he with me: To him that overcometh will I grant to sit with me on my seat even as I overcame, and have sitten with my father on his seat. Let him that hath ears, hear, what the spirit saith to the congregations.  
Hereby also the Lord allureth the Laodiceans to repentance, showing that every time is meet for conversion, and that God is evermore ready to receive sinners, and provoketh them always that they should amend and live. And this matter he expoundeth in an allegorical and goodly speech, 
Allegorical speech.  taken out of the fift chapped. of the book of Canticles. For he feigneth the Lord to stand at the door and knock, yea and to promise to them that open the greatest familiarity and joys unspeakable.  
First therefore is declared the benevolence of God towards sinners, and his most ready will always to receive the same, yea and his infinite study to move men to repentance, that they might live. For the Lord standeth at the door, and knocketh. The word of standing doth signify, that God is always prepared, always watcheth over our salvation. For he sitteth not still, nor lieth not on the one side like a sluggard: He standeth busily to his work. And I stand saith he, not I stood, or shall stand: But I stand evermore ready, evermore loving and gentle. What doth he? He knocketh, & that in deed at the door, desiring to be let in. For like as he that knocketh at the door seriously, coveteth to be let in: so God desireth earnestly to be of us received. And God useth sundry kinds of knocking. For he warneth, & exciteth with his word by the Prophets, again by signs & wonders, & also by sundry chances & movings. 
How the Lord knocketh.  These things may be seen in the city of jerusalem. He sendeth to them his Prophets & Apostles. He showeth divers wonders. He bringeth on them sorrowful chances, that they might admonish them: Such as are reported, Luke. 13. of the Galileans, & of those whom the tour of Siloe had overwhelmed. We may see the like at this day, how the Lord knocketh. Therefore he said truly, Jerusalem, Jerusalem. etc. Math. 23. These are doubtless the parts & doings of god which will not that a sinner should die, but rather convert & live.  
Than must we see, what is required of us, 
Our part is to hear and to open  verily that we should hear the knocking & noise of the knocker, & that also we open & receive such as desire to come in. Here are they confuted, which speak of man as though he were a block, & image I know not what manner of drawing, saying: It is neither in that runner nor in the willer. etc. Certain altogether abstain from well doing, saying, if I be chosen, it is enough. But the scripture requireth every where hearing & obedience. We know that th'elect are only saved, & that th'elect in Christ: In Christ to be they that believe: That faith is of hearing, hearing by the word of god. Therefore saith the Prophet, this day if you hear his voice. etc. This same is recited of the Apostle. Heb. 4. The Apostle also. 2. Tim. 2. In a great house there be not only vessels of gold, but of earth also. If any purge himself. etc. And therefore the Lord saith, I knock: It shall be thy part, not to despise him that knocketh, but to open unto him. And he reciteth in deed two things, to hear, which both in the .8. & .9. of john is required of the children of God, & of the true sheep: And to open, that is to receive the Lord, or believe, to obey, & to frame themselves after the will of God, & to do penance. Notwithstanding we must here beware, that we think not that man hath power of himself to receive the Lord. The Lord illumineth his elect, and by him we can do all things, without whom we can do nothing. 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. They that open not being wrapped in their sins, through their own fault open not, and not through any fault of God.  
Let us hear moreover what the Lord promiseth to them that open, that is to say, to such as receive Christ with true faith. 
What we shall get by opening.  The Lord promiseth to them two things chief. First, I will go into him, saith he. The scripture signifieth, the Christ dwelleth every where through faith in the hearts of the faithful, & with a most straight knot to be joined unto them. He that eateth my flesh and drinketh my blood, abideth in me, and I in him. These things are spoken of the Lord in the vi of john. And in the xiiii. chapped. he saith. He that loveth me, will keep my word: And my father and I will come unto him, and will make abode with him. S. Paul saith that he liveth not now, but that Christ liveth in him. The same affirmeth that Christ through faith dwelleth in the hearts of the faithful. And so the Lord entereth the hearts of them that let him in. Not the least part of felicity consisteth in this conjunction. For to be united with God, is blessedness, which beginneth here, and is made perfect in an other life. And therefore in the second place the Lord saith: And I will sup with him, and he with me. Whereby he noteth not only again a most dear friendship & familiarity (for the table is consecrate to amity) but rather the fruition of eternal glory. For by the supper are signified, the joys celestial, greatest, and unspeakable, which after their souls the Godly receive immediately after death: But more fully in the end of times, when the bodies shall arise again. Therefore is it not applied to a dinner, but to a supper, as it is also in the .14. of Luke. Then if we receive Christ, we shall have him dwelling with us continually, whilst we live in this world. And in the world to come we shall have the full fruition of all the joys celestial. These things be certain and true. For otherwise in the life to come there shall be no riotous banquets, such as the Turks do imagine.  

The throne of God is prepared for the penitent.  He annexeth also an other general promise, whereby he exhorteth and moveth to the study of godly religion & to repentance. For to him that overcometh is promised the kingdom of heaven. And he saith to him that overcometh (whereof I have spoken in tother epistles) not to him the fleeth or to a coward. etc. He propoundeth also th'example of the conqueror Christ. For we must overcome, as he hath overcomen. He in deed overcame most perfectly: we after our little strength, fight, and overcome. And verily the true victory in us, is the lively virtue of Christ: that is to say, by him they overcome, whosoever overcome. And like as he having overcome death, & vanquished the world & the devil, ascended into heaven, & sat on the right hand of the father: so he promiseth us also overcoming, that he will give us the seat of his father: not that we sitting on the right hand of God, should judge over all flesh, being made Christ's: but that being made partakers of everlasting glory, and delivered from all judgement, we may appear in glory, when he shall come to judge the quick and the dead. We read of a like promise made to the disciples Matth. 19 and Luke. 22. And so assuredly shall this glory come unto us, as Christ himself did verily ascend into Heaven, and sat in the glory celestial.  
And here we must note a special thing, that Christ giveth here that thing, which in the 20. of Matth. he denieth that he can give to james and john, that is to sit in the glory celestial. Therefore this place expoundeth that. 
The divinity of Christ.  For Christ after his deity giveth that, which after his humanity he denieth that he can give. This place than proveth, that Christ is very God, giver of eternal life, etc.  
He addeth after his manner an acclamation, whereby he applieth this epistle to all congregations, and affirmeth it to be inspired of the spirit of Christ. Whereof we have spoken before.  
And we have treated hitherto of the second part of this work wherein are declared the most excellent points of our religion, who & of what sort is Christ, 
The sum.  sitting in the glory of the father, how he is present in his church, and governeth the same as king and priest, by his spirit, by his word and Sacraments. 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. What is to be done with erroneous doctrines and seducers: how the church fallen and afflicted may be repaired: what is true repentance, and what are the duties of the godly, and many other things of like sort. To God the father be praise, thanks giving, and glory, through jesus Christ our Lord.   

¶ The second vision is showed to S. john, wherein he seeth God in his Throne with Elders, whom he describeth gallantly. The xxiij Sermon.  
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: come up hither, and I will she we thee things which must be fulfilled hereafter. And immediately I was in the spirit: and behold a seat was set in heaven, and one sat on the seat. And he that sat, was to look upon like a jasper stone, and a Sardine stone: 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 raiment, and had on their heads crowns of Gold.  
The third part of this work reacheth from the beginning of the 4. chapter, unto the beginning of the 12. chapter. And containeth a notable vision, most wholesome, and of much fruit. The first vision, which we heard expounded in the 3. chap. exhibiteth a figure of Christ, and of his church, and how the Lord reigneth in the same, how also the church behaveth or ought to demean herself. In the second vision S. john declareth, how by a most just and most holy government God governeth all things by Christ, which chance and are done to the church in the world and of the world. 
The argument of the second vision.  In these are rehearsed the most sorrowful destinies of the church, calamities, plagues, and destructions, famines, persecutions, revoltinges, heresies, conflicts, 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 judgements, here is described: That he is Author of all: That God through the most witty and excellent government of Christ ruleth all thing: that the holy Angels also and all creatures do acknowledge him, and give glory unto God. For so it teacheth us also in all our doings, 
th'end of this vision.  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. This if we shall do with quiet minds, we shall bear also most heavy burdens patiently: 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 mutining of those, which are not afraid to say. God is in deed the Lord, he is almighty, he doth what he will, and as he will: we are bond servants, and rather worse than bondmen. We are forced to bear what so ever he will lay upon us, etc. As though God were unjust, and after a tyrannical fear terrible, and ruled after a carnal lust. It is most shameful to think thus, much more to speak it. This vision shall declare, that God by his providence governeth allthings, and that the same is just in all his ways, and holy in all his works.  
And first S. john is prepared to receive this vision, 
A preparation to this vision.  yea and we also are prepared in him. 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, and suffereth us to see what is done therein, or what he himself doth there, and what his works or judgements be towards men. Let no man say hereafter, that God doth in Heaven what things he list, not passing upon us that creep upon earth, and who also must suffer that we would not. For now he maketh as it were an account of his works and being assured admitteth thee as a looker on of the matter.  
And here he declareth with a godly voice, 
The mind must be lifted up.  what john should do, and how he should behave himself. Christ biddeth john ascend into supercelestial places, not in body, but in mind. Therefore must our mind be lifted up into the contemplation of heavenly things, and be purged as much as may be from earthily affections, that we may behold heavenly things with an heavenly contemplation. What will we say that the example of john followeth immediately. And incontinently I was in the spirit: that is, in a spiritual contemplation, or ravished with the spirit into the faithful consideration of those things which were showed me.  

The some of things to be said.  Now also is compiled an argument of things that should be told: I will show thee what things must be done hereafter. For after the Type of God, ordering or governing all things justly through Christ, immediately are declared the destinies of the church by seven seals, and seven trumpets, in the which are every where interlaced most comfortable consolations and full of efficacity.  

A type of God working all things justly.  And first of all before the Seals and trumpets is set forth a figure or type of God, and his most righteous judgement and government in all things: and that through out the 4. and 5. chapped. wholly, that it might prepare us to the reading or hearing of those things which shall follow in the 6. 7. and 8. chapped. And seem to others, and to man's judgement to be grievous, hard, and unjust. And the Type or vision was after this sort. 
The some of the vision, & general order of the same.  In heaven itself appeared a seat or throne of Majesty. He that sitteth therein, holdeth in his right hand a book, closed with seals. By him that sat stood a lamb, which taketh the book, and openeth the Seals thereof. And out of this Throne also proceedeth a sevenfold spirit, wonderfully uttering his virtues. Before the seat appeareth a glassy Sea, bright, and even like Crystal. The throne itself resteth like a waggon upon four beasts full of eyes & wings, beneath appearing round about, and invirunning or compasing the throne. A rainbow like a smaragd goeth round about the same. About the Throne by a circle appear xxiiii. Seats, and so many elders sitting in them, crowned, and in white array. This is the order of this second vision. In their place shall be declared what the Lamb, what the beasts, what the Elders and the other parts did. It sufficeth now to have touched the chiefest points of the vision, and a shadowing some of the same. 
Visions exhibited many times before.   
secondly we must see, what every thing signifieth. For hereof dependeth a great part of the whole mystery: as concerning the manner of vision, S. John bringeth no new thing of the revelation of Christ. For we read that such manner of visions were exhibited for the most part to the prophets, as to Isaiah in the 6. chapped. To Ezechiel 1. and 11. chapped. And to Daniel in the 7. chapped. etc. 
A Throne.  And a Throne signifieth a majesty imperial & administration judicial. And because the Throne is not in earth, but is seen in heaven: we shall think, that the providence and administration of gods judgements be celestial, sound, most holy, and clean void of all corruption. And upon this same Throne is one sitting, sitting I say, 
Sitting in the Throne.  not lying or standing. For God the judge of all is of a quiet mind, neither is he moved with any affections like men. Here is none affection, injury, unrighteousness in the universal government of all things to be thought upon. Elihu. in the 34. chapped. of job, sayeth: far from God be wickedness, and iniquity from the Almighty. For the work of man will he render to him, and according to the ways of every one he will reward them. For verily God will not condemn in vain, neither will the almighty subvert judgement, etc. And Aretas Bishop of Cesaria an old expositor admonisheth, 
God is presented by no human shape.  that of purposes the shape of man was not attributed to him that sitteth in the seat. For albeit that afterward mention be made of a righthande holding the book, yet is here no shape of man exhibited. But he sayeth also simply one sitting, he giveth him no name. The cause is ready: for God by his nature can not be defined, as he that is invisible, and unmeasurable: After the manner of men in deed human members are attributed to him, but to be expounded by a trope. Moreover when the same God appeared to the people of Israel in Sina, they heard a voice only, but the Israelites saw no shape. As Moses witnesseth in the 4. chapped. of Deuteron. Doubtless that they should not express with an Image the incomprehensible, and should commit idolatry, the great sin and wickedness. S. Paul in the 17. of the Acts denieth that the deity is like the forging of men. To the Romans. He ascribeth to the greatest folly Idols made after the shape of men which should represent God. Whereof we have spoken else where. In the mean season are rehearsed two precious stones, which by their colours do after a sort shadow the nature of our God, and admonish the godly of greater and more excellent things. A jasper is a green stone like an emerald. Grenes signifieth the perpetuity of God, and that he quie●teneth and keepeth in life all things. But the Sardine looketh with a fine colour like a bright red. For God dwelleth in light inaccessible: The same is a consuming fire, and also charity itself. For the nature of stones read Pliny, etc.  

The rainbow smaragdine.  But a rainbow environeth the Throne round about, a rainbow for the most part is of diverse colours: but here it is of one colour and that of a smaragd, to wit green. The rainbow is a token of a perpetual grace, and covenant made after the flood, as is declared in the 9 chapped. of Genes. And verily the Throne of the high judge might put us wretched men in fear: Therefore the rainbow putteth us in remembrance of Gods grace, and that God which by his providence governeth all things hath bound himself in league to man kind, to whom verily he wisheth well. That league is still green, and always of force. The goodness of God towards men is perpetual. For though heaven should fall, and out of this Throne proceed most grievous thunderbolts, and calamities should fall upon us like a storm: yet is God in league with us, and loveth us dearly.  

xxiiii. Elders in seats.  About the Throne are seen set xxiiii seats, and in them sit xxiiii. Elders, as Senators of the most mighty kingdom of God, and fathers of the Hierarchy celestial: This number is made of xii. and xii. But xii. patriarchs signify the whole people of Israel, and the old church before Christ. The Christian church was planted and sprang up of the twelve Apostles, after the incarnation of Christ, whereupon that xii. numbered comprehendeth the whole church of the new people. Therefore is the whole universality of Saints assembled in heaven, and triumphing with Christ their king. And therefore be they clothed in white raiment, to wit purged by Christ, and pure and clean from all corruption. Crowned also, because they have overcomen and now reign in eternal glory, verily kings and priests through Christ. The description also of their behaviour admonisheth, that in them is nothing wauntinge, but to be truly blessed: and therefore they be showed sitting, not that they are judges, or judge for Christ, but because they rest from their labours, and be of most quiet and pure affections, sitting with the high judge. But what thing do these? They give God no counsel, what he should do, or by what mean or way he may do this or that, but they allow his judgements. For they know all his works to be just and holy. The which shall immediately follow. What shall we do than? shall it be meet for us to inquire of the judgements of God, 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, & the whole people of God: you have amongs these, king Solomon himself, and the most excellent and wittiest Princes of the world: you have the Apostles, and men Apostolical, Martyrs, and the wise men of the whole universal world. Wilt thou condemn their judgements? following therefore their example, busy not thyself to move curious questions: praise the just judgements of God, and know that the Lord is just in all his ways, and holy in all his works. To whom be glory.   

¶ Here is described the proceeding of the holy spirit, and operation, the almighty knowledge of God, and how the Throne of God is borne up or sustained of the four beasts, and what the beasts do. The xxiiij Sermon.  
ANd out of the Seat proceeded lightenings and thunderings and voices, and there were seven lamps of fire, burning before the seat, which are the seven spirits of God. And before the seat there was a Sea of glass like unto Crystal. And in the mids of the seat, and round about the seat, were four Beasts full of eyes before and behind. And the first beast was like a Lion, the second beast like a calf, and the third beast had a face like a man, and the fourth beast was like a flying Egle. And the four beasts had each one of them six wings, and round about without and within, they were full of eyes. And they had no rest day neither night: saying, holy holy holy is the lord God almighty, which was, and is, and is to come.  

The mark & end of the first part of this vision.  Our Lord jesus Christ, as the faithful pastor of his church, will utter the destinies and wondered calamities that will come upon the church. Therefore to the intent he might stop the mouths of such as mutive and be inquisitive of the judgements of God, and might persuade all men to have patience in these storms of evils, he setteth forth a treatise before, wherein he showeth that all things are done or permitted to be done of God by his most just providence, and are governed or ordered by the Lamb, with a judgement most righteous and holy. For who so believeth and remembreth this, in what chances so ever he happen, he submitteth himself humbly and lowly and obediently to his God, and crieth always, the Lord is righteous in all his may's and holy in all his works. And this is the most true state of the first part of this vision, which is done in the 4. and 5. chapped. And is more over most elegant, most pleasant, and most full of consolation. allthings are more lively set forth and perceived in such fit and heavenly representations, than they can be understand in bare words.  

A recapitulation or brief rehearsal.  First is recited a Throne, & that in deed a celestial throne, leeste in the works, in the providence and judgements of God, we should Imagine any thing carnal or corrupt. Secondly he that sitteth on the throne is represented unto us by two colours, Grene and red. For God is an eternal essence giving to all their griefs or being. The same burneth in love towards man kind, and willeth well unto man: but to the disobedient and rebels he is a consuming fire. And the throne is environed with a rainbow green than grass, comforting us, that we should not be dismayed at the sight of that Godly throne, but should remember always, that he which sitteth in the throne, judge & governor of all, is most true and keepeth his promesses: & 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: straight way in the end of the iiii. chapped. and in the fift shall be declared, what they do, or what they say. Doubtless all the Saints in heaven are lookers on, of the judgements and works of God. For the judgements of God be not such, that they should flee the light and knowledge of Saints.  
Now followeth, out of the Throne proceeded lightnings, etc. In the throne is he that sitteth and the lamb, that is, the father and the son, and from them both proceedeth the holy ghost. For by interpretation it followeth immediately, which are the seven spirits of God. For the lightenyngs, 
the signs of the holy ghost.  thondering, & other things rehearsed signify, or be tokens of the holy spirit: which else where is red also to be shadowed by fire, & water, and wind, and by fiery tongues. But no man will think, that the holy ghost, which is one in substance and of the simple nature divine, should be plucked into seven parts. For I told you in the first chapped. how the seven spirits of God are put for the seventhfolde, most full, and most perfect spirit of God.  
We have in the beginning of this vision the whole mystery of the blessed Trinity, so much as is needful for us to know, 
The holy Trinity.  & believe, & profess. There is one Seat, in that one seat are contained the sitter lamb & spirit: therefore there is one divine essence & nature, and thereof is one power and majesty, one rule, because there is one throne: briefly there is one god, true, & eternal, for evermore blessed: As Moses also in the 6. of Deuter. and all the prophets and Apostles have every where taught. Howbeit in this only & undivided substance is seen a most plain distinction of persons. For there is he that sitteth in the throne, & the lamb, and from both proceedeth the holy ghost. This mystery of the Trinity we profess in the Crede. This appeareth openly in the incarnation of our lord, whilst the angel sayeth to the virgin, the holy ghost shall come upon thee, and the power of the highest shall overshadow thee: And that which shall be borne of thee, shall be called the son of God. Likewise in the baptism of Christ is heard a voice from heaven upon the Lord: This is my well beloved son. The holy ghost also appeareth in the likeness of a dove. Whereupon the lord commanded us also to be baptised in the name of the father & of the son & of the holy ghost. This profession is certain & true, and so set forth by the most manifest scriptures & lively preaching of the apostles: like as Tertullian declareth against the heretic Praxeas. We ought rather believe & cleave unto these things, than to the monstrous & blasphemous Spanish sophistry of Serve to a man most corrupt.  

Of the holy ghost.  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. First his proceeding is noted, which verily in times past men affirmed rashly to be set forth in no part of the scripture. 
proceeding.  S. john here, out of the throne sayeth he, proceeded lightnings, etc. And by & by: which are the seven spirits of God. And this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek doth signify a proceeding or going out, but S. john her saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is proceeded or went forth. And therefore that ancient counsel of Constantinople decreed rightly: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is & (I believe) in the holy ghost the lord, that quickener, proceeding of the father, etc. But because the Lord himself in the gospel speaking of the holy ghost sayeth, he shall glorify me: for he shall take of mine, & shall show unto you. All things what so ever the father hath, are mine. Therefore I said, that he shall take of mine, & shall show it unto you: 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. For if he proceed of the father, he proceedeth of the son also. For even for the same cause at this present he is red to proceed out of the Throne. But in the Throne is not only he that sitteth, but the lamb also, of whom in the 5. chapped. shall be added, that the lamb hath seven eyes, which are the seven spirits of God, sent into the whole world. Albeit therefore that in the 15. of john, the holy ghost is said to proceed from the father: yet there is set before: whom I (saith the son) will send unto you from my father. To be short, if there be one substance and nature of the father & of the son, I see not how the holy ghost should proceed from the father, that he should not proceed of the son also. Let us rather leave those scrupulous disputations to idle wits: let us believe, that the spirit proceedeth from both.  
Moreover the virtue or effect and operation of the holy ghost, is here also set forth & declared gallantly. 
The effect & operation of the holy ghost.  For first he lighteneth, when he illumineth the obedient, and feareth the rebels with sore threatenings. Secondly he thondereth, what time he inveigheth against this ungracious world, & reproveth the same of sins, thonderinge out the terrible judgements of God. Two Apostles in Mark are called the sons of thunder, or thonderers. He uttereth moreover wholesome voices of doctrine, exhortation and consolation, by men, for the favour of men. Finally where the operation of the holy ghost can not sufficiently well be expressed, yet by the seventh number he compriseth and accomplissheth his fullness, and sayeth, that seven fiery lamps are burning before the Seat, burning I say, not quenched, or smoking. For the grace of the holy ghost is bright and full of efficacity, whereof is spoken also before: and where these things are found in the Throne, how should any man think, that the judgements from thence proceeding should be in any part corrupt, defiled or to be blamed? by the holy ghost all things are preserved, and by his providence all things are wrought.  
Hereunto is added an other thing, a glassy Sea before the seat, in clearness and brightness representing Crystal. 
The glassy Sea.  Herby is signified this frail world, which is subject to God, and as it were in his sight. And also in other places of holy scripture, by reason of the unstableness, tossing and tourmoyling thereof, it beareth the figure of this variable and most unconstant world. And certainly the state of this world is more brickle than glass. Some what hereof shall follow in the 15. chapped. 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, so that God seeth them all as it were in a Crystal: whose eyes or knowledge the leeste things that be can not escape. For we shall not think, that such things as are done in the world, are done rashly, and by a certain fortune to hap or chance besides the knowledge of God, or to be of God unknown.  

A fuller description of the Seat.  After this he returneth again to the throne, to the intent he might finally finish, that which he had begun once to describe: and might show also, all the works of God, that are done by his creatures, to be most holy. And the royal seats, chairs or Thrones of kings are wont to be borne up and beautified with beasts, as salomon's seat was with lions: which is to be seen in the 3. book of Kings the 10. chapped. In other places the most excellent beasts do draw the triumphant chariotes of Princes. After the same manner therefore by a phrase of men beasts are set to the throne of God. For God in his prophets is carried upon Cherubin, 
Cherubin.  that is in his godly chariot. And Ezechiel in the .10. chapped. nameth openly Cherubin, beasts, and the whole text proveth, that the place must be understand of god his chariot, drawn by beasts, in the which he himself was carried out of the city of jerusalem. There is in poets much mention of the chariot of the Gods, taken haply by the first writers out of the holy scriptures. For Satan, the Ape of God, goeth about always to diffame the word of verity. But we, omitting the triflings of poets, will consider the sober description of this carriage, of God or rather of god's throne. Almighty God sitteth in this seat. Sitting in the Scriptures, is government. Here is signified than the God sitteth in all his creatures: 
God sitteth upon ●eastes.  that is to say, governeth his creatures, and by his most wise providence worketh all in all, in using every creature according to his good & just pleasure after the nature of every one. We shall say than, that by those beasts are understand all the creatures of God, dispersed through out the four quarters of the world: that is comprehended in the whole world.  
And first is showed in what place of the throne the beasts were: 
Where in the throne be the beasts.  to wit in the mids of the Throne, and in the circuit of the same. You will are, if they be in the throne, how should they be about the Throne? if they be about the Throne, how be they in the mids of the Throne? The thing must be so conceived, 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, and so as it were to have borne up the Throne: And with their fore parts, I mean, with their breasts, and heads and wings to have stand forth, and so to have compassed the Throne, and as it were environed it round about. For so might they seem to be in the mids of the same Throne, and round about the same.  
After, 
What manner of beasts they were.  what manner of beasts the same were is described diligently, in numbered they were four. 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. And some here have forged the four Monarchies of the world, etc. And every beast had his face, and his body, six wings, and the same full of eyes within, as also their bodies were full of eyes. The first represented in shape and fashion a Lion, the second a Calf, the third a Man, & the fourth a flying Egle. By these appear to be signified all creatures, visible and invisible, reasonable and unreasonable, and that the most excellent. For after in the .v. chapter we shall hear, that all creatures joinctly together do worship the Lamb, and him that sitteth on the Throne. And verily God useth them all, the Sun, the Moon, the Stars, the air, the fire, and briefly all living things. And such creatures as he hath chosen, to the intent to work any thing by them, he maketh 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 swiftness. The face of man signifieth wit and wisdom, as also the eyes signify a foresight, watchfulness, subtleties, and luckenes in doing of things. The Lion's face betokeneth force and strength, and stoutness or magnanimity: As the sight of an ox or a calf betokeneth enduring of labour: The Eagle & the six wings swiftness. As for an example: God chose unto him the Assyrians or babylonians, which should destroy Ninive. These therefore, as it is in Nahum, the lord prepared and furnished, that they were swifter than Eagles, and the rest as you may read in the 1. and .2. Chapt. of Nahum. And so be all creatures ministers of the judgements of God, coming out of his judicial Throne.  

What the beasts do.  Than it is touched also, what those beasts do. They go about the Throne, awaiting always for God his commandment, that they may apply the same cheerfully, speedily, and stoutly. Neither have they any rest (mark how he saith, have, not shall have, or have had, but have) any rest: that is to wit, they be in continewall doings of God. But hear may we not understand, that they be grieved with any painfulness. And also they honour god with continual praise. Aretas: it signifieth, sayeth he, no laborious thing. And they have no rest, but a continual Tenure, about the singing of godly praises, etc.  

The song of the beasts, & what we must learn thereof.  Finally here is set also the form of the hymn and praise of all creatures. In old time David song also: praise ye 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 useth, and whose force and operation they feel? chief holiness. These things do chief concern the some of the matter. For they teach God to be holy, unspotted, just, good, omnipotent, doing allthings, eternal, the beginning of things, and preserver. For they say, holy lord God omnipotent, which was, etc. Which words verily we did expound in the first chapped. Who would not gather thereof, the works and judgements of him to be most holy & just? who therefore shall hereafter reprove the judgements and works of the Lord? just is the Lord in all his ways, and holy in all his works. This Testimony of all creatures maketh us willing, ready, cheerful and careless, that we should willingly quiet ourselves in the judgements of God, and murmur at him in nothing, whine he should do this or that? But wholly submit ourselves unto God, believing all his works to be good, and to be done for the profit of the godly, and for the most just punishment of the wicked. 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. Holy are all his works, and his ways undefiled. And we read more rightly three times holy than niene times after the example of the complutensian book. For the former lection the prophet Isaiah approveth. To God almighty be praise and glory.   

¶ Here is declared what the Elders did about the Throne, and how they sang unto God a song of praise. The xxv Sermon.  
ANd when these beasts gave glory and honour, and thanks to him that sat on the seat, which liveth for ever & ever: The xxiiii Elders fell down before him that sat on the Throne, and worshipped him that liveth for ever, and cast their Crowns before the Throne, saying: thou art worthy lord to receive glory and honour and power. For thou hast created all things, and for thy wills sake they are and were created.  
This most godly vision well and rightly understand, 
The fruits of this vision.  and reposed in faithful memory, instructeth us rightly in judging rightly the works of God, that we should fear God, be patiented, and submit ourselves wholly to God, and give all glory unto him. For this is the very fruit, that cometh unto us, and the end of all things that here are spoken.  
And by the way he inferreth in repeating what the beasts did: and declareth also what the xxiiii elders did. 
Thexample of the Elders.  Herby we are manifestly taught, what we also own unto God, and what we shall judge of his works, and how we should behave ourselves towards him herein.  
Those beasts, that is to say, the whole numbered of creatures, whose ministery God useth, 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, and giving or inspiring life into all things. first in deed glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a majesty, or great estimation, a reputation, worship, 
Glory to god dew.  or good opinion: when we think well of God, protesting that there is nothing better than he, greater, more worthy, more just, more holy & more excellent. This glory are we always commanded to give him, & to esteem nothing in this world dearer and more precious than God. Secondly they give to him honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Honour dew to God.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifieth honour and price, and the dew and bounden duty that we own to any. We own unto God reverence and submission, as to the supreme good, and the only and true lord of al. S. Paul in the 13. to the Romans speaking of obedience dew to the magistrate: to whom ye own fear, sayeth he, give fear: And to whom you own honour, give honour. In the third place followeth benediction, which he called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is thanksgiving, and praise. For we be commanded to praise all the works of the Lord, and to give thanks for the same. job is said to have blessed or thanked God, for the most grievous affliction that he sent him. For he said: like as it pleased the Lord, so hath it been done: the name of the lord be blessed. Whilst the beasts do attribute all these things to him that sitteth on the throne, by their example they teach us, what we should do verily to give all these & singular things unto god. Which if we do, all murmuring shall cease, & disputations commenced of searching & examining the works of God through out curiosity. With the laud and praise of the beasts is joined the hymn or song of the xxiiii 
The song of the xxiiii Elders.  Elders. This is the church unchangeable, the company of all Saints, Patrtarches, Prophets, Apostles, Martyrs, etc. as I declared to you before. Mortal men have not here an example of some one saint, or wise man: but of all holy, godly wise and worthy men. They have put of their flesh, and want affections and errors: They be therefore of uncorrupt judgements, so that there can be no more clear or pure examples ministered to us. Three or four things are taught us concerning these Elders, which they did or performed, not to every body, but to him that sitteth on the throne, and liveth for ever & ever. For so be the titles of God repeated, whereof is spoken before. 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 liveth for ever.  
They first arise out of their seats or chairs, 
The senanatours fall down before god  and fall down (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall) upon their knees or on their face before god. 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, ourselves and all our things to his good will and pleasure. But if the blessed souls, now purified, and already having the fruition of the sight of God, fall down before the Lord. What should not a wretched man do miserable, mortal, and a sinner? Let him be ashamed of rebellion and slothfulness, which seeth so great submission in the most noble and Godly souls of heavenly dwellers.  
Than the saints worship, 
The saints worship.  and worship in deed none other, but him that sitteth on the seat, and liveth for ever, the father, the son, and the holy ghost, God three and one, everlasting & almighty. Therefore let us also worship this God, following the example of all saints. 
To worship adoration.  We worship God with external adoration, if we uncover our heads, kneel & bow before him. In spirit and truth and with inward worshipping, if we depend wholly of him, consecrate us whole unto him, and wholly look upon him, as one the only, soul, incomprehensible, most wise, best, and greatest, most righteous and most merciful. And they that thus fall 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, why he doth this, and permitteth that?  
Unto all these things is added, 
The saicts cast of their crowns.  that they pluck of the crowns of their heads, & cast them away before the throne, at the feet of him that sitteth in the throne. This is not only a notable modesty, but also an humble humility wanting an example. Primasius an expositor of the Apocalypse, assigning verily unto God, saith he, whatsoever virtue, and whatsoever dignity they have. For to him is attributed rightly, whatsoever is won or gotten: Of whom, he that overcometh, is aided. Thus saith he. 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, or prescribe unto him the least thing in the world: But to submit unto God all power, all rule, and the whole government, themselves and all others to be governed. 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. Let us rest therefore, O brethren, to the judgement of saints, and let us consent herein with them in all things.  
Yea & with express words they testify, why they threw away their crowns: Not that being unthankful to God, they esteem not highly his gifts: But for that they plainly acknowledge all glory to be dew to him alone. 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: 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. 
To receive glory.  These things appertain to no creature. etc. And they commend God highly, whom they call their Lord & God. Some copies add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which art holy. For they do & agree in all things with the beasts, which cried also, holy holy holy, Lord God omnipotent. To the same gave they also glory & honour, whereof before. So also the elders ascribe to him now the self-same things. And especially they attribute to God power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and take it from themselves. Why than do the Papists attribute power and operation to the saints in heaven. Which nevertheless here plainly themselves attribute this to God alone. 
Saints give power to God & take it not to them selves.  S. John & Peter living took it not in good part, that the people seemed to attribute to them somewhat of godly power. For when they had restored one that halted before the temple, & the people were in admiration thereof they said, ye men of Israel, what marvel you at this? or why look ye upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as though through our own power or holiness we have brought to pass, that this man should walk. The God of our fathers 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.  
They add also or render a reason, why they submit both themselves, & all theirs unto God, & attribute to the same glory, honour, & power. For thou, say they, hast created all things, 
God that creator & preserver of all things.  and by (Dia) thy will, they are, & were created. This glory of God is wondered & unmeasurable. How great, say they thou art, & that all power & glory is dew unto thee appeareth of the making & creation of the world universal. No man was with thee at the creation thereof, no man gave thee counsel what or how thou shouldest do, no man helped thee thus much. 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, & alone governest al. Thou willest, & they were made: Thou saidst, & they were created. It was enough to have said, it was enough to have willed. And in deed all things at this day have their being through thy will, without any painfulness & travel of thine. Thou governest all thing in best & most goodly order. This testifieth the wonderful course of the stars, the pleasant change of things, the most sweet & plentiful fruits spring of the same. Who than would not gladly submit both himself & all his to thee & to thy government, who would not commit all his things unto thee? Who would not acknowledge the 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.   

¶ Of him that sitteth in throne, & holdeth the book in his right hand sealed with vii seals: What that sealed book is. The xxuj Sermon.  
AND I saw in the right hand of him that sat on the throne a book written within and on the back side, sealed with seven seals. And I saw a strong angel preaching with a loud voice: who is worthy to open the book & lose the seals thereof? And no man in heaven nor in earth, neither under the earth, was able to open the book, & to ioke thereon. And I wept much because no man was found worthy to open and read the book, neither to look thereon.  
He now proceedeth to describe more fully him that sitteth on the Throne: Of whom he had touched certain and a few things before. In this piece is no small force of this our matter. 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. Which thing all the saints of God, and creatures acknowledging, for an example to us, that we should do the like, do praise and celebrate him that liveth for ever.  
And it shall behove us to way every word, since that in every one are great mysteries, & nothing is spoken in vain. And verily that God almighty sitteth in a Throne. 
God sitteth in a throne  And by sitting is signified not only the power of judging, ruling & governing: 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. Secondly a book is seen in the right hand of him that sitteth, of the which book we must speak more at large.  
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, and is to be done, finally of secrets, of acts, of condemned, and of citizens, of life and of death. For so is both the book and books assigned to God. Moses saith in in the .33. 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. of the Apocalypse. We read in the .3. of Malach. of a book of remembrance before God. Therefore this book of God containeth all the counsels of God, all his works and judgements. For we shall hear by and by, 
The book in the right hand of him that sitteth  that all things that are done in the world come out of this book, as it were out of a fountain or well spring.  
And three things are chief spoken of this book. first, that it lieth not in the Throne, or in the bosom of him that sitteth, or under the Throne, or that it hangeth before or behind the Throne: But it is in the right hand of God. Herby is signified the operation or power of God, & the same most just and most mighty. 
The book written within and without.  For the book is not seen in the left hand. God therefore worketh, and containeth or ministereth all his works and judgements most holily. Secondly that book is written within and without or on the back side. For in the providence and judgements of God, all things are contained both good and evil, lucky and unlucky, sharp, and soft, sweet and sewer, visible and invisible, privy and apart, and all things in general.  
Finally the book is sealed with seven seals. For it is most strongly closed and fastened. 
The book sealed with seven seals  For the judgements & works of God are firm, true, just and such as can not be withstand. The use of seals amongs men is diverse, notwithstanding it may be contrived in two points. 
The use of seals.  First seals are set to because of fidelity, truth and righteousness. And a great deliberation is had in setting to of seals. For they are not put to unjust matters vain or false. Therefore seals be tokens of a certainty and testimonies of a right. It seemeth an unworthy thing to speak against sealed writings. By the seals therefore that are set to the book of God is signified, that the judgements and works of God are most firm, true, and just what so ever are done by his providence, and are ordained by Christ. It shall therefore be a shame to find fault with the judgements of God, or to speak evil of his works. Again by seals are secrets kept, that they be not seen of every man, but of them only to whom they are appointed. The judgements 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, namely to the faithful and obedient. 
Seven s●●les.  But there be seven seals only, for that in them the fullness of times, and of things to be done in these times throughout the world and church, and of the judgements and mysteries of God are comprehended.  
Now therefore the opening of the book, 
The opening of the book and seals.  and the unsealing thereof, is nothing else, but the revealing of God his judgements and the declaring or uttering of his most secret counsels: 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.  

Who is worthy to open the book and seals thereof.  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 judgements of God, and to execute and minister his holy works: that is to say, to whom the kingdom is given and government of the divine providence. For an Angel, and that not of the common sort, but a strong, and worthy one, with a loud voice crieth, to make us all attentive, and that we should note diligently, who he is that should both open the book, and unloose, or undo the seals. And he holdeth long in suspense the hearer, beholder or reader, before he will show him, to the intent verily to commend him to us exceadingly. No man, sayeth he, in the whole universal world, neither amongs the Angels & saints in heaven, nor amongs earthly men, and under the earth, was found, which could either open or unseal the book.  

To Christ alone belongeth the kingdom and the power of government is taken from others.  Let us observe, that there is none that can open the book, and open the seals, besides Christ alone. Why than is the administration of things attributed or communicated to saints, none can open to us the counsels and judgements of God, no man can govern those judgements & works of God, that he worketh in the world, save only Christ the lord: why than are so great benefits sought for of Saints, and be imputed to them, 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, 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, and might heal such as call upon the name of the Saint, or the name of God by the Saint. 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. 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. 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. Only Christ received all power in Heaven and in Earth: as we shall incontinently more fully understand.  
S. john weepeth, 
The weeping of S. john.  for that he understood a weighty matter to consist in the opening of this godly book: and yet saw he no man at all, which could either open or unseal it. Neither did he as yet fully understand the matter. And he bore the figure of them, which understand not the judgements of God, nor know not that all things are through God his providence holily governed by Christ. For in them nothing else remaineth, but mourning and heaviness. Certainly without Christ and his opening, whereby he revealeth to us the divine mysteries and judgements, no man can rightly judge of the same. For unless we understand, the seals to be opened by Christ, and that all things are done by his order which loved us, and gave himself for us: what thing shall be left in us, but sighing?  
But he rehearsed three things, to open, read and look upon. No man living openeth, for that no man is meet for so great a charge, save only the son of God. No man readeth or understandeth fully the judgements of God, but the son, and to whom he hath revealed, so much as any man hath. No man looketh on it, that is to say, can behold the works and judgements of God, but he shall be offended, except he be endued with the spirit, & purified with the same. Therefore we must axe grace of him, that we may understand so much of God's judgements as shall suffice, and may judge well of the same.  
Aretas Bishop of Cesaria, an expositor of this book: neither any, sayeth he, of those that lack flesh, nor any of them that are in the flesh, 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: neither only is there any which could open it, but also not so much as look upon it: that is to say, could not look attentively on the judgements of God. and so forth. And the context of the whole place proveth sufficiently, that S. john speaketh here of the judgements verily: but chief of the government of things. The Lord jesus be glorified for ever. Amen.   

¶ 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.  
AND one of the Elders said unto me, weep not: Behold the Lion, which is of the tribe of juda, the root of David, hath obtained to open the book, to louse the seven seals thereof. And I beheld, and lo, in the mids of the seat, and of the four beasts, and in the mids of the Elders, stood a lamb as though he had been killed, which had seven horns, and seven eyes, which are the seven spirits of God, sent into all the world, and he came & took the book out of the right hand of him that sat on the Throne.  

By Christ all things are governed.  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 comforteth him. 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 jacob: Verily for that shortly after his oracle or prophecy is recited. And so the author descendeth in a most goodly order unto the description also of the son of God, by whom the celestial father, as all the scripture every where approveth, governeth all things. Hitherto hath he described him that sitteth on the seat, and before that the holy ghost. Wherefore these are wholesome and most profitable doctrines for the church, whereby the true faith is confirmed.  
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, and the sundry tourmoylinge 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: and therefore to be constituted like as the only redeemer, so also the head, Prince, and governor of all, which under the seal of faith and verity, should govern all things that are by God his providence ordained, and even now despiseth them, and revealeth unto us so much of God his judgements 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, even such as are hard to endure, and seem to some men most unreasonable. For we know that he by whom all things are governed, is of our nature and kind, yea even our own brother: and such verily as favoureth us with all his heart, hath suffered death for us, and loveth nothing better in all the world than man: 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 Prince's Court, whom thou art assured to favour thee from the bottom of his heart: thou hearest say, how he hath given unto him of the Prince the government and judgement of the whole country, wouldest thou stick or be loath to submit thyself unto him? nay rather thou dost trust and hope to obtain any thing of thy brother.  
Therefore let us remember, 
The kingdom and power is given to Christ.  how the Scripture not here only, but every where doth teach, that jesus Christ the Son of God, 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, and that allthings should be subject to his government, what so ever be in the world visible or invisible. For so S. john testifieth in the .1. Chapter. And S. Paul also to the philipp. 2. Coloss. 1. and to the Hebrews the .1. Chapter. He is said at this present to have overcomen or obtained to open the book, and louse the Seals thereof. 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 judgements and all the works of God, and quietly and patiently to bear the opening thereof, and government of all together. etc.  

A most gallant & full description of Christ.  But to the intent we may judge more rightly of Christ governor of all, although he hath already described him right lively: 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, neither that we should not with quiet minds most willingly submit ourselves wholly to his government.  
First is said, that a Lion of the tribe of juda hath overcomen: 
Christ a lion of the tribe of juda.  to wit that same Christ of ours: to have overcomen the Devil, sin, death, the world, hell, and all power of the adversary. And he overcame in dying, and so achieved the high dignity, and was made Lord of all. The Devil is also called a Lion of S. Peter. Solomon and the Prophets call tyrants' Lions. 
1. Peter. 5.  Our Author therefore calleth Christ a lion, not of the common sort, but of the tribe of juda. For he alludeth to the prophecy of the patriarch jacob, which is in the .49. of Genes. he prophesieth there that Schilo shall come, with plenty and good luck, which like a lion that hath taken his pray, neither is there any man that can drive him from it, can defend those that be his, whom he hath caught out of the dragon's claws, so that no hostile power dare once hiss against him. Christ therefore is declared a victor or conqueror greatest, 
Christ is only most invincible.  most mighty, and most invincible. Which belongeth to him alone. Yet shall you find Kings, which are every hour overcomen of wicked lusts, which will suffer themselves to be called, invincible. Briefly, this first note in the description of Christ, showeth that jesus Christ governor of all, is that very same, whom the patriarchs & prophets have prophesied to come into the world, a prince most invincible.  
Secondly Christ is called the rote of David, wherein he appeareth to have alluded to that saying of Isaiah in the .11. 
Christ the root of David.  chap. Than shall a bud come forth of the stock of jesse, & a flower shall ascend out of the roots thereof. Namely Marry the daughter of David, of whom that most sacred flower Christ sprang & came, was the stock of jesse. And of the very roots of David, or of the virgin, I mean of the most true human nature, jesus Christ was borne very man into the world. For he took no where the angels nature, but the seed of Abraham. He is therefore our brother, 
Hebr. 2.  of the same substance with us, after his humanity. These things do comfort us exceadingly, and confute heretics most strongly: which feign that Christ hath not a very human body. We have more hereof in the .1. of Matth. and .1.2.3. of Luke. 
Christ is in the mids of the seat.  After it is expressly spoken of the same our lord, that he is in the mids of the Throne, in the mids of the four beasts, and in the mids of the xxiiii Elders: and is therefore exempted out of the number of creatures, out of the numbered of Angels, and out of the numbered of Saints. For he is greater than these, to wit of the same substance with the father, in glory & power equal. For the father is in the mids of the Throne, from thence proceedeth the holy ghost: even there is found also now the lamb Christ, not only very man, but also very God. 
Christ is very God.  And is a distinct person. For the blessed Trinity knoweth not any confusion. The father is God, the son is God, the holy ghost is God: yet are all three but one God, the father in his subsistence, the son in his, and the holy ghost in his, not making three Gods, but three proprieties and persons in one indivisible and eternal essence. And where as Christ is mentioned to be in the mids of the beasts, and in the mids of Elders: he is doubtless signified after the divine nature to be every where, to be the life and preservation of all creatures, also in the mids of his chosen, and of his Church. Therefore like as we believe jesus Christ to be very man, so let us also believe him to be very God, of the same substance with God the father. Therefore let Seruiet perish with Arrius and Mahomet, and as many as deny Christ to be the son of God, coequal with the father in all things. Furthermore he is now also called a lamb, 
Christ is a lamb.  not that he is a sheep of nature, but for that by a lamb is prefigured the innocent redeemer of the world, and the only wholesome sacrifice of all faithful. A lamb is a token of innocency, and from the beginning appointed for sacrifices. Abel offered up a Lamb, after the law was offered a daily sacrifice, in the morning a lamb, and at evening a lamb. For christ is the expiation of them, which were in the beginning of the world, and which in the end shallbe. The paschal lamb in the .12. 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. This exposition of the Paschal lamb S. Peter himself in the .1. Pet. 1. and S. Paul in the .1. to the Corinth. 5. have brought. Isaiah accordeth with them in the .53. chapter. 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: behold the Lamb of God, which taketh away the sins of the world. Let us therefore believe, that the same jesus Christ, unto whom all power is given of the father, to be our deliverer, our expiation, reconciliation, innocency, sanctification, justification and everlasting salvation: as he whom we shall hear in the xiii. chapped. to have been slain from the beginning of the world, for so much as his only death, & one oblation made from the beginning of the world, and continually to the world's end, doth sanctify all those that are sanctified Which the Apostle also affirmeth in the .10. to the Hebrews.  
Howbeit this lamb or saviour of the world is said to stand in the mids of the throne, verily for that now he executeth th'office of a catholic king, and priest & governor, being always ready and prepared to save. So S. Stephen also in the .7. of the Acts seeth him standing. Or else in other places we read that Christ sitteth on the right hand of the father. To the which this place gain saith not, considering that to sit, is both to rest and to reign.  
Moreover this our Lamb appeareth in the Throne of the divine majesty, 
The lamb appeareth as slain.  as if he were killed: not for that he was not slain in deed, and dead (for that same is a little after excessed most exactly) but for that he remained not in death, but the third day rose again from the dead, to th'end he might so declare himself to be the life, and resurrection of the faithful. Or verily, for that after his humanity he is red to be slain, after his deity to be immortal, and subject to no reproach. Wherefore in the old law the one of the goats in the 16. of Levitic. is slain: but the other is not killed but by the work of a man hereunto appointed is led forth into the desert. Nevertheless there is of the expositors, which expound it thus: 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.  
Furthermore this lamb Christ jesus our lord hath vii 
The lamb hath seven horns.  horns, not that in deed he carrieth so many horns like a goat of jude. An horn, as appeareth by Daniel, and by the song of Zacharie in the 1. of Luke, signifieth power and kingdom. The vii number is the number of fullness. It is therefore signified that Christ is endued with all kind of power, divine, human, imperial, pontifical, royal, briefly moste absolute. In the 13. chapped. 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. chapped. And rule, sayeth 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. Now hath he seven eyes also. These he expoundeth, and sayeth, 
The lamb hath vii eyes.  which are the vii spirits of God, sent into the whole world. I showed you before, that the vii spirits are called a sevenfold spirit. Here therefore is signified the fullness of the spirit, which the lord powereth out upon all flesh. 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. For the spirit of Christ, that unmeasurable force, incomprehensible and most divine, searcheth and pierceth all things, nothing is hid from his eyes, which view the whole world.  
And such is Christ, as we have heard described hitherto, 
What is the governor of all, and who openeth the seals.  whom the patriarchs have before said should come, a victor and triumphant conqueror alone verily invincible, very man of our own substance, and also our very brother, yet very God nevertheless, of the same substance with the father and the holy ghost, the reconciler, redeemer, and the only salvation of the world: 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 seeth all things, communicateth his spirit unto men, and is the most faithful keeper and defender of all man kind: This Christ jesus our lord, came and received, he conveyed not or stolen it away, but took that book of the providence divine, of the judgements of God, of the universal, government of all things, that he might open, and louse the Seals thereof: that is to say, that he might reveal to us that are redeemed with his blood the judgements of God, and might dispose and order all things in heaven and in earth. Therefore sins we know that the governor of all things, is given to us a redeemer, King, Bishop, and our only salvation, who will not from hence forth willingly submit himself to his government? And seeing we now understand certainly, 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 judgements, unto whose credit and government we should now commit allthings, 
How the son is said to receive the book at his father's hand.  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. chapped. of S. john's Gospel, the Lord sayeth: my father worketh unto this time, & I work, etc. Certes the son is called the word, mouth, and arm of the father, etc. or that after the humanity the son might seem less than the father. For very godly Aretas, where the lamb, sayeth 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: As also that he was slain. 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, and of him that proceedeth, etc.  
This description of Christ is singular, most excellent, very evangelical, and full of consolation: and therefore is it chief to be laid up in the bottom of our hearts. Where we find also that they were deceived in their judgement, which were not afraid to say, that in this book, besides the Apostolical manner, few things were taught of Christ, and of our redemption. Let us pray unto the Lord, that he would vouchsafe to illumine our minds. Amen.   

¶ Here is described adoration and praise giving or an Hymn song unto Christ of the beasts and Elders. The xxviij Sermon.  
ANd when he had taken the book, the four beasts, and xxiiii Elders fell down before the lamb, having haps and golden Vials full of odours (which are the prayers of Saints) and they sang a new song, saying: Thou art worthy to take the book, and to open the Seals thereof: for thou waste killed, & haste redeemed us by thy blood, out of all kindreds and tongues, and people and nations, and haste made us unto our God, Kings and Priests, and we shall reign on the earth.  
We have heard, 
Christ is the true & only monarch.  that the lamb hath received the book of the hand of him that sitteth in the Throne, that he might open it, and louse the seals of the same: that is we have understand, that Christ is the only and eternal Saviour and Lord, unto whom all power is given in heaven and earth: that he than only and evermore saveth, that he revealeth to us the mysteries and judgements of God, that he finally governeth and disposeth all things in the world. It followeth moreover how all the creatures of God behaved themselves towards this son of God, the monarch and governor of all things. This thing is set forth with a marvelous figurative and plentiful speech in the Type of the four 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 judgements of God.  
For this example is verily manifold, and even of six parts, such as you shall hardly find propounded in any other matter. 
An example manifold whereby we learn how to behave ourselves towards the governor of all things.  And in this matter is of very great force. First in deed we have heard in the four chapped. that the four beasts cried out before the Throne of him that sat: holy, holy, holy, lord God omnipotent. second we understand that the xxiiii Elders fell down, worshipped, cast away their crowns, and sang an Hymn. Now followeth the third degree of this example. 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. Let us therefore fall down also in all the judgements and works of God, before the lamb governor of all, and let us worship. For although it be not here added, and they worshipped: yet are they to be understand for this intent to have fallen down, that they might worship. For to fall down, is to worship. Which thing is also perceived by this that followeth. 
The lamb is worshipped.  For they offer prayers to the lamb, that is to wit, sing an Hymn, which is a part of godly worshipping. moreover it followeth immediately, that every creature sang an Hymn to him that setteth in the Throne, and to the lamb, etc. And verily two things especially and diligently S. john treateth in this example. For first he painteth out gallantly the behaviour of the beasts and elders. After he annexeth the Hymn, praise giving, or song. And so much as appertaineth their behaviour. Afore all things they fall down before the lamb: as even now I said.  

Christ is very God to be worshipped with the father in the same glory.  And this place is of efficacity enough to prove the deity of our Saviour Christ. For these things ought to be conferred with those which are written upon the same words in the four chapped. The xxiiii Elders fell down before him that sitteth in the Throne, and worship him that liveth for ever and ever: And now it is said, that the self same elders have fallen down before the lamb: whereupon it followeth that he that liveth for ever and the lamb be worshipped with like glory, culte, and honour: And that the son is coequal with the father, to be worshipped for ever. Whereby now is openly perceived the abominable and detestable error of Arius and servetus, 
servetus renewed the blasphemy of Arrius.  confuted at this present not only of the beasts, but also of the whole congregation of Saints in heaven. Idle men reason subtly, and pervert & wrest gods word after their wont giantly boldness, at their pleasure: 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.  
Again there are object to us the Elders lying prostrate on the pavement, holding in their hands haps and vials. 
haps & vials.  An harp in the Psalms and holy history is an instrument of music, consecrated to praises divine. Of the vial, of what shape or fashion the cup was, the writers of vessels treat much: 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, and also for sweet odours and incense. Nevertheless these things in the holy heavenly dwellers be not to be taken corporally, but spiritually, after a suffiguration. For what the spirit of God understood, the revealer of secrettes, S. john himself addeth which be the prayers of Saints. Therefore is signified, that Saints offer prayers to God: which are much more acceptable to him, 
Music & incense prayer.  than the sweet melody of Musical instruments is to man, or pleasant savour of sweet gums or of incense. Aretas the expositor, in that they have haps, sayeth he, it showeth a concord and agreement in giving God thanks. And hereof we learn again, what we should do in the contemplation & understanding of the judgements and works of God. The lord is to be praised & blessed, because he is good, and his mercy endureth for ever. But if thanks must be given to God, if his works and judgements are to be praised, why do certain men expostulate with God, blaming, or bringing in suspicion his judgements? let us learn moreover, that Organs and those corporal incenses do no longer become the church of God.  
Of this place S. Ireney in the 4. book against heresies, 
The true sacrifice of Christians.  in the .33. and .34. chapped. showeth, that the prayers and thanks giving of Saints be the same oblation which Malachi prophesied to be offered up through out the whole world. And shortly after Tertullian followed the same exposition agyynst the jews, and in the iiii. book against Martion: whom other doctors of the Church have followed. But those pleasant sophistical triflers, I mean the popish divines, do as it were triumph in those things, yet lead they in the mean time a shadowing and a most vain triumph. For they apply these things to their sacrifice, wherein they fain themselves under the some of bread & wine to offer up to God the father the body & blood of Christ, a propitiatory sacrifice for the quick and the dead. But Ireney and Tertullian speak not of such a sacrifice, but of the oblation of prayers, which the massemonging Priest offereth not up alone, but the whole congregation of Christ sanctified in his blood, giving thanks in the lords supper to God the father for their free redemption. These holy fathers never knew the sale Masses of these Chananites.  

Against praying to saints in Heaven.  Of this same place of S. john the self same Papists go about to prove and to establish the praying to Saints in heaven. Behold, say they, the Saints are said to pray openly in heaven. But they need not to pray for themselves, and therefore as intercessors and patrons they pray for their clientes and worshippers in Earth. 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, and maliciously and falsely do belie it. S. john here expoundeth himself, so that he needeth not your patching. For he addeth, and they sing a new song. Yea and he reciteth the whole form of this song, least any man should corrupt that which he had said of prayers. And that same form containeth praise and blessing or thanks giving, and not intercession, or invocation. For certain it is even by the doctrine of the Apostle. 1. Timoth. 2. and to the Philipp. 4. that there be two chief kinds of prayer: invocation and praise or thanks giving. But the thing itself plainly proveth, that S. john speaketh here of the latter, and not of the first. 
The shadows of the law are expounded.  And where as this place expoundeth certain types, shadows or mysteries of God's law, by the same we may rather confute the intercession of Saints in Heaven, for their worshippers. For in the law is permitted one only golden Altar of incense. And the same represented a figure of Christ. For one Christ is the mediator and intercessor betwixt God and man. It was not lawful for the people of God, to burn incense, but upon this Altar only. It was not lawful for any man, to prepare or make for himself an odour of those kind of gums, whereof the divine incense consisted, and to smell to it: as appeareth in the .30. 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. psalm. sayeth, let my prayer be directed as incense in thy sight, the listing up of my hands an evening sacrifice. The Devil desireth to have such manner of incenses to be made unto him: As appeareth in the .4. of Matth. and in S. Austen of the City of God. But our heavenly Saints, are not devils. Why understand they not that this Altar of incense standeth now in Heaven on the right hand of the father, and there maketh intercession for us: and that for his sake the father is reconciled to us, and we are accepted of God, 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, and to challenge nothing to themselves? Finally that they make no mention of their worshippers: but plainly testify, that the only lamb was and is worthy, which should take the book, etc.  
And the praise or thanks giving of the heavenly saints he hath called a new song, 
What is a new song.  which in the Scriptures is no new thing. For the Saints say, that they will sing in Earth unto God a new song, Psalm. xxxiii.xcvi.xcviii.cxliiii. Isaiah xlij And new songs be called these new ballads or verses in metre, which are made of some new benefit or noble act done. And because the mind of man is delighted greatly with new benefits, they sing a new song, which with a joyful mind praise GOD, and give him thanks with their inward affections. finally they sing a new song, which with purified minds and renewed with the Spirit do laud GOD: which thing was chiefly given to those heavenly Saints. Whereof we learn again how it behoveth our minds to be affected and furnished in the prayers and praises of God. This same, sayeth 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, and walking in the newness of life, are taught by the holy ghost to sing a giving of thanks.  

The hymn or praise giving of the saints in heaven.  To these things now is added the Hymn of Saints that we might also have a form how to praise God. And in the Hymn they sing, that all things are subject to christ, and all things ordered by his government, that he humbled himself to the death, and was therefore exalted above all things. Now are also the virtues or effects and wonderful 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, and therefore may submit ourselves to him willingly in faith and patience. Which verily is the chiefest end of those things which here are treated with so great diligence.  

Christ alone is worthy to open the book.  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 mysteries, and governor of all. For this is to take and to open the book: which we have now oft times repeated. Secondly they annex the cause, why this glory should be only of the lamb or son of God: because, say they, thou waste killed. 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. He therefore is the true and only mediator of God and men, he is the only saviour, as he that alone was incarnate & crucified for us: he is the only governor, which by his humility deserved to be exalted, Philipp. 2. And he is a most fit governor of all things, 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.  

The virtue & effect of the death of Christ.  In the mean time they commend most highly the virtue or effect of Christ's death. For this being rightly understand we are more ready to submit ourselves to that governor, whom we know to be our saviour, which loveth us dearly, and would have all saved. And the chiefest effect of Christ's death is redemption, 
Redemption  redeminge includeth captivity. We were prisoners and servants of sin, of death, and very bondslaves of the devil and hell. And the son of God came 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, and being purified he hath ransomed us from the power of death, hell, sin and Satan, that now we be of God. Therefore they say expressly, thou hast redeemed us to God. We be therefore of God: the devil hath no more power over us: we are the freemen of Christ, delivered through his blood. 1. Peter. 1. Hebrews. 9 And for as much as we be now of God, to wit justified freely, by his grace, through the blood of Christ, as the apostle sayeth also in the 3. chapped. to the Romans, we ought to serve God verily in the newness of spirit, not the flesh and the devil, in the oldness of the letter and of our flesh. Which the same Apostle discourseth more at large in the 6. to the Romans.  
Whom also he hath redeemed, they declare by the way, 
Who are redeemed.  men verily of every tribe, etc. In the which rehearsal he doth Imitate Daniel in the 7. chap. and signifieth an universality. For the lord hath died for all: but that all are not made partakers of this redemption, it is through their own fault. For the lord excludeth no man, but him only which through his own incredulity, and misbelief excludeth himself.  
Of redemption followeth an other effect of Christ's death, 
Righteousness followeth justification and redemption.  for that it maketh men justified to God kings and priests. For they that be justified, work righteousness. I have expounded this place concerning the priesthood and kingdom of Christians in the first chapter where you may have it.  
The Saints add moreover that they shall reign upon earth, to wit through the virtue of Christ: not corporally, 
How saints reign upon earth  as the Millenaries do imagine, and the Turks following the same, imagining corporal things in this world, and joys in Paradise terrestrial. For the whole scripture promiseth better things. Neither must the godly be so given to corporal things, that they should hope for nothing above corporal matters. The Saints speak here of the last judgement wherein it shall appear to the whole world, 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, and parricides, and for the same cause have been slain, be just, holy kings and priests of God. So I say they shall reign upon earth. The which thing is declared more at large in the iii and .v. chapped. of the book of wisdom.  
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. To him be glory for ever.   

¶ Here is described the commendation and Hymn said unto Christ of the Angels and all creatures. etc. The xxix Sermon.  
ANd I beheld, & heard the voice of many Angels about the Throne, & about the beasts and the elders, & I heard thousand thousands saying with a loud voice: worthy is the lamb that was killed, to receive power, and riches and wisdom, and strength and honour, and glory, and blessing. 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: blessing, honour, glory, and power be unto him, that sitteth upon the seat, and to the lamb for ever more. And the four beasts said, Amen. And the xxiiii Elders fell upon their faces and worshipped him that liveth for ever more.  
In the fourth place now come the Angels of God also to the Elders and to the beasts, 
The Angels also praise Christ.  I mean to the most excellent creatures of God, and together with them praise with an hymn God and the lamb: doubtless for an example to us, that, as I ofttimes say and repeat, we might understand what thing becometh us also.  
Of Angels David in c.iiii Psalm. speaking amongs other things: which maketh, sayeth he, his Angels spirits, 
Of Angels.  and his ministers a flame of fire. He testifieth therefore that the Angels were made or created of God. By their substance he calleth them spirits, & by a parable a flame of fire, which is pure, bright, most swift, piercing, and burning. Therefore after their sort and mean the Aungelicall spirits be altogether such: whom by their office he calleth ministers, 
read. 24. sermon following.  to wit of God and man. For S. Paul also to the Hebr. bringing this same place of David, be they not all, sayeth he, ministering spirits, which are sent forth into ministery, for them which be heirs of Salvation? verily understanding men. These things teach us to judge rightly of Angels, and that no man should worship ministers, or any be they never so excellent creatures, for their godly gifts. Nother in deed can the Angels or Saints abide themselves to be worshipped. Here doubtless they attribute all glory to God and to the Lamb, to God three and one, that all we should do the like. Here is also declared the place, wherein the Angels were, about the Throne, about the beasts, and about the Elders. Therefore they guarded all these places round about as it were a guard. Daniel in times paste saw things not much unlike these in the .7. chapped. Certainly they stand like ministers and servitors, ready to do service. Angels are said also to be about the godly upon earth, & to attend upon the salvation and ministery of men. In the .34. Psalm. David singeth, he being afflicted called upon the lord, and the Lord heard him, and from all his troubles he delivered him. The angel of the lord pitcheth his tents about them which fear him (the lord) & he delivereth them. And not much unlike things you may read in the .91. Psalm. And thou shalt here note, that those that be afflicted do call upon the lord, and not the Angels: And that the lord doth hear, and deliver, and for the working thereof useth the ministery of Angels, as his ministers. 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. So no man honoureth, calleth upon, and worshippeth Angels for that God useth their ministery in delivering of men.  

The numbered of Angels.  Now also he putteth the number of Angels, but a certain for an uncertain, thousand thousands for innumerable. He alludeth in the mean time to that saying of Daniel in the 7. chapped. Thousand thousands served him, and ten hundreth thousand assisted him. Of a great and innumerable army we are wont to esteem the power of kings. What then shall we think of the power of our God, which is the God of hosts, 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?  
For after this, the proper duty or office of Angels is touched: They sing praises to God, and commend the lamb of God, and that with a loud voice. It skilleth not greatly wheter with a low or an high voice thou singest praises to the Lord: but for asmuch as they that cry with a loud voice, are for the most part sore moved, 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, and with the inward affection of the heart we shall praise God.  

The Hymn of the Angels, said in the praise of Christ.  The aungelical Hymn is now annexed, which accordeth in all things with the Hymns of the Beasts and Elders. For they celebrate the lamb, that is to say the son, which as he is the saviour alone, so hath he deserved to receive all power and glory, & to govern all things: as is said before.  
And seven things do the angels attribute to the lamb, that is to jesus Christ our Lord, on the right hand of the father. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, power to wit godly, almighty, vivificative, and conservative. Of this I spoke also before. Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 richesse. For he is rich, as the Apostle sayeth, for all that call upon him. Rom. 10. And Primasius: Christ himself, saith he, is the treasure of all good things, etc. For schaddaiss, the sufficiency of all goods of the mind and body: And if it be lawful to attribute a profane word unto God, he is very Saturn, fulfilling all creatures. And sins the Angels do so commend Christ, who would think, that men should so scrape to themselves, as though they themselves could fill their own desires? Than they attribute to Christ wisdom, to wit godly and great. 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. Who shall say? Thus it should have been done. The wisdom of God hath most goodlily & well made all things from the beginning, so that our reason can justly blame nothing: 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, 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: saving that the thing he called first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calleth now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blessing, praise, and giving of thanks.  
This Hymn said in the praise of Christ, 
Christ is greater than Angels, & the lord of Angels.  teacheth that Christ is very God, of the same substance and coequal with the father, greater than Angels, yea the lord of Angels, whom the angels themselves also worship, as S. Paul in the 1. to the Hebr. hath declared. Here than are confuted who so ever prefer Angels to Christ. The heretics are confuted that are called Aungelical, to wit worshippers of Angels. The angels themselves do here reprove their error: that not without cause they are accounted of S. Austen amongs heretics. If richesse, glory and honour be dew to Christ alone, and that he excelleth them, wherefore are the same communicated to creatures? Otherwise we admonish all godly, that they think highly of Angels, and acknowledge and marvel at the benefits of God in them: and that we love the same as brethren, and fellows, and coinheriters of the same salvation: much less contemn or blame them, Whereof I will speak more at an other time.  
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, 
The praise & agreement of all creatures, to the glory of Christ.  moreover of Angels also, said unto Christ our redeemer and prince. And yet not with these contented he addeth moreover in the fifth place, the agreement, and praise, and submission of all the creatures in the world, to the intent that if haply we be not moved with the excellent example of the excellent creatures, Elders and Angels, now at the last we might be abashed, which see all creatures of their own accord to do their duty. For man sins he is Lord of all, and all thing were for him created, how I pray you shall he offend more haynousely against God, which hath made him Lord over all, than if by his hardness, ingratitude, and maliciousness he not only doth not his own duty: but is rather inferriour to all creatures: as he which alone contendeth with God, and attributeth not to him dew praise. Therefore doth this example greatly excite man, that he should submit himself unto God, and give God the whole glory: and in no wise strive with God, nor complain of any thing. 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: finally he addeth, and all that be therein. Therefore if all things created do celebrate and worship him that sitteth in the Throne and the lamb, and submit themselves unto him: 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, & with him to expostulate with God, to taunt and blame and find fault with his judgements and governements to complain of his works and will?  

How all creatures can praise god.  You marvel, I wot well, how all creatures, sins many of them be void of reason, and insensible can praise God. Howbeit this figure prosopopeia that is the feigning of persons is very common with all the prophets, and chief with David, praise ye him Sun and Moon, sayeth he, praise him ye bright stars. Praise the Lord from the earth ye Dragons and all deep places, fire, hail, snow, Ice, etc. And by such manners of speaking the Prophets would encourage and stir up men to praise God: seeing 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. And in deed David showeth a plain reason, why he commandeth bodies that have no life to praise God, let them praise, sayeth he, the name of the lord, 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: therefore let them make the name of God glorious, as of their maker and preserver. And he signified also the manner of praising, where he addeth, he hath ordained them, that they should endure for ever: he gave them an ordinance, neither is it transgressed. As if he should have said. Where they neglect no part of those things, whereunto they are made, but are ready in their place, order, and time, and do their duty exceadingly well, do they not preach unto men the wonderful wisdom and power of God? For in an other Psalm also david sayeth, the heavens show forth the glory of God, 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, and obediently do the thing were unto they are appointed.  
The Hymn of all creatures, like as that was of the beasts, 
An Hymn said unto Christ of all creatures.  and Elders and Angels, is here also trimmely described, although briefly. 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. Howbeit that one thing seemeth chief to be observed, that they join him that sitteth in the throne, and the lamb together, so acknowledging the son to be coequal with the father, and they both to be worshipped with like honour, and with like praises to be celebrated and commended. They attribute peculiarly to the lamb Empire or kingdom, for that he received the book of the father, as is declared before: to wit all power, and authority to govern all things.  
The four beasts sing to it Amen, 
A consent is approved, dissent is reproved.  either so confirming the Hymn of the creatures, or thus declaring their consent with them. To the intent we should with one mind pray together and praise God blessed for evermore. With these are moreover confuted the dessensions of men. The Lord alloweth the concord and agreement of men, and requireth utterly, especially in prayers and godly praises. For he commandeth in the Gospel to lay down thine oblation, which thou wouldst offer, in case thou dost remember any discord betwixt thee and thy brother, to go unto him, and to renew amity, and than to return to thine offering: which in the prophets is called an abomination, in case it be offered of minds possessed with rancour and malice. etc.  

Thelders' worship again.  Finally the elders fall down again and worship him that liveth for ever, doubtless that by their oft worshipping all we in earth might be moved unto obedience. 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 liveth for ever, who nevertheless fell down first also before the lamb, and before the Throne, out of the which the spirit proceeded, and whereupon sat he that sitteth: whereof we gather, that the Father, the son, and the holy Ghost, are in deed distinct in persons, yet these three not to be three Gods, but one God living for ever. 
A medicine against all heresies.  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 Arrians and Seruetanes, or rather perdetanes, moreover against diverse and curious disputations and temptations touching the works, judgements and providence of God. If we be wise, we will obediently submit ourselves to the living God with all the creatures and Saints of God, worshipping him, and with the Prophet crying: thou art just Lord in all thy ways, and holy in all thy works. Thou hast created us, all things are thine. Thou governest all things in best order. Thou lovest man. Thou hast given us thy son. Thou by thy son our redeemer governest all things uprightly. We worship thee the father, the son and the holy ghost, one very god. To thee is dew the kingdom, honour, and glory for ever and ever. Amen.   

¶ 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.  
ANd I saw when the lamb opened one of the seals, 
The .6. chapter.  and I heard one of the four beasts say, as it were the voice of thunder: come and see. And I saw, and behold a white horse: And he that sat on him had a bow, and a crown was given unto him: And he went forth conquering, and to overcome. And when he opened the second seal, I heard the second beast say: come and see. And there went out an other horse that was red, and power was given to him that sat there on, to take peace from the earth, & that they should kill one an other. And there was given unto him a great sword.  
Hitherto hath th'apostle, prepared the auditors to hear with a quiet mind, the judgements of God and fatal destinies of the church, and patiently to bear all adversity, and that we should worship him in all things, and give glory to his name: consequently he expoundeth in a most goodly order the judgements of God, and destinies of the Church, showing how the son of God governeth the ordinances of God and his eternal providence. And this is as it were a Prognostication for all times and Ages unto the worlds end. 
A continual prognostecation of all times from the birth of Christ.  For we shall not think that here are rehearsed only the acts of one age or two, but of al. And first all things are generally described by parts, afterward particularly, when we come to the opening of the seventh seal. The some is, the lord sendeth forth the preaching of the truth into the world, which when men refuse and despise, they are destroyed with wars, and other calamities innumerable.  

attentiveness here is necessary.  But before all things S. john is excited (and in him all we) to be attentive. 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. The voice of the beast is like unto thunder. Whereby is signified that here is treated of great & most weighty matters. 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. Doubtless the sloughtfulnes of our time is such, that we little consider the works of God and what is done in our time. The storks, swallows & Turtles, and the rest of living things pass us, which full well observe their time. 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.  

The first seal is opened.  And when S. john had diligently marked what was done, he seeth the lamb, Christ I mean our redeemer, open one seal, that is to say the first: And straight ways came forth a white horse, on whom he that sat, had a bow bend, and an Arrow in it. To him was given a crown, and he went forth conquering, that he might overcome. This is the vision: the exposition whereof is easy. For the Lord sayeth, that he will declare the destinies of the church.  
Horses 
Horses.  of sundry colours are also brought forth of Zacharie in the .1. chapped. And they signify the variable course and state of the people of Israel. The white colour is consecrated to innocency, 
The course of God's word.  purity, victory, and felicity. Therefore by the white horse is signified the lucky utterance of God's word, or prosperous preaching of the Gospel. 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. Psalm. doth attribute to the same shafts or Arrows. 
A bow.  For he striketh his enemies far of, and bringeth them into his subjection. Briefly with the word of his mouth he subdued to himself people and nations. Isaiah in the .49. bringing in Christ speaking, sayeth: And he put my mouth as a sharp sword, the shadow of his hand covered me, and he put me as a piked Arrow, he hid me in his quever. Through Christ therefore proceedeth the preaching of the word, he giveth strength to the preaching, he shaketh his bend bow. What force so ever the word hath, that same is whole dew to the Horseman.  
To the same is given a Crown, 
A crown.  to wit a kingdom and all power of ruling. For David prophesying before said, the Lord shall send forth the rod of his power out of Zion, to rule amongs thine enemies. Moreover there is given him a crown, that he may crown such as serve him faithfully. And it is a phrase of speaking, and he went forth conquering, that he might overcome: for that which is, he that went forth is a conqueror, and to this end went forth, that he might overcome. For it signifieth that Christ will advance the preaching of his word through out the world, no man being able to resist, and even in despite also of Hell gates. For the word of the Lord endureth for ever.  
And this place teacheth, 
That the church shall be always and the preaching of the word.  that the Church shall be always in the world, & likewise always the truth preached, though the enemy's bowels burst. But if we read over the story of the Church, we shall better understand all things, and shall perceive that this Prognostication hath always been most certain. Christ was once through the ministery of the word showed to the world by the Apostles, and the matter proceeded most luckily, how much some ever the most mighty of this world resisted the same. The thing is wonderful, in case those five hundreth years be considered, which immediately after the incarnation of our Lord are accounted. In them went forth the conqueror that he might overcome: And overcame in deed, the whole world receiving Christ, and worshipping him. Sins those years, as before also, certain sedes of errors began to be sown abroad. The bishops began to contend for the supremacy, and who should be the universal head of the Church in earth: They began to reason of the use of Images in the Church, and brought them into Churches in deed, as also they called the bishop of Rome the supreme and general head of the Church in earth. And mighty Princes, and in a manner the whole state of learned men conspired in these opinions: 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. A thousand years after the incarnation of Christ, the Bishops began to profanely to pollute the lords supper: and other undefiled doctrines of faith: 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. That white Horse hath stoutly invaded to the salvation of many. For how great battles in these last five hundreth years the godly and learned men have sustained against the Popes and bishops, stories bear witness. At this day also appeareth through out the whole world, how luckily yet that white horse goeth forward, which hath pierced even until our time. The Gospel is believed, neither can that faith be extinguished with any waters or fires.  
Thou makest exception, that they were heretics which resisted the bishop and See of Rome in these .500. last years, as Bertrame, john Scot surnamed Dunse, Berengarius, Arnoldus Brixianus, Waldo Wicleffe, and hus, Luther, and Zwinglius, and such other men of the same sort, moreover certain of these were overcomen also, and put to death by the Pope. I answer, that as men they might err in many things: but in those things wherein with the Scripture they consent against the See of Rome, I affirm that they erred not, but said the truth. Whereupon it is certain that Christ overcame by them. What time Micheas, Helias, Zacharias, Amos, jeremias and others preached by the word of God against Idols and worshippers of Idols, they were also condemned for seditioufe and heretics: 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, and that he should punish & afflict the strong, and the people of God: but men being ministers may be oppressed, the ministery never decayeth. S. Paul sayeth that he is bounden for the Gospel's sake, but the Gospel not to be bound. Therefore hath he overcomen hitherto, and shall overcome still, which went forth that he might conquer. 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.  
Moreover what time the second seal should be opened the second beast, 
The second seal is opened.  to wit the Ore or Calf exhorteth again S. john to attentiveness, and that we should consider what is propounded unto us. And now cometh forth the red horse, whose colour is somewhat like fire: there sitteth also on him a rider, to whom power is given to disturb peace in earth, and that men should kill one an other. For there is given him a great sword. The red horse signifieth the state of wars, 
Calamity of wars.  full of fire and blood. 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. He gathereth to him the dregs of men to make civil commotions, for the wars, destruction, firing, slaughter, and desolation. You see from whence the breaking of peace is, which God hateth. And we hear how it is given him: Mark given, by the just judgement of God to be permitted, that troubling all peace, he should take it away, and set men together by the ears, that one may wound and kill an other. For so we read in the .1. of job, how Satan had power given him of God against job. Unto bloody soldiers is given a great sword, great power to hurt, a wonderful force of fight: As also Nahum expoundeth it. Nother is it a rare thing in the scriptures for monarch, tyrants, and mighty men of war to be called, a sword. For so Ezechiel called Nabuchodonosor: and Isaiah called Sinacherib king of Assyrians a whetstone.  
And the chiefest righteousness is, 
God is of good thī●s the devil author of evil.  to give every man his own. Therefore this place doth justly ascribe that which is good unto God, and that which is evil to the Devil. 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: but he commandeth him by war to punish the wicked, and to try the good: but in permitting wars God offendeth nothing, seeing that for most just causes he permitteth the same. For they would not embrace peace offered them by the preachers of the Gospel, therefore were they worthy to be entangled with wars. The jews knew not the day of Christ's visitation, therefore were they worthily visited of the Romans and destroyed: And this thing is in the world perpetual, that they that will not obey the Gospel, must obey the Captain of the wars: they that will not hear christ, must hear Antichrist. Thou mayest not contend with God, whic he doth this, and permitteth that. Worship God rather, as thou hast been taught in the .4. and .5. chapped.  
Let us peruse over stories, and see and such wars be not found, wherein men have slain themselves with mutual wounds, and have killed one an other like beasts. If you will read Herodiane, Orosius, and other good Historiographers, you may find that the Roman Emperors have been troubled with most grievous wars, for none other cause, than that they refused peace offered to them by the gospel. For none other cause was Rome itself at the last taken by the Westgothians, of the Eastgothians burnt and destroyed. 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. I speak nothing now of Athila, nothing of the Persian and African wars. And what time there was a wonderful strife amongs the bishops about the supremacy, the Saracenes sprang up and became mighty. After the Thousand year began the holy war, which as it was most bloody, so was it of longest continuance. Never any such war was made in all the world. Boniface the .8. instituted first the year of Jubilee, a most wicked man, who also did exhibit himself to be seen of the people both Pope & Emperor. But the same year of a thousand and three hundreth, wherein he did these things, arrose up in Asia the whip or scourge of God Ottoman, the original of themperors of Turks which reign at this day. For so when Solomon builded places of Idolatry, his enemies sprang up, which wonderfully vexed and afflicted the kingdom of Solomon. What wars are made now a days, and what be the causes of wars, all wise men do see. We will not receive the peaceable gospel: It is reason therefore, that the Turkissh Armies should invade us, that we may both feel Antichrist to be a stout warrior, and may all abhor and detest him.  
But what other thing remaineth here, than that being converted to God through Christ, we may serve the lord in sincere faith, and holy purity? for except we convert, the are is laid at the tree root, etc.   

¶ Here is opened the iii and four Seal, and is declared what the world shall suffer of hunger and Pestilence. The xxxi Sermon.  
ANd when he opened the third Seal, I heard the third beast say: come and see. And I beheld and lo, a black horse: and he that sat on him, had a pair of balances in his hand. And I heard a voice in the mids of the four beasts say: A measure of wheat for a penny, and three measures of barley for a penny: and oil and wine see thou hurt not.  
And when he opened the fourth Seal, I heard the voice of the fourth beast say: come and see. And I looked, and behold a pale Horse, and his name that sat on him was Death, and Hell followed after him, and power was given unto them over the fourth part of the Earth, to kill with sword, and with hunger, and with death of the beasts of the Earth.  
Christ exalted above all things, 
A repetition  and Lord of all in heaven and in earth, openeth the seals of the book divine, that is to wit disposeth and governeth with great righteousness the ordinances and judgements of God: 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. But for asmuch as evil men do contemn the evangelical peace, they are certainly worthy to be molested with cruel wars. Therefore the lamb openeth the second seal, and there rush out cruel wars, slaughters, seditions and robberies.  

Attention.  But before the third Seal is opened, the third beast resembling the countenance of man, exhorteth us to take most diligent heed: that when we see these things come to pass which are here spoken of before, we should consider from whence they come, and for what causes they are sent, and that they may be turned away by dew repentance. Certain refer these things absolutely to chance and fortune, some again to the natural causes, of God, and the divine operation no respect had at all: Where we know that God useth natural causes after his good will and pleasure. Let us watch therefore, look and consider, and know that the righteous God worketh all things for the salvation of the chosen, and the overthrow of his enemies. That black horse with his rider, showing a balance in his hand, signifieth the unfortunate or sorrowful time of scarcity, famine and penury of all things. 
The third seal is opened.  For it is a worthy and a condign punishment, that they that do nothing esteem the bread of life, 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, finally which for the bread of life do spoil the godly of their goods, and most wickedly waste the same in all kind of riot, should be driven to buy things necessary at excessive prices: yea and can not find things necessary, but should pine for hunger. We know that the black colour is used in mourning and heaviness: 
The black horse.  and that when the flesh and blood are consumed for want of meat, the skin groweth black and evil favoured: and therefore this horse is black.  
The rider of this horse holdeth in his hand a balance? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
What zygon is.  with two scales hanging at either end of the beam, which we call a pair of weights. Aretas sayeth that a balance is a token of right and equity. For thou hast sitten, sayeth David upon thy Throne which judgest righteousness: therefore is a balance the judgement of the just judgement of God. Aretas hath not alleged these things amiss, howbeit we ought rather to prefer the exposition of S. john him self. For a voice is heard from the mids of the beasts, which expoundeth to us the balance. For it soundeth, a measure 
A measure.  of wheat for a penny, and three measures of barley for a penny. And this measured called Choinix, signifieth a diet or daily meat: as Erasmus hath in his proverb, sit not upon thy measure. The same in his annotations upon this place: Choinix, sayeth he, is a measure of wheat, or other breadcorne, which is sufficient for one days meat. Budaeus thinketh that it weigheth four pound, Pollux. iii. The word therefore signifieth, that a very little meat shall cost a great price, and yet not to be gotten for money. Which chanceth in the time of famine. What the Roman penny is worth Budaeus showeth: we understand by it plainly a great price. Therefore two things are signified, scarcity or dearth of corn, and famine. Dearth raiseth the price beyond reason. Famine hath nothing to buy, though he hath never so much money lying by him: but hungereth, waunteth, pineth, and at the last miserably, consumeth to nought: wherein verily dearth and famine do differ. The Germans discern them by several words calling dearth scarcity, and famine, hunger. Yet are they for the most part indivisible.  
And we read in the old story of the Bible, 
Dearth and famine.  that for the contempt of the preaching of God's law, and the bringing in of a strange kind of worshipping God, the Israelites in the times of Helias and Helisaeus were most grievously punished with hunger and penury. These things be plentifully declared in the .3. book of Kings the .17. and .18. Chapt. Also in the .4. of Kings, the .6. and .7. Chapt. Moreover in the time of the Emperor Claudius, whilst the Apostles preached the Gospel faithfully, and the jews and Gentiles stoutly repulsing it, famine most grievously afflicted the Roman Empire: which thing S. Luke rehearseth in the Acts of the Apostles .11. chapped. Which things were done in deed before this revelation was to S. john exhibited. Sins that time the Historiographers recite sundry and innumerable famines, dearthes' and penuries, in diverse countries, sent of God for contempt of the truth. Nauclerus mentioneth of a famine in the year of our lord. D.xxxix. wherein mothers also devoured their own children. What hath chanced in our memory in those wars of Milan and else where, it is no need to rehearse. 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. The just Lord punisheth, and more will punish the great ingratitude, and contempt of his Godly word: as he did in the destruction of jerusalem, 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: for so should there be more felicity and less misery.  

God forgetteth not his mercy in punishing.  Howbeit for a comfort at the end of this Seal is added, and Oil and Wine see thou hurt not. He nameth the kinds most necessary for the use of man, and meaneth, that God doth mercifully reserve some things, that be chief necessary for man's use, especially for the elects sake, that all should not perish and pine in general. Whereby we understand that the lord forgetteth not his mercy, even in the mids of affliction and plagues that he sendeth. Thus in times passed minding to punish Egypt and other nations with famine, he sent before joseph, by whom he might preserve the house of jacob, and other people innumerable. You see herein most clearly, that it is of God, that sometime the corn is blasted, and the vines and olives perish: and to be of him, that the corn increaseth, and wine also. So hath he also before protested in the law, Levitic. 26. And Deuteron. 28.  

the fourth seal is opened.  We are comen now to the fourth Seal, at the opening whereof, and to behold the operation, we are excited of the Eagle, the fourth beast. Of whom we have spoken before ones or twice. And the pale Horse 
The pale horse.  cometh forth, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which colour resembleth withered grass and Herbs. Solomon in the .12. Chapt. of Eccles. calleth the colour appearing in dead bodies, and their countenances, Golden liquor. All poets call death Pale. And the rider in deed is expressly called Death. We understand the course of the plague and of all diseases, and even of death itself: whom Hell followeth, that is to say a pit or a grave. For Scheol in Hebrew signifieth a pit or a grave. But if you will needs understand it of the place of them that be damned, doubtless they be carried headlong into Hell, so many as here with sickness consumed, die with out faith and repentance. Therefore hell followeth death rightly. But if thou hadst rather by hell understand, a grave: it signifieth that all shall be full of corpses and sepulchres.  
And that in deed plagues and pestilences most mortal have sore afflicted the Roman Empire, 
Plague & diseases.  Orosius is wittenes in his seventh book in the Acts of L. Aurel. Verus and Decius Emperors, the most cruel persecutors of our faith. Euagrius in the .29 Chapter, of the .4. Book of the Ecclesiast. story telleth of a marvelous plague that lasted about .50. years. 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. The time would fail me, in case I would recite out of Histories all the plagues and calamities of all times. What is done at this day, and hath been done in our memory, you yourselves know best. There are sprung up new diseases, whose names to our elders were never known. With these evils and calamities God wasteth the world, and ever hath done to the intent that by plagues he might call us again to repentance. Thus verily we shall judge always of calamities. If any judge otherwise, they are not amended, therefore are they punished here, and after this shall burn in perpetual torments.  
To these moreover is added an other thing also, 
Four scourges against the incurable.  and power was given them, etc. For when men will not amend with simple Calamities, the evils or plagues of God are doubled. The same are raccompted in the like order and number with the Prophets, jeremy the .15. Chapt. and Ezechiel in the .14. Chapter. For they be these, Sword, Famine, Death or Pestilence, and beasts: 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 judgements.  
And let us observe this chief, that power is given them of God to kill, and that over the fourth part of the Earth. For we learn, that God alone is he that quickeneth, and slayeth, and that he worketh the same most justly by his instruments, finally that all his things are numbered and done in order. Whereupon he poureth out his fury upon the third part of the world. For he knoweth, whom he should punish, and whom he should nourish tenderly.  

A● misery.  Certainly stories testify, how in desperate matters, when all things are brought to an extremity of mischief, God hath brought in sword, pestilence, famine, & beasts, which have plagued men. And full aptly here doth Aretas recite the words of his predecessor S. Andrew, Bishop of Cesaria out of the Eccles. story of Eusebius, in the .9. book .8. chapped. And verily with in the five hundreth last years, Historiographers tell of many such like things, and we have seen some.  
Therefore if we covet to be quit of so great evils, let us serve God in truth, 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.  

The good are also subject to these evils.  You will say, but these evils invade also the best that is. So they do in deed. Why God permitteth this S. Austen showeth at large in the first book of the city of God. Certainly to the godly all things turn to the best. The thieves suffered the same death of the cross, that Christ did, and he as they: 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. 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: yea rather this is the beginning, unless they acknowledge him that striketh them, of everlasting torments, The Lord preserve us from evil.   

¶ The fifth Seal is opened, and the persecution of the faithful set before our eyes, and also the state of Martyrs in an other world. The xxxij Sermon.  
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. And for the testimony which they had, and they cried with a loud voice saying: how long tarriest 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: and it was said unto them, that they should rest for a little season, until the number of their fellows and brethren, and of them which should be killed as they were, were fulfilled.  
The fift Seal being opened of the lamb, he exhibiteth to our eyes, or rather objecteth to be seen the continual persecutions of the church: and showeth unto us diligently, what is the state of them which die in persecutions. Verily the Lord Christ sendeth forth ministers and preachers for the salvation of men. And they unthankful, overwhelm with all kind of injuries the faithful messengers of God, and at length most cruelly slay them. Of the which matter sins the talk of men amongs themselves is diverse, the very son of God at this present doth gallantly instruct his church, declaring what the godly shall suffer.  
And first in expounding the same, 
Of the persecution of the church.  we shall speak generally of the persecutions, wherewith aswell the ministers, as all the faithful church also, is diversely exercised. 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. The places be in the .10. and .24. of Matthew: In the .12. and .21. of Luke: in the .14.15. and .16. 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, if any man than should have said: 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 deceived, which measure the church by the outward peace and tranquillity of things? Paulus Orosius in the .7. book of histories raccompteth ten grievous persecutions, raised against the church from the time of the Apostles until th'emperor Constantine: which time did not fully accomplish the space of ccc years. The first was stirred up by Nero, a monstrous man, whereof also Tacitus mentioneth in his Chronicles. This same rid out of the way Peter & Paul, the most holy? Apostles of Christ. The second 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: and when he was brought to Rome, banished him into the isle of Pathmos. The third raised Trajan, whereof Pliny governor of Asia maketh mention in the 10. book of Epistles. In this was Ignatius an holy Bishop cast and devoured of wild beasts. And M. Antoninus verut molested the church with the fourth persecution, & consumed with fire Polycarpus a bishop most worthy. Septimus Severus moved the fift persecution, which Eusebius pourseweth in the .6. book of the Ecclesiastical story. julius Maximinus killed Pamphilus martyr, and Sextus raged cruelly against the church. And Decius Traianus began the seventh persecution, and executed very many that professed Christ. And Licinius Valerian Emperor beheaded S. Cyprian the good Bishop of Carthage, and was the eight persecutor of the church, Aurelianus verius began the ix persecution, which he but little advanced, for God most just took him away immediately. But Diocletian and Maximian shed more christian blood, than any other of the Roman Emperors. Read I pray you the beginning of the .8. book of the Eccles. story of Eusebius. Compare those things with our time, and judge and conjecture what will shortly come to pass, and what our state will be. Persecutions are again renewed after Constantine, under Constantius and julian. But the most terrible and grievous of all have boiled up under Antichrist, and have endured now by the space of five hundreth years and more. What is done at this day, all the world seeth. The ground is wit with the blood of Martyrs. Which things S. john foresaw.  
And the causes of persecution 
The causes of persecution.  do arise partly of the government of Christ, which openeth here the fift Seal: and partly of men. The Lord sendeth unto his the Cross and fire, to quicken such as are slow, and to make those clean that are covered with rust, and may fine the corrupt Gold. For so the Scripture defineth in the .11. chapped. of Daniel, and the Apostle .1. Peter. Chapter .4. Christ therefore not to destroy, but to try, permitteth very many things to tyrants' against the Church. 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: but nevertheless are entangled with sundry and evil affections, and commit such acts as not becometh them. This may you see declared at large in the beginning of the eight book of the Ecclesiastical story of Eusebius, which I lately alleged. And the tyrants that persecuted had an other respect: as Sinacherib and Antiochus, than our bishops and Princes have at this day. For these now are moved with the hatred of Religion, and are pricked forward of Satan. They will have in any wise their idolatrous religion maintained, and the religion of the Gospel uteerly destroyed. They can not abide to have their Idols or other sins reproved: for this cause are they mad at the faithful and such as frankly speak against & blame their Idols and wickedness. And thus doth the persecution arise, boil up and proceed.  
The which when the faithful see increase thus, 
Mutining in persecution.  and feel themselves sore oppressed, they marvel, how long the lord will wink at this. Many cry out, the Lord neglecteth his matters. 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. Now therefore are we taught, that we might have hope and patience.  
And at this present Heaven is opened to us, and showed us to behold, 
The sum of such things as are opened to us in this seal.  where as be the souls of them that are slain in persecutions, and what is their state is declared: moreover, that God forgetteth not to be revenged: why also he differreth the same and how long. These things are spoken to the consolation of all the faithful, that are now afflicted with persecution. far other things are exhibited here unto us, than painters instructed or rather corrupted of with monks and Freres set forth to us: to wit a great company of Monks and Nuns covered in Heaven with our lady's cowl, as though the greatest part of them should be saved. S. john showeth us never a Frere, but rather many martyrs, whom the Freres at this day make before other men. 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, and crucify their flesh with the concupiscences of the same, shall be associated with holy Martyrs, and rejoice with Christ for ever) but that chief the holy Martyrs are saved, whom the mad world supposeth to be lost.  

Souls separated from the body be immortal.  But all things here must be examined of us most diligently. For this place as it is most manifest, so is it full of most wholesome doctrines. First S. john seeth, and showeth us as it were pointing with his fingar, the souls, & that of those that were slain, to wit the spiritual & immortal substances, which the body being lost and consumed do remain a live. The body may be killed, the soul can not be killed. Which our Saviour hath lively expressed in the .10. of Matth. In the 12. of Luke, he sayeth: be not afraid of them which slay the body, and after this have nothing that they can do more, etc. Therefore tyrants might well kill the bodies of Martyrs, they had no power over their souls. 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. For there be that think the souls departed from the body to sleep: 
The cause maketh martyrs, not the punishment.  which thing is most vain.  
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: 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: and the Gospel which they had committed unto them, the testimony of God and eternal life, which also they ministered and preached. Of the word of God and testimony of jesus Christ I have spoken in the first Chapt. For no other cause at this day are slain innumerable of bishops, kings and princes. If they were adulterers, usurers, blasphemers, & wicked doers, they should be in some estimation: now where they profess the only son of God, and preach the Gospel, they are murdered without mercy. Here have we also certainly defined, who be very Martyrs in deed, not they that suffer torments: but they that are tormented for god's word. For the cause maketh the Martyr.  
But where are the souls of them that are slain for the word of God showed unto us? under the Altar, 
Where the place is of the souls slain for god's word  the Altar is after in the .8. chapped. set in heaven, before the throne of God. Therefore the souls of all Saints are in Heaven, before the Throne of God, which was also signified before in the Type of the xxiiii Elders. The Lord hath said also, where I am, there shallbe also my servant. But the lord is in heaven: therefore the souls of the faithful, whose bodies have been slain, 
The souls under the Altar.  or buried without slaughter, be no where else but in Heaven. Nevertheless it waunteth not a singular mystery, that they are laid under the Altar, as under a shadow, through whose benefit the souls may be well at ease. I told you before, and here again repeat, that the altar signifieth Christ. For he is also the golden altar, intercessor, and propitiation for our sins. For the propitiation and mediation of Christ we are received into the joys celestial. And Christ is our life & salvation. Under him we lie hid, as under a cover or a shadow. Thomas of Aquine expounding this place of S. john: by the altar, sayeth he, is signified Christ, in whom and by whom we should offer to the father, what good so ever we do: and through him is made acceptable, what so ever is pleasant to God. Under this Altar, namely under christ, be the 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, as under a shadow against all evil. Thus sayeth Thomas. 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, and therefore to rest now under the Altar Christ. For they that are partakers with him in passion, do communicate also with him in glory. 
The altar and bosom of Abraham.  For like as the bosom of Abraham, is called a receptacle, and that port and haven of Salvation, into the which the souls of them are received, which had the faith of Abraham: 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, propitiation, sanctification and satisfaction: and have moreover in suffering offered themselves to God in Christ, through patience, an acceptable sacrifice to God. Under this Altar was gathered the first martyr Abel: and after as many as have died for religion, and shall begathered, who so ever in bearing the cross: through tribulation enter with Christ into glory.  

The saints cry under the Altar.  Now is also declared what they do under the Altar. The very martyrs I say, cry, not the beasts, as they have done hitherto: and they cry out with a loud voice. No man shall Imagine, that the blessed souls in Heaven do complain, be sorrowful, do accuse and be troubled. 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 seeth, feeleth, and regardeth the injuries and deaths of his servants. Where the vengeance followeth not immediately, God is thought of many to sleep, and to have no respect unto his. 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. of Genesis. The voice of thy brother's blood crieth unto me, to wit for vengeance. 
Crying sinners.  For the Divines call certain sins crying, as those which are red in the Scriptures to cry unto God, as is at this present the shedding of blood: the sin of Sodom, in the .9. of Genes. the oppression of widows and orphans, in the .22. of Exodus, wages for work detained, Deuteron. 24. and james the .5. How long so ever therefore God differreth vengeance be it never so many years, yet is not the blood of the just forgotten before God. S. Paul in the .12. to the Hebrews crieth out and sayeth, that the blood of Abel speaketh. In the .18. of Luke the Lord sayeth, that the afflicted do cry both day and night for deliverance. Would God they would wayegh these things, whose feet are swift to shed blood. God would not in times paste be merciful to his people, for that much innocent blood was shed amongs them by the mean of Manasses their king: as appeareth in the .4. book of Kings. Therefore dear brethren let us consider well at this day, what we do, and let us not shed rashly innocent blood.  
Certainly the words are expressed of S. john, 
Whether the Saints in heaven desire vengeance  which the Martyrs cried to the Lord: how long, say they, Lord, which art holy and true, etc. They put God in remembrance, not as ignorant, or inconstant, but as knowing, and most steadfastly mindful of holiness and truth. For in asmuch as the Lord is holy, he hateth all profane and unclean persons, and spareth them not. For as much as he is true, he maintaineth and defendeth his chosen, and punnissheth and oppresseth his enemies as he hath promised by his word. Sins therefore thou art such, say they, O God, why dost thou not judge, and avenge our blood, of them which in earth, as in their kingdom exercise tyranny, and oppress every good man? All this signifieth none other thing, than that God for his own sake, which is holy and true, will never forget the injuries of his servants. Therefore we understand these things to be spoken by a figure called Prosopopeia: that is the feigning of a person: 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, because he is holy and true. S. Austen in the .68. question upon the new Testament: saying the Lord, sayeth 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, and require that they may be avenged? And he maketh answer: 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: but by this saying he would show, how God will avenge the blood of his servants, least because he seemeth now so patiented, that wicked war should be thought unpunished, which is made against the Saints: that both he might drive a fear into them that persecute the servants of God, and might also exhort the sufferers unto patience. Thus sayeth he. And this in deed seemeth the plainest sense of all others, especially if we consider the things that follow in the lords answer, and it was said unto them that they should rest, etc.  
Primasius Bishop of Utica expounding this place of S. john, 
Saints, not incensed with carnal understanding.  it is not to be thought, saith he, that the Saints are incensed with a carnal understanding and stoutness to be avenged, sins we know that through the abundance of charity the very enemies are of them also in this case beloved: 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. 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: what is it, sayeth he, that the souls make request of revengement, but that they desire the last day of judgement, and the resurrection of bodies slain? Aretas noteth here also out of the commentaries of S. Andrew bishop of Cesaria: moreover the Saints appear hereby to wish for the end of the world. Wherefore they are commanded patiently to abide, until the accomplisment of their brethren, 
Hebr. 11.  least they should be fulfilled with out them, after the holy Apostle.  

Vengeance is desired two ways  Howbeit Thomas of Aquine in the exposition of the Apocalypse showeth that vengeance is required of god two ways. First in deed with an evil and malliciouse affection, which the Scripture doth utterly repress. secondly by a Zeal of righteousness, and after the will of God is judgement required against them that be uncurable. After he annexeth this: therefore do the blessed souls require vengeance of their enemies, albeit they intend it not chief, because of a Zeal of righteousness, and affection of godly love they grudge, as also doth god himself at the wickedness of the persecutors, who impugn God himself, 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. But where as the Scripture every where agreeably witnesseth, that the saints in heaven are free from griefs & affections, 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 judgements, sayings and doings, yea and reverencing the same: I suppose we need not to reason more subtilely 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, and that before him the just judgement and vengeance is prepared, to be executed in his time against the enemies and contemners of God: but chief against the persecutors of the word, and the murderers of Saints. Which thing is more fully declared by this that followeth.  
For by the same that followeth such answer was made to the complaincte of Martyrs, 
What was answered to the martyrs requiring vengeance.  that we may understand what is the state & glory of saints in heaven, which have offered their bodies for the Testament of God: and that God hath not forgotten the blood spilled: but that he will at length requite those blood sheders when he seeth time. But where he hath reserved this time to himself, when he will reward the blood suckers, it is not our part to inquire curiously thereof: but rather to be in a readiness, that if he will that we also should suffer for the Testimony of jesus Christ, we should run speedily and cheerly through afflictions unto glory doubting nothing, 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, and God's word, after their demerits. And albeit the time of persecution do seem a world to the flesh: yet is it here, and else where in the scriptures called short. 
The state of souls in heaven is most happy.  But these things must be seen and considered by parts.  
First doubtless the state of souls in heaven is in all things most fortunate. The which is figured by the white garments. For the glory of the blessed is signified, that are now in light, and feel nothing of darkness, of this garment I have spoken before. And it is said expressly, and white garments are given to every one of them. For every soul receiveth his rewards: And the body also at th'end of the world shall receive his own garment. S. Gregory? Saints as yet, sayeth he, have the fruition only of the bless of the souls: but in th'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. Hereof shall be reasoned more diligently about th'end of the vii Chapter. where this place shall be declared more at large. After it was said to the blessed souls (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that they should rest. Therefore they be altogether in quiet, and feel no perturbation, which in the xii Chapter. shall more plainly be declared. notwithstanding that it may be referred to delay and breathing, as though he should have said. It was signified to the souls, that they should yet differ and abide. For it followeth: yet a little while. Therefore God signifieth, that after a little time he will deliver his, and punish the adversaries.  

The time of persecution is short  And the noting of the time seemeth to be taken of the .2. Chapt. of Abacuk, which place is also alleged of the Apostle in the .11. to the Hebrew. For yet a little while, for because he that shall come, will come, and will not tarry. 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, and the last end of the world) go therefore my people, and enter into thine inner chambers, and shut thy doors after thee, hide thee a little while, even for a moment, till the indignation be past. 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.  
To these also is joined an other thing, which more fully accomplissheth the time, till three fellows and brethren were fulfilled, which should also be slain for the word of God. Therefore let us no more hereafter inquire, when persecution shall have an end? or why the Lord differreth vengeance, and how long? For we hear that the numbered of the elect must be accomplished. But where that time is known to God alone, let not us be curious: 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, and our fellows, and have the fruition of the blessed sight of our redeemer. The numbered shall be accomplished in the end of the world, at the last judgement. Hitherto therefore shall last the persecution: but than assuredly will the Lord requite it, as also the Prophet Malachi hath wittenessed, in the .3. and .4. chapter.  
Hereof we learn also, 
What we should judge of the saints in heaven  what we should judge of the holy Martyrs in Heaven, and blessed souls: the same that we learn here of God's word. brethren and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fellow servants (as also Angels, in the .19. and .22. of the Apocalypse) they are expressly called, not Lords and founders. For although the words must be understand of us yet living, yet is there a relation. For if we be their brethren and fellow servants, they be verily our brethren also, and Gods servants with us, and even fellow servants. Now though we grant that they pray in Heaven, what I pray you pray they here, 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 comen: so likewise are the Martyrs here commanded to tarry & abide the time of God appointed. The which we believe that the Saints do. What can we say than of their intercession and praying for sinners unto God? there is one only mediator given, even the Lord Christ, let us go unto him in all our necessities, he alone shall suffice all, and in all.  
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: 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 behoveth us therefore to gather certain sure sayings, wherewith to comfort ourselves as with the most certain sentences of God pronounced. First, that God is true and just: and therefore not to neglect his, but to tender with fatherly care. And if he cast us into any danger or difficulty, the same verily shall turn the godly to great profit. If he shall take us away by torments, that he delivereth us from evils, from miseries, and corruption of this world, and rendereth for the same everlastingness. Secondly it is certain sins that God is just and true, that he will requite the wicked after their deserts. Again if he make men fortunate in this world, that the same in deed appertaineth to their destruction. Where he is slow to punish, that is done through Gods long suffering: but that God recompenseth this slowness with the weightiness of the punishment, in case they be incurable. Where as these things undoubtedly are most certain, what remaineth there, but that we should commit ourselves and all ours to the Lord our God? He knoweth the time and mean whereby to avenge his, and to plague his enemies. To him be glory for evermore. Amen.   

¶ The sixth seal is opened, and the corrupting of the sincere doctrine is exhibited. The xxxiij Sermon.  
ANd I saw, when he had opened the sixth seal, and behold there was a great earth quake. And the Sun was as black as a sack cloth made of here: and the Moon waxed even as blood: and the stars of Heaven fell unto the earth, even as a fig tree casteth from her her figs when she is shaken of a mighty wind: and Heaven vanished away as a scroll when it is rolled together.  
The sixth seal opened of the lamb, 
Corrupting of the sound doctrine in the church.  openeth unto us generally, and setteth 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. Nother is there any other thing said here in the sixth seal, as also in the five former seals, than that which was prophesied before of the same our lord jesus Christ in the .24. of Matth. that the Gospel should be preached through out the world: and how there should come wars, famines, pestilences, & persecutions most grievous: and false prophets, which should deceive men, whom also they should drown in most grievous sorrows.  
Nevertheless these things must religiousely be expounded. For it is not to be thought, 
christ is not author of the corrupt doctrine.  for that the lamb openeth the sixth seal, and the Son by and by waxeth black, that Christ is author of the corrupt & evil doctrine. For Christ it is, that soweth in the field good seed, the hostile man soweth darnel: As the Lord himself expoundeth it Matth. the .13. For Christ teacheth sound doctrine by the Apostles and sincere preachers: which when it seemeth vile to the world and can not please, of his just judgement he leaveth the contemners to their affections, and as the Apostle S. Paul sayeth, 
2. Thess. 2.  he sendeth upon them the efficacity of illusion, that they may believe lies, and so may be judged all which had rather believe a lie than the verity. And the seducing through corrupt doctrine, is a more hurtful evil, than are the bloody persecutions. Yea and the seducers and false prophets have done more hurt to the church, than have cruel tyrants. Finally men are more grievously punished what time they are relinquisshed to be seduced of deceivers, than when they are objected to be torn in pecs of their murderers. Therefore is it a most grievous plague of god, and utterly to be abhorred, for the simple verity despised, to be delivered to lying deceivers, which after the demerits may, with reverence be it spoken, all to be shit, and be piss thee. For where the gospel is purely preached unto many, these men say, I understand not what these men teach us out of the Gospel: but this I can see that the old have all to be rayed us, and these new both to be piss and beshit us. Therefore shalt thou have teachers, which shall perform to thee in deed the same that thou talkest. Would God we waunted examples: and did not see certain nations, which have here tofore had the free & pure preaching of the gospel, and now spoiled of all verity, to sigh under the pleasure and boldness of most wicked deceivers, which tread God's word under foot, and condemn it for heresy, and stop the mouths of the wretched people full of man's dung. This is the punishment of the verity despised.  

The depravation of the doctrine in the church.  And this place may not be expounded of one certain age, sins as yet things are rehearsed in general: but of that whole time, which reacheth from the age of the Apostles unto the last judgement. It containeth therefore the corrupt doctrine of Valentine, Martion, Manichaeus, Arius, Macedonius, Nestorius, Eutyches, Donatus, Pelagius, Priscillians, and finally of all Heretics, and the mingle mangle of Mahomet composed of the same, and chief the sophistry and most corrupt doctrine of Antichrist and of his ministers.  
But what time the lamb opened the sixth seal, there was not heard now as before the voice of the Beasts, Elders, or Martyrs, but a terrible earthquake. An earthquake 
An Earthquake.  in the Scriptures doth signify a wonderful commotion of all things, troubles tumults, and great alterations. And verily greater darkness arriseth of nothing else, than by altering of Godly religion, and receiving of wicked doctrine. For so arise sects, seditions, wars. You may see many examples hereof in the story of the ancient people, which are red to have been grievously shaken, so oft as they have changed their religion and kind of doctrine. By this earthquake 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.  

Authors of tumults & troubles.  Here have you, that you may answer unto them, which impute to the Gospel and to the Preachers thereof what so ever troubles, seditions, and commotions be at this day in the world. Helias hath once made answer for us, which may serve for all times, the place is in the third book of Kings .18. Chapter. I have not troubled Israel, but thou and thy father's house, which haste forsaken God, etc. Hereunto appertaineth also the story of jeremy in the .44. Chapter. Where all the evils that than vexed the wicked are imputed to the sinsere doctrine and to the Prophet jeremy without cause. Learn here moreover what to answer them, which say: it is like, that God hath permitted his Church so many years to lie and rot in errors, etc.  
And the corrupt doctrine is described by parts, even from the top to the toe, 
The sun waxeth dark.  and the effect also of the corrupt doctrine is annexed. And first of all the sun, a planet most bright, not only waxeth dark, but black also. And immediately is added an Image or a parable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like an heery sack which is woven or made of hairs or of bristles. The sun lighteth and giveth life to the world. And thorough Christ, which is the life of the world, we are illumined and quickened. He casteth abroad from him the bright beams of the evangelical verity. And like as Christ is not darkened in himself: so neither the verity of the Gospel, which of nature is with out pollution. By reason of the black clouds that over ride it, the light of the Sun waxeth black and is impeached: and of the traditions of men, and depraving of the scripture arriseth darkness and blackness in matters of religion. The Gospel of itself is bright and wholesome: Christ is light, full redemption, health, and life most perfect. 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. For there is established an other doctrine, righteousness, intercession, redemption, salvation and life than that of Christ. They that receive that doctrine, 
A sack of here.  seem to have put on them a shirt of here which pricketh, burneth and vexeth continually. For there is no rest, quietness, security or spiritual pleasure and repast of corrupt doctrine, but only tediousenes. Christ pure, and sincerely received, is to man a joy unspeakable, and a most bright and joyful light.  
After is added, that the whole moon, not a part only, 
the moon is as blood  is become bloody. For an image is again annexed, as blood. The moon receiveth light of the sun, & is subject to courses, or changes, whilst one while it increaseth, an other while decreaseth, and signifieth the church. The church set upon the rock, is not unstable: but by reason of the variable fortune, is subject to most diverse chances. For now the church triumpheth, straight ways being oppressed she mourneth: now she increaseth in number, by and by she is diminished. And the church is lighted of Christ. But whilst the Sun itself is darkened, the moon can not chose but be most obscure. Blood 
Blood.  in the scriptures betokeneth great wickedness, chief Idolatry and false worshipping of God. The Lord in the .17. of levit. sayeth that he will account strange worshipping for blood. 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: that is to wit, the corrupt worshipping of God, which the Lord esteemeth as murder: there must needs innumerable sins and wickedness spring thereof. For the lively doctrine of Christ being corrupted, all things must of necessity be most corrupt, and swarm full of superstitions and iniquities.  
To these is added an other thing, which helpeth these things that are spoken: stars fall from Heaven 
Stars fall from Heaven.  unto the earth. Daniel called stars preachers in the .12. chapped. As also S. Peter .2. Peter .2. Therefore do the preachers of churches revolt from the heavenly doctrine of Christ, brought and revealed from heaven, and reducing men to Heaven, and keeping them in heavenly conversation: And receive earthly, that is the doctrine of men. By the which thing it cometh to pass that both the sun is obscured and the moon is made bloody. 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. To these is also added an Image, 
The stars fell upon the earth.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the fig tree casteth of her figs being shaken of a vehement wind. 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: so was the ministery of the word ordained for the salvation of men. Howbeit the figs did ripe, Therefore they remain green or untimely fruits. Whereby is signified that the preachers were not ripe in true knowledge of Christ: and therefore to be shaken down with every wind of doctrine, that both they have admitted and set forth earthly things. The plenty of false teachers is signified to come in that the untimely figs fall down in great plenty.  
Of these things now followeth an other, 
Heaven v●nisheth away.  and Heaven went away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were fled out of men's sight and vanished away. Again is added an Image or a similitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a scroll folden up or rolled together. Heaven in the Gospel signifieth many times the kingdom of God. Therefore the kingdom windeth up itself in earth, and the church doth as it were hide herself, not that at the last there should be no church at all (for the church shall be always unto the worlds end) but for as much as in the end of the world the church shall lie hid, neither shall it be thought to be the true church, which is the true church in deed. The letters & words are not wiped out of the book, but are not seen, yea rather are hid, when it is rolled up. It is manifest at this day, what S. john meant by this parable. 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: and the church which is the spouse of Christ is judged to be heretical: therefore is the church wrapped up and as rolled together. The Lord unfold & preserve the same: Amen.   

¶ The effect of corrupt doctrine is expounded, and that the Angels let that the wind blow not. The xxxiiij Sermon.  
ANd all mountains and Isles were moved out of their places. And the Kings of the earth, and the great men, and the rich men, and the chief Captains, 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: fall upon us, and hide us from the presence of him that sitteth on the seat, and from the wrath of the lamb: for the great day of his wrath is come. And who can endure it?  

Chapt. 7.  And after this saw I four Angels stand on the four corners of the earth, holding the four winds of the Earth: that the winds should not blow on the earth, neither on the See, nor on any tree.  

Hills and Isles are moved out of their place.  Now followeth the effect of the corrupt doctrine in men. And hills and Ilondes are moved out of their place: wherein is also a respect had to the earthquake, as though by the earthquake they were removed from their place. And mountains and Isles do betoken, realms, nations and people, so steadfast in faith, that as mountains and Isles be immovable, & are not shaken with the storms of the Sea, so these might seem to be immutable. Nevertheless at the alteration and corrupting of doctrine, they are now also removed out of their place, & quite overthrown. And such as read Histories shall find every where, that such have been deceived by crafts of heretics, by the power of Mahomet, & 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. For seducing is of efficacity namely in such as now begin to slip and slide from the rock of the church.  

They hide them in dens.  And they that being shaken, are removed from the sure foundation, get them into caves and rocks of Hills. For it is unpossible, for him that holdeth not Christ with a sure faith, to be quiet. For like a raging Sea he is tossed hither and thither. For where as he hath not the sure and certain manner of life, neither committeth himself to be only ruled by the Scriptures, that he might hold the certainty, he is content to be led of every one that he meeteth with. 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, and I know not in what other follies, or rather blasphemies. And these in very deed are said to hide themselves in dens and caves of stone. And think they may lie hid safely in them, make satisfaction for their sins, and please the Lord.  
But in rehearsing many kinds of men, 
Who hide themselves so?  he compriseth all states in the world. 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, and have bounden themselves to a strait kind of living. Here therefore are reckoned up kings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great men or princes, rich men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, captains over thousands or chieftains, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strong or mighty men in this world, bond men chief, & free men, whom we call at this day gentlemen. But how many kings & princes and noble gentlemen are set forth to be seen in the churches of Abbeys, painted in tables & hanged on trees, which have lived some time a monastical life?  
But entering into monasteries, woods, and wilderness, 
Fall upon us Mountains.  and taking upon them a kind of straighter life, sundry satisfactions, pilgrimages, and other like disciplines, have not yet so attained to the quietness of mind: yea they are now more afraid than they were before, and are fallen into utter despair. For in these things wherein they sought for quietness, they have found none: no, besides Christ there is found no quiet nor rest. That thing which I say here, do they understand right well which live in these straightness under the unhappy Papistry. And the words which S. john reciteth here be of such as are in greatest distress, and even in desperation, where they cry unto the hills, fall upon us, etc. For so this word is used also with Osee in the .10. Chapter. and with Luke in the .23. Chapt. And hereby is signified a conscience most afflicted and most intricated, seeing or perceiving no where any comfort or consolation: but coveting none other thing than present destruction, to the intent to be delivered from the present evil & intolerable grieve of mind. Such a thing is that of Turnus with Virgil in the .10. 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.  
Most mighty winds I you adore, than pity ye my case  
drive ship on rock or sirties sands, that none may find my place.  

Causes of desperation.  moreover the causes of this fear, despair and hiding are, the face of him that sitteth on the Throne, the wrath of the Lamb, and for that they perceive how they can not abide to stand before God in the day of wrath and gods vengeance. Therefore they flee from the face of God, they flee from the Lamb, that they might eschew the vengeance, if they could escape it. The fear of God is commended to us in the scriptures, and they which fear not God are condemned: but the scripture speaketh of a fear joined with true faith and love. For S. john sayeth, love casteth out fear. Even so the same Scripture preacheth to us God as just, and showeth him to be angry with sin: 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. It preacheth Christ the son of God to be the Lamb, that is a propitiation for the sins of the whole world: and that the same calleth all unto him, excludeth no man, but promiseth and offereth unto all, all things of life and salvation. But where as corrupt Preachers, Freres 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, and set forth Christ rather as one angry than favourable, they do alienate doubtless the minds of men from God: that now they may say expressly, who is worthy to come into the sight of God? no man shall be saved before this God most severe, and his son a judge most righteous. 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. But sins that with God the only mediation and intercession of the son is of force these wretches are disappointed of their purposes, and at the length fall into that same desperation. When they perceive that the monastical life, and their merits, can not stand before God, they flee from the face of God: and tormented with the pricks of their conscience know not what they may do, whither they may turn them, where is the true salvation. Therefore we judge them rightly to be most blessed, which through Christ acknowledge the father as a father: and through Christ have access to the father, as favouring them & loving them: 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. The monastical, heremitical, satisfactoriouse, & pharisaical faction acknowledgeth fully this doctrine, therefore are they tormented with sorrows that can not be uttered. If speak not here of the monasteries or Monks of this our time, in whom we see almost no conscience at all, nor other intent, than to be addict to Idleness, voluptuousness, and to bear rule. In times past were found men full of conscience, entering into celles and woods, for non other cause, than that they might so be saved. Of such spoke the Lord in the gospel: when they shall say, sayeth he, Christ is in the wilderness, go not forth, etc. And I doubt not, but that some simple also at this day for this intent take upon them the monastical life: but they shall find also, the same that S. john here said they should prove and try by experience.  
Furthermore this place might seem that it should be expounded of the tokens which go before the last judgement, 
The place is to be expounded of the last judgement.  and of the terror of the wicked: of whom the Lord preached in manner to the same effect in the .21. of Luke. But of the last judgement shall be spoken more at large, and in his place in the .11. and .19. Chapter. of this book and else where. 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. and others following, unless this present place should after the same sort be expounded, as it is. Furthermore those things that follow shall better be joined together, which shall have no place in the last judgement: as the thing itself will prove.  
And the things that follow in the 7. Chapt. appertain to the exposition of the sixth seal, or unto the treatise thereof. And three things chief it reciteth, how the Angels let the winds that they should not blow: an innumerable company to be sealed in the mids of the corrupt doctrine, which should not perish. And what the state of them is, which are departed out of this world either by martyrdom, or else being either undefiled with the corruption so full of enormity, or delivered & purged from the same: which are annexed because of consolation. For this book of Apocalypse is wondered evangelical, most full not only of prophecies, but also of admonitions, exhortations, and most comfortable consolations.  

What wind is in the Scriptures.  First is to be expounded, that which is spoken of the restreinte of the winds by the Angels, that they should not blow. 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 Osee the .12. and the .5. and .22. of jeremy. So is leaven called the Pharisaical doctrine, and hypocrisy springing thereof. S. Paul in the .4. to the Ephes. forbiddeth, that we be not carried about with every wind of doctrine. And the holy ghost is shadowed by wind in the .3. chapped. of S. john. And in the 2. chapped. of the Acts. Wind is subtle, it pierceth, is felt, and is not seen: great is the force thereof, it doth refrigerate, it drieth, gathereth clouds, which rain and make the earth fertile. Full rightly therefore by wind is signified the spirit of God, and the sound doctrine, which is of the spirit of God. Therefore is it one wind, the spirit of God which inspireth: and there be four 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. Therefore the doctrine of the Gospel inspired from all parts of the world bloweth, or is preached: so that there be many winds, yet all proceeding of one. For there is one and the same spirit, which speaketh by the ministers, and giveth them sundry graces .1. Corinth. 12. Briefly, by the blast of winds we understand the free preaching taken out of the holy Scriptures.  

The preaching of gods word is prohibited.  secondly we must know that there be both good and evil Angels in the Scriptures. Angels as appeared before, are called ministers. And there be good and evil ministers: the good inspired of God and the good Angel: and the evil of the evil Angel. And the enemy of the truth stireth 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. 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 thousand places, & that heresy is learned and taught out of the same. 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. They do the same that in times passed Antiochus, Epiphanes, Dioclesian, and other men of the same sort are red to have done. The expositors of the Bible in times passed deserved exceeding great praise: neither was there any faithful that said the holy book to be corrupted, for that all translations agreed not amongs themselves. We live therefore at this day in a time most corrupt and most unthankful.  
And the restraint of reading holy Scripture, is the foundation of the corrupt doctrine, and of entangling the conscience, and of despair that followeth on the same. And by the Earth he understandeth men dwelling in Earth: by the Sea and Iles, men of Islands, and that dwell on the Sea: by trees, men shadowed every where in the Scripture by trees. For unless the winds blow, the trees flourish not, neither the earth waxeth green. The Prophet sayeth, send forth thy spirit, and they shall be created, and thou shalt renew the face of the earth. 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. And therefore the Angels prohibiting wind, are said to hurt: as in deed there is nothing more pestilent nor pernicious, than the suppressing of the free preaching of God's word. The Lord by his spirit renew all parts of the world. Amen.   

¶ The faithful are sealed to salvation, which they obtain by the grace of God in Christ jesus. The xxxv Sermon.  
ANd I saw an other Angel ascend from the rising of the son: which had the seal of the living God, and he cried with a loud voice to the four Angels (to whom power was given to hurt the earth and the See) saying: hurt not the earth, neither the See, neither the trees, till we have sealed the Servants of our God in their foreheads. 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. Of the tribe of juda were sealed xii M. of the tribe of Reuben were sealed xii M. of the tribe of Gad were sealed xii. 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 Levi 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 joseph were sealed xii M. of the tribe of Benjamin were sealed xii M.  
After this I beheld, and lo, a great multitude (which no man could numbered) of all nations and people, and tongues, stood before the seat, and before the Lamb, clothed with long white garments and Palms in their hands, and cried with a loud voice saying: Salvation be ascribed to him that sitteth upon the seat of our God, and unto the lamb. And all the Angels stood in the compass of the seat, and of the elders, and of the four beasts, and fell down before the seat on their faces, and worshipped God, saying: Amen. Blessing, and glory, wisdom and thanks, and honour and power, and might, be unto our God for ever more, Amen.  
We have heard, brethren, the sixth seal being opened, 
A pestilent matter shadowed by fearful parables.  that the Sun was made black, the Moon bloody, the Stars to have fallen from Heaven to the Earth, and the rest that we have rehearsed: by all the which was signified the corruption of doctrine. A sorrowful and a fearful matter was shadowed with most sorrowful and most terrible parables. We heard how there followed in the world a most great tourmoile of things, and with many a most grievous despair: and that the winds also were restrained, that they should not blow. 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 whither and be quesomed and choked up. But with so great an evil are they vexed which are destitute of the preaching of God's word.  
Some man here might say: 
Whether the whole world do perish in errors.  than the whole world perisheth in heresies, in the Alcorane, in Papistry, and other corruptions. In what case think you than are our forefathers? do you think they be all damned? S. john preventeth these things, and with a vision all together evangelical, that is to wit with a consolation most profitable showeth, that God hath an innumerable multitude of them, which even in the mids of those antichristian times or difficulties are made safe: and that of the mere grace of God, through the intercession of jesus Christ, of whom alone is salvation: that is to say, whom alone they that are saved may thank for their salvation.  
We have at this present what to answer to men of a contrary faction, always objecting, 
An argument of the example & salvation of our elders.  either our Elders are damned altogether, it were wicked to condemn all, they be saved therefore. But they have not heard of that our new doctrine, but kept the old, in the old therefore shall we also be saved. To this we make answer, that our elders were saved, we grant gladly, & believe it also: but we add, of the free grace of God, as we shall by & by more plainly understand: and not by popish superstition: neither therefore shalt thou by the same be saved: but thou must also be saved by Christ, if thou wilt be saved. But rather seeing at this day through the singular goodness of God, the gospel is preached, and is preached even to thee, to the which thou showest thyself a rebel, thou declarest thyself to be none of the numbered of gods children, 
ja. 8.15  which hear the word of God with joy, and keep it. Neither shalt thou have any cloak or pretence wherewith to excuse thy sin. If thy forefathers had had the like opportunity, which thou neglectest, good God, what a space would they have run afore thee? Therefore thou both willing and witting, speakest against God, & wilfully throwest thyself into destruction. die therefore through thine own fault.  

By the grace of god, many are saved at all times in the most corrupt religion.  Neither doth this place only testify, very many to be saved by the grace of God from corruption, & in the true faith, even than, what time in man's judgement there appear none or very few to be faithful: 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. chapped. that Helias complaining most grievously of the scarcity of the faithful, understood, that God had reserved yet seven thousand men, which had not boughed their knees before Baal. The lord therefore hath evermore his chosen, which in the mids of destruction and perdition by grace through Christ are saved.  

christ is author of salvation.  And the Author of this salvation and preservation is first declared to be an Angel ascending from the rising of the sun: to wit the Lord Christ that sun of righteousness, rising up in those most thick antichristian darkness, to those that seek God, and lighting them the darkness driven away. For Christ is the true light of all times, lighting all, so many as be illumined. He giveth his people also preachers, which by the word may defend God's people, that they be not destroyed with that common destruction.  

Of the Seal of the living God.  For it is diligently expressed, that this angel had a seal, & that not a seal only, but the seal of God, & even of the living God. 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, as he himself sayeth unto Philip, the father, hath a seal, which is an instrument, wherewith we seal, such things as we will have sealed, saved, & confirmed, & discerned from that which is counterfeit, & kept safe against deceit. But the Lord hath no such seal, as we have in this world: but so by a figure is called the 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. This seal therefore, is the seal of the living God, the spirit of life, and lively faith: 
Ephesi. 1  hereof th'apostle S. Paul, speaking: we also trust in Christ, after the word of truth heard, the gospel of your salvation, wherein after ye believed, ye were sealed with the holy spirit of promise, etc. These things are not divided. For faith is not without the word, nor both these without the holy ghost in the faithful. For Christ worketh with men by a lawful ministery, by men, inspiring certain, that may teach & admonish men, unto whom he giveth his faith & spirit, sealing their minds. Christ therefore doth prohibit the ministers of Satan, that they in restraining & letting the free preaching of God's word, should not proceed to hurt men, before the minds of the chosen be sealed: that is to say teacheth, how soever the verity is restrained, and the preaching of the Gospel obscured, yet that the minds of many shall so be furnished with god's word, and with godly inspiration, which may so live, and be of such efficacity in them, that seducing can either have no place in them: or if it have any at all, can not abide or persever to the end.  
There be also two other places of the scripture, 
How the ancients in times past were Sealed.  testifying that signets were given to men, wherewith they were sealed, & were exempt or delivered from the present evil: neither be they repugnant to this our seal of the living god. In Exod. 12. the posts or door cheeks of the Israelites were springled with the blood of the lamb. The sign of itself should have prevailed nothing, unless the virtue of God instituting, & a consecrating the sign with his word, had turned away th'angel destroyer: neither hath the sign waunted faith, being used of the holy men of god. For the godly receiveth not the ordinances of god without faith. Therefore the same power of Christ preserved the Israelites from destruction, which now keepeth the faithful from the infection of Antichrist. Ezechiel .9. one sealeth the foreheads of that faithful, having the type of a scribe & priest. Verily Christ hath at all times defended his. And he sealeth by imprinting or writing this mark or letter Tau. That mark signifieth, that is to say, the Law, or direction or Rule. For in whom so ever is engraven the law of God, the word of God, & even the rule of faith, in the very heart, he is safe & sure from all evil. The ancients in old time called the rule of faith & direction, the very articles of the christian faith, I believe in God, etc. Ye see therefore how all those signs come in deed all to one point. 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.  

Who be sealed.  Now let us also consider, who they are that be sealed. We read in Ezechiel, pass through the city of jerusalem, & mark Tau in the foreheads of men mourning and lamenting for all thabominationsabominations done in the mids thereof. And here it is said, till we seal the servants of our God. Therefore are the servants of god, and they that are sorry for abominable wickedness, are sealed. The contemners of God hogs & dogs, are neglected.  
It is showed moreover, in what part of them they be sealed. 
In what part of them they be sealed.  In time passed the blood of the lamb was anointed on the door posts. In Ezechiel Tau is marked in their foreheads. Here also is imprinted the seal of the living God in the foreheads of the faithful. And the forehead representeth a type of the mind the chiefest and most excellent part in man. The spirit and faith is put into the minds of the faithful. Nevertheless the mark is aptly fixed to the forehead, not to the hinder part of the head, back, or shoulders. For they that be lighted with the word & spirit, and have faith, do confess the same, & dissemble nothing: and much less are ashamed, but desire that their glory that is their faith might be known of all men. We call most notable things, written in our forehead: that is most manifest things, whereof we be not ashamed.  

Examples of such as are sealed with the seal of the living god.  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. There were found good men, faithful and fearing God, mourning or sorrowing, and servants of God. 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, than be their priests, that they would not commit themselves and their salvation to them, but rather to consecrated themselves wholly to God his mercy. And others, which have spent a great part of their life of a good zeal, doubtless, but not according to knowledge, in those trifles and superstitions, when they are comen to the end of their life, they despise all together: 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, than the rule of faith, which also they covet to hear recited to them as a true confession, & die in the same. All these hath the mercy of God sealed with the seal of the living God, and delivereth from all spot of Antichrist and sathan, from corruption and destruction, through jesus Christ our Lord.  
But least we should gather in every age only here one and there one, 
A great numbered are saved even in the kingdom of Antichrist.  the lord himself now maketh here a great account, and first of the jews by every tribe he gathereth twelve thousand, and after by multiplication, an hundreth forty and four thousand: and of the gentiles a multitude innumerable. Wherefore in every time and age innumerable obtain salvation: 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. 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, and that all men should come to the kingdom of God, it alludeth over much to the gross error of the Millenaries, which is already expulsed out of the church of God. These things were fulfilled in old time, and are at this day, and shallbe fulfilled likewise, so long as the world shall endure. The kingdom of Satan and of Antichrist shall continue always to the last judgement, and shall still impugn the kingdom of Christ, and seem even to oppress the same: much less ought they to promise us so great security. When the son of man shall come, saith the son of man himself in the Gospel, think you shall he find any faith upon earth? And again: it shall be as in the days of Noah and Loth the words of the gospel are known, as be also those of the blessed apostles Peter and Paul, 2. Pet. 3. 1. Thess. 4.  

By the way is reasoned of the restoring of Israel.  But such as like not this our exposition or mind, urge briefly, that the promesses of the prophets for the restoring of Israel are not yet fulfilled: but that according to the verity of the eternal God, they must be fulfilled. They suppose therefore, yea and contend also, that thee must a certain or prefixed time remain, wherein all these things may be accomplished. Hereunto I answer plainly, that we shall shamefully err with Papias, justine, Ireney, Tertull. and Lactance, and with those that are called Millenaries, unless we judge here uprightly. I believe therefore that the same restoring, whereof the Prophets speak, must be divided into three times: that the first be & so be called historical, which extendeth from king Cyrus unto great Pompey, & the which Ezras, Nehemias', and the Author of the book of the Maccabees describe and teach to be fulfilled. 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, 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: 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. Hereof hath S. Peter most manifestly made mention in the acts the .3. chapped. saying: it behoveth Christ to take heaven, until the time of restoring of all things, which god hath spoken by the mouth of all his saints from the time of the prophets. And the Lord himself in the gospel, speaking of the last judgement, said: lift up your heads because your redemption draweth near.  
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. The corporal may be called historical, and was performed by Cyrus, Zorobabel, jehosua, Ezras, Nehemias' and the Maccabees: And the spiritual is fulfilled, or shall be yet accomplished by the coming of our wholesome Messiah our lord jesus Christ. And the coming of the lord is of two sorts: 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: in the latter he shall come again from Heaven into judgement. In that coming he shall most fully accomplish, such things as we see as yet not performed. And doubtless all our hope is hereunto referred, and comforted by this coming. Those things that are spoken of the Apostle in the .11. to the Romans of the conversion of the jews, are fulfilled partly, and partly are fulfilled daily, and as yet shall be fulfilled.  
Now we return to the plenty of them that shallbe saved and are already saved from the mids of the kingdom of Antichrist, to be declared. 
Many thousands of jews be saved.  S. john divideth the universality of man kind into jews and gentiles. Of the jews are raccompted an hundreth and forty and four thousand. And after our judgement, of a thousand jews there seemeth scarcely one or two to be saved: but where by the testimony of our saviour himself, so great a numbered is saved: there is left verily, of this numbered certain, an infinite multitude of this stiff-necked people to be gathered which shall be saved. And they are not saved by the Law, or by circumcision, or by their damnable obstinacy: but up the grace of God in Christ their Messiah, the only redeemer, revealed to them of God mercifully, and of them received faithfully. For if the thief on the cross might be saved, now leaving his life, what shall let, innumerable jews to be saved by the same mean? nevertheless I will here determine no measure. Neither will I also by this mean make frustrate the ministery of the word and Sacraments. Howbeit I know the things to be true, that here are spoken: the measure or manner is known to God, neither is there any thing with him unpossible. And hereunto serveth the Apostles doctrine, in the .11. to the Romans.  
You will say: 
If the end be good, all is good.  this doctrine will make men to neglect their own Salvation: where already now there are that say, if the end be well, then is all well. As though they should have said, how soever thou livest in this world, drowned in pleasures and blood, and given to gloutonny, believe only at the last end of thy life, and thou shalt be saved. 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: but shall the abuse of profane men take away the verity from us? The children of God which know that there is none other propitiation or satisfaction for sins, but the oblation of Christ, cease not therefore to renew their life daily by repentance.  

The godly abuse not gods mercy to the liberty of sinning.  Thus although the godly doubt nothing, but that innumerable at the last end of their life are converted and saved of the Lord, yet do they not abuse this mercy of God to the liberty of the flesh, but are affrayed. For there be other places diverse, which retain them in order and duty. For the lord sayeth: thou art made hole, go and sin no more, least some worse thing happen to thee. Item, let us do good whilst we have time: the time will come, when we can not work. The parable of ten virgins declareth unto us the same. Also if the just shall uneath be saved, where shall the sinner and wicked appear? moreover tempt not the Lord thy God. And innumerable others of like sort. And when the Saints shall have all their life time demeaned themselves blameless in the righteousness of God, yet in the last time of their life they trust not to the same, but to God his mere mercy through Christ. They remember always how grievously he was rebuked in the Gospel, first in deed he, that invied the good luck of him that laboured with him in the vinyeard, for that he had received so much wages, coming into the vinyeard about the last hour of the day, as he had received that had laboured all day long, and again the thrifty son, for that he was sorry that his wasteful and prodigal brother was received again of his father, & a feast also made him, and for him that was always obedient, and took pains continually, no such thing was prepared.  

Innumerable people of all parts of the world are saved.  But the gentiles he contriveth not into any certain numbered, but saith how he saw a great multitude, which no man could tell: no more than they could the stars, sand, herbs, or grass how many they were in numbered. He signifieth therefore, that in all the world, at all times innumerable are saved by Christ nevertheless least any man should think that it should prevail or hinder him to salvation, to be borne of this or that nation tribe or tongue: S. john addeth incontinently, of all tribes, people and tongues to be ordained to salvation indifferently. Therefore this difference hindereth salvation nothing: but are found in Ind, Aethiopia, 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.  
And because it hath much doubtfulness to reason of things to come, S. john here moste expressly speaketh of them, 
The faithful in heaven rejoice.  which are not to be saved, but already have achieved salvation, and are in Heaven, to the intent we should not doubt of their salvation. And also shadoweth the manner of salvation and bless everlasting. This treatise confuteth those which suppose the souls to sleep, not to have the fruition of the godhead before the judgement, nor to be as yet in heaven. First he sayeth, how they stand before the Throne, and in the sight of the lamb. 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. white stoles are the garments of triumphant and clean persons. As hereafter shall be declared more at large, and hath been noted once or twice before. It betokeneth that the blessed souls are decked with light, etc. And the Palm also is a token of victory. 
The palm  Pliny treateth much of the Palm in the .4. Chapt. of the .13. book. All men writ that the Palm was the most ancient badge of a conqueror. And wherefore this tree chief was chosen for this use of men of most antiquity, Aulus Gellius showeth the cause in the .6. Chapt. of the .3. book of Noct. Att. Writing that in a Palm tree there is a certain peculiar thing, which agreeth with the nature of stout and noble men. For if you lay sayeth he, great weights upon the wood thereof, the Palm giveth not place downward, but riseth up against the weight, and beareth upward. And for this he allegeth the authority of Aristotel, and plutarch, unto whom you may add also Pliny .16. book .24. Chapter.  
Unto all these things is annexed an exceeding great noise, whereby not only they give God thanks, and praise his mercy: 
To whom they impute their salvation.  but also show and testify most manifestly, whom they may thank for their salvation. And they say, salvation to him, etc. For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather, as also Erasmus hath noted. For they signify that God is not blessed in himself only, but to have communicated this salvation unto them, and saved them. Of the Throne or seat of God was spoken before in the .4. chapped. God the father himself sitteth on the seat. It is therefore a phrase of speech, which hath this cense: we own this our salvation and blessedness to our God, which sitteth in his Throne.  
Again they communicate this salvation to the lamb also, that is to Christ. For God by his grace through Christ saveth the believers. 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, 
john .6. Ephes. 1. Rom. 3.  we be now the heirs of God, and the sons of God. etc. Therefore the Saints in Heaven, and our fathers already saved, and dwelling in heaven, do testify, and in testifying teach, that they be justified and saved not by mahometry, or Popery, or any other observances, but by the mere grace of God in Christ.  

Errors are confuted.  Hereby are confuted two opinions, right hurtful to the whole world. The first weeneth, that the Papists be saved for their simplicity, and severe discipline. For because, say they, they know no better things: and the works that they do, they do them of a good intent, therefore are they saved by the same. That is most vain and most ungodly. They add, unless we should judge thus, doubtless there should not one of the Papists be saved. Certainly I say plainly, that no man is saved by papistry, no more than by mahometry. For it is called the way of perdition even of S. Peter himself. 
2. Pet. 2.  Howbeit I think not therefore, that no man of the numbered of Papists is saved. But I believe that innumerable, as I said before, have at the length seen the filthiness of papistry through the illumination of God: and the papistry forsaken, to have embraced the sincere Gospel, and so by Christ alone to be saved.  
The latter supposeth, that every man in every and what so ever his religion be, shall be saved. Against these the Saints here cry: how they that are saved, are saved by the grace of God through Christ. 
Every man is not saved in his religion.  Therefore none other religion saveth. There is none other name given to men, wherein they must be saved, but that of Christ jesus. 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. Yea they utterly abolish Christ, and the whole scripture, who so ever contend that every man is saved by his own religion. Neither can I tell, whether any other thing so hurtful can be Imagined. Therefore let us hold that thing, which all the Saints in heaven have taught us, that salvation is of God through Christ.  
All the Angels in Heaven confirm these things, 
The confirmation of Angels, example & song.  least any thing should waunte, which belongeth to a sure and certain testimony: and also teach us by their example, what we should do. They sing together Amen: whereby they also testify, that salvation is of only grace through Christ. Again they fall down, and worship 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, finally of judging rightly of God, that we attribute nothing to any creature to the reproach of the creator, which belongeth to God alone: but ascribe all things to God wholly. The words of this Hymn are expounded in the .4. and .5. chapped. that I need not here to tarry about them. They put blessing for praise, the rest of the words are plain.  
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: to whom be praise and thanks giving. Amen.   

¶ Here is expounded who they be that are are clothed in white, from whence is salvation, and what is the true blessedness. The xxxvi Sermon.  
ANd one of the elders answered, saying unto me: what are these which are arrayed in long white garments, & whence came they? And I said unto him, lord thou wottest. And he said unto me: these are they which came out of great tribulation, and made their garments large, and made them white in the blood of the lamb: therefore are they in the presence of the seat of God, and serve him day and night in his temple, and he that sitteth in the seat, will dwell among them. They shall hunger no more, neither thirst, neither shall the sun light on them, neither any heat: For the lamb which is in the mids of the seat, shall feed them, and shall lead them to fountains of living water: And God shall wipe away all tears from their eyes.  

The occasion of this exposition.  S. john saw the souls of Martyrs resting under the altar, covered with white garments. The self same saw an infinite multitude of all nations and people, saved from the Idolatry of the gentiles, and superstition of Antichrist, covered also with white garments. 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, and salvation? Finally what is the state or felicity of these, or what is the true blessedness?  

The weakness of man's understanding is helped by an exposition divine.  What time S. john had seen them, he marveled without all doubt, what they were, nevertheless he is red to have inquired nothing. But of his own accord one of the xxiiii Elders, offereth himself to him an expositor, doubtless an excellent teacher, a patriarch and prophet, finally a master celestial, to whom we may justly give credit. Here appeareth the ignorance of man's wit. For like as the Eunuch of Aethiopia in the .8. Chapt. of the Acts of Apostles acknowledgeth his ignorance, except an interpreter and meet teacher were given him: so at this present also blessed S. john himself being demanded, whether he knew them that were apparelled in white, confesseth his want of knowledge: yet he ascribeth to his teacher the knowledge thereof, by this mean through a most humble modesty requiring a further declaration. Finally here appeareth the unmeasurable goodness of God, which taketh in hand to teach us that are rude and unworthy. We have many examples hereof every where in the prophets, and in the holy gospel of Christ.  
And in the beginning straight ways he declareth to S. john, and to all the faithful in the world, 
What the● are, & from whence thee come clothed in white  what these are that are clothed in white: And expoundeth with all from whence they came. For with one & the same answer he dispatcheth both two. He sayeth 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. Tribulation is found to be sundry and diverse. For first it is tribulation, which cometh of laying wait and persecution of tyrants. This appertaineth to Martyrs alone. Whereof we have spoken in the .6. chapped. Which for as much as in this world they were overwhelmed with reproaches unspeakable, for the word of God, they have in an other world received white garments. Than is there an other tribulation, which arriseth of the fear of God, and is a care of obtaining salvation. This is sorry for the unrighteousness and corruption of man. It is sorry for the grievous abominations of Antichrist. And these also, albeit they be not made Martyrs, yet are they in an other life clothed with white. Finally they have tribulations and are molested after the flesh, so many as mortify their flesh with the concupiscences thereof. And because they mourn here, in the world to come they shall receive comfort and consolation.  
Again least any man should ascribe life and salvation to martyrdom as to our work, 
From whence is life and salvation.  and to repentance as to our desert, the Lord moreover declareth by th'elder expressly, from whence that life and salvation proceedeth, and how that whiteness and purity chanceth unto us. And they have washed their garments, sayeth he, and made them white by the blood of the lamb. And here is found a diverse reading. 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, for the setting forth of their renown, to put on most wide and most sumptuous garments. But in my opinion the complutensian copy and Aretas seem to read more rightly and more simply or plainly, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have washed, as also the old interpreter hath translated it. For by this exposition by & by followeth, and have made white. Primasius readeth, and have made their garments white in the blood of the Lamb. And hereby is signified, that the salvation and purification of the faithful is of the blood of Christ, 
how blood springled should purify.  and of non other thing. Where verily blood springled whiteth not, but polluteth. Therefore must we understand these things spiritually, to wit that the very, natural and human blood of Christ, shed once on the Cross, being sprinkled upon us spiritually (as S. Paul to the Hebrew. the .10. expoundeth) and received with faith, although it touch us not naturally and corporally purgeth us from all sins. And therefore we read in an other place, that Christ purgeth us with his blood. For because sanctification is the only work of God. Therefore where the saints are said now to have washed, and whited their garments, by the blood of the lamb. It signifieth that they have received by faith the pourgation prepared by blood. And this doctrine is catholic and of the right faith, which hath so many and so great testimonies in the holy Scriptures. Finally we perceive how those which are saved from the kingdom of Antichrist, are saved by the merit of Christ alone, & by none other thing, as I have also showed you before. moreover by and by is inferred: therefore be they in the sight of god's seat. For what cause I pray thee? because they have washed and whited their garments in the blood of the Lamb: therefore for the merit of Christ have they entered into Heaven, 
What is the state of saints & the true blessedness.  and there are environed or clothed with eternal light.  
Finally the elder declareth most at large, what the state of Saints is, and what is the true bless of the faithful. And these things are certain tastes, set here for a consolation. Or else such things as the eye hath not seen, or the ear heard, that same hath God prepared for those that love him. And he reciteth many things, of the which he will have us to gather the excellency of eternal salvation, & what good things we obtain in the same.  
First stand the Saints before the Throne of God. In the Throne is the majesty of god to be worshipped for ever and the blessed Trinity. And the Saints stand before the seat, not as they are wounte that tarry before the gates. For as the most entire friends of God, they are always in the sight of God, & have the fruition of his deity. Whereof the lord speaking in the Gospel: pray ye, sayeth he, that ye may escape these things, and stand before the son of man. And also David: the accomplishment of joys is in thy sight, and pleasauntenes in thy right hand for ever. And there is annexed an other thing, which may expound that standing: they serve God in his Temple both day and night. That service hath pleasure and no painfulness. And they serve God in the temple, as God is wont to be served in the Temple. For they keep holy days, they are glad, rejoice, be merry, praise: and so they offer up sacrifices, and are refreshed with heavenly repast. And this joy shall be everlasting and perpetual: which is signified by day and night. Otherwise in the bless everlasting there is no might at all, nor any changeable course of time. Hereunto is added, that he that sitteth in the seat, that is the divine majesty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will dwell in them: that is to wit, God will be all in all, or he will lean over them, and as it were a tent or tabernacle, will overshadow them, defend and keep them, and give himself whole to be enjoyed of them, as most familiar and friendly to them. 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. They are filled with all good things without any loathsomeness, with a most ioyeouse fulfilling. Now the sun falleth not upon them, nor the heat: which phrase of speech betokeneth, that they are put to no travel nor pain, but are delivered at ones from all displeasure, and all painfulness, and to be at most pleasant rest.  
Again is set in the cause of so great felicity, Christ the lamb, that is to say Christ mediator and redeemer: in the mids of the seat, that is, very God. For he, as both Ezechiel. in .34. chapped. and the lord also himself in the .10. of john. Wittenesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say will feed them, 
Christ feedeth and quikneth  like a shepherd, and as a Captain of life will lead them to the fountains of lively water: that is to wit, will quicken them for ever, & preserve all his in that felicity. He useth 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. Hereunto he joineth as yet a notable benefit: and the Lord will wipe all tears from their eyes. Which words he hath borrowed of Isaiah. For Saints in this world turmoiled with sundry evils, have shed most plentiful tears: but in the world to come, the Lord comforteth them, gladding them with joy everlasting, neither giving than at any time any occasion of grief. 
jacob. 16  And therefore he said in the Gospel, verily I say unto you, ye shall weep and lament, but again the world shall rejoice: and ye shall mourn, but your mourning shall be turned into joy. 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.  

Against the contemners of the blessed life.  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 this, in an other world I shall get nothing. For here we have a most manifest testimony, that as most assured salvation is prepared of God in heaven for the faithful: so is it also most ample and great: in so much that the Apostle in an other place sayeth, that th● afflictions of this time present are not equal, to the glory which shall be revealed to us. The Lord grant us, that we may acknowledge these things.   

¶ 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.  
ANd when he had opened the vii 
The .8. chapped.  seal, there was silence in Heaven about the space of half an hour. And I saw seven Angels standing before God, & to them were given seven trumpets. And an other Angel came 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. And the smoke of the odours which came of the prayers of all saints, ascended up before God out of the Angels hand. And the angel took the censer, and filled it with fire of the Altar, and cast it into the earth, and voices were made, and thunderings, and lightnings, and Earthquake.  
I suppose there be no books in the world, of whomsoever, 
The excellency of the books of holy scripture.  or when soever they were written, which may compare with the books of holy scripture, as concerning the sincere verity, pure simplecitie, and plain order. Nother peradventure that may seem any marvel to any man, knowing that the same are written in deed of men, but inspired of the holy ghost. There be edifices most skilfully builded of men, and framed and contrived in a most goodly order. But what beauty will you judge them to have, in case ye compare them with the creation of the world, 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, yea seem vile, in case you compare them with the workmanship of God the creator. 
A recapitulation.  But for the most bright order and most plain treatise this book of the Apocalypse hath amongs others most notable, an excellent and wonderful praise. 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. And the faithful do know to what end they should take those things, not to th'intent their curiosity might be maintained or satisfied: but that they sufficiently warned before, should not fall, but take heed to themselves & hold fast the true salvation. And forasmuch as there is much talk amongs men; why God doth thus, or permitteth that, and why he prohibiteth not these or those things: S. john hath exhibited to us a most wholesome vision, by the which we may learn not to talk against God, & not to contend with him but to acknowledge, all his judgements to be righteous & just. Which thing verily both all the Saints in heaven, and also angelical spirits do acknowledge, and attribute to God all glory. And thus having prepared the minds of the Auditors, he cometh to the thing itself, and declareth the fatal destinies of the church. Under the vi seal he toucheth generally the corruption of doctrine, which sins it is more perilous & more pestilent than all dangers of man's body, or outward perils, he reasoneth yet more fully thereof: and now particularly under the opening of the vii seal reciteth, how far the same stretcheth. For he declareth how many, how great, & what manner of sects, heresies and troubles shall arise in the church, & how hurtful they shall be to the church. 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: It is extended through out the .8.9.10.11. chapped.  

A consolation even evangelical.  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, & the integrity of the same. For many times in this book are brought in most strong consolations in matters of most difficulty. For all the .10. chap. shall serve also to this Argument. And the remedy that he showeth, is this: that we must flee unto Christ redeemer of of mankind, intercessor & propiciatour. And that we shall be safe under his defence, that we must offer up to him our prayers continually. 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. Yet addeth he by and by, that which might comfort their sorrowful minds: 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. 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. 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.  
But we shall declare every thing in order. He spoke in general under the vi seal of corrupt doctrine, in the seventh he will declare the same particularly and most abundantly. And whilst the seventh seal was opened, there was silence in heaven almost half an hour. Of this silence the expositors writ diversely. But as I think the hearers are excited by this silence to a diligent and attentive hearing. For silence hath an admiration and an expectation of matters most weighty. Solomon sayeth in the .9. of Ecclesiast. the words of wise men are heard in silence. When weighty matters should be proclaimed and set forth, the crier is wont to proclaim silence. 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. Those spiritual wickednesses be more dangerous than corporal perils.  
And now whilst in silence they look for with an admiraration what should come, the last seal being opened, behold there appear seven Angels trumpeters, of these we shall speak afterward.  
Now is placed & set forth a remedy to be taken in so great evils, as I said. The which, 
A remedy against all kind of sects tromperies and troubles.  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. Before the seat, and in the compass almost of the seat, appeareth a golden Altar. And there came an Angel and standeth at this Altar: the same hath in his hand a golden censer, into this the Saints put their offerings. He offereth them before the seat, and the smoke of the odours ascendeth up from the hand of the angel before God.  

Christ is the golden Altar.  We said in an other place, that the golden Altar of incense, was the Lord Christ himself, which is both Altar and sacrifice and priest: as S. Paul witnesseth to the Hebre. The same is called an Angel, to wit the same of whom both Isaiah maket mention in the .9. 
Malach. 3.  Chapt. and also Malachi saying: 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, and the angel of the covenant, whom you desire: behold he cometh, saith the lord of hosts. The former Angel, that is to say messenger or Ambassador, was john baptist, which prepared the way for the lord 
Mark. 1.  He, to wit the later angel, came immediately after the preaching of john, and made complete that everlasting covenant. The same now appeareth on the right hand of God in Heaven.  

what christ doth at the right-hand of the father.  And two things of him are uttered. first, that he stood before, or in, or upon the Altar. We may here Imagine nothing corporally: but we must think that by this manner of speaking is signified the priesthood of Christ. He appeareth always in the sight of his father, for us: As S. Paul hath taught the .8. to the Romans, and .9. Chapter to the Hebrews. He pleadeth therefore the cause of his church before God, and is advocate for the faithful. The same moreover standeth before the Altar, the same standeth in the mids of the seat. For he is coequal with the father after his deity, after the which he standeth in the seat: and after his humanity, is of the same substance with us, according to the which dispensation he is red as Bishop and very man to stand before the Altar. The latter, which is to be observed, is this, that christ holdeth in his hand a golden censer. For he hath taken our very nature without sin, that he might make intercession for us, and offer up our prayers to God the father.  

Christ offeceth up our prayers.  And least any man should doubt, that he receiveth our prayers, and offereth them to God, 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. But to what end? that he might give them upon the golden Altar, and that before the seat, as though you should say, that he might bring them into the sight of God.  
And because of a further declaration, least we should not know the true odours, which please God, and which the faithful offer unto God through Christ: 
The true odours be the prayers of saints.  once or twice he addeth, that those odours be the prayers of Saints. And he meaneth 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. 
Philip. 4.  And the prayers be invocations, and giving of thanks. And he saith expressly of all Saints, least any should fear that he and his prayers offered by Christ were excluded. If thou believe, thou art holy, and thy prayer is of God accepted. 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: hallowed be thy name, thy kingdom come, and the residue, which all fight with those sects and corruptions of true doctrine.  
Ireneus allegeth this place in the .31. and .32. chapped. of the .4. book. And by this mean he calleth Eucharistia which is giving of thanks, the sacrifice of Christians. 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. But the holy Bishop of Lions knew this filthy error. Away with them and their sophistry, whither they are worthy. I have spoke also before, something of the same matter.  
And that it might clearly appear unto all men, 
the smoke of the odours ascendeth.  that the prayers of the faithful, offered to God through Christ, are pleasant and acceptable, there is added: and the smoke of the odours ascendeth, that is to say, the prayers of the faithful were of God accepted: Therefore let us offer diligently our prayers unto God through Christ. For he heareth us, and delivereth us from evil. And the scripture many times calleth our prayers an acceptable sacrifice to God. The places are in Osee. 14. in the .50. Psalm. And in many other places. In the .141. the prophet sayeth. Let my prayer be directed as incense in thy sight, the lifting up of my hands an evening sacrifice. Primasius expounding this place, said how Christ is said to have taken of the prayers of Saints. For because through him the prayers of all may come sweetly unto God. 
Hebrew. 13  Hereof the Apostle: by him we offer up always a sacrifice of praise unto God, that is to say, the fruit of lips confessing his name.  

Against praying of Saints.  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, & make the way open to God. 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, and were seen about the seat: but which of them taking the censer, and gathering the prayers of the faithful, offered them unto God? It turned Ozias or Asarias' the king to displeasure, that he took in hand the censer minding to sacrifice, and to execute the priests office: the same would be worse for the heavenvly dwellers, nay they should not remain in Heaven, in case they took upon them the office of the only bishop. etc.  

He filleth the censer with fire & sendeth it into the Earth.  After this we have heard, that Christ filled the censer with fire taken from the Altar, and sent it down into the Earth. By the which narration he returneth again to finish the exposition of the trumpets. This fire, is the grace of the holy ghost. That is put into the censer, is taken of the Altar, is sent down into Earth. For Christ took the fullness of the spirit, as S. john showeth in the. ●. and .3. chapped. Christ is Altar and censer. Of the Altar here is taken fire. For the holy ghost, is the spirit of the Father and of the Son. Whom, sayeth he, I will send you from my father. Him he sent into earth, under the shape of fiery tongues: he sendeth him also at this day into the hearts of the faithful, that he may inflame them. This is the same fire, which the Lord in the gospel of Luke sayeth, 
Luke .12.  that he will send into the Earth, and would that it should burn.  
Moreover the effect of this fire followeth immediately. For there were made thunderings, and voices, and lightnings, and Earthquake. 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. chapped. and .24. Sermon. Of the preaching of the Gospel, as Haggeus also prophesied it should come to pass, insewed a wonderful commotion of all nations, &c: Satan also was stirred, which raised up his ministers through out the world against wholesome preaching of the Gospel. For there sprang up sects, whom the mayneteyners of the verity resisted, fighting with them. Whereof now he will reason at large. The Lord give grace, that these things may both be spoken and heard with much fruit.   

¶ Of the seven Angels trumpeters, and of the trumpets: and of the first ii and iii trumpet. The xxxviij Sermon.  
ANd the seven Angels which had the seven trumpets, prepared themselves to blow. The first Angel blewe: And there was made hail and fire, which were mingled with blood and they were cast into the Earth: and the third part of trees was burnt, and all green grass was brent. And the second Angel blewe, and as it were a great Mountain burning with fire was cast into the See, & the third part of the See turned to blood: and the third part of creatures which had life died, and the third part of Ships were destroyed. And the third Angel blewe, and there fell a great star from Heaven, burning as it were a cresset, and it fell into the third part of the Rivers, and into the fountains of waters, and the name of the star is called Worm wood, and the third part of the waters was turned to Worm wood. And many men died of the waters because they were made bitter.  
Our lord jesus Christ hath kindled in earth a bright and wholesome fire, which the Apostles and men Apostolical have every foot more and more inflamed. But contrary wise sathan seeketh to quench this wholesome fire, & not only to corrupt and deprave this doctrine of salvation: but also to abolish it and overwhelm it with lies. The meaner and manner hereof is at this present described, and even painted out gallantly, to none other end, but that the faithful being warned and fully taught, might be well aware of that pestilent infection. For the scope or end of this book is, to preserve the church safe and sound from corruptions, or at least to repair the same being corrupted.  

The seven Angels stand in the sight of God.  S. john therefore saw seven Angels stand in the sight of God. To stand signifieth 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. chapter of job. The sons of God came, and stood before the Lord, and Satan came also into the mids of them. The blessed Angels are called the children or sons of God. They come to do service before God: Satan presseth in amongs them, forasmuch as he is also the minister of God, for the execution of those things, which appertain to the wrath and indignation of God against the wicked. All elements be Gods ministers, and finally all the creatures of god. For he is the lord of Sabaoth, the God of hosts, which for the salvation and judgement of men useth well and rightly all his creatures: every one according to his nature and disposition. For he useth the ministery of Angels, like Angels: and so the service of Devils, as Devils in deed. But where as the seventh numbered is the numbered of fullness, containing in itself all times: for there be seven days of creation and rest, there be seven worlds or ages: certainly seven Angels appear before God, for that they betoken all battles that shall be fought to the end of the world.  
For to these seven Angels are given seven trumpets, and the Angels already had the trumpets, and even prepared themselves to blow the on set. 
The use of trumpets.  Where chief the use of trumpets is to be searched for. 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. First by the sound of the trumpet the people of Israel were called together, to consult of the common wealth. 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. Furthermore the trumpets blewe unto battle, what time they joined to fight, as may be seen in the .20. of Deuter. The people moreover were called together with trumpets on the holy days to public and divine service. Sound with the trumpet in Zion, call the congregation, sayeth johel, gather the people. 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. of levit. Finally the preaching of the verity was figured by the sound of trumpets, neither might any other blow the same but priests. For it forceth much to whom you commit or deliver the signs public.  
Of this sundry use of trumpets, none shall agree better to our matter, than the warlike. For this world hath a shape of war. In it are the camps of good men, and the camps of evil: the tents of Catholics, and tents of heretics. The chiefrayne of these is Satan, and of those Christ: the Captain and Emperor of these is the Devil, of the other the son of God. And now the Angels sound their trumpets, and blow the onset: not that the good Angels and God himself is the Author of heresies and of heretics, whose original is referred to Satan and sin: but sounding their trumpets they give in deed warning to all men, and signify that most grievous wars shall arise in the world, and even in the church itself. But diverse men are diversely moved and work in war according to their natures. 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, and for maintaining and defending the verity. 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, and such as be weaklings they take, spoil, beat down and destroy. The good shepherds, are the trumpets of God and of Christ: the Devil bloweth up Archeheretickes and beginners of sects.  
Of the good, and of their fight, we shall hear in the .11. and in the chapped. following. Nevertheless in every conflict we must understand that the saints sleep not, nor be any where idle, but to do their duty every where. It was now in deed enough for the lord to show us the heretics & sectaries sighting, & to declare, how much they may hurt, that we might watch more diligently, and beware of all corruption.  

The first trumpet or fight.  The first angel sounding the first trumpet, denounceth unto us the first conflict. All and singular battles have some thing like, and diverse. It is like, in that all heresies do impugn Christ, and would have the truth of the Gospel, either extinguished, or wrested out of the true sense. And that same is singular or diverse, that at an other time, Satan assailing other doctrines, hath spread abroad in the Church sundry heresies. Therefore whilst the Angel soundeth the trumpet, that is to say proclaimeth war, he warneth the Saints to watch. Therefore as he is yet blowing, through God's permission, according to his just judgement, by the mean and suggestion of Satan, there was made hail and fire mixed with blood, the which being so tempered, was sent or fell upon the Earth. For S. Paul acknowledgeth spiritual policies in the heavenly spirits. And the Scripture in a certain place doth figure rightwell, the sound and wholesome doctrine by the heavenvly dew and shower that maketh the earth fruitful: most rightly therefore S. john compareth the false and heretical doctrine to hail. For that destroyeth the fruitful places of the earth, and marreth utterly the plentiful fruit of the earth. Wherefore like as else where the perverse doctrine is called darnel, leaven, chaff, etc. so is it here called hail. But this hail is tempered, and of a wonderful mixture. For it hath fire and blood joined with it. These things must be expounded after an allegory, not after the letter. hail is water congealed with cold. 
hail is corrupt doctrine.  And water they have called the wisdom of the scripture: hail therefore shall be false wisdom. Yet fire is put unto it. The pretence 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. Of these is compounded an haylie doctrine, hurtful doubtless and pestilent. For when false doctrine ruleth or depraveth the Scriptures, and wicked affections of teachers are joined with all, a pestilent doctrine arriseth. Such was from the beginning the doctrine of the Nazareans, or Mimeorites, and of the Hebionites, contending that justification came not by the only faith of Christ, but by the law. Our men fought sharply, to wit S. Paul & tother Apostles, against this pernicious doctrine. And from the beginning many corrupt with Philosophy, 
Divinity corrupt by Philosophy.  others blinded with men's traditions, have brought forth most corrupt opinions. Histories bear witness hereof. And tertullian not without cause called Philosophers the patriarchs of heretics. For S. Paul most diligently warned, that the godly should be ware of Philosophy. 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.  
And have verily hurt the church very much. For the iii part of trees was burnt, and also all green grass. This numbered is intimated in four trumpets, and in fix likewise. 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: again, the best part of the faithful to be saved. The lord himself knoweth the numbered exactly. It is enough for us to know these things which he hath revealed unto us, neither to search curiously any further.  
That men are signified by trees, 
Trees.  appeareth by the .9. chapped. where it is said, & they had commandment, that they should not hurt the grass of the earth, neither any tree, saving only men, which are not &c. After he had said, save only those trees, which were not marked: but he had rather say, men, that he might as it were with this key unlock the mystery. Nother is it rare to shadow men in the scriptures by trees, flowers, and grass: as we may gather of the .1. Psalm, the. 40. of Isaiah, and the .12. chapped. of S. Matthew. But that latter point, that all green grass was brent, must be favourably expounded. 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 turmoiled with those errors and troubles: but yet as the Gold tried in the fix, not to be utterly consumed.  

The second trumpet.  The second angel soundeth the trumpet, signifying that new wars are now a brewing: and therefore exhorteth, that all the godly would defend themselves with weapons. And there is cast into the Sea not a Mountain, but as it were a Mountain burning with fire. The sea beareth a figure of the world, 
A burning mountain.  than the which there is nothing more unstable. It is a thing most frequented in the prophets, to call this our world, wherein we live, a sea. By mountains are signified kingdoms, witness Isaiah in the .2. chapped. Daniel the 2. And Zacharie in the .4. chapped. And Christ himself in the .7. of Matth. By removing of hills or mountains, signifieth any hard thing, and by the opinion of many impossible. Now therefore springeth up an heresy and a doctrine in the church, as it were a burning Mountain, as the which was in deed most furnished, and as it seemed invincible. We read that such was the heresy of the Valentinians, 
Valentinians.  whose sect the holy martyr Ireneus teached to be divided into many. Such was the fury of the manichees 
Manicheis.  and Montanistes. 
Montanistes.  They seemed to many to burn with the spirit of God, and to be whole nothing else but the spirit, and all their oracles to be of the holy ghost. Manichaeus called himself the Apostle of jesus Christ. The Montanistes bragged of a new holy ghost. There was most great plenty of this darnel throughout the universal church. Nother was the success thereof small. For the third part of the Sea was made blood. The Apostle signifieth the wickedness of sects. For how vile and impudent were the heretics called Gnostici, the valentinians, and Manicheis, Ireneus, S. Austen, and Epiphanius do testify. And a great part of the creatures in the Sea perished. And he speaketh of such as have souls, not of fishes in deed, but men. Many ships moreover were lost, to wit Mariners, and Ilonde men, being corrupt with these heresies.  
That time those heresies sprang up in deed of those Authors which I named: but as yet they be not utterly extinct, corrupt men budding up in a manner at every time, and renewing the old error. Whereupon a bitter strife remaineth yet at this day in the church: and we are daily admonished, that we should beware of those corruptions.  
The third Angel bloweth his trumpet, proclaiming new wars: 
The third trumpet.  and behold a great Star fell down from heaven, burning like a cresset, and infecteth the third part of rivers and fountains of waters, 
A burning cresset.  that star is called wormwood. I told you in the .1. Chapter that Stars are called, Preachers, bishops, and notable men in the church. It signifieth therefore that some notable man should fall 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. And these things seem to be fulfilled in Paulus Samosatenus 
Paul Samosatenus  and Arrius. 
Arrius.  This creshet burned horribly, and inflamed the whole world without recovery. That pestilence denied the deity of Christ, and made the whole Gospel to us most bitter. For if Christ be not very God, how is he a Saviour, King, Bishop, intercessor, mediator, and salvation of the faithful? He quenched the light, that denied the deity of Christ. Therefore is he called by the name of wormwood. The prophet jeremy used the self same allegory, or metaphor, or allusion, in the .9. and .23. chapped. And Amos in the .6. where he sayeth, that the judges have turned judgement into Wormwood.  
The Scripture and doctrine which is trimly figured by rivers and fountains, corrupted of the Arrians was to many the occasion of death. The Scripture and doctrine of the Gospel, is of itself mortal to no man, but rather lively to al● corruption maketh it deadly. Poison put in wine, maketh the wine deadly: the wine of itself killeth no man, but rather gladdeth and reioseth all men. Read the Ecclesiastical stories of Eusebius, Theodoretus, Sozomenus, Socrates, and others, and ye shall perceive how aptly S. john hath written all these things, and how rightly they are all fulfilled. 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. For what that unclean beast Michael servetus 
Michael Serueto.  a spaniard vomited against the Son of God, for his impenitent wickedness, and continual plasphemie burnt at Geneva, the world knoweth. We must pray therefore to the Lord, that in such dangerous conflicts, he would keep us safe and sound. Amen.   

¶ The fourth and fift trumpet is expounded, of the opening of the bottomless pit, and of grass hoppers creeping out into the Earth. The xxxix Sermon.  
ANd the fourth angel blewe, and the third part of the sun was smitten, and the third part of the Moon, and the third part of stars, so that the third part of them was darkened. And the day was smitten, that the third part of it should not shine, and likewise the night. And I beheld, and heard an Angel flying thorough the mids of Heaven, and saying with a loud voice: 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.  

The .9. chapter.  And the fift angel blewe, and I saw a star fall from Heaven unto the Earth. And to him was given the key of the bottomless pit. And he opened the bottomless pit, and there arrose a smoke of the pit, as it were the smoke of a great furnace. And the Sun and the air were darkened, by the reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power as the Scorpions of the Earth have power. And it was said unto them that they should not hurt the grass of the Earth, neither any green thing: neither any tree, but only those men which have not the seal in their foreheads, and to them was commanded that they should not kill them, but that they should be vexed five months, and their pain was as the pain that cometh of a Scorpion, when he hath stonge a man. And in those days shall men seek death, and shall not find it: and shall desire to die, and death shall fly from them.  
The fourth trumpet declareth an hurtful and a long strife, 
The four trump.  which arrose in the church of the doctrine of Pelagius. This Pelagius taught, that the sin of Adam, hurt him alone, and not mankind, and therefore that in the same all men die not. That man hath free will, so that he may do good. Nother that he should be free, if he need the help of God. Which if he hath it, he may the more easily do good: 
The doctrine of pelagius.  if he have it not, that he may yet nevertheless work it by his own virtue, and may deserve everlasting life. Therefore that our victory is not of the help of God, but of free will: and that remission is not given to the penitentes after the grace and mercy of God, but after the desert and working of them which through repentance are worthy of Gods mercy, and the residue which Saint Austen rehearseth in the hundreth and sixth Epistle to Boniface, that Pelagius had renounced: which nevertheless in an other place he showeth that the same had taught, and returned to his vomit: As in the register of heresy, the .88. heresy. The same against two epistles of the Pelagians, in the .2. book. 2 chapter to Boniface. The manichees, sayeth he, deny that a good man had the beginning of evil of free will. 
Whilst fools eschew one vice they run into an other.  The Pelagians say also, that an evil man hath free will sufficiently to fulfil a good precept. The catholic doctrine reproveth both these, and to them sayeth, God made man right, etc. And to these sayeth, if the son hath made you free, you ate verily free. And in the .9. chapped. the same Author. 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 maketh against the Pelagians. And where we say that the evil, which was not before, is comen of him, it is against the manichees. Moreover in the .8. chapped. Pelagius sayeth, that the thing which good is, may sooner be accomplished, if grace help thereto. By the which addition, that is in adding, more easily, he signifieth verily that he thinketh thus, that although the help of grace waunt, he can yet, albeit more hardly, perform that which is good by free will. Again the same in the .47. Epistle to Valent. 
Who fall into the error of the Pelagians.  That man, saith he, falleth into the error of the Pelagians, which supposeth the grace of God to be given for any desert of man, which grace alone maketh man free, through jesus Christ our Lord. 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. He sayeth in a manner the same thing in the .2. book the .18. chapped. of the merits and remission of sins.  

The third part of the sun, of the Moon & the stars smitten.  With this doctrine of Pelagius was stricken, that is to say, darkened (for so S. john himself a little after expoundeth himself, 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 righteousness. For the Pelagians doctrine denied the grace of Christ, & with man's merit trod underfoot the merit of Christ. Whereby also the third part, that is to wit a great part of the Moon, namely the church, is red to be smitten and darkened: moreover the third part of stars, I mean preachers and ministers wounded, hath not taught with such light as became them. For stories witness that this heresy hath sore infected diverse parts of the world, that even bishops and learned men have followed this noisome error. At Palestine in the east was assembled a Synod of bishops, which drove Pelagius to recant. They disputed also at Rome sharply against the Pelagian doctrine: and Counsels were assembled, which condemned the same. There were Synods assembled in Africa, and after much reasoning sentence was pronounced against Pelagius. For many were daily taken with this infection. For the doctrine is pleasant, which waunteth not even at this day his maintainers and defenders. For it seemeth godly, and for the study of virtue needful, to affirm free will, and man's merit: again it appeareth to be licentious to attribute all thing to God's grace.  
He addeth, 
Nother day nor night shone with the third part thereof.  that neither the day shone with the third part thereof, neither yet the night with his third part. For like as grace could not be fully perceived by the doctrine of Pelagius, no more could sin. And S. Austen in the .2. book of original sin .23.24. chapped. sayeth, that the Christian faith consisteth properly in the cause of two men. For by the one we were sold under sin, by the other redeemed from sin: 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.  
And hitherto have we spoken of the four trumps, and greatest conflicts in the church: there remain three trumpets: which have now a little preface set before them, whereby the minds of the hearers might be excited.  
And S. john sayeth, how he saw an Angel flying thorough the mids of heaven, and heard him crying: woe, woe, 
woe to the inhabiters of the earth.  woe to the inhabiters of the Earth, and that for those things which should chance unto men than, when the other three trumpets should be blown. Therefore unto every trumpet is joined an wo. Which we express very well in dutch by own, own, owe. For the Greeks say, and S. john wrote in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And it signifieth verily, that the times of the former conflicts were sharp: but yet that such as follow shall be a great deal sharper and crueler. For I told you in an other place, that this vocable woe, compriseth the evils both of this life present, 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.  

Some read an Eagle for an Angel.  The complutensian copy hath an Eagle, where we read an Angel flying thorough the mids of heaven: peradventure because he found it so in Aretas. Yea and the common translation, commonly called S. Hieromes, hath an Eagle for an Angel. And therefore Primasius readeth it so likewise, which seemeth to have followed the old translation in all things. But the Eagle is swift, and of most sharp sight, signifying the almighty knowledge of God, and expedition unspeakable in doing of things.  

The fift trump.  The fift trumpet comprehendeth a most cruel battle, which the Pope stirred up, in admitting errors into the world, yea rather bringing in, setting forth, and defending them, by his ungracious Locusts that eat up all things. He lasteth to the worlds end. Of whom he will again discourse more plentifully and more properly in the .13. and 14. chapter. etc.  

A star falleth from heaven into the Earth.  The Original of this evil is referred to the fall of a star. For a star hath fallen from Heaven to the earth. Stars, as I showed you in the beginning of this book, about the end of the .1. chapped. represent unto us the state of Ministers, or bishops. For as the stars shine in Heaven: so bishops illumined with heavenly light, aught to shine in the church aswell in doctrine as honest life. And hitherto they stand in Heaven, so long as they do their duty: they fall 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. A little after will he call him an Angel, whom now he calleth a star. 
Of the church of Rome.  The Church of Rome was notable and pure, commended also once by the praise of the Apostle. The same had bishops, that is to say, ministers of the church, unto the emperor Constantine, about .32. for the most part very well learned, most holy (yet men) and moste glorious martyrs of Christ. Again from the emperor Constantine unto Gregory the great are accounted bishops or pastors of the church of Rome, about .32. amongs whom there were not a few diligent enough, learned, and godly: but yet amongs these were found also, which blinded with the evil of Ambition, began more to incline to seek honours, and glorious titles, than the doctrine of Christ concerning humility and simplicity, and the example of Christ, and apostles hath permitted. 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. If kings therefore had offered them realms and riches, they should not have received them. What certain Bishops of Rome practised with the churches of Africa, and how they would have ruled over them, the stories do plainly declare. Notwithstanding there were found amongs the latter Bishops as Pelagius and Gregory surnamed great, which grievously accused the Bishops of Constantinople, for that they went about to establish the church of Constantinople, as chief of all others in the world, and the Bishop thereof universal. Nother was Gregory ashamed to say expressly, that he is the vauntcurrour of Antichrist, who so ever would covet the name or title of the universal bishop. But Boniface the .3. of that name moved nothing herwith, required and obtained of th'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. 
Bishops of Rome a start fallen from heaven  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, yea even to aspire to the empire and chief rule and government. Here have you, what star fell from heaven to the Earth.  
And to this star (he calleth him afterward the angel of the bottomless pit) or Bishop (I name one, I understand all of that state and succession in that seat) was given the key of the bottomless pit. 
A key is given to the star, or angel.  Christ verily keepeth the key of David: as I showed in the .2. chapped. of this book. The same gave to the Apostles the keys of the kingdom of heaven, power to open or to shut heaven: that is to wit, the ministery of preaching the Gospel, whereby is showed & assuredly promised the forgiveness of sins and eternal life to believers: 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 Rome: again every man knoweth that the latter pope's would not use them lawfully, but corrupting the evangelical verity, and infecting the lawful ministery, have gotten them counterfeited keys. Therefore is given to them of the Prince of darkness the key of the bottomless pit, to wit corrupt and counterfeit doctrine, and not the Apostolical, but apostatical ministery, whereby as it were from hell set open, they have brought forth outrageous errors and superstitions, and ungodliness of all sorts. 
The pope's keys.  And I suppose it hath chanced not with out God's providence, that bishops of Rome are called Clavigers or key bearers, and wear keys in their Arms. But you shall not understand them to be the keys of the kingdom of heaven, but of the bottomless pit rather: sins he is a teacher of errors and of all abomination: Author moreover of all wars and dissensions, leading them even unto Hell.  

God is a lively fountain.  God is in deed the fountain of perpetual goodness, and of all verity: which opened in Christ by the Apostles in the preaching of the Gospel, refresheth with wholesome water all that thirst for eternal salvation. Of this fountain Isaiah maketh mention in the .55. chapped. And jeremy in the .2. chap. The Lord also in the Gospel after john in the .4. & .7. chapped. and in diverse other places.  

The botonlesse pit.  Against this lively fountain of everrunning waters, is set the bottomless pit, unsearchable I say by reason of the malice of Satan, full of ungodliness, abomination, and a●● kind of lying. From hence blubbereth up into the world by false teachers and ministers of Antichrist what error and abomination so ever is in the world. For Satan the father of lies, spreadeth abroad in the world by his instruments what darkness so ever there is.  

The bottomless pit is opened.  Therefore the star or angel of the bottomless pit, that is the Pope or Bishop of Rome openeth the bottomless pit with a key, and by & by ascendeth up the smoke of the pit. For I have spoken hitherto of the beginning of evil: now shall follow of the proceeding and setting forth of the same.  
The Pope by his corrupt ministery openeth Hell, 
Smoke out of the bottomless pit.  and not Heaven. Out of hell ascendeth or riseth a smoke. Smoke in some places of the Scripture, is a token of the presence and wrath and vengeance of God: as where in the time of Isaiah a smoke rose in the Temple of Solomon, 3. book of Kings. 8. chapped. Isaiah. 6. In the .19. of Exod. We read, smoke ascended from the mountain, as out of a furnace. You read in the .18. 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. Smoke hurteth the eyes, and suffereth not clearly to see the truth. So doth also perverse doctrine, it dazzleth the eyes, taketh away judgement, & blindeth with error. And worthily do they suffer these things of the smoke of God his wrath, & of the lies of deceivable men, which have forsaken the light of the Gospel, and the grace and perspicuity of God's verity. Under the name of this smoke infernal, are contained the opinions, and abominable doctrine, that the Bishop of Rome, as he is the prelate of the chief church and Sea Apostolic, so to be pastor universal and Apostolical: and moreover the head of the church militant, the vicar of Christ in earth: whose voice must be heard aswell, as Christ's himself: that he hath full power in the church, the keys of the kingdom of heaven, etc. And the rest of the like sort. That the same ordaineth and giveth to all church's Bishops or Pastors, which should govern all other churches after the prescript of the church of Rome. etc.  
But how great this smoke is, and how effectual, 
How great smoke & of what effect.  it is lively expressed: it ascendeth, sayeth he, as the smoke of a great furnace. And signifieth 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. 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 righteousness. And we call the air the wholesome doctrine, wherewith the souls of the faithful are refreshed. Therefore by the popish doctrine the sun & the air, that is Christ and the Gospel are obscured. Christ is the pastor universal, the high and only Bishop, the head & health of the faithful, which freely forgiveth sins: the which is preached by the Gospel. This doctrine waxeth 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.  
Howbeit the evil proceedeth further, and setteth up itself in the church a great deal more effectual. 
Of the smoke arise locusts.  For out of the smoke came forth Locusts upon the Earth. For what time through the false persuasion of corrupt doctrine, the eyes of all men were blinded and looked not rightly upon Christ, and his only gospel, and all men reverenced the Pope, as the vicar of Christ, the head of the church, and a man Apostolical, and as it were the mouth of God, and he now made bishops and priests, and nourished, advanced and established Monks and Freres: an infinite multitude of the clergy increased most luckily, I mean by a most plentiful increase, and numbered that could not be numbered. For he himself immediately in the words that follow, and with a fuller exposition declareth, that he speaketh nothing of those little worms the Locusts. For he sayeth, and it was commanded them, that they should not hurt the grass or hay of the earth (& verily the clergy liveth not with hay) neither any green thing, nor any tree, but men only. As though he should say, I speak nothing of grasshoppers such as in times past destroyed Egypt: but I speak of pestilent men, affliccing men with the poison of doctrine. But a little after they are so described in every point, that no man need to doubt that the false clergy thereby is signified. 
What are Locusts.  The which thing Primasius also saw, which in his commentaries upon this book said: he putteth thauthors of evil doctrine. For like as the locust hurteth with her mouth, so do they tear with their preachings: as we read, greedy Wolves not sparing the flock, etc. Thus sayeth he. There be also other causes wherefore he likened the false clergy to Locusts. 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: but if they swarm together, they be a terror to men, neither can they be driven away with any force, they eat & destroy all. When the prophet joel would show a great evil to come, he saith that the Locusts will come. In summer they sing, leap, live at ease and pleasure, to the loss and hindrance of husbandmen. The same things mayest thou see also in the clergy. 
An excuse & exception.  I speak nothing here of holy priests, that is lawful ministers of the church, of good men, honest and learned: I speak nothing of the ancient & holy Monks, which were burthenouse or grievous to no man, and were no 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 victual, but chief of false teachers.  
And doubtless the Pope's clergy is most rightly compared to grasshoppers or catarpillers. 
The clergy is innumerable.  For both they are innumerable, and they occupy and consume all things. In times past the ministers of the churches might be numbered. For the number was but small: neither were unprofitable or unnecessary persons nourished of the church goods. There remaineth a constitution of th'emperor justinian, where amongs other things: 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 hundreth and ten, nor above xxv singers: that the whole numbered of the clergy of the greater church may consist in. ccccxxv. persons, and besides an. C. door keepers, as they term them. 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, and S. Irenes, let there be so great a multitude of the clergy. This some of the ministers of this imperial city and most large church established five hundreth and twenty and five persons. But how many at this day may you find at Rome, or in an other great City Priests, Monks, Freres and Nuns? They exceed this numbered four times and more. And to leave out many things that might here be brought in, Pope Pius Sabellicus showeth in the .9. book of Aeneidos. the .7. Chapter. That the sect of grey freres was so greatly multiplied through out the world, that than they held and possessed xl provinces, and under every one diverse Cloisters and conventes (wardens they call the rulers) and exceeded the numbered of three score thousand men: 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 Turks thirty thousand fight men of the order of S. Frances, which should be well able to serve in the wars, and yet be no hindrance or let to their religion or service. And now who is it that knoweth not how many orders there be of Monks & Freres: you may therefore account other orders after the rate of the order of S. Frances, 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, vicar's, chaplains and parish priests, thou wilt grant that not without cause the popish clergy is compared to locusts.  

Locusts destroy all green things.  But how they light upon and devour all thing, I need not with many words to declare. It is commonly said, whe● so ever thou seest any place, fertile and wholesome, where ever thou ridest or goest, thou shalt find it full of the clergy, and possessed with religious men.  
He reasoneth also expressly of the power of these Locusts. 
Of the power of the locusts.  He setteth them forth by a parable: and power was give them, sayeth he, as the Scorpions of the earth have. A Scorpion is a flattering and in manner a domestical worm, which suddenly striketh with his tail, or rather with the sting of his tail, and so poisoneth. Therefore with flattering words the clergy of Antichrist deceiveth and poureth in the poison of venomous doctrine. So speaketh the Apostle also of false teachers in the .16. chapped. to the Romans. Through fair speech, sayeth he, and flattering, they deceive the hearts of the simple. Their power therefore is none other, but evil doctrine, wherewith as it were with the venom of Scorpions they infect the simple Christians, but especially those tha● contemn the doctrine of the Gospel.  

Whom the Locusts can hurt.  For there followeth a declaration, whom these Locusts may hurt. There be two kinds of men. The one in deed willing and witting will perish, and are the open and professed enemies of the holy Gospel: whom by the just judgement of God these Scorpiolocustes distroie with their poison. The other being more simple, do err rather of ignorance, than of obstinate malice: these sins they have a seal in their foreheads (whereof is spoken in the .7. chapped. are not stongen of the Scorpiolocustes. For the power of this evil is limited, and not out of measure. Therefore was it given to the locusts, that they should not kill (not those wicked which had rather die than live) those simple. They hurt verily, but not as the unfaithful to death. And they vex them five months. And that torment is the trouble of the conscience, which they torment with threatenings, hypocrisy, and wonderful terrors.  
There is added for a comfort, five months. 
Five months.  The locusts verily come out in the month of April, and live until September, and when they have lived wholly five months, incontinently they die. It signifieth therefore that such as are consecrated to godliness shall feel these torments a little while: neither that the disceyvers shall always prevail: but that there shall be spaces to rest and breath in, wherein the godly through the truth may be recovered. For the locusts destroy not, & are seen all the year long. There seemeth therefore a comparison to be here in this determinate numbered, that the sense should be: like as the locusts live not longer, than from April to September: so doubtless there is a time prefixed to those seducers, and false Popish clergy. Even thus hath also the Apostle S. Paul himself comforted the church: which after he had prophesied that the church should be wonderfully vexed of hypocrites & false teachers, incontinently he addeth: and like as jamnes and jambres resisted Moses, 
2. Tim. 3.  right so do these resist the truth, men of a mind corrupt, and lewd as concerning the faith: but they shall prevail no longer. For their madness shall be manifest to all men, like as that was of the other. And Primasius: they are meant here, saith he, which although they were entangled with false doctrines, yet having remorse about the end of their life, they receive God's verity. Again we see, as I warned you in the .7. chapped. that all did not perish, which were once entangled with the snares of Antichrist. 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, 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: not withstanding the regenerated, many times have returned, etc. And likewise other ministers have returned home, etc.  

How great is the force of the poison.  And furthermore he declareth, how great was or is the force of this evil. Their tourmenting, sayeth he, is as the torment of a Scorpion, when he hath stricken a man. At the first there is no great pain felt, by little and little it gathereth strength, and at the last acheth exceedingly. If remedy be had in time, the poison is not deadly: if it be not taken, he dieth that is stongen therewith. To the declaration of this torment, which men feel in their consciences, appertaineth this that followeth, and in those days men shall seek death, etc. And it is a like phrase of speech in a manner, as is that same, mountains fall upon us, and cover us, etc. Whereof I spoke in the. 6. chapped. And it is the voice of one that is sore afflicted, and brought in a manner to despair. Doubtless the popish doctrine of merits, of the monastical perfection, & of other such like doctrines, have driven many headlong into desperation. Hereunto is added, that the times of the locusts were most full of sorrows: whereof all histories complain. The life was not pleasant, the Locusts did so set men together by the ears amongs themselves, etc. And to be brief, they brought men in such case, that they wished to die. The Lord jesus deliver us from the poison of these Locusts.   

¶ The Locusts are described by a marvelous Hypotiposis, the Popish clergy: and is showed, of what sort the Antichristian war shallbe. The xl Sermon.  
ANd the similitude of Locusts was like unto Horses prepared to battle, and on their heads were as it were crowns, like unto gold: and their faces were as it had been the faces of men. And they had here, as the here of women. And their teeth were as the teeth of Lions. And they had habergions, as it were habergions of iron. And the sound of their wings was as the sound of chariotes when many horses run together in battle. And they had tails like unto Scorpions, and there were stings in their tails. And their power was to hurt men five months. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abadon, but in the Greek Apollion.  
We have spoken already of th'original & power of the locusts: 
To understand and beware of the locusts.  nevertheless least any man should be impeached with any obscurity, so that he could not know the locusts: & beware (for this is th'end of the whole prophecy to understand the mysteries of Antichrist, & beware) now also he describeth the locusts with a wonderful suffiguration, & their fight against Christ, and against the doctrine of godliness of all other most perilous.  
And there is no doubt but that the whole Army of the Pope is here described, 
The spiritual host of the Pope is described.  especially the spirituality as they term it. For the soldiers of the Emperor, kings, and all princes serve him, whom they call seculare. But in the pope's tents of the spiritual Army be Cardinals, patriarchs, archbishops, bishops, abbots, Prelates, 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: these be verily those Locusts, of whom the Lord jesus speaketh of here. I know how displeasantly many will take this my exposition. And I would gladly (God is my witness) have spared them: but all the blame is in them, which in words and works bewray, and declare themselves to be locusts. For except the thing itself cry out, that those things are done of them, which by the exposition are now brought to light: I will not desire that credit should be given to me. I speak nothing here in the favour of any man, neither for hatred. Let God himself be judge betwixt us, let the verity itself judge. Certainly all expositors with one consent understand by locusts false teachers.  
But let us see the description of the Apostle S. john by the revelation of jesus Christ, which doth injury to noman, which slandereth no man. 
All things are made plain by parables.  And he showeth the Homoiomata, that is to say, the similitudes of locusts, by the which they may be figured, and as it were set before our eyes, to be like the things which he bringeth forth. For unto every part he applieth a parable or similitude, whereby he expresseth most aptly the disposition and manners of the locusts.  

Horses prepared to battle.  First he sayeth that locusts are like unto horses prepared to battle. By the which parable he signifieth many things at one's: that the clergy should not only be ambitious and proud (for an horse is an Image of pride) but moreover rebellious and bold, and even cruelly, fierce, and in their incredulity, and in all their errors most obstinate. Being utterly ignorant of reversion, that is of repentance. For S. john seemeth here to have alluded unto these words of jeremy: how chanceth it that this people is not turned away from so froward an aversion: They cleave stiffly to deceit, they refuse to return. I marked and heard, and they spoke not right: there was none that was sorry for his evil, & that would say, what have I done? every one of them did run his course, as it were an horse dislodged into battle, certes with this kind of men there is none amendment. They think rather all, how they may allure others into errors with them. He signifieth moreover that the clergy shall be warlike, and the Authors of wars, and shall move wars against the Saints and true worshippers of God. For they have the secular power, as they call it, ready. 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. 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. chapter. we shall hear how the beast cometh out of the bottomless pit, and maketh war with the excellent prophets of God. They mix therefore and practise aswell spiritual as corporal wars. last of all is signified, that the pope's clergy shall be well fed, fair and welliking, and given to voluptuousness, lusts and pleasures of the body. For this kind of people represent not horses that be gaunt or lean, such as go to plough and cart: but such as are well kept and fed even to serve upon in the wars. 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.  
Secondly upon their heads, sayeth he, as it were crowns, 
Crowns.  like unto gold. Rabanus Maurus in the .3. chapped. of the first book of the institution of Clerks calleth the shaving of the priests crown, a kingdom, a token verily of the dignity of a king and priest. For Priests and Monks or Freres boast themselves to be kings and priests, and yet in deed are neither of both. For the true faithful before God are kings and priests .1. Peter .2. But by the ordaining or shaving of the Pope, they receive nothing either of kingdom or priesthood. Full well therefore S. john, upon their heads, sayeth he, as it were crowns like unto gold: for he sayeth not, they were crowns, but like as they were crowns of gold. They were not crowns in deed, neither were they dew unto them. And yet notwithstanding in the end of the world now they have taken upon them diadems, or mitres, and crowns of gold also, and the same most precious. Yet have they done this by no right. In times past bishops of Rome did were white mitres, in token of purity and sincereness, finally of the knowledge of both Testaments: but none of the Apostles nor Apostolic men ware them. 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, and eschewed of Christ's sheep as crowned wolves.  
Their faces were as the faces of men, 
Faces of men.  not as the faces of Locusts. So likewise in Daniel to Antichrist are attributed the eyes of a man. To wit industry and policy. These men pretend a great humanity, they be furnished with fair speech, you would think if humanity were loft, it mighty befounde in them: but they feign these things, to the intent that in creeping thus into men's bosoms, they may bring their matters to pass, and deceive. In crafts, deceit, wiliness and practice, as they term it, the Pope's Legates, Ambassadors, Priests, and religious persons, excel all other wisemen of the world. 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, even such as be most witty. Moreover they are learned, witty, eloquent, and wonderful crafty in all things. The thing itself speaketh and testifieth, that I writ the truth.  

women's locks or here.  And they had here, like the here of women: by the which similitude he noteth their wantonness, Idleness, whorisshe apparel, and effeminate minds. For they be commed 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. 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. Again the thing itself speaketh. S. Austen in an homely upon the seventh of the Apocalypse, in the here, sayeth he, he would understand and show, not only an effeminate or womanly sex, but also either or both sexes. This sayeth he. Which I leave to be construed and scanned of others.  

The teeth of Lions.  In attributing to them also the teeth of Lions, he signifieth their cruelty against the poor and faithful professors of Christ. They are most cruel in persecutions, and of blood most thirsty, neither are they moved herein with any compassion. They destroy also with the sword all things: many devise sundry torments. They excel in tyranny Busirides and Phalarides: the thing itself speaketh again. For if Kings, Princes or Magistrates, would spare the silly wretches, the priests and Freres cry out that it is not lawful: finally they incense the minds of all Princes and Magistrates against Gospelers, in prescribing forms of inquisitions and oppressions. Hereto is added some of them are storers, hoarding up with unsatiable covetousness, and religious robberies, Kings treasures. Again some other wasters succeed, which set abroad evil gotten good, and waste it prodigally in riot, dising, whoring, in practice or wars. Therefore are the teeth of Lions attributed to them rightly: In like case as Amos is red to have attributed to the false Prophets. They had also Habergions 
Habergions'  (Thoracas) which is a defence for the breast, called a breast plate, or a vanguard. Others expound it, cureties, but they cover all the body, Habergions do properly cover the breast. And hereby is signified, that their heart should be obstinate and inflexible. They are stiff necked and strait lase, neither depart one here breadth from their errors, but even forge that the same Sea can not err: yea and that the Pope can not err. For neither can they abide to be taught and admonished, but plainly the Church of Rome, say they hath never erred: therefore there remaineth none other thing, but that thou must subscribe to it, or else be condemned for an heretic, and suffer death. It is signified moreover that these shall be through an other man's protection most safe. For they have their immunities, they have their privileges, they have the secular power always ready to fight at their request, they have their fraternities, felloweshippes, leagues and affinities. What should we say that bishops and abbots be the sons, brethren and Cousins of Princes? who so ever therefore toucheth them, he hath touched the apple of the Prince's eye. For even for the maintaining of them and their state, all men fight as it were for life and lands.  
To the Locusts moreover are ascribed wings. 
Wings Locusts.  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 Virgin Mary, for that she bare 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, as horses do, drawing warlike chariots, 
Warlike charettes.  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. hereunto appertain the clamorous disputations of Sorbone and other schools, excommunications, sentences given at Rome, the pope's bulls and writings, the boastings of decrees, and they be in obstinacy invincible. All these things make a noise together, and thunder terribly.  
Hereunto is added, that by their decrees and counsels they break a sunder, or invade. Whereupon Daniel attributeth also to Antichristians, prosperity: he shall do, sayeth he, and shall prosper. And they invade in such sort, as we have said also before, men will desire to die, supposing that there is no deliverance.  

The stinging tails of Scorpions.  Of the tails of Scorpions, and of five months I have spoken before in the former Sermon. Their venomous doctrine is noted, which nevertheless at certain times shallbe reproved, that godly men may beware thereof. And whoseeth not, yea who feeleth not also, how grievous or hard is this fight or battle, that is made of such Locusts? Therefore hath the lords mouth joined rightly an woe with the locusts. Men wisheful rightly to die, to the end they might be delivered from so great dangers. 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.  

A king of Locusts.  For now also is brought forth the king of these locusts, and is pointed as it were with the fingar of Christ. He setteth him out by three titles, that he may the better be known. The locusts, sayeth he, have over them a king. This king is not lawfully given them, but they themselves have that king over them. For who knoweth not, that by the policy of the spiritual fathers, the Pope exempted from the jurisdiction of princes, should rule over all the spirituality? For they acknowledge none other Magistrate, than the pope of Rome: and rail upon secular princes (for so they call them) and will not obey them. Al they bind and swear themselves to the see of Rome, which to have save and sound, they care not, though all other men perish. The form of swearing is known, which is made of Bishops, abbots and doctors to the Pope. And if kings and princes do but touch with their little fingar one that is anointed with the bishops oil, although he be a church robber, a murderer, a thief, and parricide, they are holden accursed and they and their realms excommunicated. Thus I say the locusts have the pope king over them.  
The same is called also the angel of the bottomless pit? 
The angel of the bottomless pit.  and streightwaies in the .11. chapped. he shall be called the beast which ascendeth out of the bottomless pit. Christ descended to us from heaven, the Angel of the Testament and great counsel. Whom who so ever disdaigne to hear, they hear worthily the angel of the bottomless pit, that is to wit Antichrist sent of Satan himself from hell. For he is the adversary and enemy of Christ, in whom corporally dwelleth the Devil: As also thought S. Jerome, that the Devil should wholly inhabit that great Antichrist.  
Therefore also a true name, 
Abbadon & Apollyon.  and a true title most agreeable is given him. For they lie, which salute, and call him, most blessed father, most holy Pope, etc. Christ setteth forth with an other style, and giveth him other titles. His name, sayeth he, was Abbadon in Hebrew, and in Greek Apollyon. He publissheth his name in either tongue, 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. Abbadon or Abbaddon, or Apollyon signifieth a waster or destroyer. But Daniel in the .7.8. and .11. 
The child of perdition  chapped. And Zachar. in the .11. do attribute to Antichrist this virtue and property. S. Paul calleth him the son of perdition, to wit most lost, most damnable, and the greatest Author of perdition and damnation: which finally shall be unto many Author of slaughter, by sundry wars. For through false doctrine he destroyeth souls, and with tyranny by fire and sword he wasteth the land, and those that refuse to obey him, most cruelly. Let the Pope's acts be considered, and the practices of spiritual fathers: let them be applied to these oracles of God, and than let a comparison and judgement be made. And this is as it were the key, opening to us the sense of this place, and that it should be expounded of Antichrist, whom S. Paul called the son of perdition. Habad in Hebrew signifieth, is lost or destroyed. And thereof cometh Habbaedon, perdition or destruction. So in Greek Apoleo and Apollyme signifieth to lose and destroy, hereof is Apollyon. The Lord jesus slay this destroyer with the breath of his mouth, & take him away utterly by his glorious coming.   

¶ The sixth trumpet is expounded, where is created of Saracenes and turkish matters. The xli Sermon.  
ONe woe is paste, and behold two woes come yet after this. And the sixth angel blewe, and I heard a voice from the four corners of the golden Altar, which is before the eyes of God, saying to the sixth angel, which had the trumpet: louse the four Angels, which are bound in the great river Euphrates. And the four Angels were loosed, which were prepared for an hour, for a day, for a month, and for a year, for to slay the the third part of men. And the number of Horsemen of war, were twenty times ten thousand. And I heard the number of them. And thus I saw the horses in a vision, and them that sat on them having fiery habbergions of a yellow and brimstony colour, and the heads of the horses were as the heads of Lions. And out of their mouths went forth fire, smoke, and brimstone. And of these three was the third part of men killed: that is to say, of fire, smoke, & brimstone, which proceeded out of the mouths of them. For their power was in their mouths, & in their tails for their tails were like unto serpents, having heads, and with them did they hurt.  
The sixth conflict or fight is of mahometry by the Saracenes, Turks & Tartarians, most cruelly fought and with much wo. And would God it were fought. For we perceive daily by the things themselves the mystery of the prophecy, and see the fulfilling, and even experience it also.  
At the sound of the trump of the sixth Angel S. john heareth a voice from the four corners of the golden Altar, 
The some of the vision.  that is to say from the mids of the Altar: neither is there any cause, why we should seek a mystery in the fourth number. And he speaketh of that Altar, which is before the eyes of God. That voice commandeth, the Angel trumpeter to louse the four Angels bounden in the great river of Euphrates. Which thing as soon as it was done, an innumerable army of horsemen marched forward, and slayeth and destroyeth the third part of the earth, that is the third part of men. And those horsemen, and the force or power thereof is most diligently described.  
We learned of late, that the golden Altar 
The golden Altar.  doth signify Christ, sitting on the right hand of the father. He is purer and more precious than gold: 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 sufficeth all. And such a one God the father would have him to be preached and believed of all the faithful in the world. Such a one also the ancient church instituted of the Apostles believed and taught him: 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, and others confounded the natures, or proprieties of natures. 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: the which we have red to be done by several bishops or Preachers of the church, or by ecclesiastical assemblies, which we call counsels: such as were the counsels Nicene, Constantinopolitan, Ephesine, and Chalcedonian: In the which were condemned Arrius, Macedonius, Nestorius, Eutiches, and other monsters of heretics which impugned Christ. Howbeit the uncurable perverseness of men getting the upper hand, there was none end of alteration and blasphemies. For two great Bishops of no small churches, 
Peter and Severus deny thaltar Christ to be dead.  Peter patriarch of Antioch, and Severus of Constantinople springing up, in the reign of the emperor justinian, impudently and most wickedly affirmed (as the acts of the .5. counsel of Constantinople do plentifully enough declare) that the body of Christ was utterly in corruptible, and verily deified, neither subject to any affections, as ours are. 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. These things should seem to proceed out of the most wicked school of Valentinian, Martion, and Manicheus. james Syrus, 
james Sirus.  surnamed Zanzalus, of whom at this day the jacobites are named in the east country, took upon him to defend the doctrine of Severus. He taught that Christ, for that he was incorruptible, neither to have suffered, nor been crucified: but that some other was put to torments for Christ, Christ only standing by invisibly and looking on. This opinion was mad, by many testimonies of the Scripture, and finally repulsed and overthrown with the articles of our faith.  

Christ suffered verily.  For we profess in our belief, suffered under Ponce , was crucified, dead and buried. 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. 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. For he said, go behind Satan: thou favourest not those things which are of God, but which are of men. Therefore should they not have renewed the error and madness confuted. He seemeth to reason probably, that God might have redeemed the world by an other mean, than by the incarnation or passion of the son of God: 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. But this probablenes is of unclean flesh, not of God, yea it is of Satan himself. Yet hath this absurd & most wicked opinion found not a few followers. For the heresy of the jacobites contained in the Alcorane, is spread abroad far and near over all the east country. Whereof it is plain, that the golden Altar was of them most filthily polluted: and the merit of Christ's passion denied, the dignity and majesty of the priesthood and sacrifice of Christ trodden under foot. There were beside these other most corrupt opinions in the West, etc. Which thing worthily kindled the just wrath of God. For of his just judgement he permitted Mahomet to make new laws, and to spread abroad the jacobisme far & near through out the world. For they that will not hear christ worthily hear Antichrist: which thing the Apostle hath also in the .1. chapped. to the Romans, and .2. Thessa. 2. chapped. affirmed. Therefore is heard from the Altar a voice of him that sat on the right hand, and commanded to louse the four 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.  
For the heresies of the Nestorians, jacobites, 
The original of Mahomet and his religion.  Monotelitanes being of force, Monks and freres now increasing, and of benedict Abbot of Cassinea. Greatly augmented, moreover idols or Images coming up in the church, and taking strength, and the pride and unfaithfulness of the bishops approaching, Mahomet the destroyer of the world was borne in Moecha a city of Arabia, of parents very obscure: the same was brought up of Sergius a vile Monk polluted with all kind of heresies. 
Ye read a like thing in .3. book of kings. 11. chapped. of Solomon and his enemies.  Which after he was comen to the age of xxv. years, belied himself to be the prophet of God. And thorough sedition being driven out of Moecha, where a great rabble of jews, jacobites, Christians, Pagans, and heretics were gathered, he went into the next cities, and houses, and secretly by the space of ten years, he so instilled his doctrine into miserable men, that every where through out Arabia there was found a great multitude of Mahomates sect. Than Homar 
Homar.  a bold fellow, taking to him about lxx other men ready to fight, asked Mahomet what he would have done. He answered: verily my will is, that executing the commandments of the law, ye cleave unto it in riches and poverty, and cleave together with mutual and steadfast love: that ye defile not other men's wives by adultery: that ye abstain from evil, and prohibit others: that ye do good yourselves, and persuade others: that ye make war in the name of God, and that by fear and force ye set forth the laws to the disobedient: for the which things verily I promise you Paradise. At this talk they gave each other their faith.: Homar with his sword drawn swore, that he would not suffer that the preaching and law of Mahomet should be kept any longer secret: thus verily what by preaching & what by the sword Mahometism prevailed very much in short space. They broke 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. Who sent Ambassadors to the people about him, and solicited them to receive his religion, and persuaded many that wickedness. These things were done under th'emperor Heraclius about the year of our lord .620. 
The beginning of the destruction of the whole world spiritual and corporally  And that wicked and most absurd law of Mahomet yet remaineth, and is called the Alcorane, so that it needeth no further declaration. Full well therefore Nicephorus in his history, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sayeth he, the Saracenes began the desolation of the whole world. Saracenes were called the followers of Mahomet. Certes they subdued Arabia, the Saracenes and Persians, they invaded also Syria and Egypt, Chaldey, and Armenia. After arrose the Turks 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.  
By the river of Euphrates 
Euphrates.  most famous in all Asia flood Babylon, the seat of the Monarchy oriental: 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, and even bounden in the same river. For the Macedonians of the west, were governors of the world, and after them the Romans: and these most mighty nations, which we now named served them. 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. 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. Certes we read in the .10. chap. of Daniel, that there was an angel of Grece, 
The .4. angels do signify the most strong nations of the east.  and an Angel of Persia, and that by them the whole people are understand. So now are raised up the nations of the east, Arabians, Saracenes, Turks and Tartarians, who for sin might waste the world, and the east might rule again: as Lactantius out of Sibille prophesied should come to pass, let the West serve.  
Let us learn of this treatise, that all evils, 
The beginning of calamities of forsaking.  and chief the desolation and destruction of Realms, do rise of the revolting from the true religion to the false. The foolish people at this day judge clean contrary, and for the same cause are miserably destroyed. Let us learn that fierce nations are restrained and kept back of God, that they should not hurt: that the same be stirred up of him to take just punishment of the impenitentes. Thus was Sinnacherib, Salmanasar and Nabuchodonozor, called the servants of God, which executed his judgements. Therefore let us fear God, and persever in the true religion.  
moreover the Saracenes, 
Prepared day and hour.  Turks & Tartarians are most diligently described. first is commended in them a wonderful expedition and celerity, the principal virtue in wars. They are ever, sayeth he, ready at every moment to execute the judgements of God. Therefore he rehearseth all parts of time, even every hour of the day. And so there is no security from them: thou canst be never in surety. They are by & by in armure, & come unlooked for, they invade, & speed their matters most luckily. He addeth that through their most cruel & speedy armours the third part of men in the world should be slain. Verily Asia, Africa, and Europe have felt of the most cruel slaughters and destructions of the Saracenes, Turks, and Tartarians, ever sins the time of Mahomet unto our days, about the space of ix hundreth and twenty years. And also the priests of Mahomet are very quick and diligent, to allure men into their errors, neither waunte they lucky success.  
The number 
Nombre.  is also noted in a manner infinite, and the number sayeth he, of the army of horsemen is twenty times ten thousand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Mirias is the number of ten thousand: so that two myriades of myriades should make twenty times a thousand myriads. And so the old translator hath red or translated it: and Erasmus, twenty times ten thousand. The dutch translation hath, many thousand thousands. Laurence Valla in his annotations upon the new Testament doth interpret, as hath the dutch translation, thousand thousands. 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: and to be signified, that the horsemen of the Saracenes, Turks, and Tartarians should be innumerable. For we read in the .7. of Daniel, thousand thousands served him, and ten thousand millions stood before him. And he speaketh of Angels (whom he signifieth to be innumerable) and of their ministery. So also in the fift of the Apocalypse, I heard, sayeth he, the voice of many Angels, and thousand thousands saying with a loud voice, etc. Certainly the stories testify that the Saracenes came out of Spain into France in number four hundreth thousand. Paulus Aemilius in the .2. book of th'acts of Frenchmen, reciteth that Charles martel overcame three hundreth three score and xu thousand Saracenes. And Mathias a Michon in the .1. book 8. chapped. of Sarmatia in Asia. Tamerlanes, sayeth he, had an army of .12. hundreth thousand. Moreover it is plain, that there were never in any age or memory greater Armies of horsemen led out of any nation, than of Turks, Saracenes and Tartarians. S. john addeth, that he heard their number, either for that he would so confirm, that he had said, how their power should be greatest: or for that he would partly signify, that their victories also were numbered, and should have an end. That in Daniel is most notable, Mene, Thekel feres: that is, hath numbered, hath weighed, hath divided. He hath numbered, sayeth he, thy kingdom, and hath brought it to an end.  
And at the beginning and also in the times that followed, the matters of Mahomet increased exceadingly. After Mahomet himself they had in order xxv 
The power & success of mahometans.  Amires (for so they called their kings or princes) which ruled with great power unto the year eight. C. three score & ten. About this time the xu Amiras called Mahomet, went about to drive out and oppress Imbrael governor of Babylon, which sent for Muchulet the Turk out of Scythia against Amiran. And the Turk dispatched his matters, and drove many of the Saracenes out of Asia, and the Turks began to reign in the East. And the Saracenes expulsed out of those parties, came into Africa: from thence sailing into Sicily and other Islands, they possessed Spain also: and over road other nations near, and invaded Italy, spoiling Rome, and consuming with fire many goodly buildings. Concerning the which matter ye may read Volaterane in the .12. book of Geograph. in the threefold Arabia. About the year of our lord. M.CCC. the Turkish emperors had their beginning of Ottoman, who possess at this day a great part of Asia, Africa and Europe. Hereof hath written Baptista Ignatius in th'end of the .2. book of the Roman emperors, and Paulus iovius. Many of the Tartarians received the religion of Mahomet, & have most grievously plagued the world, whereof Mathias a michon writeth in Sarmatia of Asia. And doubtless the people of Mahomet have been of very great power, and be so still even at this day.  
Now are painted out also the horsemen and horses whereupon they ride, 
Horsemen, Horses.  that is to wit the manners and power of the mahometans are described. The Horsemen had on habergions, not of iron, but fiery of yellow and brimstony colour. Therefore fire, Hyacinth and sulphur, were in stead of the breast plate, their Armure. For the Hyacinth he putteth by and by smoke. For Hyacinth in colour resembleth smoke next unto fire & flame. And the horses had Lions heads, & Serpent's tails with heads. The horses breathed out of their mouths fire, smoke, & sulphur. With these plagues, sayeth he, to wit fire, smoke, & brimstone, the third part of men were slain. They did hurt also men with the Serpentine tails. He addeth, their power was in their mouth, hurt in the tail. These appear to be understand and expounded spiritually and corporally. For the mahometans by their wicked doctrine, which is aptly compared to fire distroiing, to smoke blinding, and to stinking sulphur, have destroyed innumerable. Finally with a lionish or tyrannical force they have constrained many people to receive their Alcorane: and moreover what time their false prophets seem to flatter (for Isaiah sayeth, a false prophet is a tail) they play the serpent, and infect men with the most corrupt poison of doctrine. Out of their mouths proceed not only blasphemous laws, but also marvelous praises, great boastings of victories, abominable blasphemies. Where say they, is your christian faith? our religion of Mahomet overommeth al. All your things are miserable. Being vaunquished ye serve like bound slaves every where. The thing itself declareth, that our religion is true, and yours stark false. And in deed the mahometans reign in a manner every where, in victories & riches they are fortunate & noble. That thing maketh the Christians afraid, & causeth many to revolt. For what is done amongs us, is to manifest to all men. The gospelers have once or twice fought unluckily. and abide every hour great persecutions: the papists overcome & rejoice. There are found therefore many thousands, which say, how the thing itself speaketh, whether religion is better. Doubtless this great felicity holdeth many still in error, which would else be gentle & tractable. Therefore it is no marvel, though turks or mahometanes 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. And yet they excel with their mouth & boastings, in the thing itself and in verity. For although the Turks be victorious, yet is their religion most false, most wicked and most absurd.  
And corporally, how those things may be expounded, there is no man that seeth not, which knoweth the Turkish histories. The mahometans burn with fire and brimstone, for hardly is there any other nation, which hath so wasted the world with fire, as this. Which way so ever they turn them, all things burn with a light fire, all is full of smoke. Their princes are lions, & their government is like lions, all things tyrannical. They command cruel things, neither cometh there any other thing out of their mouth, than that is bloody. Therefore have many of them called themselves the wrath of God & the whip or scourge of god. And verily this wrath of the lord followeth corrupt doctrine and swerving from the faith. With these three plagues fire, smoke and brimstone the third part of the world is slain and destroyed.  
moreover the Serpent's tail admonisheth chief, 
The Serpent's tail with heads.  that they do hurt very much. For in case the mahometans or Turks have any where entered in league with christian Princes, they have not done it without craft and guile. They that have believed their promesses and flattering words, & have required and had aid of them, have nourished a Serpent in their bosom.  
Hereof remain two notable examples. 
The aid and flatterings of the turks are pernicious  A discord arising between the emperor of Constantinople and his Princes. Whilst Marcus lord of Bulgaria joined himself with the princes, or lords of Grece, th'emperor was compelled to require aid of Amurathes the first of that name the iii turkish Emperor after Ottoman. And he aided th'emperor gently. For he sent into Grece .12000. chosen turks, with whom the emperor being aided, he discomfited and put to flight Marcus himself & the rest of the rebels. But that same amity was the beginning of the destruction of th'empire of Constantinople, & of all the calamities of Grece. For when Amurathes understood by the soldiers which returned home, that Grece was both a most goodly country, & not strong, by reason of the discord & dissension of Princes: he determined to transport thither immediately, under pretence of persecuting th'emperors enemies. And so began to possess Grece itself, which both his sons & nephews with in an. C. years brought wholly into their subjection. In our time arrose a discord for the realm of Hongarie betwixt Ferdinando, which now is Emperor, and john vayvod Prince of Hongarie: which being not able in strength to match Ferdinando, was driven to crave aid of Solyman Emperor of Turks. The Turk was by and by ready with great faith and diligence placing john in his kingdom: howbeit we see, that immediately he being extinct, the Turk enjoyed the kingdom of Hongarie. Would God therefore that Christian Princes would not trust the turkish navy and warfare. For whilst the Mahometan laugheth upon the Christian with a friendly countenance, he intendeth to put a Serpent into his bosom, and to destroy him. And we are also at this day in this sixth, as also in the fift fight, in the Papistical and mahometical corruption, wickedness and tyranny. The lord jesus deliver us from all these evils by his glorious coming unto judgement. Amen, Amen.   

¶ 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.  
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, and images of gold, and silver, and brass, and stone, and of wood, which neither can see, neither hear, neither go. Also they repented not of their murder, and of their witchcraft, neither of their whoredom, neither of their theft.  

The waunt must be fulfilled in the reason.  It is spoken abundantly, how great calamity shall come unto the world of the locusts and horses under the fift and sixth trumpet: & where it is sufficiently known, that all are not subject to the locusts and horses, neither to be punished of them, which nevertheless commit things also worthy of punishment, some man might marvel, whether these being free and exempted from these plagues, may safely lead an impenitent life? he preventeth and sayeth, 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. For even they shall be punished also of God most just. For the speech is defective, and therefore to be made up, both by the tenure hereof, and also by the catholic sense of the whole Scripture, which is that all impenitent persons are punished of God: & that so much more grievously, the more carelessly that they have abused gods longanimity, being nothing moved with any examples of God's judgements. Yet sayeth he not this by express words. It was enough for him to rehearse the wickedness, wherein they were drowned. For hereof may every man gather, what is dew to such offenders. Aretas a Greek expositor, expounding this place. This speech saith he, showeth an excellency of insensibility, that is of the wantonness and lasciviousenes 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: yea even before the eyes of the ungodly the very reward is put in effect: yet these men not only by the sight of these terrible things, which they had present before their eyes, were made never a whit better, but also worse, & more and more wrapped in sin, have fulfilled their course, etc. Thus far he.  
Hereof we may gather that it is not sufficient to a godly and blessed life, that a man be not a papist, 
What is required of the very godly.  or a Mahometan: but that of every one of us is required a true faith, which may make us to walk in all the commandments of God: and that we should know, that all must be grievously punished of God, so many as transgress the law of God, of what religion condition, age, state or degree so ever they men be of. For God most just hath no respect of persons. Who so ever have sinned without a law, sayeth the Apostle, shall perish with out law: 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, & thereby to reprove the sins and wickedness of the ungodly men, of who ●he will also that judgement be gathered. The first table setteth forth the service of God, commanding to worship one God, not to worship Idols, etc. The second giveth precepts of living, and teacheth the love of our neighbour, forbidding murder, adultery, theft and like mischiefs. S. john bringeth forth two sins, done against the first table: and three or four committed against the second. 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. Who so ever therefore thou art, if thou offend against the divine law, thou shalt be punished. 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: whose judgement is described in the .16. of Luke. Briefly he shall be punished, who so shall offend God. God knoweth the manner, whether he shall punish here and in the world to come, or in the world to come only: and grant here a voluptuous life.  

They are damned that repent not.  And we must chief observe in this treatise, that sinners be not here condemned. For we are all sinners: so should no man be saved. They are damned that do not repent, which verily die in their sins, without repentance: Thapostle denieth that Idolaters, adulterers, thieves, covetous people, extortioners, etc. shall possess the kingdom of God, but he addeth: but such were you verily, but you are washed, but you are sanctified, but you are justified by the name of our lord jesus, & by the spirit of our god. And in case thou dost doubt whether thou mayest come again into favour with God, if thou being once lighted and justified, dost fall again into sin, learn of the fall and sin of S. Peter, that thou mayst be restored: and the same that we read written, how seven times falleth the just, and riseth again, etc. Therefore let us learn hereof, how effectual is repentance, and how pestilent lack of repentance. If thou be, or hast been an idolater, thou oughtest not to despair, turn unto the lord, and do penance. If thou fall again, abide not still in thy wickedness. Whereof I have spoken more in an other place. But if thou wilt not return unto God, nor leave the evil custom of sin, never look for any grace of God. Thou shalt perish in thy sins.  
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. First he sayeth as it were generally, 
The works of men's hands.  neither have they repent from the works of their hands. 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. For our work is verily sin: & the good work is of the grace of God and of regeneration. And this general thing ones setforth, he addeth diverse parts kinds, and forms, two against the first table, and four or three against the second.  
It is against the first commandment, 
To worship the devil.  to worship devils. For our very God will have himself alone taken for God, honoured and worshipped. 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, for none other end, but that they should not hurt them. 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. For they in deed worship the Devil, which will seem to worship Gods. For this matter is esteemed not of the opinion, or intent of the worshipper, but of the law maker. For the gentiles would not seem, that they sacrificed to devils: but would have taken it most displeasauntly, if any should have said that they worshipped the Devil. Thou art a most vile and most impudent varlet and slanderer, they would have said, which darest so reproach the gods and us. But S. Paul nevertheless, I say not, sayeth he, that an idol, or that is offered unto Idols is any thing: but this I say, that the things which the gentiles offer up, 
2. Cori. 10.  they offer them to devils, & not to God. For where there is one only God, & he alloweth only these sacrifices, which are offered to him, calleth strange God's devils, & idol offerings sacrificed to the devil: of this judgement is the thing esteemed, & not of the fond intent of men. King Saul would have offered to God the burnt offering of Samuel: but Samuel told him, that he should commit idolatry, & magic, etc. This is an hard saying, but yet true. Whereof I have spoken in an other place more at large. The worshipping of Images of God and of the Saints is against the precept of the first table. 
To worship images.  For all Idolatry is prohibited. S. john here with colour defineth Idols, and taunteth them also, alluding to the words of the prophet in the Psalm .114. The Idols of the gentiles, are silver and gold, the work of men's hands: a mouth they have and speak not, etc. Therefore it appeareth of the matter, that Images have nothing of religion. For they be of earth, of gold, brass, stone, timbre, etc. Again of the form and shape it appeareth, that Images are vain. For the form resembleth a most gross shape, and even a leasing. For neither God, nor the Saints were of that shape, which the Idols represent. And now there is no virtue in them. They see not, they hear not, etc. Ho● than do they represent God or the saints? I have spoken of Idols else where. They that think how there is a diversity betwixt the Idols of Christians and those of the gentiles, let them show that theirs are not of wood, or that those other do see, hear, etc.  

Murder.  The sins that follow, are against the second table, which commandeth, thou shalt do no murder, thou shalt commit none adultery, thou shalt not steal. There be many kinds of murders. For they slay most cruelly, which have no sword, but a venomous tongue. Many kill with corrupt doctrine. There be manquellers, and parricides, and murderers, etc. Except these repent, they shall not enter into the kingdom of God. And they that swell with envy and malice, are homicides, as S. john said in his canonical Epistle. 1. and .3. chapped.  

Witchcraft, or poisoning.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Poysun, Witchcraft or sorcery, or enchanting, appertaineth to murder. Poisoning, lovecuppes, and enchantments, were in the time of S. john most frequented, through out the Roman Empire: at this day those wicked arts are renewed. But they shall be punished of God, so many as apply themselves to the same.  

Fornication.  Fornication hath also diverse parts. To the same belong whoredom, incest, adultery, and if any other thing be more abominable than these. The gentiles supposed, that simple fornication, that is to wit, between two single persons, was no sin. 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. But sure it is, that a whoremonger entereth not into the kingdom of God. Ephes. 5.  
Finally is set theft with all his parts. 
Theft.  Whereof I spoke once in the exposition of the ten commandments. The Lord jesus preserve us from all defiling of sins, etc. Amen.   

¶ 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.  
ANd I saw an other mighty angel come down from Heaven, 
The .10. chapter.  clothed with a cloud, and the rainbow upon his head and his face was as the Sun, and his feet as it were pillars of fire: & he had in his hand a little book open: and he put his right foot upon the sea, and his left foot on the Earth. And cried with a loud voice, as when a lion roareth. And when he had cried, seven thunders spoke their voices: and when the seven thunders had spoken their voices, I was about to write. And I heard a voice from heaven saying unto me: seal up those things, which the seven thunders spoke, and write them not.  
Hitherto have we heard many things of the most dangerous conflicts against the christian piety and verity: but nothing hath been spoken of the defence and maintainers of the true religion: but rather the success and wonderful felicity of the wicked hath been preached, especially in the fift and sixth trumpet, to wit under Papistry & mahometry. Therefore it might seem to many, that the verity itself was not only oppressed & lost, but also that the verity of God's promesses began to faint & decay. 
A grievous temptation in the felicity of the Antichristians.  For the godly oppressed; iniquity triumpheth in all places: the verity being trodden under foot, lying reigneth every where. Who therefore would not think, that the things be in manner vain, which are spoken every where of the rewards of good men, and punishment of evil? doubtless the children of Israel doubted of the faith of God's promesses, when the term of their captivity was extended only to three score and ten years. What marvel is it than, if the faithful at this day also, seeing the servitude or bondage of Mahomet, and the tyranny of the Pope or Antichrist hath continued now many years, begin also to be tempted: as also the Saints were tempted in old time, witness Asaph, Psalm .73. And verily ye shall have at this day, which will say, peradventure this world shall be always, shall never have end, papistry shall reign for ever, the mahometans shall conquer for ever, the godly shall be miserable for ever, therefore it is better to frame themselves to the world, we have now looked for thy judgement a long time, yea our fathers. D.CCC. and a thousand years since had thought the last day of the Lord had been at hand, but none end appeareth any where, but all things are daily renewed: therefore shall the same face of the world be always, the courses of times duly returning. Who therefore knoweth, whether a reward be prepared for the godly, or punishment for the wicked? For there chance far other things unto holy men, than many look for? They looking for blessing, life & felicity, & behold they are overwhelmed with the curses of all men, carried to execution, and seem the most unfortunate of all men. He that cleaveth to the papists, Turks and enemies of the Gospel, goeth through luckily enough, etc.  
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, and most strong temptations, he joineth a most joyous gospel for the consolation & confirmation of the faithful, least they should any where doubt of the fidelity of gods promesses, or revolt from the true religion to the false: therefore against Antichrist, the black Angel of the bottomless pit, is set the bright or shining Angel of heaven the lord Christ. Here is gallantly described: & is said to return unto his: 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. Moreover the lord Christ commandeth S. john to eat the open book which Christ held in his hand, & to prophecy again. 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: neither the hope and expectation of the faithful to be vain, how so ever the last day of judgement be differred into many ages, and the godly feel of great adversity: Finally that punishment and reward is prepared of God: 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 taketh a solemn oath. And sayeth it shall come to pass, that the catholic and christian verity shall again come into the field, and fight valiantly against the Antichristian and Mahometical doctrine. Hereof therefore shall we learn, not to despair in the long persecutions of Antichrist and Mahomet. We shall learn also how to fight against Antichrist, and how he must be overcomen not with warlike, but spiritual weapons. These is not he able to match. He whetteth one sword on an other. And hitherto in deed in these two last chapped. hath been spoken of the wars of heretics and of the ungodly, and of Antichrist the head of all evil: hereafter shall follow of the contrary fight of the godly, and maintenance of Godliness.  
Before these is set a description of Christ most elegant, 
A goodly description of Christ.  most wholesome, and most full of consolation, declaring his force in the ministery, by the ministers of the word, whom he hath clothed with virtue from above, & by the weak things of this world, overcometh and beateth together the strongest things of this world, and the which seemed invincible. Christ king and Bishop animateth all his faithful with his spirit and word indifferently, & always and every where worketh many things by his virtue, so that he is now felt of all men to be comen again, unto whom he seemed hitherto to have absented himself some what to long. And I doubt, whether there be in all the canonical books a●ter the prophecy of Isaiah, after the story of the Gospel, 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. They are deceived and much abused, which suppose a rare gospel to be preached in this book. But let us see the description of Christ by parts.  

Christ a mighty Angel.  We have showed in the .v. and vi trump, that Antichrist the Pope and Mahomet are strong. Now is set against them a mighty angel, the lord Christ himself: an Angel in deed not in nature or dignity. For he took not the nature of an angel, but the seed of Abraham, and is much greater than Angels, but that is lord of Angels. Which the Apostle showeth in the .1. and .2. to the Hebrews. But it is the angel of great counsel, to wit the ambassador of God the father unto us, as Isaiah and Malachi called him, to teach the will of the heavenly father, and to work our salvation, and now also appointed, that from the right hand of the father as king and Bishop, he should keep and defend his church. This Christ I say given to men, is strong, not weak. 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. No man therefore need to doubt, but that he may be defended by this strong giant: no man need to despair in any perils or matters be they never so desperate, sins Christ almighty liveth, which is able to help weary matters. He therefore must be called upon of us in all dangers: of him we must look for help patiently and w●th steadfast faith.  

An angel came down from heaven.  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. The Lord cometh not from heaven corporally, but unto the last judgement: but spiritually he is said to return, so oft as he hath seemed a little, to have withdrawn and absented himself. For he is never absent, he is ever present with his, which is every where. And he is said to be absent, when his aid is not felt, but are turmoiled with adversities, and as it were broken with evils. Christ therefore descendeth unto us so oft as he giveth us aid and counsel standing in need. So in the most dangerous conflict of Antichrist and Mahomet, finally of heretics and of all other adversaries, Christ himself with his spirit is present with his, helpeth his, encourageth and animateth his, and defendeth his.  
Antichrist as it were clothed and wrapped with the smoke of the bottomless pit, is evil favoured: 
angel covered wi● a cloud.  and Christ covered and as it were decked with a cloud, both showeth himself to be God, which can convey up his above the air and clouds into his kingdom, 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. A cloud took up Christ as it were girded from the eyes of his disciples. Clouds with Isaiah in the .45. and .60. chapped. drop down grace. Finally we shall be taken up in the clouds with all the chosen to meet the Lord in the air. Antichrist is crowned with a crown, which he got to himself by crafty means, by flattery, threatenings & deceits: and keepeth the same by wicked practices, bloody weapons, 
An angel crowned with the rainbow.  and all kind of crafty inggeling and ungodliness. But the rainbow is on the head of Christ. For he is king of peace, pacifying and reconciling all things unto God: reconciling also men themselves together with the bond of charity. The rainbow is a token of the league & amity of God towards us, as we mentioned before in the matters of Noe. Of Antichrist is woe, desperation, anguish, and a most afflicted and troubled conscience. Christ is a consolation, and peace of the conscience, that no man need to say: ye Mountanes fall upon us, and cover us. For the faithful delivered, cry Abba father. The same Lord Christ said also in the Gospel: in the world ye have affliction, but in me peace. And again: come to me all that labour and are burdened, and I will refresh you. Therefore the rainbow sitteth on no man's head more rightly, than upon Christ's head. For in the head of this angel appeared the rainbow, as though it had been his crown or Diadem. And now we understand, from whence consolation and pacification is to be looked for in most grievous perils and afflictions of Antichrist. 
the face of the Angel was as the sun.   
The sun through the smoke of the bottomless pit, raised by the Angel thereof being darkened most filthily, was a great grief to the world. But the face of this our Angel is clear, and clarifieth, and shineth as bright as the sun: as in times passed also he is said to have shone in the .17. of S. Matt. The bright face of Christ bringeth joy and unspeakable gladness to the beholders, and pacifieth the minds. And the same is seen of us spiritually and by faith. S. Paul is the best expositor of this place in the .2. to the Corinth. 3. and .4. 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, and he himself alone should be to us all thing, & as a most joyful light arriseth in the minds. For we are lighted of the light, as is declared in the gospel of S. john. howsoever therefore the terrible darkness of errors & calamities be over cast in the world of the prince of darkness by the pope and Mahomet, & other corrupters of God's verity, yet the light which is in the minds of the faithful through faith in Christ, directeth, lighteth, comforteth and preserveth.  

The feet of the Angel, pillars of fire.  Antichrist hath the tails of Scorpions most venomous: but the feet of the lord Christ are as pillars of fire. All things of Christ are firm, right, and most clean. In an other place also the verity of the lord is figured by pillars. And god himself is called a consuming fire, burning up all uncleanness. moreover fire pierceth, neither can it be easily quenched, when it beginneth to catch, and to burn. And who shall let the course of the fire of the holy ghost: 
He setteth his feet on the Sea & land.  with these is joined an other thing, that the Angel set his right foot upon the Sea: and the left on the Earth. But to set foot, is to challenge to himself some possession. For as we say in dutch, for that which is, to fire the mind to dwell in any place: so we read of the Hebrew phrase, what so ever your foot shall tread upon, shall be yours: that is, what so ever ye shall win, shall be your own right and possession. And Christ seemed as it were to be cast out of his possession by Antichrist, mahometans, and the rest of his enemies. For we have heard many times that they have won lands and Islands. But this vision instructeth us, that Christ recovereth again, re-entereth i● possession, and bringeth 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. For by the preaching of the gospel many are recovered, which were plucked away from the true religion: that now I need not rehearse, that Christ hath in all parts of the world his chosen, which never bowed their knees to Baal. In them hath he a most strong and most purified kingdom, figured by the fiery pillars. Certes th'apostle calleth the church a pillar and base of verity .1. Timoth. 2. And Christ himself also sayeth that his kingdom in the world is unmovable, how so ever it be assailed of antichrist. The gates of hell shall not prevail against it, and his church.  
And like as Antichrist coveteth to have the book of the gospel shut, and closed, obscure and unperfit: 
The Angel holdeth in his hand a book open.  so the lord Christ holdeth the book open in his hand. He openeth, and no man shutteth. You understand therefore whereof it cometh 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. Of christ & his spirit we have the word bright & clear. By the grace of Christ we have the bright preaching of the gospel, contrariwise a dark & an intricate sophistry of Antichrist: of this book shall follow hereafter more plentiful things. hereunto appertaineth the worthy invention and godly benefit of Printing, never commended enough. This openeth books, 
Printing.  and sendeth them abroad into the world in despite of all the enemies of God's verity, and scattereth them abroad in every corner of the world. So that they which can not hear preachers, to them come godly books not without fruit.  
The sound of Antichristes' wings, 
The Angel roareth like a lion.  is as the noise of charettes, when many horses run into battle: therefore Christ also maketh a noise, and crieth in deed with a loud voice. S. john addeth a parable. He roareth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he loweth, which is as much as if he had said, he roareth. For Erasmus, peradventure, saith he, the Greeks keep not the difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the latins do between Rugire and Mugire that is to roar & to low) as a Lion. We have heard before how Christ is called a lion of the tribe of juda. Therefore like as when a lion reareth, as Amos noteth in the .3. chap. All are afraid of themselves: so when the Lord Christ crieth by his word all the wicked are amazed. Whereby is signified that the gospel shallbe preached against Antichrist constantly and with Authority, to the terror of God's enemies. And doubtless although the princes aswell spiritual as temporal, seem to contemn and utterly to despise the preaching of the Gospel, yet is it certain by many tokens and conjectures, that they are exceedingly fore afraid, of that preaching which as vile they despise. For they endeavour with all force of mind, and hereunto apply all their counsels, that they might abolish that same preaching. But in case they suppose it to be of no force, why are they so affrayed 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, Helias shall come, which with a sharp, lively, & manly preaching, shall confute the triflings of Antichrist. Therefore the spirit of Helias, and his earnest preaching, is that roaring of the Lion, which roareth out Christ's verity.  

The voices of the seven thunders.  And as soon as that roaring was heard, the seven thunders utter also their voices. By the which voices are signified the sundry graces of the holy ghost, and chief the terrible preaching out of the verity of the canonical scriptures, as appeared in the .4. chapped. of this book. 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. 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.  

He is forbode to write the voices of thunders he is commanded to seal them.  And S. john would by and by have written the voices o● preaching of the thunders, but he is forbidden so to do: b●● is commanded to seal them only. 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. Those things are sufficient for the godly that are written. Thereof may the preachers take unto them against Antichrist and all sects thunderings, lightnings, and thunderbolts. And where he is commanded to seal up the things set forth already, it alludeth to the last chapped. of Daniel: and that sealing is referred aswell to the godly as ungodly. Sealed letters are doubtless of most authority. S. john therefore by his sealing maketh not now the Scriptures authentical, but in sealing them declareth, that they are authentical enough: so to the full scriptures no godly man goeth about either to add, or diminish. 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. Where the wicked will not see this, & seek not for all things of godly religion in the Scriptures, neither care greatly for the scriptures: what marvel is it, though the Scriptures be sealed to them, that is shut up, which they neither greatly care for, neither understand, nor yet will understand? And on this wise is Christ set against Antichrist, and recovereth again his church, discomfiteth and subdeweth Antichrist: to whom be malediction for ever.   

¶ The Lord Christ performeth an oath, and confirmeth his elect, that they should not doubt of the faith of God's promesses, etc. The xliiij Sermon.  
ANd the Angel which I saw stand upon the sea, and upon the earth, lift up his hand to Heaven, and swore by him that liveth for ever more, which created heaven and the things which therein are, and the sea and the things which are therein, that there shall be no more time: but in the days of the voice of the seventh Angel, when he shall begin to blow, even the mystery of God shall be finished, as he preached by his servants the Prophets.  
But whilst the wicked triumphed, and thenemies of God, Antichrist & Mahomet, overcame with most lucky success, whilst all good men were oppressed, and deceit and lying reigned every where, many men will think that there shall never be an end, neither of these evils, nor yet of the world. For the Apostle S. Peter know this, sayeth he, that in the latter days shall come mockers, which will walk after their own concupiscences, and will say, where is the promise of his coming? Of whom Malachias also reasoneth in the .3. and 4. chapped. But to the intent the goodness of God might heal the wounds of the godly, and might advance them in the verity against lying and revolting, and establish them in the same, Christ cometh abroad: and sweareth in the sight of all men solemnly. Which thing must be expounded by all circumstances. For it is a thing of most weight, most full of comfort, and right wholesome and necessary for all men.  

Christ sweareth.  There is no doubt, but that he alludeth to the last chapped. of Daniel, wherein also the Angel of the lord sweareth, confirming by a solemn oath, that such things as have hitherto been told to the Prophet by prophecy, shall be all fulfilled in their times, therefore this mighty Angel sweareth now also, yea even Christ himself, which set his feet on the Sea and Land. For by the state and behaviour of the body he showeth steadfastness, least we should doubt any thing of his faith and verity: which sins he is lord of all, standeth moreover upon feet, not fleshly, but of fiery pillars. All things therefore of Christ be certain, sure, and unmovable. He that resteth on him, standeth surely, he that believeth his words, shall not be confounded. And it is no new thing, that Christ sweareth. For we read very oft in the Scripture that God hath sworn. 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. Which is an oath of one swearing. When Caiaphas adjured the lord in judgement, Christ did not conceal, and by holding his peace dissembled, but with express words confessed the verity. Whereof thou mayest learn, that the Lord when he forbade to swear at all, mente not the sacrament of swearing. Which where the bussardely Anabaptists will not understand, they stir up wonderful trouble, worthy to be put to silence with more severity.  
But why, or to what end oaths be made or taken, the Apostle (out of the law in the .22. 
why oaths are taken. ) 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. Doth any man doubt, whether thou deal faithfully with him: God commandeth to avouch it by a sacrament, to the end all diffidence may be taken away. Apostle: men sayeth he, swear by him, which is greater, and is to the same an end of all controversy, in case it be confirmed by a● oath. In the which consideration God minding more abundantly to show unto the heirs of promission the unchangeable steadfastness of his counsel, expresseth an oath. Even 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, and that many by reason of the most prosperous fortune of Antichrist and all the wicked, should be hard hearted to believe God's promesses, and that many, 
The steadfastness & certainty of God's promesses.  which thing also Daniel in the .11. chapped. Prophesied, should revolt to Antichrist: it seemed to God good to confirm his promesses by an oath, and that a solemn oath by his son: 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 oath, thou wouldest think it an unworthy thing to doubt of his promesses: how much less shall it be lawful for thee to doubt of that promesses of the Son of God, and of all his words by a solemn oath confirmed: believe therefore the son of God sworn, believe his Gospel most confirmed, although the sky should fall, and the Earth gape never so wide. God can not lie, which is the verity, and that the eternal verity: which neither deceiveth nor is deceived: which is merciful, and loveth men so, that he tempereth himself also after their capacity. For even for us and for our infirmity he performeth a Sacrament, least he should seem not to satisfy us in all things: and that all occasions of incredulity, and revolting to Antichrist, and to the filthy world might be cut away.  
Now come we also to way the manner or form of the oath. Two things are here recited: the manner of the swearer, 
the manner or form of Christ his oath.  and the solemn words of the swearer. For he sayeth, how the Angel lifted up his hand toward heaven: which in deed is the most ancient rite and holy ceremony of swearers. For we read the same of Abraham in the .14. of Genes. And in the .12. 
To lift up hands.  of Daniel is written of an Angel: which lifting up to heaven his right hand & his left swore. We verily hold up our right hand. But where we say, that giving of voices we will hold up both our hands: we signify that we will utterly be of that sentence, that we hear there propounded. Therefore the holding up of both hands doth signify a most perfect fidelity, and most assured confirmation of the thing sworn. Certainly in the holy scriptures the lifting up of the hand is oftener than ones put for an oath. Whereof peradventure we Germans have borrowed, where we say, that is to say, thou shalt confirm me this by an oath. And in matters most serious and grave we are wont to use some outward ceremony, whereby we may make the words and the thing itself as it were more notable & grave. Whereupon when we pray unto God, we lift up our hands. And verily an oath is as it were the calling upon the name of god. whereupon it is commonly accustomed, with great fear to perform oaths. For all men arise, and put of their caps, as they were ready to fall on their knees before the sight of God himself. When bargain or contract is made with words, the right hands are joined together also, in token of fidelity. Therefore when we take a solemn oath, we lift up our hand toward heaven, where we believe that the Lord showeth himself glorious to the faithful: from whom we feel that all good things come unto us: from whence we perceive also that vengeance doth fall upon the perjured, and contemners of God. Hitherto therefore Christ applieth himself unto us: and after the manner of men, to the end that men may be made the quieter, he lifteth up his hands unto heaven.  

Solemn words to swear by him that liveth for evermore.  And the solemn words of the swearer be these: he swore by him that liveth for evermore, which made Heaven, and the things that are therein, etc. So read we of Abraham in the 14. of Genes. I lift up my hand to the high lord God, possessor of Heaven & earth. And in the .12. of Daniel. He swore by him that liveth for evermore. Also in the .4. of jeremy. And thou shalt swear, the Lord liveth. We say so truly as God liveth, and again, so God help me. And this is a true manner of swearing. God the creator, is here most plentifully and most properly expressed, and here are all creatures severally expressed. He alone is the creator, he alone is living for evermore, as he that is life of himself, and giveth life unto all. This creation verily and vivification, is not communicated to others. As also he alone knoweth the hearts of men: 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, neither are life of themselves, but are less than he: add also less than men, as they that are made for men. Next after God, there is nothing greater than man. Therefore let not man swear by any other than by God. For all the gentiles swear by a greater, if thou swearest by the saints, or by the Gods, thou shalt swear by men, equal verily, and not greater. God alone is greatest and best. Therefore must we swear by the name of God alone, like as the scripture teacheth elsewhere, in the .6. and .10. of Deuter. 23. of Exod. 23. of joshua. 4. and .5. of jeremy .45.65. of Esay, and else where.  
But seeing that is in deed God himself, how sweareth he, sayest thou, by him that liveth for evermore: that is by god? he swear doubtless by himself, as in many other places of the scripture. Or else he swore after the dispensation and assumption of the human nature: after the which he said, my father is greater than I, which notwithstanding in his deity was nevertheless coequal with the father.  
And the same that I now rehearsed, 
A faithful doctrine of taking oaths.  is the most simple and most true doctrine of oaths and form of swearing. And yet there be some which understand that doctrine well enough, but nevertheless for the favour of men would swear gladly by Saints: and therefore demand, whether they may not join Saints to god, especially in this sense, unless I perform this, I will not be accounted in the number of saints? I answer, that they may not: aswell for that we have no express manner of swearing, which obediently to the honour of God we ought simply to follow: & also for that they which require and prescribe this form, would have us to swear by the names of Saints in heaven, and so to acknowledge that we are helped and punished by their virtue and power. Which if ye do and acknowledge, there is no doubt but thou dost grievously transgress thy sincere religion. Certes if thou confess God here before men, he will also confess thee before his father and his Angels: if thou deny him, he will also deny the. etc. An oath is as it were thy confession, whereby thou confessest, whom thou dost acknowledge and believe to be thy chief felicity, the revenger also of evil & rewarder of good. If thou shalt therefore join Saints unto god himself, and match them together and say, so help me God and his Saints: These so coupled with God, thou shalt grant to be thy Gods, which can both help and hurt the. Therefore take heed what thou dost. Read S. Austen in the 145. Epistle to Publicola.  

What Christ did swear.  Howbeit we must see moreover, what the Angel swore by this custom and solemn words. For in this one thing consisteth the whole sum of the matter. The Angel in the 12. chap. of Daniel did swear. Because for a time, times, and half a time, and in the wyndinge up, to scatter the hand of the holy people, all these things shall be fully done. So this our Angel here sweareth that there shall be no more time, but in the days of the voice of the seventh Angel, when he shall begin to blow his trump that the mystery of God shall be fulfilled, but here let no man understand that all time utterly, and that euerlastin●nes itself should be abolished and that there should be nothing more after the judgement: 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. This shall not be, sayeth he, neither shall there be any more such a time that shall perish and be subject to changeable courses. For about the last judgement shall perish, or be renewed, all these things that shall perish, and life and glory everlasting shall succeed, I mean the time of eternity with all joy most replenished. Therefore sayeth he not simplely, that there shall be no more time: but addeth, in the days of the voice of the seventh Angel, that is to wit, at the last judgement, that the mystery of God should be made consummate, perfect, and fully complete. What this secret, 
The mystery of God what it is.  or mystery of God is the Apostle expoundeth and sayeth, 1. Corinth. 15. Behold I tell you a mystery, we shall not all sleep: and the residue which are red there, the mystery of God therefore is nothing else, than that the end, of all corruptible things is at hand, and the happy and everlasting world shall succeed: for that Christ shall then come to judgement: that Antichrist by him shallbe abolished, that he with the whole body of the wicked shallbe destroyed, the dead raised up again: the wicked to everlasting perdition, the godly to eternal life: for that death, sin and all corruption must be taken away from the godly, and be trodden under foot, and all misery imposed to the wicked, that they may be tormented world without end. And for as much as many times men doubt thereof, (as I have said now oft) Christ hath sworn, that all these things shall assuredly come to pass, and that the godly shall be consummated with all glory, and that the wicked shall be consummate with all kind of torments. And this is that great mystery of God, for the which the very Son of God being incarnate, dead, and raised again from the dead ascended into Heaven, that he might convey us thither to him, having subdued Hell, Satan, Antichrist and all ungodliness. Therefore as in the. 6. chapter was said to the Martyrs, that they should rest for a little season, till the number of chosen be fulfilled: so here we hear also, that the misserie 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. If therefore this consummation be differred, let us abide patiently and constantly, confirmed in Christ, and his evangelical verity: as also the Apostle of Christ S. Paul hath taught us out of the Prophets, in the .10. chapped. to the Hebrews.  
Moreover for a further declaration is added, 
The prophets also have showed this mystery.  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, and all wicked, & of the glorifying of the godly, etc. Nother said he these things for a declaration only, but for confirmation also. For by the oracles of the prophets the faithful are comforted, whose oracles sins they have never failed in any thing: neither shall they in the end deceive, in such things as they had prophesied concerning the last judgement. And again we see how great is th'authority of the ancient scripture, and that the use of it is excellent in the church evangelical: wherein we see both Christ and his Apostles to confirm all their sayings with prophetical scriptures, and also to illumine, set forth and declare, or demonstrate. 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, 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 Zacharie .3. and .4. of Malachi, and also else where. Thapostle hath cited Osee .1. Corinth. 15.  
Therefore let us lift up our heads, brethren, let us watch and pray, for because our redemption draweth near. Deliver us Christ from all evil. Amen.   

¶ S. john devoureth the book received at the angels hand, and prophesieth again to the gentiles, nations and Kings. The xlv Sermon.  
ANd the voice which I heard from Heaven spoke unto me again, and said: go and take the little book, which is open in the hand of the Angel, which standeth upon the sea, and upon the earth: and I went unto the Angel and said unto him, give me the little book. And he said unto me, take it, and eat it up, & it shall make thy belly bitter, but it shallbe in thy mouth as sweet as honey. And I took the little book out of the hand of the angel, & did eat it up, & it was in my mouth as sweet as honey: & as soon as I had eaten it my belly was bitter. And he said unto me: thou must prophecy again unto the heathen, and tongues & people and to many Kings.  
This is the iii comfort, which in this ten chap. is contained. 
The apostolical doctrine is restored against Antichrist.  For under the person of S. john is showed here, that thapostolical & evangelical doctrine must be restored in the last times before the judgement against Antichrist & Mahomet. And he might briefly have said. The apostolital doctrine, as it was preached of john, shall flourish again: but he had rather express the same by a goodly vision, at the last to add a plain & brief exposition of the vision. Which is, thou must preach again. etc.  
And those things all expositor do expound agreeably, 
john preacheth again.  first in deed of the person of john, which under the Emperor Nerua, returned into Asia from exile, by the space of five years, or there about again preached the gospel. For he lived till the .3. or .4. year of the reign of th'emperor Trajan: Secondly of all preachers, before the last judgement, endued with the spirit and doctrine of S. john, and constantly professing Christ against Antichrist. Primasius expounding this place: 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: but also preach more deeply the Gospel to people and nations, to tongues and many kings: 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. The ordinary gloze expoundeth these words: 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. This appertaineth to the consolation of the faithful, which shall live in the days of Antichrist, & the residue. Thomas of Aquine also: In S. john himself, sayeth he, other preachers are understand, whom the lord in the time of Antichrist will have to preach instantly to great & small. So much sayeth Thomas.  

Before the judgement cometh Enoch against Antichrist.  Aretas Bishop of Cesaria, 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 Elie should come again into the world before the judgement, to wit corporally, & earnestly and constantly to preach against Antichrist. The self same doth Aretas repeat with a more plentiful exposition, where in the .11. chapped. He expoundeth the words of john concerning the two witnesses, etc. Certes where in the .44. of Ecclesi. it is written, that Enoch was translated that he might teach the heathen, many have expounded it, as though he should corporally return, that he might teach the gentiles against Antichrist: where by the very translation made in times past he teacheth rather the gentiles, that there is an other life prepared for the servants of God, & that the same is also dew for the bodies, sins that Enoch was translated both in body & soul: against the opinion of Epicure, and the mad world, supposing none other life to remain after this, & that the bodies, do putrefy, and never to rise again. This Enoch seemeth to come spiritually to that last age, for that the lord himself prophesied that a like thing should come unto it, as chanced before the deluge or flood of Noe. For like as many than being careless contemned the judgements of God, neither feared they any peril, or hoped for any better life: so cometh it to pass also in the last age, in the which Enoch constantly preacheth by them, which establissh and maintain eternal life, and the resurrection of bodies against the Epicures. 
Before the judgement cometh Helias against Antichrist.  Helias in the mount Thabor appeared in glory with our saviour Christ unto three chosen Apostles: neither is it to be thought that about the end of the world he must be thrust out of the heavenly palace, and again be subject to corruption, and objected to the cruel hands of Antichristians, which might tear him in pieces. For like as in the time of our saviour Christ Helias in virtue and spirit, I mean S. john baptist went before Christ the Lord: so also before the judgement Helias shall preach in them again, which endued with the spirit and virtue of Helias, shall call away the minds of all men from the worshipping of creatures, to the adoration of the eternal and only God. Helias cried out, how long do ye halt one both sides: if the Lord be God, follow him: if Baal be God, follow him. And now shall the Helianes cry: 
3. of Kings 18.  if Christ be the perfection of the faithful, what need is there of man's inventions and constitutions to work a perfection? If Christ be our justification, satisfaction, purification, our only mediator and redeemer, wherefore are these things attributed to man's merits? why are saints accounted intercessors in heaven? why is salvation ascribed to many other stinking things? Helias cried out: how long halt ye on both sides? As though he should say, it is not lawful to part your hearts betwixt two Gods, neither is it lawful to atttribute all things of life & of salvation, but unto God alone. The fellowship of the kingdom is in this case envious in deed. The Helianes shall cry: if righteousness be of the law, Christ died in vain. No man can serve two masters. Christ shall profit you nothing, which seek salvation in the traditions of men. Come ye unto Christ: he is the perfection of the faithful, & in him we are complete. And like as Helias grievously accused Achab, jezabel and the Baalamites: right so shall the Helians most sharply inveigh against kings and bishops Idolaters and Antichristians. Thus I say Helias cometh again, hath comen, and shall come before the judgement.  
Nother shall S. john prophecy otherwise before the judgement. 
Before the judgement john came against antichrist.  He shall not return into the Earth in his body out of Heaven: 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. 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. 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. And of all these things we do clearly perceive, how Antichrist must be impugned and slain, not with carnal armours, but with spiritual: to wit by sincere doctrine, framed after the example of Enoch, Helie and john, and taken out of the holy scriptures. Whereof we shall speak more fully in the .11. Briefly the doctrine of john about the last judgement shall be renewed again, and be known to the world in despite and against their will. And under the doctrine of john we understand the whole evangelical and Apostolical doctrine, in the writing & setting forth whereof S. john also employed a singular travel amongs the most excellent.  

What they must be, & with what quali●ies furnished that preach against antichrist.  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. First S. john is called, by a voice spoken to him from heaven, with a commandment go. Therefore is God's vocation chief necessary, least any man should take upon him this office with an evil affection. Moses was called, the prophets and Apostles were called: some in deed immediately from God, not of men, nother by men: some of God also, but yet by men and of men. The apostles of Christ were not called of men boasting the lawful succession, from Caiaphas, Annas & college of priests: nevertheless had their vocation of Christ, and approved their vocation in deed, to will by preaching of the verity. Therefore albeit we cannot at this day refer our vocation to the Pope and Bishops, bragging of the lawful succession: yet for as much as we are able to approve it in very deed, and by the testimonies of Christ, that our doctrine is Christ's doctrine, & therefore that our ministery is lawful, we care not a whit for their opprobrious and railing words, which cry, that we be not called that we be not ordained by the Pope.  

To the called is given a sure commandment to take the book of the hand of the Angel.  But to him that is called is given a sure commandment, to wit that he take the book: 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. That Angel is Christ the Lord, Lord of the whole Earth, of the Sea and all things contained therein. He with his hand offereth to his ministers a book open, to wit the holy scripture: and chief his sacred & holy gospel, wrapped with no darkness, neither closed, but right manifest to them that will see. For albeit that for th'antiquity of the tongue, for the propriety of speech, for the figures, & rites, places, things, & stories out of memory some places may appear somewhat hard: 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, & how he should pray, even of the Articles of the faith, of the ten commandments, and the lords prayer? The some of faith and of doctrine is certain & plain. 
Isaiah. 29, 2. Cor. 4.  This book therefore opened, Christ offereth to his ministers. And S. john hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little book, not a book. For if ye compare the holy bible, especially the gospel book, with other laws, books, and especially the decrees and decretals of the Pope, the little book of the holy gospel shall seem very small. Primasius expounding this place: he seemeth, sayeth he, to understand the verity of the law and prophets manifested in Christ: therefore he sayeth not now, as before, that he taketh the sealed, but the open book. For Christ is the end of the law, for righteousness to all that believe, and so forth. Therefore the lord Christ himself giveth unto the sincere preachers none other preaching, than his own, to wit the evangelical. For he is the light and redeemer of the world, righteousness and life, neither is there salvation in any other. 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. Christ sayeth, go forth into the whole world, and preach the Gospel to every creature, teaching them to keep all things which I have commanded you.  
Now is also required obedience of the ministers, 
The 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. 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. If God will have me blessed and just, say they, let him work in me what he wil Moreover they themselves are not careful, how they should apply themselves to the grace of God working by grace. Against their ungodliness is it, that we hear now, how S. john applieth himself to the commandments of God, not without grace. For he goeth to the Angel and sayeth, give me the book. For the Lord must be prayed: we must read diligently, as S. Paul also commandeth: we must learn, and obey the commandments of God, 
The Lord denieth nothing to them that are.  and not tarry till God without us do draw us.  
And the lord denieth nothing to them that are willing, do are and are diligent, which in the Gospel sayeth: I will give you a mouth and wisdom, which all your adversaries shall not be able to gain say. Moreover: my heavenvly father will give his holy spirit, to such as desire of him. Therefore sayeth the angel now: take the book. Nevertheless he putteth here an other commandment: eat it. He alludeth to the .2. and .3. 
A ferventness & diligence of the ministers is required  chapped. of Ezechiel. Where the prophet is likewise commanded of God to eat a book offered unto him. For S. john here inventeth no new thing. S. Ambrose: to eat a book, sayeth he, is to lay up the understanding of the scriptures in the secret bowels or entrails. He seemeth by a trope both to intimate an earnest desire, and beat in a singular diligence. For we devour with a greedy desire, such things as we have long and much coveted to eat. They are said also to have devoured books and authors, which they have perfectly learned and can. We say in dutch, Ere hat den Galen, oder Prisciane gar fressen: that is to say he hath learned him perfectly. It is required therefore of the preachers, that they learn the holy scriptures with a desire, and that they learn and remember them whole and exactly. Without a desire and seruentenes of mind thou shalt profit little in the study of holy Scriptures: and unless ye learn the Gospel exactly, unprofitably shalt thou preach the same. The ministers therefore may be ashamed of their ignorance, which are more given to Idleness, Taverns, hunting, dicing, and other worse things, than to the study of holy Scriptures. They being far unlike the apostle S. john, shall in this warfare against Antichrist win small renown, unless they do awake out of their profane sleep, and cheerly do their duty without doubt most holy.  

The effect of God's word sweet & better.  Nother is here dissembled so much as the effect of the ministery, and word preached. It is sweet in the mouth as honey. For David hath song also: the judgements of the lord are to be desired above much Gold and precious stones, and sweeter than honey or honey combs. This sweetness is ever felt in the inward man, and the faithful lighted with the truth, hath always continual joy: but yet must we not conceal, what it seemeth to the flesh, and what is the effect thereof in the outward man. It maketh verily the ●ealy vitter: which is also a phrase of speech, unto which ours answereth, signifying that the same which is propounded unto us, is both painful and grievous. The word of God therefore bringeth the mortifying of the flesh, traveles, painfulness, the cross, and adversities innumerable, which with a strong and constant patience we must overcome. For the Lord in the Gospel preached repentance or mortification, and amongs other things made very much mention of persecutions, wherewith his should be always exercised. Primasius: when thou shalt have devoured the book, sayeth he, thou shalt in deed be delighted with the sweetness of the word divine, and with hope of salvation promised, and pleasant tasie of God's righteousness: but doubtless thou shalt feel a bitterness, when thou shalt begin to preach both to the devout and undevout. For the preaching of God's judgement once heard, doubtless through the bitterness of repentance some being converted to better are changed: and others again being offended are more hardened, and bear great hatred and malice towards the preachers. The wiseman sayeth, thou shall rebuke a wise man, and he will love thee: reprove a fool & he will hate thee therefore, and so forth.  
Nother are these things said only, 
painfulness is felt.  but also are done and felt: for S. john: and when I had devoured it, sayeth he, my belly was made bitter. And we feel at this day the most grievous hatred of mighty men to wit of spiritual fathers, and temporal Princes. Many are driven into exile, innumerable are shut up in prisons, an infinite multitude are slain with sundry kinds of deaths. All these things did the prophets prophecy should come to pass, our saviour himself in the Gospel gave us warning thereof: the lord here telleth us again the same tale. Therefore let us be strong and counstaunt in the Lord, and fight against Antichrist unto the end of our life. The Lord will not forsake us, which least we should be vanquished of those adversities, told us of them diligently before. And thus must they be instructed which shall war against Antichrist before the last judgement. 
Thexposition of the vision.   
last as I said in the beginning of the Sermon, is set a brief exposition of the vision. For the Angel saith unto john, thou must prophecy again to the Heythen, etc. By this vision, sayeth he, I would declare nothing else, but that thou must preach again to the world, first by thyself in Asia, after thou shalt return from exile: secondly by faithful ministers even to the worlds end, which shall spread abroad this doctrine, now set forth by thee, with sundry tongues through nations, and therewith shall beat down Antichrist. 
To prophecy.  And such as are accustomed to read the scriptures know that to prophecy, is taken for to preach. For prophecy, is preaching, they were in times past called prophets, which at this day be preachers, as we may gather of the .1. Corinth. 11. and .14. chapter. And the doctrine of john is turned into the Syrian tongue, Aethiopian, Egyptian, German, Spanish, French, English, Italian, to be short in a manner into all languages: in all these preacheth S. john at this day by faithful ministers. The gentiles be they never so barbarous & rude hear S. john teaching: and so do the people of many nations. 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. 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. The thing I speak is not doubtful. For we both hear and see these things even at this day. Histories also report many things hereof. Land and glory be to God. Some copies in the latin are corrupt, which have Igitur for Iterum. For S. john said, thou must prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth Iterum again, not Igitur. For he signifieth that he being dead also must preach to many nations in sundry tongues, by faithful ministers that shall fight against Antichrist. The Lord assist with his spirit all godly Preachers of the evangelical verity and Apostolical doctrine. Amen.   

¶ S. john measureth the temple, and showeth that God hath a care of it: and the choir he excommunicateth. The xlvi Sermon.  
ANd there was given me a reed like unto a rod, 
The 11. chapter.  & it was said unto me: 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: for it is given unto the gentiles, and the holy city shall they tread underfoot xlii months.  
The lord is yet in comforting, and in describing the hostile war against Antichrist: and showeth that the church shall not be forsaken in those Antichristians and turkish difficulties: that the enemies shall never so quietly enjoy allthings, but that the church shall have also her champions or defenders, which shall most valcauntly resist Christ's adversaries.  
And those things are figurative, 
The some of this sermon.  which are rehearsed in the beginning of the chapped. and seem to be taken out of the .40. chapped. 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. For he is commanded to measure the temple, and to cast out the inward choir: whereof he showeth the cause. And he meaneth not the Temple of Jerusalem, 
The temple.  which lay in ruin, neither should be repaired, after the prophecy of Daniel and Christ: but the very church of God, I mean the whole number of the chosen. For S. Paul calleth the faithful the Temple of God, lively verily, as also S. Peter .1. Peter .2. And .1. Corinth. 3. And .2. Corinth. 6. 
Altar.  We have said now oft times, that Christ is the only Altar in the church, and sacrifice for sin, and Priest and intercessor on the right hand of the father. The worshippers 
Worshippers.  be they that worship God through Christ in spirit and verity, and serve him lawfully or with fear. So many as be such, that is, who so ever cleave unto Christ the only peace maker of the faithful, & serve god truly by faith, they be the very Temple of God, & the true church. These hath S. john measured: 
To mea●● the temple. etc.  that we should understand how the lord fixeth his mind to build up the church, not to destroy it. For they that will build meet the plat, whereupon the buildings should be set: as appeareth in the 40. of Ezech. Then was also the temple destroyed of the Chaldeis, as the church is now wasted by the Papists & Turks: But the Lord promiseth by this measuring, that he will repair the ruins of the church of the merit of Christ, and faithful worshippers: moreover he signifieth, that the faithful in these troubles are numbered (before we heard they were sealed) and sure whom no hostile power can hurt in all these difficulties. For as the Altar Christ is undefiled, and cannot be polluted or destroyed by any power of the Devil: So are the sheep of Christ known to God, and perish not: As also the same Lord jesus Christ testifieth in the .10. of john, and the Apostle in the .2. Timothe. 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. This is a most assured consolation. Howbeit where the Lord in the gospel prophesied, that the true faithful should be excommunicated of the false teachers, & here also foresaw, what should chance to the ungodly pastors of the false bishops: he saith verily that they apparteine nothing to the building of God, 
The choir with in must be cast out.  but to be of God excommunicated, to the intent the godly should not fear their censure and cursing. And here is the election of two sorts, whereof the first is more allowed, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hall or choir that is within, cast out; that is to say, declare them that be in this choir, to be cast out of God. 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, and follow them not in all things, & frame himself conformable to the church of Rome, is judged to be an heretic. The inward choir in the law was the station of priests, the place wherein they were when they should do sacrifice. And whilst he sayeth the choir must be cast out, he signifieth figuratively that the Antichristian priests shall be thrown out. For the place is set for the thing contained therein. And where he sayeth, cast out. This he sayeth, those whom God hath shut out, declare thou to be cast out. For God doth excommunicate, man pronounceth & executeth God's judgement. The latter lection is of this sort: & the choir (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which is with out, cast out. So hath the Spanish copy. And how shall you cast out that which was with out before? Therefore I like, as I said, the former reading. But we reject not this reading neither. For the hall that is with out, signifieth the College or fellowship not communicating with th'only altar Christ, or with the true church of Christ, such as all this book showeth the Popes to be with all their family. moreover the Phariseis & priests cast out him that was borne blind, 
What is to cast out.  john the .9. that is to say, did excommunicate him for the confession of Christ, and the lord sayeth in the .15. of john: If any abide not in me, he is cast out, as a branch, and whithereth. Therefore whilst S. john is commanded here to cast out the College of priests, he is verily commanded to declare. that those priests were excommunicated, which would be and seem the chief prelate's of Christ's church. He is also forbode, to meet this choir. For because God will not edify but destroy them: neither have them numbered amongs his. For he hath rejected them. Who than will hereafter care this much for the excommunication of them that are excommunicated? wicked pope's have excommunicated Emperors noble men and godly: & discharging their subjects of their fidelity have set them in their prince's tops. The story of Gregory the .2. is known against Leo Isauricus: and of Gregory the .7. against Henry the .4. And of Innocence also, against Frederick the .2. and of other Bishops against right good princes. Doubtless the chief string of the popish tyranny hath been excommunication, which the Lord here looseth.  
Nother doth the Lord counceale, 
The choir is given to the heathen.  why he pronounceth the priests, or inward choir excommunicated; for because it is given to the heathen. 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, but the gentiles, which have occupied this place. But the gentiles are rightly shut out of the fellowship of God and the church: where the lord himself in the gospel said: if he hear not the church let him be unto thee as an heathen & publican. Undoubtedly they that be not in the Temple or church, or else be in the inner choir, that is to say, which will be accounted amongs the prelate's of the church: and yet hold not of Christ, but are more conformable to the heathen, than to Christianes': are accounted most justly excluded amongs the gentiles.  

The pope and all papists are heathen.  And now let us see, wherefore he accounteth antichrist the pope with his members amongs the heathen. They that are borne of god, hear the word of god, & glorify it: they that be not as yet borne of God, but remain gentiles, not only hear not gods word, but also blaspheme the same. So these men will not hear gods word, & seek with all their endeavour, how to fear men away from the scriptures, which are God's word. They say that they be obscure, doubtful, uncertain, & unperfet. Those that believe & cleave to the same they call heretics: & the doctrine taken out of the same, heresy. Again they that have not Christ their head, & as branches grow not to the vine, have no communion with Christ, & be gentiles. 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. He that thus believeth, they pronounce him an heretic. Moreover the gentiles worship Idols, call upon creatures, suppose God to be honoured with corruptible things as gold, silver, & precious things, dedicated to the Temple, and set up to beaultifie the same. But what other thing do they in the church at this day? Thou seest plainly heathen Temples when thou seest their churches. The life also of the gentiles is shameful and filthy: they are given to voluptuousness, full of surfeiting, addict to filthy lust, they stink in whoredom, and exceed in gorgeous apparel and pampering of the body. See what things the Apostle writeth of the life and conversation of the heathen in the .4. and .5. chap. to the Ephesians. And in the .1. chapped. to the Romans. And in the .1. to the Corinth. the .5. and .6. chapter. Now what the life of the Pope is and of his spirituality, the thing itself to openly testifieth, that even for this cause only they might and ought to be accounted amongs the excommunicated, the Apostle himself pronouncing the sentence of excommunication, in the place which we have now cited, the .1. to the Corinth. the .5. We may put hereunto their Epicureisme. For if they set by any religion, if they have any fear of God in them, why do they sell all things in the church, forgiveness of sins, heaven, Christ, the oblation of Christ, matrimony, ministery, briefly all things? why call they in doubt diverse articles of our belief? what mean these doubtful disputations of the immortality of souls, and resurrection of bodies? why make they a mockery of the life everlasting?  
Hereunto is added, that these tread upon, 
The holy city is trodden under foot.  yea spurn the holy city: for therefore may they justly betaken for excommunicated. This holy city, is not that earthly Jerusalem, but the church of God, whereof the holy city was a figure: as S. Paul expoundeth in the .4. chapped. to the Galathians. For the earthly Jerusalem, according to the sayings of the prophets, having played her part, lay in ashes never to be restored. The lord therefore signifieth that the holy church of Christ, should through the tyranny of Antichrist and Antichristians be trodden under foot. And it signified more, that he said, to tread 
To tread.  upon: than if he had said to afflict and persecute. For treading upon is joined with the greatest despite of him that is trodden on: and hereby is signified an extreme assailing and wondered cruelty of the enemies, which they practise on them they overcome, and have to use at their pleasure. We read in Daniel of the Romans: The beast had great iron teeth, eating and breaking small, and the rest treading under her feet. 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. of the Proverb. A soul that is full, sayeth he, treadeth the honey comb. Malachi in the .4. chapped. speaking of the joy of the godly: ye shall leap, sayeth he, as calves of the heerde, and ye shall tread upon the wicked, which shall be as dust under the souls of your feet. Briefly S. john by treading signifieth the oppression of the church joined with great tyranny, and wantonness, and with the exceeding great mockery and gladness of the wicked. And seemeth plainly to have alluded to these words of the godly prophet: O God the heathen are comen into thine inheritance, thy holy Temple have they defiled, and made jerusalem an heap of stones. The dead bodies of thy servants have they given to be meat unto the fowls of the air: and the flesh of thy Saints unto the beasts of the land. Their blood have they shed like water on every side of jerusalem, and there was no man to bury them: & the rest that followeth. in the .78. Psalm. And a little after in this chap. shall follow more things of the persecution of Antichrist. Nother shall these things be obscure, in case you compare them with those, which are done at this day in the church of rome against the lovers of Christ's gospel.  

The reckoning of xlii months.  Besides here is showed a certain time, in the which the persecution of Antichrist should be cruel against the church, to wit the space of two and forty months. In the account whereof some torment themselves maruelousely. I suppose plainly that a certain time was assigned, & that not without cause, & yet not withstanding an uncertain time to be understand. A certain time therefore is assigned, that we might understand, that God hath appointed an end of their furies: which as he himself alone doth know, so would he signify to his faithful the same time not in years, but in months only, for a consolation. For we suffer more easily, that which we perceive shall continue but a few months. This sense hath also Aretas after a sort touched, writing thus: we suppose that the time of xlii months doth express a shortening of time, about the coming of Antichrist: for the which affliction to be executed upon the lovers of God, 
Math. 24.  Christ very God sayeth, that those days should be abbreviated. And these xlii months, are three years & a half, wherein it shall come to pass that the faithful, and the very tried, shall be trodden and suffer persecution. Thus sayeth he.  

Three years & a half, the years of Antichrist.  Doubtless all expositors in a manner being verily taught by this place, have attributed to the kingdom of Antichrist, and to his most cruel persecutions, not more years than three and a half. For so many years make xlii months, if ye put to a year xii months. Howbeit the Scripture and the thing itself speaketh, that the kingdom of Antichrist should be a great deal longer. Whereupon I said, that a certain time is assigned of th'apostle, & an uncertain time understand: that is to say, all that same time, that is reckoned from the fatal years .666. whereof is mentioned in the .13. chapped. of th'apocalypse, until the last judgement. And why I do expound a certain time by an uncertain, these be the causes. First, for as much as the same number of months is put here in the .13. chapped. And is ascribed to the old Roman Empire, verily that in their tribulations the Saints might understand, & comfort themselves, that there is an end appointed to their tyranny, which is known of God: and that the Saints should no more be sorrowful, than if they should be constrained to abide their tyranny a few months only. Otherwise if ye should account 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, but about five hundreth and xvii years. If you shall bring the account from julius to the empire taken away, and given to the pope, you shall find about .767. years. The later cause: for that Daniel, the Lord Christ, and the Apostle S. Paul, agreablely do say, that the persecution of Antichrist should last unto the judgement. 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, and must think that all things are numbered & prefixed in the counsel of god, which never neglecteth his faithful. To him be glory for evermore. Amen.   

¶ Of the two prophets fighting manfully against Antichrist, and of their power. The xlvij Sermon.  
ANd I will give power to my two witnesses, & they shall prophecy a M. cc. and lx days cloted in sack cloth. These are two olive trees, & two candlesticks standing before the God of the Earth. 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 prophesying: and have power over waters to turn them to blood, and to smite the earth with all manner plagues as often as they will.  
These things appertain also to the consolation of the faithful. 
prophets are promised.  For the lord promiseth that he will send prophets: that is preachers, which shall maintain and defend the verity of the Gospel, and glory of Christ, assail Antichrist, and destroy his kingdom, and advance the salvation of the faithful. In the former chapt. 8. and .9. was described the fight of Antichrist and heretics against God & his Christ, and against his church: & now at few words is set against the same the contrary fight, & the army of Christ is munstred.  

Two prophets.  And he bringeth forth two Prophets, that is preachers: not for that there shallbe 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. There be that expound these things of Enoch and Helie, which shall come corporally before the judgement. Howbeit S. Jerome in the epistle to Marcelia doth refer that opinion to jewish fables, signifying that these things must the spiritually expounded of those prophets, as are also the most things of this book. And in manner all expositors with great concord, do interpret all these things of these Prophets spiritually, and not corporally after the letter. I suppose that for two causes there be two Prophets only here rehearsed.  
First, for that he would allude to the old History or prophecy of Zacharie, which is in the .4. chapped. It was thought than also to the people of Israel, returned from Babylon, that the repairing of the Temple was unpossible, for that they had many and mighty adversaries, and they were weak and few, and their governors Zorobabel and jehosua contemned: but through the mighty hand of God, and his faithful aid it came to pass, that the power of their adversaries vanished away as vain, and they indespite of hell gates builded up their Temple right, so the Lord sayeth it shall be in that later age, that the ministers most contemptuous and very few in number, shall build up Christ his temple, and repair it, & shake the most mighty power of Antichrist. hereunto I suppose belongeth that saying of Daniel: and when they shall fall, they were helped with small aid, etc. secondly for this cause chief he accounteth only two witnesses, for that it is red written in the Law, in the mouth of two or three witnesses every word shall stand. It is judged therefore a full testimony, which shall be confirmed with the agreeable declaration of two. Where therefore the lord sayeth that he will give two Prophets, it is as much to say, 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. There be of the expositors, which think that by two witnesses are understand two testaments. Howbeit we see that the Lord speaketh here of witnesses, not of the thing testified or to be witnessed, which nevertheless we separate not from the witnesses.  
The Apostles and Apostolical men are called witnesses every where in the Gospel, and in the .1. 
Who be witnesses.  chapped. of the Acts of Apostles. Witnesses are ordained in judgement that they should faithfully utter that which they have seen or heard, that they should forge nothing of themselves, & to the things that should be testified should neither add or put any thing, nor take away any thing. So likewise are placed of God in the church of God, the witnesses of God, that is to say ministers: 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, 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. Therefore are they false witnesses, neither worthy to be called the witnesses of God and of Christ, which bring not the Gospel. They be rather the Pope's witnesses, whose decrees & decretals they bring forth, and bear witness of them to the foolish people. Therefore shall those two prophets be witnesses of Christ, and shall bring witness for Christ out of the most true Scriptures.  
And the beginning of them is here referred to God and to his Christ as the original of Antichrist is reduced to the devil himself. 
The original of prophets.  I will give, sayeth the lord, to my two witnesses, and they shall prophecy. Christ sendeth preachers, & giveth to them also that they can preach. The which is a wonderful comfort. For like as the devil many times sendeth, instructeth, and helpeth his false prophets. So Christ leaveth not his church destitute, and giveth to this ministers ability of teaching and doing luckily. For in the Gospel also he promised and said: I will give you a mouth and wisdom, which they shall not resist, so many as be against you. These things ought to comfort us, in the grievous consultations, trayhisones & assaults of the enemies of the Gospel. Christ will not forsake his ministers, so they be faithful, and depend upon Christ alone.  

The time of the preaching of the prophets.  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. For a thousand two hundreth and lx days make xlii months, if you put to every month xxx days. But we heard before that Antichrist should tread the church xlii months. Again therefore is a certain number put for an uncertain. And here is signified, and that with a mystery is here defined the time of days, not of months or years. For though the function of the ministery be never so hard and dangerous: yet so shall God comfort and confirm them, that they may appear a few days only, not months or years to suffer persecution, & to travel in this laborious work of the Lord. 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. chapped. the same number of days shall be assigned: for the which yet he hath set before, for a time, and times, and half a time. Which appeareth plainly to be taken out of the .7. and .12. chapped. of Daniel. I know that the same is expounded of many for three years and a half: that the time, should signify a year: times, two years: and half a time, half a year. But every man may perceive that the thing itself is repugnant to that number of years, if he be at the leeste any thing seen in stories. In the .7. of Daniel. the other beasts, sayeth he, gave over their rule, and spaces of life were granted, for a time, and a time. But who will expound these things of two years only: sins it is evident, that the babylonians, Persians and Macedonians reigned many years? he signifieth therefore that those kingdoms should reign so long, 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 chapped. of Daniel is put the same phrase of speech, that the Saints shall be delivered into the hand of antichrist, for a time, times, and half a tyme. And in the .12. chapped. he sayeth that his Prophecy shall be fulfilled in a time, times, and half a time. 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, and the peace of Saints, and the day of judgement, to be the same day? For Daniel sayeth, that the beast should be cast down headlong into Hell, when the seats be furnished. And Paul sayeth, 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. Let them leave therefore with their supputations to strive with the Gospel. It appeareth therefore that the Lord by that kind of speaking as it were by a riddle, to have defined no time certain: but rather to have admonished the godly of long suffering, of patience and constancy: and to have commanded that we should not over curiously search the instant of this time, but should rather permit it to christ himself, in an other place saying: It belongeth not to you to know times, and the moments of times, which the father hath reserved in his own power: but watch, that when the Lord shall come, he may find you watching. Therefore whether so ever the Lord shall differre his judgement a long, short, or mean time, be you constant. So at this present he sayeth, how the ministers of Christ shall preach all that time, wherein Antichrist shall persecute. And verily if thou read the stories, thou shalt find, that the most virtuous & best learned men, have in all ages, now for the space of these seven hundred years and more, constantly resisted the Pope's enterprises, their great abominations, and crafty iuggelinges and seducinges of monks and Freres. Of the persecutions that they have suffered, I will speak hereafter.  

The apparel of the prophets.  Furthermore also the apparel of these prophets is showed, that hereof also may be gathered the manner of doctrine. They shall not be clothed in soft or precious apparel, as velvet, sactin, or damasne, or crimosine ingrayned, but in sackcloth. And sackcloth, as appeareth in the Prophets is for a mourning garment, and for such as are penitent. Therefore like as S. john was coarsely apparelled, 
Matth. 3.11.  and preached repentance. So shall these also move unto repentance and amendment of life, and persuade men to frugality, and riot and all untemperauncie they shall persecute. Certainly all good and learned men now these seven hundreth years have required nothing else of the Pope and Clergy, and of the people but repentance and a reformation: for the which they have had small thank at their hands. But what the apparel of the Antichristianes' is, there is no man ignorant at this day. Certain of it differeth not much from whorish. Consequently he declareth more fully and more at large, of what sort they shall be, and also their ministery, what also shall be the effect, and virtue of their preaching. And the same he setteth forth and declareth with sundry figures taken out of the scriptures.  

The prophets be olives and candlesticks.  And first he alludeth again to the .4. chapped. of Zacha. These be two olives, etc. with oil lights are nurrisshed: oil therefore signifieth the matter of preaching or of Sermons. For candlesticks bearing lights, are preachers, showing abroad the light of Christ, and of his gospel through out the world. And that preaching of light is taken out of the scripture, as also the light of a candle is nurrisshed with oil. Oil is a type of the holy of all holy. Wherefore S. john calleth also the holy ghost, unction. Certes the holy scripture, is the inspiration of the holy ghost. Therefore those preachers shall preach Christ out of the scriptures. And so preaching the gospel of Christ through the inspiration of the holy ghost, they are said to stand before the sight of God of the 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. 
The prophets stand before god.  For he appeareth to have alluded to these words of Zachary. The eyes of the Lord, look over the whole earth: And these be the two children of oil, which stand before the governor of the whole earth. And these things comfort exceadingly the faithful preachers, which see that god hath a care of them, I mean God the Lord of al.  
Again, they be neither olives, 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, and power them also into the candle: neither show they any light, but darkness, and opinions of most corrupt men. Against these S. john reasoning, these things have I written to you, saith he, of these which deceive you. And the unction which you have received of him, abideth in you, and you have no need that any man should teach you: but like as the very unction teacheth you of all things, so is it true, and no leasing.  
Now are also the weapons of these preachers describe, 
The armure of the prophets.  wherewith they may defend their cause, and fight against their enemies. If any man will hurt them (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) fire esseweth out of their mouth, and devoureth their enemies. And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, with a pretenced malice, and against justice to hurt or to injury: and first he said to hurt. If any therefore of the champions of Antichrist, shall assail those preachers, and shall blame their doctrine and ministery, straight ways shall they bring forth of the holy scriptures Gods word, & so shall repress and overcome their enemies. For that these things may not be expounded after the letter, that same chief proveth, that by and by we shall hear, that those prophets shall be vaunquisshed, and put to death of Antichrist: to wit corporally. Who then can not gather hereof, that the victory of preachers is spiritual, that their adversaries vanquished of the verity, may live in deed bodily, but through the virtue of the verity they may seem to be ghostly slain. 
Fire goeth out of the prophets mouths.  And therefore as it were by an interpretation is added: and if any will injury them, so must he be slain. So I say, by fire verily which goeth out of their mouth. And who will say, that material and natural fire should come forth of a man's mouth? And S. Paul also expounding these things, taking the manner of speaking of Isaiah, reasoning of Christ & of Antichrist: whom he shall kill, sayeth he, with the breath of his mouth. Behold S. Paul calleth it the breath of the mouth, which S. john named fire. We read also in the xxiii chapped. of jeremy, is not my word as fire, and as a mallet breaking the rock? And again in the .5. chapped. In as much as you speak this word, behold I will make my words in thy mouth fire, and this people wood, and it shall consume them. Of Helias we read in the .4. of kings .1. chapped. that calling down fire from heaven he bodily burnt the kings servants. Which example where the disciples james and john alleged, the lord forbade 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. Which th'apostle in an other place commandeth expressly, to wit in the .2. Timoth. 2. Whereby we are plainly taught, that Antichrist must not be vanquished with corporal weapons by th● ministers, but with spiritual. 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. And where many confound the ministery of the word & the power of the magistrate, & 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 punished than by the word: let them learn to discern better betwixt offices, & not to give that liberty to blasphemers, & to all manner of seducers, & to such as having been a thousand times convict of heresy, cease not to infect innumerable, & bring them into perdition, unless they be straightly punnisshed by the magistrate. Let every one therefore apply their own office, & herein follow the rule of verity and equity, & than shall things be in better order.  

They have power to shut heaven.  Furthermore he addeth more express things concerning their power & ministery, even herein alluding also to sundry types of the scripture. For first he sayeth, they have power to shut heaven that it rain not in the days of their prophesying. And he alluded to the story of Helias which is red in the 3. of Kings the .17. chap. And they must be spiritually applied to this our business. For like as Helias through, the power of God, did prohibit, that it should not rain: so shall the preachers of the gospel from the disobedient, or such as will not hear the word, but had rather be seduced with popish abominations, shut up heaven itself, that is shall assuredly testify that it is shut of God, for as much as through Christ alone, as the only gate that way is opened unto heaven, whom they not withstanding do contemn: & shall tell them also sharply, that the grace of God is denied them, which is only granted by Christ. For the prophets are authors, that rain doth signify the grace of god, & fruitful watering sent down from heaven. Therefore all the time of their prophecy they shall constantly testify, that they are through their greatest desert, & their own fault deprived of that celestial grace, light & life, so many as had rather have the Pope's drags than the true bread from heaven. And again we understand that they have power given them to open heaven to the believers. Whereof here is now no place to speak. For the things are more manifest, which are written in the gospel concerning the keys of the kingdom of heaven, & hereunto chief belong, than that I should now rehearse them: sins I have both at other times, & before also in this same book spoken of them at large.  
Secondly he alludeth to the story of Moses, & sayeth, 
they turn waters into blood.  that power is given to these prophets to turn waters into blood: which discordeth nothing with the former member. For the water of godly wisdom, is a figure of the grace and relief of the spirit. Blood betokeneth offence and punnisshment. For that sentence of the law and of th'apostle is well known: your blood be upon your own head. Therefore shall these prophets testify, that God hath verily sent his word of salvation, to save all believers, but that this shall be to the unbelievers through their own fault unto condemnation. For they that hear the preaching of God's word, and believe it not, hear it to their own condemnation. 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.  
Finally they have power to strike the Earth with every plague, so oft as they wil But they will not, 
they strike the Earth with plagues.  except God's word, by the which they being inspired and instructed are governed, shall command them. For they will do nothing wilfully, they will not follow their affections, but the word of God. 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. Those plagues are recited in the .26. & .28. 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, as the lord sayeth oft himself in jeremy. Again and on the contrary part they shall in rich with all blessing those that obey gods word, what time they shall show forth the lords blessing.  
Thus much hath he spoken hitherto concerning the preachers of the Gospel, which shall fight against Antichrist, in that last age before the judgement, and shall build up the church, & confirm the believers. Thou thyself shalt observe, in what preachers thou shalt perceive these marks, and the same shalt thou acknowledge for the lawful prophets of God. And shalt acknowledge with all, how great a benefit of God it is, to have true and faithful preachers of God's word. The lord our God confirm all ministers of his word in the setting forth of his truth, to the worlds end.   

¶ Of the cruel fight of Antichrist against the Prophets of God, whom he overcometh and slayeth, and shamefully useth them. The xlviij Sermon.  
ANd when they have finished their testimony, the beast that came out of the bottomless pit, shall make war against them: and shall overcome them, & kill them. And their bodies shall lie in the streets of the great city, which spiritually is called Sodom & Egypt, where our lord is crucified. And some of the people, and kindreds, and tongues, and of nations, shall see their bodies three days and an half, and shall not suffer their bodies to be put in graves. And they that dwell upon the Earth, shall rejoice over them and be glad, and shall send gifts one to an other: for these two Prophets vexed than that dwell on the earth.  
We have heard of the continual preaching of the preachers, which shall object themselves to Antichrist, & 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: consequently our lord jesus Christ will teach us by th'apostle and Evangelist S. john, after what condition the saints shall fight, and how Antichrist shall incountre with them: which also appertaineth to consolation, 
The persecution of Antichrist.  & a necessary admonition, least any man should be discouraged with the felicity of the Antichristians, and calamities of the faithful. He speaketh 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, & taken upon him authority over all churches) with some small spaces of respite to breath in of the Lord permitted. This persecution of Antichrist is more grievous & longer, than ever was any, either amongs ancient people of God, or in the primitive church. Certainly for these five hundreth years, who so ever, of what state or condition he were of, began to speak never so little against the church of Rome, he felt incontinently hatred, imprisonment, banishment, and death. This do stories testify: which show also, that persecution so much the more increased, as the bishops themselves and their champions Monks and freres, were increased in number and power.  
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. He addeth immediately, that all his enterprises shall be utterly vain: and how great shall be the rewards of constant ministers, and also the calamities of the Antichristians.  

The testimony of Prophets must first be finished before the persecution come on.  And first in deed, he admonisheth plainly what time persecution must be moved: not before the testimony of the prophets shall be finished. I showed you before, that the testimony is the sincere preaching of the gospel. Aretas saith: what testimony? That he which shall be present, is not Christ, but a deceiver, 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. For the gospel must be openly preached to all men for salvation, and deliverance from anguish, crafts and deceits, and from the seducers of antichrist. And they shall finish their ministry with sundry writings, and continual preachings. They shall finish I say, when it shall please God. For some preach and abide safe and sound many years, being safe and sure from persecutions: And others are immediately apprehended, cast in prison and slain. Thus are these things done, as seemeth to god good: which must ever be credited, what mean so ever he useth, & to advance his glory, & further the health of his church. Here cometh to pass also, as we read oft times in the gospel, that the lord was not taken, for as much as his hour was not comen. Therefore shall a certain hour also be appointed of God to the preachers. Before this hour they be safe & sure, though the devil be never so mad, tyrants rage, & bloudsuckours and thenemies of faith lay in wait. We marvel sometimes, how the preachers of the gospel could preach in so great a company of wolves so long time, & that directly against wolves. Why they were not by and by torn in pieces? 
God dependeth his Prophets unto their hour.  The lord God almighty hath kept, which would first have them thoroughly to finish the testimony of the verity. He letted therefore their enemies, and gave strength to his servants to preach. To him shall we render thanks, that many good preachers in times passed, & of late days D. Luther, and D. Zwinglius, & other faithful witnesses of God, could in so wicked a world, and in so great power of Antichrist, execute their ministery, so many years, in despite of Hell gates. notwithstanding that the Princes and Magistrates deserve also to be praised, for the lawful defence showed them: yet should this have been none at all, unless the power of God would have had it so.  
And what time the faithful in the church shall be sufficiently admonished, so that such as will be wise, 
Persecution cometh on.  and not of a set purpose perish, may all escape the snares of Antichrist, and live in Christ, immediately shall follow persecution. For so soon as the Pope shall hear with his dregs, that he is assailed, he will straight way begin to thunder, and lighten, finally to crave & stir up the secular power against Heretics. For he showeth expressly, who shall be this enemy of these prophets and preaching, to wit the beast, 
The beast stirred up persecution.  that is the Bishop of Rome notable by his most cruel, tyrannical and beastly power. Of the beast shall be spoken more abundantly in the .13. and .17. chapped. where we shall hear that she cometh out of the earth, out of the botonlesse pit, & out of the deep pit of hell. For the original of that wickedness is referred to non other parent, than the devil the prince of hell, a liar & murderer. And the thing itself speaketh at this day, that all persecutions & conflicts are moved, stirred & inferred of the Pope & of his bloody ministers of mischief. Of the same Authors arrose all the calamities of former times.  
And he fighteth with the ministers and ministery of christ with sophistry, with crafty and subtle practices, 
The beast fighteth with the Prophets.  excommunication, deaths, and terrors. Haymo: Antichrist will put in ure sundry kinds of torments, sayeth he, & such as he can not overcome, he will assay to vanquish with doctrine. He will give rewards, and will promise sweet words, and shall show also false miracles, etc. And seeing it hath pleased the lord to call that seat the beast, wherefore should we call it the holy See? if the Pope be that bloubdy beast, why should we salute him most holy father?  
He showeth moreover, with what luck, 
Antichrist overcometh, and how? he killeth.  and with what ●●●tesse antichrist shall sighed with the prophets. He shall overcome, sayeth he, and kill them. The same the lord said plainly in the Gospel, Matth. 10. and john. 16. And before also Daniel in the .7. and .11. chapped. Some things are spoken also before in this book of the holy martyrs. 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, or esteem the matter of religion after the felicity of this world. Which nevertheless many do at this day. For most men say: if this were the preaching of the verity, as it is said to be, the most true God would not forsake his own cause. But now sins the preachers are oppressed and destroyed, why should we not gather, that their matter is false, and theirs true that overcome? But if we might so reason, than the Prophets, Christ, and the Apostles defended a very evil cause. For all in a manner being oppressed of their enemies, in the end were slain also. Full good than was the quarrel of the jews, Phariseis, and the most wicked enemies of God's word? Howbeit, thou wilt say, sins the verity is invincible, how is antichrist said to overcome? He shall not overcome doubtless, by sure testimonies, by holy Scriptures, or strong reasons: but by force, imprisonment, sword, and fire. For therefore by interpretation immediately followeth: and he will kill them. Therefore by killing he shall seem a conqueror. For if in a combat Aeneas shall overcome and slay Turnus, Aeneas shall be called a victor. And hitherto in deed Antichrist overcometh: and although the Martyrs be slain, yet do they before God receive the reward of victors: because their cause is just, and the verity overcometh in them. The enemies overcome with the multitude, pomp, authority, power, favour, richesses and other like things: we in the goodness, and excellency of the cause, and finally by better testimonies of the Prophets and Apostles.  

The cruelty of Antichrist.  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. Hereunto is added, what cruelty he will use against the Prophets. The which he expresseth in two sentences: and their bodies shall lie in the streets of the city: and they shall not suffer their bodies to be put in the graves.  

Their corses lie in the streets  The first sentence betokeneth an extreme cruelty, joined with an utter contempt. For all filthy things are cast out into the street, yea the Dung of all streets is trodden under feet. Antichrist therefore shall handle the Prophets most shamefully, in so much that all will believe that they have power over them, 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. 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, and drive carts over them, for the terror of others: and to signify that those men executed were moste detestable, and put to death for no small crimes. And hereunto appertaineth that Antichrist by secular power, hangeth up some ministers of the church openly in Cities upon the gallows, and fasteneth others with chains to a post, and so burneth them with a slow fire, and at last killeth them, and they are so terribly tied to the pale in chains, that he may hoist them up, 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. What will ye say that he judgeth them unworthy of the last honour? 
The dead corpses are not buried  burial is the last honour that is done unto man: but he will not suffer the bodies of the faithful to be buried. Thus peradventure he expoundeth, that he said before, and their bodies shall lie in the streets. At this day not only sepulture is denied to such as suffer for the gospel, but also they dig up & burn the bones of the dead, 
This did watson by Bucer at Cambr.  which living would not receive the Popish sacraments. For in case any man depart, and hath whispered the priest in the ear, confessing to him all his sins, and hath not axed absolution of him, nor received his God of bread, or suffered himself to be regenerated with extreme unction: although he departed in the true saith, yet for as much as he hath not used those Popish ceremonies, and humbled himself to the Pope, the party shall not come in christian burial, but is buried on the dung hill with dogs. The thing itself speaketh at this day. moreover these Antichristes' will seek by this mean to abolish all memory of the godly. For Monuments are made to retain the honest memory of the dead. But the righteous shall be in eternal memory. etc. And they in deed think that they do like good catholics: but the lord jesus expoundeth their work, and sayeth it is extreme cruelty. Than what shall you think of them, which blinded with the hatred of the true religion, like wolves and Ravens fly upon the bodies of the dead Martyrs, and pool them a pieces, and handle them most shamefully?  
But cruel and bloody is that cruelty, it shall continue by the space of three days and an half, 
Three days and an half.  the which all the expositors understand for a short time, certain in deed, but yet uncertain: as I told you before of the months and years. Therefore I suppose this shortness of time to be brought for a consolation. 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. 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: and that he hath shortened the same, for the consolation of the weak.  

The place is told where the prophets must be slain.  And the very place, where this cruelty must be wrought against the prophets, he expresseth plainly, & 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: it is the city of Abel an innocent, it is also the city of Cain the parricide: it is the catholic city of saints, it is also the synagogue of Antichrist. These cities are open through out the whole world, and are enclosed with no straight walls: thou might call this city, the lordship, dominion, kingdom or empire, or fellowship of the wicked. Where so ever therefore Antichrist or Pope of Rome hath jurisdiction, and even in the romish church itself, through out all nations & people, these things which we have heard shall be done against Martyrs. For setting forth that city with more plain tokens: their bodies, sayeth he, shall lie in the streets of the great City. And by an exposition he addeth: which is called spiritually Sodom and Egypt. Moreover: where also our Lord was crucified. And again: and they shall see of people, and kindreds, and tongues and nations, therefore by this he understood not any straight, nor yet any large city enclosed with walls: but that city stretcheth through out the world wherein dwell nations, kindreds, people, etc. Sodom and Egypt are far a sunder, neither can they be joined together with any walls. 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. And there is one and the same city and society of all the wicked in the world, as there is one body of the godly. 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. The same is called Egypt and Sodom, but spiritually. 
Spiritually.  Where we see this vocable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually, to be used in a sense far from the letter, for otherwise there is no spirit at all, either in Sodom, or in Egypt: for they be altogether flesh. Therefore insense of a parable, and by a comparison, this city is called Sodom & Egypt. 
Sodom & Egypt.  What Sodom was, appeareth of the .19. chapped. of Genes. and .16. of Ezechiel. Her sins went up to heaven. But what manner one is at this day, & a long time hath been the church of Rome, all men know, except it be they that will not know. And the Apostle in the .1. to the Romans hath expounded. And Egypt rob the children of God of their liberty, oppressed them with vile bondage, and prohibited them from the true worshipping of God. So likewise the Romish church hath spoiled the church of Christ, of the liberty gotten by Christ: hath wrapped her in filthy servitude, that she might serve in the dirt of men's traditions. It prohibiteth moreover by all force and power, that she shall not in returning to the gospel, serve God truly. And verily our lord jesus Christ was crucified on Mount calvary, at the city of Jerusalem: 
Where our Lord was crucified.  and also the articles of our faith expounding the same, say, that he suffered under Ponce Pilate. He was the Roman governor, it is manifest therefore, that Christ suffered under the Roman Empire. Under the same Empire, and under the judgement thereof, were executed the Apostles and ancient Martyrs. Under the Empire of new Rome fall that prophets also at this day by sword and fire. Also people, kindreds, tongues and nations obey this Empire, now called the church, so that preachers in all places, the beast so willing and commanding, are aprehended, and slain with cruel deaths, people kindreds and nations looking on.  
To the augementation and most aptly expressing the cruelty, that thing appertaineth chief, 
The wicked rejoice at the calamities of the godly.  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. The same did also the Lord himself prophecy before in the .16. 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. That this was done in the counsel of constance, what time john Husse, 
Banquets were made for the fall of England.  and Jerome of prague were burnt Histories make mention. We have heard very lately, how after England was fallen again to the romish religion, what joy and gladness, what banquets and triumphs the Papists made in all places. So oft as the ministers, or other faithful are burnt, the self same keep solemn cheer and pleasant banqueting, singing. Te deum Laudamus. And letters of rejoicing fly to & fro in some other places with solemn procession they rejoice at the misery of the faithful, but the Lord seeth these things, which told long sins that the same things should now come to pass.  

They are glad they are lighted of their burden.  And the cause of this exceeding gladness is none other, than that those prophets vexed them that dwell upon earth. For they that love the earth, and covet earthly things, are sore offended with the free preaching of the verity, which they hate more than dog and snake. For they desire either to achieve honours, riches, and pleasures, or if they have them to keep still the same: but they are sore afraid leeste through preaching the same should be shrewedly shaken or wholly taken from them. Therefore they desire nothing more than to be rid and delivered of their clamours, and immediately to have them taken out of the way. For so think they that they shall be safe, and enjoy their pleasures at wil With like affection and Counsel in the feast of Herode, was coveted neither kingdom, nor great some of Gold, but the head of john baptist. The Popes had rather at this day have the heads of certain ministers of the church, than so many thousand crowns. Yea moreover the ministers of churches are called plagues, disturbers, seditious, & injurious against God, & his saints, and against all men. Therefore they wish with all their hearts to be eased of this burden. The Lord jesus forgive them this sin.   

¶ The enterprises of Antichrist in weeding out the preachers to be vain: how great shall be the rewards of Preachers, and of the punnisshement of the wicked. The xlix Sermon.  
ANd after three days and an half the spirit of life from God: entered into them. And they stood upon their feet: and great fear came upon them that saw them. And they heard a great voice from heaven saying unto them: come up hither. And they ascended up into heaven in a cloud, and their enemies saw them. And the same hour was there a great Earthquake, & the tenth part of the city fell, and in the Earthquake were slain names of men seven thousand, and the remnant were feared, and gave glory to God of Heaven.  
Hitherto hath he spoken of the wicked joys and gladness of Antichrist and the ungodly men of the last age, 
The joys of the wicked not to be long.  conceived of the slaughter of the holy prophets of god. They will think, how they shall reign for ever in those their errors, superstitions and pleasures: and suppose by their murdering to have put to silence the preaching of the gospel to them most displeasant. But consequently the Lord showeth, that their hope is most vain, their attempts to be frustrate, and their joys short: yea and quickly to be turned into mourning & misery. For first he declareth, that the prophecy or preaching shall be repaired of God by new prophets, and that to the greatest grief and terror of the Antichristians, which looked for no such thing. After he showeth how great rewards are prepared and given to the preachers oppressed in this world, and entreated with great villainy. Finally he signifieth that the wicked shall not live in continual pleasure, but that God will disturb their joys, bringing misery upon them even in this world. Which although he begin at the last in this world to punish, in an other world will more abundantly augment their torments everlasting. And all these things shall need no great exposition, so that we mark diligently, what things have been done a few ages past, and what be done also at this day. And all these things appertain to the consolation and comfort of Saints.  

The prophecy shall be oft restored, which seemed extinguished.  First that the free preaching of God's word against Antichrist shall be restored, which seemed to himself to have overcomen and oppressed all prophecy, he declareth by these words: and after three days and an half, the spirit of life from God entered into them. He signifieth by that number of days, as I told you before, a very short time as though he should say: 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. And he speaketh as though God should raise up the self same prophets, which Antichrist had slain, 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 last day: 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. Therefore he calleth 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. Verily for likeness of doctrine, john baptist, Helias, and the prophet jeremy seemed to have been revived in Christ, as is red in the .14. and .16. of Matth. And here is expressly said, that the same spirit did not proceed of the Devil, or of men (as it is said at this day of many) but of God. 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, and severe rebuking of sins, etc. For the lively effect of that spirit followeth, and they stood upon their feet: that is to say, they lived again. Their doctrine seemed overthrown and trodden under foot, but God's word standeth again upon his feet, and runneth most swiftly. We say in dutch of such as be restored, to expound the effect that same also appertaineth, that the Antichristians seeing other preachers succeed in the room of them that were slain: being stricken with fear, know not whether to turn them. By the way therefore is signified, that the course of the word shall be fortunate, and the which these men can not stop by any means, how so ever they rage and murder. All these things shall be better understand by the Histories of later times, and of such things as are done yet at this day. And to the intent, that omitting the eldest things, I may touch those of latter time: the bishops of Rome had thought they had won the field in the counsel of constance, when they had burned john hus and Jerome of prague: but within a short time after many godly and well learned men sprang up in Boheme and in other countries, in whom those slain appeared to have taken again the spirit of life. In Italy Laurence Valla taught to his great praise, and also Hieronimus Savanorela, etc. In Germany taught many godly men, as in France also in England, and other nations. Thirty years paste through the grace of God was brought a light into the world by Mirandula, Reuchline, Erasmus, Luther, Zwinglius, Oecolampadius, Melanchthon, and innumerable others, in whom the spirit of life uttering itself after every man's talent, set forth the Scriptures, detected the romish wickedness, and rebuked the vices of all states, but especially of the clergy. The Romish are afraid of this spirit, and fill the ears of th'emperor & kings with complaints and accusations, & cry out that we should all with our books be destroyed & burned. Howbeit the power of God nevertheless maketh the prophets to stand on their feet, and their preaching to run apace: how so ever these rage in their fury, & persecute gods verity preached through out the whole world. To God be the praise and glory.  
In this consolation are mixed also rewards prepared for the faithful ministers, 
Great rewards prepared for the godly ministers.  whom the Antichristians slaying do first excommunicate, that they may send them as it were bound, & might as it were addict them to Devils, of them to be tormented with everlasting punishments. And hitherto have all preachers been thought, which have spoken against the church of Rome, & have suffered therefore at the Pope's hand, to have perished both body and soul: their bodies I say, consumed with fire, and their souls thrown down into hell. For they were condemned as heretics, and enemies of God and the church, and even as the plagues of mankind, & so taken out of this life. But contrariwise the Lord here pronounceth, and declareth everlasting rewards to be for them prepared. For their souls delivered from their bodies, are straight way taken up into heaven: and their bodies raised at the last judgement, ascend into heaven also, that there they may rejoice with Christ for evermore. 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 simplely, but most gallantly decked and ●●rnisshed, for he setteth before, that a voice was sent to the prophets, and that from heaven: moreover, great, or loud. For great is the consent of patriarchs, Prophets and Apostles with the very son of god, in most assured doctrine: whereupon we believe undoubtedly, that those which suffer for the confession of Christ, are saved both body and soul. 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 Matth. 14. of john, and diverse others. 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.  come up hither. That is as much to say, as, I see the lewdness and cruelty of the Antichristians to be such, that there is no place left you in earth. They tourmoyle and persecute you as plagues, and unworthy to live on the earth: come ye therefore hither to me, into the heavenly palace, whither I myself came also after the cross and opprobrious death. We read in the Gospel that the judge shall say to the godly, come the blessed of my father, etc.  

They went up into heaven in a cloud.  Furthermore least any man should think these words to be vain, the lord adjoineth by S. john, and they ascended into heaven: not for that the resurrection is made already, but for the undoubted certainty of the thing, he speaketh of the thing to come, as if it were passed: of the which sort are found many like phrases every where in the Prophets. Helias in times past ascended into heaven both soul and body, as we read in the .4. book of Kings the .2. chapped. by the same miracle he showed than also, what reward the Lord hath prepared for the faithful preachers of God's word, neither is there any other thing here now repeated. He addeth, how they went up in a cloud. For a cloud took up Christ our head from the eyes of the disciples: and we shall be also taken up in a cloud to meet the Lord in the air, as the scripture reciteth in the .1. of the Acts, and the .1. to the Thessalonians the .4. chap. Albeit therefore that preachers, & those which believe the preachers be excommunicated of Antichrist, & through open and shameful punisshmentes should seem to be sent to the Devil: yet Christ receiveth them delivered from all evils, unto him, into the palace of Heaven.  
Unto this he addeth an other thing also: and their enemies saw them. 
Their enemies saw them.  They saw I say, with an horrible fear, for whilst they shall see them, whom they have condemned for gods enemies, 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. Read hereof a plentiful commentary in the .3. & .5. chapped. of the book of wisdom. Albeit therefore that the preachers of the Gospel in this present world be judged and seem and appear before the world as damned: yet in that same day, wherein all men shall be assembled, so many as ever have been, be now, or shall be, unto all it shall be manifest, that these be the most dear friends of God, and that their cause is best. And herewith will the lord have them comforted which are persecuted, condemned, despised, and spurned for the preaching of God's word. By these things he prepareth & establissheth the minds of the faithful, that they be not discouraged with the rebukes, revilings and oppressions of Antichrist and his limbs.  
Finally the Lord addeth also certain things of the miseries of the Antichristians, 
The calamities of the Antichristians.  wherewith the righteous Lord beginneth to punish them, & to interrupt their wicked joys, that at the last in an other world he may put the same to torments, that never shall have end. In that same hour, sayeth he, the same time doubtless wherein they shall afflict the prophets, shall be made a great Earthquake, & the tenth part of the city shall fall. And the tenth part we understand to be great, yet so, that the more part shall remain in error. As S. Peter prophesied should come to pass, in the .2. of Peter the .2. And the Lord himself also in the .7. of Matth. And he seemeth to recite two evils, which hang over them, calamities, and revoltinges. For S. john himself seemeth to add an exposition, and to say: and there were slain in the Earthquake the names of seven thousand men. And the residue were afraid, and gave glory to God of Heaven.  
Therefore I suppose by the Earthquake to be signified exceeding great alterations, 
Seven. M. men slain with the earthquake.  commotions, seditions, wars, slaughters and destructions. And he said the names of men after the Hebrew phrase, for a number of men. And he put, 7000. a number certain, for an uncertain: as where it is said to Helias, I have left me seven thousand men, which have not boughed their knees to Baal. For if it signifieth a great multitude. Likewise he signifieth here also, that no small number of Antichristians shall be dispatched out of the way by slaughter and sundry or all kinds of calamities. Again he signifieth 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, 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.  

The tenth part of the city falleth.  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, and the inhabiter and giver of heaven, whilst they have attributed more unto creatures. men's inventions, and to errors, than to the verity: and communicated the glory, which they own to God alone, unto saints also, and to the works of their hands: but now being instructed with the preaching of the gospel, they will depend of God alone, and will ascribe all glory unto him through Christ.  
Now if ye confer herwith histories not old (for whereunto should I molest you with a long rehearsal) but lately made, & that with in these hundreth years, thou shalt give a wondered light hereunto. When the preachers of Boheme were burnt at constance, a great commotion of the people insewed immediately, the Bohemers moving mortal war against the Romans. Aeneas Silvius himself wrote of that war, wherein many thousands of men were slain, and many places destroyed and laid waste. Moreover innumerable men, forsake the sea of Rome. In our memory where through the instigation of Rome a grievous persecution was stirred up against the faithful, and certain thousands of faithful slain, besides the expectation of all men, 
Rome taken.  Rome was taken in the year of our Lord .1527. and so defaced and spoiled, that the same calamity might be compared with those old and greatest that ever were. Nother yet do the princes cease to war amongs themselves, and to weaken themselves with mutual destruction, which never cease in a manner to shed the blood of the faithful. But we are glad and rejoice, that a wondered number at this day do revolt from that Romish see, and giveth to God through Christ all glory. To him be glory and rule for ever and ever. Amen.   

¶ The seventh Angel bloweth the trump, and the elders sing a song of praise. The l Sermon.  
THe second woe is past, 
The .12. chapter.  and behold the iii woe will come anon. And the seventh Angel blewe, & there were made great voices in heaven saying: The kingdoms of this world are made our lords & his Christ's, and he shall reign for evermore. And the four and twenty Elders which sit before God on their seats, fell upon their faces, and worshipped God saying: we give thanks to thee Lord God almighty: which art and waste, and art to come: for thou haste received thy great power, and hast reigned.  
By the seven trumps Angelical not only the destinies of the church are showed, but all the godly are also excited to watch, and to keep spiritual war.  
And to the three last trumpets, as most dangerous, are joined three woes, 
three woes.  signifying, as I said in the end of the 8. chapped. that all kind of troubles and most grievous afflictions shall chance in these times, whereby men shall be brought in greatest distress. And the first in deed he hath severed from the second and third, by these words: one woe is past, and lo two woes are yet to come after this. Which manner of speech doth not break of the matters, but frameth the speech in order. For the popish woe ceaseth not, when the turkish woe cometh on, but afflicteth the churches together. That manner of speaking is given therefore to the order: so now he discerneth the third woe from the second: signifying in deed that Mahomates law shall endure to the last judgement: and yet in the mean time denieth not, but that Papistry shall continue so long also, whereof he hath hitherto in the .11. chapped. discoursed many things, having finished the matters of Mahomet in the .9. chapped. Therefore the sense of the Apostles words seemeth to be this: you have heard of the first and second woe, hear furthermore also of the third and last wo.  
And we must mark (which thing maketh chief for the consolation of the godly) that the Apostle sayeth expressly, that the first and second woe are paste. For so he signifieth, 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. Let us therefore rejoice, that God hath a care over us, which will not neglect, neither will permit the wicked to do more than appertaineth.  

The third woe cleaveth to the wicked, & will come anon.  The third woe shall stick, not in the godly, but in the wicked what time being oppressed with the last judgement, they shall go beside their expectation with their head the Devil, to everlasting torments. No tongue be it never so eloquent, can utter those unspeakable pains of this third wo. Wherefore Daniel sayeth also in the .12. chapped. And the time shall be herd, such as hath not been since the beginning of people. But when this woe shall be, is not expressed, nor determined, as neither the day of judgement: which is known to the father alone, & therefore must not be searched of us over curiously. That same is sufficient for us, that it shall come shortly. For the Lord saith in the gospel, that he will for the elects sake shortten those hard times. And again, when these things begin to be done, look up and lift up your heads, for your redemption approacheth near. 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. 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 sore, and in manner forsaken, much more neglected. For the verity saith: And behold the third woe shall come anon, to wit in time. For in the tenth chapped. he affirmed by a solemn oath, that he will come unto judgement. Now as concerning the very moment and opportunity of time, give glory to God, and acknowledge him in the courses of times, and in all things and creatures, to use an opportunity most exquisite. Where therefore thou confessest in thy creed, I believe that the Lord shall come from the right hand of the father, to judge the quick and the dead: confess also that he will come in time most dew: And like as from the beginning of the world, he hath never forsaken or neglected those that served him, so will he no more neglect them in the end of the world.  
For it followeth, 
The vii Angel bloweth the seven. trump.  that may expound the things that go before. And the seventh Angel blewe. For he declareth that the judge is now at hand, he raiseth from the dead, the godly and ungodly: the godly unto joy, the wicked to pain everlasting. These shallbe new battles, but to the wicked unfortunate, and altogether miserable. Of the trumpet of this Angel, you read in the gospel of S. Matthew. in the .24. chapped. and in S. Paul in the .4. chapped. of the first to the Thessa. He should adjoin now, the whole manner and discourse of that last judgement: but he will differre it to the .19. and .20. chapped. In the mean time will he recite as he hath promised, the furies of Satan against the church, and how he will use those notable instruments the old and new Roman Empire, to commit murder, and in manner to destroy the church: wherein not withstanding the wicked shall in this world also be put to most grievous punishments. Now omitting, or rather reserving these things to their own place, he celebrateth the gratulations, rejoicings and praises of Saints.  

The rejoicing of the wicked is insolent & intolerable.  The pride and arrogancy of the wicked, and chief of the Antichristians hath seemed hitherto in the world intolerable: they have oppressed the godly, bragged of their victories and have boasted of their own felicity with full cheeks: and as we shall hear in the .18. chapped. of this book, that beast hath said: I sit as Queen, & am no widow, and shall never see any sorrow. For voices are heard from Rome: all Empires are ours. It is known what manner of things Augustinus Steuchus an Italian and chief champion of the Pope's holiness hath set forth in this cause against Laur●●ce Valla, about the donation of Constantine. And daily are heard the brags & rejoicings of the papists, of the everlasting continuance of the See of Rome, of her victories, & 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 jesus Christ, shall abolish all power, rule, & authority & shall have made all his enemies his foot stool according to the scripture in the .110. Psalm. And in the .1. 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. For Angels and saints shall sing together: wherefore the voices shall be greater & more durable, than the voices of Christ's enemies, which last but a small season.  

The song of the Elders.  Now also he rehearseth the song or unchangeable ditty, and rejoicing: the kingdoms of this world are made our lords, & his Christ's, and he shall reign for ever more, Amen. He showeth two things, that all kingdoms are made the fathers and the sons: and that he shall reign for evermore. All kingdoms were before also our lord jesus Christ's: but the same appeared not so plainly to all men, what time the bishop of Rome also usurped the same to himself, & oppressed them which did only celebrate the name of Christ. But in that it shall truly appear, and that to all flesh, that all kingdoms were ever, and yet remain of one & the eternal God. Christ therefore overcometh, the verity overcometh, the gospel overcometh, the church overcometh: they that are vanquished, shall be led to hell, Mahomet with his, & the Bishop of Rome with his. There is added, that Christ shall reign for ever more. Antichrist in deed hath reigned, and the wicked have rejoiced in this world, but a very short time: but now shall the godly reign with christ for ever more. Nother doth he now divide the kingdom of the father & the son, but showeth it to be common, where he sayeth that the kingdoms are made: that is to say. 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. So you may see that the place of S. Paul may not be expounded after the letter, which is written in the .1. to the Corinth. the .15. chapped. of that the son●● must be subjecteth, & shall deliver the kingdom to his father. For he shall deliver the kingdom, to wit the church: 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 himself shall reign for ever. Thaffirmative vocable is annexed, Amen. least any man should doubt one whit of these celestial mysteries. Howbeit he doth more plainly expound afterward, what those voices are that were spoken in Heaven, whilst he annexeth the narration of the xxiiii Elders, and of such things wherewith they praised God.  
And here the most goodly & beautiful order of this book seemeth to me worthy to be observed. In the beginning of this vision he brought in the same elders, teaching us by their example & hymns, what we should do: the same therefore he bringeth again also in the end of this vision, that we might be instructed again by their words & doings, not only concerning the last judgement, of what sort it shall be, most righteous doubtless, as all his judgements are (which the whole vision approveth) but that also we should understand, what becometh us, & what we should do: verily that we should worship god, & submit ourselves whole unto him: & believe steadfastly that both the judgement shall assuredly come, & that also it shallbe most just.  

A giving of thanks  The hymn or prayer, which they offer up unto God, is a kind of praise. For it is a thanksgiving or rejoicing for victory. 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. For they give god thanks for their salvation. And commend his justice and verity, which he showeth in this his judgement, rewarding the good with good things, and the evil with evil. 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. Whereof is spoken more in the .4. chap. Here we should learn humility, and that God alone is to be worshipped, & that to him alone all prayers or invocations, or giving of thanks must be offered: the which thing is clean repugnant to the popish doctrine.  
We see now the very thanksgiving, than the which no better can be found. They give thanks unto God. Let us therefore thank him also. And also commend & exalt him, whilst they call him the Lord, and God almighty: and also they celebrate his majesty, where they say: which art, and which waste, and which art to come. They allude to the words of God, spoken in old time to Moses in the .3. 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 chapped.  

Christ in judgement receiveth power and kingdom.  And now they declare, wherefore they give thanks: for thou haste received thy great power, and hast reigned. God verily never laid aside his power, that he needeth to receive it again: but what time he showeth not the same, and permittith very much to the ungodly, that they by their power can infringe, & prevail against god's word, he seemeth to have laid it away. Therefore now that he oppresseth the wicked, and as a judge advanceth the godly, maintaineth the verity, and destroyeth lying, he is truly said to have received his great power. 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, so that some time it was doubtful and uncertain, whether Christ reigned or antichrist: yea that he hath had the upper hand, and Christ hath been oppressed: now that Christ hath broken all the power of his adversaries, he is said most truly to reign. 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. For the latin men say, Regnavit, He hath reigned, which hath left reigning: as they have lived, which live no more. But with the Greeks it is otherwise at the leeste wise in these words. To our judge most just, most mighty, and most righteous, be praise and glory, for ever and ever. Amen.   

¶ The thanks giving of the Elders is expounded, the Temple is opened in heaven, the ark appeareth, and there were made lightenings, etc. The li Sermon.  
ANd the heathen were angry, and thy wrath is come, and the time of the dead that they should be judged, & that thou shouldest give reward unto thy servants the Prophets and Saints, and to them that fear thy name, small and great: and shouldest destroy them which destroy the Earth. And the Temple of God was opened in Heaven. and there was seen in his temple the Arch of his Testament: & there followed lightnings, and voices, and thunderings, & earthquake, and a great hail.  
I showed you, 
Of the last judgement.  how the Elders did so give thanks unto God for their salvation, that withal they extolled God's righteousness, and excellent verity, which he showeth in his judgement most righteous, wherein he rewardeth the godly with just rewards, and plagueth the wicked with deserved punishments. And under this figure of speech they teach us, that both the judgement shall assuredly come, and that the same in all things shallbe most holy and just. 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. For we look for things more terrible, than any tongue beit never so eloquent is able to express.  

The time of wrath is come.  He rehearseth the wrath or tyranny of infidels, against the faithful cruelly and continually executed, and so verily, that God seemed to many to be a block, and neither could nor would be angry. But the judgement once made, the elders extol God's verity, and say the wrath is come. Doubtless the holy Prophets of God have always threatened punishments, testifying that God is angry, both with the sinners and with sins: but where the wrath of god appeared not immediately, the Prophets appeared to fear men with vain terrors, and as it were, make them afraid of their shadows, but now, say the elders, the verity hath appeared, and the wrath of God is come. And the wrath of God, showeth itself in the just vengeance of God.  

The time of the dead is come.  Moreover they extol in that also the verity and justice of God, for that the time of the dead is comen, that they be judged. Hitherto whilst the world flourished, they seemed to tell fables, and grandame's tales, which spoke of the resurrection of the dead, and the life to come. For the resurrection of the dead was contemned of Philosophers, and men of this world. 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: we must all saith 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, whether it be good or evil .2. Corrinthi. the .5. chapter.  

God in the judgement well require the hire  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. He declareth therefore what he rewardeth, & whom he rewardeth. First he payeth wages or hire. For reward is promised of God unto good works. For in the .13. of jeremy the Lord saith: refrain thy voice from weeping, for there is a reward for thy work. And the Lord saith also in the gospel, be glad & rejoice, for your reward is great in heaven. And again: 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. 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, whether it be good or evil. Whilst this world flourisheth, and the wicked rejoice in their voluptuousness, and the godly are afflicted, and afflict themselves with continual mortifying, the flesh judgeth, that these lose both labour and cost: but the other to be very happy. Which thing is also declared in the third & fourth chapped. of Malachi. But at the last judgement it shall finally appear, that the godly have not laboured in vain, neither that the wicked have contemned God unpunished, and despised godliness. For God rewardeth every one, after the quality of his work: the which he calleth wages. Nevertheless, the godly abuse not in the mean time this saying, acknowledging it, to be of free mercy, that they have believed, and wrought with good faith: & that good work of theirs therefore, to be accepted of God, because they be in Christ. Whereof I have written in the .3. book the .10. chapped. Of the grace of God justifying, showing that of reward, desert cannot be proved.  
Secondly they declare, to whom he giveth reward, 
To whom reward is given.  I say to two sorts of men: to good I mean, & evil. Again he raccompteth many kinds of good men. First he calleth these the servants of god, as they that be subject to the empire of god alone, and obey him in all things. By and by he nameth them prophets, teachers of churches. Of whose state more things are spoken in the .11. chap. These some to be more unfortunate than any others in this world, and are accounted of many as great offenders, which being taken out of that way, all clearness should seem to come again. Therefore be they justly raccompted in the rigister of them, which receive a reward of the lord, to wit in recompense of their travel. Now into this account come also the saints. that is to say, all godly which being sanctified through faith with the spirit & blood of god, have lived an holy life, keeping themselves from all worldly pollution. Moreover in the godly reward & number of holy saints are reckoned such as fear the name of the lord: that is, they that be very holy and religious in deed. Finally least any man should think any of the faithful excluded, he addeth, to small and great: that is to say, unto men of all ages, state, and sex, etc.  

The lord destroyeth them which destroyed the Earth.  After he cometh to the evil, and addeth: and shouldest destroy them that destroyed the earth. 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. And under the name of distroyers S. john understandeth first tyrants, Kings, and Princes, that be persecutors of the church. Also men of war and soldiers, which by unjust wars destroy all things with sword and fire. secondly he understandeth unjust judges, moreover oppressors of the poor, which afflict widows, and the fatherless: more over which in usury, theft, disceiptefulnes, extorsion, and evil means are hurtful to all men, and by their unsatiable covetousness breed a dearth of all things. Finally, which by whoredom and adultery defile & break holy matrimony. last heretics destroy the earth, & such as infect men with corrupt doctrine, that dwell upon the Earth: into the which numbered come also seditious persons and traitors, and other wicked men.  

Perdition is not to abolish.  These shall the Lord destroy with everlasting perdition, whereby they cease not to be, that perish: but become much more miserable, whilst they are vexed with torments that never shall have end. Unthrifts and prodigal persons are said to be lost, yet in perishing thus they cease not to be: but proceed daily to be more miserable, which is perdition itself.  

God openeth Heaven to his that they look up to him.  Furthermore S. john doubteth this doctrine of the re●arde of the godly: & that which before he treated under the form of a thankful praise and a joyous triumphing, he propoundeth now consequently the same as it were to be seen with the eyes by a vision celestial. And gallantly he endeth this vision with the opening of the Temple, which he began with the opening of Heaven. For the loving lord openeth to his servants heaven itself 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: neither should say, who hath seen those celestial things that are promised us? For like as the blessed fathers, the Prophets and Apostles have had very many visions of this sort, effectual, true, and godly: So may every one of us with the eyes of our mind through true faith look into Heaven itself. I know well that the worldly men pass nothing upon such visions, as of whom the Lord in the Gospel hath said: the world can not receive the spirit of truth, for that he seeth him not, neither knoweth him. Let not us care for their contempt.  
Let us see therefore, 
The temple of god open in heaven.  what is prepared for the servants of God in an other world. first S. john saw heaven open: now, in heaven itself he seeth also the very temple of god, open to wit to all the godly. 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 himself all believers. But in that divine temple of heaven was seen the Arch of his Testament. 
arkly in the Temple.  For God made a convenant or league with the faithful, that he would be their God, their fullness, and a most plentiful Sea of all goodness, a most abundant, and most sufficient plenty of all things. The confirmation, testimony, and declaration whereof is the Ark of convenaunte, the very son of God, in whom dwelleth all fullness of deity, and in whom we be made perfect. For he is the Ark, in whom are laid up all celestial treasures, full of grace and verity. This Ark of good things, and of eternal felicity, appeareth in heaven. For the son of God is in the throne of God. The liberal and bountiful father celestial will power 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, even to the deity, wherein he excelleth his brethren. Hereby it appeareth, how Moses prepared the Ark, after the example of the same which he saw in Heaven: and the figure whereof was the Ark of the convenant, etc. Otherwise we shall hear in the .21. chapped. 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 addeth, that punnishementes are prepared for the wicked: and expoundeth the same also diversely, and propoundeth the same to be seen. Hitherto were made in the world lightnings, 
And lightnings were made  voices, and thunderings, etc. The holy ghost shining to the world, and drawing through the doctrine of the verity, moving, and fearing: but the mad world would not understand, no nor so much as hear the manner and way of salvation: therefore the divine justice requireth, that they should be talked with all in an other language, and therefore by the just judgement of God are made now lightnings, etc. And by this heap of words he signifieth, the horrible punishment, that God will take of the wicked. 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, and spirit of tempest, in the .11. Psalm. Therefore is this vision concluded, as the story of S. Matthewes Gospel: and these shall go into everlasting punishment, and the just into life everlasting.  
We have in these eight last chapters, the third part of this book, and an notable abridgement of the Ecclesiastical story, from the time of S. john unto the worlds end: 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. To God be praise and glory.   

¶ The description of the church and of the red Dragon, fight against the Church. The lij Sermon.  
ANd there appeared a great token in Heaven a woman clothed with the sun, and the Moon under her feet, & upon her head a crown of xii stars. And she was with child, and cried travailing in birth, & pained ready to be delivered. And there appeared an other token in heaven, and behold a great red Dragon, having seven heads, & ten horns, and seven crowns upon his heads: and his tail drew the third part of stars of heaven & cast them to the Earth. And the dragon stood before the woman, which was ready to be delivered: for to devour her child as soon as it were borne. And she brought forth a manchild, which should rule all nations with a rod of iron: & her son was taken up unto God, and to his seat. And the woman fled into wilderness, where she had a place prepared of God, that they should feed her there a thousand two hundreth and lx days.  
The fourth part of this book exhibiteth to us the third vision, which others that divide the second into two, 
The order & disposition of things of this book.  make the fourth. The lord hath often times and much made mention in the second vision of the persecution and fight of the faithful with Antichrist, and wicked enemies of God, especially in the .6.9. and .11. chapters. He proceedeth therefore now in the third vision, and that abundantly to discourse of the same conflict, and to set forth the thing itself as it were to be seen with the eyes, 
The argument of the 12.13.14. chapped.  in the three chapped. next following the .12.13.14. He repeateth all things more deeply, and describeth lively & diligently the parts of this conflict, and after also the fight itself. Therefore after the church once described, which abideth the brunt of this war, he describeth also the Dragon that moveth the war: he declareth how busily he watcheth, & again least any man should be discouraged, he addeth, how unluckily not withstanding he fighteth, Christ verily overcoming him, finally god impeching & defeating his enterprises, and yielding him vanquished to the faithful. Now he decribeth the chief instruments, which Satan useth in assaulting and persecuting the church, to wit the old and new Roman Empire, and herein filthy Papistry, wherein Antichrist is also lively painted. By and by not withstanding he annexeth to these unlucky things, for the consolation and comfort of the godly, that the lamb standeth nevertheless on Mount Zion a conqueror, having his church with him, how so ever this world rageth and be never so mad and cruel, that the gospel is preached in despite of Antichrist: and all men warned to beware of Antichrist: where also he beginneth 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. part, touching the pains or punnisshmentes of the Antichristians, which treatise he beginneth in the .15. Hitherto therefore he treateth of the fight or conflict of the church and of the wicked, namely of Antichrist, all the which the father of all murder and of all iniquity the Devil inspireth.  

These things are taken out of the three chapped. of Genes.  Therefore like as this whole book is taken out of the scriptures, and expoundeth exceedingly well the old scriptures: so these things also which are by and by in the beginning rehearsed, seem to be taken out of the .3. chapped. of Gene. Where the lord sayeth: I will put emnetie betwixt thee (meaning the Serpent) and the woman, betwixt thy seed, and her seed: her seed shall break thy head, and thou shalt bite his heel. For you shall read in the end also of this chapped. And the Dragon was angry with the woman, and went his way that he might make war with the residue of her seed.  
And he describeth above all things the parts of this conflict, 
A token appeared in Heaven.  her which was assailed by war, and the which moved the war, to wit the church and the Dragon. And he sayeth, how a token of these things appeared in heaven. For he would not only say or write, but also set them forth to be seen of the eyes, and in manner to paincte, to the intent all things more plainly might be seen. And where he sayeth those tokens were great, he admonisheth, that they were and be things of most weight, and matters of greatest importance.  

The woman the church.  first he describeth the church of God of all times under the type or figure of the woman. Nother is it a strange or rare thing, sins at the first beginnings of things the woman began to represent the type of Christ's spouse the church, as is to be seen in the .2. of Genes. And so hath the Apostle expounded the type in the .5. chapped. to the Ephes. That I need not now to recite, that Isaiah hath oftener than ones under the type of a woman figured the church of God: rejoice thou barren, sayeth he, which bring forth no children, etc. Finally that S. Paul to the Galath. 4. chapped. hath set forth Sara a figure of the church: which Solomon also in his canticles discoursed at length in describing of his spouse. The church than is that woman coupled with Christ her spouse in true faith and continual love. After he applieth certain things severally to the Virgin Marie, unto whom not withstanding the things that go before, and follow after do not altogether agree: which thing both Methodius and Primasius do show, and other expositors also with great accord.  
This woman is clothed with the sun. 
The woman is clothed with the sun.  The scripture calleth Christ the sun of righteousness, and light of life. S. Paul commandeth the church to put on Christ. He therefore is the light, the life and righteousness of the church: by Christ is covered the nakedness of the church: Christ is the ornament and beauty of the church, through him it shineth in the world.  
The Moon is subject to alterations, is variable, 
the moon under her feet.  and receiveth sundry colours: she increaseth, and decreaseth: and although it shine, yet appeareth it always full of spots, and borroweth her light of the Sun. 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: all the light that she hath, she hath it of Christ, the light of her righteousness increaseth & decreaseth: finally she gathereth always some spots of the nature of flesh, which she can not leave but by death. Therefore she shineth in deed, howbeit the church feeleth some obscureness: as the Lord hath said also, every branch bearing fruit he purgeth, that he may bring forth more fruit. And he that is washed, is all clean, and needeth no more but to wash his feet.  
Furthermore a crown is the honour of the head, 
A crown of twelve stars.  & sign of a kingdom. Christ is the beauty, comeliness and king of the church. In this crown are no precious stones, but stars. For in Christ are, and beaultifie and lighten the church, the patriarchs, Prophets, & the twelve Apostles, which have light of the crown, and power out the same into the church. Hereby therefore is signified the doctrine of the ministers, as in the first chapped. of this book. Nother is the shining ministery the smallest portion amongs the most excellent things of the church.  

A woman with child near her travel.  Moreover that woman hath in her belly: which in a certain phrase of speech is as much to say, as that woman was with child: and had not only a great belly (as we say) but after the manner of women traveling cried out, and labouring was full of pain that she might be delivered. Which properly appertaineth not to the virgin Marie, but to the church. 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 borne of a virgin, to wit the seed promised, which should break the Serpent's head. Therefore did the church with an earnest desire, and with most fervent prayers covet and wish, that Christ might once be engendered, in and by the excellent member of the same the holy virgin. Moreover Christ is begotten in his faithful, when through his virtue they be regenerated. For S. Paul: my little Children sayeth he, whom I travel for again, till Christ be shaped in us. The Church therefore travaileth, and bringeth forth after two sorts: bodily, whilst she earnestly coveteth with out pain that christ might be borne of the virgin: and ghostly by faith and regeneration, whilst she desireth to be made conformable to Christ in her members. 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: and that many times she wisheth to be regenerated and reform after the Image of Christ.  

The description of the church.  This is verily a goodly description of the church. hereunto compare them, which at this day set forth themselves with the title and pretence of the church: and judge, how well they agree with this description. But this true church of Christ is brought in danger and battle.  
Let us hear now in the second place, 
the description of the devil under the shape of a Dragon.  & as it were on the contrary part, what manner one is the adversary or enemy of the church: 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: whom afterward he calleth Satan, seducer of the world, and decketh him with other titles, meet for such a majesty.  
This is the Dragon, and that the great Dragon, 
The great Dragon.  to wit of great power through out the world in his members. And a Dragon, for because in old time he took upon him the shape of a serpent, and deceived our parents. Of Dragon's Pliny and other authors write many things. The Scripture in some places, 
Esay. 27.  calleth the devil a writhen Serpent. For he is wonderful subtle, and can turn himself in to folds infinite, that he may deceive, and keep the deceived in error.  
He is red. For he is full of fire, 
Red.  and blood of saints and of innocentes. 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. He smelleth yet, of the shedding of the blood of the Prophets, and Apostles.  
The same hath seven heads: 
Seven heads, & ten horns.  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: and hath in very deed been governor of the wicked rulers of all ages, and ring leader of all horns and bloody realms. 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 Caeser the Roman, and likewise of all other tyrants.  
The Prophet isaiah called a false prophet, tail, 
Tail.  by reason of his soothing and flatterring words, for that with his mealy mouth and sweet words, he creepeth in favour with great men. Therefore with flattering and deceivable words, and lying promesses, wherewith (as in times past) he promiseth his worshippers godly things, he persuadeth to all wickedness, stars, that is to say, preachers & notable men: whom taken from heavenly things, he casteth unto earthly things, that having forgotten 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. And thus in deed he shall corrupt not a few. For he putteth the third part of stars, for a great number of notable men, whose ministery he useth against the church. Hereof there be many and that notable examples of all times in all histories.  

The Dragon's enterprise against the church.  And after he hath described this fowl and filthy beast, and sworn enemy of all saints from the beginning of the world: straight ways also he uttereth his attempts, treasons and bitter poison against the church, and how he began to move war. This dragon, sayeth he, stood before the woman, which was ready to be delivered: and he stood watching, diligent, attentive, and awaiting busily, at all times: and he observed, and took that occasion of hurting the church, neither hath he omitted any opportunity. But the end of all his enterprises was, to devour the son, borne of the spouse of God. He hath always even from the beginning of the world gone about to intercept the glory of Christ: & 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. Wherefore S. Peter not without cause said, that the Devil goeth about like an hungry Lion, seeking whom he may devour.  

Christ was incarnate, & given to the church.  He showeth now by the way, that Christ, as he was promised, is exhibited to the church, neither that the dragon could do any thing against him. Whereupon he will have us utterly to conclude, that he shall have no power over us nother, if we abide in Christ. For now he skippeth from the universal church to the singular and most excellent member thereof the virgin Mary, and knitteth up in few words the mystery of the incarnation: that excellent woman, whereof is spoken in the .3. of Genes. the daughter of that Matron, I mean the church, the holy Virgin, brought forth a man child, that is to say her first begotten, king and priest: as S. Luke testifieth in the .2. chapped. By and by he declareth, what and of how great power he is, and why he called him a man child. He it is, of whom (David) prophesied in the .2. Psalm. That he should rule all nations with a rod or sceptre, not of wood or lead that is pliable, but of iron to wit strong and durable, namely the word of God: 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 near. But for this so mighty a prince Satan laid an Ambusshe, that old Dragon, which stirred up against the chief of the jews and gentiles: but he found in him nothing at all, as the lord himself said in the .14. of john: no more shall he at the last find any thing in the faithful of Christ: moreover whilst the Dragon attempted great things against Christ by th'elders of the jews, being risen from the dead, the Lord was taken up, as it were out of the throat or hottest assaults of the Dragon, unto his heavenly father, and sat on the right hand of God the father, the old Serpent's attempts made frustrate. And thither also will he receive unto him his faithful, though the Serpent's guts should burst. For through hope we sit together with our head in the places supercelestial. Ephes. the .2. And this is the chief and greatest hope of the church in this conflict. For thus he gathereth: the Dragon most strongly and fiercely invadeth not only the ancient church, but even the very head of the church, and redeemer Christ: howbeit with his fury outrageous he could nothing prevail: therefore he shall no more prevail against his members.  
Now he returneth again to the church, and sayeth: 
the church fleeth into wilderness.  after the dragon could bring nothing to pass against the son of God, he went and made war against the church, and the church fled into wilderness. Certainly jewrie in the prophets is compared to a place most frequented: the gentiles are called a desert or wilderness. Therefore after Christ's ascension, the Apostles departing out of jewrie, repaired to the gentiles: yea and the jews inspired of the red dragon, cast out the church out of their limits: which was constrained, as appeareth in the Acts of Apostles, to flee unto the gentiles. And where the Lord hath prepared a place for his church, and the church was greatly augmented amongs the gentiles, certainly it was through his grace (and by no merit of man) which prepared the place, which calleth, directeth and keepeth his sheep, the same hath disposed, and yet doth dispose for this church ministers or pastors, which may feed it, as the ravens did Helias, all the time that shall be, unto the worlds end. 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, so that she shall be compelled to flee: but how much so ever he shall rage's against the church, the lord God shall yet prepare a place in earth, wherein she may dwell safe: and will ever send pastors to feed. He showeth moreover, that the flight shall not always be reprochable. The Lord save and keep us. Amen.   

¶ 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.  
ANd there was a great battle in heaven, Michael & his Angels fought with the dragon, & the dragon fought & his Angels, & prevailed not, neither was their place found any more in heaven. And the dragon that old serpent called the devil and Sathanas, was cast out. Which deceived all the world. And he was cast into the Earth, & his Angels were cast out with him also. And I heard a loud voice, which said in Heaven: now is salvation and strength and the kingdom become our Gods, & the power is Christ's: for he is cast down, which accused them before God day & night. And they overcame him by the blood of the Lamb, and by the word of their testimony, and they loved not their lives unto the death. Therefore rejoice ye heavens, and ye that dwell therein. woe unto the inhabiters of the earth, and the sea: for the devil is comen down unto you, which hath great wrath, because he knoweth, that he hath but a short time.  
Thapostle hath spoken of the parts of the notable fight & worthy battle: he hath spoken also of attempts & purposes of the dragon, which verily applieth all his counsels to this intent, that he may devour all godliness, that is, might destroy it utterly: he hath showed how he began to move war against the church, which fled into the wilderness: & now as it were leaving the woman in the wilderness, he seemeth to bring forth other soldiers, which give battle to the dragon, & most valiantly do impugn & also discomfit him & all his power. S. john therefore describeth the singular fight of one most excellent, to wit Michael, which overcame the Dragon: and describeth the general fight annexed with that particular. For he addeth, that all the Angels of Michael fought against the dragon.  
And first is heaven showed to be the place of the fight or conflict. For in heaven, sayeth he, was fought a great battle. 
The place of conflict.  And it is evident, that Satan was at the beginning of all things cast out of heaven into the earth, and therefore that he moveth no war in heaven, nor raiseth any tumult there. For heaven is a place of rest & joy, not of debate and contention. Therefore this must be attributed to the vision. 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.  
But here is set forth an image of a notable fight, whereby is showed what hath been, & what is yet done in earth. I said even now, that this combat was in deed particular, but to have a general fight annexed. For Michael fighteth which is as captain of this war: and Michaelles Angels fight also: 
Who fight.  which must be well discerned, although that Michael & his Angels make but one part only. On the other side fighteth the dragon, as emperor of this war, & his angels fight also. And these verily make non other parts, than we have heard before in the beginning of this chapped. That the party of this fight were the church & the devil. Nevertheless least the victory should be attributed to the church, & not rather to Christ, the woman must now be omitted, and Michael brought in fight. Whereupon there is in these things some difficulty: but it shall be easy enough for him, that will mark every thing in order.  

Who is that Michael captain of the war against the Dragon.  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 fight. And that on the contrary part against them fought the Dragon with an host of devils. But for as much as we heard in the beginning, that these were tokens, they must needs signify & betoken other things. I suppose here therefore to be signified, Christ the head of his church, king & protector, with his membres, Apostles, Martyrs & faithful. Nother is it a rare thing, that Christ should be figured to us by Angels: but is even most accustomed, that Angels are called the ambassadors of God, & the faithful servants of jesus Christ. Christ therefore head of the church & the faithful members of Christ, fight against the Dragon, yet after a diverse sort. For christ overcame him alone in the combat with out help of any creature, whilst in temptations he discomfited him at the last, & also by dying on the cross, & rising again from the dead, 
How christ hath fought with the dragon.  he all to broke his head. This is the only, true & singular victory: whereby afterwards are obtained the victories of Christ's membres, gotten of that general fight, wherein Christ fighteth not now only hand to hand with the Devil, but all the members of Christ at all times under Christ their Captain fight against the Devil, and in the virtue or victory of Christ, fight and overcome: as we shall hear by and by in the song of praise.  

Why Michael is Christ.  But for great and sundry causes we affirm Christ to be figured and signified to us under the type of Michael. 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. Michael signifieth, who as God? And who I pray you is such, as God, but in whom thexpress Image of the father's substance, & which is the Image invisible, and word of the father from the beginning, I mean the very son of God jesus Christ? Michael in the .10. & .12. chapped. of Daniel, is precedent, protector & Patron of the jewish nation. And it is plain, that the people of Israel had from the beginning non other tutor and patron, but Messiah himself, the blessed seed. This appeareth in the .7. of Isaiah, were we read, that the lord spared the people of juda, and the princelicke City for Christ. In an other place he sayeth most openly, I will defend that city for myself, and for my servant David. And David is called Christ, in the .34. of Ezechiel. Christ is therefore in very deed governor of his people, which nevertheless in defending and delivering his, useth the ministery of Angels: who also attribute nothing to themselves, but all glory to God alone. moreover that excellent victory, can not with out offence of godliness be ascribed to Michael the archangel. For so omitting our Messiah Christ, we should commend Angels being made & worthy to be called Angelical, rather than Christians. In the law was written, the seed of the woman shall break the serpent's head. But the lord never took the nature of an Angel, but the seed of Abraham, and by sin hath condemned sin. There shall follow anon in the song. Now is salvation and power, etc. And there is added: for the Devil is cast out. And this salvation hath Christ alone accomplished, wherefore it is necessary, that Christ the conqueror of Satan be signified by Michael.  
And the Dragon fought hand to hand against the lord, 
The dragon & his Angels fight.  not only matched with him in the desert, but also never ceased to tempt and assail him, so long as he lived here on earth: he stirred up also against him the Phariseis & Princes of the people, kings and the Roman governor, and so at the last broke the lords heel. This was the greatest fight of the Dragon. The same Dragon inspireth now kings and Princes, wicked Priests and cruel men, his Angels which may war upon the church. And all these verily do persecute and vex the church in the power of the red Dragon. Stories declare the same to be done before Christ's time: the same testify, and experience proveth, the like to be done from the ascension of Christ into Heaven, unto this present day, and unto the worlds end.  
Now is also declared with what luck they fought 
with what luck they sought.  on either side: to wit most luckily concerning Christ, most unluckily as touching the Devil or red Dragon. And in this fight, as also in the song immediately following, is contained the whole fruit of this disputation. For hereof all godly may learn that Satan our enemy is unarmed: 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. Therefore this matter of battle and victory is set by and by after the beginning of the most dangerous battle with antichrist, and Antichristians, which are the brood or tails, and scales of the serpent, and champions of the Dragon, for a comfort and consolation. 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. But this battle shall be continued hereafter in the rest of the 12. and all the .13. chapter.  

Christ over cometh, and christians overcome also.  He declareth at three words, first the victory of christ, secondly of all christians. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they prevailed not, they had no strength. Doubtless the force of the devil is great if God permit, and clearly greatest, in consideration of the just judgement of God, as also appeareth in job, that he is able to slake & break the strongest things. But the Lord saith in the gospel. 
John .14 Math. 16  The Prince of this world came, and against me he hath nothing. Again in the gospel: The gates of Hell shall not prevail against her, the rock I mean, and secondly against the church. Although therefore the devil make an horrible uproar, and cruelly rage against Christ and his church, yet is he without force. For the virtue of Christ prevaileth.  
The second part is, neither was their place any more found in heaven, which manner of speech signifieth no other thing, than that the reprobate Angel is put from all dignity, glory & power: moreover that he hath no more any place in the church, or amongs the elect of God: not that the devil should not return, or should not tempt, or renew war, but because he hath no place permanent. 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. chapters of Saint Ihon. Moreover, by other places of the Scripture it is manifest, that the devil is shut out of heaven. 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, unless we ourselves give place to him. Which we should not do, the Lord admonisheth us diligently, that we should watch. The story is known in the .12. of Matth. of the Devil, pourposing to return, and therefore took unto him seven worse spirits. But wherefore dost thou hear him, why dost thou obey him, whom thou seest 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.  
For the third member, 
Satan cast down to the earth.  as it were expounding the second addeth: and he was cast to the Earth. For they that are thrown to the ground, are judged to be overcome. Therefore a full victory and perfect conquest is signified. Howbeit he was ones most valiantly thrown to the Earth. Of our lord jesus Christ, in the mystery of our redemption, and in the virtue of the same is daily cast to the Earth, of the faithful. 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. Yea and we hear that his Angels are cast out with him. For the Lord in the gospel of S. john the .16. chapped. sayeth: In the world you have affliction: but be of good there, I have overcome the world. And S. john in his Canonical epistle: you are of God little children, sayeth he, 
1. john .4. 2. john .5.  and you have overcome them: for he is greater that is in you, than he is that is in the world. And this is the victory that overcame the world, even your faith.  
And by the way he expoundeth, 
The nature of the devil is figured by certain words.  what we should understand by the dragon, of whom he hath spoken hitherto, to wit the old enemy of man kind. He setteth him forth with his titles, attributing to him four names, that hereby also we may understand his nature the better, and may beware of that wicked murderer. first he calleth him the old Serpent. For at the beginning by the Serpent he infected with the poison of death and sin our first Parents, and by them the whole universal world: as is to be seen in the .3. of Genes. and the .5. to the Romans. Therefore I said in the beginning of this chapped. that he is called a Dragon. After he calleth him the Devil, that is to say a slanderer, or a false accuser. For by and by it followeth, which may expound this word, for the accuser of our brethren is cast out, etc. A goodly example of this thing is declared in the .1. and .2. chapped. of job. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to accuse or blame, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an accusation, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crime or complaincte.  
Thirdly he calleth him Sathanas, in the Hebrew word, to wit an adversary, for that he is in all things against god, and objecteth himself and resisteth men in holy matters, if happily he might hinder or corrupt them. last he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seducer, deceiver, or he that supplanteth and betrayeth the whole world. For this the Lord attributeth to him in the .8. 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, deceit, of errors and seducing, and of all evil. For all errors and heresies, all deceipts, and all leasings, finally all kind of evils, have flowed out of this most filthy wellspring And who is he that heareth 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.  
He should now here consequently annex the residue of this fight, to wit how the Dragon persecuteth & assaulteth the woman, and she again by flying resisteth, and overcometh through Christ. But he suspendeth the same narration yet a little while, 
A song of victory.  & placeth now a song of victory, and triumph of saints in heaven, of the Angels and blessed souls. The some whereof is, that Christ hath overcomen, & that the faithful do overcome in Christ: and therefore must heavens themselves, and all that dwell therein, rejoice and sing. And I repeat that these things are interlased in the dangerous Antichristian and Romish sight, for a consolation, least the saints should in those great dangers by reason of their natural infirmity be discouraged: but calling upon the name of Christ, should fight manfully, when they understand under whose banner they fight, and with whom they fight: verily with one overcomen under Christ's standard. And when we hear that the Dragon's 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. 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, but over earthly and worldly men. And this triumph is heavenly. 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, and efficacity amongs the poor afflicted.  
They all with one voice sing merely, that salvation & power is now made perfect, for by the lords death and resurrection, 
Perfect salvation by Christ.  God hath wrought power, and made perfect the salvation promised to the fathers, to wit whilst he trod down the serpent's head, abolished sin & death, and restored life. 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. For the cause followeth, wherefore we must so rejoice, and what virtue and power of Christ hath showed itself, or how salvation is made perfect: because, sayeth 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. Hereunto belongeth that S. Paul wrote. 
Rom. 8.  Who shall accuse the elect of God? It is God that justifieth, who is he that condemneth? It is Christ, which died, yea which rose again, which is also on the right hand of God which maketh intercession for us.  
Moreover the heavenly dwellers do not only preach the victory of Christ, but of all the faithful, 
Christ hath made also the faithful victors.  which they obtain against Satan in the faith of jesus Christ: that it may hereof at the least appear, what we should understand before by Michael, and by his Angels. And he beateth in diligently, that Christians overcome not Satan by their own merits, force, or strength, but by the merit and grace of Christ. And they sayeth he, to wit the Angels of Michael, overcame the Dragon by the blood of the Lamb. For in as much as the faithful are purified by the blood of Christ, Satan hath nothing against them: but sins they have the spirit and faith of Christ, they overcome the Devil also. So in times passed the destroyer had no power over those houses, which were marked with the blood of the Lamb: Exod. 12. And he addeth an other thing, for the which the faithful overcame: for the word of the testimony of Christ, which is the gospel. 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. And even in the gospel most true the lord himself hath promised that he will not forsake his, and will fight for them. Therefore must the faithful needs overcome. To these things is added more the effect of Christ's purifying. They loved not their life more than Christ: and therefore have they given it for Christ unto death, and so have overcomen. For many are vanquished by this one thing, that they will not hazard their life for Christ.  
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. And that which the heavenvly saints say they do here, they teach the saints in Earth to do also, and instruct, of what manner and sort they ought to be, which shall overcome Satan in battle, to wit purified by the blood of Christ, cleaving to the testimony of jesus Christ, and contemners of their own life, to whom it seemeth not grievous to die for Christ's sake.  

In whom the Devil hath place.  Finally about the songs end they declare, in whom the Devil shall reign and take place: to wit in earthly and fleshly men: who verily mock at godly things, and only set by these worldly things, and such as shall perish: for the getting and keeping whereof, they will not stick to do any thing be it never so hard, where for Christ's cause they will abide to do or suffer nothing. Unto these they denounce an horrible woe, to wit the curse of this present and of the life to come.  
But in whom the Devil possesseth his kingdom, in the same also he uttereth his malice against the elect, & that his great malice. For he rageth most cruelly against the godly, and against godliness. He rageth also most extremely against those his worshippers, whom he polluteth with all kind of filthiness, and with all shame and reproach defileth.  
Again I suppose that same to appertain to the comfort of the godly, that is spoken of a short time. For Satan in deed through Antichrist shall most cruelly rage's against the church, but those days shallbe shortened for the elects sake. By the way is noted also the wicked nature of sathan, 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.  
And hitherto of the victory of Christ and his Saints: now follow with less terror, yet horrible things of the war, which the dragon most greedily and fiercely moveth against the Matron of God. The lord jesus bring him in subjection under our feet. Amen. Amen.   

¶ The Dragon persecuteth the woman: she is defended and preserved of the Lord. The Dragon standeth on the sand, etc. The liiij Sermon.  
ANd when the dragon saw that he was cast to the Earth, he persecuted the woman, which brought forth the man child. And to the woman were given two wings of a great Egle, that she might fly into the wilderness, into her place where she is nourished for a time, two times & half a time, from the presence of the serpent. 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. And the earth holp the woman, & the earth opened her mouth & swallowed up the river, which the Dragon cast out of his mouth. And the dragon was wroth with the woman, and went & made war with the remnant of her seed, which keep the commandments of God, & have the testimony of jesus Christ, and he stood on the Sea sand.  

The persecution of the Dragon.  That which before he had begun, to speak of the persecution of the Dragon, and flight of the church, and had differred it a little, to declare the victory of Christ: now he resumeth and finnisheth, and describeth the 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.  
When Satan therefore, saw himself overcomen by Christ, and quite cast out, he begun to rage against the church redeemed with the blood of God's son, and vexed her with grievous persecution. For immediately after Christ's ascension, a great persecution was stirred up against the Apostles and Apostolical church. For the Apostles put in prisons were grievously rebuked with words, and also scourged with rods and whipped. Stephen was stoned, james beheaded with the sword, 
Acts. 26.  finally by the means of Paul (which than played Saul) innumerable were cast in prison, and put to cruel torments.  
On the contrary part he reciteth the present aid of God, which he uttereth by a figurative kind of speech, 
God's deliverance.  after the nature of the vision for the more efficacity. For he saith, 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 herself for a time, safe from the Dragon's sight. And here is signified, that a large power is granted to the church of fleeing, & escaping the furies of Christ's enemies, & of setting forth the gospel amongs the gentiles.  

The eagles wings.  Whereof you may read in the .11. chapped. of the Acts of the Apostles. And not without cause he mentioneth of the eagles wings, and that of a great Egle. For Moses in Deuter. maketh mention under this figure, of the defence and aid of God almighty: like as the Eagle, saith he, flieth over her young, and stretcheth abroad her wings, and carrieth them on her shoulders, so the Lord hath also kept and advanced the.  

A place for the church in desert.  Furthermore he saith, there is a place given to the church in wilderness, to wit provided of Christ, which turneth to to him whom he will, and prepareth for himself a spouse. And he nourisheth the church amongs 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 prescribeth not. For he useth 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: which since we know that good and just things consist in him, we should not curiously inquire after. Whereof I have spoken before. Doubtless it is plain that the church amongs the gentiles, shall continue & remain to the last judgement. But the day of judgement can no man define.  
Again he declareth, 
He vomiteth a flood after the woman.  with what furies the devil inflamed, shall make a new and a continual war against the church. When he saw the church amongs the gentiles to be daily increased and established, he vomited after the woman water: and that we might know the figure, he addeth, as it were a river. For he signifieth, that the devil hath powered a sea of evils into the church, sects I mean, dissensions, tumults, seditions, persecutions, wherewith the whole world hath overflowed. Verily he raised up every where all magistrates and priests against the Apostles, and Apostolical doctrine. Read the Acts of the Apostles the .13.14.15. and the chapped. following. Nother is it a rare thing in the Psalms, by waters, floods, and rivers, to understand all kind of afflictions. And to this end he raised up those great evils, and powered them on the godly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he might cause the church to be carried away with the flood: that is, that he might take away the godly, and the doctrine of piety. And this is the continual endeavour of Satan, hereunto he applieth all his consultations and doings. So in th'empire of Nero and Domitian, he studied to wash away the church by the blood of Saints, but yet in vain. For therefore I suppose it is said, he vomited a flood of evils after the woman, not upon the woman.  
For God never failed his afflicted church: In so much (which a man may marvel at) that the earth opened her mouth, and swallowed up the flood powered out of the serpent's mouth. 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: as David in times past is red to be delivered by the help of the Palestines, thinking nothing les than to deliver David out of the hands of King Saul: but yet whilst 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. And doubtless we see many times in the Acts of the Apostles, that the earth hath swallowed up a flood of evils: that is to say, that earthly and worldly men, doing in the mean time an other thing, have procured peace to the church. 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. Lysias the head Captain, taketh away Paul out of the bloody hands of the jews: so doth the Centurion defend Paul, that he should not be slain of the soldiers in the shipwreake. 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. For now being wood mad with the church, he goeth to make war, against the remnant of the woman's seed, which verily is to be borne until the judgement, of the church by the word. And so maketh way to the Roman persecutions, which followed incontinently after the time of Saint John, in the Empire of Rome, and the Antichristiane persecutions raised after the Empire subverted. Whereof shall be spoken in the .13. chapped. etc.  

the church begetteth. Galath. 4.  Nevertheless hereof it appeareth chiefly, what Saint John understandeth by the woman, the same verily which engendereth the seed of God. The church is called both the Mother and daughter. The daughter, because she is engendered by the word preached in the church: The mother, for that by the word, she bringeth forth spiritual children to christ. For the seed of God, and the seed of the woman, be all those which keep the commandments of God, and have the testimony of jesus christ. They keep the commandments of God, which make much of God's law, and frame all parts of their life according to the same. They keep not Gods commandments, which set nothing by the law or word of God, neither frame their life after the same. Of this matter is spoken at large in the fourteenth. The testimony of jesus Christ is nothing else, but the gospel of jesus Christ, preaching unto us the free remission of sins. They have this, which possess it by faith.  
And where he sayeth, 
The dragon standeth on the sea sand.  that the Dragon stood on the Sea sand, it is a preparation to things that follow: for by & by he sayeth, how the beast the principal instrument of the dragon, came out of the Sea by the devils means. And it hath a consolation, that the dragon is said to stand on the sand, and not on the rock. For it signifieth that the furies of Satan shall not long endure against the church, and that the kingdom of the Devil shall be rumouse, and fall to decay, whose foundations are laid upon the sand.   

¶ 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 lu Sermon.  
ANd I saw a beast rise out of the see, having seven heads, 
The .13. chapter.  and ten horns: and upon his horns ten crowns, and upon his head, the names of blasphemy. And the beast which I saw was like a Cat of the Mountane, and his feet were as the feet of a bear, and his mouth as a lion. And the dragon gave him his power, & his seat, & great authority: & I saw one of his heads as it were wounded to death, & his deadly wound was healed, and all the world wondered at the beast, and they worshipped the Dragon, which gave power to the beast. 
Instruments by the which the devil hath wrought & worketh.   
S. john proceedeth to describe by the revelation of jesus christ, the notable instruments of the devil, whereby he hath afflicted the church of Christ with continual & most grievous persecution. And he speaketh of the old and the new Roman Empire. S. john could not without exceeding great danger utter, much less describe those things, a man not furnished with any man's help, and thereto banished, and driven into exile. For the Roman Empire was taken for godly, invincible, most sacred and everlasting. Nevertheless the Apostle both speaketh and writeth hereof in such sort, that it seemeth that he can not eschew the title of a seditious person, and offend against the holy majesty both of the emperor and Empire. But what I pray thee wouldest thou do, God commanding thee so to speak and write?  

The unpatientness & boldness of the world against the crewth. Math. 21.  The world also rageth at this day, when they hear realms and policies chastised by God's word for sin and wickedness committed: and lordly enough some Princes set forth proclamations, commanding that no such thing be heard any more. But the Lord sayeth in the gospel: if these hold their peace, stones shall speak: signifying utterly, that the truth must be preached, neither that it can be oppressed or quenched with any decrees, threatenings, force of Arms, or punishments. 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. 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. For he that then furnisshed 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. woe to those stiff-necked natures, which love to seduce. Let all preachers learn, by the example of the Apostle S. john, to utter freely such things as they have received in commandment, and to fear no man. He is greater which is in us (as the same S. john said in the .1. john. 4.) than he that is in the world.  

The beast, is the Rom. Empire.  And the beast he calleth the Roman Empire of great authority, and as it were godly, notwithout most weighty considerations. For the lord keepeth still the phrase of the scripture, imitating Daniel, which in the .7. chapped. attributeth the name of beast to the Roman Empire. And S. Jerome, expounding the Prophecy of Daniel, by the beast understandeth the Roman Empire: and supposeth that therefore it is not called a Lion, nor a Bear nor libbart, but a beast: that what cruelty some ever ye can Imagine in beasts, by the same ye may understand the Romans doubtless in manners they have showed themselves beasts. Mithridates the most renowned king of Pontus, speaking of the Romans in the xxxviii book of justine: As they themselves report, sayeth he, that their founders were nurrisshed by sucking of a Wolf: so have all that people Wolves minds, never satisfised with blood, of rule and Riches hungry and empty. And now how filthy beasts many Roman Princes have been, their own writers testify, chiefly Suetonius, and others that have written of the emperors lives. And that the people of Rome were also of beastly manners, the .1. chapped. of the Epistle to the Roma. proveth.  
You will say, I know well, 
The good & godly are excepted.  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, and by beasts in deed understand Empires, all though they call not all those that dwell in those Empire's beasts with out any difference: therefore we understand them exempted in all Empires, that live a life to God acceptable: and know assuredly, that neither Daniel, nor S. John would have defiled with words such innocent men, and all praise worthy. Yea in all this treatise of the Empire and of Antichrist, we except always such men as are innocent and excel in virtue. Whereof we shall happily speak more hereafter.  
And first he showeth the beginning of this Empire. 
The original of the Empire.  A beast cometh out of the Sea, on the sand whereof standeth the Dragon: and in the .17. chapped. it is said, how the beast came out of the bottomless pit. Therefore the beginning hereof is referred to Satan. notwithstanding we must here take diligent heed, that we take away nothing from the lord our God, the which he challengeth to himself. The Scripture in sundry places, but chief by two most excellent witnesses, by Daniel in the .3. chapped. and S. Paul in the .13. chapped. to the Romans, hath set forth, that kingdoms and Empires are of the Lord, and that he setteth up & deposeth kings. There is no power, sayeth th'apostle, 
Now the Rom. Empire is of God & of the dragon.  but of God. And hitherto in deed th'apostles command to obey Princes and magistrates. How is it than that we hear, that the Roman Empire came out of the bottomless pit, sins the Apostle speaketh of the same? doubtless the Roman Empire is not absolutely of the Devil. For God is the author of Monarchies, and preserveth realms and policies, giving thereunto certain faithful servants. But sathan meddleth with men's matters, and corrupteth both kings, & kingdoms: and so long they be of the Devil. The Christianes' in all politic matters obeyed Emperors, but commanding Idolatry they obeyed them not. 
3. Kings. 11  Certain it is, that God did institute the kingdom of Israel or of ten tribes by the prophet Ahiab: yet nevertheless the lord crieth out in an other prophet, 
Amos. 8.  they have reigned in deed, but not by me. For the lord would have had those kings to have framed all things after his word, and to reign in the fear of God: and where they did not so, but following the instigation of Satan ordered all things after their own lust, they are rightly said to reign, not of God, but of the devil. Therefore have the godly obeyed kings: but they obeyed them not commanding wicked things, although they took them for their kings, God had instituted the order of priests: not withstanding Christ calleth the doings of the same priests the works of darkness. And S. Peter sayeth: we must rather obey God than men. So verily the Roman Empire, which was of God, came also out of the Sea (as Daniel sayeth also) out of the troublesome world, and even out of Hell, being made great through slaughter, murder, sedition and treason. For the people of Rome with the most part of Emperors regarded the Devil and the world, and not God.  

The Rom. Empire of seven heads  And what the empire of Rome is at this day, he figureth now also, it hath seven heads, & ten horns, and every horn had his crown, signifying verily, that by horns are signified kingdoms. Nother do we here bring in any new or far fetched exposition. In the .17. chapped. the Angel expoundeth himself, and sayeth, that by seven heads are signified seven mountains or hills, and even kings also. In Rome are accounted many hills, but there be seven notable. 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) sayeth: Septem urbs alta ingis toto quae praefidet orb.  
A city set aloft on seven hills  
Whose people rule the world at their own wills.  
And therefore is called of the Greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of seven hills. And verily the city is taken for the whole Empire. So have there been also many kings & Emperors, which are comprised in the seventh number: but yet is it certain, that the seventh number of kings also is exactly found in the history. For at the beginning when Rome was first builded, there reigned seven kings in order, Romulus, Numa, Tullus Hostilius, Aucus Martius, Tarqvinius Priscus, Servius Tullius, Tarquius Superbus: who expulsed by reason that Lucrece was ravished of the kings son, they were ruled by confulles, by ten men, & by dictators, unto the time of julius Caesar, who first usurped to himself again a kings crown: after whom reigned Antony & Octavian, called Augustus, Tiberius, Caius, Claudius and Nero, again seven. In Nero th'empire receiveth a plague: From thence again are accounted seven, Ottho, Galba, Vitellius, Vespasiane, Titus, Domitian, Nerua. From him was the Empire devolved to Vlpius Trajan, a spaniard. Therefore the Roman Empire could not by plainer marks be expressed. To this Empire also Daniel attributed ten horns, aswell for that it was collected of many kingdoms, as also that it was dispersed again into many. Whereof shall be spoken in the .17. chapped. And it is a common thing to the Scriptures, by horns to signify kingdoms and power.  
And to this kingdom the lord jesus ascribeth open wickedness, ye he calleth it blasphemous. For he addeth: 
The Roman Empire blasphemous.  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. For if ye behold the hills of Rome, chief the Mount Capitoline, ye shall find it called of Cicero, the mansion place of the Gods, verily for that it contained in a manner the Images of all the Gods. For on those hills were seen the Temples of jupiter after all his properties, etc. The Temples of Saturn, juno, Minerva, of Mars the revenger, of Hercules, janus, Venus, Apollo: also the Temples of Fortune, Health, Victory, concord, and such other. But if ye look upon the Princes themselves, Caius would have his Images set up in Temples, and the people to swear by his name. Nero blasphemed the name of Christ, and by shedding of innocent blood sought to abolissh the Gospel. Domitian commanded himself to be called God and the Lord. And others also have required godly honours, men swimming in blasphemies, and stinking, in all wickedness.  

the power of the Roman Empire of monarchies oppressed.  Furthermore by an Image compact of sundry beasts he showeth, how the Roman Empire increased, and obtained such power, and what be the manners thereof. In the 7. chapped. of Daniel. By the eatte of the Mountain is signified the monarchy of Grece or Macedome, by the Bear the Persian, and by the Lion the monarchy of the Chaldeis or babylonians. And it is plain, that the Romans overcoming those nations, and putting down and subduing to themselves those monarchies, came unto the supreme top of government. For they subdued to themselves the east parts chief by Lucullus, Pompey, and Crassus, Macedon and all Grece, by Paulus Aemilius: a good part of Africa by Scipio and Marius: Egypt by Octavius Augustus: and so forth. And like as they were in religion ungodly: so in other manners not unlike most wild beasts. For as the libbart or Panther is spotted and of sundry colours: so are the Romans, a collection of many nations, borne to make sedition and slaughter. The bear doth only go upon his feet, 
The Romans are beasts.  but with the same also striketh, & catcheth his pray: so the Romans did nothing else, but strike, fight, & take spoils. And as the force of a Lion is amongs four footed beasts most excellent, and the Lion's mouth unsatiable and stinking: so was the Roman Empire most strong, covetous, never contented, and the very matter and corruption of mischief.  
And S. John declareth in deed more expressly, 
The Dragon giveth to the Ro. his power and seat.  that the Romans have of the devil all that wickedness, cruelty, and mischief: the Dragon sayeth he, gave unto that beast, his power, and that great: he gave also his seat. Which is as much in effect, as if he had said: the Devil reigned whole in the Romans, and the Romans wrought by the devil, all that they did. For the devil is the original of murders and lies. Of the devils seat I have spoken in the second chapter of this book. Howbeit we must know, that all power is of God: but he by his just judgement doth permit many things to the Devil over the children of misbeleif. For S. Paul in the .2. to the Thessa. the .2. chap. When he had spoken of the most mighty working of Satan, by tokens and king wonders, wherewith they should be deceived, that would not receive the truth, he addeth immedately: 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. Good works are of God, evil are of the devil. Now least any man should marvel, why God permitteth so much to the Romans and the devil their head, and doth not infringe their force for the elect sake, S. John interlaceth an heavy chance of the people of Rome, and of the whole Empire, which chanced to them, immediately after the first persecution moved against the church of Christ, and after the most shining Apostles executed, verily to revenge that innocent blood. For he seeth one of those heads, as it were wounded to death. For Nero which first of the Emperors, stirred up the first persecution against the church, with his own hand sticked himself. And he was the last Emperor of that family. And left the Empire so afflicted, that it was like enough to have fallen to decay. Certain provinces revolted. Galba, Ottho, and Vitellius, fought amongs themselves, and made civil wars. This Vitellius moreover, drove Sabinus, Vaspasians brother, suspecting none evil, with others, into the Capitol house, and setting the temple on fire, destroyed both Temple and men together, and made all one heap. Nother doth Orosius conceal, why these things happened, saying: by and by Rome solfed, by the murder of princes, and civil wars, for the injuries done to the Christian religion.  

The deadly wound is healed.  Notwithstanding the Apostle addeth, that the wound made was healed again. 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 sayeth he. Here have you, that he said, the deadly wound was healed again. For other writers discoursing the same more at large, set forth: how Vespasian returning to Rome, accounted nothing more noble or better, than to establish and beautify the common wealth that was sore 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. He repaired with new buildings the city defaced with old firinges and ruins: he builded again the Capitol house that was burnt: and erected the Theatre in the mids of the city, the most ancient Monument of the Empire, etc.  

The foolishness & ungodliness of the world  Moreover he toucheth now sore the foolishness & wickedness of the world. And there was an admiration in the whole earth, etc. For the world followeth the present felicity, & esteemeth all things after their good or evil fortune. For that religion, say they, is most noble, stable and true, which is famous in victories, and shineth with the ornaments of this world. Therefore for the majesty of the Roman Empire, which they had in greatest admiration, the most part of men received the Romish religion, & defended the same as sincere. But S. john declaring the enormity of this sin, sayeth: and they worshipped the dragon, etc. he sayeth not, they worshipped Gods, 
They worshipped the Devil.  or wood and stones: but they worshipped the Devil. Idolaters will say, that they worship and honour Gods, 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, but to them, whereof they be signs. Thus verily will all Idolaters say: unto whom if you say, you worship wood and stones, they will answer quickly, that they have great injury done them. 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, and wily shifts of Idolaters, speaking frankly against them, respected not that, which they alleged for themselves: but that same rather, which God judgeth, and the verity of the thing pronounceth, and sayeth: and they worshipped the Devil or the Dragon. So Paul in the .1. to the Corinth. the .10. chapped. The things, sayeth he, that the heathen offer up, they offer them, not to God, but to devils. But this did the gentiles deny. But God in this case passeth not upon the judgements, and intentes, and denialles of men, but pronounceth after his own judgement. In the .17. of levit. He sayeth: if ye offer unto me oblations otherwise, than I have prescribed, ye shall defile yourselves with blood. Let now the massemonging priests cry out till they be hoarse again, we offer to the Lord God, not to strange Gods: yet shall the lords sentence stand most true for ever, that they transgress with unlawful worshipping, no less than if they committed parricidie. As also Isaiah beareth witness in .66. chapped. The lord god alloweth the sincere obedience, which we show unto his laws, he careth nothing for our inventions & good intentes. Thus at this present he showeth at few words, as the thing is in deed, that all idolaters worship the Devil. 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. The Lord jesus light our hearts and minds to see his truth.   

¶ The beast is worshipped, and he blasphemeth the name of God, and the Saints of God, and finally maketh war with the Saints. The luj Sermon.  
ANd they worshipped the beast, saying: 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: and power was given unto him, to do xlii Months. And he opened his mouth unto blasphemy against god, to blaspheme his name, and his tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints & to overcome them.  

The beast is worshipped, & how.  He said, that the world worshipped the dragon: now he addeth, that the same worshippeth the beast. Howbeit seeing the beast is the empire, some man might marvel, how the empire might be worshipped? But we at few words say, how they worship the empire, which receive the decrees, rites and superstitious ordinances of th'empire, and of them depend whole. And there were not a few at that time, who in favour of the Roman Empire denied the faith of christ, and revolting from the church, joined themselves in religion and sacrifices to the fellowship of the Empire. They in very deed worshipped the beast. Moreover that thing which is only dew unto one God, the same did the Romans attribute to their empire. But who so ever ascribeth unto any thing divine properties, doth verily deify and worship the same. And the 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: who is like unto thee, O 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, and to their empire, saying, as S. john also reciteth: who is like unto Rome? who is able to war with it? they called their emperors Gods, best, greatest, most puissant, and most invincible. Thempire itself they called eternal. Ye may see these things yet in most ancient authors and coins. 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. And what other thing I pray you is done at this day, whilst for the favour of Emperors, Kings, Popes, and their realms, the verity is denied, or wrested after the affections of men? These worship the beast also.  
Now is given also the beast a mouth speaking great things, and blasphemies. 
A mouth speaking great things.  Of blasphemies we shall speak more anon. But for as much as the Roman Empire obtained greatest victories, and held most gallant and solemn triumphs, it seemeth to have occasion given to boast proudly of the victories, & to challenge those things to themselves, which were in deed wrought through the power of God. And doubtless there do yet remain the greatest and most licentious brags of the Romans, that they are conquerors and lords of the world. But such pride was grievously punished in Nabuchodonozor the King. Whereof you may see in the .4. chapped. of Daniel. S. Peter affirmeth that God resisteth the proud, and giveth grace to the humble. God hateth the arrogant, and taketh away their names from the Earth.  
And where some man might demand. 
How long shall Rome be thus prouder  But what end shall there be of injuries, pride, finally of intolerable arrogantie, and blasphemies? S. john preventeth and sayeth: 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: which nevertheless, although he would have the time to be to us unknown, yet is known to him, 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. chapped. and xlvi Sermon. And have showed in the former places that those numbers were equivalent, to wit the thousand two hundreth and three score days, the xlii months, the time, two times, and half a time. 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.  
Now followeth a plentiful treatise of Romish blasphemies. 
Of the blasphemies of old Rome,  First he sayeth by a trope, he hath opened his mouth: whereby he hath signified his boldness, and liberty, yea licentiousenes of speaking. For we say he would not once open his mouth: when we signify, any man that will not speak frankly. But the Romans, and companions of the Romish superstition blaspheme God three manner of ways. For first they blaspheme the holy name of God in this, that they do prefer their false Gods and their superstitions to the true God, to the true and most holy religion. For where they did admit in the city of Rome the Gods of all nations, and their religions, the religion of the only God of Israel they utterly refused: for that they understood how he would be worshipped alone, and by non other rite, than that which he himself had prescribed. But they had rather retain wickedly those their many gods, and their religion although most absurd, than to commit themselves into the tuition of one, and to recceive a moderate & simple religion. Author. Aurel. August. I raccoumpte not now the blasphemous words of them, uttered against the true God, about that time chief, when Vespasian and Titus triumphed, after the jewish war finished, both of the City destroyed, and the people of God overcome. There were carried about in the triumph the holy vessels of the Temple, and even the God of the jews as vanquished and bounden, was seen led into the Capitol house, to make his supplication to their great God jupiter, as it pleased them. Whereupon we understand that the name of God was no whit less outrageously blasphemed, at that time, than it was in old time of the Palestines or Philistians, what time they set the ark in the temple of their God Dagon: likewise of Rapsake, and Synnacherib, moreover of Balthasar King of Babylon in the .5. chapter of Daniel. But the offenders are found out at the last.  
secondly the Romans blasphemed the Tabernacle of God. That same old Tabernacle of the people of Israel, was not only the office, or place of religion and worshipping, but also a token of God's presence. For God is now present in the mids of his Church, a figure of whom, the Tabernacle of witness represented. But the Romans called the Christian church wicked, foolish, seditious, whorish, and detestable: which they also most grevouselie did persecute, and sought to destroy by all means: hereunto also they bent their whole power.  
Finally they blasphemed also the heavenly dwellers, 
God's Saints overwhelmed with reproaches.  the happy and blessed souls of Saints, Propheys and Apostles, whom they called wicked, seducers, peace breakers, blasphemers, heretics and sinful persons. For at this time, whilst S. john wrote these things, diverse Apostles, under the Roman Empire, had now been executed and slain, as plagues of the world, yea their memorial and doctrine condemned. But hereof you perceive, how displeasantly God taketh it, if any man rail upon godly preachers, and holy ministers of churches. For the Lord taketh the reproach spoken as it were against himself. There remain yet at this day certain blasphemies of this sort with Cornel. Tacitus in the .21. 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. 
The beast maketh war with the saints.  For the Roman Empire unto the time of Constantine the great stirred up ten most grievous persecutions against the church. Whereof you may read Eusebius bishop of Cesaria, and Orosius in the history which he wrote to S. Austen. And this place chief 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. chapped. of S. john. And how the Saints be overcome I declared in the .11. chapped. The Lord jesus preserve his church. Amen.   

¶ Of the power of the Roman Empire, and who worship the beast: and of the destruction of Rome, and the Roman Empire. The lvij Sermon.  
ANd power was given him over all kindred, tongue, and nation: and all that dwell upon the Earth worshypte him: whose names are not written in the Book of life of the lamb, which was killed from the beginning of the world. If any man have an ear, let him hear. He that leadeth into captivity, shall go into captivity: he that killeth with a sword, must be killed with the sword. Here is the patience, and the faith of Saints.  

Of the power of the Rom. Empire.  The Apostle by the revelation of Christ speaketh also of the power & majesty of the Roman Empire. The Roman Empire was in deed of greatest power in the time of Octavius Augustus, also in the time of Domitian his empire, and in the reign of Trajan, also under Hadrian, Aureliane, Diocletian, and Constantine. The greater part of the world inhabited obeyed thereunto, as all Europe in a manner, Asia & Africa: as both latin and Greek histories do testify. Howbeit hereof the lord warneth us, that we should not curiously search the counsels of God, being inquisitive, 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 Rome, he stilleth and appeaseth all murmurings. For Empires be of God. But he is most wise, righteous, and holy. Where therefore he made the kingdoms of the world subject to Rome, he did it wisely, justly, and holily. In that the Romans corrupt Gods ordinance, and commit themselves to be governed of the Devil, it cometh of evil.  
Let our disputations here cease, for the wise man sayeth also, that wicked men and hipochrites reign for the sins of the people. And that he rehearseth kindreds, 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.  
But what appertaineth this to us, or what profit (sayest thou) cometh 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: therefore is there left no place to doubt of the things that follow. Let us consider moreover that most puissant kingdoms, which seem to men invincible, may of God be dissolved without any difficulty: let us therefore learn to fear God, and to walk in his commandments, and to despise these earthly things.  
Now also he declareth more expressly, who shall worship the beast: 
Who worship the beast.  for he said, that men in the world should be taken with admiration of the beast, and shall worship the beast: he now declareth the same, and so placeth the word of worshipping, that he may understand it as well of those that are present as also to come. For he speaketh not only of men of his time, but of all, which ravished with the admiration of th'empire, and majesty thereof, shall either deny or contemn the faith of Christ. And he sayeth, that all shall worship the beast that dwell upon Earth: and least any man should refer it absolutely unto all, as though none 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 the chosen: the unbelievers. I say, which contemn the word of the gospel, disdaigne to hear it, and be rebels to Christ. Aretas the expositor. they dwell upon the earth, sayeth he, which are moved with no care of heavenly things, nor of the glory that there is: or give themselves to earthly habitation, and apply themselves to a beastly life according to the same. Thomas of Aquine bringeth also a testimony out of the .17. of jeremy. They that depart from me, shall be written in the Earth. For they have forsaken the vain of lively waters, even the lord himself. Of the book of life I have spoken in the .3. and .5. chapped. and will speak of the same in the .19. and 20. chapped. of the Apocalypse.  
Hereunto he annexeth a notable thing after the manner of Apostles, which are always wont, so oft as they have occasion to celebrate and intimate Christ, and the mystery of his redemption. S. john therefore sayeth, how the lamb hath been killed and offered up from the beginning of the world. And it is with out controversy, 
The lamb slain from the beginning of the world.  that by the lamb is understand Christ.  
It is therefore demanded, how he was slain from the beginning of the world. Many hear torment themselves at the length they expound, that Christ was slain in Abel, and in all saints, by participation not by passion. Certainly we may not expound this place after the letter. For Christ could not be slain, before he was borne. Moreover the Apostle affirmeth, that Christ sins the beginning of the world, hath not been slain oftener than ones. Read what he sayeth in the .9. chapped. to the Hebrew. And yet can not the most and true word of God be contrary or repugnant to itself. Therefore say we after the common rule of expounding the Scriptures, that the signs have the names of the things signified. For the Lamb was called a passouer or passing by, whereof it was a sign. Circumcision was called the league or convenant itself, sacrifices are named sins. 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. We understand therefore by this testimony of Christ, that all the sacrifices of the ancient fathers, were sacraments of Christ, and that the redemption of Christ hath from the beginning of the world been of efficacity to all the faithful. Therefore this place is notable and worthy to be observed. Hitherto appertaineth the Apostles testimony in the .1. to the Corinth. the .10. That all our forefathers have eaten of the same spiritual meat with us, and drunken of the same drink, and that they drank of the rock following them, which was Christ.  

Of the destruction of the Roman Empire.  And hitherto hath he spoken of the majesty of the Roman Empire, blasphemies & sins. Now followeth of the destruction of so great an Empire, & punishments of sins. Whereof notwithstanding shall be spoken again in the .17. chapped.  
And with an Acclamation, most commonly used in the gospel, & as it were peculiar to Christ, he stireth up all his auditors, and crieth out, he that hath an ear to hear let him hear. Verily it was to men a wonder, and seemed uncredible, that so great a Majesty could fall: but yet it falleth. The faithful marveled also what should be the end of blasphemies, slaughters, injuries, abominations. Moreover the doctrine that followeth, is notable, excellent, and worthy to be kept in memory. Therefore he stireth up all men to attentiveness, and than he sayeth: whosoever shall lead into captivity, shall go into captivity: whosoever striketh with the sword, etc. For in such sort he declareth the destruction of Rome and the Roman empire, that he confirmeth with all the justice of god's judgement. And also with a marvelous brevity of god's sentence, given or pronounced against Rome, he suppeth of that unmeasurable power. 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 doth to an other. For to this be longeth the sentence rehearsed of Noah in the .9. of Gen. He that sheddeth blood, his blood shallbe shed. The same is repeated in the .33. of Esay. woe to the that spoilest, shalt not thou be spoiled? A testimony whereof is Ninive with the Prophet Nahum, and Babylon with all the prophets. Therefore hath the Lord taught in the gospel, whatsoever ye would that men should do to you, do you the same unto them also. With what measure you meat unto others, with the same shall others meat unto you again. Whosoever striketh with the sword, with the sword shall perish. Therefore it is most reasonable, that sins Rome hath spoiled the whole world, and injuried all nations, and made cruel war upon all men: it should be again of all nations invaded, spoiled, torn, and trodden under foot. Let us mark this judgement of God, & let us fear god, and do good unto men. For here is sentence given against all men that do injury to their neighbours, but especialli those which invade innocents with unjust wars, & which they be hired to make etc.  
And here must we repeat some thing out of Histories, 
The destruction of Rome and the Roman Empire.  whereby the verity of this prophesy may be better known and understand. When the most excellent Prince Constantine had received the government of th'empire, as it were abhorring Rome, he builded Constantinople, and made it the seat or mansion of th'empire. And from that time the Majesty of Rome began to fall unto ruin. Under th'emperor Gratiane, a Prince most witty, the Barbarians were a great terror to the Romans, whereupon Gratiane made a league with them. Stilico father in law to Honorius, a Vandal borne, diminished the wages of the Gothians, and other league fellows of the people of Rome: for the which cause they took Armour: yet being pacified again, they were stirred up afterward through the malice of Stilico & of Duke Saul, & under the conduit of Athalaricus their King, they hast them to Rome, lay siege to it, & besiege it by the space of two years, at the length took and spoiled it. 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. It is reported that Rome was taken the first day of Apryll, in the year .412. Yet the Gothians immediately leaving the City, remove into other places there by: nevertheless, being again inflamed with fury they return, and under their captain Athaulphus, they plagued & spoiled Rome, worse than they did before. The King had determined, extinguyshing 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 enriched and replinished, with the robberies of all nations, was by fourteen days together emptied clean. After came Odacer with the Germans: and putting down the name of Emperor, reigned over the city himself as king, by the space of .15. years. Whom Theodorichus of Verona expulsed and slew. And there reigned with his East Goths about .50. years. Than was it recovered of Bellisarius, for justinian Emperor of Grece, but to the utter destruction of Rome. 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 thirteen days. Nother was there any man in it, by the space of forty days. Read the .4. book of Sabellicus the .8. Aeneade. peradventure I shall discourse more at large of the destruction of Rome, in the .17. chap. Wherefore within the space of .136. years, Rome came seven times into strangers hands, and was sacked most cruelly, and fell on the edge of the sword, and was led into captivity: 
Council how the godly shall demean themselves in so great evils  which hath long stricken with the sword, and led away all nations prisoners. This was the just judgement of God.  
And S. John annexeth a doctrine, how the godly should behave themselves in so great troubles and adversities. Here, that is to wit, whilst the Romans reign and rage, also in those bloody and cruel alterations, and destruction of the Roman Empire, the Saints shall need to have patience, or perseverance and faith. These two virtues shall keep the faithful, that they perish not also. Of patience the lord speaketh in S. Luke the .21. chapped. In your patience shall you possess your souls. Of faith speaketh blessed john: and this is the victory, that overcometh the world, even your faith. Impatience and incredulity hath led away many into the denying of the faith, to idolatry and to all ungodliness. So learn we also, how to arm ourselves in our days against all ungodliness. The lord deliver us from evil. Amen.   

¶ Of an other beast, which cometh up out of the Earth: that is to say, of Antichrist. The lviij Sermon.  
ANd I beheld an other bea●● c●●●●● up out of the Earth and he had two horns like a lamb: and he spoke as did the Dragon.  
The Apostle S. Paul plainly testifieth, 
What is th'end of this prophecy. Rom. 15.  such things as are written to be written for our learning, that through the patience & consolation of the scriptures we may have hope: wherefore we must also apply thereunto these things present. 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, and conceive comfort and hope, and not be discouraged with the heavy burden of evils. Like as he hath therefore diligently described the old Roman Empire, and showed as it were pointing with the fingar what mischief it should work to the church, & admonished all to have faith & patience: right so will he from hence forth describe popery or Antichristianisme, in the which description he setteth forth before our eyes, what so ever the saints shall suffer: that being warned before, they may abide more manfully persecution, and less yield to mischauntes.  

The second beast cometh not forth till the first be taken away.  And in goodly order beginneth he to set forth Antichrist after the Roman Empire torn and taken away. For Daniel sayeth, that a little and small horn should arise up amongs the ten horns, and three of those horns to pool down, pluck of, and cast away, and so to attain unto great power. For he signifieth, that the Roman Empire being divided, and brought now unto decay Antichrist shall arise, which should procure to himself a new, and countrefet Empire. And S. Paul sayeth also, that Christ shall not come unto judgement, till Antichrist have gone before: and that he shall not come neither, unless this be first taken away, which hindereth and letteth, that he can not come. The which S. Jerome and other holy expositors do understand of the Roman Empire, 
2. Thess. 2.  which must be plucked up, 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. For from that time by the space of .300. years and more, there was no Emperor of the West after Augustulus. And besides this under the Emperor justinian, Rome was brent and laid waste of Totila. Sins the which time the bishops of Rome have begun to look a loft, and to think upon a new kingdom.  

The second beast of the Earth.  And therefore the Lord sayeth, that this beast arriseth of the very earth. The kingdom of our lord jesus Christ cometh from heaven, and bringeth to heaven. Papistry cometh neither of Christ, nor of his doctrine, but cometh out of the Earth: that is to wit, of evil means, Ambition, avarice, treason and cruelty. What ministers of the church Christ ordained, is easily perceived by the Gospel of jesus Christ. That he forbade them government, supremacy, superiority and majority (as they term it) appeareth of the .18. and .20. chapped. of S. Matthew. and .22. of Luk●. Therefore do the Acts of Apostles, and the doctrine of Peter testify, that Peter was a Minister, and not Lord of the Apostles, much less Prince of the city or Empire of Rome. For they lie loud, that say, how Rome and Italy are the Patrimony of S. Peter, given him of the Lord. At the first the Apostles, and Apostolical men, ministers of churches, governed the churches equally, neither did one take upon him more pre-eminence than an other. Which thing I am able to prove, by many testimonies of ancient writers, if need required. About the counsel of Nice, and a little before that time, when churches were greatly multiplied, were ordained, and customably received metropolitans, instituted in deed by a laudable (but yet man's) ordinance: that is to wit, in a certain province or head city was ordained a Bishop or Pastor, which should have as it were, then oversight of the rest, and should serve for the calling of Synods or assemblies. Yet was it than diligently provided, that he should not be called Primate: least any man should think himself preferred before others in power, but in order. Nother was the Bishop of Rome at that time, exalted above all others: but there were diverse metropolitans, whereof the bishop Rome was one. The Niceyve counsel confirmed that same custom, and would have it ratified. Socrates in his ecclesiastical History the .5. book the .8. chapped. reciteth many Metropolitan churches in Asia. S. Jerome to Euagrius, and in an epistle to Titus sayeth plainly, that in old time churches were governed by the common counsel of priests or elders, and that time Bishops and priests were all one: After by the custom of the church, not of the verity of the lords ordinance (I rehearse Saint Hieromes' words) Bishops were preferred before priests, yet must they govern churches together.  
And of that same custom, 
How the Bishop of rome came to his supremacy.  yea rather of the abuse of the custom, Antichrist had his beginning. For Boniface Bishop of Rome began first to take upon him dominion over the churches of Africa. But he was immediately repressed by the sixth African council, where at Saint Austen is red also to have been: After that, began also the Bishop of Constantinople to challenge to himself the Supremacy, for this cause chiefly, that Constantinople was than the courtelyke Palace, and chief City of the Empire. howbeit here certain bishops did resist him: amongs whom was Leo, Bishop of old Rome. There remain certain Epistles of his to the Emperor of Constantinople, to the Bishops of the east, and to others. So was this trouble for that time also appeased. But straight way an other Bishop of Constantinople blinded with Ambition, required a fresh, to have the supremacy given him. Whom Pelagius and Gregory bishops of Rome wythstood: And this later so impugned the supremacy of the Patriarch of Constantinople, that he sticked not to call him the vauntcurrour of Antichrist, which would usurp the title of general bishop. There remain not a few epistles written of this matter, in his register.  
Nevertheless a few years after, when the bishops of Rome were sore afraid, least that dignity should be given to the bishops of Constantinople, Boniface the .3. obtained of th'emperor Phocas a parricide, that he which was bishop of old Rome, might be taken for the universal bishop, and Rome for the head of all churches: which constitution set up the Pope in Authority, 
Apostolical.  that he was now, taken of the most part of the west Bishops for Apostolical, and many matters brought before him to determine: whereby he got the favour of many Princes, chiefly of France, by whose aid he drove out of Italy both the Emperor of Grece, and kings of Lombardy, and brought Rome, and the best & most flourishing parts of Italy under his own subjection. Thus I say out of the earth cometh up the second beast.  

Beast.  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.  
Hitherto of the original of Antichrist or Pope, and of the new Empire: furthermore S. John proceedeth to describe that second beast lively, that we should all know and eschew the same: and first he reasoneth of the power of antichrist.  

The beast had two horns.  That other beast, sayeth he, had two horns: and he addeth, like a lamb. For of them is spoken in the fift chapter of this book. And the Lord signifieth 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. For therefore they give in their Arms two Keys, that is to say two horns: They boast that they have two swords. Of the which blasphemies, he that will be fully instructed, let him read the words of the beasts of Boniface .8. in the sixth Decret. of maiorit. and obedience. One holy: again Clement .5. second book of oaths: finally Gregory .9. or rather the first book of Innocent the .3.33. tit. de maior. & obedient. All Histories make mention that Boniface the .8. did in the year of our Lord .1300. 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, 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. They carried before him two sword. And he himself cried, lo here are two sword: 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. What shall we say that all bishops by him consecrated, wear upon their heads mitres or two horned caps. Unless therefore we be blinder than was Tiresias, we see with our eyes, who is that great antichrist.  
And here we must observe, that he sayeth not, 
Like a lambe●.  that those are the horns of a lamb. 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. For he executeth continually at the right hand of the Father, the offices both of King and Bishop, and this all faithful feel with joy. He sayeth therefore, like a lambs. For the Pope will make all men believe, that he hath received of Christ Priesthood, and Empire, that he is Christ's Vicar: where he is nothing less. He bragth every where, that he is the great shepherd, and hath received the keys of the Kingdom of Heaven: 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.  
He proceedeth to show moreover, 
He spoke as the Dragon.  what the talk of antichrist is, what is his doctrine, and what is his speech. He spoke, sayeth he, as did the Dragon. The Dragon is the devil, as before is plainly showed. Therefore he ascribeth to antichrist or Popery, Diabolical doctrine, or a devilish mouth or tongue. We must see therefore, how the devil speaketh: that we may so understand rightly, how antichrist speaketh. In Paradise he so tempereth his talk, that he calleth in doubt the certainty and verity of God's word, and by that occasion placeth his own word, in stead of the word of God. Is it so, saith the devil, hath God forbidden you, 
Genesis .3.  under peril of your life, that ye should not eat of the fruit of the tree of knowledge of good & evil? yea rather if ye eat thereof, ye shall be made like unto God. And after the same sort antichrist in his Popery bringeth the verity of the Scripture in doubt, which by all means possible he disfameth as unperfect, maimed, obscure, and doubtful. And by and by upon that occasion, he bringeth in his traditions, & decrees, wherewith he may patch up that, which he contendeth to want in the Scriptures. But in his traditions he affirmeth things contrary to God's word and so deceiveth men. 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, and therefore to have need of traditions. Moreover the Dragon speaketh openly against the laws of God: and so doth the Pope manifestelye. God will be worshipped alone: the Pope addeth to him Saints. God forbiddeth Idols and Idolatry: the pope commandeth them plainly. God will have his name to be sanctified, and his name to be sworn by only: the Pope by dispensing with oaths, polluteth the name of the Lord, and commandeth us to swear by the names of Gods. God commandeth us to keep holy the Sabbath day: The Pope bringeth this in contempt, setteth forth his own holy days, and maketh double feasts. God commandeth us to honour our parents: This doth the Pope abbrogate, and commandeth to make more of Abbots and Abbesses. God commandeth, thou shalt not kill, thou shalt not commit adultery, or steal: The Pope granteth most ample indulgences and pardons to his soldiers for rash wars, made at his will and pleasure: spoileth with his sacrileges all churches: and he with his maiden priests filleth all the world with adulteries, whoredoms, to speak in the mean time of nothing else more filthy. And where God forbiddeth lies, and false witness: the Pope, and his whole doctrine (which he setteth forth besides the Scripture) is sowed of lies: and not only he dispenseth with false witnesses, but permitteth also to break safe conduits and public faith given, and if he hate the Prince, absolveth the subjects from the oath of their fidelity and obedience: giveth liberty to all concupiscences, and maketh laws, which nurrisshe the desires of the flesh. And which shall be the Dragon's mouth, if this be not it? 
Math. 4.  The Dragon moreover is red to have spoken and said to the Lord: all these things will I give thee (for he showed him the kingdoms of the world) if thou wilt fall down and worship me. What other thing speaketh the Pope? doth he not enrich his obedient children with the Riches of this world, especially such as will fall down and kiss his feet? I suppose the Devil would never be so shameless, as to offer to the Lord his foot to kiss: 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 sign of the Cross, and proffer it to be kissed of all the children of God. I can not bring forth the horrible and innumerable blasphemies out of the decrees and decretals. For I am ashamed of such ungodliness. Who therefore will not acknowledge that Satan himself doth in this beast reign and rage? God shortly confound the same. Amen. Amen.   

¶ Again of the power of Antichrist, and how the former beast is worshipped. The lix Sermon.  
ANd he did all that the first beast could do in his presence. And he causeth the earth, and them which dwell therein, to worship the first beast whose deadly wound was healed.  

The second beast executeth the power of the first.  Again he reasoneth of the power of the second beast, or Antichrist and of popery. He doth or executeth, sayeth he, the power of the former beast: that is to say, exerciseth the same authority, that the old Roman Empire exercised. Where he addeth, in his presence: Aretas expoundeth, in following immediately after, and even in imitating the same. But what power and authority they exercised, I declared before in his place, about the beginning of this chapped. Therefore as the Roman Emperors supposed all kingdoms and provinces to be theirs, and to appertain unto them: so do the Bishops of Rome make their boast that all realms are theirs. I give nothing here to affection or hatred. There came forth lately a book printed at Lions, of Augustinus Steuchus keeper of the Pope's 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, Hongary. etc. The propriety whereof appertaineth to that seat of Rome, the use unto the Princes, Clientes of the same see. Full oft have the Popes assayed to bring into subjection to them and to their Sea the kingdoms of the east also, and that under pretence of the holy war, and recovering the lords sepulchre. And like as the old Romans vexed with continual war the nations that did not acknowledge or obey the old Roman Eagles: so the See of Rome in our time, and in the memory of our forefathers hath put to business and trouble, those kingdoms, and nations and people, that went about to revolt, and would not acknoweldge those double keys, that is to say two horns. For who knoweth not with what cruel wars he vexed in times past the land of Boheme? who knoweth not what Germany and England hath suffered in former years? So verily the second beast exerciseth gallantly the Tyranny of the old beast. The old beast set forth proclamations concerning religion, and paying of tributes and customs, and so impoverished in a manner all realms, their richesses being brought to Rome. And what other thing doth that seat at this day? what hath it done now, to reckon the least, these five hundreth years? who therefore doth not see, that the second beast exerciseth most abundantly the power of the first beast? A certain man made verses in Latin taunting the covetousness, and deceits of Rome: and where Rome doth magnify herself to be head of the world, which in Latin is Caput, thus sayeth he: 
If Caput come of Capio, which signifieth to take  
Than may Rome well be called so, which doth nothing forsake.  
If you decline Capio Capis, and to the grounds come  
Her nets are large and can not miss, to catch both all and some.   
He addeth hereto an other thing, 
Who worship the first beast.  that this second beast doth procure, that they that dwell upon Earth should worship the first beast. Which doubtless we see fulfilled in the popish kingdom two ways. 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, when they hear but the name of the Roman Empire spoken of, do Imagine a certain divine thing, and brought unto them from Heaven. I grant, that there have been many right noble Princes, godly, and all praise worthy, in that same Empire: as was Constant, Constantine with some of his sons, Gratiane, Valentinian, Theodose, and diverse others. I grant, that under these and such other like the Empire was holy, and was in deed th'empire of Christ. For Christ was acknowledged with a true faith: and yet we see, how the lord jesus hath nevertheless, as Daniel hath done also, called that Empire a beast, doubtless figuratively and for the tyrants'. 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. 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. And hereof shall be spoken a little after yet more plentifully.  
Secondly the second beast causeth men to worship the first, herein chief, 
Popery hath reduced gentilism.  that Papistry hath brought again the heythennish manner, the names only changed. For I told you before, that the first beast was worshipped, in this that silly men received the Romans religion, and worshipped Idols. The heathen did verily confess the high God almighty. but they joined to him many Gods, unto whom they submitted elements, diseases, Arts, countries, cities, the members and parts of man, and such other like things. 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. Venus was lady of Love, and the Goddess juno of marriage. Nother was there any member in the body, that had not his God: so had all Countries and Cities their saving gods, and every house their domestical Gods. To them afterward they framed Idols, that is tokens and memorials, which might bring those heavenly gods into the memory of the Earthly dwellers. They builded for them chapels and churches, they instituted priests, holy days, rites and Ceremonies. These things are found in the books of the gentiles, & in our histories, and also in their writings, which have confuted the heathen Idolaters. But in the popish kingdom at this day, the names being only changed, who can deny, that the same culte, the same religion, nay very superstition is not renewed? of these things I have treated at large in my book De origine erroris. The Papists teach, that the Saints in heaven reign with God, and that to them are subject sicknesses, arts, limbs or members, cities and allthings, and must therefore be called upon and worshipped. Saints are expressed and represented by Images, to these Images are erected Altars and churches: briefly, it is done to them, that was done to the Gods and Idols of the Heythen. 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, and that the old Idolatry and superstitious worshipping might be renewed and frequented? 
Who worship the first beast under the second.   
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: so sayeth he also here plainly, and he causeth the Earth, and the inhabiters of the Earth, that is they that seek & regard only earthly things, to worship the first beast. For all be not polluted with popish Idolatry. For hereunto appertaineth the noble history of Leo the third Emperor, and Gregory the second, 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 erroris.  
Nother with out a mystery is this hereunto annexed, 
Whose deadly wound is healed.  whose deadly plague was healed. For he seemeth to compare together the first and second beast, and to show the likeness of the same. And I told you, how many men at the first were kept still in the Romans errors and Idolatry, for that the Gods, by Vespasians means, were said to have preserved the common wealth, which else with civil wars was as it were brought to ruin. Finally we read in stories, that the Empire of Rome hath many times received deadly wounds: but yet by and by, through the wisdom and valeauntnes of some noble men, the Gods (as they speak) so willing, have been healed again. In that number are reckoned Lucius Septimius Severus, Valerius Aurelianus, C. Aurel. Val. Diocletian, etc. By whose lucky success, triumphs, and victories to the Empire restored, many have been moved to say, who seeth not, that Rome shall be eternal, and that the Roman religion is to the Gods most acceptable, and that the Emperors also and public weal is endued with a certain deity, 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. Force and policy hath afflicted it, and also the religion of Henry the .3. Emperor, and of his son Henry the .4. Fridericke the first and second vexed the pope's. There were also other mighty Princes, which inflicted mortal wounds to the See of Rome.  
Again there were Bishops of Rome which with singular crafts have cured their wounds again: 
The wounds of antichrist healed.  of the which sort was Gregory the .7. Urban the .2. Paschalis the .2. Calixtus the .2. Alexander the .3. Innocentius the .3. Honorius the .3. Gregory the .9. Clement the .4. & .5. Boniface the .8. john the .22. and diverse others. But was not that feat in greatest peril in times passed, when three Popes were created at ones: whereof one was resident at Rome, the second 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 Sigismunde, and the counsel of constance, that deadly wound was fair healed in Martin the .5. And this felicity, and restoring the Popish kingdom, persuadeth many effectually, that popery is of God, and the popish religion to be most certain and true: as that which hath so oft been of mighty princes assailed, might in deed be shaken, but never yet overthrown. The acclamation of all the romish is known: the ship of S. Peter is tossed in deed with storms, but can never be drowned. But Daniel himself also hath prophesied that this should so come to pass, saying: and he shall prosper, and shall do what he will, and shall kill the strong and holy people, at his pleasure, and guile shallbe directed in his hand. 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. Therefore like as the days of mourning, and sudden destruction came upon old Rome, and utterly destroyed both the city and Empire: even so shall we hear in the .17. and .18. chapped. That Babylon shall have her fatal destinies. The Lord jesus confirm us in the faith of jesus Christ, and deliver us from the guiles, lucky success, and felicity of that Romish Antichrist. Amen.   

¶ Of the signs of Antichrist, and Image of the beast of him raised. The lx Sermon.  
ANd he did great wonders, so that he made fire come down from heaven into the earth in the sight of men, and deceived them that dwelled on the earth by the means of those signs which he had power to do in the sight of the beast, saying to them that dwelt on the Earth: that they should make an Image unto the beast, which had the wound of a sword, and did live. And he had power to give a spirit unto the image of the beast, and that the image of the beast should speak. And should cause that as many as would not worship the Image of the beast should be killed.  
He proceedeth most diligently to describe Antichrist and his kingdom, which so greatly impugneth the faith of Christ, and afflicteth his church, to the intent he might be known and eschewed of all men.  
He sayeth now he shall do great wonders, 
Of true miracles.  by the which he understandeth miracles. Whereof some be true, and some false. I call those true miracles, which are done in deed, and are not by any crafty juggling countrefeted, and the which allure men to the verity, and set forth the verity. Of the which sort out of doubt were the miracles of the Prophets and Apostles, holy Martyrs, and chief of Moses and Christ. These do good unto men, hurt not, nor empty poor men's purses: yea more they glorify God, and make the truth to be believed, in drawing men only unto God as to the fountain of all goodness. So john testifieth of the lords first miracle done in Cana of Galiley, and sayeth: This is the first token that jesus did at Cana in Galiley, and showed his glory, and his disciples believed on him. This token was true, and suspected of no juggling, it was a benefit bestowed upon poor folks newly married, by the same God was glorified. His disciples moved herewith, and the spirit of God working also inwardly, believed on Christ. So do all true miracles testify Christ to be healthful and beneficial, & therefore alone to be called upon, and worshipped. So do john and Peter interpret the signs or miracle that their themselves wrought in the .3. of the Acts of Apostles. And of such miracles we have great plenty in the evangelical, Apostolical, & Ecclesiastical story: neither have all those any other end, than that we must believe in the son of God, as which alone giveth life and all good things.  
And false signs I call those that are done through devilish craft or enchantment, 
Of fals● signs or miracles.  or by the crafty juggling and subtle sleight of wicked men: as be those of witches and enchanters: such as the wise men of Pharaoh were, and Simon Magus: and those whereof mention is made in the .13. of Deu●ter. Finally such were the miracles of the Freres, brent at Bernes in Swisserlande: and greatly it is to be feared least such have been the most part of the miracles of all Mounkes and Eremites. 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, and go a pilgrimage for religion yea rather for superstitions sake, that we must worship a new God lying hid under form of Bread and Wine, that God must be honoured with vows and Monkish conversation, and if there be any other thing of like sort. With such deceivable signs are filled at this day all Temples, churches and chapels. These have persuaded much even wise men, and do also at this day. Which thing the Lord prophesied should come to pass, saying: there shall arise false Christ's, and false Prophets, and shall show great signs and wonders, that even, if it were possible, the elect should be brought into error. And S. Paul also: the coming of antichrist, sayeth he, shall be after the working of Satan, with all power, and signs, and lying wonders, and the rest, which is red in the .2. to the Thessaly. 2. And we know that many bishops of Rome have wrought signs: but that same is not so excellent, but that the bishop of Rome hath confirmed what miracles so ever have been wrought in all Christendom, and augemented the same with his bulls and indulgences. Doubtless all had a contrary end to the miracles of Christ, and yet have, for they do not profit men, 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. Nother doth he place these his miracles amongs the last of his arguments, what time the simplicity of the gospel is impugned. But if we be wise, we will beware of them, as of a most present pestilence.  

He maketh fire to come down etc. heaven.  And amongs his miracles the lord by S. john rehearseth that above all things, he causeth fire to come down to the Earth, and that in the presence of men. And he seemeth to have alluded to the story of Helias, whereof we read in the .4. book of Kings the .1. chapped. and whereof we mentioned in the .11. chapped. We read that it was no small miracle in the Acts of the Apostles, that all the laying on of th'apostles hands, the holy ghost was given. Simon Magus also did covet the same grace: but he was sore rejected of S. Peter the Apostle: as we read in the .8. chapped. of the Acts of Apostles. And here is to be observed (as also S. Austen hath admonished in the .15. book de trinit. the .26. chapped.) that th'apostles gave not the holy ghost: for it is God alone that giveth the holy ghost: therefore at the prayers of th'apostles, & at the imposition of hands, the holy ghost was given from heaven. Wherefore S. john baptist said how he baptized with water, but that Christ should baptize with fire and with holy ghost. And by fire is figured the holy ghost. 
The Pope giveth grace.  But Antichrist the Pope shall make his boast that he having power given him from heaven, granteth the grace of the holy ghost. Doubtless in the time of consecrating, he saith, that he giveth the holy ghost. So likewise in auricular confessions, & absolutions, they brag that they give full absolution of sins which in deed is a great miracle. They lay their hands upon the sinner that confesseth, and say: 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: It is no marvel, sayeth he, though that beast, which feignedly usurpeth to himself the name of the Lamb killed and yet living, do fraudulently challenge to himself also this gift of the holy ghost colourably by Imitation, and feign a donation to his ministers: as we remember that Simon Magus coveted, but could not obtain. Hitherto he.  
There is an other fire also, 
The Pope casteth a thonderbolt at his enemies.  which Antichrist calleth down from heaven, and casteth and throweth at his enemies, to be revenged on them: to wit the dart and thunderbolt of cursing, this was terrible to kings, princes, & people. And these have so much feared the thunderbolt of excommunication, that they have done & granted many things, which otherwise no man should have got of them. The story is known of th'emperor Henry the .4. For Platina in the life of Gregory the .7. showeth, that this Emperor was excommunicated by the Pope. After he addeth these things of th'emperor: he came speedily to Canosse (where the bishop was with Mathilda) and by and by laying a side his royal robes, went bare footed to the gates of the city, and humbly required to be let in. His entering denied he took in good part, notwithstanding that the winter was sharp, and all was frozen hard. Remaining three days in the suburbs of the Town, and continually craving pardon, at the length at request of Mathilda and the Earl of Savoy, & the Abbot of Clunies he is absolved. Fridericke 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. I will yet tell of one. The Venetians besieged Farrare, which payeth tribute to the Church of Rome, for the which cause they were excommunicated by Clement the .5. Therefore Frances Dandalus, which was after created Duke, went into France, where that time the Bishop was, to are pardon for that offence. Long it was or ever he was admitted to come in the Pope's sight. At the last he was led with an iron chain about his neck to the bishops table, like a Dog, and there fain to lie under the table amongs the dogs so long, till the wrath of Clement (without all clemency) being over paste, he put out that ignominy from his country. And was therefore always after called dog of his own countrymen: for that he had lain like a dog at the Pope's table for to get absolution. This is written in Sabellicus in the end of the .9. Aeneid. the .7. book. The Pope in excommunicating useth tapers or candles of wax burning, which he throweth down to the ground from on high: that even thereby we might perceive, that it is he that calleth down the fearful fire from Heaven upon men in earth. And these things doth the beast in the presence of men, to wit with great confidence & boldness: finally to make men afraid, and to keep them in awe. 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. Timoth. 5.  

He deceiveth by signs.  Howbeit the Lord addeth the use and effect of Antichristes' wonders, to th'end the church might judge rightly of them: and he deceiveth, sayeth 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, 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. And he shall lead them from the faith of Christ, unto his tromperies. Therefore must we judge of the tokens and doctrine of Antichrist, for that they seduce men. Leave marveling therefore, how it hath chanced, that the Pope hath alured to his side so many men of wisdom and learning. 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.  
Again he sayeth, 
The beast doth miracles in the sight of the beast.  that power is given to the beast (verily by the just judgement of God, that according to th'apostles saying, they may be judged, which had rather believe lies, than the verity) that he should work those miracles in the sight of the beast. What is it to work miracles in the sight of the beast, but to do them in the presence of all men, boldly and with out fear, even to fear & deceive the very beast? Here therefore now we hear of two beasts. The beast that doth the wonders: and that later beast in whose sight that other former beast doth those signs. 
In the .19. chapped.  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. Who therefore is the former and the two horned beast, but the Pope? the very same is the false prophet also. And who is the beast, in whose sight the Pope worketh wonders, but the Image of the beast, and therefore a beast also, in as much as th'empire is raised of the beast, and governed by the spirit of the beast.  
For it followeth, that the beast setteth up an Image of the beast, 
The beast setteth up an Image of the beast.  and that of the same beast which had the wound of a sword, and liveth: that is to wit, of that old Roman Empire. Now therefore is erected a new Roman Empire, which nevertheless is not called plainly a beast, but the Image of the beast: that is to say, an Empire in deed, but the which cometh not so near to the old, by as far, as an Image differeth from the true example. For the old Roman Empire is as it were an example, whereof th'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.  

How the Image of the beast was set up  I told before, and showed out of stories, how the old Roman Empire was torn and rend in pieces, & taken quite away. In times passed the one Emperor governed in the east at Constantinople, the other in the West at Rome or at Ravenna. But from Augustulus by the space of three hundreth years and more, there was no Emperor of the West. And such lands as were the Emperors, were now possessed of others, and the Empire was utterly lost. Therefore about the year of our lord eight hundreth, what time Charles the great, King of France came to Rome, upon Christmas day, Leo the .3. 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. These things are red in all stories, especially in the .4. book of Aventinus his Chronicles of Bourbonois.  

The beast sayeth to the inhabiters of the Earth that they should make an Image to the beast.  Again when this Empire seemed to waver and to slide, and therefore like shortly to fall, the bishop of Rome instituted seven Princes electors. Some refer this ordinance to Gregory the .5. which was Pope when Otth● was Emperor. And some to Gregory the .10. which called Ralph of Abspurge to the Empire. Whereof shall be more said anon. But the Lord by S. john sayeth expressly, how the beast said to the inhabiters of the Earth, that they should make an Image of the beast. For the Popes have by speaking, and not by fighting (as appeareth in the stories of bishops of Rome, especially of Leo the .3.) erected a new Empire. For by preaching, persuading, and practysing, they brought the Empire to King Charles. Certainly Platina in the life of Leo the .3. The Bishop, sayeth he, minding to gratify by some mean king Charles, which had deserved right well of the church, in the church of S. Peter, after solemn service done, by the voices and prayers of the people of Rome, with a loud voice declareth Charles Emperor, and crowneth him. etc.  
But now we must see more diligently, 
What is properly the Image of the beast.  wherefore the newly erected empire is called of the Pope, the Image of the old beast. And here in deed, might many things be alleged: but I shall recite of many things only a few. Above all things, it is called the Image, both for that it is named the Empire itself, and would be taken for the old Empire, where it is in deed a name without the thing, and a vain title, without that ancient power, majesty, and glory. 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 Rome? shall he have Italy, the old seat of the Empire? shall he have France Spain, Hongarie, Germany? For although Germany be now taken for the seat of the Empire, yet hath she her own Princes, her own free Cities, and the which enjoy their Privileges, although they be called Imperial. Theodorycke of Niem, a German, and a familiar friend of certain Popes, which wrote also the lives of certain bishops of Rome, which were last before the counsel of constance, in the third book the xliii chapped. of his Stories. Of what magnificence, sayeth he, the Roman Empire is, at the leestwyse openly seen in Germany. For you shall have there an Archbishop or a Bishop, which hath of yearly revenues twice so much more, 
The poverty and bareness of the Roman Empire.  as the King of Romans receiveth in all his dominions. And again, a temporal Prince, that hath more lands than hath the Emperor. And so forth.  
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. As Caius, Domitian, Dioclesian, and others. His Image representeth the Pope, bishop, and King, and as it were a certain God terristrial, the greatest Monarch, with fullness of power. Furthermore Rome, or the old beast, had a most honourable Senate. So hath the Byshppe of Rome also, a princelike Senate of proud purpled cardinals. For they be in manner all Princes. The book of the Roman governements reciteth the Vicar, or Lieutenant of the Diocese of Asia (a Diocese in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a disposition, administration, dispensation, government, or jurisdiction) the Vicar of the Diocese of Thracia, and of Pontus. So was there a noble man precedent of the governements in Italy. He had many Dioceses under. And no fewer had the Lieutenant of France. And like as the Count of Strasbourgh, the Captain general of the soldiers at Spires, and the General of the soldiers at Worms, did acknowledge the Duke of Mentz a Proconsul: So at this day, the bishops of those Cities are subjects to the archbishop of Mentz. The bishops therefore seem by the Pope's ordinance, to succeed in the place of the Roman governements. certainly you shall see the most part of these Bishops called not only most reverend fathers in Christ, but also most Noble & mighty Dukes and Princes of the Empire. And this is also manifest, that the Emperor of the old beast had his legions, the Roman Eagles or ensigns, and most expert and puissant Captains of war. But the high Bishop and king of Rome hath in that Imagery Empire obedient children, kings and Princes in Europe not to be despised: 
Tharmies and power of the Pope's sword.  whom he may command if need require, to stretch forth the secular power. For so thundereth Boniface the .8. in the first book de Maior. & Obedient: doubtless sayeth he, whosoever denieth the temporal sword to be in the power of Peter, he understandeth a miss the word of the Lord, saying: put up thy sword into thy sheath (how subtiilie and how aptly). Therefore are both swords in the power of the church, to wit both the spiritual and material sword: but this must in deed be exercised for the church, the other of the church. 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, and published daily in a manner new. 
Decretals  The Pope's therefore after the imitation of the imperial laws, have written decretals, and many times make new laws. Yea, moreover they say how the voice & precepts or commandments of the pope are aswell to be received & taken, as the words of our Lord jesus Christ the son of God, and Apostle S. Peter. They add moreover these things also: that we must stand to the pope's determination. That where the pope is, there is the general counsel. Where the Pope is, there is our common country. He is compelled or reproved of no man, although he be called an heretic. He hath all laws in his breast, or in the scroll of his breast: he may interpret or expound all things. The same doth ratify no sentence: and it is in him alone, to take away one man's right, and give it to an other. He may take away privileges, and at his will and pleasure not only to change bishops, but also to depose the emperor himself, and to declare no sentence of th'emperor. All the world is the Pope's diocese: and the pope is the ordinary of all, having fullness of power aswell in spiritual matters as temporal. For he is Lord of Lords, and hath the right of the King of Kings over all subjects. For he hath no peer: and is all things, and above all, and it is necessary to salvation, to be under the bishop of Rome. For there is one consistory or judgement seat of God and of the Pope. These things have I taken out of their own books, to wit of their decretals and gloss. There is a book of Antony russel of Aretine, of the power of the Pope and the emperor, where in you may read innumerable things of the same sort. But of these things which I have noted hitherto, I suppose it be made plain enough, how the Pope which is here also called the false prophet, hath set up the Image of the beast.  
Hereunto John addeth an other thing: 
And he had power to give a spirit to the Image of the beast.  that the empire thus established, and all things set in order, the beast or false prophet doth move all that weight, and putteth life into the Image, so that it can speak: to wit the same, that the false prophet hath given it to speak. 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. de forma, in the gloze th'emperor sweareth to the pope, as the Client to his Lord. The same mayst thou read in the first book the .9. title. de iure iurando, in Clementinis. Moreover who seeth not, how aswell the Emperor as other Princes, are environed with a company of bishops, which inspire them, what they should speak, or do, and how they should behave themselves in all things. For this cause are sent also the Legates, that are called Legati a latere. And it is not unknown, that in all Prince's counsels for the most part the spiritual have the chief rule. They be for the most part, chancellors, Secretaries, Ambassadors, and what not? And their Pope & King sayeth openly, how he ought to judge all men, but to be judged of no man. Yea, and his creatures also usurp the same unto themselves. If there be any assembly, there the Bishop of Rome commonly ruleth by his spirit, and governeth the chiefest matters, especially matters of religion. For unless the decrees please the fathers, they threaten that they will abrogate, such things as the States have decreed. But if there be called a counsel general or national, it is wholly ruled by the pope's spirit. This speaketh and determineth as it pleaseth the Pope. For unless it decree after the Pope's pleasure, he will go about to abolish all together. For we heard of late, that the Synod or counsel is there, where the Pope is. And Innocentius the .9 in the .3. 
The Pope is above the counsel: but the counsel of Basil reasoneth the contrary.  quest. The judge, sayeth he, shall be judged neither of th'emperor, neither of the whole Clergy, neither of kings, nor of the people. And the gloze upon the same place noteth, the counsel cannot judge the Pope, etc. Wherefore if the whole world should give sentence in any matter against the Pope, it appeareth that we ought to stand to the Pope's sentence against them al. Yea the same glozer in an other place: The Pope if he will, sayeth he, may dispense against the Counsel. For he is more than the Counsel. Most truly therefore said the Lord at this present, how the beast had power, to give a spirit to the beast, and that the Image of the beast should speak. For whosoever show not themselves obedient, and willing instruments unto this beast in all his affairs, are accounted for dead and rotten members, and therefore to be cut of from this vital body. Yea for sooth.  

empires at of God, the corruptions of empires of evil.  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, or should be said not to acknowledge the goodness of God working in empires, but rather to find fault with the same, and to confound and put together all things both good and evil, without any choice or respect, certain things are here by a long, yet necessary digression, to be admonished, and better declared. I admonish therefore and repeat, that the Lord our God is the author of Empires, and ordaineth the same for the wealth of men: but that the Devil joineth himself with the good ordinances of God, and according to his evil nature corrupteth those good ordinances of God, by moving men's affections diversly, and applying them to evil matters. Whereupon in governements very many things arise which are to be misliked of the Godly: as are tyranny, alteration of the state, and such other like. Nevertheless, albeit God hateth all wickedness neither can allow any evil, we see, that he of his infinite goodness useth the evil governements of men unto the good or profit of his. For God loveth his church exceedingly: and seeketh to relieve and comfort all man kind by Empires, although not altogether, or in all things commendable.  
I will not therefore deny, 
Government not to be discommended, & good princes under the Image of the beast.  that sins the Empire of the west was renewed. that is to say, sins the Image of the beast was set up, these seven hundreth years, they have many times governed so, that it hath easily appeared that god hath wrought the health of his people in the governements. Daniel figured by beasts the four Monarchies of the world, which nevertheless supposed not that all their Princes were beasts, neither condemned he all Princes, neither thought that there hath been or should be no good thing in them, although the most part were most corrupted. There were found in the old Roman beast (to speak nothing in the mean time of the Princes of Assiria, Bavilon, Medes, Persia, or Macedon) which have set forth profitable laws, set in the books of justinian. There have been found under that most cruel old beast, which have advanced the true religion of Christ, and defended most earnestly the church of God, such as before we said was constance, Constantine, Theodose, and diverse others: which come all under the number of the Empire, but not of the beast, but in as much as the beast signifieth the Empire. So may there be found Princes under the Image of the beast not a few, which have both set forth wholesome laws, and have employed great benefits upon mankind: as have done Charles, Lewis and Lotharie of Saxon and others. Notwithstanding that they themselves in many things cannot be allowed of the godly. There are found amongs 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. There are found which have assayed to purge th'empire from Popish corruptions, and to bring the Popes under Corum: but with no great or good success. For what the Otthones, Henrickes, Lodovickes, Friderickes, briefly many French Princes, saxons, swevians, bavarians, and of Ostrich have been, many notable testimonies of histories do report: 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, yet have they repent, and have showed some token at the leeste wise, whereby the wise might perceive, that they set not much by that beast.  

Holy men are excused & excepted.  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. And I mean Emperors, Kings, Princes, Bishops, States, Cities, & people of the empire and other realms, which lived, but yet were not under the unhappy image of the beast: for because they offered not themselves to the spirit of the beast to be thereof moved and governed: 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. Therefore as I have not comprised in the old Monarchies, and namely in the old Roman beast, the godly princes and good government, 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, and their government not evil with the corrupt doings of Antichrist. For ever I except moderate and profitable empires, honest men and godly, how so ever they live under the Image of the beast, yet not after the inspiration of the beast or false prophet.  

A prophecy is to be expounded after the consideration of things & times.  Hereunto I adjoin this also, that th'empire was not suddenly established after the will and pleasure of the Bishop, but by diverse spaces of times, sundry attempts, and traysons innumerable: therefore at the length it was devolved to an extremity of corruption, and as I may say, bestiality. Whereby it appeareth that the prophecy of S. john, is to be applied to the things themselves, and to the times, after the state, malliciousenes and corruption of every thing & time. 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, th'empire in the west decayed was renewed: and that thus the image of the beast, that is to wit, of the Roman Empire, was erected. And albeit that at this time th'empire decayed in the west was restored by the Pope: 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, as they usurped to themselves afterward, when they had overthrown and deposed certain Emperors. For all though the donation seem to be made by king Pipine, and the pope is red than to have received the beginning of his kingdom: yet that he was subject to Emperors and kings with the City of Rome also, this same amongs other things proveth, that in the French Chronicles of the Acts of king Charles in the year of our lord eight hundreth and one, thus it is found written: afterward having set in order the matters of the city and Bishop of Rome, and of all Italy (therefore did Italy than also obey the Emperor) not only public, but also (mark) ecclesiastical and private (for all the winter th'emperor did nothing else) departing from Rome with his son Philip he came to Spolet. The same author in the Acts of the year eight hundreth and 16. Stephen, sayeth he, elected in the place of Leo the .3. taketh as great journeys as he could to come to the Emperor, sending in the mean time two Ambassadors which might treat with th'emperor (Ludovicus pius) for his consecration. So likewise in th'acts of the year eight hundreth and .17. is showed how Paschalis being chosen sent an Ambassade to Lewis the Emperor. In th'acts of the year .823. the same Bishop stood at the examination and judgement of th'emperor. You may find in th'acts of the next year that th'emperor Lotharie established the matters of Italy and Rome. Yet doth the same author again make mention of the donation of King Pipine, which gave to S. Peter Ravenna, and Pentapolis and all the government. Yet doth he make no mention of the donation other of Charlemaygne, or of Ludovicus pius. The .43. distinct. maketh mention thereof. I Lewis. etc. in the gloze is written thus. There Lewis giveth Rome and diverse other things to S. Peter and to Paschale the Pope. All historiographers in manner make mention of the donation of the Kings of France. An Abridgement of all gathereth out of the library Dolaterane in the third book of Geography, in the acts of Pipine and Charles. Whereby ye may easily conjecture, what manner of Canon is set forth in the .96. distinct. in these words. Constantine the Emperor hath given and granted to the Apostolical See the Crown and all the Imperial dignity is the City of Rome and in Italy, and in the west parts. Which by and by after he discourseth with a long exposition out of the life of S. Siluerster, written (as they say) by Gelasius, in the chapped. following. But Antony bishop of Florence denieth in his History, that this donation doth remain in any old books. Cusanus and Laurence Valla have impugned the same: neither hath Ottho bishop of Frising in the .3. chapped. of the .4. book of his story, nor Marsilius Pataninus in the defence of peace, nor Raphael Volaterane allowed the same, nor many more that I could rehearse. 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: Pipine again entered into Italy, and Aistulphus subdued, he gave gifts to Maximus Bishop of Rome, also the Dukedom of Ravenna of very great lands, least any man should unthankfully & unjustly take away this largesse from the French Kings, ascribing to th'emperor Constantine, which Pipine gave to the church of Rome, against the will of the Greek Emperor affirming the same possessions to be the right of the Empire. From thence Pipine first received and brought into France the Ecclesiastical rites of the Romans and ceremonies of songs. 
Thempire conveyed from the Frenchmen to the Germenes.  etc.  
Howbeit the government of th'empire Charles posterity was not very stable and permanent. 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. by his Brother, the last of the house of Charles are accounted about an hundreth and .19. years. For Charlemaigne reigned Emperor .14. years, Lewis .26. Lotharius .15. Lewis the second .21. Charles two years, calvus surnamed the second Charles. .3. Crassus. .12. Arnulphe .12. Lewis the .3.10. Conrade .7. Conrade lying on his death bed nominateth King, Henry Duke of Saron surnamed Falconer. And thus was the Empire translated to the Germans. This Henry called the first, came never in Italy, never was consecrate or crowned of the Pope. His Son Ottho, the first of that name, sent for in Italy, is red to have gone thither with a great Army, being received at Rome, and saluted of the people Emperor and August. Ottho Frisinge in the .6. book of Histories the .17. chapped. affirmeth out of the decrees, that Pope Leo the .8. of that name did consecrated this Ottho the first King of Germans. For his father Henry refused it, Albert Krantz in the .10. and .11. chapped. 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, and the author defendeth this surrender made to be true. Howbeit the keeper of the Library testifieth, that Ottho confirmed the donatian of the kings of France, Pipine, Charles, and his sons. There remaineth moreover in the decrees a copy of the oath, the .43. distinct. whereby king Ottho bindeth himself to the Pope, that he shall intermeddle with nothing that concerneth the Pope and the Romans: secondly that he shall restore all the lands of S. Peter that shall come into his hands. Which thing let the reader judge what they are.  
Shortly after this time, about the year of our lord .996. 
electors  They say how by the decree of Pope Gregory the .5. and by the consent of Ottho the .3. Emperor, the seven princes electors were assigned, unto whom the defence of the church (as sayeth Wimpelingius) and the Roman Empire was committed. In the which thing all Historiographers and writers do agree, and that of the italians Blondus, Platina, Sabellicus, Volaterane, Egn●tius and others: of Germans, Albertus, Nauclerus, Carion, Functius, and certain others: diverse have made no mention of this ordinance. Wherefore Aventinus in the .5. book of Chronicles Folio .510.707. sayeth that he knoweth (I can not tell how certainly) that after the death of Fridericke the .2. the electors were instituted, and confirmed of Gregory the .10. But how so ever that matter standeth, certain it is that there hath been many among the seven princes electors both fervent and earnest in true religion, 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 Rome, in so much that they have stoutly oftentimes withstand them. Our age doubtless is much bound to this order or state, that a good part of the preaching of the holy gospel is reform, 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. The Lord increase in them, & in other godly Princes through the whole world his gifts, and mercifully keep and preserve them. But to return to the prosis and order of the History, certain it is, that immediately after Gregory the .5. the Devil invaded the see of Rome. Nother could Platina dissemble this thing, a writer of Pope's lives known to all men, 
See what he sayeth of Popes in the life of Sylvester .3.  which hath very favourably spared his lords and masters, and many times hath covered their abominable acts: yet writing of the successor of Gregory the .5. Silvester the .2. sayeth he, before called Gilberte, a Monk of Florey, forsaking his monastery, followed the Devil, unto whom he gave himself whole. And by and by he addeth: Gilbert moved with Ambition, and a devilish desire to rule, through bribery got first the Archbisshopricke of reins, after of Ravenna, and after with greater suit, the Devil furthering him, he obtained to be pope: yet under this condition, that after his death he should be the devils wholly. etc. He that would know the full story, and abridgement taken out of Antoninus, 
The See of Rome utterly corrupted.  Nauclerus and others, let him read the .9. book of Funccius' Chronicles, under the year .998. Beno a Cardinal supposeth at this time to be fulfilled those thousand years, after the which, the Devil breaking louse, began again to rage in the world. Whereof shall follow certain things in the .20. chapped. of this book. notwithstanding I shall not refuse to gather here certain things out of this Benone Cardinal, and briefly to recite them here for the declaration of our matter.  
Therefore Beno in the life, and acts of Hildebrande, 
The malice of the Pope's vexing the emperors  called Gregory the .7. one Gerbertus which had infected the city with sorcery, (sayeth he) after the thousand years fulfilled coming up out of the botonlesse pit of God's permission, was Pope 4. years, and changing his name, was called Silvester the 2. And after Gilberte the year .25. (I suppose it should be red .32. And how they reigned these years Stories testify, and that very evil Theophilactus his scholar achieved the seat violently, called Benedict the .9. He had a dear friend and privy to all his doings one Gratiane, Archeprieste of S. john port latin. Unto whom Hildebrande a Monk of Cluney, forsaking his abbey, did familiarly cleave, and became a familiar friend of his. But Benedict fearing himself, sold his seat to Gratiane Master of Hildebrande, receiving of him five hundred thousand pounds, which promoted to the office was called Gregory the .6. Nevertheless they had shortly a third Pope, Sabinus, and he was called Silvester the .3. th'emperor therefore Henry the .2. a godly man, valiant, wise and stout, going to Rome, to purge the church (for as yet the bishops used not full authority) compelled benedict or Theophilacte the Magician to flee, cast Gregory in prison, and sent a way Silvester to his old Bisshoprike: And he holding a Counsel, placed the Bishop of Bamberge, whom he called Clement, in the seat, of whom also he received the crown. And he brought Gregory with his disciple Hildebrande with him into Germany. In the mean time Benedict returning to Rome from flight, vexeth Clement, and with much enchanting infecteth the City: and by letters received from Hildebrande out of Germany, he learneth what is done in the emperors court. Gregory dieth there in prison, and left Hildebrande his heir both of his false packing and of his money. Clement dieth also. Whom Damasus the .2. succeedeth immediately, but straight ways poisoned: by reason of the tumult that was in the city, the Emperor sendeth Bruno (bishop of Tully, comen of the noble house of the Earls of Holst) a worthy man. Here Beno annexeth: in whose train through the over much sufferance of the Emperor. Hildebrande was permitted to return: by this permission to subvert both the Bisshoprycke and Empire under pretence of religion. And this Beno herein was a true prophet, which sayeth thus also in the story of Hildebrande: and telling Bruno many things, by the way crept into his favour: and as soon as he came to Rome, obtained of him, that he was made one of the keepers of S. Peter's Altar. And in a short time he filled his coffers. And he also reconciled his old Lord and master benedict, feigning repentance disceiptfully to Leo the .9. (for so Bruno being made Pope was called) and through the counsel of benedict, otherwise called Theophilacte, he armed Leo against the normans, and betrayed him unto them. The Germans therefore slain by treason, scarcely the Pope all desolate escaped. This sayeth Beno. And certain it is that this Monk Hildebrande, 
Gregory the .7.  from that time forward aspired to get the seat: 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. benedict the .10. Nicolas the .2. and Alexander the .2. But they smell of hildebrand's style, that are set forth in the name of Leo, Nicolas and Alexander. But at the length he himself clome up into the chair, in the which he so used himself, that no man unless he were stark blind but might see, that his devilish government, hath requited most abundantly Henry the .4. 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. 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 space of .12. whole years. An Abridgement of that story hath john Functius compiled in the .10. book, under the year of our Lord .1074.  

diverse opinions of Gregory the .7.  I know that Platina, and many Italian writers yea and some Germans also do highly commend the religion and virtues of this Gregory the .7. by the which thing the Popish tyranny, under the pretence of religion is wonderfully augmented and confirmed, and many blinded. Yet is it comen to pass again through the grace of God, that men of grave authority, religion and virtues, have fair and well plucked of the visure from this beast. Therefore have Synods and Counsels not to be contemned condemned this Gregory: and first in deed the Counsel of Mentz, wherein were 19 famous bishops. Than was assembled at Brixia a Synod of .30. bishops, and of the most part of the nobles of Germany & of Italy. There was also a Counsel assembled at Wormz, where King Henry being present, all the German Bishops (except they of Saxony) deposed the Pope from his function. The Epistles and fragments of these Counsels are found in the Chronicles of Verspergens. chief. He is accused by these openly of all wickedness and ungodliness, of Hypocrisy and cruelty. We have rehearsed a little before, what Cardinal Benno, a writer of his time, hath committed to writing. There remain also testimonies of Sigisbert, an old writer, concerning this Pope. Who so will may read the .5. book of Aventinus, from the .162. and so forth: And also the preface of the .6. book. The same Author in the .7. book reporting the words of Eberharde bishop of Salisburge, had in the Counsel of Regenspurge. Hildebrande, sayeth he, 170. years sins under pretence of religion, laid first the foundation of Antitichristes' kingdom. This wicked war he himself first began, which by his successors is continued hitherto. first they have excluded the Emperor from the Pope's election, and referred the same to the people and priests of Rome. After, they also mocked, & thrust out, they go about now also to bring us in subjection & bondage, to th'intent they might reign alone. And the things that follow. But the thing itself declareth, that there have not lived many Pope's more bold and impudent than this, which have advanced more highly the majesty of the seat. He excommunicated th'emperor Henry the .4. and deprived him of the dignity imperial: moreover he stirred up his subjects against him, and absolved the rebels and traitors from their oath of fidelity: and he himself like a Monarch, gave the Crown of the Empire unto others at his pleasure. The power therefore and Treasoure of the Empire hath be so worn and wasted what with civil, and what with foreign wars, that these many years now the kings of Almaigne have neither been able to recover their force, nor yet to resist the most arrogant tyranny of Popes: And thus at the last the Pope is become a Monarch, and Emperors, Kings and and Princes are made their Clientes and wards.  
When Gregory the .7. was dead there succeeded .4. Monks of hildebrand's 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. 
Anno. 1119  Paschalis caused the son Henry the .5. (oh wicked and detestable parricidie) to war against the father, that miserable Henry the .4. And shortly also, Gelasius the .2. and Callistus the .2. do excommunicate also Henry the .5. And cease not to vex this prince also, till they had wrong out of his hands the gift or election of Bisshopperickes. 
The gift of bishoprics taken from themperors.  And that to the great and inestimable profit of the See of Rome: and to the unrecoverable loss of Germany, etc. These things are described more at large of Vrspergens. in the Chronicle of the year .1122.  
In the times following, the audacity, & power of Pope's increasing hourly, the German kings have resisted them stoutly enough, but yet with small success. Where in the mean season we must remember the words of the Lord, uttered by Daniel, saying: and there shall arise a King of a shameless face, and understanding propositions, & his strength shall be fortfied, but not in his own force: and it can not be believed how he will destroy all things, and he shall prosper, and do. etc.  

the tyranny of Popes against emperors. Anno. 1178  I will touch therefore in few words, what things in the times following Popes have attempted against kings, and boldly done for the establisshing of their Empire and Monarchy. Pope Alexander the .3. did excommunicate Fridericke the .1. called Barbarousse, & trod him under his feet. And where the good Prince said, how he showeth this obedience to S. Peter: the beast exclaimed, setting himself also before Peter, and said, both to me and to Peter, and stamped on him: Pope Innocentius the .3. could not abide, much less allow Philippe the son of Fridericke, 
Anno. 1189  created Emperor: but commanded the electors, to choose an other, I mean Ottho Duke of Saxon, whom notwithstanding shortly after he excommunicated also. That proud beast said, that he would take from Philippe the imperial crown, or lose his Apostolic Mitre. Unto this Innocent are ascribed those most proud words, which are red in the decretal of Gregory the .9. de Elect. in the .6. title .34. chapped. on this wise: that the princes have right and authority to choose a king, and afterward to advance him to be Emperor, we acknowledge, as we ought, as to whom of right and ancient custom it is known to appertain: especially sins that such right and authority came unto them from the Apostolical Seat: which translated the Roman Empire from the Greeks to the Germans in the person of great Charles. 
See how they usurp all power to themselves.  Howbeit the Princes must know again, that the right and authority to examine the person chosen king, 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. Titl. de maior. & obedient. Writing to the Emperor Constantine. So much diversity, sayeth he, as there is betwixt the sun and the Moon, so great a difference is there between Popes and Kings, in God's name.  
But the Emperor Fridericke the .2. 
Fridericke the .2. well languaged.  Nephew to Barbarousse, an excellent prince, many Popes did excommunicate: Honorius the .3. Gregory the .9. and Innocentius the .4. And in deed Gregory the .9. whilst Fridericke that excellent Prince made war in Syria for religion with the sultan, invaded and kept the provinces of Fridericke. 
An. 1227. 1228. 1247.  There were most cruel wars and discords betwixt the Popes and this Fridericke. The same Innocentius the .4. excommunicateth Conrade the .4. of that name, and Son of Fridericke the .2. and stireth up the Prince of Thuringe against him. And when the Emperor Conrade was dead, the Pope obtained the good wills of the Neapolitans, to yield themselves to the See of Rome. Conrade had left a Son and heir Conradine, and manfred his bastard brother, which would be called king of Sicily. 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, 
Anno. 1263  and called him King of both Sicily's. Who overcome and slew Manfred at benevent, & received the kingdoms of Sicily of the Pope to do him homage. But Conradinus Duke of Swavelande, accompanied with Fridericke Duke of Ostrich leadeth out of Germany a right well furnished Army into Italy against Charles for the recovering of his old and fatherly kingdom. But vanquished of Charles at the lake Fucine, he was taken with duke Fridericke. 
Anno. 1266  There were slain, as it is said .12. thousand. The occasion of so great an evil were the Popes, chief Clement the .4. 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. Therefore he put them both to the sword. In whom the house and posterity of the most noble Dukes of ostrich and Swavelande is said to have failed. Paulus Aemilius discourseth this gear more at large in the .7. book of French Acts, and Aventinus in the .7. book. But yet might not the Ire and fury of those most holy fathers be so pacified, conceived hereof, that the most noble Dukes of Swavelande had for god's glory and the common wealths sake, most godly and most constantly resisted the Romish bishops, Wolves I would have said.  

Thempire made desolate.  But these Parricidies and bloody wars displeased all good men every where, and chief the wise and godly Princes, so that they understood how they must eschew that Empire and flee from it as from the plague: as the which was not only but a shadow, but moreover would utterly consume his yearly revenues and treasure, which should receive the office. 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. to the Sons of Fridericke the .2. suffered of the bold ambition, and uncredible malice of the Popes: and that many of them had lost both their lives with their ancient kingdoms, and their liberty most excellent of all.  
And here was th'empire with out any Emperor for certain years: which I am wont to call a desolation of the kingdom or Empire. 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: neither could there any be easily found, which did set by it, or thought it worthy to be desired. At the last at the commandment of Gregory the .10. which held a Counsel at Lions, was chosen Count Rodulph of Abspurg: which although he forsook not the thing offered, yet being oft requested to come to Rome, is said to have answered: the wayward steps of feet do fear me sore, meaning by this dixaine, that he trusted not the Popes, which by their crafts had destroyed both many Prences of Germany, and also innumerable people coming to Rome. And this Ralph is red to have been crowned King in the year of our Lord .1273. the .200. year after Gregory the .7. And so long time lasted the fight of Popes and Emperors. A little while after, whilst Albert the son of Ralph was chosen Emperor, and the election was referred to Boniface the .8. 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 sword. Which I expounded in the .58. sermon, & the same doth Albert Krantz declare exceedingly well in the .8. book .36. ch. of Saxon matters. In the place of King Albert, was substituted Henry Prince of Lucemburge. But what authority over him & th'empire challenged Clement the .5 pope, he that list, may know of the Clementines. For there is a long treatise thereof in the .2. book .9. tit. I could also rehearse many other like things of pope John the .22. and of others, if I did not think it superfluous.  
For of these things which I have rehearsed hitherto, 
The propriety of kingdoms is the pope's, but the use of Kings and Princes.  it appeareth sufficiently, that the pope's themselves by a mischievous boldness, have taken to themselves th'empire, do boast themselves for monarch, do abuse the service & ministery of kings, as their wards & clientes: yet to pretend the name of sons, to the intent they may have them the more obedient. For so in times past wrote Gregory the .7. to Geusas' king of Hongary: which place read in the .17. chap. of this book, the sermon .75. yet understand we in the mean time that the greatest part of Princes & Nobles have not known the same beast, but have rather impugned him, & therefore not to come in the number of the beast, but in as much as they lived under the Empire, yet estranged far from the beast.  
By this I would have them answered, which will exclaim and say: who can take it in good part to have the holy Empire called the Image of the beast, 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 useth. They be the lords words all, which Daniel in old time, and now Ibon, have revealed to us: but I may except and excuse, such as are excused by the testimony of scripture. The way is ready & brief: whosoever will be free from the beast, let him take heed that he be not inspired with the Pope's spirit: and that he speak not and do, that the Pope commandeth against godliness. Let him rather be ruled with the spirit of Christ: and so shall it come to pass, that dwelling in the mids of Babylon, he shall not live after the iniquities of Babylon, but in the Kingdom of Christ.  

They that shall not worship the beast shallbe slain  It followeth: and the beast shall cause, that whosoever shall not worship the Image of the beast, shall be slain. And it is all one offence, to worship that old beast, and to worship the Image of the new beast. Of the worshipping of him, I have spoken a little before. 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: which allow the Romish religion, which fall to the kissing of the fee●e, and show themselves in all things obedient children of the seat, and are faithful to the popish Empire. Now if any will not be such a one, and would be content with Christianity, would abhor Rome the seat of the beast, and detest the Image of the beast, he like a church robber and traitor, is judged unworthy of life. There is a Canon in the .5. book of Decret. the .7. tit of heret. Wherein without any circumstance of words, Lucius the third of that name, determineth plainly, that heretics are stricken with an everlasting curse, whosoever believe and teach otherwise of the Sacraments, than the church of Rome believeth and teacheth. 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. 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. 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. The Lord jesus, the true King and bishop of his church secure us, and restrain the cruelty of the ungracious beast. Amen.   

¶ Of the mark and numbered of the name of the beast. The lxj Sermon.  
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. And that no man might by or sell, save he that hath the mark, or the name of the beast, either the numbered of his name. Here is wisdom. Let him that hath wit, count the numbered of the beast. For it is the numbered of a man, and his numbered is six hundreth threescore and six.  
He annexeth the rest, whereby Antichrist may be known, and shunned. And verily he may chief be known of these things that follow.  
And he speaketh of the subjects of antichrist, 
The subjects of antichrist.  and of this new King, and bishop. He will procure to himself, saith he, an infinite multitude of all kind of men, of all states and degrees. For his Kingdom shall be ample and large. Therefore doth the Lord recite here, certain kinds and states of men: 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: free, to wit nobles, and bond. For we see that Emperors, Kings, Dukes, Marquesses, Earls and Baronnes, Realms, Countries, Cities, patriarchs, Archbishops and Bishops, Prelates, Doctors, Clarks, and Lay men obey him: also men of greatest power, riches & wisdom, together with the poor people. There is none such a kingdom, & so diversly compact in the world, no not amongs the Mahometistes. And all these verily willingly are subject to the seat: yea they have persuaded with themselves, that they cannot well live, that they cannot be saved, unless they be subject to the See of Rome.  

The mark of Antichr.  And like as Princes discern their subjects & servants by culloures and cognisances, and the common people also their cattle by several brands and marks, whereby they may be known whose they are, or whom they serve. For every man hath his colours: he white and black, he red & blue, an other white & red, some black & yellow, which they give their soldiers & servants to wear, & they profess thereby to be retained to him or him. And as they mark their horses with their brand, and set their marks upon household vessel: So shall antichrist doubtless have also his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit, his mark, whereby he may both bind wen to him, and so bound shall mark, that they may be discerned from others, and by this mean may wear the badge, and as it were the colours of their Lord and Master. And he will give his mark on the right hand, or on their foreheads.  

The mark in the right hand or foreheads.  Aretas and Primasius, finally all expositors agreeably, do expound it the confession of the mouth, and study and operation of a good work. We have heard verily, how Christ in the seventh chapped. did imprint on the foreheads of his servants faith, by effectual charity. And in very deed the sign of God's children, is faith, and love that cometh of the same faith. So do the writings of the Evangelists and Apostles testify. Nevertheless, Christ hath also the external mark of his servants, those wholesome Sacraments of the church, Baptism and the lords Supper.  
Howbeit if any be baptised at this day, and be partaker of the Lords supper, call upon God the father with the lords prayer, and utter his faith by a sincere confession of th'apostles Crede: moreover confess those to be good works, which are done in faith after the rule of the ten commandments, and besides this do shine in good works: 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. But what should he be at this day in the Pope's kingdom: Thou shalt seem by all these things to have confessed nothing at all of the true faith, except thou plainly profess that thou believest after the faith & tradition of the church of Rome: & that thou dost acknowledge those for good works which the church of Rome hath approved. Unless thou believe & profess on this wise, in vain shalt thou confess all the former matters. No though thou sayest moreover that thou believest the law, the prophets, the gospel, & Apostles. They will like thee a great deal better, if thou sayest thou art an obedient child of the Apostolical See and church of Rome: than if thou shouldest 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 righteousness. Yea ye shall find them, which will by and by at these words cry out, that they smell of heresy, & a mind infected with poison. I fain nothing, experience itself will witness, that I say truth. 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.  
Besides this there is an other thing. All papists do plainly testify, that unless a man be marked in the forehead with Chresme by the bishops hand, he is no christian: how so ever he be baptized, & believe in Christ jesus. Whereof it followeth, that they attribute more to their confirmation & annoincting of the Bishop, than to the christian faith. Read the book called Summa angelica in the title of confirmation. This therefore is a sealing of the popish religion: the Christian marks of Christ are sufficient. The Pope also by an other way imprinteth his mark in the right-hand of men, by he●ting of vows, & performing of oaths, as they term it. For they that make a vow in entering into any religion as they call it, as it were by a stipulation made, do bind themselves to the Pope and See of Rome. 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. They promise that they will attempt nothing against the church of Rome, nor against the high Bishop thereof, 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. They see more, that shut not their eyes. And all men behold, how the Pope hath set his mark on the right-hand and forehead of men.  

He forbiddeth that no man be nor sell.  There followeth 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: that is, which will not prostitute themselves to the lust of the Pope, and the seat of pestilence. Antichrist, sayeth 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, and the number of the name of the beast. For he hath the mark of the beast, which acknowledgeth the seat, and professeth the faith of Rome: and even to whom the christian faith is not enough. He hath the name of the beast, who so ever he be that will be named an obedient child of the holy See of Rome, and acknowledgeth the Pope to be head of the universal church. He hath the number of the name of the beast, which hath a society with the beast, which society that number bewrayeth or showeth. Therefore except thou acknowledge the Pope to be supreme head of the church in Earth, with the fullness of power: unless thou professest to follow the faith of the holy church of Rome, and to detest all things what so ever that See hath condemned, thou art forbidden fire and water. That same hath the lord called to prohibit, that thou mayest neither buy nor sell. We say in dutch, signifying one that is banished out of all men's company. He understandeth therefore excommunication, that horrible thunderbolt of the Pope, wherewith are stricken all those, that have set more by Christ, than by the Pope, or the which have loathed the Pope's decrees in comparison of the Gospel. Let him read, that list the sixth decretal of Boniface the .8. in the .5. book the .2. titl. de hereticis. Also Clement the .5. book .3. 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. which is subject to the Sessions of the Counsel of constance, and is written to Bishops and inquisitors of heretical pravity. amongs other things, there is one, which giveth a wonderful light to this place which we now expound: where it commandment, that they do not permit them that despise the communion of the church of Rome, to keep or dwell in any house or lodging, to make any bargains, or occupy any traffic or trade of Merchandise, or to have any comfort of humanity with the faithful of Christ. Read thou the rest, leaf .134. hereunto may be added, that in Popish churches is the greatest buying and selling of all. But unless his crown be shaven, and his hands embrewed with oil, that is, except he hath received in the forehead or head and in the righthande the mark indelible (for so they term it, that can not be put out) he hath no merchandise left him in the house, nor so much as a little corner. But Christ whipped these merchants, or buyers and sellers once or twice out of the temple: Antichrist hath brought them in again. And this is verily a wonder, they show more favour at this day to jews, Turks, and heathen, than to Christians. For unto the only gospelers is no place permitted: verily for that they ascribe all to Christ, preach Christ only, leave nothing to the Pope, but rather accuse him most constantly, and bitterly.  
But what shall we say to them, 
Counsel for the seduced.  whose hands and foreheads have been defiled with the mark? I bid them to wash themselves with the blood of Christ, forsake antichrist, and turn unto Christ, in relinquisshing their errors and repenting them. In case thou haste bounden thyself to antichrist by an oath, do not perform that rash and wicked oath, by ungodly speaking against the gospel. Do penance, make thy purgation, return unto Christ, and thou shalt be saved.  

Here is wisdom.  Now least any man here should chatter, that we may be Christians, & abundantly instructed in heavenly wisdom, although we do hear or speak nothing of the pope and popish matters, that those disputations are unprofitable, yea odious, and to appertain to the stirring up of troubles, and therefore to be hurtful and foolish: that same our Lord preventeth, and sayeth expressly, here is wisdom in the knowledge and right judgement of these things consisteth the true, heavenly and godly wisdom. Unless we be wise in this thing, we shall be fools, and not wise. 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. chapped. 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. Wherefore they shall drink at the same table with Christ of the cup of life and of the grace of God, so many as have despised Popery. And who shall deny it to be the true wisdom, by the which we may come from the wrath of God, to the grace fellowship and participation of the same: Moreover the lord adjoineth, that men endued with understanding, not witless, and full of hurtful folly, should reckon the name of the beast: 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, 
We are commanded diligently to seek after Antichrist.  not only without any profit, but with loss also, Moreover the Lord commandeth to account the number of the name of the beast. He addeth that the same is not hard to do. For this number to be the number of a man, to wit which a diligent man may easily by faith & industry attain to. For so doth Aretas expound it also, saying, that number is common and known to men. Let them leave than to trouble our godly studies, which blame our sermons made against the Pope, and laugh at our diligence such as it is in expounding popish abominations, finally which suppose we spend our time in vain in the account of times. They do hear here, except they will hear nothing, that we have received commandment of the lord, so to do: moreover that the lord testifieth, that wisdom is herein.  
And here I give warning that the manner of speaking is to be observed, 
The number of the name of the beast.  that we weary not in vain both ourselves and our auditors through the inquisition of a certain name in the numbers. 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 charactes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as for the most part is gathered of these three letters or charactes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this name Christ. Nother waunt they, which think how by these three charactes no other thing is signified, than the name of christ: which the lord himself in the .24. of Matth. prophesied, that antichrist should use. Certes he calleth himself Christ's vicar. I know rightwell, that the proper names of great men, have been sealed by prophecies and signified before: as josias, Cyrus, jesus. But here thou canst gather no such thing, but forcibly and as it were against the here. I understand therefore by the number of the name of Antichrist or beast, the very account, whereby we come unto his name. And a name is a brief definition or description of any thing, whereby, it is known of what sort and manner it is. Which thing in this our cause, the number supplieth, which bringeth us unto those times, which give him his name, whereof he taketh his name, that is which times reveal unto us Antichrist spoken of before in the prophets, and show us who and what he is, or whom we should take for Antichrist, even him verily, which having brought low three kings, he himself starteth up of nought, and to the destruction of the true religion beginneth to reign.  
And now he showeth us expressly this number nominal as I may call it, 
The number of .666. years is expounded.  and vocalle which may lead us unto antichrist, that we may know who it is, and when we know him, we may beware of him, and commandeth us to number the years six hundreth sixty and six. For so many import these Greek letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In expounding of the which number the expositors have varied wonderfully. I like best the exposition of the blessed Martyr S. Ireney, which peradventure an hundreth years after the setting forth of the Apocalypse, wrote his book against heresies, & saw some, which heard S. john preach, with S. Ireney maketh also Andrea's the good bishop of Cesaria, which with Aretas speaketh thus: the perfect reckoning, & just account of the number, as likewise other things which are written of the same antichrist, the opportunity of time shall open, 
Time shall reveal antichrist.  and very experience, to such as will watch diligently. For if it were necessary, as some of the Doctors suppose, that this name should be manifestly known: he that saw him, would doubtless have revealed. But the divine grace allowed it not, that the name of this pestiferous beast should in this godly book be rehearsed. Thus far Andreas.  

The exposition of Ireneus.  After the same sort also the holy Martyr of Christ Ireneus before Andreas left written in the .5. book against Heresies. For about the end of the book: it is surer, sayeth he, and with out danger to abide and tarry for the fulfilling of the prophecy, than to suspect and guess at every name: where as many names may be found having the foresaid number, whereby notwithstanding the question is not answered. Yet by and by he sayeth: the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containeth the number of .666. And very like it is to be true. For this vocable hath a very kingdom. For they be latins, that now reign. This sayeth he. 
antichrist shallbe a latin, as also Sibilla prophesied  And doubtless this good doctor erred not one whit, endued with the holy spirit of God. For we see that the church of Rome is called the latin church, and the Pope the high Bishop of the latin church. We see all service in churches said in the latin tongue. In Courts & all judgements of bishops the latin tongue only used. Moreover no man shall serve in this church, except he be a latinist. What will you say that these latinistes call the Hebrew, that is to wit, the holy tongue, by an opprobrious name jewish, the Grece Church & tongue heretical? The Bibles in Greek and Hebrew be of them suspected. For they will have the latin Bibles only to be authentical, and to be red of all men as authentical. But these things are better known, than that I need to admonish and recite them here with many words. Nevertheless this holy man Ireneus 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 addeth: 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: 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. But this number of the name hath he showed, that we might beware of him when he cometh, knowing who he is. And he concealed his name: for that is not worthy to be preached of the holy ghost and so forth.  
Nevertheless the same before this showeth us away, 
A place of Daniel in the .7. chapped. lighteth this place.  how to account those .666. years. For thus he sayeth: knowing the sure number, which is showed us of the Scripture, that is to say, of .666. 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, and to augment their kingdom, he that cometh upon the sudden, challenge to himself a kingdom, 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 sayeth he.  
But who seeth not, that the holy Martyr sendeth us to the prophecy of Daniel, which in the .7. chapped. sayeth, how the Roman Empire shall be divided into many kingdoms: & how in the mids of those kings should rise up a little horn, which should overthrow and abase three horns: and that the same should begin to reign proudly, tyrannically, and wickedly, against both God and men, but chief to the faithful intolerable?  
Let us see than, how and when these things are fulfilled. 
The Roman Empire falleth  Where the Roman Empire had godly Emperors, neither yet would wicked Rome bow her stiff neck unto Christ, but always most obstinately aspired to her old and wont Idolatry, which it coveted to have restored: and finally when the fatal time was at hand, wherein the lord most righteous thought to requite bloody Rome, he armed against her the Gothians, Vandals and Germans, which subdued & destroyed the lady of the whole world, and destroyed the whole Empire of the which matter seek more in the .57. Sermon, and in the sermons following. 
Many horns or kings arise.   
And it is evident by Histories, that the Roman Empire, the Gothians beginning to invade it, did slide, provinces revolting in every place, and was severed in many kingdom. 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 near. The Westegothes possessed all Spain, and the French men of Franconie subdued gauls and Germany and the nations adjoining to the same. The Eastegothes and Lombard's, obtained Italy. Thus verily mere established many kingdoms & in stead of Rome reigned many kings. 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. For he obtained the supremacy over all bishops. And so got him great authority with Kings and realms, yea and linked himself in league and amity with Kings and Princes. Whereupon quickly and suddenly, or as the Martyr of Christ prophesied, upon the sudden, he start up, and at last usurped a kingdom, to wit of Rome. For by his judgements falsely taken for Apostolical, he put down king Childericke, of the lineage of Merovinges, the lawful king of France: and advanced Pipine, than Captain of the French guard, to the crown. And so he overthrew or plucked down one horn: and bound unto him a most mighty King, by whose power afterward he was a terror to the kings of Grece and Lombary.  

Of thexarchate of Italy.  For about the year of our lord .269. the Emperor of Constantinople, expulsing the Eastegothes, did institute a new government in Italy. 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 generat. .20. Than began, sayeth he, the City of Rome and Italy to have a new manner of government, by the which they lost more the dignity, glory, and fear over all the world, than of all the calamities, which these .160. years have afflicted them, and at the last had left Rome to be inhabited of wild beasts. For Longinus brought in a new name of dignity, thexarchate of Italy: that is the high Magistrate. Which keeping still at Ravenna, went never to the City of Rome. And in the government of Italy, and of Cities he kept first this order, that the precedent should not govern the province or region, but every City had their Magistrate to govern them, whom he called Dukes. Wherefore making Rome equal with other Cities and Towns, in this thing only he honoured the same, that he called the Magistrate place in Rome, precedent. But they that did succeed him, were called Dukes, as they were afterward many years, so that it was called the Dukedom of Rome, as the Dukedom of Narnia and Spolet. Nother after Narset and basil had it any more either consuls, or Senate lawfully assembled: 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.  
I suppose any man may hereby without any difficulty perceive, the Prophecies to be fully accomplished, 
Rome utterly cast down.  and the Roman Empire to have fallen into ashes. 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, than that of Spolet and Narnia. etc. And here is to be known, that this Exarchate in Italy, was the third Lordship instituted sins Augustulus was slain, in whom the Histories say, that the Empire of the west was finished and ended. For first when Augustulus was slain, the Germans under their king Odacer possessed Rome. afterward the Eastegothes by the conduct of their Duke Theodoricke of Verona, Odacer expulsed and slain, reigned at Rome and in Italy. last of all the Eastegothes by the Lombard's expulsed and slain, this Exarchate was instituted. And Lombard's being called into Italy of the Greeks, against the Goths, would no more go out again, for that they saw the land fertile and rich, pleasant and abounding with sundry pleasures. 
The Lombard's.  Waring therefore of great power in Italy, they subdued to themselves many Cities and people of Italy, establisshing now the fourth domion, which they called the kingdom of Lombard's. They had most puissant kings. Howbeit that exarchate of Ravenna, although they laid diligent await for it, & went about to invade it. yet could they never extinguish it: till the Bishop of Rome put to his helping hand, pretending the sincerity of religion.  

The maintaining of idolatry maketh of the Bishop of Rome a king.  Historiographers account sixteen exarchs in order, which reigned about an hundreth & four score years. The 15. of them was called Paulus. Nauclere in the .25. generat. Leo the .3. sayeth 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. Contrariwise the Pope, (some will have him Gregory the .2. some the .3.) wrote to the whole world, that they should not obey these so wicked commandments of the Emperor. Platina sayeth more in the life of Gregory the .3. Gregory by consent of the clergy of Rome depriveth Leo the .3. Emperor of Constantinople both of the Empire, and also of the communion of the faithful, for that he had plucked down Images. Nauclerus sayeth moreover: But so great authority at that time had the Pope's decrees, that first they of Ravenna, and after the people and soldiers of Venise, made an open rebellion against the Emperor and thexarch in Italy. And the treason increased daily. For Marinus Spatarius, Duke of Rome, and his son Adriane, passing through Champania, were slain of the Romans. In whose stead they created Duke of Rome one Peter. They of Ravenna also, whilst some held with the Emperor, and some with the Pope, in a tumult made, slew Paul thexarch and his son. Thus writeth Nauclere.  

The french men are sent for into Italy by the Pope.  In these commotions the Lombard's, supposing the occasion so long wished for to be now offered, through the conduit of Luitprande their king, invade the lands of th'empire, and besiege also Rome itself. But Pope Gregory the firebrand of all the stirs in Italy, the soldier and practicionar of the same, and like no priest nor preacher, sendeth for Charles martel king Pinines father with his French champions into Italy against the Lombard's. Howbeit this Charles persuadeth the king of Lombard's friendly to depart from the City. But yet not long after Aistulphus king of Lombard's spoileth again the lands of Rauëna, reneweth the Italian war, and winneth Ravenna itself, and demandeth tribute of the city of Rome. But Stephen the .2. Pope, which aspired to the government of Ravenna, & wished the Lombard's destroyed, of king Pipine of France, unto whom not long sins pope Zacharie by his wrongeful judgement (as many suppose) had given the kingdom, required aid, and deliverance, as it were offering him the kingdom. Therefore are the Frenchmen in armure, coveting also to win Italy. Whilst king Pipine 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, and not the Pope or Romans. Pipine answered, how he warred for S. Peter and the pope: and to go about, that the Lombard's should not vex the church. And that he would take from them thexarchate, and other rules of Italy, and deliver them to the pope, which he performed in deed. For he overcame king Aistulphe, took from him the government of Ravenna, and delivered it to the Bishop of Rome.  
Herein may all men see, 
The kings overthrown, the Pope himself is made a king  unless it be those which will see nothing, how this contemptuous Bishop, and very small horn, hath at one push overthrown two horns. For he hath put th'emperor of Constantinople from the government of Italy: and hath put down the King of Lombary & caused his people to be driven out of Italy. For a few years after, the Pope, by the force of Charlemaigne, put down Desiderius the last king of Lombary, and destroyed withal the whole people of the Lombard's. And thus start up the Pope, & became as it were king of old Rome, & of the chief part of Italy. And now are the beginnings of the kingdom laid, but as yet he reigned not with full authority, as is declared before. Eberardus therefore bishop of Salisburge, whose words I recited in the preface of this book, extendeth these things further. But I suppose this our exposition to accord with the prophet, with the things & times. And the pope gave to king Pipine for so great a donation, a title, as Platina showeth in the life of Stephen the .2. that all kings of France should be called most christian. afterward was the Image of the Empire bestowed upon Charles: whereof is spoken before.  
And least the Pope should seem to have received nothing, whilst king Pipine gave him therarchate, the stories report thus: 
The Pope made a most mighty king.  thexarchate was divided into two regiones, in Pentapolis and Aemilia. Pentapolis had five cities, Ravenna, Cesena, Class, Forum livij, and Forum popilij. In Aemilia were, Bononie, 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 numbereth the kings of France. We say nothing yet of this that afterward he usurped to himself power over kings and realms, finally over all churches and souls, so that we must confess, that a more marvelous prince never lived.  
Thou hast here a brief and compendious story, declaring how the Pope having humbled & overthrown three kings, he himself began to be made a king. But let us now apply hereunto the number of the name of the beast, 
The pope's power augmented both in spiritualties & in temporallies.  to th'end it may so be known to the whole world, that there is no other Antichrist to be looked for, than the bishop of Rome, that is comen: which in deed laid the foundation of his kingdom under th'emperor Phocas, did build it under the kings of France: and enlarged the same under th'emperors Henrickes & Friderickes, finally hath established it under themperors following: reigneth in our time, and hath done certain ages already passed, etc.  
The supputation of .666. years must be reckoned from the time, wherein S. john saw the revelation. Ireneus sayeth: It was seen no long time sins, but in a manner in our days, about th'end of the reign of Domitian. And Eusebius in his chronicles saith, that it was in the year of our lord .97. Therefore there remain yet three years to accomplish an hundreth years from the birth of our lord. Add therefore to an hundreth years, 
The fatal year of our lord .763.  these years of the number of the name of the beast .666. & substract those three years of the first hundreth, and thou shalt have the year of our Lord .763. which was the .13. year, or there abouts of king Pipines' reign, and the .7. of Pope Paul. notwithstanding that there be writers of stories and times, which attribute to Paul but one year, etc.  
Now must we not look only what thing happened in the very instant of the year .763. but what chanced in the next years fourmer and following. Whereof I will recite a few things out of the writers of stories and times.  
Nauclerus in the .16. generat. In the year of our lord 
Wonders & Monsters.  750 saith he, under Pope Zacharie, and under th'emperor Constantine the .5, began the .26. generation, in the which was made an alteration of the Kingdom of France, an abolishment of the Kings of Lombardy, and a translation of the Roman Empire from the Greeks. These so great alterations, the wonders did haply pourtend, which happened at this tyme. In Mesopotamia the Earth rove a sunder by the space of two miles, and a Mule was said to have spoken with a man's voice. Ashes fell down from heaven. There were wonderful Earthquakes. Crosses appeared upon men's garments. These things wrote Nauclerus. The like are red in the story of Eutropius, in the .22. book, under the year of Constantine the .6. moreover in the Historical glass of Vincent, & in Fasciculo temporum.  
In the year of our Lord .751. 
Pipine is made King  through the counsel of Zachary the Pope, Pipine the master of the kings household, oppressing his lord Hilderych king of France, began to reign, and reigneth .18. years. This writeth Aemilius in the .2. book of kings of France. And in the year .755, Pipine entereth into Italy with an Army, vanquisheth the King of Lombard's, and giveth the whole government of Ravenna to S. Peter, 
The exarchate is given to the Pope.  against the will of the Emperor of Constantinople. Vespergensis in chronicis. You see, how in stead of the Emperor, the Pope beginneth after a sort, to reign at Rome and in Italy, the horns be shaken of, according to the prophecy. Matthew Palmer in his chron. under the year .756: the Roman Empire, sayeth he, revolting a pace in the east, 
The beginnings and preludies of the Empire translated.  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, and confirmed Pipine, and the successors of his stock only for their kings, all others utterly excluded, and in the name of the people of Rome, called him Patricium. Hitherto Palmer.  
John Functius in his Chron. In the year of our Lord .756 the rites and ceremonies of the church of Rome, 
The Romish religion obtruted.  were carried into France & first received. In the year of our Lord .757. Paul is made Pope, and immediately followeth that fatal year of our Lord .763. as the middle point betwixt the year 750. & .770. or .773. Wherein these things have all together chanced, which both give the name to Antichrist, and whereof, as every thing else is known by his name, so hath he also his name and is known.  
In the year of our Lord .768. Stephen the .3. held a counsel at Rome in the church Laterane of the bishops of France & of Italy: 
Idolatry is confirmed.  and decreed, that none should be ordained bishop of Rome, but a Cardinal. He condemned moreover the Greek counsel of the Emperor Constantine against Images, which he commanded both to be had and worshipped. These things writeth Antoninus in Chron. tit. 14. Cap. 1. & .5.  
After this, that great Charles, the son of Pipine, sent for into Italy by pope Adriane, 
Charles confirmeth all things.  taketh Desiderius King of Lombard's, and putteth down the Kingdom of Lombard's. This was done in the year of our Lord .773. and also the two hundreth & fourth year, after that the Lombard's were arrived in Italy. And he confirmed and augmented the donation of Pipine his father. As many Historiographers make relation. John Functius in Cron. addeth, that through out the whole Realm of France, 
Even so was the mass obtruted to the Germans.  at the commandment of Charles, the Ceremonies of the Romish church were instituted. We have now than the name of Antichrist, of the number .666. We know who he is, and whom we should beware of.  
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. books of Sibelles oracles, taken out of the library of the honourable common wealth of Auspurg, were set forth by the most godly and learned man, D. Xistus Betuleius, in the year of our Lord .1545. and that in Greek. And this Sibilla Erythreae, or whatsoever she were, prophesieth in the .8 book, that Rome shall fall, and be burnt with fire. The words of Sibelle in Greek are to this effect.  
The plague of God upon the once shall fall  
Proud Rome, unto the ground thou shalt be cast  
Unto thy foes made first captive and thrall  
And than with flaming fire be burnt at last.  
And this thing was accomplished, at what time Totilas King of Goths fired the City, as we have rehearsed before. And shortly after in the same Oracles are these annexed. 
When Emperors that have the world oppressed  
With bondage great from the east unto the west  
The numbered have fulfilled of fifteen  
A King shall come in white hat to be seen  
Which unto Ponti his name shall near annex  
(As he that shall be called Pontifex)  
To worldly pleasures given shall he live  
And with his wicked foot rewards will give.  and the residue which are read there.  
She biddeth account from the burning of Rome fifteen Kings. After whom shall come a new King, whom she describeth. And it is manifest that Rome was taken, spoiled and burnt, under the Emperor justinian. After are accounted from justine the younger, to the Emperor Theodosius, 15. After Theodose, succeedeth Leo the .3. whose name was Isauricus, she calleth those king's delicatoes that is, given to pleasures. Because the most part of them were not very valiant, but under Leo .3. Italy revolteth from th'emperor: And shortly also the government called the Exarchate, was given to the pope of King Pipine, against the emperors mind. We see therefore that the supputations do agree. For we have also brought to king Pipine the years .666. And so a new king ariseth, whom Sibille nameth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notable by reason of his white hat or mitre. For so she noteth the Bishop (which in old time did wear on their heads white mitres) that should be a king. She giveth him a name also. For she sayeth how he hath a name near unto Ponti. For add to the word Ponti, fex, and you have Pontifex. She annexeth certain notes or marks also: that he shall regard earthly things, and not heavenly: and that he shall also provide (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and give rewards, with his ungracious foot. And that is rightly spoken, sins that after Domitian and Dioclesian, none of all the Kings, save the Pope, hath offered his foot to be kissed: whereby fools think, they receive great rewards. But omitting these things, let us return into the way.  
The blessed martyr Ireneus speaking of this King, in the same .5. book. In the beast coming, sayeth 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, 
antichrist is the sink of all vngodlyn●sse and wickedness  might be thrown into a furnace of fire. And that he hath spoken this thing by the spirit of prophesy, all men will confess, that have red the lives of the Bishops of Rome: but especially of Silvester the .2. Benedictus the .9. Gregory the .6. Gregory the .7. Vrbanus the .2. Paschalis the .2. Alexander the .3. Innocentius the .3. Gregory the .9, Boniface the .8. Clement the .5 John the .22. to speak nothing of divers others. What in our days have done, julies', clements, Leos, and Paul's. Spain, France, England, Hongarie, and Germany, and other Realms speak, which have been set together by the ears, and entangled amongs themselves with most cruel wars. The blood of martyrs shed speaketh, which crieth unto the Lord. What remaineth therefore, but that we should take heed to ourselves, & beware of this man of sin, and cleave to our redeemer Christ our Lord, beseeching him, that he would come shorty, and deliver us from all evil. Amen, Amen.   

¶ Christ standeth upon Mounth Zion, having his church: and is deserbed by notes, which and what shall be the sheep of Christ. The lxij Sermon.  

The .14. Chapter.  ANd I looked, and lo, a lamb stood on the mount Zion, and with him 144000. having his father's name written in their foreheads. And I heard a voice from heaven, as the sound of many waters, and as the voice of a great thunder. And the voice that I heard, was as the harpers, that play upon their harps. And they sung as it were a new song before the seat, and before the four beasts, and the elders, and no man could learn that song, but the hundreth and xliiii thousand which were redeemed from the earth. These are they which were not defiled with women, for they are virgins. These follow the Lamb, whither so ever he goeth. These were redeemed from men, being the first fruits unto God, and to the Lamb, & in their mouths was found no guile. For they are without spot before the throne of God.  
Like as he hath hitherto mixed joyful things with sorrowful, 
A consolation, and preaching of the gospel  and annexed a consolation to most hard & cruel chances: so now he adjoineth also to the tyranny of the Roman Empire an exposition having both a consolation and an exhortation most grave and weighty. 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, and that ungodliness should have triumphed for ever: he declareth therefore by a most excellent vision, how Christ shall reign notwithstanding in his chosen, and shall overcome, and shall have his church continually, and that right famous. He describeth what the elect shall be. He addeth 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. And that Rome also shall fall, and all the ungodly be punished. He exhorteth therefore most earnestly, that we have not to do with Antichrist, least also we be made partakers of his damnation, And to th'intent there might waunt nothing that concerned a full comfort, he addeth, that thing which may chief confirm the minds of all the godly even in the greatest dangers, how they that die in Christ do flit straight ways from the corporal death unto lice everlasting. Which finished, he turneth to the description of the punishment to be taken assuredly of the Antichristians. Wherefore if the Books of the Gospel and new Testament be to be esteemed for the manifold description of Christ, and of salvation by him obtained for the faithful, if they are to be esteemed of the comfort, and preaching of the gospel: this is doubtless a book most gospel like, as that which by a continual tenor to perilous things annexeth consolation.  

The Lamb standeth on mount Zion.  S. john therefore seeth the Lamb standing upon Mount Zion. Christ therefore sleepeth not, he is not ignorant of the perils and conflicts of his church: but he standeth as prepared to aid and secure his. He standeth as a king invincible, whom neither the Dragon, nor the old nor the new beast hath overthrown. For I have told you oftener than ones, especially in the .5. chapped. that by the Lamb is understand Christ. For he is the lamb and price of our redemption until the judgement: but than laying a part the office of an intercessor, he shall be a most severe, and also a most holy judge. And Christ standeth, not in the sand, as did the Dragon: but on a Mount, and that upon mount Zion. Mount Zion was a figure of Christ's kingdom, as appeareth plainly in the .2. Psalm, and the .2. of Isaiah. And the kingdom of Christ, is the church, aswell triumphant, as militant: therefore in the fellowship of Saints standeth Christ, the joy and glory of them that are in heaven, and the life and helper of them, which fight as yet in Earth. Let us believe therefore, that in the Antichristiane persecutions Christ will never fail his faithful: as he is red never to have failed the old Saints under the old Roman Empire afflicted. For this consolation serveth chief for us, which are vexed of Antichrist: and served for them also, which suffered martyrdom under the old Roman Empire. Nother is there any doubt, but that they confirmed themselves herewith in the greatest persecutions.  

With the lamb are. 144000.  But that same is most full of consolation, that the lamb is not alone, but hath with him an hundreth and four and forty thousand: that is to say a most ample church. How so ever therefore the beast rageth and slayeth the confessors of Christ, yet shall there be always a church, that shall never be plucked up even in the Earth. He setteth a number certain for uncertain, and yet certain and determinate: for that the number of them that shall be saved shall seem small in comparison of them, which shall worship the beasts, and perish. Howbeit we understand that the number of them shall nevertheless be greatest, which shall be the body of the Church, under their head Christ, even than also, what time the Pope with all the limbs of Antichrist shall have powered out all their fury. Of this number of the elect I have spoken in the 7. chapped. where the self same number is set.  
And as the Antichristians bear the mark of Antichrist in the right-hand and foreheads: so verily the sheep of Christ, 
They have the name of the father in their foreheads.  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. For Eius is to be referred to the Lamb. And he speaketh not of an external mark, which should be printed on their foreheads, but of the mark of their minds. The same is faith, the sign of all God's children. And the faith in the Father and the Son, which are not without the holy ghost. And how shouldest 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 confesseth God to be the father. But sins they have not the son, as said S. john in his Epistle, they neither have the father. 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. 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. 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. No they neither know the father nor the son. And therefore they persecute those that cleave wholly to the father by the son. And seeing 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, for than it waunteth Christ whom the true church can not waunte.  
It was not enough for the Apostle to have said, that the church was united with Christ: unless he had added moreover with many words, how he hath seen the church affected, and how she demeaned herself, than verily, when the beasts did afflict her: that even we may learn thereof, what is the hope of Saints in greatest dangers, & of what sort it behoveth us to be in persecutions and temptations.  

He heareth the voice of many waters.  First he heareth a voice from heaven, as the voice of many waters. Waters in the Scriptures many times do signify people. We understand therefore hereby, that the church shall be populous, and speaking: to th'intent to dissemble nothing, but freely to profess Christ. And therefore he heareth also the sound of a great thunder. For the church getteth from heaven power to preach and show forth the Gospel gravely, though the worlds bowels burst. And verily of the frank & constant preaching of the gospel john and james are called with Mark the sons of thunder. And concerning the preaching of the gospel shall follow more afterward. He heareth moreover a melodious harmony of men singing to their haps, & singing as it were a new song. The which is chief referred to the saints in heaven, singing eternal praises to God: secondly to the saints living here yet in earth, which also offer unto God continually praises & thanks giving. Therefore how so ever their hearts be made sorrowful in perils and adversities, yet their spirit rejoiceth in the Lord. For no man could learn that same song, save thelect. For like as none of the heavenly dwellers can express or understand the excellency of the joys of the life to come, and the praises of God, except he dwell amongs the heavenvly inhabiters, & be partakers of the most godly life: so except any man living yet here in Earth be regenerated, he neither seethe how great is the felicity of the faithful, neither can he justly esteem, the praises which they offer unto God. Touching the new song I have spoken in the .5. chapped. And certainly to worldly men the things seem as they were new, which the faithful bring forth of God's word.  

The true marks of the faithful.  Now doth S. john describe also what manner once the sheep of Christ shall be, which shall continue in the church of Christ, despising the furies of the beasts. Unto whom also the mark of his father's name in their forcheades is expounded. 
They are redeemed from the Earth.  We shall perceive moreover, what be the true marks of the faithful. First they are redeemed from the earth. Doubtless all we bearing the earthly Image of the earthly man, were sold under sin, 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, so that now we are shapen new after the Image of the heavenly man, to with being adopted for the children of God. 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. Pet. 1. And for as much 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.  
moreover they are virgins, 
They are virgins.  not defiled with women in expounding the which things thancients torment themselves, least any thing here should seem to redound to the derogation of holy matrimony, whereby doubtless, witness th'apostle in the .1. Corinth. 7. and .13. to the Hebr. no man is defiled. I am here ashamed to bring forth the trifles of the Papists. For who can hear the uncleanest of all men reasoning any thing of cleans? They will hereby maintain & colour that single life of theirs: 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. But the Lord speaketh nothing at this present of corporal marriage, but rather spiritual. For it is manifest, that th'apostles as the brideleaders of our saviour, have brought the church to our Saviour a chaste virgin, which hath not had to do with any strange or foreign woman: that is to say, which is not defiled with the participation of evil doctrine. Read Solomon reasoning of that woman gravely in the .4. chapped. of the Proverb. Read moreover th'apostle in the .2. to the Corint. 11. exceedingly well teaching, that the faithful are an undefiled virgin the spouse of Christ. The faithful therefore which lived under the tyranny of the beasts, received no strange doctrine of Idols, 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.  
These follow the lamb, whether so ever he goeth. 
They follow the lamb whither so ever he goeth.  That is to say, they care for no man but Christ, they desire no man but Christ: 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: which one and alone is to them all things. Moreover whither so ever Christ calleth the faithful by doctrine and example, if it be to very death and most cruel butchery, they follow willingly and cheerly. Whereby it cometh to pass, that in the world to come, they can never be severed from him. For where so ever Christ is, there is also Christ's minister: as he himself hath witnessed in the .12. and .14. chapped. of john.  
They are also redeemed from men, 
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. For Christ by his spirit and word calleth his out of this world, that although in body we are conversant in the world, yet should we with all our mind abhor the world, & the things that are therein. Furthermore for this intent hath he chosen, and redeemed his from the bondage of men or of the world, 
First fruices to god.  that they should be first fruits to God the father & to his son. Which place the most godly and excellent learned man D. Frances Lamberte expounding in his commentaries upon the Apocalypse: it is manifest, saith he, by the .23. of levit. the .15. of Numeri. and .18. of Deuter. what first fruits be, and that they were gathered for the Lord, and went to the high priest. But Christ is that high priest, unto whom the spiritual first fruits appertain, to wit the godly, & sanctified to God. These things are confirmed of the Apostle, which said, that Christ gave himself for us, to the end he might redeem us from all iniquity, and might purify us to himself an especial people, a follower of good works. Therefore do the true faithful singularly apply them to godliness, and that they may be the first fruits, & 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.  

In their mouth no guile.  In their mouth is found no guile. He sayeth not, no concupiscence, or evil motion to be found in the hearts of the faithful: but denieth that there is any guile in their mouth. For albeit that the faithful be troubled and vexed with the affections of the flesh, yet so love they the truth, that to their knowledge they will deceive no man. And chief do dissemble nothing, that appertaineth to the confession of the truth and verity, nor use any guile in the doctrine of the Gospel.  
They be moreover with out spot before the throne of god, 
They be without spot.  not by their own virtue, but by the sanctification of Christ: which S. Paul also affirmeth in the .5. chapped. to the Ephesi. And he hath spoken it aptly, before the throne. For S. Austen said, that our sanctification should at last be made perfect in the world to come.  
These I say be the true marks of the true faithful, and of the true church of Christ. Let every man search here the secret corners of his heart, & consider diligently in his mind, whether he be marked with these signs: and let him busily pray unto God, that if he feel them, the lord would confirm them: if he feel them not, that the Lord would print them deeply in their minds.   

¶ The angel preacheth the eternal gospel of Christ. The lxiij Sermon.  
ANd I saw an Angel flying in the mids of heaven, having an everlasting Gospel to preach unto them that sit & dwell on the earth, and to all nations, kindreds and tongues & people, saying with a loud voice: fear God, and give honour to him, for the hour of his judgement is come: and worship him that made heaven and earth, and the See and the fountains of water.  
Antichrist desireth nothing so much to be oppressed, as the preaching of the Gospel. For even therefore hath he instituted the inquisitors of heretical pravity for h● dare call the Gospel heresy. Therefore he burneth the Gospel books, and preachers of the gospel, and every where restraineth the reading of the gospel, and evangelical books. Wherefore the simple suppose, that it can not be but that gospel with all his adherentes should perish utterly. 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. Whereby is signified, that the gospel shall be preached unto men, in despite of all the enemies thereof. And he gathereth a brief some of such things as by the gospel are preached to the world. Those same appertain also to the comfort of the church, which under the old beast suffered persecutions for the Gospel. We will briefly consider every thing.  

The angel is a figure of the preachers.  first it is evident even by the former things, that by th'angel is signified the ministers of the word, and the very ministery of the gospel. Certes the scripture calleth preachers Angels. For so is S. john baptist named of the prophet Malachi. Whereof is spoken before. And the ministers by this honourable title are admonished, of purity, & of most sincere faith. For Angels be gods ministers: whom they only regard, love, and honour: whose commandments they execute most faithfully, sincerely, and diligently. 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: so God defendeth his ministers, until the hour appointed. So is Peter delivered out of prison, in the .12. of th'acts. So is Paul in Shippewreake, etc. And he sayeth an other Angel, for that he hath brought in already sundry visions of diverse Angels. Notwithstanding that, other, seemeth to be put for the first. For he annexeth to this yet two angels more. The first whereof he calleth an other, the later the third.  

He flieth through the mids of Heaven.  And this Angel flieth in the mids of heaven. By this thing is signified the lucky course and proceeding of the preaching of the gospel. It is also written in the prophets, his word runneth swiftly. Psalm .19. David compareth the running of the preaching of the gospel, to the course of the sun, joyful as a giant he runneth his way: i● the uttermost part of heavens he arriseth, and runneth again to the same, neither can any man stop him, nor hide himself from the heat thereof. The sun shineth in all places. Therefore shall the preaching be free. For as we can neither pluck back nor hinder, the things that are above us in thair & sky: so shall we neither pluck down, nor hinder him that flieth in the mids of heaven. The words and writings fly, they fly far & wide where. Nother can the verity be oppressed. God hath given to the world Printing, whereby the gospel is preached and runneth far, wide, and most swiftly.  
And this Angel hath the everlasting gospel. 
The gospel everlasting.  Wherein is the greatest comfort. For it signifieth, that the verity shall be in the world invincible. And for many causes is the Gospel called everlasting. first, because the verity is immortal, which can not be bounden, how so ever the ministers are fettered & slain .2. Timoth. 2. secondly the gospel is eternal, for because it was showed to our first fathers, prophesied in the law & prophets, fulfilled of Christ, declared by th'apostles, & by the grace of God brought unto us. Yea & before all times was predestinated. Read the .1. to the Ephes. For even for this cause is it called everlasting, for as much as it appertaineth to us & to our posterity unto the worlds end, and not only to our elders. And because it is everlasting, they lie which at this day call it a new doctrine or learning. Papistry is new, which hath his original, what time every thing was ordained. etc. Moreover the Apostle sayeth: if I or an Angel from heaven shall preach any other gospel, or besides the same that ye have received, let him be accursed.  
And we hear expressly, that the angel had not only the Gospel, but that he had preached the gospel. 
The angel preacheth.  Many in deed have the gospel, but dumb, and written in books. The gospel must be showed forth and pronounced. He declareth also unto whom the gospel must be uttered and preached: to the inhabiters of the earth: for it must be cried out to such as are drowned in earthly matters, and they must be raised out of their sleep. And after his manner and imitation of blessed Daniel in the .7. chapped. He reckoneth up nations, kindreds, tongues, and people: and thus signifieth that the gospel shall be preached ●●●ough out the whole world. Which thing the lord said also should come to pass in the .24. of Matth. and than that the end should come. And we see at this day, that the gospel hath in a manner thundered through out the whole world. And here I give warning leeste any deceive himself. Thapostle in the .1. Timoth. 3. and .1. 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. Do not therefore Imagine with thyself, that the Gospel is not preached, unless all receive it. 
There shall no more be made one shepherd & one sheepfold.  They are abused, that promise to themselves before the judgement a concord of all nations, for that it is written, that there should be on's one shepherd, and one sheepfold. For the same was accomplished, whilst of the jewisshe synagogue and dispersion of the gentiles, the lord prepared to himself one church, whereof Christ is head, and pastor, and Antichrist shall at the length by his last coming be abolished. Therefore shall he always resist Christ.  

He preacheth with a loud voice.  Furthermore where he seeth & heareth this Angel preach the gospel with a loud voice, he meaneth that the preachers shall with great constancy and frankness, also with shrylle voices and most ernestenes preach the gospel against Antichrist. And we see at this day, that the more cruelly the faithful are grieved and oppressed, the more fervently and louder they cry, and that also they be called clamorous criers.  

What the Angel preacheth.  Moreover he compriseth in a brief some, what things are to be set forth in the preaching of the gospel, chief in the last times. First he sayeth: fear God. The fear of God is the beginning of wisdom: therefore not to fear God, is the beginning of foolishness, 
The fear of God.  & of all errors. 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 feareth his master, and that more punnisshment, than his master, whom he hateth rather. For the fear of God hath the reverence and love of God. It attributeth to God the supreme Majesty, embraceth faith, and hath a faithful care, whereby it awaiteth upon God, worshippeth, praiseth, and professeth the same. Doubtless because we more fear men, than God, we fear more the Pope, and the malice and hatred of him and his, therefore do we not execute justice uprightly, nor profess the truth frankly, neither yet set forth the gospel. But the lord in the Gospel sayeth: fear ye not them, which may kill the body & have no power over the soul: rather fear ye him, which condemneth both body & soul to hell fire. Certes the fear of God is not only the beginning, but also the bond of all virtue. Hereafter we shall hear that the fearful shall be cast into hell, with the beast & with the false prophet. Therefore let God be our fear, like as Isaiah teacheth in the .8. cha. Let us fear God for our sins committed. Here few are afraid: 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 sayeth: and give him honour. 
the honour of God.  And thou dost not separate the son from the father. For he in the .5. of john sayeth thus: the father hath given all judgement to the son, that all should honour the son, as they honour the father. 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 the son. For we honour him, when we believe him to be true, & receive Christ the son of God, as the only righteousness & perfection of all faithful. By faith therefore chief we honour God, than reverencing him only by faithful obedience, & walking in his commandments. S. john in his Canonic. he that believeth not the son, sayeth he, maketh God a liar (see how ye may highly dishonour God) which believeth not the testimony which God hath testified of his son. And this is the testimony, that God hath given to us eternal life: & this life is in his son. He that hath the son, hath life: he that hath not the son, hath not life. We are therefore, forbidden, else where, than in Christ alone, to seek life & all goodness. But the papists honour the Pope, and his constitutions, his Saints also, and honour not God alone. They in grave in their cups, Soli deo gloria: to God alone be glory: but yet in the mean season they persecute them, which will not ascribe the glory dew to God alone unto their foolish trifles. But the Gospel will cry out, that to God alone all glory is dew.  
Hereunto is added a spur, 
The judgement of the son of God.  which may prick them to fear & glorify God: for the hour of his judgement is come. The Gospel therefore in the latter days shall beat into men the last judgement. This hath a wonderful effect to obtain of men amendment of life. And it is purposely said, it is come: and not, the hour of his judgement shall come. For so is the certainty of his judgement expressed, and we are warned, to look for that same day every moment. The Apostle used the same argument in the .17. chapped. of the Acts to them of Athens, and to the Corinth. the .2. Epist. 5. chapped. Let us remember, O brethren, that straight judgement: let us amend our faith and manners, and all things that agree not with the gospel. For certainly we shall die, certainly we shall be judged. But then, when we shall promise ourselves peace, shall come sudden destruction. Watch.  

To worship God.  Finally the Gospel teacheth to worship God alone. Than do not the faithful worship Idols, to whom so ever they be erected. They worship not the Pope overwhelmed with wickedness: much less do they kiss, and by kissing worship his ungracious and stinking feet. They worship not the God Mauzim of the wafer makers, 
Daniel. 11.  the God in the box, which is worshipped in palaces & churches as shut up in the pyx. They worship not Saints: but God alone. Therefore lift up your hearts unto heaven and worship. We have here in Earth wondered works, which may move us to worship this God alone. He is maker of heaven and Earth, and of the See. Who is greater? who is mightier? Therefore worship him, the true God? Matth. 4. He annexeth here fountains of water, for that the miracle and benefit of waters is great. For if we consider the original spring, substance, pleasauntenes and commodity of fountains we shall be compelled to wonder. God be praised.   

¶ An other Angel preacheth, that Babylon shall fall: and an other dissuadeth all men from the fellowship of the religion of the beast. The lxiiij Sermon.  
ANd there followed an other angel, saying: she is fallen, she is fallen even Babylon that great City: for she made all nations drink of the wine of her whoredom. And the third Angel followed them, saying with a loud voice: if any man worship the beast, and his Image, and receive his mark in his forehead, or on his hand, the same shall drink of the wine of the wrath of God, which is powered in the cup of his wrath. And he shall be punished in fire & brimstone, before the holy Angels and before the Lamb: and the smoke of their torment ascendeth up evermore. And they have no rest day nor night, which worship the beast and his Image, 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 jesus.  
For the comfort of the faithful flock of Christ, 
❀ The Romish Church shall fall.  is brought forth an other Angel, a type of all godly preachers, which preacheth with great constancy, that the kingdom of Antichrist shall fall, how soever it promiseth to itself everlastingness. And hereof the Saints gather, that persecutions shall with all be finished, with all other abominations through out the world. For where for the continual persecutions of the wicked, all the Saints cannot but be maruelouselye sad: They must needs verily hereof receive no small joy and comfort, that they here, how they shall not endure always.  
and here it is said that Babylon shall fall. And in deed it were foloyshnes, 
Babylon.  to expound these things of the old Babylon in Asia, which was fallen long sins, scarcely any token thereof being lest: 
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 Rome. 
Antonomasia.  For there is a great Cozinnage as it were, betwixt both Babylon was the first Monarchy, Rome is the last. Babylon sore afflicted the people of God, So doth Rome grievously vex the church of God. Babylon burdened Israel with a grievous captivity: So Rome vexeth the church, with more than a long captivity. Babylon overcame the people of God, and burning the City of Jerusalem, and destroying the temple, led away Israel captive: so Rome also having razed the city of Jerusalem, and subverting the temple, triumphed of Israel. Babylon planted Idolatry, superstition, and all abomination, advanced, maintained, and set forth the same unto all men: but at the length when she would have thought least of it, the people of God being suddenly delivered, she was utterly subverted. So is Rome also, the mother & nurse, and revyuer of all abominations in the church of the last time, wherein she shall perish at the last, all those that believe truly in Christ being delivered. And especially it is called great. For how great and mighty the church of Rome is, all we see and by experience know at this day. Nother am I the first that understand by Babylon, Rome. For many expositors reading the first Epistle of Saint Peter, in the end of the epistle, do understand by Babylon, Rome, Certes Oecumenius sayeth: And here he calleth Babylon Rome, for the excellency and brightness of the Empire: the which Rome obtained a long time sins. But this the more ancient writers expound more plainly, as Turtullian in his book against the jews, which sayeth: so Babylon with saint John beareth the figure of the City of Rome, therefore also great, and proud in her kingdom, and a murderer of the saints. The same words in a manner, he repeateth in the third book against Martion. And no less plainly Saint Jerome calleth Rome Babylon: and that same Babylon whereof S. John speaketh in the Apocalypse. Read the epistle of Paula and Eustochium written to Marcelia, by the help of saint Jerome. Read himself in the .11. question to Algasia. Again in the preface to the book of Didymus of the holy ghost, to Pauliniane. Also in the end of the .2. book against jovinian. The same in the life of S. Mark: Peter, saith he, in the first epistle, under the name of Babylon, doth figuratively signify Rome. But S. John will expound himself in the .17. chapter. And we understand that the City of Rome shall fall chief, with all her ungodliness: And with the same also, the Romish superstition and abomination, through out the world. And the Angel in deed, sayeth she is fallen, which is yet to fall: And that by the prophetical manner of speaking, 
Anadiplosis.  wherein that which shall assuredly come to pass is uttered, as though it were now done. To signify the certainty thereof, that reduplication or iterating of the word also appertaineth, she is fallen, she is fallen. 
she is fallen, she is fallen.  This is also repeated in the .18. chap. where it shallbe showed how it is taken out of the Prophets, etc. Notwithstanding both a desire and joy also, might seem here to be signified. 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 last long looked for, and now makest me glad. For the saints with a great desire, look and long for the destruction, of that most wicked, most vile, and most troublesome kingdom of antichrist.  
The cause is showed also of the destruction of the commonwealth and church of Rome: 
Why the romish Church should fall  for that she hath caused all nations to drink, and hath made them drunken with wine of wrath of her fornication. And verily the effect of wine in men is greatest. Therefore doctrine is compared to it in the Prophets. Therefore Rome with her unclean and corrupt opinions, hath made all people drunken. And it is called the wine of the wrath. For look with whom God is angry, he suffereth them to err in the way of the Romish church. For in as much as God hath revealed the sincere doctrine of life, by his only son, and most chosen Apostles: and men receive not the same: God is justly offended with them, and giveth them over into a reprobate mind, that they may follow shameful errors: As Saint Paul also prophisied should come to pass in the .2. to the Thess. 2. chapped. This wine is called moreover, the wine of her fornication, whereby she herself having first played the harlot, is become now also the Maistres of fornication, and as it were bawd to all others. This manner of speaking is right well known, even out of the Prophets. Rome did not persist in the doctrine of the Gospel, and of the Apostles, but invented a new, and that contarry to the Gospel, of the vicar of Christ in earth, 
The devilish doctrine of Rome.  of the power of keys, of indulgences and pardons, of justification of works and merits, of satisfactions & confessions, of worshipping of Images, & praying to saints, of celebrating masses, and worshipping of the sacrament of the altar, as they term it, of monkery and vows, and such other innumerable. This doctrine as Apostolical, ancient, and chresten, she drinketh of to all people: and so plucketh them from Christ, withdraweth them from the Gospel, seduceth them from the old christianity, and destroyeth innumerable souls. Therefore God poureth out to her also of the cup of his wrath, and bringeth her also to destruction for ever.  

He dissuadeth all from the fellowship of the Romysshe church.  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, unless we will be part takers also of the everlasting punishment. He reasoneth therefore of the loss and punishments, and describeth grievous and horrible pains, if happy men might so be feared from that ungodliness. The Angel therefore crieth, and that with a loud voice. 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. I know doubtless what the common people believe and say, that all shall be saved at the last day, what religion so ever they be of: and namely if any remain an open papist. But we can neither condemn nor absolve any man, set them in Heaven, or cast them to Hell. God liveth a righteous judge. He alone knoweth, who shall be saved or damned. We ought therefore of right, to credit his judgements. But where as he pronounceth openly, that the favourers of the Romish church shall be damned, who am I to say the contrary: or what men will pronounce otherwise? Let us hear therefore the sentence of the just judge, and let us believe the word of the son of God, and let us beware of the popish religion.  
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. chapped. briefly they worship, and receive the mark of the beast, which do participate with the Popish church or religion: finally which obey the wicked decrees of the Empire, and persever in the obedience of the See without repentance. Aretas expounding this place: to worship the beast, saith he, and to receive his seal, is, to esteem Antichrist to be God, and in word and wo●ke, to set forth such things as he coveteth.  
And here in an horrible wise, & with prophetical words, 
The description of eternal damnation.  is described everlasting damnation, prepared for them, who forsaking Christ the saviour, cleave unto Antichrist the distroier. Like as they have drunken of the corrupt doctrine infused of the Pope: so again shall they drink, that the just lord shall power out of the cup of wrath. And the wine that is powered in the cup of God's wrath, is the straight, exquisite, & most grievous judgement of God, wherein being angry, he inflicteth to the Antichristians horrible & unspeakable punishment. A like manner of speech is red in jeremy the .25. chapped. And like as pure wine, not delayed, is of most efficacity, and pierceth: 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.  
And for a further declaration shortly after followeth, what they must drink of: verily fire and brimstone. peradventure the Lord alluded to these words of David in the .11. Psalm. Upon the ungodly he shall rain snares fire brimstone storm and tempest, this reward shall they have to drink. He seemeth moreover to have alluded to the burning of Sodom, and to the .30. chapped. of Isaiah, in the end whereof is showed, that hell shall be wide enough to receive all the ungodly, and that matter shall never waunte to nourish the fire never to be quenched. He expresseth moreover a grievous pain, where he sayeth, that they shall be tormented: and that in the sight of the lamb, and holy Angels, that so they may receive condign punishment for ever of their contempt, whereby they have despised the lamb, and messages of Angels. Likewise in the .13. of Luke the Lord sayeth: there shall be weeping and gnashing of teeth, when ye shall see Abraham, Isaac, and jacob and all the prophets in the kingdom of God, and you to be shut out, etc.  
And that same appertaineth also unto evidence, 
Hipotiposis.  & to stir up a terror in the minds of all men, where he addeth by a figurative speech: and the smoke of their torment ascendeth up evermore. Therefore shall the burning and punnisshement of the ungodly be everlasting, and never to be finished world without end. And we seem here at this description, as it were before our eyes to see the flames of eternal damnation carried up on high: and cast up with them great heaps of smoke, to roll up, and disperse them far and wide. I remember here that of Virgil.  
The wasteful fire 'gan creep and crack a pace  
Till to the top through help of wind it came  
Out burst the blaze, broke down and did deface  
The sky flieth full of sparks of smoke and flame.  

Everlasting punnisshment.  And that no kind of terror might waunte, most aptly and most abundantly he expresseth the perpetuity of everlasting punishment, saying: neither have they rest day nor night. So sayeth the Lord in the .9. of Mark. Their fire is never quenched, and their worm shall never die. They err therefore, which promise to the damned after many worlds deliverance from their torments.  
And not in vain he repeateth, that which he had said before, how they that worship the beast shall suffer these things. And therefore he repeateth it, lest, as it happened, we should esteem it as a light matter. They shall be damneth, sayeth the verity, which receive the Popish culte and religion, and persevere in the same. 
Epiphonema.  To all this is annexed an acclamation, or double sentence, notable and wholesome. 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, therefore for a comfort and consolation he addeth: here is the patience of Saints, which is as much as if he had said: 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. of Luke the Lord likewise requireth patience in persecutions. 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. And there followeth an other sentence, which lighteth this: here are they that keep the commandments of God, and faith of jesus. They shall overcome thorough patience in so great evils and dangers, which keep the commandments of God, the foundation whereof is the faith of jesus Christ: which verily put all their trust in christ, hear the word of the gospel, and keep the commandments of God, not of men. The like unto these are red in the .24. of Matth. and the .10. to the Hebrew. Aretas: in this same time of Antichrist, saith he, the patience of Saints is showed. Than is the speech figured, as it were by a question moved. And who be they whom he calleth patiented? After, as though he should answer: they that keep the commandments of God, and faith of jesus. For they when perils approach will set more by God, than by death and temporal evils. This sayeth he. I pray God these things be as faithfully performed of us, as they are easily understand. The Lord grant us his spirit.   

¶ The faithful assuredly and straight way flit from the corporal death unto life everlasting. The .lxv. Sermon.  
ANd I heard a voice from heaven, saying unto me: write, blessed are the dead which hereafter die in the Lord. Yea the spirit sayeth, that they rest from their labours. But their works follow them.  
Albeit he hath oftener than ones spoken of the state of souls in an other world, 
Of the certain salvation of the faithful.  and of the felicity of the faithful which are killed for religions sake: yet was it here chief requisite to treat of the same matter. For I said, how many must be killed of the beast. Now least they for fear of death should choose rather to worship the beast, than to be slain: least haply having lost this life, there were no other life to be looked for in the world to come, most diligently, 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. 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.  

Most certain tables of salvation are to us exhibited.  And this wholesome doctrine is comprised in three points. For first he showeth the certainty thereof: secondly he declareth what it is: last he setteth forth and lighteth the same by circumstances. 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, and undoubted, they would also commit to writing to leave them unto posterity. But the certainty & verity or Authority of the thing is esteemed of thauthors, which first have dispatched any matters amongs themselves, 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: and I heard a voice from heaven. And by and by addeth: ye the spirit sayeth. Therefore there is no doubt, but that the son of God himself hath spoken and revealed these things. 
Our lord jesus Christ.  For him he saw at the beginning of this revelation: after he seeth diverse kinds of Angels, but he seeth not Christ speaking to him. But he heareth now his voice from Heaven, he heareth the spirit speaking, by whom the lord said, whilst he was yet conversant in earth with his disciples, that he would treat and speak all things in the church. 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. And S. john th'apostle & Evangelist is commanded to write the sayings of Christ from the heavenvly seat. Which thing he doth: & so at Christ's commandment sendeth them unto all postery, unto us also & to our offspring even to the worlds end. But if tables written by the chancellors or secretaries of kings and Princes, being notable men, deserve credit: we may much more justly & rightly believe this writing, which the son of God inditeth from heaven: & that beloved disciple of Christ, the apostle and Evangelist S. john writeth. Thou hadst once a confidence in the Pope's bulls (they may well be called bulls, sins they be more vain than bulls or blabbers in the water) sent from the See of Rome, wherein thou as one assured didst put full trust to have remission of sins and blessed life. And shalt thou not now be accounted mad and out of thy wit, in case thou wilt not believe this heavenly writing. That other was indicted by the spirit of Antichrist, by the Pope the man of sin, and child of perdition: & written of some deceiver infected with Simony and sacrilege, which in life and manners was filthiness itself. But in john is nothing but cleans, purity, & integrity: and the very son of God which prescribeth these things to S. john, is the very verity and life, 
This writing is freely given.  the light of the world & lord of heaven and Earth, of life & death. See than how safely thou mayest lain to this heavenly writing, which here is offered & given thee freely. Thou needest not to disburce for the same one farthing. The Pope instituted in the church buying & selling & devilish bargaining about perdons & other things, which were plain deceits & illusions, plain mocheries, and open blasphemies, & therefore accursed for ever: as S. Peter also pronounceth in the .8. of the Acts. God himself dissuadeth all men from such tromperies, and bargains wicked & vain, in the .55. chapped. of Isaiah, where he promiseth again, that he will give to the godly all plenty of all good things.  
And now let us hear, what the writ is, 
Blessed at the dead which die in the lord.  & what S. john is commanded from heaven to put in writing. It is a short sentence, as also in many places, the wisdom of God comprehendeth in few words the true some of blessedness: 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. The Lord therefore pronounceth, them to be blessed, which die in the Lord, than we must see what he understandeth by blessedness, 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 himself as he is, and have the fruition of him unto a joyful, and never lothsomefulnes. 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. Of the which shall follow more afterward. They shall rest from their labours. And more plentifully in the .21. chapped. And they die in the Lord, which by faith grieved in Christ, lain to him alone, depend wholly upon him, only regard him and desire nothing else but him alone. For they are said to live in Christ, in whom Christ liveth by faith, they that live in Christ do frame their whole life after the will of Christ. And they die in the lord chief and before all, which for the confession of the lords faith, suffer death, and offer themselves to torments. And not they alone, but those also, which although they die of the sword of the persecutors, yet die, when the Lord calleth them in the true christian faith. For these are also blessed, as the Lord in S. john, verily verily I say unto you, if any man keep my word, he shall not see death for ever. Howbeit they die not in the lord, which either deny god, that they might not be slain: or trust to their own merits, & intercessions of Saints, or to other men's works be they monks, freres, or massemonging priests, and so depart out of this life, thinking that they shall be helped by other men's works. To be brief, the verity of the lord pronounceth them all blessed and fortunate which depart out of this world in true faith.  
Finally the Lord himself adjoineth a notable declaration of this his brief sentence. For he set forth the circumstance of the time, 
When and how salvation cometh to the dead.  and the manner of the blessedness. For it is wont to be demanded, what time salvation and felicity happeneth to the dead? whether incontinently, or after a time? that is whether our souls flit by and by and immediately after the death of the body to the blessed seats? or whether they be intercepted for a certain time, so that they might be purged in purgatory, before they enter into heaven? or whether they be holden with a sleep, and look for the resurrection of the bodies, to the intent they might then awake, and together with their bodies enter into heaven: unto all the which things the celestial oracle answering, forth with, sayeth he, that is by & by cometh unto souls that same felicity. In the latin copies this place is poincted thus, blessed are th● dead which die in the lord. Forthwith now sayeth the spirit, that they may rest from their labours. In like manner readeth the Spanish or Complutensian copy. But Aretas and the Greek copies, and also the exampler of Paris is thus poincted, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be the end of the sentence, as Erasmus noteth. After followeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is ye, verily, certainly sayeth the spirit. The sense is therefore, that the faithful being dead shall straight ways & immediately achieve salvation. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which word S. john useth) signifieth, from the very instant, from that hour immediately, incontinently. This suffereth no space betwixt, but expresseth that, which we are wont to note by the dutch phrase, being admonished therefore by a divine oracle, and confirmed by a writ brought from heaven, let us all be assured that the souls of all faithful do flit from the bodily death into life everlasting. These things are confirmed and made plain also by other places of Scriptures innumerable: 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. of S. john he sayeth expressly, that the faithful are so delivered from death by his cross, as in times passed by the sight of the brazen Serpent the Israelites were delivered from the deadly sting of venomous poison. And plain it is, that they were delivered incontinently and most fully. In the .5. of john the same sayeth, he hath passed from death to life. Let this place be weighed diligently, and it shall appear the same alone to satisfy in this matter. In the .6. of john he sayeth openly, and I will raise him in the last day. But he raiseth not the bodies only at the last judgement, but in every man's last day, that is in the death of every one, he preserveth the souls, that they should not perish, or be tormented, etc. We have in the gospel examples most clear: to wit of Lazarus the beggar, which was by and by after his death carried up of thangels into the bosom of Abraham: and of the thief, which heard of the lord, this day shalt thou be with me in Paradise: and of Stephen saying, Lord jesus receive my spirit: but especially of our Saviour, saying on the cross, father into thy hands I commend my spirit, etc.  
By these are quite overthrown, what things so ever the monkisshe and Antichristiane doctrine hath builded of purgatory, of trentals, and of the miserable state of souls in an other world. Whereof they made a most shameful gain. They are also confuted which believe, that souls be mortal, moreover that souls sleep in another world. Where they can not so much as here in this infirmity sleep. Therefore you will say it is madness to think, that souls sleep being quit of the burden of the body.  
But concerning the manner of the blessedness of Saints, they rest from their labours. 
Blessedness rest from all labours.  Salvation therefore, is a most joyful tranquillity. Away go at ones diseases, sicknesses, griefs, affections, sorrow, famine, thirst, cold, briefly all things that vex or trouble men. Rest and tranquillity, joy and bless come in place. And sins the dead rest from their labours, who can believe that they be vexed with torments? but least any man should never so little doubt hereof, he annereth a confirmation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye, or certainly, verily sayeth the spirit, the dead shall be quiet from all their griefs. Let no man therefore doubt.  

Their works follow them.  And he addeth an other thing, that the works of saints follow them: that is to say, after that the saints be departed hence, than are they rewarded in another world, if they have done any thing well, if they have suffered hard things. For there is a reward prepared for virtues. The which the saints do hope for and receive without boasting of their own desert, and not in contempt of the merit of Christ. For they acknowledge, that God in his saints crowneth his own gifts. And this is spoken of the reward of works for the consolation of them, which suffer many things in this world. So said the lord in the Gospel: your reward is plentiful in heaven. And the Apostle affirmeth every where, that rewards are prepared for them, that are crucified here with Christ. And here let us mark diligently, that these things are spoken also of the spirit of Christ under the religion of an oath. For the world despiseth religious persons, & such as suffer for religion, and objecteth, that they lose their labour and cost. Contrariwise the spirit by an oath avoucheth, that reward is prepared for virtue.  

Follow them.  Let us mark also this, that is said, their works and not other men's, also, follow them, and are not by others sent after them. Let no man therefore deceive himself, let no man think, that after his death there should be sent to him into purgatory by soul priests a farthel of other men's merits. Those are not good works, which are done by priests & freres beside and against God's word, but provocations of God's wrath. And be they not in the gospel shut out of the kingdom of God, which run to others, to buy them oil. The Scripture in an other place. Let us do good, whilst we have time, the time will come that no man can work. Let us watch therefore, and of faith do good works in deed.   

¶ The judgement of the Lord is described under the paraboles of harvest and vintage. The lxvi Sermon.  
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, and in his hand a sharp sickle. And an other Angel came out of the Temple, crying with a loud voice to him that sat on the cloud. Thrust in the sickle and reap, for the corn of the Earth is ripe. And he that sat on the cloud thrust in his sickle on the Earth, and the Earth was reaped. And an other Angel came out of the Temple, which is in Heaven, having also a sharp sickle. And an other Angel came out from the Altar, which had power over fire, and cried with a loud voice unto him that had the sharp sickle, and said: thrust in thy sharp sickle, and gather the clusters of the Earth, for her grapes are ripe. And the Angel thrust in his sickle on the earth, and cut down the grapes of the vinyeard of the Earth, and cast them into the great wine fat of the wrath of God: and the wine fat was trodden without the city. And the blood came out of the fat, even unto the horse bridles, by the space of a thousand and six hundreth furlongs.  

The vengeance of god against the Antichristians.  Now goeth he to the description of god's judgement, especially against the Antichristians, and against all the ungodly. This part might be joined with the matter following, and chapters following, as that which is of the same argument. 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. How so ever therefore they oppress their neighbours, they think never to feel any displeasure of that matter. Moreover the faithful are tempted also, whilst they see the wicked flourish, and themselves to whither daily. Therefore they think also that the lord carrieth overlong. Ye more they expostulate with the lord, and say: when shall there be an end of injuries? if Christ will come to judgement, why doth he differ it so long, and to so great molesting of his? The lord therefore showeth now, that the judgement shall certainly be: and shall be than, what time all things shall be ripe: to wit when the iniquities of the Amorrheans shall be complete, and the measure of iniquity filled. When wicked men therefore are waxed ripe, the Lord will come to judge. In the mean time we must abide in constancy and patience. As husband men tarry for harvest and vintage. If any through impatiency revolt, he is not allowed of the Lord: as the Apostle allegeth out of the Prophet in the .10. chapped. to the Hebrews. And as we may have a desire and a longing after harvest and vintage, so may we not expostulate with God, because he tarrieth longer than our wish is: likewise we ought not to contend with the same, why he cometh so late unto judgement. 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. And these are verily as it were tastes of all that follow plentifully and are more expressly declared: and are annexed to the former matters, for that they appertain to the consolation of the godly.  
And to the intent all things might be more manifest, by parables brought in, be setteth forth all things to be seen before our eyes. And he useth in deed two parables borrowed out of the Prophets and doctrine of the Gospel. For the prophets full oft do figure the judgement of God by harvest and vintage. Certes in the .3. of joel the lord sayeth: I will sit in the vale of josaphat to judge all nations. Thrust in the sickle, for harvest is ripe, etc. And it is also most known, what is red touching the same matter in the story of the Gospel. We must therefore write out these things more inwardly into our hearts, and fear God, and abide his redemption in patience.  
First is treated the parable of harvest, than the parable of vintage: 
Harvest.  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, or expostulate with the Lord that he cometh so slowly and late, etc. And first in deed is described the owner of the harvest, the Lord himself and judge jesus Christ. He is said to be like unto the son of man: not for that he is not now the very son of man, and for that he shall not come unto judgement in the very human nature, which he hath ones taken of us, and never put it of (for he is verily the son of man, 
The description of the judge jesus christ.  and remaineth on the right hand of the father: and shall verily come in the human nature to judge the quick and the dead) but he seemeth to have alluded to Daniel, & to have expressed his phrase of speech, saying: I looked in the mighty vision, and lo, there came one in the clouds as it were the son of man, etc. Where we read also the description of the judgement against the beast. And therefore he hath here made mention also of a cloud: and I saw a white cloud, and one sitting on the cloud, etc. Moreover the Angels in the acts say, so he shall come, as ye have seen him go up into heaven. And they saw him taken up, and a cloud to receive him, and convey him out of their sight. Therefore shall he come again in a cloud unto judgement. We read oftentimes in the Psalms, that God sitteth on a white cloud. By the way therefore is signified the deity of the judge. Therefore is this judge very God and very man, the Saviour of the faithful, the revenger and judge of the infideles. We are sent therefore by S. john to the .7. chapped. of Daniel.  

A golden crown on his head.  Then he weareth a Golden crown on his head: not that there is any corruptible gold in Heaven, but for corruptible men so he speaketh, that they may understand their judge to be the high king: and may gather thereof, that no man is able to resist the power of this king. For otherwise our Lord hath no need of any corruptible gold. 
A sharp sickle.  Finally our lord here hath a sickle, and that right sharp. Whereby is signified his judgement exceeding straight, and destruction of the wicked. In the .3. of Matth. The judgement of the Lord is compared to a fan, of blessed john. He addeth, that the axe is laid at the root of the tree: whereby he signified that certain judgement was at hand or rather destruction.  

Corn ripe to the sickle.  Now followeth an exposition of the proceeding of the judgement, & he persevereth in the parable. For he speaketh 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 hardness of the grain is a token of ripeness) and that it is time to be reaped. For else it is no need to admonish him that knoweth all thing of any thing, that he remembreth not: much less of the hour of judgement which none of th'angels knoweth, but the father alone. Therefore we ascribe this wholly to the parable: 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. another Angel, sayeth he, came forth. For before we heard how diverse came forth. This crieth with a loud voice, as one that will tell of a matter most great and certain, & 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, & to the terror of the wicked, which seem to contemn the same. And this crying angel cometh out of the temple. For we heard before, that S. john saw a temple in heaven. And where the crier of the judgement cometh out of the temple, it signifieth, that no unrighteousness of the judge is here to be imagined. For the temple is consecrated to holiness & righteousness, and is called the house of God. justly therefore he judgeth, & in just time he judgeth, & justly executeth all things. Thangel biddeth the judge do that thing, which he of himself was about to do. Thrust in the sickle, saith he, and reap. Two causes are alleged. first, for the hour is come, that thou shouldest reap. Therefore a certain hour of judgement is appointed, which when it cometh, the judgement shallbe most certainly. And it is comen for thee, saith he, for all iudgiment is given to the son. Than, for the corn of the earth is ripe. As though he should say: the iniquity of earthly men is grown up to the highest, therefore is it reason that it should be cut down. And God alone knoweth, when the iniquity of the Earth is fulfilled, etc. 
❀ A most quick judgement.  But when it shall come thereunto, there shall need no great preparation, deciding or pondering of causes. 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: herewith he thrust in his sickle, which sat upon the cloud, on the earth, and the earth was reaped. The rest of the things which seem to belong here unto, take out of the .13. chapped. of Math. And that which he hath said hitherto, he repeateth, and beateth in by an other parable. For by this he shadoweth the same, which the other parable did commend. That plenty maketh for the plainer evidence, and beateth in most diligently the certainty and verity of the judgement, least herein we should doubt anything, and waver with the unfaithful world. The parable is taken of vintage. The same is used very oft of the prophets, speaking of the destruction of any nation. And the Lord also in the gospel compareth his people to a vine. And the Angel holdeth in his hand a sharp sickle. He representeth a figure of Christ, which hath all power of judgement alone. A sharp sickle, is the strait judgement, as was spoken of the sickle before. This Angel cometh out of the temple also, to wit a judge most righteous. Unto him crieth an other Angel, which had power over fire, which cometh out from the Altar. For before we heard, that there is an altar in the temple, and that under this Altar do rest the souls of the blessed Martyrs. Here therefore is figured, 
Vengeance upon the ungodly.  that God doth now remember the bloodshed of his servants, which for the profession of the only Altar (that is Christ the priest & only sacrifice) were slain, and now to proceed to take vengeance, 
The angel having power over fire.  hitherto long delayed. Therefore this Angel is said to have power over fire. Fire many times in the Psalms signifieth God's vengeance. This Angel therefore is here, as it were Master of execution, and captain of vengeance. For Angels in Daniel also, as God's ministers, are said to have rule over things: not that we should worship and honour these ministers, but the Lord that worketh by them. The sun and moon are the lights of the world: but therefore no wiseman will worship them. Here is signified plainly, that vengeance is certainly prepared for them which shed innocent blood on the earth, and that this vengeance shall chief be executed in the end of this world. Albeit that he punnysh nevertheless grievously before the end also here in earth, namely parricides: in so much that the Psalmograph sayeth, men of blood shall not live half their tyme. etc.  
And as in the parable of harvest, harvest was finished with a short sentence: So is here also vintage ended at few words. For so soon as the ungodly shall see Christ in the clouds, with the prints of his wounds, and his Saints with him, whom they have contemned, hated, persecuted and slain: they will gather straight ways, that they by their just desert must be allotted with devils, whom they have followed and served. Therefore shall there need no long discussing of the matter. Every man's conscience shall accuse him, and the sins of every man shallbe manifest to all creatures: The ungodly shall stand before the judge with great confusion, in utter contempt, in pain and fear, and sorrows not to be expressed, and shall go straight ways into pains and torments that shall never have end. 
See the .3. & .5. chapped. of the book of wisdom  Hereof I say, it behoveth 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.  
howbeit S. John himself at few words figureth the everlasting damnation and vengeance, which God executeth upon his enemies. 
A wine fat without the City.  And he fameth a wine press or a winefat, that he may so tarry in the allegory, and that made without the city. And by exposition he calleth it, the great winefat of God's wrath. For the same is hell, or the place of punishment and condemnation. Into this winefat, shall be gathered the clusters of the Earth, or grapes of the earth, I mean the earthly, and ungodly men. And the city of God, is heaven itself, the seat of the blessed, which shall afterward be describe most abundantly in the .21. chapter. But that wine press is set without the City. For in an other place of the Gospel the Lord sayeth also, that the wicked must be cast out, into the uttermost darkness, where is weeping and gnashing of teeth.  
But this winefat is rightly called the winefat of God's ire. For the wrath of God is executed therein: 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. And he calleth it great, for that the place is wide enough to receive all the ungodly. As also Isaiah hath admonished in the end of the xxx chapter. Others read of the great wrath of God.  
There is added, that out of the fat or wine press there runneth no wine, but blood, and that in most plenty. Which he shadoweth by a marvelous and horrible Hyperbole. The blood flowed far and broad, by the space of a thousand and six hundredth furlongs. Again it was very deep. For it came up to the bridles of the horses, of them I mean, which went and wrestled in the blood, to wit in their own blood. By the which Hyperbolical speech is signified, that the multitude of the ungodly shallbe greatest, and that God will most abundantly revenge that unmeasurable blood, which the wicked have spilled in earth. They were delighted whilst they lived in earth, with wars, slaughter, persecutions & martyrdoms: Therefore will God most just, power unto them in an other world blood enough, 
Thou hast thirsted for blood, drink blood  in so much that being drowned in their own blood up to the chin, they may seem to bathe them in their own blood. And here we must remember, the horses prepared to battle of whom we spoke in the .9. chap. shallbe drowned in everlasting torments. Thus, thus at the last will the lord avenge himself upon his enemies. Let us call upon him, and abide patiently and valiantly. The Lord grant us his grace.   

¶ The Angels of seven plagues are brought forth. Moreover the triumph and praise of Christ's holy Maritrs is described. The lxvij Sermon.  

The .15. Chapter.  AND I saw an other sign in heaven great and wonderful. Seven Angels, having the seven last plagues. For in them is fulfilled the wrath of God. And I saw as it were a glassy sea mingled with fire, and them that had gotten victory of the beast, and of his Image, and of his mark, and of the number of his name, stand on the glassy Sea, having the haps of God: and they sung the song of Moses the servant of God, and the song of the lamb, saying: great and marvelous are thy works Lord God almighty, just and true are thy ways, thou King of Sainctee. Who shall not fear (O Lord) and glorify thy name? For thou only art holy, for all gentiles shall come and worship before thee, for thy judgements are made manifest.  

The argument of the fift part.  Upon occasion of harvest and vintage expounded in the last part of the former vision, is annexed the fift part of this godly work, which representeth unto us the fourth vision of this work, which some make the fift. The same is of the judgements of God, it hath two parts: wherefore it might also be divided into more visions, but we had rather use fewer. 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: here is treated of the judgement of the whore of Babylon, of the destinies and ruin of Rome, and the church of Rome, of the rejoicing and song of saints, of the coming of the judge unto judgement, of the pain and everlasting destruction of all wicked. 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, and of the everlasting felicity, thorough out the whole .21. chap. and a good part of the .22. every where is set open hell itself, and heaven itself: And is given us in manner to look in this flesh mortal, even into very hell itself & into the very palace of Heaven. Nother shall you find any where in all the Scriptures with a continual treatise so plenteous a disputation of the judgements of God, of the torments of the wicked, & of the felicity and joys of the godly, as in this present.  
And full necessary is this treatise especially in this our last and ungracious world, 
A most plentiful & diligent treatise of the judgements of God.  wherein men neglecting the spirit of God, are become like brute beasts altogether carnal, regard the flesh, and wholly depend thereof. Happy are all the victorious, wealthy, honourable and glorious Antichristians: miserable are the poor and despised true christians, and subject to the injuries & persecutions of all men. Therefore do the carnal men esteem all things of the present fortune, and cry it out that their religion and conversation pleaseth God, and the Christians to displease. The godly are here also grievously tempted, as they were also in times past, read Psalm. 73. and the .1. chapped. of Abacuk. The ungodly promise themselves, that they shall reign for ever: at the length also they contemn the judgements of God, neither think they that ever it will come to pass that they shall be punished. The talk of punnishementes to be devised of melancholic persons, and to be uttered of malice: and therefore they say and think them not to be regarded: but to be merry in this world. Therefore it behoved the place of God's judgements to be most largely and diligently decided, and to be set as it were before the eyes of the hearers: to the end all might rightly understand, what should be assuredly the end of good and evil. But the punnishmentes of the ungodly are diverse, to wit of this life present, and to come. And the punishments of this present life are almost innumerable: and the torments of the life to come are eternal and unspeakable: and as there is no comparison betwixt the painted and true fire: so is there none betwixt the punnishementes of this present life and that to come. But in case men would earnestly believe, that unspeakable joys and everlasting torments are prepared of God for good and evil: doubtless all would sin less & serve God more diligently. But let us see now, what is the treatise of S. john concerning the same.  

The original of the doctrine of the judgements of God.  First he showeth the original of all things that follow, not to be earthly, but heavenly. For he seeth an other token in heaven. He saith an other, for that in the .12. chapped. we heard that mention was made of an other certain sign. And he calleth that a sign or token, which signifieth an other thing, and therefore not to be considered of itself: but in asmuch as it bringeth into knowledge an other certain thing, and that much greater than it showeth at the first sight. He calleth this sign, that is to wit, that same vision, great and marvelous. For the judgements of God are greatest, and most wonderful. Whilst they are executed, the ungodly marvel, which had thought such things should never have comen to pass: 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. Than he declareth, what sign was showed him in Heaven, and by that celestial vision: he saw seven Angels, having in seven cups, plagues. That is, he perceived God prepared and furnished with power divine, wherewith he both might and would send plagues and condign punnishementes, aswell upon Antichrist himself, as upon his members, and all the ungodly men in Earth, for their wickedness committed against God. 
Seven angels & seven plagues.  And as we have many times warned you in this book, the seventh number, is the number of fullness. Wherefore God hath ministers enough and enough, by whose service he may plague and destroy the ungodly. And therefore seven plagues, are all manner of plagues. Temporal plagues are abundantly recited in the 26. of levit. and .28. of Deuter. rich is the Lord, and in everlasting plagues of most diverse kinds also. For the Scripture in certain places rehearseth a gnawing worm, a fire unquenchable, weeping and gnashing of teeth, outward darkness and many other of like sort. But these seven plagues he calleth the last: and immediately showeth the reason, for in them is the wrath of God fulfilled. For on those last and most corrupt ages the Lord will power out his plague, and that the plagues of his just wrath, and shall power them out most fully to the end, and shall execute his full wrath against the ungodly, for evermore.  
Yet now he suspendeth a while that narration begun of the Angels masters of the plagues: 
The joys & triumphs of the godly.  and placeth or sendeth before the great joys of the blessed Martyrs, triumphs, song of praise rejoicing and thanks giving. And this joy is interlased here in the treatise of punnishementes, for the consolation of the faithful, that they should know themselves delivered from punishments. And if it fortune, whilst the wicked are punished, that any displeasure touch them also (as it can not be chosen, but the wicked being plagued, some discommodity must also arise unto the faithful) that they may understand yet, that the dangers of the discommodities, must with the excellent abundance of joys be recompensed. For hereby is signified, how the godly rejoice, whilst the lord executeth his justice. To be also the changeable course of things, that those that have once wept in the world, should now be glad and joyful, according to the saying of our saviour in the .16. of john. moreover it behoved by the testimony of all Saints to be declared to the Saints that dwell in Earth, that the judgements of God be righteous and true: which thing understand, questions and sundry mutininges against God do cease.  
First he seeth them which overcame Antichrist, and have had nothing to do with him: 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, or no where, as some men gather. He saw I say, in heaven the blessed souls stand upon a glassy See, 
A glassy See mixed with fire.  mixed with fire. And in an other place I have told you, that the See figureth the world, by reason of the rage and unstableness thereof. Certainly Daniel so taketh in the .7. chapped. And it is called glassy because of the frailty and bricklenes. For worldly things shine, but they are soon broken. Whereupon it is said that wordly things are as brickle as glass: which whilst they shine, break. And not with out cause is fire mixed with worldly things. For the Saints, whilst they be conversant in Earth, feel always in a manner the fire of affliction. Whereof spoke S. Peter. 1. Pet. 4. And they stand upon a glassy See mingled with fire. For conquerors tread upon the world, and upon all the torments & mockeries of the world, as triumphing over all worldly things. The Prophet in the .66. Psalm. bringeth in the Saints singing a joyful song unto God, and amongs other things saying, thou hast brought us into snares, thou hast laid tribulations upon our back, thou haste set men in our necks. We have passed through fire and water, & thou hast brought us out into a place of relief. Therefore do there follow alterations in an other world. Wherefore Aretas expounding this place: the glassy See, sayeth he, seemeth to intimace nothing else, than by the Sea verily the multitude, and by the glass the brightness, by fire the purity of them, which are worthy that blessed life. And certainly the same words in diverse respects may signify diverse things, and make the sense agreeable.  
Hitherto we have heard, that the saints are in heaven, where they triumph over the world vanquished: 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. 
The harps of God.  And he attributeth to the blessed martyrs haps, as he did to the Elders. These he calleth of God, as you would say divine and celestial, meet to set forth the praises of God. For a celestial jubilee is signified whereof is spoken in the .5. chapped. He addeth moreover, to express the music: and they sing. And declareth also the manner of their singing, 
The song of Moses & the lamb.  the song of Moses the servant of God, and the song of the Lamb: Therefore this song of the Saints, is rejoicing ditty, triumphant and of thanks giving. For like as in times passed Marie with the company of virgins Israeliticall, at the appointment of Moses sang a song, when the Israelites were delivered out of the bondage of Egypt, and Pharaoh was drowned in the red Sea with his whole army: whereof you may read more in the 14. and .15. chapped. of Exod. So the blessed souls in Heaven praise God, which hath delivered them from Satan, Antichrist, and the world. 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. For like as the old fathers after the eating of the Paschalle lamb made a iubiley, & gave God thanks. So the blessed Saints now infraunchised with the full liberty of the children of God, give thanks unto Christ their deliverer.  
Finally reciteth the order and form of their song. 
King of Saints.  God is highly commended herein, which is called the Lord, God, almighty, King of Saints, as for whom the Saints war, by whom also they be governed, and which defendeth, mayneteyneth and keepeth the Saints. 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 marvelous. These are manifest in Heaven and in Earth. They declare the power, wisdom, & justice of God. Therefore they infer by and by: that the ways, that is the considerations of God, which he followeth in governing and doing of things, be true and just. For he deceiveth not, he doth no man wrong. Therefore God is just in punishing the Antichristians, and delivering his. For although he seem to neglect his, yet keepeth he faith to the godly: as a king that never neglecteth his.  
Now they allege, what it becometh all men in the Earth to do also: it is reoson that all men fear thee, and glorify thee in all things, neither to accuse and murmur at thy judgements. There is added an other reason for he alone is holy, without sin, and with out spot. None of all the creatures hath this. Although many gentiles now contemn God, yet shall they once come and worship: shall know their own filthiness, and the holiness and righteousness of God. For the justice, and judgement of God, which are not yet revealed, and therefore are contemned, shall be once revealed, that all the godly of all nations may attribute glory to the righteous God. These things verily prepare also the reader and hearer to the treatise now following concerning the judgements of God, and punnishmentes of the ungodly. The lord open the eyes of our minds, that we may see these things with fruit plentiful.   

¶ The seven Angels are described, coming forth to execute the seven plagues. The lxviij Sermon.  
ANd after that I looked, & behold, the Temple of the Tabernacle of testimony was open in Heaven, and the seven Angels came out of the Temple, which had the seven plagues, clothed on pure and bright linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven Angels, seven golden vials full of the wrath of God, which liveth for evermore. And the temple was full of smoke, for the glory of God, and for his power: and no man was able to enter into the Temple, till the seven plagues of the seven Angels were fulfilled.  

The fruits of the treatise of God's judgements.  He returneth now to the description of the judgements of God, from the which he had made a little digression. This treatise hath much fruit. For the judgements of God, be the punishments or pains of the wicked, the testimonies of God's righteousness and verity. Again the godly are herwith confirmed in their hope. For they see that one jote doth not fall from the words and threatenings of God, although he be of long suffering, winketh at them long, and even seemeth to favour and to spare the ungodly. The godly therefore perceive that their hope is not vain. They learn also to fear God, and to pray continually, least being drunken with the pleasures and felicities of this world, they revolt from God to ungodliness. Finally the wicked are feared with pains, are provoked to repetaunce which whilst they refuse, they feel undoubtedly plagues, as Pharaoh felt.  

The description of the seven Angels.  But before the Angels power out the cups of plagues received, they are most gallantly and diligently described. And is showed, from whence they came out: that is what is the original of the judgements of God. They come out of the temple set open, and that out of the temple of the Tabernacle of witness, which is in heaven. 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. Therefore was the tabernacle of witness fashioned and built after the shape exhibited and seen in heaven, which the blessed Apostle to the Hebrews calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit the very example or patron. 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. But such things as came forth of the Tabernacle of witness made in earth, seemed to the Israelites just and holy. Hereof were ar the oracles and answers of God, which it was not lawful to speak against. Therefore when we hear now that the very judgements of God against the wicked world, 
Thangels' come forth of the temple.  pains and punishments come out of the true temple itself, the patron I mean and that celestial, who should hereafter doubt that all the judgements of God, wherewith he plagueth the ungodly, be sacred & holy? And whilst the ungodly are plagued, that we must think nothing else, but that a sentence as it were an oracle is comen or pronounced from heaven, which it is unlawful to gain say? to conclude, the divine judgements do proceed out of the very tr●ne of God, wherefore they can not but be most holy. Otherwise we shall hear in the .21. chapped. that there is no temple in heaven. These be therefore types and figures, not matters true and permanent: but after they have signified this, for the which they were instituted, passing and fading away.  
Hereunto also appertaineth the apparel of Angels, 
Angels clothed in bright white linen.  that hereof ●oe may also esteem the judgements of God. They are said to be clothed in pure linen, or clean and white, or bright (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) whereby is signified, that the judgements of God, are unspotted and bright. For we have heard that these things which S. john saw were signs. Therefore we may not Imagine carnal things in heavenly matters, but spiritually to expound, such things as in the sign seem to be as it were corporal. The garment in this world is changed with the state of things. For they use white garments in victories and triumphs, black at burials and mournings, red in battle. Here is signified therefore that the judgements of God are most pure, & that God overcometh and triumpheth over the ungodly. At the resurrection and ascension of our lord Angels appeared in white garments, & shining bright, to signify the glory of Christ: Now is the very breast girded with a girdle, and that in deed with a golden girdle. Gold is a token of pureness. In the breast is the seat of affections. The girdle bindeth, moreover prepareth for the journey. Therefore it betokeneth, that the judgements of God are prepared, and in a readiness: the same to waunt affections, that is to say, not to be pronounced or done of envy or malice, love or favour, but to be just, moderate and upright.  

One of the beasts giveth vials.  And one of the beasts gave unto the seven Angels revengers & punnishers seven bowls, & the same full of god's wrath. Now although God needeth not the help of creatures, neither receiveth any thing of them, as waunting any thing: yet sins he made not his creatures in vain, & doth things in order, all creatures doubtless (for I said in the .4. chapped. how by the beasts the universality of creatures is signified) bestow their labour against the wicked, 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 judgements of God. 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. So the water overwhelmed Pharaoh and his host. So the Earth opening swallowed up the company of Chore, Dathan and Abyron. etc. Thus the Armies of the gentiles employ themselves to take punishment of the ungodly. The walls of jericho fall, the hail destroyeth the Chananites. Thus God without any difficulty punisheth his enemies, seeing all creatures are ready to aid and assist. And the vial or cup is of gold. For again is signified the justice & equity of God's judgements. And where God is called a revenger living for ever: his eternity and majesty is signified, which never the transitory things of this world, and human infirmities shall overcome. In the sight of the living God, all the wicked shall fall, and perish everlastingly.  
After this the Apostle seeth, 
The temple full of smoke.  the temple filled with smoke for the majesty of God, and for his power. That smoke is a sign of God's presence, it appeareth by many places of the Scripture, but chief in the .8. chap. of the .3. book of Kings. Than is it also a token of God's wrath. For Aretas: smoke, sayeth he, is a token of God's wrath: according as it is said, smoke ascended in his wrath. And neither is smoke with out fire, nor fire without smoke, etc. moreover smoke hurteth the eyes, and maketh them blind. So in Isaiah the .6. The temple of God, which Isaiah seeth, is filled with smoke. And at this present not only appeareth the presence of god, and of his wrath to be signified: but also to be figured, that the judgements of God be unsearchable, so that the things which he himself revealeth not to us, we can not attain to. For his majesty is infinite, and his power passeth all things. Primasiu, bishop of Utica in Africa expounding this place: Think, sayeth he, that same to be signified by smoke, that all men can not penetrate the secrettes of God's judgements, and that the eyes and minds of mortal men shall at the contemplation of the plagues inflicted dasel, groping in darkness: 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 sayeth he.  
Now followeth that seemeth to expound the same: 
No man could enter into the temple.  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 th'end & last judgement, go right into the blessed seats, and have there the fruition of the joys promised of god so true. Therefore is an other thing signified, to wit that before th'end of all things the saincces can not clearly see all the judgements of God. For here we see by a glass, there face to face, & shall know God himself, & the verity & manner of his judgements. Primasius, neither could any man enter into the temple: that is could penetrate the secret, till the seven plagues of the seven Angels were finished. Wherefore the Psalmographer: This, sayeth he, is labour before me, till I may enter into the sanctuary of God, & may understand the conclusion of matters, etc. Here is signified therefore, that Saints before the judgement shall not know the secret mysteries of God's judgements. Let it than suffice us, that he himself hath vouchsafed to open to us: for the rest let us believe, that the lord is just in all his ways, and holy in all his works. To him be glory.   

¶ The three former Angels power out their vials upon the Antichristians, and all the ungodly. The lxix Sermon.  

The .16. chapter.  ANd I heard a great voice out of the temple saying to the seven angels: go your ways, power out your vials of wrath upon the Earth. And the first went, & powered out his vial on the earth, and there fell a noisome sore botch upon the men which had the mark of the beast, and upon them that worshipped his Image. And the second Angel shed out his vial on the Sea, and it turned as it were into the blood of a dead man: and every living thing died in the Sea. And the third Angel shed out his vial upon the rivers and fountains of waters, and they turned to blood, and I heard an angel of waters saying: lord which art and waste, thou art righteous and holy, because thou haste given such judgements: for they shed the blood of Saints, and Prophets, and therefore hast thou given them blood to drink: for they are worthy. And I heard an other Angel out of the Altar saying: even so lord God almighty, true and righteous are thy judgements.  
After he hath spoken in general of the righteous judgements of God, he proceedeth now particularly by the seventh number, and declareth at large the plagues of God, 
The plagues of Egypt.  which in this world also he inflicteth to the wicked, but chief the Antichristians. This place answereth to the same, or at least hath many things like to it, which in Moses book of Exod. from the .7. chapped. to the .12. 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. 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.  
The dust brought forth the scralling lise,  
Than came the fly a new device.  
The pestilence, botches, and hail, 
A huytaine.   
Locusts and darkness did assail.  
At last was slain and quite forlorn,  
All that in Egypt first was borne.  
These plagues are expounded also in the .150. Psalm. In the .15. chapped. of Exod. the Lord sayeth: if thou wilt hear diligently the voice of thy God, 
The cure of plagues.  and wilt do that is right in his sight, and wilt keep all his statutes, I will send upon thee no disease, which I sent upon the Egyptians, for I am the Lord, healing thee. We learn therefore of the treatise of the plagues of God, to fear God, and to walk in his commandments. Nother is it repugnant to this sentence of God, that we read, how job, and other holy men, and walknng in the commandments of God, were vexed with grievous diseases. For these are private and are not chief inflicted for sin, but for the exercise of faith, and increase of virtues.  
Men for the most part ascribe the causes of plagues to the stars, and to other matters: 
The true cause of plagues.  and therefore do not turn to the Lord striking them, in amendment of life most evil, 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, 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. 
A voice out of the Temple.  For the which cause at this present is heard a voice, not out of the air, or from the Earth, but from the Temple of the Lord true, just and holy, commanding the Angels to come out, and power their vials upon the heads of men. The wicked therefore are plagued of God himself. But a vial is no other thing, (I spoke of the word in the .5. chapped.) but the just judgement of God, or vengeance of men deserved. Angels power out their vials, so oft as men are punished with plagues through means of God appointed. And that voice which is heard from the temple, is great. For no man can resist God, nor infringe his decree. When he commandeth, all creatures do obey.  

The first Angel sheddeth his vial.  But whilst this first Angel, executor of god's judgement, poureth out his plague upon men, there fell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a noisome sore botch upon men. This plague answereth to the sixth plague of Egypt. And that botch signifieth a canker, a fistula, and swelling sores or boils, but chief the pocks of Jude, which others call the disease of Naples, some the French pocks, 
the pocks first.  and some the Spanish: verily for that in the war of Naples (which was made by the French men and spaniards in the year of our Lord. 1494.) they came up first in the camp of whores, which infected the Army. Which Mainardus the Physician discourseth at large. But how so ever diverse and venomous sores do infect many grievously, yet do the French pocks chief corrupt the abbeys of Monks and nuns, and colleges of priests, above others. For they giving themselves to most filthy fornication, do abhor and detest in others holy matrimony, 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. Ye shall find some, whose face is eaten with this disease. All whoremongers and adulterers for the most part are troubled with this plague. 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. Therefore it is no marvel, though some time very good men free from the uncleanness of whoredom, be also infected with this disease.  
The second Angel sheddeth his vial on the Sea: 
pestilence. ●  and therefore the blood of living things, became all together such as is in dead men, to wit corrupt, and turned into matter. 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 unpleasant men in the world: 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. This second plague answereth to the fift of Egypt. Under this plague we comprise all kind of Pestilences and plagues. Ezechias also was taken with the plague: as many Godly men also die of the Pestilence, but by the singular counsel of God.  
The third Angel shed his vial on the rivers and fountains of waters, which were by and by, turned into blood. 
Blood. 3.  This answereth to the first plague of Egypt. The Egyptians had drowned in Nilus, the new borne bodies of infants, and had oppressed the innocent Israelites: Therefore were they worthy to drink of Nilus. For water, blood.  
Water otherwise in the Scripture signifieth doctrine, as in ezechiel 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. Certenlie Saint Peter calleth false prophets wells waunting water. 2. Peter. 2. In the .17. chapter we shall hear, that by waters are understand people. 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: In the which they fall and kill one an other, which shed the blood of Saints. And albeit that in wars the godly are also plagued, yet knoweth the Lord how to requite their pains, and to ease their sorrows. Saint Austen decydeth this matter at large, in the first book of Christian doctrine. But if we look upon the variable History of Italy, France, Germanye, and hungary, and of other Realms, that glory to be called Christians: we shall find them to have been the blazing firebrands of wars, which ought of duty to have been the Princes of peace. 
Wars stirred up by Popes  And like as the Lord sayeth in the Gospel, there must not a Prophet die any where else, than at Jerusalem: So must there no war be moved, but by Popes of Rome, Bishops and Prelates. I will only recite a few. Pope Gregory the .2. through sedition, expulsed th'emperor Leo Isauricus out of Italy. Pope Stephen brought in Pipine King of France, into Italy against the Lombard's. The same did Charlemaigne at the motion of Pope Leo the .3. drive clean out of Italy, having slain many of them with the sword. Pope Gregory the .7. a most wicked man, stirred Peter King of Hungary, to war with the Emperor Henry the .4. entangled all Italy & Germany with wars, and drove Henry to fight many fields, and battles, that were not light. Urban the .2. of that name, turmoiled 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. This war was long, cruel, great and bloody, such as in all worlds you can not find the like. What Alexander the third, wrought against Frederick Barbarousse, and how he raised up all Italy against him, the Stories do tell. And whilst Frederick the second warred in the holy land, Gregory the ninth taketh from him Naples. Here the Abbot of Vrspurge sumeth, that so great a wickedness should be committed of a Pope. There arrose by the Pope's 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: and put Conrade Duke of Swalande from his inheritance, and caused him and Frederick Duke of Austryce to be slain together, with many thousands of the Germans. Pope John the two and twenty, armed Frederick Duke of Ostrich, and Leopolde, against the Emperor jews the fourth, of the house of Bavier. Boniface the eight, commanded king Albert Duke of Ostrich, to bear Hostyle banners against Philip the French King. As Martin the fift stirred up a grievous war against the Bohemers. Eugenius the fourth, betrayed the Conqueror Ladislaus king of Poll and Hungary, to Amurathes the great Turk, to be vanquished and slain through treason, sending his Legate Julian Caesarinus Cardinal about the practice, which perished also in that unlucky overthrow. Where cometh to mind that saying in Virgil: Tolumnius himself the soothsayer is slain. Pope Sixtus the .4. sent to the most puissant nation of Swisses, a red 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. july the second through much and great bloodshed of the Swisses, began to expulse the french king out of Italy: which at length Leo the .10. brought to pass, receiving the Emperor Charles the .5. whose son ruleth yet in Italy Clement the seventh began to oppress him again, but death disappointed his enterprises. Paul the third, joined the force of Italy with Charles the fift, and warred on the Germans for obedience denied to the See of Rome, and the Gospel received. In the which war was taken Philippe the Lantzgrave of Hasse, & John Frederick Duke of Saxon, Prince elector. Great villainy and cruelty, was wrought by the soldiers in Germany. Pope july the third, began to dally with the frenchmen: and stirring up the war of Parma and Mirandula, brought the frenchmen to Senes. There arrose a most grievous war by sea and land, both in France, and Italy and also in Germany, which endureth at this day: 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.  
And now where the godly might marvel, 
¶ God is righteous in his judgements.  why God so suffereth the world to be shaken and turmoiled with mutual wars: the Angels prevent the marveling and complaint, and show not only the cause, but also praise the justice of God in these judgements. And he bringeth in two Angels, as meet and sufficient witnesses of this business: 
Angels governors of things.  The one he maketh ruler of waters, the other speaking out of the altar. He seemeth here in to follow Daniel, which also in the tenth chapter, sayeth that Angels as governors, were set to rule over Provinces. Not that God doth not work and govern all things in waters & in all elements and Regions: but for that he useth the travel of Angels, as his ministers. 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. 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. Thou shalt read nothing of the blessed souls, as having any thing to do with men here in Earth, in the whole Scripture. But in sundry places of the Scriptures, you shall read that Angels are set to be men's keepers, and to serve them with divers ministries. Again, ye read not, that the godly have for this cause given any godly honour to the Angels: no, we shall hear in this book how Saint John would have worshipped an Angel, but was prohibited of the Angel once or twice. 
Chap. 19 and .21.  Moreover, here the Angel rendereth a reason, why the water is turned into blood, and commendeth here in God's justice. For turning his talk unto God: thou art inste, sayeth he, O Lord which art, and which waist. etc. He pronounceth him righteous, as he that will do no man any wrong, and therefore calleth him also holy. In the mean time he signifieth his everlastingness, and that he giveth being unto all things, where he sayeth: which art, and which waste, etc. Of this phrase of speech is spoken in the first chapter. And the true righteousness giveth to every one his. Therefore the Angel sayeth: Therefore Lord thou art righteous, and declarest thy righteousness to the world, in that thou hast given them blood to drink, which have shed the blood of the Prophets: that is, of preachers, for preaching of the truth. 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 last slain. Therefore are they worthy, that they themselves should again drink the blood of them and theirs: that is, should fall by mutual wars, tumults, and slaughters, verily before recited.  

The Angel speaketh out of the ault●r.  These things are confirmed by an other Angel which speaketh from th'altar, and not without cause from the altar. For we heard before in the .6. chap. that under the altar the souls of them that are killed cry out and say, 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, but revengeth it in just and dew season. Now here in also commended as it were by the way the omnipotency of God, that the ungodly may understand, how in the time of affliction and vengeance, there shall be no power able to resist the almighty. To him alone be glory. Amen.   

The four and .v. Angels shed their vials. The lxx Sermon.  
ANd the fourth Angel powered out his vial on the Sun, & power was given to him to vex men with heat of fire. And the men raged in great heat, and spoke evil of the name of God, which had power over those plagues, and they repented not to give him glory. And the fift Angel powered out his vial upon the seat of the beast, & his kingdom waxed dark, & they gnewe their tongues for sorrow, and blasphemed the God of heaven for sorrow & pain of their sores, and repented not of their deeds.  
The godly esteem not their afflictions sent by the just judgement of God, as the punnishmentes of sinners, 
The afflictions of the godly and ungodly.  but as exercises of the faith, how so ever they acknowledge themselves to be justly afflicted for their sins committed: yet here they commend nevertheless the grace of God, converting the punnishementes of sinners into the exercises of faith. To the ungodly punnisshementes are plagues, which neither they can suffer patiently, nor glorify God, but rather blaspheme him, & suppose that they suffer unworthily. Therefore are the plagues of god to them most grievous, where nevertheless much more cruel things are for than prepared, to wit, that they should suffer in an other world everlasting damnation. Therefore the plagues of this world inflicted to the ungodly, are as it were certain preparatives and preambles of more grievous torments.  

Drought the iiii. plague.  The fourth Angel poureth out his vial on the sun, and to the same was given power to plague men with heat or fire. This plague do many expound allegorically, understanding by the sun Christ exhilarating the consciences of the faithful: and the fame to be darkened in the minds of men choosing rather the darkness of antichrist, than the light of Christ: 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. Which exposition as I do not utterly reject, so (after my judgement) the sense shall be more plain, if we understand the fourth plague to be an heat and great drought, a barrenness of the Earth, and scarcity of Corn, finally an intolerable thirst afflicting both men and beasts, and last breeding and engendering hot diseases. For so we have red in the threatenings of the law: I will give an heaven of brass and an earth of iron. In the time of Helias for contemning and rejecting the word of the lord, God plagued Israel with a sore drought, as you may see in the .3. book of Kings, the .17. and .18. chap. jeremy also describeth the like drought and heat in the .14. chapped. Again the lord defended Israel with a pillar of a cloud by the day, and a pillar of fire by night. Moreover we have heard heretofore in the Apocalypse: the sun shall not fall upon them, neither any heat. And justly is this world plagued with burning heat, as the which offendeth grievously, burneth with sundry lusts, and also by wicked proclamations prohibiteth the couling & refressing of God's word.  

Th'effect of this plague is great.  For the effect of this plague followeth. And men sayeth he, burned with great heat. At the first, sayeth he, being inflamed with a exceeding great heat, they were even raging mad. For we read in stories that men being afflicted with over much heat, have felt grievous displeasures and torments both of body and mind. Than he addeth, that followeth of the former member: the impatiency of the heat provoked them to blaspheme God, and even him that had power over these plagues: to wit, for that having full power so to do, he will not deliver them so vexed with burning heat. Contrariwise the children of Israel in their tents being stongen with serpents, inflaming the whole body with the sting, 
Nume. 22.  did repent neither did they blaspheme God. But coming unto Moses, they said we have sinned, for we have spoken against the Lord, and against thee. Pray the lord, that he will take away from us these serpents. They blaspheme therefore the name of the lord, so many as through unpatientness do murmur against the judgements of God, neither will acknowledge themselves to be rightly and justly punished craving pardon, finally is added, 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, and give God the glory, confessing, as I said before, that we be punished justly, 
How the godly & ungodly behave themselves in afflictions.  and aught with weeping and wailing to turn to the lord striking us. But these like Pharaoh nother acknowledge their sin, neither pray unto God, nor yet are amended, but many times overcome themselves in malliciousenes. Hereof we learn the diversity betwixt the godly and ungodly, and how both use themselves in afflictions. For they give glory unto God, and amend their life: these give not God the glory, but become worse than themselves. To give God the glory, is to give place unto God, not to resist, but to acknowledge their sin, and God's righteousness: and not this only, but also the mercy of God and clemency towards the penitent, and the same to require humbly. 
The darkness of the romish see the .v. plague.   
The fift Angel poureth his cup upon the seat of the beast. 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. And also in times passed the masters, or rather ministers of churches taught sitting, & had their stoles & chairs in holy assemblies. That saying in the gospel is known: In the chair of Moses sit the scribes and Phariseis, etc. It is known that in ancient time there were seats of patriarchs, Jerusalem, Antioch, Rome, Alexandria, Constantinople and others: 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 itself. That seat erected and established at Rome by the Apostles and Apostolic men, the beast that is the Pope hath subverted, and in the place thereof erected the seat of pestilence, which he dare nevertheless call the seat of Christ, 
Thapostolicall seat of Christ & S. Peter.  and the seat of S. Peter. Christ hath no more any seat in Earth, save that he dwelleth in the hearts of the faithful church. Otherwise the true seat of Christ, is the right hand of the father. The true seat of Peter, is heaven itself. Rome is no longer his seat: for the Apostolical doctrine and patriarchal chair is destroyed and trodden under foot: & 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. Now therefore God having compassion upon his, poureth out his wrath and plague on the see of Rome, illumining men with the light of the Gospel, to the end they might know and see the wickedness and abomination of the romish See. The which is a wonderful benefit to them that be lighted, and a great grief and torment to the Romish sort. For theffect of the plague followeth: and his kingdom was made dark. This plague answereth to the .9. of Egypt. 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: the faithful shall rejoice in the light of Christ. For now beginneth, and already hath begun the majesty of the seat, and of him that sitteth therein, to be obscured. That which was once called an holy seat: is now of the godly & learned called, wicked Rome, the whore of Babylon, the mother of all fornications, the den of thieves, Sodom, Egypt, the red harlot by reason of the pourple senate of Cardinals, which wear red and purple. It is commonly said and truly, the nearer Rome, the further from Christ. They call and that most rightly, the Cardinals, bishops, and spiritual fathers, the family & limbs of Antichrist, men deceived and deceivers, with Simony and filthy lust most corrupt. Therefore the kingdom of the beast (so he expoundeth the seat) was made dark. There is added furthermore, how the worshippers of the seat of the beast have and do behave themselves. first for pain and sorrow, indignation, wrath and envy, they gnaw or bite their tongues: which is the gesture of angry men, and that impotently angry, I mean that burn infuriouse rage. 
The fury of the papists against the gospelers.  It is a phrase of speech, signifying how they will rage's with great fury against the truth opened, which they would have utterly hid and oppressed. Again they blaspheme the Lord of heaven, & maker of all, both for that he afflicteth them with botches, and sundry plagues, & also for that he casteth a darkness upon their kingdom. For even therefore the Romish, call the preachers of the gospel deceivers & heretics: and the very doctrine of the gospel, heresy. But this reproach redoundeth to him which is author of the same doctrine. Finally they do not repent them of their doings, of their Simony, of their crafty juggling, sacrileges, idolatry, and all ungodliness. And the apostle sayeth, how evil men, and deceivers will wax worse and worse, disceaving and being deceived. Therefore is it no marvel, though you see the papists at this day, with a stiffenecke to proceed obstinately in their errors. But the greatest plague is to be forsaken of God, and stubbornly to maintain their errors & ungodliness, and therein to persever. The Lord deliver us from evil. Amen.   

¶ The sixth Angel sheddeth his vial. The lxxj Sermon.  
ANd the sixth Angel poureth out his vial, upon the great river of Euphrates, and the water dried up, that the way of these kings of the east should be prepared. And I saw three unclean sprites, like frogs come out of the mouth of the Dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the sprites of the devils working miracles, to go out to the kings of the earth, & of the whole world, to gather them to the battle of the great day of God almighty. Behold I come as a thief. Happy is he that watcheth, and keepeth his garments, least he be found naked, and men see his filthiness. And he gathered them together in a place called in the hebrewe tongue Armageddon.  
The sixth Angel poureth out his vial on the great river of Euphrates: 
●he drying up of Euphrates the sixth plague.  th'end of this shedding is, that the way might be opened for the kings of the east, that is, that Babylon might be taken. This plague chief appertaineth to Rome and the Romish church. The speech hath an allegory, or a secret comparison, and allusion unto old Babylon. We read in the .5. chapped. of Daniel, that Babylon was taken the same night, wherein Balthasar king thereof had prepared a sumptuous banquet, and looked for nothing less than for destruction. Herodotus and Xenophon report, how the kings of the east Darius Priscus, who is also called Medus, and Cyrus of Persia besieged the city round about: but where there was no hope to win it, Cyrus let out Euphrates by ditches, so that the Army might wade over the river: and so was the city laid open, and taken, on the same side, where it was fenced with the river. Euphrates therefore fortified Babylon, and brought unto it many other commodities and pleasures. Here therefore are signified, by Euphrates, richesse, munition, pleasures, commodities, tributes and customs, which the romisshe churches call sacred or of the holy church. These commodities and pleasures, I say, are dimished of the kings of the east, of true christians, whom the scripture calleth the Kings and Priests, and derived and put to an other use. Wherefore the power of the Roman church beginneth to decay, to the intent that at the length it may be taken and abolished of the Lord Christ himself. Doubtless the true Christians understand, 
How Euphrates is dried up.  believe and profess, that Christ alone is the Saviour, neither that there is salvation in any other. And that this is given freely: that they be mad, and commit simony and sacrilege, which in this case practise and make merchandise. Read the .55. chap. of Isaiah, and the 8. of the Acts, finally the .1. and .2. chapped. of S. Paul to the Coloss. Wherein most diligently is declared, illumined, and set forth that by Christ alone we are absolved, and in him alone have all fullness. And what time the common people do hear this, to wit that by those romish trifles, fairs of pardons, and other crafty iuggelinges they are deceived, and rob of their substance, they shut by and by and make fast their chests, their purses, their cellars and garners. And so drieth up the river of wealth and pleasure, it drieth up also, when the godly deny to give other customs, as tenths, palles, first fruits, and such other like things. So I say is the way prepared for the kings of the east, so beginneth Rome the second Babylon to be taken and come to nought.  
It followeth furthermore, 
How Antichrist behaveth him for the preserving of euphrates.  how Antichrist will fight against the faithful and godly labouring to dry up Euphrates, for the mayneteynaunce and increase of his kingdom: & where he might briefly have said, he shall send forth ambassadors unto all kings and princes, to stir them up against the gospelers, 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. It forceth very much to have known the Pope's legates. For they are marvelous pestilent to the church of God: for we have not only experience of it at this day, but also by the reading of all stories, that great evils, 
The description of the pope's ambassadors called legate a latere.  and all calamities in a manner have been brought into the church, and are also at this day, through the instigations of those legates. I touched a little before, what mischief Cardinal julian Cesarine the legate of Pope Eugenius wrought in Germany, Boheme, Pole and Hungary. What is done in our time, and hath been done in our father's memory, it were to long to rehearse. If our elders had by the doctrine of jesus Christ revealed to the church by S. john understand & known the nature of the Pope's legates, they might easily have eschewed, wherewith they have undiscreetly entangled themselves, and suffered great loss & hindrance. I speak nothing here of Ambassadors and ambassades of kings and common wealths uncorrupted.  
First he showeth diligently the original of legates, to the intent we might understand, 
Thoriginal of legates.  that they be led with a wicked spirit, and that their vocation is not godly, but devilish. He showeth a threefold original, where in very deed they may all be reduced to one devilish unity. He saw (sayeth Primasius expounding this place) one spirit, and for the number of the parts of one body, he sayeth three, that all the number of the wicked might be uttered to be led with one devilish spirit. Therefore the first den that the legates break out of he calleth the dragon's mouth. Of the dragon is spoken in the .12. chap. neither is there any that understandeth not, that it signifieth the devil himself. They come forth therefore from the devil. For all the affairs of their ambassade consists in lies, crafts, practices, finally in corrupting the verity and sincereness of the gospel: and also in factions, and dissensions, in slaughter and blood. And the devil was from the beginning a liar and murderer, as the lord himself sayeth in the .8. of john. And hitherto they be of the Dragon's mouth. The self same arise also out of the mouth of the beast. For they come furnished with the Pope's authority, legates lateral with full power. Of the beast I have spoken in the .13. chapped. finally they come out of the mouth of the false prophet. The true prophet and pastor, high and only of the church universal, is Christ the son of God. Antichrist, is that false prophet, & chief seducer of the whole world: as is said in the .13. cha. 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. 
Three unclean spirits.  Howbeit he expounding himself more plainly, declareth of what sort the legates shall be: to wit three unclean sprites. An unclean spirit is every where in the scripture called the devil or Satan, verily of naturr and effect. For as the spirit of God is called holy, so this contrariwise unclean. For he himself is of nature, or rather of his own corruption, and revolting from God impure, and author to men of all impuretie and uncleanness. He signifieth therefore, that those legates shall be men of a devilish uncleanness. And in deed if you lay hereunto the life, manners, and conversation of those legates lateral, and of their families, you shall find in manner nothing else, but extreme uncleanness, filthiness and beastelynes, monstrous lust, whoredom and adultery, and detestable fornications, wonderful surfeiting, bloody crafts and counsels. Therefore the thing itself speaketh: and the things that the legates do every where, are a commentary of this place. And where there be three unclean sprites reckoned, some do expound it of divines, lawyers and religious as monks and freres, of the which three sorts for the most part are chosen the Pope's ambassadors. I understand simplely by the third number, that those legates shall be most furnished with all hostile authority, & that they shall all agree well amongs themselves, and all help one an other: that what so ever one seemeth to lack, an other may supply. Solomon in Ecclesiastica, a threefold rope or line, sayeth he, will not lightly break.  
But now that no man should find any lack of light, 
They be like frogs.  by a parable brought in, he setteth as it were before our eyes what manner once these legates shall be, verily frogs of the marish or fen, and criers importune and tedious, foul and filthy. And he sayeth not that they be frogs in deed, but like frogs. For like as frogs by their importune crying are moste tedious and troublesome, and the fenny are also filthy: so do those legates love earthly things and filthiness: and by their complainetes, accusations, provocations, writings and disputations altogether froggelyke and fenlyke, be hateful both to God and men. They are nothing ashamed: if they be interrupted a little, by and by they return to their old song, 
Aristophanes in ranis.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For there is no other tune with them, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Primasius reasoneth very much of Frogs. amongs other things: it is meet for those false Prophets like frogs crying in the night, to make a damnable noise by barking of errors. For frogs both by reason of the place, sight, and troublesome noise are so hateful, as the Devil with his is known to be abominable to the truth, and with just fire to be rightly condemned, etc. Thus sayeth he. And like as the Frogs of Egypt raised out of the dust, by the Develisshe 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: right so do the Pope's legates molest with talk the preaching of the gospel, the free deliverance, the Christian liberty, and true service of God. And like as the frogs double and reiterate even to make one weary to hear, that same their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: even so these fennish beasts of Rome, have evermore in their mouth, the most holy See, the most holy father, the holy church of Rome. The holy church of Rome erreth not, the holy church of Rome must be obeyed. He that will not obey her, is an heretic and a schismatic. These things full many times and oft, and to all men, and in all and singular causes will they reiterate, and repeat that their one and the same song 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

The spirit of Devils.  The Lord annexeth by S. john, and so yet more clearly declareth: for they be sprites of devils working miracles, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is here used in Greek for devil) hath his name of sundry knowledge, and skilfulness of things: and seemeth to be in a manner indifferent, although it be commonly put for the Devil. Nevertheless for a difference they are called Eudaimones, and Cacodaimones, as it were good and evil workers. For the Greeks say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is knowing or skilful. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called an expert Artificer. The Lord therefore signifieth, that the Pope's legates shall be sprites of devils, that is to say, spiritual fathers (but endued with the spirit of Satan) wise men or skilful, crafty workers to bring their matters to pass. And therefore he annexeth, working wonders. Whereby he seemeth to allude to the Magiciens of Egypt, who also wrought miracles, and detained king Pharaoh in lies against the verity. S. Paul moreover in the .2. to Timoth. the .3. chapped. compareth the wise men and ministers of Antichrist to the Magiciens of Egypt. And right well known it is, that the legates do every where boast of miracles, which have been done in their church and religion, and so keep still the hearts of kings and princes in popish errors. Of miracles speaketh S. Paul in the .2. to the Thess. 2. And I have said some thing hereof in the .13. chapped.  
Here is showed moreover the end of all the treatise and counsels of the Pope's legates: that they might go forth to the kings of the whole earth, to assemble them to battle. 
The legates are in all kings courts.  etc. They shall creep into the courts of all kings and princes. Ye shall have doubtless in all kings courts in a manner the Pope's legates. And what do they? They invironne kings & princes. They see that no faithful man be admitted to the kings speech, they learn to know all the kings counsel, which they writ and signify to Rome: and if they mislike any thing, that they may infringe and subvert the same: and that they always beat in that song of theirs, to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is verily obedience, which all men own to the holy Sea: finally that they arm kings and princes to defend the church of Rome, and destroy heresies. 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, and the which shall endure to the coming of Christ unto judgement, which shall then avenge the blood of his, from the hands of that ugly beast. And he calleth the day of judgement, the day of the great God: as doth also S. Paul in the .2. to Tit. And the day of God almighty: as he that shall then show his omnipotency, and even his power divine, which seemeth now to the ungodly by reason of his long sufferance to sleep. This necessary and most profitable description S. john hath set in here, by the revealing of jesus Christ, to the end that we should watch and beware of them.  
Hereafter followeth a faithful admonition and exhortation to watching, 
An exhortation to watching.  least we fall a sleep and perish with the Antichristians in the cares and pleasures of this world. And he sayeth how that day of the lord will come suddenly, and when we shall least look for it. For the lord here repeateth that thing, which he said also in the Gospel: behold I come like a thief. These things are red in the .24. of Matth. and are repeated of the Apostle in the .1. to the Thess. the .5. chapter. And verily that same sudden coming of the Lord exciteth the minds of us all, and provoketh to watch, least we should at unwares be oppressed. He adjoineth also immediately a profit prepared for them that watch. Happy, sayeth he, is that man that watcheth. He addeth moreover, how the godly should demean themselves in watching. 
Keep thy garments that thou go not naked.  How they must keep their garments, that they be not defiled: and take heed moreover that they walk not naked, least their filthiness be espied. Touching garments I have spoken most largely in an other place of this book. He keepeth his garments, that keepeth his life and conversation unspotted of worldly filthiness. He walketh not naked, which putteth on Christ. But his shame is seen, that sinneth impudently. But chief is their shame seen, whose whoredoms, adulteries and fleshly lusts are known, and open to the eyes of all men. 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. Blessed are they whose sins are covered, and happy are they that have learned to be ashamed. Unhappy are as many as can not blush, but set such a face of the matter, that they glory in their sins and wickedness.  

The destruction of the frogs.  After this he toucheth at few words the destruction both of the legates and also of them that are deceived of the legates, and such as fight against God and true religion, for the mayneteyning of the romish majesty. The legates in deed do assemble men of their faction unto battle against the Godly: but the lord hath gathered the same into a place which is called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which some interpret the destruction of the River, and some the army of desolation. But how so ever that is, the sense seemeth easy: they are in deed assembled of the legates, that they might withstand, or prohibit the destruction of the River, and ruin of Rome. But the Lord shall also assemble the self same, that in the very same place and work they may be destroyed of the Lord. Which finally at the last judgement we believe shall be accomplished. To the Lord Christ our redeemer and revenger be praise and glory. Amen.   

¶ The seventh Angel poureth out his vial. The lxxij Sermon.  
ANd the seventh Angel poureth out his Vial into the Air. And there came a great voice out of Heaven from the seat, saying: it is done. And there followed voices, thunderings, and lightnings, and there was a great Earthquake, such as was not, since men were upon the Earth, so mighty an Earthquake and so great. And the great City was divided into three parts. And the cities of nations fell. And great Babylon came in remembrance before God, to give unto her the cup of wine of fierceness of his wrath. And every I'll fled away, and Mountains were not found. And there fell a great hail, as it had been talentes, out of Heaven upon the men, and the men blasphemed God because of the hail, for it is great, and the plague of it was sore.  
The seventh and last cup poured out into the air, 
The last judgement of God figured by the seventh Angel.  signifieth the parturbation and alteration of all elements: and the horrible, but yet just judgement of God, and finally the end of all things, & pains everlasting. The things be enclosed with figurative speeches, taken for the most part out of the Prophets, 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, 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.  
And what time the Air is moved, 
Sore tempests.  sundry and horrible tempests arryse in the air. And the Lord jesus in the gospel after Matthew testifieth, that about the last coming of Christ, the powers of heaven shall be moved. And as soon as the cup was powered out into the air, and a great tempest arrysen, a voice sounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is done. By the which voice is signified, 
An end is at hand.  how all things are at an end, even of the whole world, much more of wicked papistry. And this voice is heard out of the very temple of heaven, and throne of God, 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. Therefore are they shamefully deceived, so many as affirm the world to be everlasting, and that they shall reign always upon earth, and enjoy the pleasures thereof. A voice from heaven, out of the most holy temple of God, and even out of the most sincere throne of the Almighty, speaketh, that it is done. For he speaketh of the time to come as though it were paste, that we might as certainly know that all worldly and popish things should have an end, as we undoubtedly know the things to be done, which are already past. Let us therefore watch, and put no confidence in the things of this world, which are most deceitful. 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.  

A figure of God's judgement  And like as the holy Prophets did by figures set forth the judgement of God to be seen of men's eyes, so now here the Lord jesus by Saint John in a figurative speech, shadoweth the terror of that horrible judgement. For he sayeth how there shall be thunderings, voices, lightnings, and thonderbolts, & an earthquake, so terrible, that the world hath never at any time felt the like. For Saint Peter also in the end of his latter epistle, reciteth terrible things of the last day, and burning of all worldly things. But the quaking and terror of men's minds, shallbe yet a great deal more terrible than all these.  

The godly are exempted from cruel terrors.  The Lord in S. Mat. gospel. Than shall wail sayeth he, all the kindreds of the earth. For the ungodly, whose consciences are wicked & corrupt, shall feel those terrors & torments unspeakable. The godly like as according to the saying of our saviour, they come not into judgement: so although that they also by reason of the infirmity of the flesh, be some what astonished at the sudden alteration of things, and the terrible tearing and crashing of all elements, yet forasmuch as they have known before, that the same should come to pass, and believe the Saviour saying, your redemption draweth near, they gather up their spirits, and comfort themselves in Christ, and rejoice in him, coming to judge or condemn the ungodly, but to save the godly. And herein is alluded to sundry stories of the holy scriptures, but chiefly to the burning of Sodom, to the drowning of Pharaoh in the red sea, and ruin of jericho, etc. Those were verily but several destructions, and yet terrible above measure: therefore what think we that last destruction will be, which shall be general?  
Than shall that great City be cut a sunder, 
The great city shallbe divided in to .3. parts.  the universality of men in the great church, divided into three parts: that is to say, in the end shall there three kinds of men be found in the Church. There be true Christians, which attribute to Christ his true glory, that is, all things of true salvation, and cleave to him alone by sincere faith. There be Papists, which after the letter ascribe unto Christ many things, but not as became them: for they ascribe those things to antichrist, which belong to Christ alone: and in communicating with him, such things as be not to be communicated, they deny Christ. 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 neuters, which will not seem to deny Christ, and yet attribute not a little to antichrist, whom yet nevertheless in many things they contemn and despise utterly. These have no certain religion, but established and conceived at their pleasure, as it liketh or pleaseth them, to believe this or that. 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. You may find also in the gospel, a field sown with sundry seed, to bring forth most diverse fruits, yea even cockle and darnel, which at length in the end of the world shallbe gathered. etc. Math. 13.  
Moreover the Cities of the Gentiles (sayeth he) shall fall, 
The cities of the Heathen fall.  by the which I understannd the jewish, Turkish, and strange religions, plucked into sundry sects or heresies. But every one of these have their societies, rites, and laws, which they commend to be the best, and such as shall endure for ever: but they shall fall also. The only religion or faith of Christ shall prevail and overcome. Aretas expounding this place after the same sort: The Cities of the heathen, sayeth he, falling down, be diverse opinions of faith about religion, etc. They (I say) are fallen all.  

Great Babylon came into 〈◊〉 remembrance of God.  But especially it was meet and requisite, he affirmeth and showeth diligently, that the City and church of Rome should be destroyed, and committed to perpetual torments. I declared sufficiently before, that Babylon is Rome, which in very deed is great, not in Italy only, but through out all France, Spain, Germany, and other Realms: the city and church of Rome hath seemed to many, that it should be everlasting and triumphaunte for ever. Herein the Epicures cry, that God careth not for these inferior things: but that every man liveth here, either happily or v●happelie, according as he hath discretelie and wittily framed his life: that knoweth not of our pleasures and displeasures, and our conversation. But contrariwise Saint John affirmeth, that the Lord hat remembered Babylon: and so to have remembered her, that he hath determined to commit her to torments. The which he uttereth by a prophetical phrase of speech, that he might give unto her, the cup of wine of indignation, or fierceness of his wrath: that is to say, that he might punish her accordingly, as the great indignation and wrath of God requireth. Therefore she shall have no small punishment: for the wrath of God is not light, but most grievous and hot. For he requireth and recompenseth the slackness of punishment, with the extremity of pain and torment. The like things you may read in the .3. of Malachi: how God hath books written. Touching the cup also, of the wine of God's fury, to spoken of before out of the Prophets.  

❀ ●l Isles flee.  Now also amongs other things by a figurative speech he showeth, that the ungodly have no refuge, nor way to escape. Otherwise would the richer so●te, in dangers hide themselves far of in Islands, that they might be out of gun-shot: many flee into the Mountains, that they may there lurk safely. But now he sayeth, how the very Islands flee, and therefore that fleeing they can not be overtaken. He addeth that the Mountains, that is to say, no places of refuge or lurking can be found. Therefore there remaineth nothing but that all ungodly in general being taken should be put to torments.  
Furthermore he addeth, that hail as big as talentes should be cast down from heaven upon wicked men: and that such as hath not been remembered to have fallen in no memory of men. 
Hail like talents.  And he seemeth to have alluded to the story of the Chananites, which is in the .10. cha. of josua. To be short here is signified that the grievous and inevitable judgement of God pronounced against all ungodly, shall at the general judgement torment the wicked with such an extremity, that no eloquence of men, no sense nor understanding can attain unto: for it is always more grievous. Primasius expounding this place, sayeth: he setteth the wrath of revengement, in hail. Whereof we read: the wrath of the Lord falleth down like hail. Nother doth he without cause mention of a talent weight. For with equity will he inflict judgement, etc.  
Here is showed the obstinate and uncurable mutining and impatiency of the wicked, 
The wicked blaspheme god in their torments.  whereby they are incensed against God's judgements, vomiting out blasphemies against the judge himself and his judgement. I have handled these things more briefly, for that we have heard in a manner the same before about the end of the .11. chapped. To the Lord be praise and glory.   

¶ The judgement or punishment of the pourple whore is described: and also the sin, and ungodliness of the same. The lxxiij Sermon.  
ANd there came one of the seven Angels, which had the seven vials, 
The .17. chapped.  & talketh with me, saying unto me: 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, and the inhabiters of the earth are drunken with the wine of her fornication. And he carried me away into the wilderness in the spirit. And I saw a woman sitting upon a rose coloured beast, full of names of blasphemy, which had seven heads, and ten horns.  
He hath hitherto discoursed in general of the just judgements of God: albeit that in the mean time he hath touched some particular matters concerning Babylon or Rome, rather than reasoned. And now consequently severally, and evidently he handleth the destruction or end of the beast, and of his Image, of old Rome and new, I mean both th'empire and papistry: which he seemeth to point as it were with the fingar. In the .13.14. and .16. chapped. he signified somewhat hereof, now he pourseweth every thing with a notable plenty and evidence. And the same that I said in the beginning of this place, I repeat here again: that hereby are affirmed, how the justice of God is showed to be the end of good and evil, 
The profit of this place concerning the destruction of Rome.  that the godly are confirmed, and the judgement to come established, as we confess expressly in the apostles creed. The some of all is this: th'old and new Rome, the Empire and Popish kingdom, which is the kingdom of Antichrist shall perish for sins, & great enormities. For he joineth together the beast, and the Image of the beast, the beast and one sitting on the beast, a proud strumpet, so that they can not be separated. Therefore must the place be expounded of both Empires. 
That S. john speaketh of Rome.   
And lest any man should think me to be led with an evil affection, for understanding these things of Rome, I will show by the testimony both of god & man, that the same exposition is old, and not new, true, and not affectated. For straight way the Angel himself, as we shall hear, expoundeth these things of Rome. Aretas also an old expositor of this book: diverse expositors, sayeth he, understand by the whore old Rome. And the same by and by: whilst he saith the mother of whoredom, whether so ever you will, other old Rome or new, or the time of the coming of antichrist (behold the time of antichrist he sayeth) you can not err from the truth, for that both cities (Rome and Constantinople) hath occupied th'empire, and every of them hath been satiated with the blood of holy martyrs, etc. Hitherto he. 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. chapped. 
The order of this chapped.   
And in this order he proceedeth. first he showeth the author of this revelation, after he gathereth the some of the revelation or vision. For again he treateth by visions, to the end all things might be more lively & evident. And in deed some make this seventh chapped. unto the .21. chapped. the sixth vision. As I admonished in the beginning of this work. Than noteth he the place and manner of the vision. Finally he propoundeth the vision itself, and immediately adjoineth the exposition thereof. And in the process of this matter he useth a judicial kind of pleading, and that after a prophetical manner. For the Prophets moste often, and in the beginning set forth the sins and wickednesses of the people before the eyes of all men: & than they annex unto it the judgement, pain or punishment. For so doth S. john also at this present.  
First, thauthor of this horrible vision, 
who showeth this vision.  is the lord Christ himself: but he useth the ministery of an Angel, and that of one, which coming out of the temple of the divine majesty, was appointed with six others to power out plagues and vials. This is the head minister. And it was seemly that the judgement of Babylon should be uttered by an Angel that had the rule over torments. The lord jesus himself will take punishment of the beast, for whom this triumph is reserved. And we understand that such things as are set forth and treated here, have proceeded from the high Bishop himself jesus Christ: and the manners of speaking to be Angelical, heavenly, and godly. Who shall then 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, and great and most common harlot. It appeareth also to many that seem godly, that moderation is neglected, when these things are repeated of the preachers, 
Free mouths against Rome.  which are plainly set forth to us by the express words of Angels and of Christ. It seemeth that they would shut and stop the mouth of Christ himself. Howbeit they attempt that in vain. For if the preachers hold their peace, the stones will cry. For it behoveth, that like as the glory of Christ, so the shame of Antichrist should be known to the whole world. But they offend most grievously which in the sermons made against Antichrist, require I know not what modesty. As though he ought to be spared, which spareth no good man. As though that doctrine were not modest, which is taken and received of the mouth and words of Christ. After in the .18. chapter. We shall hear the lord command: render unto her: as she hath rendered unto you, etc.  

The some of the vision,  Secondly he compriseth in few words the some of all, and showeth whereunto we should refer all things. Come sayeth the Angel to S. john, and I will show thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgement, condemnation and punishment of the great whore. And where he sayeth, of the great whore, he doth intimate what the crime is or cause of punishment, fornication, infidelity, or ungodliness. This vision also appertaineth hereunto, that we might understand, how Rome should be punished or destroyed, that is to say the Roman Empire, or the kingdom of the Pope or of Antichrist: and wherefore or how it deserveth to be destroyed. 
Rome is a whore.  She is a whore, and a great and an errant whore. And who knoweth not, that a marriage is contracted between God and all and singular faithful? that God is the bridegroom, and the church his spouse? she is bounden then & coupled to her husband alone in faith and troth. If she break this faith, and love others, give her to them, call upon, and honour them, she is a whore. Whereof I have spoken many times both in this book and else where.  
And a most common thing is it in the Scriptures, to call revolting, unfaithfulness, impiety, superstition and Idolatry, fornication or whoredom. If any man desire testimonies hereof, he shall find in the .8. of judges, 1. of Isaiah, 2. and 3. of jeremy. the .16. of Ezechias, in the .1.2. and .3. of Osee, and other places. Rome therefore was a great strumpet, and is also at this day a most stinking harlot: For whic, she is full of Idolatry, worshipping of creatures, and abominable superstitions. Nother is she herself only polluted with all filthiness, but compelleth moreover the whole world to serve, and that to serve in Idolatry and superstitions. What will you say that through the wonderful providence of God it came to pass, that a woman feigning herself a man, did climb up to the See of Rome, was created bishop, and called john the .8. which was one Gylberta, a great whore, borne at Mentz. For thus would God declare, that the bishop of Rome sitteth a whore upon the beast. And herein I follow the constant consent of all Historiographers. Nevertheless I am not ignorant, that there be some which have thought; how this john was intruded into the seat up an harlot, and for that cause was called an harlot.  
Furthermore old Rome had power to do these things, 
She s●teth upon many waters.  for she sat upon many waters that is, had dominion & rule over many people, and sundry nations. Ye also the kings of the Earth have committed whoredom with her, wh● lest they have submitted themselves to the Romans, bonden themselves in league, 
The princes ●●mi●te whoredom  and received of them superstitions and Idolatry. 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. And so new Rome the Pope's kingdom stretcheth far and wide, and the Kings and Princes of the Earth commit whoredom with her. Therefore doth the word of the Lord call it filthy whoredom, which the romish name an holy bond and obedience. There is added, and they that dwell upon Earth are made drunken. For he signifieth, that being infected with errors, yea rather asotted, & clean out of their wits, they have been mad in Idolatry, and yet rage in their superstitions, like drunkards, and can not for fury receive the preaching of the gospel. 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, as for that earthly men and choked with earthly desires, shall become faithful worshippers of the Romish See.  
thirdly, he expoundeth the manner of the vision 
The manner of the vision.  thus: I was carried away in spirit. Wherefore with his body remaining in Patmos, in spirit he saw a woman sitting on a beast, and destroyed with fire. Such be many visions and sights in the prophets. And he noteth also the place, wherein he saw the beast, not in heaven, neither in the temple or tabernacle, or in a fruitful place, 
The beast in the wilderness.  but in the wilderness. Isaiah calleth the gentiles and heythenes, wilderness. And verily tholde Romans and new with their superstitions have had no place in the church, but are without the church: God forbid than, that we should acknowledge the church of Rome to be head of all faithful churches. 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. Whereof is spoken before in the .11. chapped.  
Fourthly and last he exhibiteth this vision or type of old and new Rome, and the ruin and destruction of them both, 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. The beast representeth the figure of old Rome: the woman of the new and of Popery. And the woman sitteth upon the beast. For the image of the beast hath succeeded, and hath placed her seat in old Rome. For Daniel also affirmeth, that Antichrist shall pitch his seat or palace betwixt two Seas, 
The beast is rose coloured.  to wit the Hadriatical Sea called commonly the gulf of Venise, and the Tyrrhene or Tuscan Sea. And the beast is rose coloured, it is of a red and bright colour like Crimosine. For Rome hath been most cruel and bloody, and swimming altogether in the blood of all men, but especially of Christians. How much blood shed Marius, Sylla, Pompey, julius and others, after histories Pliny hath reported. Rome hath with sword & fire destroyed the whole world. 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. chapped. Rome abounded with chapels and Idols. Daily it blasphemed God, Christ, the gospel, and rent the church a sunder. Of the .7. heads and ten horns, is spoken also in the .13. chapped. And certain things shall follow in this same chapter plain enough. And thus much hitherto of the old beast: here followeth of the woman sitting upon the beast.   

¶ The same matter is yet still treated of, and the vision is expounded. The lxxiiij Sermon.  
ANd the woman was arrayed in purple and rose colour, & decked with gold, precious stone, and pearls: and had a cup of gold in her hand, full of abominations, and filthiness of her whoredom. And in her forehead was a name written, a mystery: great Babylon the mother of whoredom and abominations of the Earth. And I saw the woman drunken with the blood of Saints, & with the blood of the witnesses of jesus. And when I saw her, I marveled with a great wonder. And the Angel said unto me: wherefore maruailest thou? I will show thee, the mystery of the woman, and of the beast that beareth her, which hath seven heads and ten horns. The beast that thou seest, was, and is not, and shall ascend out of the bottomless pit, 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. And here is a mind, that hath wisdom.  
He describeth exceedingly well and lively, and setteth forth to be seen of the eyes of all men, that same woman before named the great whore. About th'end of the chapter he expoundeth himself, & sayeth: and the woman, which thou sawest is the great city: 
The woman is the great city, lady of kings.  great verily, as she that beareth rule over the kings of the Earth. He meaneth therefore the very city of Rome, and even the popish and Romish church, 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. For who knoweth not, that Rome & the prelate's of the church, do rule even above magistrates and princes? consider what is done in the courts of kings & princes, and by whose advise and counsels the princes of the Earth are chief governed. And in calling papistry a woman, he alludeth to the .5. and .7. chapped. of the proverbs of Solomon, who also likeneth crafty & disceiptful philosophy, & worldly wisdom to a fair woman full of sundry crafts and giles.  

The apparel of the woman.  And now also he painteth out gallantly and evidently the apparel or clothing and very whorish behaviour of this woman. She is furnished with no good qualities inwardly, whereby she may commend herself to the world & to her lovers: therefore she excelleth in outward decking of herself, where she is inwardly full of all abominations: for all the world like unto the Phariseis and hypocrites, whom the lord saith are without, li●e shining tombs of marble, but within replenisshed with all corruption and filthiness, and even stinking. And hereby is signified chief that the church of Rome and kingdom of Antichrist setteth forth itself altogether with worldly furniture, to wit with gold, silver, precious stones & all costly array. These things are found in the old people, being under the discipline of the law: they are found also amongs the gentiles, which suppose not god to be rightly honoured, but with the precious things of this world. But we know that the levitical priesthood is abrogated with all the outward array & that now the church decketh herself with virtues, hateth and abhorreth outward garnisshing. Lactantius confuteth at large the external decking in religion or godly worshipping, in his book of Institut. de vero cultu. etc. Moreover all old writers show, that God is not worshipped of the christians with gold & silver: but with faith, charity & righteousness. What will ye say that Daniel in the .11. chap. showeth that Antichrist shall worship God with gold, silver & precious things? which thing he condemneth & rejecteth.  
And doth it not appear here plainly, 
The Pope painted forth is showed to the world.  that the lord jesus himself hath setforth to us the Pope or Antichrist painted as it were in a table. For he appeareth altogether such, & in such like apparel he showeth himself to be seen of all men, as the whore of Babylon is decked with at this present. And he challengeth to himself this apparel by a certain right. For the Papists bring forth a false feigned donation of Constantine, amongs other things pronouncing thus, in the Distinct. 96. 
The donation of Constantine feigned.  We give and dimise to blessed Silvester and to all his successors the palace laterane of our Empire: moreover the Diadem, to wit the royal crown of our head (which the Pope calleth a kingdom, & hath made it triple) and also our purple rob and coat of Crimosine, and all our imperial array. etc. I can not here omit, but must needs write out a few things of Platina, the Pope's secretary, de vitis pontiff. For describing the life of Clement the .5. at the Pope's coronation, sayeth he, were present Philippe king of France, 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, whilst the pomp of the Coronation, as the manner is, was led through the city. King Philippe also by the same ruin was sore hurt and lamed: the Pope stricken of his horse, lost a Ruby out of his mitre that cost six thousand Ducats. This he.  
This whore moreover drinketh to all nations of the cup of Circe's, which the lord calleth of Gold. 
She drinketh to them carouse.  And it signifieth doctrine. For to give drink is to teach, Ezechiel .34. Gold betokeneth sincereness and pureness of doctrine. Doubtless under pretence of sincereness and verity divine, Rome hath easily persuaded all people, to receive the doctrine of the Romish Sea. For the Pope hath both named himself Apostolical, and the church of Rome also Apostolical. And in the Canon's hath left written: 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 himself. Distinct. 19 Read the .20.21.22. 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. But our lord jesus Christ doth here declare unto us, what hath been, and what is even at this day their doctrine, and sayeth: full of abominations, and uncleanness of her filthy lust. And the scripture calleth abomination, Idolatry, Deuter. 7. chapped. Moreover the false worshipping of God, superstition, and such other things like. The uncleanness 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, but rather dividing the heart, and applying them both unto creatures, & to wicked worshippings. But such is the doctrine and religion of the Romish See. Therefore is her great sin here recited, that she hath with her evil and venomous doctrine seduced and infected all nations, and even now also retaineth them in superstition and Idolatry. A like place is in the .16. chapped. of Ezechiel. And I suppose that our lord jesus Christ used here now words very filthy, to the intent he might pluck away from the Romish decrees and Canons their authority and viserne, & that their filthiness might appear unto all men, and be known, and eschewed.  
Furthermore least any should be ignorant, what the same woman were, 
A name written in the forehead, which may open the mystery or understanding.  which is here setforth to be seen, and that all might flee that great witch Circe's, he writeth her own name in her very forehead, that all men might read it, and that she might by no means be unknown. For he calleth a mystery the understanding or signification of a secret, for by a trope is Rome called Babylon. Whereof I have spoken before. And after the true signification of the word Babel soundeth confusion. And Rome hath brought an exceeding great confusion into the church. For like as the primative church of Rome set forth the gospel in the west country: so the first simplicity and pureness once extinguished, the later bishops, regarding more ambition and covetousness, than humility, liberality, and godliness, have brought into the whole world all manner of Idolatry and superstition. Certainly she is called of the Lord expressly the mother of the whoredoms and abominations of the earth. For we may thank the church of Rome, for all the corrupt doctrine and ungodliness that is in the church. She is the original of idols, Mass, and other abominations. Therefore is she most worthy, to be punished with most grievous torments. And this verily is the most worthy title of the Romish church. Others call her Apostolical, divine, chief, and of all most holy: The Lord Christ calleth her Babylon, and that great, a most common harlot, and even the mother of the abominations, 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. I will not here make rehearsal, how she is also the mother of all abominations and whoredoms, even after the flesh. 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. There need no words, the thing itself speaketh.  
Unto these he annexeth a crime of all other most grievous: 
Drunken which the blood of Saints.  drunkenness, tyranny, and parricidie. And here also he useth an amplification. For he sayeth how that great Circe's the most venomous witch and Sorcerer, is not sprinkled, or embrewed, or wet, but drunken with the blood of saints, I mean of holy martyrs, which have borne witness to jesus Christ, by preaching of the gospel, and ascribing all things of salvation to Christ alone. But how many thousands, nay millions of Martyrs through the instigation & means of the Bishop and church of Rome, have been executed with most extreme and horrible punnisshmentes, with in these six or five hundreth years, histories make mention. What hath been done, and what plenty of man's blood hath been shed even within these .30. years, which our memory doth attain to, my heart grudgeth to recite. Great is this crime also, for the which Babylon is plagued of God by just and most grievous torments. And full aptly is here mention made of Martyrs, that is of the witnesses of jesus. 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 sacrifice: and shall not join with all, in the mean time that the doctrine of the church of Rome 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, and in earth the true vicar of Christ, and pastor general, and that the Sametes in heaven pray for us, and that the mass is a true and real sacrifice for the sins of the quick and the dead: they are condemned for heretics and Schismatics, with sword and fire to be rooted out of the Earth.  
And hitherto reacheth the mystery of the vision, by horrible sights set before our eyes, wherein is lively described both the old Roman Empire, and chief the Popery of Rome with their sins and crimes heinous and full of enormity. Hereafter shall follow an exposition of the vision, to the which at the last shall be annexed the punishment to be taken of antichrist, and the whole Antichristiane City. But in case ye shall apply all these things which are spoken of the woman to old Rome, I will not be against it. For there was also a religion at Rome, which consisted in gold and precious things. Old Rome had a cup of false wisdom, wherewith she made drunken and infected all nations. 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. notwithstanding that old Rome also was drunken with the blood of Saints, etc.  

S. john marveleth at the sight of the ●east.  S. john marveleth exceedingly, when he saw the woman. For Daniel also marveled till his heart almost failed him, when he saw that Romish beast, as appeareth in the .7. chapped. 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 Rome against the pure sincereness. For the prelate's of the church are fortunate, victorious, puissant, and in savour with all princes: & bring to pass what so ever they imagine or list. Happy is he that is not in them offended. Read the .73. Psalm. How good is God to Israel, to them that be right in heart, 
●h●xposition of the v●sion.  etc.  
The Angel, as chief minister, uttereth the mystery to S. john and the whole Church: that is to say, openeth the secret and true meaning of the vision by parts most diligently. And he speaketh 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, sayeth: I will show thee the mystery of the woman, and of the beast that beareth her. Nevertheless this same is also a dark speaking, where in the beginning of the exposition he saith: the beast which thou saweste, was, and is not. The Roman Empire was yet whilst Domitian ruled: but it was no more such, as it had been before. For from the first Monarch julius, it was as it were by inheritance in the house of Caesar's, until Nero. For in him the beast received a deadly wound: but it was healed, and diverse Emperors reigned not of any one family. The Empire therefore had been in the power of one house before, but after Nero it was not so. Again the Romans possessed the Empire after Nero. From Nerua, which is the .7. after Nero, the Empire was devolted to Trajan, under whom it was puissant and strong. Therefore it was and it was not. Whereof S. John himself will speak a little after. 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: 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: but this new, now erected of the Pope, is none such, but rather an Image of the beast (as I said in the .13. chapped.) a shadow and a dream. 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.  
And now he showeth none other original of the beast, 
The original of the beast.  but hellish and devilish. For he sayeth, how he shall come up out of the bottomless pit. Whereof is spoken before. All empires verily, as witnesseth Daniel in the .2. chapter, be of God. 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. Here is added moreover, what end that unhappy Empire is like to have at the last: and goeth into perdition. For it is cut up by the roots in earth, and addict in an other world to pain everlasting.  

Who be the worshippers of the beast.  But like as he showed in the thirteen chapped. who should wonder at, that is, should honour and worship the beast: 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: and here (adverbiallie) is a mind, that hath wisdom. The Lord exciteth all the hearers to the diligent consideration of these things, leeste being deceived we perish. They be fools that marvel at the beasts felicity, victories, pomps, majesty, riches, and pleasures, and submit themselves to him. They be verily wise, that understand the Empire to be taken away, and now that under the shadow of an Empire, lurketh antichrist the Child of perdition, and man of sin, to be eschewed of all the godly. For these are converted to Christ. In whom they know that they have all things of life and salvation, and to live in him. To him be praise and glory.   

¶ The godly vision is yet more plainly declared. The .lxxv. Sermon.  
THE seven heads, are seven mountains, on which the woman sitteth: they are also seven Kings. five are fallen, and one is, & the other is not come. When he cometh he must continue a space. And the beast that was, and is not, is even the eight, and is one of the seven, and shall go into destruction. And the ten horns which thou sawest, are ten kings, which have not yet received the Kingdom, but shall receive power as kings at one hour with the beast. These have one mind, and shall give their power and strength to the beast. These shall fight with the lamb, & the lamb shall overcome them. For he is Lord of all Lords, and King of all Kings: and they that are on his side, are called chosen, and faithful.  
The Angel expounder of mysteries, proceedeth to declare to saint John the mystery of the beast exhibited, and of her judgement, & that by parts. And at this present uttereth three things: what is signified by seven heads: Why he said of the beast, he was and is not: and what the ten horns do betoken.  
He expoundeth seven heads two ways, first by seven mountains, upon which the woman sitteth, 
7. Heads are .7. hills  whom in the end of the chapter he calleth the great City: to wit great Rome, which all surname Septicolle, as standing upon seven mountains. Moreover the beast hath seven heads, because be had many times seven Kings. Whereof I spoke also in the 13. chapped. At this present he reckoneth so the seven Kings, that there is no doubt, but that it is Rome whereof he speaketh. Which I suppose be the Lords chief intent in these matters. For he could not speak more expressly, unless he should have expressed the name of Rome also: but the name of Babylon we heard expressed before. five, sayeth he, are fallen, to wit sins the deadly wound was given, in the death of Nero, in the space of .14. pears. For immediately after Nero, began Galba to reign: who being slain, Otto reigned: which after he had killed himself, Vitellius succeedeth, which was also killed of the Flavianes. For after him, Flavius Vespasiane was Emperor: after whom Titus, the best Prince of all. And these five fell with in xiiii years. He addeth, and one of those is, that is to wit, reigneth now, verily the sixth in order, domitians, the son of Vespasiane, and brother to Titus a most ungracious man, which persecuted the faithful, and had condemned S. John into exile. An other, sayeth S. John, is not yet comen: namely Cocceius Nerua. For after he came to the Empire, and lived most virtuously, and most righteously ordered the Empire, he tarried not long. For when he had reigned one year, three months, and nine days, he died. And thus much hitherto of the seven Kings, and of the seven heads of the beast. These things so certain appertain, not so much to the exposition of this place, as to the consolation of the faithful: which here may clearly perceive how Empires consist in the hand and providence of God almighty, which knoweth his, and hath a care of the godly, although they may seem, by reason of their grievous persicutions, and cruel torments, to be of God neglected.  

The beast was, and is not.  Consequently he expoundeth, wherefore he said of the beast he was, and is not: verily for the eight king of Romans, Vlpius Trajan. For he is the eight from the Empire wounded in Nero: Trajan was of the seven, that is to say, was adopted of Nerua the seventh Emperor. And hitherto the Roman Empire was governed, first in deed of Caesar's, after of the noblest Citizens of Rome. 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. The Empire therefore was or hath been in the hands of the Romans, now it is so no more. For a Spaniard succeedeth, so that the Empire now seemeth, that it might be called Romish Spanish. And for as much as Trajan persecuted Christ and his members, he also went into perdition. And let no man think that this was the only and sole cause, wherefore S. John said, how for Trajan it was said: he was, and is not. For he hath pronounced expressly, and he is the eight: as though he should signify, that there be other causes also, for the which it was said, that the Roman Empire was, and now is not, whereof is spoken before.  

Ten horns, are ten Kings.  Hereafter followeth also the exposition of the ten horns. And the same horns are here recited, which are spoken of in the seventh of Daniel, and in the .13. of the Apocalypse. Nother is there any cause, why ye should superstitiously stick to the tenth numbered. For in the .14. of Num. the Lord sayeth, how he hath been now tempted ten times of the Israelites: for many times. Here is signified therefore, how the Roman Empire shall be dispersed into many Kingdoms. For whether you say kings, or kingdoms, the matter is all one. 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, Lombard's, and I wot not what others: at the last in Spain, France, Hongarie, I speak not of Africa and Asia, were found diverse kings, & the Roman monarchy ceased. Of these kings the Angel warneth us for diverse causes. These, sayeth he, have not yet received the kingdom. For whilst S. john wrote the Apocalypse, domitians ruled, and the Roman Empire was yet mighty and strong, and so remained still certain ages. When therefore did they receive their kingdom? They receive, sayeth he, power as kings at one hour with the beast, namely the second. For these things can not be understand of the first and old Roman Empire. And Primasius, expounding this place, admonisheth, 
The kings receyne power with the beast.  that an hour here is taken for a time present. Therefore at the same time, the beast, that new Empire groweth up and increaseth, and the kings receive might and power. For the decay of the old Empire, was the strength of kings, and of the new Popish Empire. And in deed th'emperor Phocas commanded the church of Rome, and the Bishop thereof to be head of churches. Which gave a certain beginning to the Pope's dominion, as also in the .13. chapter. I have recited: which he obtained at the length more fully under king Pipine, and other Princes of France and Germany, but Nauclerus speaking of the Empire of Phocas in the .21. Generation. The enemies, sayeth 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, Slavonie, and a good part of Italy, and thereto a great part of Africa: and in the East parts, Cacannus of Thracia, King of Huns invaded the Iberians, Armenians, Arabians, Dardanes, and the middle parts of Macedon and Grece. And the Persians in a manner possessed all Assiria, the Sarracens destroyed Egypt, fie for shame, our strength hath so failed us through riot, covetousness, and voluptuousness, that the Roman Empire stood than only in name. Hitherto he. The same things have we discoursed more at large in the 13. chapter of this work. 
2. Thess. 2.  And verily Daniel showeth how amongs those ten horns, one other little horn should grow up, which should strike of three, and take their place, and reign wanton, crwelly, and wickedly. Wherefore the Pope's Empire, and those sundry kingdoms grew up in a manner about one and the same time.  

The kings have one mind.  He showeth moreover, what manner of kingdoms those shall be, and how they shall demean themselves towards that latter beast, namely toward the church of Rome: they, saith he, have all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one opinion: they believe all one thing, & be of the same religion. He speaketh chief of the western kings. For they all receive the decrees of the Bishop of Rome, and honour them, as most obedient children of the most sacred & holy church of Rome. They shall deliver to the beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their authority, or kingdom. For they submit themselves to the See of Rome. If the church of Rome have need of an Army or force of arms, the kings send their power gladly to him: which the most noble kingdom of Boheme felt about an hundreth years sins, though it were to no great commodity, and beautiful triumphs of the invaders. Yea moreover they acknowledge themselves to owe homage and fealty to the most holy and supreme Bishop in all the world. 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: Gregory the .7. unto Geusa king of Hungary: we suppose it is not unknown to thee, sayeth he, that the kingdom of Hungary, like as other most noble realms also, aught to be in the state of his own liberty, neither that it ought to be subject to any king of an other realm, save to the holy and universal mother church of Rome, which hath her subjects, not as servants, but as children. Hereunto addeth Steuchus: thou hearest with what government the church ruleth, that she may entertain her subjects, not as servants, but as children. She putteth not kings out of their possession, but permitteth them to reign as her sons: who reigning, she reigneth herself also. Nevertheless she will be known for Queen and Lady. 
Queen & Lady.  Thou hearest how all the most noble realms be subject to the Apostolical See. Even there he showeth that the most noble kingdoms of Spain, France, England, Denmark, Russelande, Croatie, Dalmatia, Arragonie, Sardinia, Portugal, Bohemia, Swevia, and Norway, be subject & tributaries to the church of Rome. In the Section .97. He addeth moreover: although the kings reigned, and continued in possession: yet are they wont to acknowledge her as Queen, and true Lady and giver of their kingdoms. And in the Sect. 105. The old monuments of all Popes are full of high authority, 
A mouth verily speaking great things.  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.  
And doubtless we see at this day, great Ambassades sent to Rome by the western kings newly elected & crowned, to the intent to kiss the Pope's feet or too of Antichrist, and to offer dew obedience, as they call it. Therefore did he call them before not kings absolutely, but as kings. For they acknowledge a superior, and be even as it were servants or wards of the servant of servants. Of whom he hath made proper verses: 
The vulgar people brought from far end of the world,  
The servant of servants O Rome is now thy Lord.   
Hereunto the Apostle addeth a thing yet more grievous. 
The fight with the lamb.  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. Whereby is signified the tyranny, which kings, and princes, and certain other states of the Roman Empire do practise, & long have practised against Christ & his gospel. Concerning the lamb we have already spoken enough before. john Baptist, pointing with his fingar to Christ, sayeth: behold the lamb of God, which taketh away the sins of the world. 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. 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: and say not also, that the Bishop of Rome is most holy also, which purgeth by pardons granted, but shall say rather, that pardons are plain disceiptfulnes, and the Pope most unclean of all: he shall doubtless neither be taken for right catholic, neither shall he be spared for confessing the lamb of God. If any man shall confess that justification is only in the son of God alone, 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, neither shall the confession of the lamb of God prevail him any thing. If any man shall say, that he is fully purged through the only oblation of Christ on the cross, 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, and blasphemous, he is straight ways hurried to prison, and from thence drawn to the stake and brent. We can not deny but that this is true, seeing there be at this day innumerable examples of romish kings and princes in this behalf. 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. 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. 
The lamb shall overcome them.  For albeit that Popish kings and Princes seem to overcome the Saints, whom they burn, murder, and destroy, yet Christ liveth for ever, the redemption of Christ flourisheth. As most godly that good poet hath song: 
Christ liveth yet, and shall do still,  
His truth eke shall remain,  
Whilst all that doth this world fulfil.  
Shall perish and be vain.   
kings perish, kingdoms perish or be changed: but the truth is never changed, Christ perisheth never. He adjoineth a most strong reason: for he is Lord of Lords, and king of kings. Therefore shall they be made a foot stole for the feet of the Lamb, as many as shall strive against him. You see again, why S. john said before: they receive power as kings. For all kings are under Christ, which excelleth all lords in the world. For to him is given power in Heaven and in earth. Let us therefore be of bold courage. For the lord is Emperor, and our king almighty, immortal, and invincible. He will come shortly in the clouds of thair, to judge the quick and the dead, etc.  
Moreover victory is promised assuredly to us that be servants of Christ. 
Called, chosen, faithful.  And they that be with him or on his side called, chosen and faithful. We be chosen in Christ before the foundations of the world were laid, that we should believe in him, & be saved, the first, to the Ephes. Hereunto we be called by the preaching of the gospel. Read the .2. to the Thess. the .2. chapped. And we ought to give thanks unto God for ever, etc., Let us hold fast these things, & be in the troubles of this world constant, and without fear. To God be glory.   

¶ Again this vision is more fully declared, and the punishment of the beast is showed. The lxxuj Sermon.  
ANd he said unto me: the waters which thou sawest, where the whore sitteth, are people & folk, and nations, and tongues. And the ten horns, which thou sawest upon the beast, are they which shall hate the whore, and shall make her desolate and naked, & shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to do with one consent, for to give her kingdom unto the beast, until the words of God be fulfilled. And the woman which thou sawest, is that great city, which reigneth over the kings of the Earth.  
The Angel sent of the lord Christ, uttereth to john and the whole world the mystery of the beast revealed: but especially her judgement or punishment, for her heinous crimes. Which he will pursue also in the chapped. following.  
And now he expoundeth the signification of waters, over the which the whore ruleth, to wit the Romish power. Waters signify, 
Waters upon waters the whore sitteth.  kingdoms dispersed through out the world. Which he expoundeth after his manner, altogether prophetical, as was also noted before, by three vocables. For in naming people, folk, nations and tongues, he comprehendeth as it were innumerable nations, distinct with sundry languages and manners. But where nothing is more movable or unpleasant than waters, and when they be once stirred up more furious and outrageous: the common folk or people are rightly compared to waters, which are also for their unstableness called movable or unpleasant, and for their rage both furious and mad.  

Commotions  Therefore not without cause all wise men have grievously condemned seditions, which we are wont to call tumults or uproars: as by the which are assembled many naughty natures, and occasion is given them to break out at their lust, and to hurt. But seeing 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: as though the sincereness & verity of religion should depend upon a multitude of men agreeing in the same.  

The judgement of God against Rome.  Now followeth the judgement of God against bloody Rome, which is the chiefest thing in this vision: the some of all is, Rome shall be rend in pieces, and burnt with fire: as we heard also in the .13. chapped. like as she hath done to others, so shall be done unto her. And these things are to be expounded first of old Rome, and after of new: 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.  
Ten horns, signify kings, which have risen of the tearing a sunder of the Roman Empire, 
The hatred of ten horns against the whore.  such as were the kings of Westgothes, Eastgothes, of Germans, Frenchmen, Lombard's, Huns, vandals, etc. These nations served once the Romans, and took their wages, they favoured them, and to their own loss brought their matters to pass: no otherwise than as an earnest lover serveth some one harlot, from whom he can by no means be withdrawn, as whom he loveth most fervently, but at last perceiving her untrue dealing, he beginneth to hate the same most deadly. 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. All the provinces of the Romans were filled full of Roman posies, Images, pillars, tittles and writings: 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.  
And like as an honest man having a whore to his wife, a shameless strumpet, doth not only hate, but also forsaketh the same, troubleth her, & turneth her naked, having plucked from her all her wifely apparel and ornaments: 
Ezech. 16, Osee. 2.  (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: 
They shall eat her flesh.  they spoiled every where also the Roman provinces. 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. For so are we wont to say, what time we signify extreme cruelty and malice without mercy: therefore like as Rome hath been most cruel towards all nations, even so shall all nations most cruelly tear her, and finally shall burn her with fire.  
Now let us compare with these things the history, 
A story of the destruction & burning of Rome.  and see how they were fulfilled in th'old Rome, and may be yet fulfilled in the new. And first we will speak of old Rome, & after of new. And verily old Rome grew many years, and practised robberies through out the whole world, and destroyed the Saints of the most highest: 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. There be gathered the years of her punishments about .136. in the which she being impenitent, was vexed and turmoiled with continual calamities, slaughters, and vexations. And hereof I compiled an abridgement in the .57. Sermon of this work the. 13. chapped. And here I will repeat a few things, and will rehearse certain other things more plainly and at large. As the Lord in punishing the Ninivites and Hierosolomitanes, declared his long suffering and clemency, and also his straight justice: right so in proceeding slowly, to destroy Rome, he left them mercifully space to repent in, which seeing they refused to do, he wasted and destroyed them terriblely as impenitent. He gave therefore to Rome excellent good Princes, constance, Constantine, joviane, Valentinian, Gratiane, Theodose, etc. By whose diligent labour, and godliness he disclosed the furies and raging idolatry of the Heythen, and also restored and established the true religion. But as in the time of josias the old kankred error and abominable idolatry could not be rooted out of their hearts, 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 th'old idolatry. Therefore like as he tamed at the length with grievous wars the invincible ungodliness of the jews, 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 proud and wicked Rome, with her provinces, 
The Goths burn Rome.  and finally consumed the city with the sword and fire of the Goths. The very name of the enemy cried out, that the vengeance was not executed by men, but of God himself. For the German vocable of Goths, doth signify the people of God, or God's people. For God in high dutch is called Gott: thereof cometh the goths, Die gotther, the people of God. Therefore God, and not man did chasten, tourmoyle and at last destroy Rome. Which thing S. john at this present speaketh most expressly.  

Alaricke a westgotth.  First in th'empire of Honorius & Arcadius, the westgothes, (by the conduit of Alaricke) besiege the city, assault it, take it, spoil it. S. Jerome to Principia doth greatly lament this chance of Rome, in the Epitaph of Marcelia: but Orosius as I also rehearsed in the .57. sermon, doth, in my judgement, more rightly commend the just judgement of God in Rome afflicted. It is plain, that Rome was than for the grenousenes of her sins, chastised with mercy, but where the Romans would not acknowledge the hand of the striker, it came to pass, that Alaricke being dead, the victorious army having now Adolphe to their captain, returned out of Lucania, & spoiled the riches of Rome much more greedily now than they did before.  
From the which time was granted again to Rome a space of repentance, about .42. years. 
Atth●la king of Huns.  In the mean time by destructions & overthrows given by the Huns in their provinces, & that great and wonderful, they are admonished to be wise. What will they say that Athila himself with his Huns invadeth now Italy itself, & now hangeth over the neck of Rome? 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. For the minister of the church of Rome, bishop Leo (the ambitious pride of Popes was not yet known) a preacher of the Christian faith, and a steward of Christ's mysteries, making supplication to Athila, obtaineth peace for Rome, & by a manifest oration turneth away the bloody enemy from the necks of the Romans. 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, and to slander Christ, as though he poured out evils into the world, and that there came no good nor quietness of the preaching of the gospel. For even now (not to speak of others innumerable) he hath employed upon come a benefit inestimable, and that by the preacher of the gospel. This was done in the year of our Lord .454.  
Howbeit whilst the Romans proceeded after their accustomed manner, 
Genserich. a Vandal.  and now also Valentinian a Prince not evil was murdered, and by a tumult many unworthy things were done, neither did there any token of thankfulness towards Christ appear, or sign of true conversion: through the means of one woman Eudoxia the wife of Valentinian, which herself also suffered many unworthy things in that tumult, it was brought to pass, that Genserichus king of vandals, sailed out of Africa with three hundreth thousand to Rome, and took it, and by the space of fouretene whole days, he gathered up the treasures brought thither out of all parts in a manner of the world inhabited. Than could the intercession of Leo do nothing, save that the Vandals abstained from killing and burning: which was also a benefit of God not to be contemned. The first king of Westgothes, which broke into Rome was called Alrich, others call him Atalarich: but this king of vandals is named Genserych, and so Rome an whore is made desolate and naked, spoiled I say, which being enriched with the spoils of all nations was hitherto proud. Howbeit it was not now altogether defaced and brent: the which was no small benefit, which Christ again showed to Rome for an amendment.  
And yet moreover are granted about twenty years, in the which nevertheless, as in the ten tribes of Israel before the destruction of Samaria, 
4. book of kings.  were practised continual murders, whilst ten princes reign at Rome: yet so for all that, that there was never one of these which was not of an other either slain, murdered or expulsed. Augustulus amongs these was the last. For as Augustulus succeeding julius gave the beginning to the Roman monarchy, so Augustulus ended the same.  

Odacer a German.  For the Roman legions being extinguished, & the name imperial by the Germans, Odacer, (which took his name of destroying of lands, Oedacher, and was called as it were a destroyer, wan Rome, and in it reigned king about .15. years. Yet is he expulsed again, and slain (at the iustigation of Zenon Emperor of Constantinople) by Theodoricke Prince of the Eastegothes. 
Theodoricke an Eastgoth.  And the Eastegotthes reign at Rome about fifty years, till the Emperor justinian sent Bellisarius into Italy with a greek army, to recover the same: whom the Eastgothes, being aided with a power of Germans, sent unto them by Theodoper king of France, valiantly resisted. They warred in Italy by the space of .18. years continually, with fortune variable.  

Totila Balduffe or balduill  At the last Totila Baldeville overcome. He took and burnt the city of Rome, and yet not suddenly. For he gave a time to deliberate. But where he could not so prevail, he destroyed Rome, and as S. john hath prophesied burnt her with fire. All stories make mention of this destruction. john Aventine in the .3. book of Chronicles, of the same matter hath written this Totilas besiegeth Rome, & taketh it, the .16. kalends of januarie (17. of Decembre) in the year of the christian salvation 548. Totila gave all the goods to the soldiers, but he commanded by proclamation, that their bodies should be free. From thence he sent ambassadors with his pleasure to new Rome (Constantinople) unto justinian. He required of th'emperor Italy, & the league as it had been under th'emperor Anastase, & Theodoricke king. Which if he might not obtain, Totila threatened, that he would raze the city, which he could not keep, & abolish the Roman name. justinian answered how Bellisarius was in Italy, unto whom he had committed Italiam matters. Totila therefore, where th'emperor would not grant his requests, determined to raze the city of Rome. The greatest part of the walls in most places he made even with the ground, & setteth the Capitolle house on fire. He commandeth all Citizens with their wives & children to depart out of the city. The commons of Rome were dispersed in the towns of Campania. The Senators and nobility Totila kept with him for pledges. Than was fire put into every house. Thus Rome being fired in all places, Totila left it vacant .13. days the fire brent clear. The city of Rome was .40. days in that solitariness, that there was neither man nor woman in the same. The city overthrown he removed his camp towards Lutania and Calabria. Bellisarius came to the city left vacant, and sooner than a man would have thought, fortifieth a part of the city with ditch, wall, rampare, and turretes of wood. For all could not be restored. Totilas was with him, but repulsed, departed to Tibur. Bellisarius is sent for into Grece by th'emperor, Totila besiegeth Rome and taketh it. So in one year Rome the head of the world, the lady of all nations, was taken thrice, thus writeth Aventinus. Leonarde Aretine writing of the Italian war against the goths, in th'end of the 2. book. After this, sayeth he, Totila departing from Rome 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 Rome, which the stories afterward have plentifully described: and finally how after the same manner as it was prophesied, it hath followed the prophecy, after .451. years. And that so evidently to have propounded in few words, that you would think presently to behold Rome both falling and burning.  

New Rome also shall fall with her empire  And like as in the story of the gospel the lord intermireth a prophecy of the destruction of jerusalem, and of th'end of the world, that every man might, of this that he seeth the city of Jerusalem, right so as the lord had prophesied, to have perished, neither that one stone hath remained upon an other, gather by like troth & certainty that this world shall fall: So may we of this that we see th'old city of Rome fallen, & so great an Empire, which was thought should have lasted for ever, brought to nought, gather also that new Rome with her shadow or image of th'empire, shall as sure as day fall, & be brought to nought. And first in deed the Saracenes & Turks, which ruled, and yet reign in the provinces subject to the Roman Empire, as in Asia, Grece, Egypt, Africa, Slavonie, and base Hungary, and therefore be rightly accounted amongs the ten horns, do hate worse than dog or snake both Popery itself, and Rome, and all that Imagery Empire. Yea & stories also testify, that they have oft times made invasions, and spoiled Rome itself. What is done at this day, experience itself teacheth. But whether the Turk, or the christian Princes themselves, converted to Christ by the Gospel, shall spoil this new Rome, destroy it utterly and burn it with fire, the Lord knoweth, who seemeth here to intimate some such thing hereof. This is certain, that Christ alone with his hand shall bring down Antichrist, and abolish him with his coming. Certain it is, that the Earth, and all the works that be therein shall be brent. For thus is thapostolical doctrine: and that all these things shall be in th'end of the world. Read Paul .2. to the Thess. the .2. And Peter the .2. Epistle the .3. chap. moreover there arise in sundry kingdoms of the world learned men, which once being bounden to the See of Rome, have defended her & her stinking idol: but after converted to Christ, begin to hate both Rome, & the Romish church, which also they assail, & burn with the fire of God's word. Therefore all the glory, dignity and wealth of the Pope & popery hath perished & perisheth daily in the godly. All that be godly wise hate Rome & romish wares. All cry out, that this Sodom is worthy to be brent with fire falling from heaven. Nother is there any doubt, but that a grievous vengeance is prepared against her.  
And briefly is showed a reason, 
God hath put into the hearts of kings. etc.  wherefore the Kings should rage's so cruelly against the beast, and why these things are done in such sort and manner, as we have heard. For God sayeth he, hath given into the hearts of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is: 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. 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. 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. 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. So we read in the Prophets, that God put in to the hearts of kings, Salmanaser, Sinnacherib, Nabuchodonoser, Cyrus and others, that they should do as they are red to have done, to wit in punishing the wicked, and defending the godly. 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 Rome: but that he answered. There is one that continually troubleth me and sayeth, go, destroy Rome. And he that put that mind and will in to the heart of Alarich, Adolphe, Genserych, Odacer, Theodoricke and Totila: The same if he will, 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.  
The angel anexeth, how God moreover hath put into the hearts of kings, that they should give their kingdom to the beast, till the words of God be fulfilled. The which the interpreters expound & say, how God hath permitted, that they should conceive this counsel in their minds, to deliver the kingdom to the beast. But I suppose it to be more plain, if we simply confess God to be author of no sin, and that men sin as compelled by no fatal necessity, but through their own fault and vice. Therefore God would, as by his word also he hath expressed and taught, that kings should deliver their Kingdoms to Christ, the high King: which where it pleased them not, but had rather for sundry causes of the flesh and the world, deliver their kingdoms to the Pope, and submit themselves to the See (as they call it) Apostolical, God of his just judgement hath forsaken them, and given them over (as S. Paul wrote the Romans) into a reprobate mind, to do those things which God alloweth not. And so are the words of God prophesied by the Prophets and Apostles, on this wise fulfilled. Doubtless they be the words of God and not of men, which are red of this matter in Daniel, and in all this book of revelation.  

The woman is the great city.  Finally the Angel expoundeth, what is signified by the woman sitting on the beast: to wit that great city of Rome, the head and Lady mistress of the world, and the Romish church, Popery, and power, stretching out herself and her Kingdom, over the Kings of the Earth. Of whom already hath been spoken enough. To God be glory.   

¶ He showeth that Rome shall assuredly fall: and addeth the causes of her fall. The lxxvij Sermon.  

The .18. chapter.  AND after that, I saw an Angel come down from Heaven having great power, and the Earth was lightened with his brightness: and he cried mightily with a strong voice, saying: she is fallen, she is fallen, even great Babylon, and is become the habitation of devils, 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. And the kings of the earth have committed fornication with her, and her merchants are waxed rich of the abundance of her pleasures.  
He pourseweth through out all the .18. chap. the destruction of old and new Rome, also of Heithennes and Antichristianisme, & that with a marvelous plenty & evidence of speech, even so that ye would think, that you saw all thing presently. And he useth also a most godly order. 
The some of the .18. chapter.  For first the Angel declareth the destruction of Rome with most apt words. Secondly counsel is given to the godly, how to behave themselves in so great dangers. Than is added the manner of the desolation, that like as Rome hath greedily and cruelly spoiled and destroyed other nations, even so it shall chance unto her also. After this a lamentation is made, wherein the Princes and merchants do mourn for the ruin of Rome: where they also recite the richesse and pleasures of Rome. Finally, the Apostles and Prophets rejoice at the most just judgement of God. 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. Whereunto again are annexed the causes of so great evils, and the same finished with the praise and gratulation of all the heavenly dwellers.  
And most luckily doth he imitate the holy Prophets of God, whereof two in a manner after the same fort, 
S. John imitateth the prophets.  do describe the destruction of old Babylon. Isaiah in the .13.14. & .21. chap. And jeremy in the .50. and .51. And ezechiel the overthrow of Tirus, in the .26.27. and .28. chapped. 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 itself. The Apostles moreover, 
The majesty of the holy tongue.  although they spoke and wrote to the gentiles in greek, yet altered they nothing of their natural phrase of speaking, and even constrained strange tongues to serve the holy, and not the Hebrew to serve unto heathen languages. For speaking greek, they observed the natural phrase of the Hebrew speech, as first, divine, and holy. And where they could speak all languages, yet did they never speak and write any foreign language so, but that in the same the Hebrew phrase might be perceived. 
The curiosity of the readers in the translations of the Bible.  Let some therefore beware at this day, that they be not to dainty cared, and follow the purity of the latin speech so, that in expressing the same, they fall not in the mean while from the simplicity of the holy tongue, and lose not a few mysteries. They that be not froward, had rather frame themselves to the holy language, and learn the phrases thereof, than to subdue the same against the hear to strange tongues, and compel it to serve our delicate ears. Moreover we have already admonished oftentimes, what is the end & use of this treatise, concerning the judgements, or punishments of God. For the verity and justice of God is confirmed, the afflicted receive comfort, and the wicked, and all God's enemies are made afraid, etc.  

The ungodly deride the oracles of god  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 jerusalem and most grievous captivity of the jews, which had lately chanced under Vespasian) ded clearly understand to signify Rome: For right so had Babylon in times past, vexed the holy City, and nation, as now had Vespasian the Roman. The godly in deed believed them to be true, & that they should undoubtedly come to pass: The ungodly as dotages laughed them to scorn. The same had their elders done. For when the Prophets also prophesied the subversion of Ninive, Babylon, and most mighty Monarchies, they seemed to them to be mad. Notwithstanding even as they had said, so came it to pass. Therefore the faithful believe the Oracles of God, how long so ever they be differred, which are prophesied to come: how unpossible so ever they appear unto the world. For to God speaking and willing, nothing is hard.  

The Author of this oracle.  And going about to show the subversion of Rome, he prepareth his hearers, and winneth credit to the prophesy, whilst before all things he showeth the author of the Oracle or prophesy, the very Angel of God. And verily he commendeth highly the same Angel to us, to the end we should doubt nothing, of the verity of those things which he speaketh. For he sayeth, how he came from Heaven. Whereupon we gather, those things that he bringeth to be divine and celestial, the same is said to have great power: lest verily we should think those things to be unpossible, which he sayeth shall come to pass. For if the Angel God's minister be of so great power: what may we think the Lord to be, which sent the Angel? One Angel before the walls of Jerusalem killed an hundreth fourscore and five thousand men of war. One Angel in a night slew all the first borne of Egypt. Therefore seeing the most mighty Angel prophesieth the destruction of old & new Rome, we need not to doubt, but that it shall utterly perish. Moreover the Earth was lightened with the glory, that is to say with the brightness or light of this Angel. For this prophecy is neither dark, neither will it be hid, but chief, and most clearly preachrd through out the world.  
Wherefore the same Angel crieth with all his force, 
We must preach freely & clearly against Antichrist.  and that with a great voice. For it behoveth these oracles of God, wherein is treated of the glory of God, and salvation of souls, be preached with loud voices, how so ever the world prohibiteth and persecuteth the same. 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 deceived. They hove fought and contended herein these six hundreth years and more, neither could any man though he raged never so fiercely, bring this preaching a sleep. It breaketh out many times, and pierceth far even at this day also through out the whole world: therefore the glory of this Angel is yet, & ever shall be shining and bright, and his voice and preaching most strong, though the Pope's guts burst.  
Now followeth the prophecy of th'angel, 
She is fallen, she is fallen Babylon.  the some whereof is: Rome shall perish, neither shall any step of her be left. This uttereth he prophetically, as he did also in the .14. chapped. She is fallen, she is fallen great Babylon. She is fallen, he said, for shall fall: putting the time paste, for the certainty of the thing, for the time to come: whereunto the doubling also appertaineth. Likewise spoke the Prophets. Macrobius marveleth at the wonderful brevity of vergil. And amongs other things in the first chapped. of the .5. book of Saturnalles, wilt thou hear Virgil, sayeth he, speaking with so much brevity, that brevity itself can be no more straightly hampered and drawn together? And fields where Troy was behold how in very few words he hath supped off a mighty great City: And hath left no ruin at all. Hitherto Macrobius. These things shall we more truly and more rightly apply unto our prophets most eloquent in their tongue, & chief 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, and swallowed it up whole, no ruin at all left, for he signified that both old and new Rome, although it seem stout, invincible, and eternal, yet shall it fall: and so fall, that nothing thereof shall be left. Which shortly after he setteth before our eyes more expressly by a certain Chria, whilst the Angel taking up a millstone, and casting it into the bottom of the Sea, addeth: thus or with such a violence shall Babylon that great city be overthrown, & shall be found no more. 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, when he will, and when the fatal hour is come. Old Rome is lost, and that mighty monarchy decayed: there is fallen also the superstition and Idolatry of the heathen, that hath reigned many years: new Rome shall perish also with her Imaginary Empire: the kingdom also of the Pope or Antichrist which hath long a sotted and plagued the world shall fall, and fade with smoke.  
moreover by a figurative speech taken out of the prophets, 
And it is made the habitation of devils.  he showeth the manner of the destruction by consequences: and is become the habitation of devils, etc. For so hereby he signifieth 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, as our lord also testifieth in the .12. of Matth. And he alluded to the words of the Prophets. Isaiah in the .13. chapped. And Babylon the beauty of realms shall be overthrown, as the Lord subverted Sodom and Gomorrha: it shall not be inhabited, but beasts shall there take there rest, and the satires or heerry shall there leap. The same things are repeated also in the .50. of jeremy. And in the .51. he sayeth: & babilon shallbe in heaps, & an habitation for Dragons, a wonder and a hissing, that no man may dwell there. Not much unlike things are red in the .26. of Ezech. of the subversion of Tyru●. And that old Rome was destroyed, I showed before: and for the space of forty days and more, inhabited of no man. And that we see it inhabited again, it letteth nothing the verity of Christ's prophecy. For France's Petrarche an Italian, and amongs the best learned Italians not hindermost, in a certain epistle to a friend, expounding these words of the Apostle S. john, amongs other things, sayeth, thou art verily become such already, 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: which by their crafts, albeit in man's shape, reign in thee, etc. petrarch lived and wrote these things about two hundreth years sin●. And in an other certain epistle, speaking of old and new Babylon: she was, sayeth he, worst of all others, and at that time most filthy: and this now is no City, but an house of finds and sprites, and to be short, the sink of all sin and shame, 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: what so ever thou haste red of Babylon in Assiria or Egypt, what so ever thou hastered of the four Labyrinths or Mazes, finally what so ever thou haste red of the way to hell, of the dark words there and laque of fire and brimstone, compared to this hell, it is a fable: here is that proud and terrible Nimroth: here is Semiramis with her quiver: here is unmerciful Minos: here is Rhadamante: here is Cerberus devouring all things: here is Pasiphae put to the bull, amongrelle kind, as Virgil sayeth, a young of double shape, Minotaurus by name a monstrous monyment of unlawful lust, Finally here mayest thou see what so ever is confused, what so ever is black, what so ever is or may be feigned horrible & hugly. etc. These things hath he, & many other more like these written in other epistles. But what think you would he write now, if he saw the court of Rome at this day? which is doubtless many ways more corrupt, than it was then. Briefly S. john signifieth after the sentence of Christ king and judge, that Rome both old and new, together with gentilism and Antichristianisme shall perish utterly, and never be restored again.  
The causes before ones or twice rehearsed, he repeateth and beateth in again, 
The causes of the ruin of the city & empire.  ungodliness, idolatry & seducing of all people & nations, whom they have commpelled by torments to receive impiety. Where cruelty, tyranny, and blood also hath place. I spoke of the wine of whoredom before in the .14. cha. and elsewhere, so that it needeth not to repeat the same again with tediousenes. 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. And he said, of the power of pleasure: for, of unmeasurable, mighty and unsatiable lust were made rich. For where as Rome abounded with spoils, which it had greedily taken of all nations, and brought to Rome, they were given to all kind of riot & wantonness. Therefore the masters of voluptuousness, and divisers of delicate pleasures, and merchants of most precious wares repairing thither, found evermore them that would buy, entertain, and set by them, and were so made rich of the voluptuous and riotous life of the Romans. Therefore the Apostle noteth an incredible study of most sumptuous riot, in meat, drink, apparel, building, in pampering and cherishing of the body. The romish also of our time stricken with the same rage both in Italy and without, spend exceeding much richesse in living riotously. This is seen chiefly in those spiritual fathers, bishops and abbots, and in the whole romish clergy. But God never suffered riot and tyranny long unpunished in any nation. Therefore is Babylon fallen also, therefore shall the church of Rome fall too. Therefore let private men also love temperancy, and to abstain from riot and pride. To the lord be glory.   

¶ 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.  
ANd I heard an other voice from Heaven saying: come away from her my people, the ye be not partakers of her sins, least ye receive of her plagues. 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. And pour in double to her in the same cup, which she filled unto you. And as much as she glorified herself & lived wanton, so much power ye in for her of punishment, and sorrow for she sayeth in her heart: I sit being a queen, & am no widow, & shall see no sorrow. Therefore shall her plagues come at one day, death & sorrow, and hunger, and she shall be brent with fire: for strong is the lord God which shall judge her.  
The second place of this chapped. is the faithful counsel of the lord, given to the godly, 
The counsel of God for the faithful, how they should use themselves.  how they should demean themselves in the felicity and destruction of the city. Rome hath in deed of long time been lady of the world, the richesse & pleasures of the whole world have been seen at Rome. If any at Rome or in the provinces, showed himself tractable & obedient to the Romans, & loved much the romish religion, & made him conformable to the corrupt manners of the Romans, he was much made of, & might come as it were by degrees to high promotion & dignity, to the greatest richesses, & most chosen pleasures. If any man would resist the Romish religion, and would not assent to the Romans: he was vexed with persecution, he was spoiled & driven into exile, or cast in prison, or led to execution. Therefore were the godly grievously tempted, & knew not whither to turn them. As we see the like done at this day in new Rome, and popish kingdom through out the world. Wherefore God, which will not that man should perish, but be saved, giveth here the best counsel of true felicity and salvation: which so many as obey, are blessed.  
And straight ways from the beginning he showeth the author of this counsel, to th'end he might get it authority, & that we might boldly receive it. I heard, saith he, an other voice from heaven, from God therefore out of heaven proceedeth this counsel: which they that follow, obey God: they that obey it not, contemn and despise the counsel of God. And what is this counsel? 
Flee from Babylon, is the counsel of God.  brief, plain, possible, honest, & wholesome, doubtless: come away, sayeth the Lord, from her, to wit Babylon, Rome both old and new, my people: that is to say, you that will be called the people of God, and be written in the number of the citizens of God. This same is his counsel, and none other. The same counsel God by his prophets gave to his ancient people, when they were in the captivity of Babylon. For thus sayeth Isaiah in the .48. and 52. chap. depart, depart, come ye away from thence, touch no unclean thing. Come away from her, be ye made clean, which bear the vessels of the Lord. And jeremy in the .51. chapped. flee from the mids of Babylon, and let every man save his soul, that ye be not rooted out in her wickedness. For the time of God's vengeance is at hand, he will reward her. The lord therefore counseleth to flee, and that so our souls should be saved. For else unless we flee, we shall perish. Howbeit the Prophets taught not the Israelites to flee out of Babylon bodily, by motion localle, as they term it. For jeremy in the .29. chapped. exhorteth the people captive to dwell in Babylon, and to make their provision there, till the time of delivery come. 
¶ What flight is counseled.  For than must they come out of Babylon. In the mean season he would have them depart not by bodily motion, but by unlikeness of manners. 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. That fleeing therefore in this, that they should abstain and refrain themselves from ungodliness, idolatry, sins, to wit, blood, usury, pride, lechery, and other like vices: but to persever in true godliness and innucencie.  
In like manner now, whiter so ever the godly should have fled under the old Roman Empire, they should every where have fallen again into the hands of the Romans: like as we also at this day, 
1. Cor●n. 5.  although we change our place, yet have we popery either near, or iminente. Therefore the Apostle sayeth well: we must get us out of the world, if we will not be conversant with sinners. This therefore is the true and godly flight, if remaining in this world bodily, in mind & manners we depart furthermost out of the world, so that we abstain from all idolatry, and profane worshipping, if we allow it not, if it pleaseth us not: if we neither assent, nor frame ourselves to the manners of the ungodly: if we shall not betray our religion, either for men, or for worldly gain. So therefore the Christians which lived under the Roman Empire, fled Rome so, that they utterly abstained from worshipping of idols, and the corrupt manners of the gentiles, although they lived amongs the heathen. For that the ancient churches in Asia were such, we have heard in the .2. and .3. chapped. of this book. Albeit therefore that we also dwell under the Popish kingdom, and in th'empire, that persecuteth the gospel: yet must we flee papistry, that is to say popish churches: none of the godly aught for worshipping or obedience sake to enter in, none to acknowledge, allow or use any Popish rites or ceremonies: but from their vices and corruptions to flee so far as is possible. For so the Apostolical scripture teacheth us in the .12. to the Roman. 2. Corinth. 6. in the .5. to the Ephes. and .1. Pet. 4. And S. john at this present as it were expounding himself: be not ye, sayeth he, partakers of her sins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, communicate not with her sins. And sins be not only those which are done against the second, but also that are committed, and that much more against 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. Those were than, and so are at this day taken for very good works, where they be abominations. Partaking is chief in the communion of sacred things, again if they be given to the same dissolute riot with filthy men. If therefore we beware of those things, we flee out of Babylon, and follow the good counsel of God.  
But herein we offend at this day commonly, 
How men offend at this day against this counsel of God.  which are called gospelers. For many think it to be sufficient, in case they observe I wot not what religion in their heart privily: and openly do communicate with them, which may either help or hurt. Ye shall have them, that will crouch and kncle before idols, which will hear Mass and popish service. There be some that know many abominations of the popish priesthood, but yet nevertheless make their sons priests. Because that promotions, and that clerkly life, that is to say the wealthy and pleasant life liketh them well. There be some that intrude their children through the bond of wedlock into the mids of Papistry: neither do these regard any thing else, but richesses, and worldly honours and frendeshippes. 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 crieth out a loud, come away from her my people, and be not partaker with her sins. These words do not admit any witty or civil reasoning, nor carnal or crafty qualifying. For it followeth, leeste ye receive of her plagues. For if ye like Rome, if ye like the Romish religion, if Romish prelacy please you, richesse and promotions, if the Romish corruption content you, let the judgement, pain and damnation dew to Antichristianisme content you also.  
We have moreover at this present, what answer we may make to the romanists, 
What thou mayest answer to the crime of revolting.  objecting & laying to our charge revolting or apostasy, & for the same cause also the crime of Schism. Ye have fallen, say they, from the holy church of Rome, & by that same forsaking declare openly, that ye are sectaries and Schismatics. Whereunto we answer, that we put a distinction in the church of Rome. For we acknowledge a certain old church of Rome, notable, and Apostolical. Of the which wrote S. Paul: your faith is showed in the whole world. From the same who so ever departeth, without doubt shall be both a Schismatic, and also perish for ever. There is again an other church of Rome, new, and clean contrary to the old, no longer now Apostolical, but Papistical rather, wherein be not the ministers of the word and Sacraments, but either princes, nothing unlike the gentiles: or merchants, of whom the Sacraments, the remission of sins, heaven itself, and all things in the church are to be sold for a little money. They teach a doctrine swerving quite from the doctrine of the gospel. These are openly, not infected, but swimming and stinking of most shameful vices even of the filthiness of whoredom: 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. Therefore from these men's company the lord commandeth us here to depart, yea and to flee from. Therefore, that we have done, we have done at the lords commandment, which openly here commandeth us to come away, depart, and flee from the purple whore, and from this Babylon. There be also other notable places commanding this departing: which who so list to know and consider, let them read Deuter. 13. jeremy the .23. the words also of the lord in the gospel of Luke the .6. chapped. the .7.23. and .24. of Matth. Read both the Epistles of S. Paul to Timoth. especially the .6. chapped. of the .1. and the .3. and .4. chapped. of the .2. In the .16. to the Romans he sayeth: 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. For they that are such, serve not the Lord jesus Christ, but their own belly: and through flattering words. etc.  
And rendering the cause, why we should flee from Babylon, 
Why Babylon is to be avoided  he uttereth the profit, and disprofit. least ye receive of her plagues. For who so ever matcheth himself with the ungodly, idolaters, filthy & unclean persons, receiveth the same reward with them: and the reward of this life present, a curse, a reprobate mind, & sundry calamities, recited in the 16. chapped. and elsewhere, and after this life, everlasting torments. Therefore he treateth of no light matter, when he threateth of flying from Babylon, or of avoiding the Romish religion. Many believe these things: for that they consider not, how great is the abomination of the church of Rome before God: 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. But he lieth not, that sayeth, how they that provide not for themselves to flee out of Babylon, shall shortly perish with Babylon, and with the whole fellowship of the wicked. Woe be to them.  
Howbeit for as much as the wicked in this world are commonly fortunate (whereof many gather, 
That God remembreth wickedness  that God knoweth not our matters, or at least if he know them, not to care greatly for them) there is added of th'apostle, or oracle brought from heaven: for her sins are comen up to heaven, & the lord hath remembered her wickedness. God verily never forgetteth iniquities. For all things are evermore present before him. Yet seemeth he not to remember, when he punisheth not. For so men suppose: but when he punnisheth and visiteth sinners, he seemeth utterly to have had consideration of our matters, and to have remembered wickedness and wicked men. Therefore God is righteous, and mindful of evil, and of good also: and when he seeth time will recompense all men's works, and chief the evil. In the mean time he signifieth also, that the sins of old and new Rome are great and full of enormity. For in the .19. of Genes. 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. So we read in the .51. of jeremy that the sins of Babylon ascended up to the clouds. For S. john in a manner every where useth the places of Scripture, to the intent he might get his book more authority, although otherwise inspired of the holy ghost And in deed the old satirical poets as Horace, Juvenal, and others wrote sore against the sins and vices of old Rome. There remain also at this day many sharp writings against Rome, and the Cardinals and Prelates of the Romish church, and Pasquillis innumerable (Pasquille at this day is a Satirical writer one in stead of many) that as well at this day as in times passed the sins of Rome cry up unto heaven itself.  

Reward her, as she hath rewarded you.  He proceedeth after this to raccompte again the plagues, and most certain destruction of Rome, which is the third place of this chapped. where also is exceedingly well described the most horrible and cruel manner of destruction and subversion thereof. For God is brought in calling on and exhorting the soldiers, and the commissaries and executors of his judgement unto vengeance: and that they should punish her most extremely, and spare her not, but reward her most abundantly, and meet unto her by the same measure, wherewith Rome hath measured to others. For here taketh place that same of the Lord, and common saying with all nations: 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. Therefore seeing that Rome hath rob the whole world, and seduced the whole world, rightly and by the just wrath of God was she spoiled, and utterly subverted. The which things did the goths with great faith and diligence: so that we can not doubt also, but that new Rome, and that See Apostatical, must of her enemies, whom the Lord hath prepared, and of the Angels gathering the tars, be plucked all to pieces. And what shall become of her in an other world, we may gather hereof, that he beateth in so oft, that her evils shall be doubled without mercy, her pain also, mourning, and grievous torments. These things doubtless are grievous and horrible. Would God they might be perceived of faithful minds. And again this place is written out as it were word for word of the .50. chap. of jeremy: where you read to this effect: be avenged on Babylon, and as she did, do ye unto her. Spoil and destroy sayeth the Lord, and accomplish all that I have commanded thee. Destroy her, that nothing remain. Entrench round about, that no man escape. Reward her after her work: & according to all things that she hath done, do ye unto her. For she hath been proud against the Lord, and against the holy one of Israel. Thus said the lord in jeremy. Thou seest therefore where the lord hath borrowed his own at this present. Thou seest what every city, or common wealth, or man may promise himself, if being enriched by the loss of others, he live voluptuousely & proudly in this world. For God is the same always, and his judgements are equal against all ungodly.  
And he hath meddled withal the causes of subversion, 
The vain glory pride & security of Rome.  cruelty, covetousness, extortions, slaughters, burnings, wherewith Rome hath made desolate the whole world. But he proceedeth more expressly to recite other causes: to wit pride, glorying and boasting, security, riot, pleasures and voluptuousness. For it followeth: as much as she hath glorified herself, and lived wanton, etc. And again: for in her heart she sayeth, I sit a Queen, etc. He hath borrowed these things also out of the .47. of Isaiah. Where Babylon glorieth thus also and with so many words. Rome in times past gloried, herself to be Lady of the world, and that she should be everlasting. For they stamped in Silver coins, of Rome eternal. They had thought that the kingdoms should never have been plucked from her. She thought therefore that she should never have been a widow. And I doubt not but the Germans borrowed of the Romans that German word Romen, by the which they mean to boast or brag stoutly: which seemeth to have been peculiar and proper to the Romans. She was careless or insecuritie. She had not thought to have been subverted. 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. That the enemies of the church of Rome have always been oppressed, that she hath always triumphed over her enemies, these seven or eight hundreth years and more. That the ship of S. Peter may be sore turmoiled, tossed, and overwhelmed with Waves and billows, but can not be drowned: and therefore that the See of Rome shall be perpetual queen and lady of all realms and churches. etc.  

Rome shall perish upon a sudden.  But hear now the judgement of God: for as much as she is proud, vain glorious, careless and wicked, in one day shall come her plagues. Aretas noteth, that by one day is signified a sudden destruction: and that she should then perish, when she would have thought lest. And her plagues he reciteth in order, death, mourning, famine and fire. And stories testify, that these things were by the Gotthes fulfilled accordingly in old Rome: whereof I have spoken before. Therefore we doubt nothing at all, but that new Rome also shall by men, and by God's Angels be torn a sunder and pluck up by the roots. And least any man should think this unpossible (for great is the power and majesty of either Rome, 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, as if he had said, the sky shall fall) he annexeth incontinently: for strong is the Lord God that shall judge her. Therefore let us not doubt of the fall of Papistry. For the Lord is true, just, and almighty. To whom be glory for ever and ever. Amen.   

¶ A doleful song or mourning, and lamentation of Rome, which the Princes and Merchants make for her. The lxxix Sermon.  
AND the Kings of the earth shall be weep her, and wail over her, which have committed fornication, and lived wanton with her, when they shall see the smoke of her burning, and shall stand a far of, for fear of her punishment, saying: alas, alas, that great city Babylon, that mighty city: for at one hour is thy judgement come. 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, and silver, and of precious stone, of pearl, and silk, and purple, and scarlet, and all thynen wood, and all manner vessels of ivory: and all manner vessels of most precious wood, and of brass, and of Iron, and Cinnamon, 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. And the Apples that thy soul lusted after, are departed from the. And all things which were dainty, and had in price, are departed from thee, and thou shalt find them no more. 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: alas, alas, that great City, that was clothed in silk and purple, and scarlet, and decked with gold, and precious stone, and pearls: for at one hour so great riches is come to nought. And every ship governor, and all they that occupy ships, and shipmen which work in in the sea, stood a far of and cried, when they saw the smoke of her burning, and said: what city is like unto this great city? And they cast dust on their heads, and cried weeping, and wailing, and said: Alas, alas, the great City, wherein were made rich all that had ships in the Sea, by the reason of her wares: for at one hour is she made desolate.  

A lamentation & wailing over Rome.  In the fourth place of this chapter, followeth the weeping or wailing, or lamentation of Rome, brent and destroyed. The copy is plentiful and marvelous, by an evident Hipotiposis, setting all things before our eyes. And our Lord God hath always a familiar manner, that what time he will evidently show before, and fix in the hearts of all men the overthrow or destruction of a nation, Kingdom, or City, he will command his Prophets to sing an elegy, or lamentable song. And in such kind of lamentations is showed not only the subversion, but also the causes of destruction, and manner of desolation are rehearsed: the end also or use is declared, least others be made like unto that nation, and become partakers of the destruction. We have manifest examples in the writings of the Prophets, especially the lamentations of jeremy, and the which agree better to this place the doleful ditty of Tyrus song of ezechiel, in the .27. and .28. chapters. And verily it appeareth that S. John hath borrowed many things from thence.  
Nother is there any matter here, to busy ourselves much about. The some of all is this. Rome shall fall, and perish utterly, that there should be nothing left, either of the Empire, or of that See, much less of the riches and pleasures. The which was partly fulfilled in old Rome, and partly shall be fulfilled in the new at the day of judgement.  
Howbeit neither Christ himself, 
Kings and merchants mourn.  nor the Apostle is brought in, bewailing the subversion of Babylon: but wicked personnes are induced, which are first to be considered. For they be Kings and Princes of the Earth, merchants, or governors of ships or mariners, which have all committed whoredom with this strumpet, and by her company have been made rich. And verily old Rome was furnished with the amities of Kings: and again the presidents sent of them to govern Provinces, seemed every one to be Kings and Princes. 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. Moreover there was sailing to Rome out of the east, South, and West, I mean out of Syria, and Egypt or Africa, and out of Spain itself, and uttermost parts of the world. But what time Rome being destroyed lay ruinous, and the Empire was rent in pieces, they could not but lament, whose lucre and pleasure was lost.  
New Rome hath also, besides those temporal, 
The merchants of new Rome  even peculiar merchants and Princes of her own. For the prelate's of the church be Princes. And in the church of Rome, all the Saints of God know, how to occupy the traffic of merchandise. 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 diriges for the dead, and almost in all spiritual matters. Hereof cometh an unmeasurable gaigne, and the greatest occasion of pleasures. Other merchants buy their ware very dear: the Romish Canaanites, pay not one denier or farthing for their wares, but sell the same for an unreasonable price. Nother suppose I that ever there was any merchandise like unto this in all the world, nor yet a more gainful lucre of a thing of nought. Erasmus hath also touched these things, in the proverb to ask tribute of a dead man. And where as before the day of judgement, the Lord Christ shall destroy Antichrist with the spirit of his mouth, and that gaigne beginneth to be minished, we see how every where amongs these spiritual merchants, complaints and grudgings arise. Than what manner of lamentation and wailing think ye that will be, where the same Lord by his coming, shall utterly abolish the same Antichrist, and they must go in to fire everlasting? Again we must somewhat also consider the mourning. To mourn of itself, is no sin. For the best and holiest men have lamented their dead, and their calamities, & destruction of cities and realms. For Abraham mourned. The lamentations also of jeremy remain, over the city of Jerusalem. The faithful mourned with a great mourning for Stephen in the Acts. Howbeit in the lamentation they kept a mean, and referred all thing to the glory of God, and salvation of fowls. The ungodly and worldly men do not mourn after this sort. They never remember the sins of men, for the which the righteous Lord punisheth the world, neither do they refer the evils of them and theirs to the glory, verity, and justice of God, or amendment of manners: therefore are they not sorry that God is offended, nor require forgiveness of sins: but it grieveth them that occasion of sinning is taken from them, that their pleasures and lucre is past. And now wail Princes, merchants and mariners, not for the favour of God lost, not of true compassion, or love of their neighbour, but for love of themselves, for the loss of earthly things, for the destruction of goodly, ancient, strong and precious things: but chief for their lucre lost, and pleasures taken away. The Apostle maketh mention of either grief in the second to the Corrinthians the .7. chapter. 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. And full well and purposely doth he set forth the wailing both in the behaviour of the mourners, & also by their words. To their gesture appertaineth, that they weep, wail, cry out, and cast dust on their heads. To their words are referred these things, woe, woe, alas, alas that great city. etc. The which is repeated of the merchants and sailors.  
Moreover are touched here also the causes of destruction, 
The riot, voluptuousness & pleasures of Rome.  the riot and voluptuousness, wherein Rome flowed. And likewise are rehearsed the wealth, riches, majesty, pride, and pleasures of either Rome. And here by the way are warned, what all worldly men may look for, in case they addict themselves to the pleasures & voluptuousness of this world: which was at Rome, and is unmeasurable. Nother have we red in any stories, that nations have long continued, which have been given or vanquished of worldly pleasures. To build, to eat, to drink, to be clothed, and to have servants men and women, is lawful: but a measure must be kept in these as in all other things: the benefits of God must be acknowledged, & those may not be more set by than virtue: but at Rome, & in the world, passing over godliness & mean, these things are only regarded, desired, and beloved. In buildings and household stuff all things were sumptuous, & unmeasurable. They are of gold which might have been well of earth or tin: of silver, where wood or iron might have served. And when wood was chosen, it was not every wood, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thynen, that is to say, most excellenste was chosen. Thynen appeareth to be named of Thyia, a tree, to the which Theophraste attributeth great honour, reporting that the famous bildinges of old temples were made thereof, & a certain immortality of matter incorrupt enduring on houses against all wethers, etc. Pliny hath this in the .13. book, the .16. cha. In service also they use men, like beasts: neither have they any beasts for their own use, but most choose. They have horses & mules exceeding fine. They have their horselitters, Cochees, & charettes right notable: all things glister with gold, precious stones, & purple: and all things are wrought and devised for pride & sumptuousness. 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 Belphoviers, is borne on high, and is carried on men's bodies as the most noble charette. In the meat and drink of these men all things are most delicate, exquisite, and variable. Their drink is costly, strange and immoderate. The apparel of their body is also oversumptuouse. Their garments glister with gold, and are stiff with pearl. Their common garment is of Crimosin satin. They use also oinctementes and apples of desire: which may both be understand of the fruits of trees, and also of Pomanders containing musche and smelling sweet, and of odoriferous savours.  

th'end of pleasures.  Finally in all things is to be considered, what the end or winding up is of riot, pride, and voluptuousness, and how unstable is the favour and friendship of men. Here all things perish ones, nothing remaineth safe. 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. Yea they stand a far of, and out of danger, and lament the dollefull chance: no man cometh near to help or deliver us. Every man is afraid of his own skin. Let us learn therefore to trust in God, to despise pleasures, to put no confidence in flesh and friendship of men. For whilst thou art fortunate, thou shalt have many friends: if the world begin to frown on thee, they will all forsake thee, in whom thou puttest thy trust, and leave thee in the breres. And this is the chief end of all these things as I showed at the first: Rome shall fall, and be made desolate for ever. The lord our God restrain all evil. Amen.   

¶ The rejoicing of Saints for the overthrow of Babylon, the drowning of the fame, and the causes of drowning or destruction are rehearsed. The lxxx Sermon.  
Rejoice over her thou heaven, and ye holy Apostles and prophets: for God hath given your judgement on her. And a mighty Angel took up a great Millstone, and cast it into the sea, saying: with such violence shall that great city Babylon be cast, and shall be found no more. And the voice of haps and musicians, and of pipers and trumpets shall be heard no more in thee: & no crafts man, of what so ever craft he be, shall be found no more in thee: and the sound of a mill shall be heard 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: for thy merchants were princes of the Earth, and with thine in chauntementes were deceived all nations: and in her was found the blood of the Prophets, and of the saints, & of all that were slain upon the Earth.  
In the fift place of this chapter the Angel of the Lord exhorteth, all the saints of Heaven to rejoice, 
The rejoicing of Saints for the destruction of Rome.  and that for the overthrow of Babylon. 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: so the Saints rejoice over ungodliness oppressed, and the glory of God revenged. We are verily foreboden in the proverbs of Solomon, and in the doctrine of Christ and his Apostles, that we should not be glad of the calamities of our enemies, neither that we should say evil or do evil to our enemies. Which thing is perpetual, and commanded to all men, never to be altered by any dispensation: but we must observe in the mean time, that men do rejoice diverse ways. men are glad many times of the destruction of their enemies, and that of hatred & malice: which is not done without sin. Others are glad again of the calamities, and plagues of the ungodly, yet bearing no malice towards them, which are in this misery: 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, and the godly delivered from the tyranny of the wicked. Whereof we read that the prophet said in the .58. 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, 
That the Saints rejoice at the destruction of the wicked.  what time he shall see the blood of the ungodly spilled: which he believeth to be done for a document, lest we should follow our evil affections, & that our blood should be shed also of the most just God by his ministers) and a man will say: verily there is a reward for the righteous, verily god judgeth the earth. Therefore are the righteous glad, & rejoice when they see vengeance. And it is not said, that they covet, or wish for vengeance. Vengeance is mine, sayeth the lord, I will reward. When the lord therefore rewardeth they are glad for the deliverance, and for the verity established and confirmed: and rejoice not of an hatred they hear toward the oppressors, whom they have wished lost and destroyed. The godly wish evermore the wicked to be converted, and to return into favour with God. But when they see them moved with no repentance, but obstinately to proceed, and fall into their own destruction, and that God doth intercept them, for the salvation of the faithful, and deliverance of the godly: the godly rejoice at this deliverance, and praise the justice of God. Notwithstanding that they had always rather, if it might have been, that the lost had otherwise led their life: but now sins it can be no otherwise, through their own obstinate malice, they speak not against the judgements of God, but rather commend the same. These things verily do the saints in Earth. And the Saints in heaven sins they be purified now from all affections, their rejoicing is altogether most pure, so that it were superfluous to reason curiously thereof. 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: where nevertheless they altar nothing at all of their wicked life. It shall be easy also to discuss their doubt and carefulness, which fear least they should be sorry also, seeing their brethren, sisters, friends and kinsfolks condemned. For the Saints do plainly consent to the will of God, and extol the judgements of God, and rejoice thereat, and can be sorry no more.  
And he biddeth heaven rejoice, 
Rejoice thou heaven.  as many times in the Psal. we read the like phrase: unless you had rather by Heaven, understand heavenvly dwellers, such as we believe th'apostles & prophets to be. For at the same time when S. john wrote these things, all th'apostles in a manner were slain. 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 jesus Christ: but also john the Baptist, all the Apostles of God, and all the martyrs of Christ. By the prophets we understand, not only those old, but all the faithful preachers of the gospel. For we have heard oftener than ones before, that the faithful preachers of the word be called prophets. He annexeth more over a reason why they ought to rejoice: for God hath given your judgement of her. For in the .6. chapped. the souls of Martyrs cry under the Altar: 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, so hath he now avenged in deed.  
And by this place we learn, 
Saints do not punish the wicked.  that all judgement is given to the son, and that no Saint in heaven can judge or punish an evil man on Earth. For it is most false, that Saints are said to punnisshe their enemies: S. Anthony with the holy fire, Valentine with the falling sickness, and other with other diseases, God alone, as in the .16. chapped. is declared at large, punnissheth, and sendeth and taketh away sickness. And most certain it is, aswell by this, as also by many other places of this book, that God sleepeth not, but will when he seeth time, revenge and punish most certainly. The martyrs when they should die, had committed all their judgement to the Lord their God. He judgeth now the judgement of Saints of Rome: that is after his just judgement taketh punishment of Rome, for that she had with wrongful judgement oppressed the Saints.  
In the sixth place of this chapter he returneth to the description of the subversion of Babylon. And it is a most clear, and even a certain eyely and evident demonstration by a similitude. For taking up a great stone, in quantity like a Millstone, he casteth the same into the Sea, and making a declaration of his so doing, 
Babylon is drowned in the Sea.  sayeth, thus suddenly, and with such a violence, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) shall Babylon be cast down, etc. This place is taken out of the end of the .51. chapped. of jeremy, where you read in a manner the like things word for word. 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. But it shall be broken of a strong Angel. And the things that be suddenly drowned appear no more. Here is signified therefore, that with a sudden destruction Rome shall fall, that there shall no token thereof be left, & that it shall fall without any difficulty, it shall be made to plump, and never more be seen. And the Lord in the gospel affirmeth, that the crime or slander must be punished with a Millstone hanged about the neck: yea and that same not to be punishment grievous enough, although amongs the Syrians it was accounted for vile and shameful, sins the crime deserveth to be punished with a much more grievous or crueler pain. Wherefore Primasius supposed, that here by the way is signied, how Babylon, for offences given to the world, should be drowned in the Sea, as it were with a millstone tied fast to her neck. Doubtless if ever any city, if ever any kingdom were hateful by reason of greatest offences, and given to the Christians innumerable slanders: Rome and the Roman Empire, and even the Popishenes of the church hath hurt most by slander, and yet hurteth. Wherefore it is no doubt, but that it hath been plagued most grievously, and shall be yet more punished of the Lord.  
Again by prophetical and figurative speeches he signifieth a notable desolation, and that the same place should never after be inhabited for ever. Such like manners of speeches shall ye find in the .24. of Isaiah, and .26. of Ezech. and in diverse other places. All pleasure, sayeth he, shall perish, especially which was wont to be taken of Music. All crafts shall be laid down. Briefly there shall be no more any habitation for men.  

The causes of her desolation.  In the seventh and last place are set forth again the causes of this subversion, and that more notable three. The first: Thy merchants were princes of the Earth. For they that have occupied merchandise in the church of Rome, and yet do, are in a manner princes. Of whom I have spoken before. Here is noted therefore their pride, avarice, and sumptuousenes. Aretas: he calleth them merchants, sayeth he, which tourmoyle and trouble the whole world, as it were certain fairs, etc. The second: for with thine enchantments all nations have been seduced. There is no doubt, but that enchanting, and magic reign in Babylon, and that there is found plenty of fortune readers, necromanciers, and enchanters: yet here appeareth chief to be signified, seducing, Idolatry, and impiety, or error of doctrine. Such an enchanter was jezabel, as appeareth in the .4. book of Kings the .9. chapped. which practised enchantments in very deed, and bewitched men with corrupt religion. And even so hath Rome seduced the whole world, and yet seduceth. For the which cause she deserveth most grievous punishment. The last cause of subversion: for in thee is found the blood. Blood shed can not be whipped away nor cleansed from them, that shed innocent blood. 
The shedding of blood.  And although it be not straight way required: yet will there come a time when it shall be required of God, and than is it found. And he maketh mention of three sorts of blood. first of the blood of Prophets, of them I mean, which have preached the Gospel, and have been the fathers of the faithful. secondly of Saints to wit holy martyrs. Finally of all men that have been slain in earth to wit dwelling here and there through out the world: whom we understand to have been dispatched and taken out of the way, by the wars, seditions, and tyranny of Rome. So we read also in the first oration of jeremy, that God straightly requireth the blood of his servants spilled. Doubtless all shedding of blood is grievous (the same excepted which is justly done of the magistrate) yet is one more heinous than another. For he that killeth a preacher of the gospel, more grievously sinneth, than he that dispatcheth a private person: and he which for religion sake slayeth a man, and maketh a martyr, sinneth more heynousely, than he that killeth a man in the war. Therefore all the blood shed of Rome after any sort, shall be required of Rome, & is required. Thus the lord spoke also of the city of Jerusalem, Matth. 23. The lord jesus have mercy on us, & look upon us with theyes of his mercy. Amen.   

¶ The rejoicings and Hymns of saints are recited for Rome destroyed, and all ungodliness taken away. The lxxxj Sermon.  

Chapt. 19  AND after that, I heard the voice of much people in Heaven, saying: hallelujah. Salvation and glory, and honour, & power be ascribed to the Lord our God. For true and righteous are his judgements, because he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants of her hand. And again they said, hallelujah. And the smoke of her ascended for ever more. And the xxiiii Elders, and the four beasts fell down, and worshipped God that sat on the seat, saying. Amen: hallelujah. And a voice came out of the seat, saying: Praise our lord God all ye that are his servants, and ye that fear him both small and great. And I heard the voice of much people, even as the voice of many waters, and as the voice of great thonderinges, saying: hallelujah. For our lord God omnipotent reigneth. Let us be glad and rejoice, & give honour unto him: for the marriage of the Lamb is come.  

God never forsaketh his servants.  For as much as the Apostle in this book most plentifully hath described the oppression of Saints, and the cruel mischievous, and proud assaults of the persecutors of the Gospel, whereby they both mock God, and torment his saints, whereupon evermore at all times the complaints even of the godly men are red to have risen, as though God through his long suffering and great patience, should seem to neglect the oppressed: he discourseth also most at large now, the rejoicings and praises of Saints, whereby they extol the verity and justice of God, never neglecting his, and most grievously punishing the ungodly persecutors. Howbeit they rejoice here chiefly, and praise God for the taking away of antichrist, and all ungodliness with him. Which verily is the first place of this chapter. The second confirmeth all Saints, least they should doubt any thing of the salvation of the faithful, which he showeth to be most certain. The third place reciteth the sin of blessed john: and the faithful doctrine of the holy angel, that we should worship no creatures, be they never so holy. In the last place is described the judge, or revenger jesus Christ, coming to judgement: there is moreover described the perdition or punishment of all ungodly, which the just and holy lord taketh of them. Which place verily begun in the .11. chapped. of this book, and suspended hitherto, repeated somewhat in the .14. is now at the last finished.  
And verily the Jubilee of Saints is diverse, plentiful, and manifold, over the lost and condemned enemies of the godly. first he heareth a voice, and that a great, of much people in heaven. He showeth therefore in general, that all heavenly, (the Angels not excepted) sing praises to God in heaven. Which we understand shall be at the last judgement, all ungodly trodden under foot. And before these things be done they are rehearsed and described, that hereby the godly may in dangers and torments comfort themselves, and may abide steadfast in the true saith: believing that they also, though now oppressed, shall sing praises of thanks to God.  
And verily he hath here compiled the whole Hymn, said in the praise of God the revenger. He placeth foremost, hallelujah: 
hallelujah.  after he annexeth the praises, Salvation and glory. etc. And hallelujah signifieth, praise ye the Lord. He useth a most common, and of all men best known in the primitive church. For certain Psalms have this title, Halleluyah. For the chanter so exhorted & stirred up the people, to praise God. 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. So have remained in the church, Osanna, Amen, Saela, Maranatha, and diverse others. Whereof also writeth S. Jerome to Marcelia and Damasus.  

The hymn of saints.  Now followeth the hymn: salvation and glory, & honour, etc. And those things they praise in God, & ascribe unto him wholly. Whereof I spoke in expoundhng the .4. and .5. chapped. of this book. Moreover they praise God, of that which in this cause is principal: for his judgements are just & true. Which saying seemeth worthy to be printed most deeply in the hearts of all men, as the which in temptations may not a little erect them. And wherefore the judgements of God be just and true, he addeth, because he hath judged the great whore: 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 Rome, and the Romish church: but than shall they see that God is most just. Of the whore is spoken before.  
Yet doth he repeat here again her most heinous and greatest sins. first corruption through whoredom and enchantment. Whereby is signified seducing by corrupt and wicked doctrine. The later, the shedding of the blood of holy Martyrs. Whereof we have already spoken many times. Therefore God punnissheth the corruption of doctrine, and cruelty of the Romish church practised against the saints of God.  

The praises of god to god are acceptable.  And like as in the beginning they sang Alleluia, so in the end also they repeat the same. By this repetition declaring, that the praises which also we power out to God in Earth, be to God most acceptable. 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. Whereby is signified, that the burning of the ungodly shall be perpetual, and shall never have end, as likewise Isaiah hath said in the .30. and .46. chap. And the lord himself in the .25. of Matth. and .9. chapped. of Mark. 
The smoke ●ose by.  For when he sayeth smoke he understandeth that there is fire there underneath. 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. And than severally he bringeth in praising God the xxiiii Elders, and four beasts, by the which the universality of creatures is understand. Touching the which thing see what is said in the .4. and .5. chapped. of this book. And first not only they kneel, but also fall down, to th'end we should understand, what we ought to do in earth. And they worship God that sitteth in the throne, neither Angels, nor spirits, nor yet any creatures. Furthermore with two words he shadoweth their hymn. For they sing, Amen, and hallelujah. For they confirm God to be just, and his judgements to be righteous, and that justly he punnisheth the whore. And therefore that he is to be praised.  
Now cometh also a voice out of the throne, 
A voice cometh out of the throne  to wit from God himself, but by the ministery of an Angel. For it followeth: sing praise to our God. Behold he sayeth, our God. Therefore he accounteth himself here in the number of them, which have God common with men. Therefore he was an Angel, which recited those things of God. Therefore that the saints do now, they are commanded to do. For in the mids of the praises, this voice is heard from God by the Angel. And he commandeth to praise, and that the true and only God. He showeth moreover, who should praise him: all the saints, that is all the fear God, whether they be great or small. By this commandment therefore is signified, that God is delighted with the praises of holy men, and liketh them. Whereof we now that dwell in Earth, learn to praise the lord without ceasing, and with a sincere heart. We learn that no man is excepted, of what so ever degree or age, sex or condition he be of.  
Again an other Hymn is annexed, 
The divine praises are greatest.  as it were an example of obedience. For God by the Angel commandeth the saints to praise. Now therefore they obey God, and offer to him praises. And how great these praises were, he showeth by a double comparison, and by a marvelous brevity, and evident manner. For he sayeth, how the voices of the singers were shrill, as the gushing and noise of many waters: also like the clapping or cracking of great thunders. If such brevity and perspicuity were found in Homer or Virgil, it should have many maruailers thereof, which would extol and commend the elegancy. But no man marveleth, no man setteth forth or commendeth the holy Scriptures and elegancy and efficacity of the same, waunting example. And again is annexed an Hymn, the beginning whereof, as of the former, is also hallelujah. And like as in the former hymn the Saints have celebrated, that God doth justly punish the wicked: so in this they preach that God reigneth, and shall seem even freely to save the Saints. They command therefore to praise the Lord. The reason, for because sins he is omnipotent, he reigneth. He hath verily reigned evermore: but sins so many things have been permitted by him to the ungodly, many have thought that the ungodly, and chiefly Antichrist hath reigned: 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. They allege also an other cause, why God should be praised, ye rather why the godly should be glad and rejoice: for the marriage of the Lamb is come. For as much as that time is now come, wherein the lamb himself 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. Of the marriage shall be spoken a little after at large. Praise and glory be to our redeemer Christ jesus the Lord. Amen.   

¶ Of the marriage of the Lamb, and of the making ready of the lambs wife. The lxxxij Sermon.  
AND his wife made herself ready. And to her was granted, that she should be arrayed with pure and goodly silk. For the silk is the righteousness of Saints.  
The saints celebrate the Lord with praises, rejoicings and Hymns. There be causes innumerable: yet two notable above others. The first, for the Lord hath judged the whore, and avenged the blood of Saints. The second, for the marriage of the lamb is come. They rejoice therefore at the justice of God, whereby he hath punished the ungodly: and at his mercy or grace, by the which he giveth to the godly a blessed life. But here must we speak of the marriage.  
There is very much mention made in the holy Scriptures both of the old and new testament, 
Matrimony and marriage.  of matrimony and marriage. The which may not be expounded after the letter, but by an allegory: least with the Turks and mahometistes, we fall in shameful and monstrous absurdities. 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. This thing is declared by a parable of wedlock and marriage. And in matrimony there is a contract or making sure, there is coupling or handfast making of either party, and finally marriage.  
In the contract not only the young man and the maid are affianced, 
The contract or making sure.  but also the whole manner of the marriage to come is appointed, and an order taken. For the lawyers say, that affiauncing is a promise of the marriage to come. This contract was made at the beginning of the world, where God promiseth that he will deliver mankind by his son, and receive him into glory. Hereunto appertain all the promises of Christ, of the remission of sins, and everlasting life. Moreover the duties of the spouse are prescribed. 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: he promiseth them his righteousness, all heavenvly gifts and eternal life. He taketh upon him moreover all the infirmities of the bride, and purgeth her filthiness. And the bride is affianced to him by faith, as it is with Osee, and bindeth herself wholly to him: after whose will and law she frameth herself wholly. For she is the body of a lively head. As S. Paul saith in the .5. to the Ephe. The bride leaders be thee, prophets, patriarchs, Apostles. So John Bapt. in the .3. of John, calleth himself the friend of the bridegroom. He addeth, to be the spouse of Christ. S. Paul. 2. Cor. 11 I have married you to one man a chaste Virgin, etc. Hereunto the .16. chapter of ezechiel seemeth to appertain.  
And the joining together of either party, is made after they be affianced, with certain ceremonies: 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 red of, not without ceremonies, certain words and sacrifices repaired, as by Abraham, Moses and others. God bindeth himself to men, and men to him, and that notwithout Sacraments. Hereunto belong all those things, that God would be in league with man, and have men bounden to him, and all his things communicated to us. And this marriage, of all others is most straightly joined and made, whilst the son of God hath united our flesh into one and the same person with him, and hath commanded the Apostles to preach unto all, that he will have a communion with the faithful. Of the which communion are red many things every where in the scriptures. And he hath given a pledge of faith and perpetual amity, 
A pledge.  not a ring of gold, but rather the sacraments: yea even the holy ghost, as S. Paul sayeth in the .2. to the Cor. 1. and to the Ephesi. the first.  
And the marriage 
Marriage.  shall be solemnized in the resurrection of the dead. The souls verily pass from the death corporal, into life everlasting: but yet the full restitution, and salvation of man is not made perfect, except the body come also. Therefore at the resurrection cometh the marriage of the lamb, that is, of Christ our redeemer. Than are we carried to meet Christ in the air, than he bringeth in his wife into the bed chamber of eternal glory and bless, than shall be holden that feast and dainty supper, than shall the bride enjoy for ever the love of the bridegroom. This shall be verily the marriage of the lamb. And the marriage shallbe the merrier, for that the whore being cast out and condemned, the wife and honest matron shall have the full and perfect joy alone. At this joy, and at this marriage, the holy inhabiters of heaven do rejoice.  

The preparation of the bride to ye●ariage.  Moreover the Saints recite here also a certain preparation of the Bride, that by the way the godly may understand, what thing best becometh them, and whereunto they should apply themselves in the last age. Let us prepare ourselves to meet the Bridegroom. For we look for the judge every hour. And we prepare ourselves not in one hour or day, but all our life time. And how we should be prepared, the Lord himself showeth by the parable of ten Virgins. Let us deck ourselves with true faith against antichrist in the later days. 
Math. 25 Luke. 21.  Let us beautify ourselves with the works of charity, the works also of righteousness, chastity, and temperancy: Let us not be corrupted and defiled with drunkenness, blood, and cares of this world.  
Furthermore least any should ascribe this preparation to his own merit, strength and virtue, 
The bryds array.  and that we should see also, that the same preparation doth chief consist in providing of the garment, S. John addeth incontinently, and to her was granted, that she should array or apparel herself. If it be given, than is it not by our force or means prepared, 1. Corinth 4.. chapter. If it be given, than is it not bought by popish traffic. Read the .8. to the Acts. And he expresseth also the kind of garment, of clean or pure silk, & shining or bright. 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 jesus. These things be in alligorie. But he by and by expounding now this kind of garment, sayeth: that silk is the righteousness of saints. 
¶ justifications or righteousness.  Saints he calleth the faithful. But where there is one only justification of faith through Christ, S. John speaketh justifications in the plural number. For they that be freely through Christ justified by faith only, do incontinently sundry and many works of righteousness. For he that is just as the same John saith, 
1. Ihon. 3  the same worketh righteousness. Therefore be their justifications, to wit the righteousness of faith justifying, and the righteousness of works justifying: that is to say, declaring us to be justified by faith alone. For we are purified by the blood of Christ freely, the which we receive by faith: and be fully justified, witness Paul in the .3. to the Romans. Again they that be righteous, do sundry works of righteousness, and commend themselves unto God. So do they not appear naked, but clothed with their wedding garment, as we touched also in the third chapter of this book  

A pure and bright garment.  And full aptly is the garment of the bride called pure or clean, not for herself, whom we know to be always hindered and weakened by the flesh, but for the spirit sanctifying, and blood of the son of God: as Saint Paul testifieth Ephesians the fift, and first of John the first. The garment is said moreover to be shining and bright, and that for the glorifying of Saints to come. Whereof is made mention in the .12. of Daniel, and .13. chapter of Matthew. For of righteousness followeth glory. For whom he hath justified, 
Roma. 8  the same hath he also glorified. Unto him be praise honour and glory.   

¶ Of the certainty of the salvation of Saints, and what bless or Salvation is. The lxxxiij Sermon.  
AND he said unto me: write, blessed are they which are called unto the lambs supper. And he said unto me: these are the true sayings of God.  

Of the certainty of the salvation of the faithful.  The second place of this chapter is, of the certainty of the salvation of the faithful: where is signified in the mean season, what and of what manner, is the bless of the faithful. 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: but many things are suggested to man in this life, which bring salvation in doubt, and go about as it were to make it uncertain, and therefore wavering minds are here now confirmed. This doctrine is profitable for afflicted and troubled consciences, and overthroweth and beateth down the doctrine of sophisters, affirming that man is never assured of his salvation, for that in an other place the wise man saith: man knoweth not, whether he be worthy of love or hatred. 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.  

¶ John is commanded to write.  At this present therefore is showed, that the salvation of the faithful is most certain. For first the Angel commandeth the Evangelist to write. This is taken of the manner of men, which put in writing their Testaments, convenants, and bargains, & than seal the same, for the cause of credit and for a perpetual memorial of the thing. And they that have such kind of writings, are of a quiet mind, & think themselves safe and assured, against all crafts, and subtle practices. And therefore to the intent that the mind of man might be quieted in the matter of salvation, he causeth as it were an instrument to be written, whereby all the godly might be assured of certain salvation. The same manner of writing our lord in other places followeth in weighty matters. As we may see in the .8. and .30. chapped. of Isaiah, and in the .2. of Abacuk. Wherefore it is less to be marveled, why the Apostle S. Puule so oft alleged that same out of Abacuk: that righteous shall live by faith. For this only testimony of God, as that which is cited out of the godly instrument, might be in stead of all.  
And where God commanded openly Moses and jeremy to write (whereof we may doubtless judge, 
The authority of holy Scripture.  and certainly gather that other Prophets also, Apostles and evangelists, wrote not without commandment) we see, of what authority the books of th'old & new Testament be with all the godly. 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. We believe the testaments and sealed writings of men: how much more ought we believe the books of the Scripture canonical?  
Again is manifestly declared to S. john, what he should write: 
The called are blessed.  blessed are they which are called to the marriage of the Lamb. 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 blessed. This same was pronounced by oracle divine, and written Autentically. What place than of doubtfulness is left? undoubtedly blessed are the faithful, grieved in Christ. 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, but chiefly to eternal life through Christ: and they which not only hear the ver●●e of the gospel, but that also receive it, & believe it with their har●e. For many be called, and few chosen. For the gospel is preached to many, & the grace of God is offered in christ, but they receive it not. But such as through the grace of God do receive it with true faith, are blessed. For they are not only called to the Marriage, but also come unto the marriage, and enjoy that wedding supper. These things seem to be taken out of the doctrine of our saviour which he taught in the .14. of Luke, of them that were bidden to the marriage. Read that same place.  

What that bliss is.  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. A supper is made when the day draweth towards an end. So is full salvation given to the godly about the end of the world, at the resurrection of the dead: as in the former sermon is expounded. And verily all those things be altogether allegorical, which represent unto us a certain signification of eternal life and glory. Otherwise we have learned of the doctrine of the Prophets and Apostles, which the ear hath not heard, nor the eye hath seen, nor have entered into the heart of man, the same hath God himself prepared for them that love him.  

These sayings of God be true.  Finally is annexed again a most weighty assertion, or confirmation hereof. For he heareth it uttered by an oracle from heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These words or sayings of God be true. They be verily true, and be of God. Or else, they be true, for they be of God. Erasmus hath translated: these words of God are true. 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: both for that they be true, and because they be of God. Although they come both to one point. 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 doubtfulness.  

The scripture is god's word  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: for that they be written on Paper with Ink, and pronounced with man's voice, & with a sound passing away: where the word of God is neither human, nor corruptible, nor passing away. For the celestial oracle doth here pronounce manifestly, that the sayings were written into the book of S. john, and pronounced of the Angel, and to be true, and to be gods word. So Paul affirmeth also in the .1. Thess 2.. chapped. that the word that he preached of him, was the very word of God. Likewise S. Peter, in the .1. Peter 1.. Therefore let curious men leave bringing forth of these Paradoxes, & cease from their disputing, that the word of God written, and preached, is not the word 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. The minds of the faithful are rather to be alured to this point, that they believe, and clean unto all words of the scripture declared in their right sense, as the most certain words of God. For else, to what thing shall we trust? what thing after this shall we have undoubted and certain. To God be glory.   

¶ The fact of S. john is declared, which would have worshipped the Angel, and of the Angel prohibiting. The lxxxiiij Sermon.  
AND I fell at his feet, to worship him. And he said to me: see thou do it not. For I am thy fellow servant, and one of thy brethren, and of them that have the testimony of jesus. Worship God. For the testimony of jesus, is the spirit of Prophecy.  
Here is added the third place of this chapter, to wit the doing of the Apostle S. john, and the angel of God. S. john would have worshipped the Angel: 
Thexcel●●cie of Angels.  but he is prohibited of the Angel, which biddeth him worship God. And before all this act and enterprise of john seemeth chief to be considered. Angels are surely right noble creatures, and of great power, by whom the lord executeth greatest affairs. They take upon them for the most part the shape of men, and very oft appear unto men, serve, keep, and do good unto them, accordingly as God useth their ministery. 
Hebrew. 1.  For the Apostle speaking of Angels (as I told you in the .29. Sermon) be they not all, sayeth he, ministering sprites, 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. 
Genes. 18.19.  Three appeared to Abraham in man's likeness, which were Angels, instructing him, two delivered Loath himself out of the hands of the Sodomites, and brought him out of the fire: 
Genes. 32.  whole armies of Angels invironne jacob, defending him against the force and violence o● his brother Esawe. 
Exod. 34.  The Lord sent his Angel before Moses and the children of Israel, to lead them through the wilderness into the land of promission. 
4. kings. 6 4. kings. 19  Fiery charettes compassed about Helizeus. An Angel levied the siege of Jerusalem, slaying an hundreth four score and five thousand of the Assiryans. Daniel hath Angels familiar with him. Likewise the fathers and other Prophets. An Angel delivereth joseph out of all care: 
Math. 1.2.  the same delivereth the wise men from the treason of Herode: by and by he commandeth to convey away Christ into Egypt: 
Matth. 4.28.  Angels minister to Christ, in white garments they testified that the Lord was risen, and ascended into heaven. 
Acts. 1.5.10. and .12.  The same bring the Apostles out of prison, one of them delivereth Peter out of Herodes prison. An Angel is sent to Cornelius an Italian captain. Angels many times talk with Paul. Oftentimes they employ great benefits upon men. They declare themselves through God to be of great power. And whilst men observe those things, 
❀ Why jounwold have worshipped the Angel.  they would worship Angels: as even at this present, where the Apostle S. john understand that Christ himself by his Angel did open to him so great mysteries for the profit of churches, whilst he marveled at his brightness and godly gifts, he would by and by have worshipped this his Angel the bringer of mysteries: 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. He would therefore have worshipped and honoured the Angel with Dulia as they term it, (and as Thomas of Aquine expoundeth it) not with Latria: that is to say, to worship and honour God, as God: 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, 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. Nother have they any other shift to colour their error but that same distinction, that God is worshipped and honoured with worship latrical, and Saints and Angels with worship dulical, and the virgin Mary with honour hiperdulical, and I wot not what things else, which I am both ashamed and loath to rehearse.  
And it appeareth that S. john here was entangled with the same error: 
S. john erreth.  whom otherwise we must needs confess to have sinned by Apostasy, and would have worshipped the Angel for God, or with God. Which are both two wicked, and unworthy such a man. But in ease he worshipped God, and would nevertheless have worshipped the Angel also, what thing else did he, than offend in the worship dulicall. 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: that is to wit, that by their errors we might learn to believe more rightly, and to honour God more purely. For this present place teacheth openly, and other like examples of errors, that all the sayings and doings of Saints are not to be allowed without any different.  
For now here followeth the fact of an Angel most excellent, that is to say, a godly confutation of the error. 
That no● Angels 〈◊〉 Sa 〈◊〉 〈◊〉 should be worshipped.  First he sayeth not lightly, do not as thou haste purposed: but grievously condemning his fact, he sayeth with a certain vehemency, see thou dost it not. We have a like phrase of speech here in Swicerlande, what time (signifying in any wise to be ware) we say, Long und thou das nitte. Look thou dost it not. Wherefore we have learned by the testimony of the angel, that now neither Angels nor saints are to be worshipped. For seeing the Lord himself sayeth of Saints, they shall be as the Angels of God: I see not why they should not match the Saints with Angels. And we have verily learned that they may be worshipped neither with culte latrical nor dulical. And to worship, is with a mind to honour, to fall at the feet, to bow down and kneel. As I have said else where.  
After th'angel showeth reasons, why he ought not to worship: for I am thy fellow servant. He sayeth not servant, but fellow servant: to wit of the same office with thee, under the same lord and master. For Angels serve God after their manner: and so do men serve God after their manner: yet are all servants, and that the servants of one master. And it is against reason that one servant should honour and worship and other of his fellows, being of the same state and creation. It is therefore an unworthy matter, that the faithful should worship the Apostles, Prophets, or Martyrs: much less doth it become them to honour their dead bones. And least any man should say, how th'angel in deed in respect of the most excellent Apostle S. john, confesseth himself to be his fellow servant: but that there is an other consideration to be had of other men, which come not near the dignity of blessed john: & therefore sins we be much inferior, we may worship Angels and Apostles our superiors: 
The brethren of john, and Christ.  he preventeth and sayeth, and of thy brethren. And who be the brethren of the Apostle S. john? the Angel himself answereth, and sayeth, which have the testimony of jesus. The testimony of jesus, is the gospel, & the very faith fixed on the gospel, comprehending with a faithful mind jesus. Wherefore all the faithful of Christ, be john's brethren: therefore is the Angel their fellow servant also. And therefore none of the faithful aught to worship any Angel or Apostle: the lord himself also in the .12. of Matth. calleth all that obey his word or preaching, 
Christian fraternity.  brethren. And here is dilligentely to be noted, that by faith we are made the brethren of Christ, of Angels and Apostles. This should the Monks and Freres have beaten in and set forth, and not the fraternity of our Lady, and fraternities of Saints: unless they had been the Apostles of that great & abominable Antichrist.  

The testimony of jesus Christ.  Moreover the Angel himself expounding again his own words, showeth what is the testimony of jesus Christ. For the testimony of jesus, is the spirit of Prophecy. And the spirit signifieth revelation or understanding: and prophecy the prophetical and Apostolical doctrine. And therefore the sense is: the testimony of jesus 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. And therefore the Apostles in the gospel are called witnesses: and the gospel, a testimony. And to testify, is to preach. Of the which exposition such an argument may be gathered: the cause of thy worshipping, john, is doubtless that excellent revelation and prophecy, unto thee by me revealed. But if I should therefore seem worthy to be worshipped, for that there is in me an excellent spirit of Prophecy: by the like reason shalt thou worship all thy brethren, in whom is the same spirit of prophecy, to wit the testimony of jesus, the true faith. But where thou seest, and thyself art compelled to grant, the same to be very absurd, I perceive it to be absurd if thou shouldest worship an Angel.  
The last and strongest reason, 
Worship God.  why he would not be worshipped, is this: worship God. 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 Matth. 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.  
Furthermore there be other places also, 
Angels are not to be worshipped nor called upon.  which commend the ministries and virtues of Angels, teaching nevertheless to honour and call upon God himself. Read the goodly Psalms .34. and .91. And if any man list to have also the consent of the fathers, let him read S. Austen saying, that Angels must neither be worshipped nor called upon, neither ought there sacrifice to be made unto them, nor churches erected. The chief places be, of the true religion the .55. chap. against Maximine an Arriane Bishop, first book, leaf .77. De civit. dei .8. book last chapt. 10. chapt. 16.19.20. To God be the glory.   

¶ The description of Christ the judge coming to the last judgement. The lxxxv. Sermon.  
AND I saw heaven open and behold a white horse, and he that sat upon him, was called faithful & true, and in righteousness did he judge, and make battle. His eyes were as a flame of fire, and on his head were many crowns: & he had a name written, that no man knew but himself. And he was clothed with a vesture dippeth in blood, and his name is called, the word of God. And the warriors which were in heaven followed him upon white horses, clothed with white and pure silk. And out of his mouth went a sharp sword, that with it he should smite the heathen. And he shall rule them with a rod of iron, and he trod the winefatte of the fearecenesse, and the wrath of almighty God. And hath on his vesture, & on his thigh a name written: king of kings, and Lord of Lords.  
Hitherto we have heard many things of the sundry punnishementes of the ungodly: 
Of the last judgement.  and because it is manifest, that God taketh punishment of the mischievous and wicked at sundry times, and diversely, but most fully and most severely in that same last judgement, and from thence forth evermore, and S. john hath once, twice, thrice begun to treat of the last judgement, as in the end of the .11. and .14. chapped. And yet hath ever differred, suspended and reserved to an other place: at the last thinking it time, to set before all men's eyes a description chiefly necessary, at the length he taketh it in hand, and now finissheth it up as a matter of all other greatest. He annexeth therefore to a plentiful treatise of the torments of the ungodly, a most full and evident description of the judge most righteous and greatest, and of that last judgement, and most strait of all others, wherein most fully and severely the pains shall be executed upon all Antichristians, and ungodly for evermore. This place (which is the fourth of this chapped.) and this treatise stretcheth unto the .21. chapter. The elocution is great, smelling of the prophetical majesty, and Apostolical perspicuity, and efficacity. You shall find not a few of this sort in the prophets, especially in the .24.25.26. and .27. chapped. of Isaiah.  
And verily this doctrine is very profitable and necessary to be learned and understand most diligently of all and singular faithful, 
A profitable & necessary doctrine of the last day of judgement.  as the which with much diligence and most plentiful abundance was set forth to this end of the Prophets and Apostles, but chiefly of the Lord jesus Christ himself, both in the Gospel, and also in this most godly revelation. 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. In the treatise of the last judgement is seen the end of all men, life and death, felicity and misery, pain or torment, and unspeakable and heavenvly reward. He that remembreth these things well, abhorreth wickedness, and walketh in holy fear before God.  
And we have learned of the doctrine of the Gospel, 
That day is known to no man.  that the same day of the restoring of all, and oppression of the ungodly, and also of all ungodliness, is known to no mortal man, but to the father alone: and therefore to inquire of the hour and moment thereof to be most foolishly done much more wickedly. 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 draweth near. Behold your redemption, sayeth he, not your torment. For he speaketh of the godly, looking for their redemption from heaven, at the return of our saviour and redeemer our lord Christ: which shall also inflict to his enemy's revengement, as S. Paul sayeth in the .2. Thess. the .1. Therefore let us not here be curious, which search for things unsearchable: but rather let us watch and pray, after the wholesome precept of our saviour judge, and revenger, let us have our loins girded, and let lights burn in our hands, let us look for him steadfast in faith, and and sound in holy hope. Let us rather take heed, that the care of this world possess not our hearts, and beware of drunkenness and surfeiting, and that we be not of the number or conversation of them, which in the days of Noah and Loth, regarded worldly things only, despised heavenly, & laughed them to scorn that gave them good counsel, till the wrath of God was kindled, and fell upon them, when they least looked for it. We see all tokens that are said should come before the day of our Lord, to be fulfilled. Let us watch therefore: 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, and what that judgement shall be of the godly most wished for, to the ungodly horrible and with trembling to be feared.  

Heaven open.  First S. john in the vision seeth heaven open. For by a vision, to the end all things might be more evident, he not only telleth so great a matter, but setteth it also before that eyes to behold: and that he sayeth, he sayeth of the revelation of jesus Christ: 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. For other places of the Scripture show, that the Lord shall come in glory and Majesty: therefore with a great and most shining brightness of light, with fire and exceeding great clearness. For so it is said in the .24. & .25. of S. Matth. in the .7. of Daniel. And the .2. Thess 1.. chapped. Therefore by the opening of heaven is signifsed, that the whole world shall be lightened with glory and brightness, 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. Which as I confess to be most true, so think I hear some greater matter to be signified.  

The judge cometh forth from judgement.  Than followeth the description of the judge, as of a noble and stout warrior, consisting of many parts. The godly understand hereby, that the kepar, watchman, & revenger of the church sleepeth not, whom the wicked bely, not to perceive, what wrong they do to the godly, 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, and to wink over long at the calamities of his servants. For now he cometh forth a judge and revenger. There be many excellent descriptions of Christ in this book, as in any other: but this is most elegant & lively, which I have according to my small talon, expounded by parts. Thou shalt ever think of greater things, till it shall be given to behold them presently with our eyes.  
Our judge cometh on horseback, & that on a white horse: 
He rideth on a white horse.  not that he needeth the help of corruptible horses in heaven, but thus he speaketh after the manner of men, that we might imagine greater things. Conquerors ride on white horses. 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. I understand rather the white cloud. 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. And like as Kings are carried on horses and charettes: so the psalmist ascribeth to God clouds as horses and charette.  
2. Our judge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faitful & true. Faithful, 
Faithful 〈◊〉 true.  to his faithful. True in all his promesses towards the godly & ungodly. They are deceived, & shall see themselves to be deceived at the judgement, so many as have contemned the promesses & threatening of God as vain, & esteeming things after the success of this world, judge the wicked to be happy and fortunate, and the godly to be wretched and miserable. Hereof hath the Prophet Malachi reasoned in the .3. and .4. chapped. And seeing the judge is faithful & true, he judgeth and fighteth in righteousness, to wit, giving every man his own, rewards to the good, and punni●hmentes to the evil. This king doth not judge and fight, as the kings of this world are wont, following vanity, and corrupt affections. And Christ is said to fight, when he rewardeth the ungodly after their demerits, th'apostle: we must all, sayeth 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..  

His eyes like a flame of fire.  3. The eyes of the judge are like a flame of fire. For as no man can escape, or hide him from the judge or judgement: as he searcheth the secrets of all, neither can there be any thing hid from his sight: so are his eyes terrible and fearful against the ungodly. 
Psal. 16. Rom. 2.  The godly again are by the sight of the lord fulfilled with all pleasure, joy and gladness. Flaming and fiery eyes are attributed also to Christ in the first vision: where you may see more. And the Scripture every where testifieth, that the judge knoweth all things, even the secrettes of hearts. Thou dost foolishly therefore, which thinkest thou hast won the field, and to have sinned unpunnisshed, when thou hast escaped the knowledge and judgement of man. There remaineth an other judgement, wherein all the doings of the wicked shall to their utter shame and confusion be revealed before all the world. The sins of the godly are covered, by him through whose benefit they be justified, 
Rom. 4.  and absolved from pain and crime also.  
4. Our judge hath very many crowns upon his head: for he alone governeth all realms & nations. As also Daniel hath signified in the .7. chapped. He alone might truly be called Affricanus, Europeus, and Asiaticus, Parthicus, Persicus, Germanicus, Gotthicus, and others. Which our kings have full fondly challenged to themselves, affectating so the Monarchy, where Christ alone is the true Monarch for ever. This judge & mighty Prince shall strike of the triple crown from the head of the Bishop of Rome. 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.  

A name unknown.  5. Our judge hath a name written, which no man knoweth save he himself. This shall be more plainly opened anon. Christ hath a name unspeakable, for he is the true God, eternal, incomprehensible and Almighty. This name knoweth no man but himself. For first the Majesty of God is greater, than that it may be comprehended of any creature: 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. For he is very god, & besides him none: which thing Isaiah repeateth oft. He is the Saviour, King, Monarch, and judge: which things all belong properly to him alone, and are not common to others. Moreover the Lord himself saith in the gospel: no man hath known the son but the father: neither hath any man known the father, save the son, and to whom the son hath pleased to reveal. Besides this, we see here unperfitly: 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. No man therefore save God alone knoweth his name.  
6. The vesture of our judge was sprinkled with blood. 
A bloody garment.  Whereby is signified victory, and slaughter of his enemies: 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 Esay. He alludeth to conquerors returning from battle, whose garments, & armours, are embrewed with the blood of the slain. And betokeneth the just severity of the judge, and great slaughter of the enemies.  
7. The name of the judge is now expressed: 
The name of the judge, the word of God.  which is utterly unknown to the ungodly. And the judge is called the word of God. For the son is the word and speech of God, the express mark of the divine substance: in whom the father himself is expressed: and of whom as of the word the true messenger of the heart, we understand the will and mind of the father. These holy words of the gospel are known: In the beginning was the word, 
1. Ihon. Hebre.  and the word was with God, etc. Therefore Christ the word was made flesh, the Lord God and judge of all.  
8. To the judge is added an Army, not of Angels only, 
The Army of the judge is white.  with whom he oft repeated in the gospel that he would come unto judgement: but of all the faithful, or saints, which at no time, no not here are sequestered from their head. For first at the sound of the trump blown up the Archangel the Saints arise, and the living also with the dead are changed, and are taken up to meet Christ in the Air. Here, here in the clouds and bright Air, appear with Christ the happy and blessed victors. 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. But they see the Saints with Christ in heaven, and in glory, and feel incontinently unspeakable torments. They come to pass doubtless, and are fulfilled which things are described it the .3. & .5. chapped. of Wisdom. Saint John therefore sayeth, that this Army is in Heaven, not in Earth. He sayeth how they follow Christ. For the same said the Apostle also, in the first to the Thessalonians, the .4. Moreover he addeth that they were clothed, and appeared not naked: and expresseth the kind of garment. They were clothed (sayeth he) in silk, white and clean. For saints in Christ obtain righteousness and glory, are made clean and are glorified. 
sanctifying & glorifying.  And this sense hath Saint John himself a little before opened to us, saying: silk is the justifications of Saints.  
9 Out of the judges mouth proceedeth a two edged and sharp sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
A sword out of the judges mouth.  which cutteth on either side. It is not sharp on one side, and blunt on an other, it cutteth on both sides indifferently. 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. Wherefore it is also called sharped. The judgement of our judge is straight and severe, but yet just and righteous. What that sword is, in the gospel is declared: verily that heavy and immutable sentence, get you hence in to fire everlasting. 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, and put to perpetual torments all unbelievers.  

¶ He shall rule them with an Iron rod.  10. And he shall rule them with a rod of Iron. By the same kind of speech in a manner he sayeth the same, that he said before. 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 shivers, like potter's vessel. Nother shall any power resist or prevail against him. And this manner of speaking is taken out of the Psalm .110. For Saint John useth gladly the words of Scripture to the end to make his book more commendable, or more pleasant and acceptable.  
11. He treadeth the wynefatte of the wine of wrath. etc. Again he sayeth the same, that he did before: 
He needeth the winefa●.  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 power out his wrath upon the ungodly, and punnyshe them most extremely, with his almighty hand, whereunto all things give place, giving their heads a blow. See what is said here of in the .14. chapter of this book.  
12. Again is showed the name of this judge, 
¶ King of kings, and Lord of Lords.  & in the name is majesty & power of all others greatest. 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, as the Apostle saith in the second to the Philippians. And to him is given a name which is above all names. Here he is called King of Kings, and Lord of Lords, very God, Lord, monarch, and judge of all men. 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, as it were a cause to be showed, wherefore he is here appointed judge over all. Because he is King and Lord of all. To whom be glory for ever. Amen.   

¶ The description of the judgement, wherein punishment is taken of Antichristians and ungodly. The lxxxvi Sermon.  
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: come & gather yourselves together unto the supper of the great God, that you may eat the flesh of Kings, and of high captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all free men, and bond men, both of small and great. And I saw the beast and the Kings of the Earth, and their warriors gathered together, to wage battle against him that sat on the horse, and against his soldiers. 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, and them that worshipped his Image. These both were cast quick in to a pond of fire burning with brimstone: and the remnant were slain with the sword of him that sat on the horse, which sword proceeded out of his mouth, and all the fowls were filled with their flesh.  

¶ The description of the judgement, and punishment of the wicked  Immediately after the description of the judge, and a certain lively picture, a description no less evident followeth of the judgement: that is to say, how Christ having vanquished his enemies, committeth them to perpetual torments. And the Apostle useth a prepheticall phrase and eloquence. For by a figurative speech, all fowls are called to the slaughter and feast, that they might be filled with the flesh of the slain. 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. Again an allusion is made, to the murder and slaughter of enemies, whereof wild beasts and ravening fowls are filled. Nother is there any thing hereby signified, but Christ shall overthrow all the ungodly, and take punishment of the same. 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, neither are they satisfied, but rather are slain and devoured, that is to say perish. For no man will imagine, that the wicked shall be overthrown at ones, and after wearied of wild beasts, and gnawn of fowls, and so all punishment to make an end together. For so should their pain seem to be none at all. But by temporal parables, eternal things are figured. These are taken out of the Prophets, namely out of the .66. chapter of Isaiah, and the .39. of Ezech. where are red in a manner the same words what time he covereth & wrappeth the ungodly with calamities, I mean wars, and destructions, and with other torments as it were killeth them: but chiefly, when at the last judgement he committeth them to pains everlasting.  
And this slaughter is declared of the Angel, 
An Angel standing in the sun.  standing in the sun, & crying with a loud voice. Whereby is signified, that the day of judgement shall be solemnly proclaimed with trumpets, & shall be a notable day. That no man can be ignorant herein, but that all things hereof shall be heard of all men. And therefore he crieth with a loud and an audible voice. And he calleth together, as it is in Ezechiel, the birds and fowls to devour kings, and men of all states, age, and sex: that is to say, that all these must be called together, to suffer eternal punishment and destruction. 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.  
Here is showed the cause of the damnation and destruction of the ungodly, whilst their enterprise, endeavour, 
The cause of damnation, resisting of the truth.  & attempt is showed. 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, and their Armies, Captains and Soldiers, fighting both spiritually and corporally. And here needeth no long commentary. Read the stories of the church for the space of these five hundreth years. And see what is done at this day of Popes, bishops, and Princes, and of their counsellors and ministers. parliaments are called, in them are bloody decrees and laws made against the gospelers. And a grievous persecution attempted against the Gospel and church. The spiritual father's cluster together, they consult, and cry out, that there must a consul be called. Wherefore I pray you? to the intent that new doctrine (as they call it) of the Gospel, may be cut up, rooted out, and plucked up by the roots. 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. 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, or immediately after, consultations are had, how to oppress the godly. But there is no other kind of sin more heinous, than to impugn the verity of the Gospel. And therefore is this the chiefest cause of the condemnation of the wicked at the same day. It is accounted at this day amongs the chiefest virtues of Princes, if a Prince will give no place to the preaching of the gospel, but the same shut out, will defend and maintain the church of Rome, with those doctrines, rites, and ceremonies falsely called old. Such are called right & good catholics, most christian, and defenders of the faith.  

The beast is taken.  But now is their damnation, and the manner thereof annexed. And the beast is taken. And he speaketh of these notorious offender's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were taken with the manner, and taken in deed beyond their expectation. For in the mids of their enterprise are they intercepted, whilst they be yet in great hope, & 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 shallbe comprehended. Whereupon also this is manifest, that persecution & impugning of the verity shall persever to the worlds end. 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. chapped. The cause of eternal damnation is again here placed. For he hath seduced the world by his enchantments and crafty iuggelynges, by his decrees and commandments. Whereof I have spoken before oftener than ones, as also in the .17. chapped. etc. The fellowship also of his condemnation is adjoined: so many as have received the mark of the beast, and have worshipped the beast. Whereof we will now repeat nothing. These things are declared in the .13. chapped. And albeit nothing can or aught to be proved by the pictures: yet is it nevertheless certain, that Painters have borrowed hereof those their old payntinge of the last judgement.  
For we see the old pictures of the last judgement, painted an hundreth years sins and more, to represent and exhibit to us a great rabble of Priests, Monks, and Freres, and all manner of spiritual fathers: but chiefly the ghosts of kings and Popes, which are hurried to hell, and burn in the bottom thereof with fire everlasting. Whereupon it is said, that there go more priests than plowmen to the devil, etc.  
Furthermore the damnation itself, and manner of torment, 
A lake of fire burning with brimstone.  or the torment itself shall be fire. For S. john sayeth: these two are cast quick into a pond, burning with brimstone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a lake or standing water as be in fen countries, for such is the description of hell, and of th'extreme punishment, as is also described with Isaiah in the .30. cha. 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, or stream of sulphur setteth on fire. Not much unlike things are red in the .66. chapped. & in the gospel of jesus Christ. Mark the .9. Matth. .25. and in other places in manner infinite. And the plague of Sodom is known to all men, Genes. 19 The laughings therefore of the ungodly sknorners despised, the godly had rather believe these things, than to prove them. For here is hell set open as it were for us to look into it. Let us fear.  
And two here are singularly named. 
These two are cast into the pond.  For sins they have been authors of all evils, of right they must be chief in pains or torments. For the wise man also hath said, terriblely, and suddenly will he appear unto you, for it shall be a most hard judgement to them that bear rule: 
Sapient. ●.  and the mighty shall suffer mighty torments. For the Scripture also showeth in an other place, that there be degrees of punishment, after the quality of the crime. And let us not think here that the head is punished with out the members. For the whole body of Antichrist shallbe condemned to torments. All ungodly shall be punished, as hereafter shall be more plainly, and in the end of the .20. chapped. declared.  
But that same is also especially to be noted, 
They are cast into the po●●● quick.  that it is said how they shall be cast quick into hell. For so is signified the resurrection of the dead. Here is signified, that in the judgement the world yet remaining shall be taken in the flesh, not as yet dead but living: which S. Paul expresseth lively .1. Thessaly 4.. And we pronounce openly in the crede, saying: 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. 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. And like as Chore, Dathan, and Abyron, and the rest of the conspirators, were taken in the very crime of rebellion, and swallowed up quick with their tabernacles, and all their things of the Earth opening: so at the day of judgement Helle gaping wide shall receive and swallow up all the ungodly, but chiefly the Antichristians. The which many now believe not, but in that day shall so find it with unspeakable pains, and horror incredible, and all we shall see it with these our eyes. Every one putteth trust in his own sect, and hopeth to obtain salvation in his superstition. But the things that we here at this present, are told us of the judge himself Christ, as most certain and undoubted, and after a sort are set forth to behold.  

And the renuaunt are slain with the sword.  And what shall be done at that judgement with the residue of the ungodly, and impenitent? shall the Antichristians only be damned for Antichristianisme? S. john addeth: and the remnant are slain with the sword, etc. For in the 25. of Matth. is pronounced by the mouth of the judge: go into fire everlasting, prepared for the devil and his Angels. For I was hungry, and ye gave me no meat, & so forth. 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: what I pray thee shall come of them, which not only have showed no liberality to the needy: but have moreover spoiled such as had honestly and were liberal, of their goods: and they afterwards have spent the same in living riottousely: and so have brought them that were of honest substance into extreme misery: and by this mean have rob the poor also, which were wont to be helped through their liberality, of their help & succour? here are also comprehended, heretics, jews, Gentiles, Mahometistes, and all other like.  

¶ And all fowls are filled.  At th'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: and yet not to be expounded after the letter, but by that manner of speaking to be signified, that all ungodly and impenitent persons shall be punished most abundantly. Primasius expounding this place: we ought not, sayeth 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: 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 righteousness, which in this life a man may hunger or thirst fore, but not perfectly comprehend. And Isaiah also speaking of the ungodly: and they shall be, sayeth he, for the fullness of sight unto all flesh, here I suppose to be set the foresaid fullness of souls. And by and by: 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, unto whom they were Authors of errors. Thus much Primasius. But for my part, as I do not mislike these things, which are doubtless spoken truly, so think I that the same are not to be sifted so near, which spoken figuratively, 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. Therefore let us fear God, to whom alone be glory.   

¶ Of the bright verity of the gospel, which by the ministery of the Apostles was spread abroad through out the whole world, & by a thousand years. The lxxxvij Sermon.  
AND I saw an Angel come down from heaven, 
The .20. chapter.  having the key of the bottomless pit, and a great chain in his hand. And he took the Dragon that old Serpent (which is the devil and Sathanas) and he bound him a thousand years: and cast him into the bottomless pit. And he bound him, and set a seal on him, that he should deceive the people no more, till the thousand years were fulfilled. And after that must he belowsed for a little season.  

The greatest force of religion consisteth in the knowledge of the last judgement.  Seeing the greatest points of religion and true godliness, consist in the true knowledge, and understanding of the last judgement, as I oft admonish: to our great commodity S. john discourseth with so much diligence the treatise of the last judgement. 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, but setteth them forth by visions as things present to be seen with the eyes: and that to the faithful. For to the unfaithful, all these things, although most godly & divine, seem stark trifles and fables. But the wisdom of God shall laugh at them also, when she seeth her time: as she threateneth in the proverbs of Solomon. And also soluteth certain questions, which are wont about this matter to be moved.  

What shall become of them, that he neither Christians, nor Antichristians?  And he said, how the beast with the false prophet and all his adherentes should be cast, at the last day into hell: but where the first part is neither Antichristiane, nor yet Christian, but rather of their own sense and arbitrement, to be a rule and law to themselves: such as be verily the Nestorians, jacobites, Georgians, etc. Or those that be heathen yet or gentiles, moreover jews and Turks: some man might marvel, and demand, what shall be done with them, or what shall come of them? S. john maketh answer: and the remnant were slain with the sword of him that sat on the horse, etc. Again where a godly man might maruaylle, how they should be condemned, which borne amongs the Turks, heretics, jews and gentiles, never heard the Christian verity? S. john preventeth this imagination, and by the beginning of the .20. chapped. showeth, with what a Majesty, perspicuity, and evidence the verity of Christ's gospel was notified to the world: 
with what a majesty the verity of Christ was set forth to the world.  how also all force and power was taken away from the devil, and that by the space of a thousand years: wherein the preaching of the gospel thundered continually: so that they be utterly inexcusable, so many as have not received the gospel of Christ. For the preaching of the gospel was not obscure, but most clear & manifest, nor short and contracted, but published by the space of a thousand years, it was not received of a few little ones, but of all people and nations under the sun. Therefore is it a gross ignorance of the Turks, Heretics, jews and gentiles. For although in times passed the verity seemed to have been notably known, now it is not so: 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: 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: 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. 
They that are condemned are justly condemned.  chap. Whereupon we now gather, that none of them which are damned in the world, are damned with out deserving. Which thing the Apostle also S. Paul hath touched in the Epistle to the Romans in the .1. and .2. chapped. Here therefore is a profitable and necessary place treated, of the famous preaching of the gospel through out the world, the course thereof enduring a thousand years.  
And this treatise proceedeth in this order. First is th'angel described, after his work or effect is declared. And last is the sealing of the time. Touching the description of the Angel, first in deed he is named an Angel, 
The angel signifieth the order or state apostolical.  and cometh forth abroad: howbeit the whole state Apostolical is hereby understand, in the which shineth exceedingly S. Paul the doctor of gentiles neither is it marvel, that the order of Apostles is signified by an Angel. For an Angel signifieth a messenger, ambassador, or an Apostle. And therefore the prophet Malachi called john Baptist the vauntcurrour of our lord, an Angel: behold I send my Angel before thee, etc. And ministers of the church are oftener than ones in this book called Angels. But in case the worthiness & nobility of the name please the ministers, let the Angelical purity, and excellent faith please them also. An ambassador doth and sayeth nothing, save that which he hath received in commission, of him that sent him: so also let the ministers set forth nothing, save that which he hath received of the Lord, in the Scriptures.  

¶ The angel came down from heaven.  Secondly this excellent Angel is said to come down from heaven, not that the bodies of Apostles came from heaven, but for as much as their vocation and office was given them from heaven. For the son of God, which came down from heaven, chose the Apostles, and sent them forth into the world. Which thing is declared in the .10. of Matth. and .20. of john. Mark .16. and Luke .24. And S. Paul sayeth to the Galathians, that he was called, 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. For they be not they which speak, but the spirit of Christ and of the father, which speaketh in them. Therefore he that despiseth their doctrine, despiseth God the father & the son. They lie moreover, that say, how the gospel is a new doctrine forged of witty men. Read the .1. chapter of the former and later epistle of S. Peter.  

Thangell holdeth in his hand the key & chain.  After this the Angel is said to hold in his hand those two excellent instruments, the key and chain. Let us see, what is mente by the same. Doubtless by these two instruments S. john understandeth nothing else, but the free, true, holy, & lively preaching of the gospel: by the which it came to pass, that both hell was locked from the faithful, & the devil was holden and kept fast bound in chains, that he could not hurt the godly so much as he would, and seduce whom he list. For so hereafter S. john will expound himself.  
And the keys 
Keys.  of binding & lousing the apostles received of the Lord, in the .16. of Matth. and .20. chapped. of john. They open by the preaching of the gospel the bottomless pit, and hell itself to the ungodly, when they show unto them their damnation in hell, for their ungodliness. They shut up hell from the godly, whilst by the preaching of the gospel they open heaven, and bring the faithful to the joys celestial. I have spoken of the keys at large in an other place. A chain is the sign of captivity. 
Chain.  By the preaching of God's word the Devil is taken and bound. Whereof it cometh to pass, that the common painters have painted the Devil bounden with chains to certain notable preachers.  
By things that follow this key, 
He taketh the dragon.  and signification of the chain is better declared, whilst the effect of the Apostolical preaching is expounded. For he addeth: and he took the Dragon, etc. And he repeateth the names of our enemy out of the .12. chapped. where every thing is expounded. Where you may also look for the same. And the Angel did bind Satan, which is the end and use of the chain, verily that he should not be stir him, and invade and destroy the faithful. Moreover there followeth an other thing yet more vehement: and he sent him into the bottomless pit: to wit he cast him headlong into the bottom of hell, that he should not murder the faithful. There followeth an other thing yet more grievous: and he shut him up, that he should not come out again. This is the end and use of the key. Furthermore he set a seal upon him. 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. 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. For even for us he overcame, overthrew, bound, locked up, and sealed the enemy, that we might be safe and sure from him. Finally it followeth, which may declare all and singular parts hereof: 
That he should no more deceive the people.  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, & before the gospel preached through out the world. For they were all things full of ungodliness and errors. Temples of Gods or Idols were every where, Idols were worshipped, the same gave oracles, Altars smoked with the blood of men & beasts. All wickedness reigned. Art magic, witchcraft, parricidies, whoredoms, were practised without punnisshement. No man can easily express, not in a long oration, how shamefully Satan had deceived the world, how assuredly be reigned, and with what intricateness he hath bound unto him mankind like a bondslave. Let him look, who so list, upon Grece. Italy, and Asia: & in the same, Corinthe of Grece, Rome of Italy, and Ephesus the head city of Asia. He shall find abominations abominable, and will say, that the devil hath reigned in them wholly, and had daily with new giles bewitched the silly wretches. But after that Paul alone (I will speak nothing now of the other Apostles) came to Corinth, Ephesus and Rome, and there had preached Christ: 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, for that I think I have done enough, if I show only some footsteps, wherein going ye may come to a much more ample consideration of these things. Hereunto appertain those divine words of S. Paul, which are red in the 26. of the Acts, spoken before king Agrippa, and the princes of Syria and Festus proconsul there. For this intent have I appeared unto thee (sayeth the lord to S. Paul) that I might ordain thee a minister and a witness both of such things as thou hast seen, 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, and from the power of Satan unto God, that they may receive forgiveness of sins: etc. In the .1. chapped. of the Epistle to the Colossians, as also in diverse other places, S. Paul showeth, that Christ hath overcome Satan, 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. 
Christ hath bounden Satan.  Therefore where the Apostles and ministers are here said to bind and shoot up Satan, it is by the way of their ministery to be understand. Every man also may judge of the things that have been treated hitherto, whether he have profited in the doctrine of the gospel, which he hath a long time heard in the temple. For in case thou thyself be as yet bounden still with the chain of the Devil, thou haste not yet heard the gospel, as appertaineth: but if thou feelest that the Devil is bound with the chain, and that thou rulest the Devil, and the Devil not thee, the matter goeth well. Cry unto God: Lord confirm this, and increase, that thou haste wrought in us, etc.  
And concerning the time of this most shining truth of the gospel, 
A thousand years.  it is said how it shall endure in the world a thousand years. For he saith expressly: he bound him for a thousand years. And again: that he should no more deceive the people, till the thousand years were fulfilled. I know that the opinions of thexpositors, touching these thousand years, be diverse. I know, how the heresy of the Chiliasts or Millenaries by Papias Author hereof, as Eusebius reciteth in the .3. book of the Ecclesi. history, was taken hereof. I will not here stand about to confute the opinion of others, which also would be overlong and tedious, and not of so great profit. 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 truth, and profitable for the godly. And I understand plainly and simplely, that S. john speaketh of a thousand years, which ran on by continual course from the time of Christ, until the last corrupting of the evangelical preaching and church of Christ.  
Nother am I very scrupulous in searching out the term of the supputation of these thousand years. 
The beginning of the account of a thousand years.  Simplely I appoint the beginning of the reckoning in the open preaching of the Gospel, and what time the word began now to be received, and was now received of the Gentiles. I suppose therefore that there may be three terms or times appointed, which nevertheless shall come all to one reckoning, differing little or nothing amongs themselves or having small diversity, not passing half a year more or less. Ye may therefore, if ye please, begin the supputation of the thousand years from the xxxiiii year of Christ's birth, wherein Christ also ascended into heaven, and Paul being called to the ministery, and drawing the gentiles into the fellowship of God's people by the preaching of God his word, began to restrain Satan. And thou shalt come to the year of our Lord .1034. and to the Bishoprycke of pope benedict the .9. which after he clome by unlawful means into the chair of Saint Peter, as they call it, practised art magic, & was joined in league with the devil: of whom he was carried away also, what time he had sold his bishopric before the Pope Gregory the .6. Read the story of Cardinal Benon, whereof is mentioned before in the .13. chap. and let read other stories. Certain it is, that the Devil at those days did occupy the Apostolical seat, as they term it. Read the stories from Sylvester the .2. and so forth. Thou wilt say than, that about that time the Devil broke louse again, and seduced the people, especially by Popes. Or begin the supputation of the thousand years from that time, wherein Paul being bound for the Gospel at Rome, testified that the gospel was preached through out the world. That was about the year of our Lord .60. from thence accounting a thousand years, thou shalt come to the year of our Lord 1060. when Nicholas the second was Pope, under whom it is written that the verity was diversely tempted and corrupted, and that Gregory the seventh did than also by his crafts and enterprises trouble the whole world. Or begin the supputation from the destruction of Jerusalem, what time the jews cast of, the Gentiles in great number entered and were received into the place of the jews 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: in the which time not a few Historiographers write that the Devil himself reigned. Doubtless never man hurt godliness, or more stoutly advanced impiety, than did this Gregory, otherwise called Hildebrande. Of him I have spoken before in the .13. chapped. Where also I admonished you, that Cardinal Benon did account those thousand years from the birth of the Lord, and concluded in Sylvester the second. It is evident therefore, that the gospel hath had a notable place in the world, neither hath been quenched for the space of a thousand years: that is to say, from the time of th'apostles, until the year of our lord was reckoned 1073. or there about. What was done at that time & after, we shall hear when we shall come to that saying. And when the thousand years shall be fulfilled, etc.  
Some man will say, I cannot see that the preaching of the Gospel hath continued in the world so long time, to wit a thousand years, For it appeareth by Histories, that the doctrine of merits, satisfactions, and justification of works, did incontinently after the Apostles time, lay their first soundations. 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 deed immediately after the death of Gregory the first, take upon him to be head and catholic Pastor of the church universal. 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. We know that shortly after, arrose that detestable contention about the having of Images in the churches of Christians. We have heard that S. John hath assigned to antichrist years .666. Finally, it is manifest that the devil hath by murder, parricidie, and all kind of mischief reigned in the children of misbelief. Wherefore thou sayest, I see not how the devil hath been bounden a thousand years: and locked in chains. 
How the devil hath been bound a thousand years.  I answer that the things which are alleged hitherto, are true: yet nevertheless to be true, and so to remain always, which S. John by the revelation of jesus Christ hath affirmed, that the devil should be shut up for a thousand years, and remain bounden, till a thousand years were at an end. And the same we declare on this wise. The Lord said in the Gospel. Now is the judgement of the world, now shall the Prince of this world be cast out. And where as it is not lawful to doubt of the verity of Christ's words, yet nevertheless is he not red to be so cast out, but that he hath been of great force in the world, and hath been called of the Apostles themselves, the Prince of this world. How than is he said to be cast out, and to tempt the godly, to reign, and to be cast out of his Kingdom?  
He is cast out of the church, and of the faithful, 
How Satan is cast out, & yet vexeth the faithful.  not that he cometh not again, and tempteth, for always he returneth, and seeketh to pluck back the redeemed (but for that he possesseth no more the full empire. For Christ now liveth, & raineth in the church and Saints. These, as S. Austen saith, he assaileth from without) he is cast out of his ancient possession, but he laboureth to recover his old habitation. And thus was Satan bound, and shut up for a thousand years, as he that possessed not the faithful of Christ through out the world, nor ruled them at his pleasure, and after his malice, although he hath tempted and vexed them. So was the holy ghost denied to be given, not that he was not in the world and in the Prophets: but because he was never so plentifully powered out upon all flesh, as after the glorifienge of our Lord Christ. In the same sense we say, that death and sin are taken away from the faithful, and trodden under foot. As S. Paul therefore, which in the first chapped. to the Colloss. said, that we are translated out of the kingdom of darkness, in to the kingdom of light: sayeth nevertheless to the Corinthians, that the God of this world, hath blinded the minds of the unfaithful: so S. John at this present sayeth, how the devil is bound and sealed, by the space of a thousand years, and the very same sayeth afterward, the rest of the dead revived not, till the thousand years should be fulfilled: that is to say, in all those thousand years believed not, which set more by the beast, than they did by Christ. And they verily through their own fault, and instigation of the Devil believed not, and perished. Therefore did Satan exercise his force in them. Which to the faithful in deed is bounden, and tied fast, but to the unfaithful free and over familiar. 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. For the faithful have no Hell, or there is no Hell prepared for them: but for the ungodly. For Christ hath broken Hell, but for his faithful: to the unfaithful all things of hell are yet most strong, and these have Hell.  

¶ The power of the devil by Christ broken.  Again the devil is said to be bounden, shut up, and sealed: for since the redemption of Christ, his power hath not been so great in the world, as it was before. Wherefore S. John expoundeth himself, and sayeth: that he should deceive the people no more. What is this more? but that he shall not so seduce them from hence forth, as he hath done hitherto. 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, as he did before, and as it is permitted him after those thousand years to rage. Therefore these things are spoken by a comparison, and not absolutely. And the thing itself, or experience teacheth, that they are not to be understand absolutely, and after the bare lettre. Although therefore that Satan hath in these thousand years also, blown his poison upon many, 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, and shall follow hereafter unto the world's end. In old time also he reigned fully amongs the Gentiles through Idolatry. But a thousand years fell down their temples and Idols, with all other instruments of ungodliness.  
We read truly, 
Certain articles of religion assailed.  how there were in the Apostles time that affirmed, that men are justified by the law and works. Whereupon sprang up the doctrine of satisfaction and merits. But the same doctrine was confuted by the Apostle Saint Paul, above other Apostles. Saint Austen also, and after him Bede, most constantly have defended the doctrine of grace, and redemption by Christ. The same continued safe by the space of a thousand whole years. But afterward, Freres getting the upper hand, the doctrine of satisfaction and man's merits did prevail: whereupon was utterly obscured the doctrine of jesus Christ, concerning the free remission of sins, & imputing of righteousness. There grew up an opinion with certain of Saints, making intercession or praying in heaven for their worshippers. The relicques began to be worshipped over soon. Nevertheless such as were illumined clave fast to the only intercessor Christ, and honoured not relicques. But after those thousand fatal years, many attributed more to Saints, than to the very holy one of Saints. We see what is done at this day. The writings of Monks and Freres testify, how much the worshipping of creatures hath increased within these four hundreth years, or there abouts. Who will deny that exceeding many have been deceived of Heretics? But who can gather thereby that the Gospel hath been utterly lost, & that Satan hath reigned fully?  
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. Howbeit the east most constantly resisted, and so did other parts of the world also. At the length after a thousand years, he made his boast most impudently, that the fullness of power was given him, which he got by hook and croak, and after usurped the same. Mahomet seduced many, yet nevertheless the patriarchal churches persisted, and the east honoured Christ, likewise South and North, so that the thousand years again had their light, neither hath Satan in these raged so much, as he hath since those years were complete. doubtless since the Turks began to rule and reign, all matters of religion grew every day worse and worse. And the war into the Holy land did very much hurt to religion, and gave great courage to the Saracenes and ungodly: whereof I shall speak afterwards. And Images began to be set up in temples, and to be defended. 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. 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 passed. Wherefore it is rightly said, how after a thousand years, Satan should be loosed from his chains, which before also moved the unbelievers, yet finally rageth more furiously.  
S. John assigned to Antichrist a certain numbered of years, to wit .666. Whereof we might understand the name of antichrist. But therefore it followeth not, that the devil was than quite loosed, or the light of the Gospel utterly extinguished. For the Apostle in his time, speaking of him: The mystery, sayeth he, of iniquity now worketh. antichrist therefore hath his seeds, he hath his beginning, he hath his rising up, his growing and increaces. But after a thousand years, he went to work most impudently and most boldly, which before also had uttered his maliciousness: but now most venomously of all he speweth out his poison, oppressing Kings, and all that speak never so little against him. We know moreover that in these thousand years paste, the Devil hath reigned in many by murder, perjury and innumerable and unspeakable evils. But if ye consider what hath been done sins those thousand years, and what is done at this day: you will say those ages of the thousand years to have been Golden and Silver worlds: and ours now for these five hundreth years to be of brass, Iron, lead, 
The corruption of the last age.  and clay. Lactantius in the seventh book of Instit. the .15. chapter towards the last end of the world, sayeth he, the state of worldly matters must needs be altered, and iniquity prevailing, to incline to the worse: so that these our times, in the which iniquity and mischief is grown to the highest degree, yet in comparison of that uncurable evil, may be accounted fortunate and in manner Golden ages. For justice shall than ware so thin, ungodliness, covetousness, 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, and every where vexed of the unrighteous. And evil men only shall be wealthy, and the good turmoiled in all vexation and misery. All right shall be confounded, and laws shall perish. Than shall no man have any thing, save that which is either evil gotten, or evil kept. Goldenes and violence shall have all. There shall be no faith in men, no peaxe, no humanity, no shamefastness, no truth. And the remnant which are red there. By all the which our days now seem to be painted lively.  
But what is that, which is annexed, 
He must be loused a little season.  that the Devil must belowsed for a little season? seemeth this a little season, which continueth now five hundreth years? And this place we expound so, as that same in the gospel: unless those days were shortened, no flesh should be saved. For it is evidently by stories, that neither the Devil, nor antichrist, hath enjoyed that his kingdom long quiet. For evermore, and in all ages have sprung up some holy and learned men, which being illumined and comforted or God, like Enoch and Helie, have resisted the ungodly and ungodliness, and have maineteyned the true religion. 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.  
Therefore both Satan and the Pope could enjoy these matters but a small season. For immediately after the thousand years sprang up the Waldois, which constantly impugned the Pope, and his ungodliness. The lord hath raised up certain kings, amongs whom be the Friderickes German Emperors, Lewis of the house of Bavier, & many others. The Pope's also have been at dissension amongs themselves, whilst many have been chosen, and every one of them will be the vicar of Christ, and so tear all that ecclesiastical body of theirs with Schisms. There rise up against these preachers earnest & vehement, Wycliffe, Husse, Jerome of prague, and diverse others. What is done at this day, & hath been now these 30. years and more, against superstitions, and idolatry, against the Pope, and all his clergy, the Papists themselves cry out and all parts of the world can testify. Therefore is the Devil loosed a little season. The Lord jesus tread him under our feet shortly.   

¶ What those thousand years shall be, and of the certain felicity of souls after the death corporal, and of the first resurrection, and second death. The lxxxviij Sermon.  
ANd I saw seats, and they that sat upon them, and the judgement was given unto them: and I saw the souls of them that were beheaded for the witness of jesus, and for the word of God, which had not worshipped the beast, neither his Image: neither had taken his mark upon their foreheads, or in their hands: and they lived and reigned with Christ a thousand year: but the other of the dead men lived not again, until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection. On such hath the second death no power, but they shall be the priests of God and of Christ, and shall reign with him a thousand years.  
By these S. john declareth himself, 
Here is declared what those thousand years shall be.  expounding what those thousand years shall be. Not such doubtless, as very many, (emongs whom are accounted also the Millenaries or Chiliasts) do Imagine with themselves, in the which they say, there should be tranquillity upon earth, and in the which years the saints here in Earth shall reign corporally with Christ in most exquisite pleasures and joys. For S. john himself confuteth this opinion, whilst he showeth, how the saints should be beheaded of the beast and of his Image: and that the others which remain in death, should not live again, or receive the gospel of Christ. It is manifest therefore that the beast, & his Image shall be in those thousands years. It is evident that the Gospel of Christ shall by those thousand years so shine, that Satan should be so straight tied in chains, that nevertheless all should not receive the gospel, neither should there be quiet tranquillity: but that the Saints for Christ's verity should suffer persecution of the beast, and that many should not believe the gospel, but rather withstand the same and perish. Yet that the Devil in the mean time shall not have so great power, as he hath obtained sins the thousand years were finished: neither that the gospel should in those thousand years be so darkened, as it was after corrupted and depraved. And he toucheth 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: verily for that their souls do not sleep till the judgement, but live with Christ in heaven. He treateth moreover of the first resurrection, and second death. Thus unto them that marvel, where the souls of the dead shall become, and what they shall do immediately after the corporal death, he answereth, and so much as is requisite to know declareth.  

The souls of them that be beheaded.  Therefore S. john seeth seats, and those that sit on them. And who be those that sit? he addeth by an exposition, and sayeth: and the souls 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. Souls are not beheaded, but bodies: the souls remain in their state and life. Wherefore he sayeth the souls of them whose bodies were beheaded or slain. And here let us note, that S. john speaketh not of the bodies reassumpted, changed, or raised again at the last judgement, but of the souls delivered from the bodies of the martyrs. For he speaketh of souls loosed from the bodies, before the judgement, according as every one in his time liveth here in this world, and is called from hence by death. For Aretas also Bishop of Caesarea expoundeth this of the souls of Martyrs: yet thinketh he not nevertheless that no man should be saved, unless he die by the tyrants sword. For he addeth this moreover: or verily he nameth to be beheaded tropically, which have mortified their members, that are on Earth. Hitherto he. And we also have showed before, that first and chief the holy martyrs are rewarded with eternal life, secondly all they that have honoured God truly, and have done penance, and crucified their flesh with all the concupiscences thereof.  

Beheaded for Christ.  And he sayeth expressly, that the saints were beheaded, not for theft, murder and mischief, as also Saint Peter teacheth, 1. Peter. 4. But for the word of God and testimony of jesus Christ. The word of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the very son of God our Saviour: and the testimony is, that wholesome gospel, and the very preaching and professing of the same: like as by the conference of Scriptures we have declared before. They are reckoned moreover amongs the Saints, which have not worshipped the beast, etc. And such are the Martyrs beheaded or slain, for that they have worshipped God, but the beast and his Image would they not worship. Howbeit all are not slain, that reject Antichrist, and therefore particularly as a peculiar member he rehearsed them also. 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. chapped. Now let us see, what their state is, that shed their blood for Christ, and abhor Antichrist with all his inchauntmentes: they lived, sayeth he, 
Of the state of souls after death before the judgement.  to wit by faith in this present world. As S. Paul said also: I live not I now, but Christ liveth in me. And of that same life followeth life everlasting, in an other world. Wherefore S. john hath annexed, and they reigned with Christ a thousand years: to wit all that whole process of time. Not for that they reigned not & lived with Christ afterward, but for that their souls hitherto, or to the judgement, have not slept, but have lived rather in Heaven a blessed life. The which also from the beginning he declareth by an other notation. For he seeth a seat (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) set, and the souls sitting in them. And by a figurative speech he signifieth, that certain seats, and honourable places, are prepared in heaven for the blessed souls, as also the Lord himself sayeth in the gospel: In my father's house are many mansions, and now I go to prepare you a place. He calleth the seats thrones, alluding to the royal Trones of kings. But of these celestial seats, we must conceive, greater, divine, and spiritual matters. They sit in them not for that they do nothing else but sit on a cushion: but they reign, triumph, rest, live, and have fruition of the comfort, joy, and glory everlasting. This I say is the manner of the souls and spirits to sit. He addeth moreover, how to those souls was given judgement, verily for that they are exempted from judgement, and come not into judgement (even as our saviour sayeth) but have passed from death to life. It is also declared in an other place, in what sense the saints are said to sit upon the seats, and judge the world: where it is manifest in deed, that all the judgement of God is given to the son. It is evident therefore by this unfallible place of scripture, that the souls of saints sleep not after the death of the body, until the last judgement, but to live in Heaven with Christ. But at the judgement they shall return to their bodies raised again, and together with their bodies shall be received into blessed seats. And this is the state of the faithful. From this hope let us never suffer ourselves to be withdrawn. In my Decades I have discoursed more at large of the souls separated from their bodies and have showed that they do not sleep.  

A toll error of john the 22. pope.  And here I can not refrain, but must needs set forth and recite that which D. john Funceius, a learned man diligent, and one that hath red much showeth in the .10. book of his chronology, under the year of our Lord .1332. in these words: about this time the most holy father Pope john, the .22. of that name, fell into this heresy, which also he professed openly, and taught that the souls saw not God before the last day. For so had his father taught him, deceived by the visions of Tantalus, which were commonly carried abroad in writing. And Pope john sent two preachers to Paris, to wit a couple of Freres one of the order of preachers, an other Minorite, which might profess his error there. But one Thomas a preacher of England resisted the Pope stoutly, whom the Pope committed to prison. And the King of France called a Synod in his palace, in the forest Vitinian, where all that were assembled subscribed against the Pope. 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 prisonier: and also (as it is said) following the admonitions of his friends, at the hour of death repent. 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, neither to feel any thing, till at the day of judgement they be joined again to their bodies, and rife again.  

The remnant of the dead lived not again.  S. john addeth: and the remnant of the dead lived not again, till the thousand years were accomplished. Not that they lived afterward, but that they revived never at all. As the Scripture speaketh in an other place, Michol David his wise remained barren, until the day of her death: not that she had child after her death. But whom doth he mean by the remnant of the dead? surely all we that descend of Adam, are dead. As S. Paul right well declareth in the .5. chapped. to the Romans. But we have heard how some through faith have received Christ, and so being quickened, have shed their blood for Christ, and would not worship the beast, nor his Image. Now is added to this member: but the remnant of the dead, which are neither regenerated through faith, nor would bestow their life for Christ, but had rather worship the beast and his Image, these I say for their unbelief lived not. For without faith there is no true life in this world. 
A double life & double death.  We speak nothing here of the vital or natural life. And we say that life is double or of two sorts, to wit the one spiritual, which is of faith and of the spirit of God, and of Christ, which is by faith received and liveth in the hearts of his, and his life in him. For the Lord himself sayeth: he that eateth me, he shall live also for me. Thother life is everlasting, to wit of an other world, in the which we shall see God as he is, and shall be as he is, living in God and with God for evermore. Contrariwise death is of two sorts, spiritual, whereby waunting Christ, and his spirit, and void of faith, we live in sin. The Apostle speaking of this death, sayeth, that a widow living wauntonly, being alive is dead. And the Lord also to the disciple, that would return home, and bury his parents, sayeth: suffer the dead to bury their dead. There is also a death everlasting, that is everlasting wretchedness and misery, which followeth the spiritual. Yet see what we have said of double death in the .3. chapped. of this book, in expounding the Epistle to them of Sardis. Wherefore S. john here signifieth, that there shall be many in these thousand years, which should not receive the gospel with a lively faith, and therefore should remain in death: as the Lord said in the .8. of john. Therefore they err shamefully, which suppose that all nations in the whole universal world shall come once to an unity of faith, and most assured peace in this life.  
And S. john himself again expounding himself sayeth. This is that first resurrection. Which I pray you? by the which men receive Christ by the true faith, 
Of the first resurrection and the second.  and rise from sin in the newness of life. Of this th'apostle speaketh much in the .6. to the Romans. The same to the Ephes. out of Isaiah: awake, sayeth he, that sleepeth, and rise from the dead, & christ shall shine unto thee. Therefore be they not partakers of the first resurrection, so many as neither acknowledge their sins, nor be regenerated, neither are quickened by faith in Christ, nor rise again with Christ in the newness of life. The second resurrection is that universal resurrection of all flesh: wherein shall all men arise in deed, but with unlike state for the faithful rise unto life everlasting: the unfaithful to death everlasting. Which the Lord himself also hath repeated out of the .12. chapped. of Daniel, in john the .5. chapped.  

Th'effect of the first resurrection  And he showeth by occasion, and after an Apostolic manner, a threefold fruit or effect of the first resurrection. First sayeth he, blessed and holy is he, which is partaker of the first resurrection. He is blessed, sayeth he, happy, and heir of celestial and eternal life. Holy: that is to say purified, sanctified, and justified. For faith in Christ doth sanctify, and make blessed. Than in such as be thus sanctified the second death hath no place nor power. And the first death, is the death of sin: therefore is the second death eternal damnation. See what I have spoken hereof before in the .2. chapped. 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. It is repeated again, and they shall reign with him a thousand years. And this signifieth, that all Saints shall reign with Christ for ever, but chiefly the souls, even olso before the judgement.  
Primasius bishop of Utica expounding this place: it is not spoken, sayeth he, not only of bishops and Priests: 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: of whom the Apostle S. Peter: an holy people, sayeth he, a royal priesthood: thus saith he. But this whole place of the binding and lousing of the Devil, of the thousand years, and of the first resurrection, and second death S. Austen hath well and diligently for his time, and for so much as he could see discoursed at large in the .20. book De civit. dei. I propound these things of mine to be diligently considered of the faithful. 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.   

¶ What shall be done when the thousand years are expired, of the world deceived, of war and grievous persecution of the godly, and of the everlasting pain of the wicked. The lxxxix Sermon.  
AND when the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the people, which are in the four 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, and compassed the tents of the saints about, and the beloved city. And fire came down from God out of heaven, and devoured them. 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.  
He declareth hereby, 
What shall be done after the thousand years.  what shall hap after those thousand years. And he sayeth chiefly two things, that the devil shall be loosed out of his prison, that he may deceive the people in the world, and may assemble Gog and Magog unto battle. To the which again he annexeth other two, a most cruel persecution of the church, and pain of the wicked, and everlasting damnation of the devil and his members.  
And the seducing of the world must again be expounded by the figure Synecdoche. 
How the world is deceived again.  For the sense of the scripture will not permit us to understand, that there should be no godly left at that time. For we believe all that there is a church, & that an holy church, & shall be always in the world until the judgement. And we have heard moreover in this book, how many thousands are sealed that they should not perish. And also that the dragon must be loosed for a little season. Like as therefore we read in the gospel, that Satan is cast out, and his kingdom taken from him: where nevertheless S. Peter warneth & sayeth, that the devil goeth about like a roaring Lion, & seeketh whom he may devour: verily for that the greatest force of Satan 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, and to be restored to his former place: so at this present we understand, that Satan loosed after those thousand years, rangeth now abroad more freely, exerciseth greater authority, seduceth more people in the world, and ruleth further, than he hath reigned these thousand years: yet so that there shall be nevertheless in the world a fellowship of Saints dispersed and vexed miserablely. For immediately S. john sayeth, that the beloved city of God is besieged of the enemies. Therefore shall the church be in the mids of the enemies. Wherefore all that same place must be expounded not of the verity & religion wholly extinguished, but of the more large & ample power and seduction of sathan the old serpent.  

The devil cometh out of prison.  Wherefore he sayeth, that when the thousand years shall be expired, the Devil shall be loosed out of that his prison, whereinto through the power & might of Christ, or preaching of the Apostles he had been shut. For the chain once broken, to wit the sincere doctrine and preaching of the gospel corrupted and depraved, he came out: and to this end he came out, that he might deceive the gentiles, that is to say all people and nations, which are dwelling in the four quarters or parts of the Earth, I mean in the whole universal world: and to the end he might allure Gog and Magog, namely fierce men, barbarous, worldly, mocking and contemning the true religion, addict to robberies, and given to evil things, and regarding only corruption and naughtiness, that he might draw, I say, such men to unrighteousness, and keep them still in errors. For such doth ezechiel signify Gog and Magog to be. But those which through the divine grace be not such, shall not be deceived of Satan: but grounded on Christ, shall persever in the doctrine of prophets and Apostles, and shall rightly worship Christ, shall abhor Antichrist, and all naughtiness in the world.  
But that a develisshe deceiving hath passed through the world far and near, sins the thousand years expired, 
What deceiving shall be in the world after the thousand years.  experience teacheth, and Histories witnesses of times testify. For it is plain, that during those thousand years, there were famous churches of Christ in the east, which not withstanding to have been destroyed within these five hundreth years we lament. Therefore the wicked and abominable sect of Mahomet began six hundreth years after the birth of Christ, and from that time forth was advanced by the Saracenes, but prevailed at the last after those thousand fatal years. For how great is the power of Turks now in Africa, Asia, and Europe, no man is ignorant. And Papistry had his beginning and proceeding over soon: but after a thousand years it was of full force. For bishops of Rome through the abuse of excommunicating have oppressed even most mighty Emperors & Kings. For who knoweth not with what shameless boldness the pope's have withstand both Kings and Keysars, Henries, Fridderickes, Lewysses, and many other Princes, whom their lewdness hath vexed, vanquished, and overcome? After much and grievous contention the Pope's extorted to themselves the consecrating of Bishops. 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. For by this means Papistry received strongest sinews. Moreover after those thousand years was raised up & established that God Mayzim, 
The God Mayzim.  of whom also Daniel maketh mention, which brought also a great strength unto Popery. I mean transubstantiation, and the horrible polluting of the lords supper, and manifold abuse of the holy mysteries. And of the force hereof increased an infinite number of priests and filthy Freres. For after those thousand years at the length came up the sect or order of jacobines, Celestines, Gilbertines, of gray freres, black freres, white freres, and many other freres, and monstrous Mounkes, which have craftily cropen in the favour of all princes, to th'intent they might know all their secrets by auricular confession. Than began all things more impudently to be set forth & sold in the church, than ever before. Superstitions and unprofitable & hurtful ceremonies overflowed. For we have seen thirty years sins and more, how much increased daily idols and Idolatry, worshipping of creatures, and abuses innumerable about the same, pilgrimages to dumb Idols, and an infinite number of the same sort. I recite not that holy matrimony waxed now vile after those thousand years, in so much that ministers of churches were prohibited to mary. Than waxed whoredom rife, rape, and adultery, and yet more filthy things than all these, etc. I pass over here very many things: this only I rehearse, if ye compare the rites, ceremonies and superstitions of Papistry with the heathen gentility (as I have partly showed here and there in my works) ye will say that Papistry passeth far all gentility. For in case, the false opinion and persuasion once taken away, ye do way what Papistry is in itself: you will grant, that there was never such a corrupt thing in the world. Full rightly therefore sayeth S. john, that Satan is broken louse out of prison. 
We say in english hell is broken lose.  By the which proverb he signify matters extremely corrupted, nothing to be done in his place or decent order, but allthing confused, all turned up side down, at the will and lust of the evil spirit.  

Gog and Magog at gathered to battle.  hereunto is added an other thing, that the thousand years expired Satan should gather Gog and Magog to battle. By the which words doubtless S. john hath alluded the prophecy of Ezechiel, which we read in the .38. & .39. chapped. Ezechiel seemeth to have prophesied of the wars of Macedon and of Antiochus, speaking hereof by a prophetical phrase, and an hiperbolicall amplification. The Prophet sayeth that Gog is the land of Magog. And evident it is that Magog was japhetes son, which dwelled at Mount Cancansus, and extended his Empire to Aethiopia and Egypt. And afterward out of Asia, and that out of the east parts, Antiochus Epiphanes made war on the people of God. The same was a figure of Antichrist: as all expositors do confess. Wherefore it appeareth that S. john bringeth forth these his things by way of comparison. As though he should say like as in times pasie the people of Gog and Magog did sore molest and afflict the people of God: so in the times of antichrist, most grievous warrss shall arise, wherewith the church of God shallbe shaken and laid waist. And sayeth verily that the host of these distroyeiss shallbe innumerable. He addeth after the manner of the Scripture aparable for perspecuitie: as the sand of the Sea. And also by an other phrase of speaking he signifieth, that the enemies of God's people shall be bold, and ready to over run the whole world, and and turmoil all things with wars. For he sayeth: And they went upon the plain of the land. As much to say, as they being swift & bold, shall run over all the world. Every where, & through out the wide world shallbe cruel wars.  
For most purposely he addeth: 
Theicompat fed about the tents of Saints & beloved of God.  and they compassed about the tents of Saints, and beloved City. And meaneth that the church of God shall be most grievously plagued with those Gogicall and barbarous wars. For in times passed Jerusalem was called the chosen and beloved City: but after she rejected the word of the Lord, she was no more beloved of God, but rather rejected and hated. Therefore Saint John speaketh of the Catholic church, which Saint Paul also in an other place out of Isaiah nameth, Jerusalem that is above. The same is also called the tents of Saints. For the faithful are in the church as it were in tents, fighting against Satan, the world, sin, and flesh. And where he sayeth, they compass about the tents of Saints: he sayeth some what more, than if he had written, they assailed or besieged, or assaulted the tents of Saints. For they compass them about, which give the assault round about, and vex them most grievously, as though they were already taken, that no hope can appear to any man, no refuge or way to escape.  
Undoubtedly if we confer these things with Histories, 
¶ The church plagued most grievously by the holy wars.  we shall find that the church hath been many times assailed with cruel wars: but never yet with crueler, than after those thousand fatal years. I mean the holy war as they term it. Whereof have written at large William Archbishop of Tyrus, the Abbot of Vrspurge in Chronic. Item Benedecte Colts, and Paulus Aemilius in the fourth book de reb. gestis Francorum. finally Volaterane in the eleventh book of Geography in Coelesyria and Palestine.  
Historiographers report many things of the battle of Troy. Others suppose that those of Assyria and Babylon were greater. Many extol the wars of the Persians and Macedomans, as in very deed they were horrible. The Romans have also their wars punical, Methridaticall, Civil, Cimbricall, and Germanicall: but I suppose verily that the war, which they call Holy, was more cruel than all these, more bloody and sore, and of longer continuance. In this have joined together in maigne battles, with multitudes of men innumerable, in a manner all nations and people of the whole world inhabited. Wonderful & monstrous slaughters have been made. There have died more hundreth thousands of men than can be credited. It hath continued moreover many years, yea more than the former, or any wars that ever were in the world. Furthermore it was done with most hostile minds. And the which maketh most for this purpose, in this war were exasperated the Oriental Saracenes, Turk's Egyptians, babylonians, and other barbarous nations, that they brent with an unquenchable hatred against the christian religion, and went about to pluck it up by the roots, and a great part thereof have plucte up, and cease not to do yet at this day. That same war therefore most grievous of all others, was cause of the persecution of the faithful in the east and West. 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, and that patriarchal churches yet safe: but whilst this Pope above all others, dealt wickedly against Christ the son of God, and his holy church, like as we read in the time of Solomon, that after he had revolted, many enemies arrose against him, and that most cruel: so in the wicked and tyrannical reign of Gregory the seventh, 
In the time of pope gregory the .7 evils begun to overflo.  Solymanne the Turk invaded Antioch, at the which time the Emperors of Grece are said to have been dispatched of the East country. And the Turks marching forward, are said to have invaded and vexed first, the straits or ports of the Caspiane hills, and the country of Armenia, about the year of our Lord .764. Whereof there is now no time to speak. After Solyman succeedeth Belchiaroke the Turkyshe Prince, whom others call Belzet, which also invaded Grece itself, the Emperors of Constantinople despised. Alexius, which then was Emperor is said to have demanded aid of the western men against the Turks. And also one Peter an Eremite (whom certain Historiographers blame most grievously, not without cause) coming out of the east, and running through out the West, crieth Alarm. Urban the second, whom some call Turbane, and disciple of Gregory the .7, calleth a great counsel at Cleremounte in France, 
The counsel of Cleremounte.  wherein he propoundeth a question of the recovering of the holy land, and delivering the lords sepulture out of the hands of the Infidels. That counsel putteth me in remembrance of that which is described in the .8. book of Kings the .22. chapter, under Achab and josaphat, for the recovering of Ramoth Galaad, out of the hands of the Syrians. For there was in this also a deceiving spirit, there were Achabbes, there were josaphats, and many other things like. And to the intent not to make many words, a journey is decreed against the barbarous infideles of the East. This was done in the year of our Lord .1095. In the mean time Peter the Eremite bestirred him apace, and gathered certain thousands, which he leadeth through Hongarie in to Asia. And immediately after, follow the unlucky captains Folkemar, and Gottschalke priests, which by the way destroying all with fire and sword are slain. 
The first voyage into the holy land.  At the last Godfrey and baldwin most noble Princes, with certain excellent Captains and Noble warriors, with an innumerable multitude of men transported into Asia: which they say was done in the year of our Lord .1096. And within .4. years space at the most, or three, they had taken by assault or surrendrie, the Cities of Nice, Heraclea, Tarsus, Antioch, and Jerusalem. The Abbot of Vrspurge reporteth that there was so much blood shed in the City of Jerusalem, that in the very temple itself, the horses stood up to the knees in the blood of the slain there. The same man telleth of a notable battle fought at Askalon, 
A notable battle.  in the which about fifteen thousand footmen, and five thousand horsemen of Christians, overthrew and discomfited Solimanne of Babylon, furnished with an hundreth thousand horsemen, and four hundreth thousand footmen, and that there were slain in that battle, above an hundreth thousand men. And this journey of Godfrey was the first amongs the worthy voyages of Syria or Asia.  
2. After this voyage followed others more, and that best furnished. 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, leadeth also about an hundreth thousand footmen in to the east country. The year of our Lord was accounted .1101. But of so great a number scarcely one thousand are written to have returned home in safety.  
3. After in the year of our Lord .1147. through the exhortation of barnard Clarevalle, Lewis King of France, 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: but the same died in a manner all, scarcely the Princes left on live.  
4. In the year of our Lord .1189. what time the City of Jerusalem was taken by the sultan King of Persia, where the Christians had kept it only about .89. years. The Emperor Frederick surnamed Barbarousse, Philippe King of France, Richard King of England, and other Princes most puissant, levied an exceeding great Army of Christian people, to recover the City and Holy land: and very luckily transported their Army in to Asia, but after had most evil luck. For the Emperor Frederick was drowned: and the whole Army, as Vrspurgens. testifieth, died of the plague.  
5. The fift (and that famous indeed) voyage in Syria made the most mighty Kings Philippe of France, 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: Henry sayeth he, the son of the Emperor Barbarousse, sent an Army in to Syria: which returneth again the next year. The Christians therefore being destitute of aid in Syria, lost utterly all the dominion, that they had left. He seeketh these things in the year of our Lord .1198.  
7 Again in the year of our lord .1213. Pope Innocent the .3. of that name sendeth his letters public to all the faithful of Christ, wherein he exhorteth them to take armour against the infidels, which possessed the holy land. 
Innocent the .3. as did Urban the 2. ringeth a alarm.  If any man have leisure, and list to read the letters, he shall find them in the Chronic. of Vrspurg. And not long after in the year of our Lord .1215. he holdeth a general counsel in Lateran, wherein war is decreed against the Easterlings. And also Honorius the .3. about the year of our Lord .1217. treateth and confirmeth the same thing. Whereupon many christian Princes, met at Accon, which some time was called Ptolemais, and made mortal war upon the Easterlynges. Wherein they took the noble city Damiata. Yet neither the end nor fruit answered so great enterprises, and costs, perils and losses.  
8 Therefore Fridericke the .2. and Emperor most excellent, hoping to do some good, marcheth also with an enge and well furnisshed army into the east: which they say was done in the year of our Lord .1234. In the mean season whilst he doth valiantly in the east, the bishop of Rome Gregory the .9. of that name, taking an occasion (I use the words of Vrspurgens.) of the absence of the Emperor sent a great army into Apulia, 
The pope setteth upon th'emperor in the west, whilst he warreth in the east.  and took away the lands of the Emperor. Which was absent in the service of Christ, (which is most wicked to be spoken) and kept them thus subdued to his own use, 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, 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. Wherefore th'emperor constrained, his matters there left unperfit, to fall to a composition with the enemy, returned, that he might recover such things as the Pope had taken from him.  
9 And no long time after, to wit in the year of our Lord 1248. Lewis King of France with his brethren Roberte and Charles, and a most puissant army, saileth into Syria: where Robarte is slain, and Charles taken of the sultan, is hardly delivered at the last, and with a few escapeth.  
The same king Lewis of France, in the year of our Lord 1270. imbarketh himself with his three sons at Marselles, to sail into Africa. The plague light upon his Army in the enemy's land, wherewith both the father and the son died, and the whole Army received an exceeding great calamity.  
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, But Palmerius in the year of our Lord .1291. Where many thousands of the Christians, sayeth he, were slain in Syria by the Saracenes, all the rest for fear fled out of the country. And the Chronicle of kings of France. Aemilius, sayeth he, made here an end of the holy war (to wit in the year of our Lord .1291.) Ptolemais in the east being destroyed by the sultan. It is manifest therefore that this Barbarous and gogical war hath lasted about .195. years. So long time as I know no other war in the world that ever was made with such obstinate minds, with so great armies, and so much shedding of man's blood. 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, and in the west also, to be most grievously afflicted, and more than oppressed and destroyed, a few small remnants only remaining: that not with out cause we may perceive that the lord said in the gospel: but when the son of man shall come, shall he find any faith in the Earth?  

Here is a place of Daniel treated by the way 11. chapped.  The most holy and wise Prophet of God Daniel seemeth to have foreseen and prophesied all those things, as he did all the rest concerning Antichrist, which after he had spoken at large of the power of Antichrist, & worshipping of the God Mayzim against the Apostles institution, he adjoineth in the 11. chapped. And in the time of the end, to wit the end of the world and last judgement approaching, shall set upon him, namely upon Antichrist, the king of the South, and the king of the North shall fall upon him like a whirlwind, with charettes and horsemen, with a strong and great Navy, 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. 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 turks and also the sultan of Babylon & Egypt. What will ye say that Daniel poincting as it were with his fingar the war called holy, addeth? He shall come also into the chosen land, and invade the land of desire: namely jewrie, which some time was called the chosen, delectable, and pleasant land. And many shall fall, in the war verily, that shall be made for the recovering of the holy land. It followeth 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 red to have been so destroyed as the rest were, by the Saracenes, and after by the Turks, for that they framed themselves to them in time. Daniel annexeth, and he shall lay his hands upon realms, neither shall the land of Egypt escape. For it is evident, that the same also was possessed of the Soldans princes of Babylon, and of themperors of Turks. It followeth, and he shall have the rule of the treasures of gold and silver and all the precious things of the Egyptians. By the which the prophet hath signified the inestimable treasures and richesses, and excellent majesty of the Soldans, and Turkish Emperors. All the which things, even so as the Prophet hath said, experience proveth to have been, and as yet to be fulfilled. The Prophet addeth, finally the Libyans and Aethiopians shall be in his journeys. Which th'old translator hath turned. He shall pass also through Lybia and Aethiopia: or as others have translated it, they shall be in his way. And he meaneth that those regions shall be open to those Barbarous Soldans and emperors of Turks, by league, vicinity, and amity. S. Jerome expounding this place: when Egypt, sayeth he, was taken, those lands were also afraid. Wherefore he sayeth not, that he took them: but passed through Lybia & Aethiopia. Whether sense of these so ever thou chousest, t●ou shalt not err, as I think, from the truth. And Daniel addeth the brute 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. The which S. Jerome showeth must be understand of Antichrist. 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. And he heareth, out of the East, and out of the North that all those parts are possessed of the Soldans, and Emperors of Turks: he calleth therefore great counsels, and decreeth war against them. He heareth moreover that Constantinople is taken, that the Rhodes is won, Dalmatia subdued, Bulgarie and Hongarie vanquissed, etc. Again therefore he summoneth counsels, he armeth kings, he leadeth forth soldiers, he moveth war, and decreeth that war shall be made for the recovering of the holy land, and to root out the Turks. So verily this Gogmagog war is not yet ended or appeased at this day. Whereby it cometh to pass that an infinite multitude of men are slain on either side. Furthermore at the end of this Prophecy, the prophet showeth, and as it were with his fingar poincteth, the palace or seat of Antichrist, by Antiochus figured before: least any man should not know, 
The seat & palace of Antichrist.  where Antichrist were to be found. And he shall plant, sayeth he, or six the tabernacle of his palace betwixt two Seas: to wit the Hadriatical Sea, called now the gulf of Venise, and the Tirrhene or Tuscan Sea, in the mount of desire of holiness: that is to say in the pleasant and holy hill. 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. There is most full remission of all sins. There is the mouther, & supreme head of all churches. There is the high court and judgement, from whence may no man appeal. There sitteth the king of kings, and high Bishop, which so far excelleth in brightness and Majesty the Emperor and other kings, as the sun doth the Moon and Stars. There is thought to be perfect holiness, and all the treasures of Christ and of his Saints. Therefore said Daniel rightly, that antichrist shall dwell in the noble and holy hill, namely in the seven hilly Rome: as we heard also in the .17. chapped. Finally he prophesieth also of the end of this most puissant prince, Antichrist, & sayeth: 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. And Daniel in the .12. chap. following describeth the judgement. To Christ alone be glory.  
Let us consequently proceed to add to a few things, concerning the pains of the ungodly, and the everlasting condemnation of the Devil and his members. S. john: and fire came down from heaven, and devoured them. And the prophet Amos in the .1. chapped. calleth God's vengeance, fire, as the others do also. Wherefore S. john signifieth, that the vengeance of God shall fall upon all the enemies of the church. In time's paste also fire coming down from heaven burnt up Sodom and Gomorrhe: and also consumed the enemies of Helias. And although corporally fire doth not always fall from heaven, yet shall the persecutors of the church never escape unpunnisshed, in that they have vexed the Saints of Christ. 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 Turks and the Papists. But if any man understand, that about the end of the world fire shall rage's and consume the wicked, as also S. Peter mentioneth of fire and burning out of the prophets .2. Pet. 3. I will not be against it.  
last of all he toucheth also the everlasting damnation of Satan and all his members. For where the Lord said in the Gospel, if the blind lead the blind, both shall fall into the ditch: it followeth, that both Satan the deceiver, and the people of him seduced, should be carried together to hell: where S. john now placeth, and as it were joineth together the devil, Gog and Magog, the Saracenes, Turks, briefly all nations deceived, the Beast, and false Prophet, and all the Antichristians. We see therefore, that the judgement of God is righteous, the which to describe, he returneth now again. And we admonished before, by this speech, they shall be tormented day and night, etc. The perpetuity of damnation to be signified. From the which the Lord our God deliver us: to whom be glory for evermore. Amen.   

¶ The judge, and last judgement is described, with the resurrection of the dead. The. XC. Sermon.  
AND I saw a great white seat: and him that sat on it, from whose face fled away both the Earth and heaven, and their place was no more found. And I saw the dead, both great and small stand before God: and the books were opened: & 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. And the Sea gave up her dead, which were in her, and death and hell delivered up the dead, which were in them: and they were judged every man according to his deeds. And death and hell were cast into the lake of fire. This is the second death, and who so ever was not found written in the book of life, was cast into the lake of fire.  

The order or disposition of this place.  S. john had begun to speak of the universal and last judgement, about the end of the .11. chapped. And resumed the same to be finished in the .19. chapped. Where we heard, that Antichrist should be thrown down out of his seat and glory into hell. Where chanced a question to arise of them, which although they cleave not to Antichrist, yet are they not joined with Christ, what shall become of them at the last judgement? That same when he had soluted, and showed the equity of God's judgements, he returneth as it were with an after song to the description of the general and last judgement, and compendiousely describeth the same: and that more generally now, than before in the .19. chap. Where he seemeth chief to have treated of the destruction of antichrist: yet so that he showed after a sort also, what should hap to the other ungodly. Now he handleth more generally the self same judgement, showing that all shall be judged herein, and setteth forth the same wholly as it were painted to be seen of our eyes. For after his wont manner he expoundeth all this matter by an heavenly vision, that he might not seem only to tell the thing to our ears, but also to show it forth to be seen of our eyes, to th'intent it might be more deeply printed in our minds. And all these things are most certain and undoubted (as I also admonished you before) revealed of the judge Christ himself. But the judge and Lord himself can be ignorant in nothing of this matter. Nother can we perceive that S. john hath hitherto been deceived or abused in any thing that he hath set forth to us, but hath hit rightly all and singular points, as we see, that can testify his prophecies to be fulfilled: why than should we so much as doubt once of such things as are spoken of the judgement? Therefore let us credit these things, and not be amongs the mockers, whom the Apostle S. Peter prophesied should come & say: where is the promise of his coming? 
The consideration of the last judgement is of greatest in importance.  doubtless this matter is of greatest importance, the foundation and rote of our faith. Here are to us expounded not a few articles of our sincere and catholic faith, chiefly these: 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. Let us therefore be diligent in hearing and marking these things, least we be accounted of their number, which hear with out any fruit the mysteries of the kingdom of God: but let us rather prepare ourselves to go meet the judge, to the end we may with the wise virgins, enter with the bridegroom, to the marriage, and joys everlasting.  
And the description or demonstration of this vision hath these things chiefly: what the judge shall be: 
The principal articles of this ●●ace.  who shall be judged: how they shall be judged: of what sort shall be the ●●surrection of the dead: and of everlasting damnation: finally who shall be properly damned. Which things I shall in order according to the grace that God hath given me, declare as plainly as I can.  

¶ What judge at the last judgement.  What manner of judge there shall be, we have understand before: at this present he is shadowed by certain notes or marks. These things agree with the same vision, which is described of Daniel in the .7. chapped. Where by the way we see again how this book hath his testimonies of the prophets, of whom it is commended to us, like as john also expoundeth to us the prophets. S. john seeth a seat, and that white & great. For the judge himself said, that he would come in glory & majesty, to wit with great light. And we believe also that his judgements are righteous, just & white. And Aretas an expositor sayeth: the seat is great, because he sitteth therein, of whom the prophet said: great is the Lord, & great is his power, etc. And in the seat as judge of all, & that most righteous, he sitteth, furnished with all power & virtue. For all this signifieth the word of sitting. They that are to be judged stand, he sitteth. Therefore he calleth him that sitteth, as you would say judge. For other name he giveth not. But we believe, that all judgement is given to the son, and that he is appointed judge over all. S. john therefore seeth, and also showeth us to behold the Lord jesus Christ coming in the clouds of the air, a righteous & mighty judge. S. Paul also in the .2. to Titus calleth him a great God: not that there is one great god: and an other little God, but that the Majesty of our Lord jesus Christ shall at that day most evidently be seen, and the lord himself shall then show himself to the world with greater glory and power, than ever heretofore.  

From whose fight heaven fleeth.  The same shall appear also most severe and most just. Whereupon S. john sayeth figuratively, from whose face fled away both heaven and Earth. For if those things which have not sinned, dare not come in the judges sight, but seek as it were to save themselves by Sight: where I pray thee shall appear the ungodly & sumer? And doubtless the prophet Malachi also: who, sayeth he, shall abide the day of his coming? or who is able to stand, when he shall appear? So in the sixth chapter we heard, that heaven fled back, 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: 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: yet the same shall appear chiefly in this judgement, what time the severe and most righteous judge shall appear. A much like figure is red in the .18. Psalm. Where is added, and their place was no more found: it is annexed to amplify the matter, not that Heaven and Earth shall be no where, but for so much as they dare not (which is spoken by a figure) appear in the judgement of God. 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: but trembling and despairing to be vexed with unspeakable torments before the seat. It might be thought in the mean season, that S. john signifieth this also, how heaven and earth should at the coming of the judge be renewed. The which also the Apostle S. Peter more plainly expresseth in the .3. chapped. of the second Epistle, which nevertheless referreth and applieth all those his sayings to the same sense that we have touched before. For he sayeth: seeing 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 Cesaria: the flight of heaven and earth, sayeth he, signifieth no changing of place, (for whither should they flee?) but flight & flitting from corruption to incorruption, and the last coming of the lord, under the which this mortal body of ours shall put on immortality, and the face of the Earth shall be renewed. This sayeth he, a like phrase of speech is had in the 12. of the Apocalypse, of the Angels cast down out of heaven: neither was their place found any more in heaven, etc.  
Now toucheth he also who shall be judged, 
Who shall be judged.  verily the dead. For he sayeth: and I saw 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. Nevertheless the living are not exempted, whom the Apostle sayeth most manifestly shall be judged in the .4. of the first to he Thess. But these he nameth not at this present, the dead he nameth: for that the resurrection of the dead is more hardly believed: & more easily believed, that those which remain in flesh should be judged at that day. And verily the souls never die, the bodies die. 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. And all men must be judged. 
All men are judged.  Wherefore S. john seeth great and small: that is to wit, men of all sorts, state, sex and age. Kings and princes are not excepted, the common people shall not escape, neither children, nor old folks, men nor women. All these seeth he standing before the face, or judgement seat of God. The guilty or accused, or to be accused shall be set before the judgement seat of God. And S. Paul also testifying expressly of this matter: we must all, sayeth he, appear before the judgement seat of Christ, that every one may receive in his body, according to that he hath done, whether it be good or evil .2. Corinth 5.. chapped. but after a diverse manner appear both good & evil. For the wicked as guilty are brought to be judged and punished, and that their guiltiness may be openly known to all creatures. 
The ungodly are judged, not the godly.  The good, for as much 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, and not to be judged of any. And this thing is singular that, he sayeth, that we shall be judged in the sight of God. For who can appear in the sight 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 sight of God, seeing all things?  

How men shall be judged in the last judgement.  S. john moreover declareth, how the dead should be judged: books, sayeth he, are opened: and an other book is opened, etc. Therefore by the books, after by the book of life: that is to say, of such things as are written in those books, the dead are judged. For the Scripture ascribeth unto God the manner of men, whereby men are wont to write for themselves remembrances, least they should forget things: but with God all things are once and always present, he neither forgetteth, 
The forgetting & remembering of God.  nor remembreth: not withstanding the Scripture attributeth to him both. Howbeit God is said to forget, when he helpeth not, or punnissheth not: again he is said to remember, what time he helpeth or punnisheth. In Malachi the ungodly say, how God hath no care of men's matters, neither doth he for the godly, nor yet punnisheth the wicked. But immediately answer is made: than they that feared the lord spoke every one to his neighbour: the lord gave ear and heard & a book of remembrance was made in his presence, etc. As followeth. Therefore their books opened, that is to say, the secrettes of all men brought to light, or made manifest, the lord shall judge what so ever hath been thought, said, done, or left undone. The books also of consciences (for the conscience is in stead of a thousand witnesses) shall be opened in judgement, God revealing and judging all things. For S. Paul speaking of the gentiles: they, sayeth he, show the work of the law written in their hearts, their conscience also bearing witness, & their thoughts accusing one au other, or also excusing, in that day, wherein the lord shall judge the secrettes of men, according to my gospel, through jesus Christ. And these are in deed the books which shall be unclosed in the judgement. 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, as the ignorant might imagine hereby.  
But what is that singular book of life, 
The book of life.  which also shallbe opened in the judgement? of the book of life is spoken in the .3. cha. There you may see. To be brief, the book of life hath but one article: he that believeth in the son of god hath life everlasting. And therefore men are judged of this that is written in the book of life. For they that believe are saved: they that believe not, are already judged, that is to say are most assuredly damned.  
And for as much as faith showeth itself by works, 
Every man is judged of his works.  incredulity also hid in the heart bewrayeth herself by works: therefore S. john addeth incontinently, according to their works. For man in the Scriptures is likened to a tree. And the tree is judged of the fruit, whether it be good or evil. A tree hath a growing or increasing life which in latin is called, Anima vegetativa, & a nature or disposition, bringing forth fruit after his nature & kind. But that soul vegetativa & 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: therefore can he not scharse by reason of his good disposition, but bring forth good fruits. Therefore after our works we shall be judged al. For the judgement must be open & manifest: but faith appeareth not, but in works. For it is the gift of God, & is of itself invisible, to wit a sure trust in the promesses of God. And it is seen in works. Howbeit thereof it followeth not, that men are justified by works also, & not by faith only: but that by works faith is declared, which purifieth & justifieth, that afterward we may be able to bring forth the works of righteousness. It followeth, how in judgement no pretence, no hypocrisy shall be allowed. For many say they believe, which declare their faith by no good works. We learn hereof, that no book shall be of force at the last judgement, save the books of God, or the books of consciences, wherein god writeth with his fingar: finally the book of life written of God before the worlds were made, through his divine predestination, whereby he hath predestinated us, that he might adopt us for his children by christ jesus. And the rest, which S. Paul reciteth in the .1. to the Ephes. Therefore shall the hurtful books of jews. Christians in title only, and Turks, as the Thalmud, decretals and Alcorane perish. These shall be of no force at all in the judgement.  

Of the resurrection of the dead.  Now he returneth to the dead, of whom he had made mention before, & least any man should say: how shall the dead be judged, which were drowned in the sea,  were swallowed up of fishes, & devoured of wild beasts, which were consumed with fire, or in the earth, were brought into dust? he preventeth, & declareth, that the bodies of the dead rise again, & being so restored come to judgement, & saith: and the sea gave up the dead, that were therein: 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, & hath sent us withal to the .1. of Genes. The manner of the resurrection is god's omnipotency, as S. Paul also witnesseth in the .3. to the Philip. For god by his omnipotency raiseth up, & calleth those things that are not, that they may be. If this thing seem unto thee new or unpossible, behold the beginning of things, & thereof esteem the small restitution. Was not the Sea or water from the beginning? but is it written to have had any fishes from the beginning? none at al. But God commanded that the water should be replenished with fish. And did not straight at gods commandment all manner of fishes appear, where before there was not one? what marvel is it than, if god in th'end of things, command the Sea, & other elements also, to yield again their dead, & they obey their maker? Verily the Lord in the gospel saith, that they which are in their graves also, 
John: 5  shall hear the voice or commandment of the son of God, and shall rise again. The bodies moreover of them that die, are turned for the most part in to the same elements from whence they were taken out. There is that putrefieth in the earth, and is converted in to earth. There are some consumed with fire. There are some that perish in water. Some hang in the air, and are there consumed. But at the Lords commaundent, by what kind of death so ever they perish, they shall rise again to the judgement whole. Aretas also Bishop of Cesaria perceived this and said: he reciteth these things, to the intent he might declare what the final and universal resurrection shall be. 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, and brought to that point, that they be not at all: this sermon now correcting this, sayeth: Like as the bodies, when they were not, began to be, not by a certain chance, or of themselves, but of the four elements, namely of Water, Fire, Air, and Earth: So also being reasonably returned again into the same, may be of the same composed again. etc.  
And for a further declaration he addeth again: 
Death and hell gave up them. etc.  and death and hell gave up those, which were in them, dead. For he understandeth by death, any kind of death, as though he should say: death itself restoreth to the judge & judgement, whom soever, after what sort soever he hath dispatched. Death therefore is feigned to be as it were a person, which holdeth the dead in himself, or in a prison. 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. The same return to their bodies, that the whole man may be judged, body and soul. Others by hell, after the Hebrew phrase, understand a sepulture or grave. Again is repeated, that the whole man shall be judged body and soul, after every man's works.  
Thus much hitheto of the resurrection of the dead, 
Of everlasting damnation.  whereof in our books else where, we have treated more at large. In the last place followith of everlasting damnation, and who be properly condemned. And Hell, sayeth he, and death are cast in to the lake of fire. Whereof hath been spoken before. And Hell here signifieth not the place of punishment, but those that are inhabiters of Helle, to wit whose souls are yet detained in hell, or appointed thither. Death also signifieth those that are dead in sin, and they which from the spiritual or temporal death, go strait way to death everlasting. Whereupon is immediately annexed. This is the second death, by the which verily they that are dead to Christ, are addicted to perpetual fire, and that live to Antichrist and the world. Others expound these things hereof, that after the judgement the Saints shall neither be buried any more, nor die. Which S. Paul affirmeth also out of Osee in the first to the Corinth. the .15. chap. Aretas and Primasius make with us. For Aretas saith: and he calleth death and hell, those that have committed things worthy of punishment, as fulfilling the numbered of the second death. And Primasius, by these names, sayeth he, he signifieth the Devil (because he is author of death, and pains in Hell) and also the whole fellowship of devils. For this is the same, that he spoke more plainly before, by the way of preventing: and the Devil, which deceived them, was cast in to the lake of fire and brimstone. And that which he added there more obscurely, saying, and the beast & the false prophet, here more plainly. So much Primasius. And who knoweth not, that the members must follow the head, all ungodly the devil, the head of all ungodliness.  

Which are not written in the book of life.  And most evidently he expresseth, who properly at the judgement, are addict to fire everlasting: they that are neither written, nor sound in the book of life. Therefore shall the only faithful in Christ, in whom they are predestinated unto life everlasting, shall be saved. All others, of what religion so ever they be, or what so ever kind of life they have lived be it never so straight, shall perish. Others refer these words to such as are left a live at that day. For we believe that the son of God shall judge both the quick and the dead. Doubtless whether they be living, or whether they be dead, certain it is, that no man shall be saved in any other, but in the faith of jesus Christ, all the residue shall be damned. And this is the final end of the good and evil. To Christ jesus judge of all, and redeemer of the faithful, be praise and glory for evermore. Amen.   

¶ That the world shall be renewed, the Saints glorified and made blessed: and what that felicity shall be, and how certain. The. Xcj Sermon.  
AND I saw a new Heaven and a new Earth. 
The .21. chapter.  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. And I heard a great voice from the seat, saying: behold, the Tabernacle of God is with men, and he will dwell with them. AND they shall be his people, and God himself shall be with them, and shall be their God. And God shall wipe away all tears from their eyes. And there shall be no more death, neither sorrow, neither shall theridamas be any more pain. For the old things are gone. And he that sat upon the seat, said: behold, I make all things new. And he said unto me, write: for these words are faithful and true. And he said unto me, it is done.  
I admonished you about the beginning of the .15. 
The order  chap. of this book, that the fift part of this work began at the .15 chap. and treated of the judgements of God righteous and just. And forasmuch as the judgements of God are of two sorts, in this that he requyteth the evil according to their wickedness, and rewardeth the good with rewards: I said how this place consisted of two parts. For first I said that S. John most plentifully treated of torments to be inflicted to Antichrist and all ungodly: secondly of rewards, especially in the end of the world, to be employed upon all saints. For oft times have we heard in this book that the souls separated from the body, are immediately after the corporal death, taken up in to life everlaking, 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. And this place is treated through out all the .21. chap. & beginning of the .22. cha. And like as in the former part he hath set hell in a manner wide open, & showed the everlasting torments as it were to be seen presently: so in this later part he unlocketh after a fort, or openeth heaven itself, that with the eyes of faith, we should see what hope and glory abideth for Saints. And with all is most clearly expounded the article of our faith, 
¶ I believe life everlasting.  I believe life averlasting. And again for the more perspecuitie he declareth these things by a vision. Which others number the seventh & last. Therefore are all things figured spiritually, not carnally to be understand and taken. Doubtless the matters are excellent understand, even after the letter: howbeit we must think of spiritual matters, and greater always, than the speech of man can attain to. For we know as taught by the doctrine of the Prophets & Apostles, to be always true that is said: 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  

The chief articles of this place of the glory of the blessed.  And the chiefest points of this place be these. First he showeth that the world shallbe renewed. Secondly he signifieth that the Saints shallbe glorified & blessed. And declareth in general what that same fiticitie shall be. And incontinently he confirmeth these things by many reasons, moreover he describeth the place, the court & Palace of the blessed, and likewise the glory and felicity of Saints. The which in the beginning of the .20. chap. he finisheth up exceedingly well, under the figure of a r●uer & ●ree of life. 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: so hath he also at this present borrowed these out of the .65. and .66. chapped. of Isaiah. And .37. of Ez●chiel, and the last chapters of the same.  
Of the renewing of the world he speaketh plainly, 
Of the renewing of the world.  as doth also th'apostle S. Peter in his later Epistle, the .3. chap. that all things verily should be purged by fire, & not wholly abolished & adnichilated, but should doubtless be purified from all corruption: for Aretas: he signifieth not, sayeth he thextinguishing of the creature, but a renewing for the better. Therefore sayeth S. john expressly, that he saw a new heaven, & a new earth, whereunto he addeth by exposition: that the first heaven, & the first earth are vanished away: to wit they are changed in their qualities: so that the corruptible things are now gone, created for corruptible uses. For even so is the Sea no more, also doubtless subject to corruption, but changed into better. S. Austen, and his scholar Primasius suppose that the troublesome state of the world (signified not seldom in the scriptures by the Sea) about th'end of the world shall cease. Read the .17. chap. of the .20. book De civitate dei. Expounding this place, he reasoneth likewise at large of this innovation of the world, in the same .20. book De civitate dei, & .18. chap. & other places. I think mere in this matter to put away all curiosity: & if any hid thing appear therein, that it be reserved unto that day, in the which we shall see all things evidently. 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, & go meet the lord in the clouds, according to the doctrine of th'apostle. 1. Thess 4..) but for the our minds are thus confirmed, that the faithful shall undoubtedly be renewed & glorified. For if heaven and earth, made for man, be renewed & purefied: who will doubt now, that men themselves shall be most chiefly clarified?  
For consequently now S. john declareth, 
Saints must be glorified.  that the Saints shall both be renewed & glorified, & placed in blessed seats: & signifieth yet generally what the glory of saints shall be. After he will declare more at large and severally all those things most diligently. For he heareth an Angel saying: come I will show thee the bride the wife of the lamb, etc. The same now figuratively he nameth a city, & that in deed holy, & new Jerusalem. And a city signifieth aswell the place & habitation, as them that dwell in the place, I mean the citizens themselves. 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. But he putteth a great difference betwixt this of our new, and that visible and corporal Jerusalem. 
Jerusalem.  For he calleth ours holy: that other in the land of Palestine was profane, polluted with the blood of Christ, prophets and Apostles, & for the same cause destroyed utterly. Ours is also called new. For the communion of Saints shall be renewed at the same day. And therefore by interpretation followeth, coming down from heaven: not that the habitation of Saints after judgement shall again be in earth: but that the glory and renewing shall be granted from heaven of the divine majesty & power. As also S. james is red to have said, every good gift and every perfect gift is from above, coming down from the father of lights. And S. Paul also in the .4. to the Galath. said that the free church is the heavenly Jerusalem. The same in the .1. Corinth. the .15. The first man, sayeth he, of the earth earthly, the second man the lord himself from heaven. Such as that earthly was, such are they also that be earthly: and such as that heavenly was, such are they also that be heavenvly. And as we have borne the Image of the earthly man, so shall we bear also the Image of the heavenly. Therefore said S. john most rightly, that the church of Saints cometh down from heaven, to wit from heaven receiving her glory. For again by a demonstration: prepared of God, sayeth he, as a bride garnished for her husband. For the Apostle in the .2. to the Corinth. the .5. We know, sayeth 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: he that hath prepared us for the same is God. He removeth from his saints all corruption, but giveth and teacheth to be purified with all gifts of the body, that so they may be garnished worthily, and may dwell in the everlasting bride chamber with their bridegroom Christ. Wherefore this garnisshing consisteth in the abolishing of all corruption and mortality, and in the gift of uncorruption, immortality, and glory. Of the purefying and decking of the bride speaketh the Apostle S. Paul also in the .5. chapter to the Ephesians. And in this world beginneth the purging and trimming, 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. And here learn by the way, that the Saints are prepared of God: therefore salvation to be of mere grace.  
And he proceedeth to declare yet more plainly, 
What shall be the eternal felicity.  what the glory shall be: whereof in this work he hath been occasioned to speak oftener than ones. Blessedness chiefly consisteth in two things. For God will give unto his Saints all that good is, and will take from them all evil: and so shall these for ever enjoy the sovereign good, and felicity most perfect, and shall waunte all pain and misery. S. Austen in th'end of his book De civit. dei: How great, sayeth he, shall that felicity be, where no evil shall be, no good shall waunt? and this declaration of eternal felicity hath her parts, whereby she is made manifest. For first a voice, and that a great cried from the Throne: behold the tabernacle of God with men. The conjunction of God with holy men, was in time passed prefigured by the Tabernacle of witness, whereby God testified that he would be in the mids of his people. And the same shall he at th'end after the judgement verfourme most abundantly. And therefore that voice annexeth: 
In the presence and fruition of god shall b● all good. etc.  and he will dwell with them, and they shall be his people, and God himself with them, and will be their God. The which S. Paul seemeth to have uttered more succinctely and briefly, and God shall be all in all. 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. That same shall that great God almighty be whole, and shall show in himself most fully. And like as all and singular men do enjoy unto a pleasant satiety the amiable brightness, and hol● some heat of the sun, that nevertheless the same loseth nothing by the same: and albeit that all men use the sun in common, and every man●e nevertheless enjoyeth the same as proper and peculiar: right so in another world we shall use that eternal light, and joy everlasting and unspeakable. Whereof incontinently shall follow things more plentiful.  

God will deliver the Saints from all pain.  And than, like as God in himself giveth to the glorified all goodness, so will he remove all evil from the same: so that they be not only delivered from calamities, but the same shall never return, nor be feared more. The which in most plentiful wise he declareth, by words borrowed out of the oracles of the prophets. God shall wipe away, sayeth he, all tears from their eyes. 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, sayeth he, shall reap in gladness. He seemeth to have alluded to mothers, which wipe the eyes of their tender and dear children crying, comfort the sorrowful, and cherish them hurt or bruissed. 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 than, and provided, that they shall feel no more adversity. The lord said also in the gospel: verily verily I say unto you ye shall weep and lament, but the world shall rejoice: and you shall be sorrowful, but your sorrow shall be turned into joy, etc. In the .16. of john.  
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: and death shall be no more. For they shall be rewarded with life everlasting. Therefore shall there be no more fear of death, which is in a manner more bitter than death itself. The same affirmeth the Apostle in the first to the Corinth. the .15. alleging the testimony of the Prophet Osee. There shall be no mourning nor sorrow, which drieth up the bones, although most full of juice. For the joy of Saints shall be perpetual. There shall be no clamour, no complayncte, no expostulating or umbrayding. 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. But in the blessed seats shall be no misery. There shall be no pain (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) labour, sickness, weariness. The cause hereof, for the old things are gone. There is now an other life, yea and that a most diverse manner of living, from that which we live now. Therefore what soever is of sin, and subject to corruption, shall there be taken away: as the Lord said in the Gospel, 
john. 5.  the children of this world do marry, and are 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. For they can die no more: for they are equal with Angels, and be the children of God, sins they are the children of resurrection. Luke. 20. chapped. But of eternal life we have spoken, more in our commentaries upon the .12. of Matth. And the Lord himself in john collecteth the some of all, and sayeth, how he maketh all things new. Therefore in the world to come we shall think of no carnal nor corrupt thing, but an heavenly.  
But the minds of the faithful are grievously tempted in this matter, the Devil suggesting, 
A weighty confirmation that all these things are undoubted which are spoken of the blessed life.  that the hope of the faithful is vain: and that is a thing most foolish, to contemn good things present and certain, for glory uncertain. There be innumerable others of the same sort, which come to the mind of man, and trouble and shake the faith of eternal life. The Lord therefore the faithful Physician of his, least they should feel any hindrance in this behalf, confirmeth these things gravely and many ways: 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. And he placeth this assertion as it were in battle ray, after he hath certainly collected the some of felicity, whereunto by and by he will add fuller things after the vision exhibited.  
And here is to be understand, that the certainty of the blessed life is showed most expressly of all by these words: and he said unto me, write, etc. And nevertheless by the former words also no weak reasons of the verity be gathered.  
And first in deed he said: I john saw. And we know john to be an Apostle and witness of the truth, whose testimony it is unlawful to distrust. Seeing therefore this godly man, saw the things himself, which he rehearseth, to doubt of the same were a wickedness.  
Secondly he heareth a voice, & a great, moreover pronounced out of the Throne, to wit of the xxiiii Elders & sprites angelical, & of the whole heavenly host. And who can doubt of their testimony, which already are in bless everlasting? They know, and have experience what the felicity is, therefore they speak and testify that is tried and known.  
Moreover he himself that sitteth in the Throne, speaketh and testifieth, saying: behold I make all things new. God is true, and in him is no leasing. And seeing he testifieth so plainly, that life everlasting shall be: and we see him declare it also, of what sort it shall be: no place for doubtfulness hereafter is relinquisshed.  
And the things that he hath showed and declared of the happy life, he commandeth immediately to write. Things are written for a perpetual memorial of the thing, which we know to be true and substantial. For writings or testimonials which are written or made and sealed, by the law of nations, and common custom of men, have the force of an undoubted testimony. But such letters or testimonials are made and sealed at the commandment of God. For God commandeth S. john to write those same, which are taught of the blessed life: and therefore they be true, undoubted, and infallible. As he himself immediately annexeth and saith: 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. But he addeth an other thing almost more vehement: and he said unto me, it is done. By the which manner of speaking is signified, either that the end is comen, and all things accomplished, like as it is used in the .16. chap. or else that the thing which is spoken, and believed to come, to be so certain as though it were done already. We Germans so oft as we will signify, that the thing which we have purposed, or promised and said, to be sure, we are wont to say, Es ist gemacht, it is done. Let us therefore believe assuredly these and all God's words. Moreover let us give our lord God most hearty thanks, which with so great faith and diligence sustaineth & confirmeth our hope: and hath commanded these mysteries of our salvation to be put in writing, and published to the whole world in all ages. To him be glory for evermore. Amen.   

¶ It is furthermore declared, that the hope of the everlasting and blessed felicity and glory to be certain and undoubted. The xcij Sermon.  
I Am Alpha and Omega, the beginning and the end. I will give to him that is a thirst of the well of the water of life freely. He that overcometh, shall inherit all things. I will be his God, and he shall be my sun. But the fearful and unbelieving, and the abominable, and murderers, & whoremongers, and sorcerers, & idolaters and liars shall have their part in the lake, that burneth with fire and brimstone, which is the second death.  
Unto all the former cometh now the sixth testimony of the certainty of the true felicity of the faithful, 
God is beginning & end.  taken of the very nature of God. For he pronounceth of himself and sayeth, I am α and ω: And immediately by exposition, the beginning and end. This he took out of Isaiah, with whom the lord sayeth oftener than ones, I am first and last. And here let no man imagine that God is first in order, referring the beginning to the consequences, as though he had a beginning: or that he is called the last or end, as though he should once have an end: but the contrary rather in this form of speaking is to be understand, to wit that God hath no beginning, no end, but to be everlasting, of whom all things have their being, & by whose decree all things have an end: where he himself endureth for ever, and his years never fade: like as in an other place the prophet sayeth, and the Apostle also. And for asmuch as he is eternal, without beginning and without end, which liveth always, and all things that live he quickeneth, and preserveth in life: how I pray you should not he quicken the faithful? So certain therefore is the life, salvation and felicity 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. Of the phrase of speech, I am α and ω, I have spoken in the first chapped. and third Contion or Sermon.  

God hath promised everlasting salvation.  The seventh testimony of our undoubted salvation is taken of the verity of God, and his promesses, & hath a certain cosygnage with the former. For that which God hath promised, the same also can he perform with no pain. He hath promised, a blessed life, most assuredly therefore will he perform the same to the faithful. And he allegeth the promise of God in deed at this present, & bringeth in God speaking to john and to us also in these words: to him that thirsteth I will give of the well of lively water: 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, and deliver him from death and all evils, and will reward him with all heavenly gifts. Who can here doubt of the verity of him that promiseth, especially sins this place or this promise is red in more places than one. David in the .36. Psalm singeth plain: thy mercy, O lord, reacheth unto the very Heavens: and thy faithfulness unto the clouds: thy righteousness is like the strong mountains, thy judgements are like the great deep. Thou lord savest both man and beast. How excellent is thy mercy O God? And the children of men shall put their trust under the shadow of thy wings. They shall be satisfied with the plenteousness of thy house: and thou shalt give them drink out of the river of thy pleasures. For with thee is the well of life, and in thy light shall we see light. Full many of these things are in the Prophets, and are expounded of our saviour himself in the .4.6. and .7. chapter of S. john. Where he showeth, that he giveth water, and wholesome drink to the faithful, which at the length should spring up into life everlasting. Most certain it is therefore, that the faithful are quickened by Christ: and therefore, the blessed life of the faithful is, and shall be most assured and certain, as promised by so many express promesses of God. Of this water of life we had some things in the .7. chapped. of this book toward the end, and shall have certain plain matters in the beginning of the .22. chapped.  
But in the mean while and by the way, 
How eternal l●fe is communicated to us.  he showeth and declareth unto us, after the Apostolic manner, who willingly and oft declare unto us the manner of our salvation, how eternal life is communicated to us, to wit free, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, freely which notwithstanding for the doubtfulness of speech, or understanding of words we express not properly the force of the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They are justified sayeth the Apostle in the .3. to the Romans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, freely through his grace: that is to say, by the mere mercy of God, by no merit of man. For the same Apostle in the same Epistle to the Rom. the .6. chapter. The reward, sayeth he, of sin is death: and where on the contrary side he should have set, and the merit of righteousness eternal life, for this member he placeth rather, and the gift of God is life everlasting. And addeth incontinently, through Christ jesus our Lord. Therefore S. john sayeth rightly, that eternal life happeneth to the faithful freely: that is, by the very grace of God, 
Salvation cometh to us freely. And of this vocable freely.  through the merit of Christ, and by no desert of man. For if we could by our works & righteousness deserve eternal life, than Christ had died in vain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for nought. There was no cause why he should die, seeing we might of ourselves have been saved. There is no effect, nor merit of Christ's passion: such effect verily as it is in very deed, that by the blood of Christ alone we be purified. For if there were or had been an other mean of salvation, Christ needed not to have been incarnated & have suffered. And that this vocable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aught after this way and manner to be expounded, many other places of Scripture prove. In the .10. of Matth. the lord saith: freely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have you received, freely give. The lord will not have his Apostles to receive any recompense for the gift of healing. But speaking of the ministery, he sayeth: the workman is worthy his hire. In the .15. of john the lord sayeth: they have hated me without cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doubtless without my desert, or undeserved of my part. In the .2. Corint. 11. th'apostle saith, that he preached the gospel to the Corinthians freely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for he took no reward or recompense therefore. And in the .2. to the Thessaly. the .3. chapped. neither have I taken, sayeth he, bread of any man for nought, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be short, where S. john sayeth, that life is given to the faithful free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he claimeth all things of our salvation to the grace of God, and merit of Christ's passion and plucketh it from man's merits. And the same affirmeth Isaiah also in the .55. chapped. rebuking foolish men, spending their money about things of nought. Here ought therefore to cease the fairs of indulgences and pardons, and holy things in the church. Let the Pelagians keep silence.  

Wh●t is required of them that be justified freely.  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, slepers, and ceasing from all good works: and that God alone worketh, and we work nothing: but only to suffer the operation of God in us, and for the same cause nothing to be required of us: he preventeth, and first the lord sayeth that he will give to them that are a thirst to drink of the water of life. There is required of us therefore faith, and a fervent desire of godly things: not that faith is ours but is given of God. For by thirst to signify the faithful desire of a godly man, the Lord himself is author in the .5. of Matthew pronouncing them blessed, which hunger and thirst for righteousness. And also in the 6. of john the Lord himself understandeth by drinking to believe. Faith therefore is required of us, that is that we should thirst for the water of life. The which self thing also the lord granteth by his spirit and word, as else where we have declared. And he sayeth how he that is freely justified must fight also: nor fight only, but must overcome. Therefore the duties of charity be required, whereof is spoken in the .2. and .3. chapped. of this book. Wherein is most frequent mention made of this fight and victory. And God will then acknowledge such as labour thus valiantly for his children, to them will he show himself a father, and take them for the heirs of all their father's possessions. They are bastardely children, which being idle brag of faith, praise God with their mouth & words, and dame him with their deeds. Ye see therefore that both must be preached in the church: that we be justified and beautified freely: & so being justified must work good works whereunto notwithstanding, as to their merits they ascribe not salvation, but to the mere grace of God through Christ.  
Whereupon consequently and on the contrary part he reciteth, who be excluded from the fellowship of the blessed life and of the blessed, compiling a register of sins and of wicked men, such as he hath compiled also about the end of the .9.21. and .22. chapped. And such as the Apostle hath in a manner recited to the Corinthians.  
And we suppose that in S. john his time these sins were most common, nor sufficiently known, 
Who are excluded from the true felicity.  as appertained. Many also at this day judge more lightly thereof, than true godliness permitteth. 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. But we understand that hell fire is assuredly dew unto them for their sins committed, which neither have any faith at all, neither can by any means be persuaded to repent, and turn unto God. For in the first Epistle to the Corinth. the 6. chapped. Ye were, sayeth he, such, but ye are purged by the blood of Christ, and with the spirit of our God. Therefore if we have been such at any time, let us repent: or in case we be fallen into these sins again, let us rise up, and turn to the Lord, which calleth unto him sinners, and promiseth pardon and grace. But woe be to the uncurable, walking always and without repentance in the way of iniquity.  
And we shall touch severally eight parts of this register. 
Fearful.  first are placed the fearful. But the Lord himself was afraid, and even quaked for fear of death: the Saints of God have feared also, and often fled for fear: yet are they not for this cause condemned in the Scriptures. 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: and we ourselves convict in our own consciences, understand that we sin in so doing: or what time through carnal fear we leave undone that thing which God hath commanded us: briefly, when we more fear men, as princes or leagefellowes, or enemies, or any other men what so ever they be, than our lord God him self. And therefore the Lord himself in the gospel said: fear ye not them which kill the body, and can not kill the soul, etc. Matth. 10. The same in an other place sayeth: he that denieth me before that adulterous generation, I will deny him also before my father in heaven. Doubtless it is a fowl shame to fear more a most wicked man, than most holy God. But men offend in this behalf at these days most grievously. For some attribute so much to wicked and cruel persecutors, that even for them they will command to pervert the preaching of the Gospel, or to keep silence all together. There is that will set more by the King, Prince, earl, Baron, Citizen, or ploughman, Bishop or Abbot, or some flattering Frere, or vile massemonging Priest, and will feign and dissemble for his favour, rather than he will freely confess the truth, and fear and glorify God to be feared only. Unto them sayeth Isaiah: say ye not conspiracy, and be not afraid of terror of the enemies, neither be you discouraged. But rather sanctify the lord of hosts: let him be your terror, let him be your fear. He shall be the sanctuary, and stumbling stone, and the rest in the .8. chapped. of Isaiah. For unless we put away this vain and wicked fear, and go about to funisshe up the Lords work valiantly, constantly, and without fear, we shall surely be cast down to hell. Let timorous men think hereof, and call upon the Lord, and take unto them the spirit of strength, and of wise and godly boldness: and do the work of the Lord not negligently, but diligently, valiantly, and constantly. He is greater that is in us, sayeth S. john in his Canonical, than is he that is in the world.  
unbelievers 
unbelievers.  are not weak in the faith, modest, & fearing God: but such as believe not gods word, promising, commanding threatening, neither follow God, nor his Christ: but rather follow strange Gods, had rather believe fables, & have withdrawn their hearts from God. And of these is there a great multitude at this day which notwithstanding have all in their mouth, that they believe God & his word, but they believe not the preachers: thinking verily that their incredulity is thus sufficiently excused. But where the preachers show nothing else but the word of God, they cannot but contemn gods word, whilst they despise the Sermons of the preachers.  
In the third place followeth, 
Abominable.  that the torments of Hell are dew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the abominable, & detestable. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth abomination and stench. He noteth therefore abominable and detestable men, to whom all religion is a mockery, which deride God, and his word, and blaspheme all holy things, the children of belial, uncurable, and spurners. These although they know the truth, yet they know it to their own condemnation, seeing they contemn it known, and with dogs and hogs return to their vomit and wallowing in the mire. Whom also the Apostles have noted. Peter in the second epistle the .2. &: 3. cha. S. Paul in the .3. to Titus. and .12. to the Hebrews. judas Thaddeus through out the chiefest part of his epistle: S. John himself about the end of the .22. chapped. reciting in a manner the same register, calleth them dogs. And would God we wanted examples at this day of abominable men, and such kind of dogs. 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 Loth: Matthew the .24.  
Of Homicides there be sundry kinds. 
Murderers or Homicides.  For we kill with the heart, mouth & work. Whereof you may see thexpositors of the ten commandments, chiefly D. Musculus. But I think the world had never a more notable, mor cruel, and more shameless murderer, yea parricide most verily, according to the word of Christ in the .8. of john, the first begotten child of the devil, than the bishop of Rome. For he in a manner at all times, for these five hundreth years and more, hath blown the trumpet to all the grievous wars of Europe or Christendom: and again hath granted to murderers, especially warring for the See of Rome, most large & ample pardons, and promised heaven to them that die in that warfare: all the which, being many of them excellent men, had not the great mercy of God been, he had destroyed both body and soul.  
Than S. John raccompteth whoremongers. 
Whoremongers.  And he nameth the lowest kind, to the end we should understand the higher and viler as rape, adultery, incest, and Sodomitical: neither that we should exclude here gluttony, drunkenness, and all kind of riorousenes, and nourryshing of voluptuousness. Where doubtless we see that S. Paul under the vocable of whoredom, comprehendeth all filthy lust and riot. But in our days whorehunting is made so common, that every most shameful whoremonger is admitted to the altar: a married priest that keepeth holy matrimony is expelled from the same. For the which we may thank Syricius, and other Popes: whom the Apostle hath grievously noted, in the first to Timothe. 4.  

Sorcerers  Of Sorcerers is spoken in the .9. chap. of this book. S. John hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he meaneth magiciens, enchanters, soothsayers, witches, and by devilish crafts love makers. The latin men understand them also, that give poison to drink.  
Idolaters 
Idolaters.  be worshippers of Idols. And marvel it is, that the Papists at this day, deny themselves to be Idolaters. 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, 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, or of S. Peter, etc. David describeth an Idol, & sayeth: the Idols of the heathen are silver and gold, even the work of men's hands. They have mouth and speak not: eyes have they and see not, etc. Psal. 113. And I would fain know what the Idols of the Papists differ from these? Concerning worshipping of them, they can not deny, but that they worship those Idols of wood and clay. For they attribute to them holy names, and even the sacred name of God, to be communicated to none other, saying: 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: especially sins the lord himself hath said, whom will ye make me like? Esay. 40. And S. Paul calleth this plainly, counterfeiting foolishness: and expressly denieth the godhead to be like a stone artificially polished: Ro. 1. Act. 17. Again these Images, which they call their gods & saints, made with men's hands, they bring into the churches, namely a place of worshipping, and set them upon the altars: unto these they go on pilgrimage, fall down before them and worship, sense them, offer oblations to them, and hang jewels on them. 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. And what is to worship, if this be not? Let them see therefore, whether they can herein excuse themselves before God and men: and provide rather to save their souls. How be it all these things they wipe away as it were with one word, and say: we worship not the signs, but the things signified. Than if the signs were taken away, would ye return to the Idols on pilgrimage? do ye not think it done in a manner to God himself, that you see done to the Idols? do ye not punish am Image breaker, as a traitor against the divine majesty? For he shall not seem to have cut asunder wood, but to have defiled God himself. Therefore ye acknowledge somewhat more in this wood, than would alone. For you think that some divine thing is hid therein: and therefore is this wood accounted of you no comonwood. 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. But this seemed not a sufficient excuse unto godly men: as it is to be red in Lactancius and Athanasius in their books against the gentiles. 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. They worship me in vain, teaching the doctrines of men. These things have I declared somewhat more at large, to the intent that such as will yet hear any reason, and in whom the word and law of God hath any place, might know & avoid that gross and mortal sin of Idolatry.  
And liars comprehend men that are light of their tongue, 
Liars.  slanderers, taletellers, whisperers, deceivers, covetous persons, thieves, usurers, bribers, and all manner of hypocrites and slippery persons. For as God is verity, so loveth he verity, simplicity, constancy, integrity. 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. The Lord be merciful to us.  
And touching the lake or pond, burning with fire and brimstone, and of the second death, I have spoken before in the nineteen and twenty chapters. And else where. And he signifieth, that all these and the like shall be cast down of the Lord into the everlasting fire of Hell. For he putteth here part for inheritance, as also in the eleventh Psalm: he shall rain upon the ungodly fire and brimstone, and this is part of their cup: And in the .24. of Matthew. And shall put his part with hypocrites. And we say also, he hath no●e obtained his right: or he is punished as he is worthy. Like as Saints therefore obtain the Kingdom of Heaven by inheritance: so are everlasting torments in stead of inheritance to the ungodly. To the Lord the righteous judge be praise and glory. Amen.   

¶ Here is set forth a goodly picture, a description or figure of the blessed seat, and of the heavenvly life and glory everlasting. The xciij Sermon.  
AND there came unto me one of the seven Angels, which had the seven vials full of the seven last plagues: and talked with me saying: come hither, I will show the the bride, the lambs wife. 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. And her shining was like to a stone most precious, even a jasper clear as a Crystal: and had great and high walls, and had twelve gates, and at the gates twelve Angels: & names written, which are the twelve tribes of the children of Israel: on the East part three gates, and on the North side three gates, and toward the South three gates, and on the west side three gates: and the wall of the City had twelve foundations, and in them the names of the Lambs twelve Apostles.  
S. john returneth to the description of the city celestial, 
A description of the heavenly city.  which in the beginning of this chapter he had attempted. He hath inferred certain things in place right necessary, touching the certain hope of the faithful: 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, and see clearly what is the hope and glory of Saints to come. For under the type of a most beautiful city, he setteth forth a picture or description most evident of the blessed seat, or palace & city of God or of the everlasting country and church triumphant. We shall not here feign and forge to ourselves things earthly and corporal, but spiritual and celestial. For the spirit of God will have us by occasion of temporal things, with our minds to ascend to eternal, and by temporal things, more excellent. Therefore are all things figured, with amplifications, Hiperbolies, and full of other figures. We shall therefore imagine in these far greater things: 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.  
And first is declared unto us, 
The shower of the heavenvly vision.  who is the shower of this godly and wonderful vision: that is to say, who is the opener of the mysteries, verily an Angel of God, 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, and giveth rewards to the godly, and denounceth unto men by his ministers those his righteous judgements. Moreover sins we see them to be most certain, and partly also accomplished, which he showed before of the judgement of Rome: who would not gather, that the same shall be also most certain which the same now uttereth and showeth of the everlasting glory of the faithful? And gathering a some of the things which he will show him, he setteth before and exhorteth him, to follow him, saying: come, I will show thee the bride the wife of the lamb. Of her hath been oft times spoken before. He signifieth the congregation of Saints, coupled by faith to our Saviour Christ. And not only showeth to john (and in the same to us all) the spouse: but the glory also given her of God. The meaning therefore is this: 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. Certes he speaketh also very many things of the church, but chiefly of her glory in the world to come.  

The manner of the revelation.  Than toucheth he also briefly the manner of revealing. For he addeth, and he took me up in spirit into a great and high mountain. Therefore like as in the former visions he was carried away in spirit, his body remaining in Pathmos: and as we have red and admonished before, that such manner of visions and ravishments happened to Ezechiel: even so sayeth he now also that he is carried away in spirit, & in mind to have seen the things which the Angel showed. Wherefore if we will also read or hear these things to any profit, we must lift up our minds, and be carried up in our spirit, and think, that all these things must spiritually be understand. Aretas: rightly, sayeth he, in the mountain was showed the heavenly life & conversation of the Saints. For with them is nothing earthly, low or abject: but all things lofty and high. This he. 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: which thing S. Matthew affirmeth in the .17. chapped. to have chanced to Peter, james, and john.  
And now he annexeth the vision itself, and generally and briefly describeth or shadoweth the blessed seat and glory of the life to come: afterward he amplifieth the same more largely, particularly, and as it were by parts, and so enlarged and beaultified he setteth it forth as it were to be seen of the godly. 
The city of God the great city.  And he calleth the heavenly country, and habitation of saints, the great City. For it is the city of the great king, and in it shall dwell an innumerable number of the blessed, and of Angels thousands infinite, and shall have the fruition of great glory: neither is there any fear, leefte the place should not suffice so great an host of men and sprites, or that it shall be over straight. Great is the city of God, which is verily able to receive all good men abundantly. In the gospel of john the Lord sayeth: in my father's house are many mansions, and so forth. the .14. chapped. The self same place is called holy Jerusalem. For like as no filthiness shall there be espied, so shall there no unclean person there appear. Of the heavenly Jerusalem is spoken before. Thomas of Aquine: sayeth: She is said to have descended from heaven, for that what goodness so ever the holy church hath, she acknoweledgeth herself to have received it of the grace of God. But of this matter I have spoken in the last Sermon. 
Having the glory of God.  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, 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, nor the ear hath heard, nor yet hath ascended into the heart of man, 1. Corintb. the .2. chapped. These things hath he sommarely, and generally touched hitherto.  
And consequently he declareth by particulars and at large that celestial glory, and blessed seats. 
The city of God most ample & large.  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, as the largeness, strength, majesty, sureness, excellency, beauty, pleasantness and plenty of things. These things I say, and all other like do wonderfully excel in the city of our god, and in our father's house: and where as these things are on this wise set forth and amplified most liberally, yet seemeth there nothing at all said, in case a man consider the unspeakable majesty of the glory celestial. 
To what end these things are spoken.  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, and should think in our tribulations, and troubles, that the afflictions of this present world are nothing, being compared with so excellent & sovereign glory: finally that all are maddy, which begin to doubt of the eternal hope of the faithful. V●ry many things of this sort are red also in Ezechiel in ●●t. 40. chapped. and after. We will touch every part of this treatise, using nevertheless a succinct brevity, least we should be tedious to any man. And verily he toucheth the principal and most commendable things of Cities, and in them showeth that the city of God excelleth.  

The light of this City.  In cities and houses the chiefest praise is, if all things be light and clear: for darkness is horrible & unpleasant. Therefore is an excellent light declared to be in the city or house of the lord. 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, or a Chrysolithe, or some like stone most bright. And S. john himself addeth more, as it were a jasper stone like a Crystal. This is a new manner of speaking, but it hath a marvelous grace, if we understand it rightly. For a jasper is green, a crystal is bright. He seemeth therefore to say, how that celestial brightness is continually green, & whithereth never: that is to wit that the heavenly light is everlasting, & in itself after a sort waring green, and in growing green waxeth bright and rejoiceth all heavenly dwellers. For hereafter followeth: for the glory of God hath lightened her, & the Lamb is her light. This brightness and most joyful light the Lord in the gospel of john promiseth in sundry places: and the whole blessed life, of this not the lest part, is called commonly blessed light, & light everlasting, or light of heaven. It seemeth to have been prefigured in the golden candlestick of the tabernacle, etc. For if it were not hard for our Lord God to give unto precious stones wonderful colours & brightness: 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, and of God most dearly beloved? Of this light much mention is made with Isaiah and in the Psalmist.  

the walls of the city.  Walls in Cities are most notable and excellent, in case they be high, thick, and strong, able to abide all force of enemies, and defend the Citizens from all injuries and to keep them in peace and security. The heavenvly walls therefore, are both great or strong, and also high or unpregnable. Hereby is signified, that the protection of Saints in heaven shall of God be most safe and sure, so that the Saints shall be inperfit security, and exempt from all fear. There shall no man trouble or take away their joys: as the lord in the .16. of S. john's gospel hath affirmed. For there shall be perpetual security, and gladness in heaven most perfect and everlasting.  
Moreover in the walls are placed gates, 
The gates of the city.  by the which men go into the city. In the wall therefore of the heavenvly country shall be twelve gates, that is to say, a most large entering into eternal life shall be open on every side. And we believe, that there is no other way to heaven, no other port or gate, or any other door or postern to remain, than the only & sole Christ jesus our lord: as he himself hath taught in john the .10. & .14. chapped, But for as much as he hath appointed Angels or prophets, & Apostles also, porters of heaven, to whom he hath committed the keys of the kingdom of heaven: & these do bring the chosen, and let them into the heavenly country, many gates verily are red to have been and be. And for a further declaration is added, that in every gate was an Angel, 
Twelve Angels in the gates.  in number twelve. And we have heard in the beginning of this book, that Angels, are gods ministers, and pastors of churches, sent of God for the salvation of men, I mean that they might bring them by the word of verity, and holy ministery, through faith into life everlasting. 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.  
And again for a further declaration is annexed, 
In the gates are written the names of the children of Israel.  and in the gates were names written, which are the names of the twelve tribes of the children of Israel. For the Lord would signify, that he used the industry of patriarchs and Prophets of all tribes, in opening heaven unto men: and again that all the chosen of all tribes appertain to the fellowship of felicity. 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: like as the Apostles also saw Moses and Helias talking with Christ in the Mount. Wherefore not without great cause wrote the Apostle to the Hebrews: you are comen to the mount Zion, and to the city of the living God, to the celestial Jerusalem, and to the multitude of many thousand Angels, and unto the congregation of the first borne, which are written in heaven. And the rest which is red in the .12. chapped.  

The situation of the gates.  And he toucheth also the situation of the gates. For he assigneth three unto every part of the sky. Nother doth he this without consideration. For our saviour himself sayeth in the gospel, that they shall come from the East and from the West, and shall rest with Abraham, Isaac and jacob, in the kingdom of heaven. Aretas also searcheth 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, and also understandeth the mystery of the cross of Christ. For he sayeth how the twelve tribes are divided by the Trinity of the fourfold figure of the world, etc. Whereupon Aquinas also: who so ever are saved, saith he, they are justified by the faith of the holy Trinity published in the four quarts of the world by the Apostles preaching.  

The foundations of the City.  Now showeth he also, that the foundations of this city are most sure and unmovable. For the wall of the City, sayeth he, hath twelve foundations. Touching the foundation of the church and our salvation have spoken expressly David in the Psalms. Isaiah also in the .28. chapped. our Lord and saviour in sundry places of the Gospel. Peter moreover in the Acts, and first epistle: likewise the Apostle S. Paul, which said, any other foundation can not be laid, than that which is laid, which is Christ jesus, 1. Corinth 3.. How than are laid here twelve foundations? doubtless Christ remaineth one and a sure foundation. Howbeit in as much as in placing and revealing him, the Lord hath used the ministery of the twelve Apostles, for this cause the city is said to have twelve foundations. Not that the Apostles are in deed the foundations of the church and our salvation, but in this that Christ that true foundation, was by the twelve Apostles made known to the faithful, and as it were laid under, whereupon the believers have builded themselves by the Apostles faith. Whereupon he sayeth purposely, & in those twelve, the names of the lambs twelve Apostles. For the gospel also, which is both in very deed and unconstantly jesus Christ's alone, is called also of john, Matthew, Mark & Luke, of Peter and Paul because it hath been preached by them. 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: 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: all the which we shall both see, and with them also shall glorify God for evermore.  
Primasius Bishop of Utica dissenteth not much from this our exposition, 
Whether th'apostles be foundations of the church.  expounding how the Apostles are called foundations. For thus hath he left written: where we know, that the church hath one only foundation, that is to say Christ, we ought not to be moved, that here he sayeth she hath twelve. For in Christ have th'apostles deserved to be the foundations of the Church: of whom the Apostle an other foundation, saith he, can not be laid, besides that which is laid Christ jesus. In him are also the Apostles said to be light, sins he sayeth unto them, you are the light of the world: where Christ alone is the true light, which lighteth every man coming into this world. Christ therefore is the light illumining, and they the light illumined. And after a few words the same Author. Here it behoveth, sayeth he, to acknowledge the twelve Apostles to be foundations, yet called in the only foundation Christ jesus. Hereunto appertaineth also, that he hath not concealed the name of the Lamb. The Apostles therefore be foundations, but in one foundation jesus Christ. And christ alone without the Apostles is rightly called the foundation: but the Apostles without Christ, could by no means be called the foundations of the church. These things Primasius. Which Aretas Bishop of Cesaria declareth more briefly and plainly, and sayeth: they are in deed called foundations, for that they have laid the foundations of the christian faith: 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. Doubtless the Apostle S. Paul in the .2. to the Ephes. calleth Christ the foundation of Apostles and Prophets, which verily in preaching they have laid, and to the which they have leaned, and by the which also they are saved. To him be glory.   

¶ Yet again is described the seat of the everlasting country in heaven. The. XCiiij. Sermon.  
AND he that talked with me, had a golden reed to measure the city with all, and the gates thereof, and the walls thereof. And the city was built four square, & the length was as large as the breadth of it. And he measured the city with the reed xii M. furlongs and the length and breadth, and height of it were equal. And he measured the wall thereof 144. cubits, after the measure of a man which the angel had. And the building of the wall of it was of jasper. And the city was of pure gold, like unto clear glass: & the foundations of the walls, & of the city were garnished with all manner of precious stones. The first foundation was a jasper, the second 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 Topas, the ten a Chrisoprasos, the xi a jacincte, the twelft an Amethyst. And the twelve gates were twelve pearls, & every gate was one pearl, and the street of the city was pure gold, as a thorough we shining glass.  
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. We shall understand all things not after the letter, but after the spirit. All things are said for our comfort, and to the end we should stoutly contemn this world, & the pleasures thereof, & the furies of persecutors: & should always desire so great, & the same everlasting good things promised us, we have heard in the description, yea even seen four 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. Now in the fift place followeth, what is the wideness, receit or largeness of this City. For hereof are cities commended. And necessary it is, that the greatest number of Citizens, should have the largest or greatest City.  
Therefore cometh forth a meater of this city, 
He measureth the city with a golden reed.  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 lead, but of gold. And by the measuring he would we should esteem the quantity of the blessed seat. In the metre therefore and in the measure we shall not need to seek any great mysteries. For the eternal wisdom and providence of God hath prepared seats for his chosen: and that in a golden order, that is to wit most purified, which is signified by the g●lden reed or measure. For the judge in S. Matth. provoketh the She●e to take the inheritance, prepared from the beginning of the world. He alone knoweth also, who be his.  
The situation of the city is declared, planted in a square, 
A squadre or squares the City.  whereby is signified the strength and stableness 〈◊〉 the blessed in heaven. 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: ●nd he that ●eleueth in Christ, shall never be confounded.  
Moreover the length, 
The length & breadth.  breadth and height of th●● city are equal. Every side, in his squadre, hath twelve thousand furlongs, which make in all forty and eight thousand in the whole circuit. Touching the furlong, 
Furlonge.  what & how much it containeth, I see that learned men vary. Pliny in the .2. book the .23. chap. attributeth to a furlong an hundreth & .25. passes, that is to say, six hundreth & .25. foot. If ye now account these things, & divide them into miles you shall ●●nde that the city is most ample and large. There be some that reckon it .150. German miles. Hereby I suppose to be signified, that the place and space is great enough, what innumerable multitudes so ever of Angels, of blessed sprites and men shall flit into the blessed seat, and dwell therein. As also the lord in the Gospel said: In my father's house are many mansions. In the .30. chap. of Isaiah about the end is showed, that there shall be space and place enough in hell also for the wicked. 
Equality.  And the equality on every side declareth, that men of people or nations shall have no prerogative. For whether so ever thou be of the East, or of the West, whether thou be Greek or Barbarian, so that thou be a faithful, thou shalt be received of the Lord. Moreover in the gospel equality is declared, whilst the penny is paid not only to him that wrought in the vinyeard all day long, or half the day, but unto him also, which came into the vinyeard in the evening.  

¶ The height.  The height of the wall is doubtless unmeasurable. Whereof we gather, that the blessedness is most sure: 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, whether he be enemy, that would molest them: or hypocrite, which goeth about as it were by stealth to win heaven.  
Where he sayeth, and he measured the wall thereof, an hundreth and .44. cubits, it can not surely agree with the furlongs: 
The thickness.  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. It is added, how the angel did meet with the measure of a man, which the Angel had: that is to say, that the Angel measured the wont cubits, and furlongs to men accustomed. 
The measure of a man, which the Angel had.  Wherefore this Angel had the same measure in this meeting, which is commonly used of men. For so would he signify that the place of eternal felicity should be determinate and certain. For there shall be after the resurrection bodies true and determinate. If there be any other mystery herein, peradventure it is the same, which the Lord spoke of in Luke, 
Luke. 20.  namely of the bless of the faithful in an other world: they be equal with Angels, and are the children of God, sins they be the children of the resurrection. If any man will account these numbers more exactly, and show higher mysteries, I will gladly give place. I suppose here rather celestial things to be figured, than either Arithmetical numbers, or geometrical proportions to be taught. Nevertheless I can willingly grant, that those arts help to the understanding of the Scriptures.  
In the sixth place he treateth of the matter of this heavenvly City. For Cities are commended of the stuff and matter. 
The matter of this city.  The saying of Cesar Augustus is well known, who is said to have spoken of Rome: 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, and such as are built of free stone squared, to them that are made of rough stone. But what is the building or matter of the city celestial? That same he declareth by five parts of members. 
the walls.  first the walls are of jasper. Let no man here forge to himself carnal things. The jasper is green. The celestial City always flourisheth, God his protection never faileth.  
2. The city itself, that is to say, the buildings in the city, the palaces and houses, are pure gold. For all things be purefied in the eternal country. There is no uncleanness, 
Habitations.  no evil affections, there shall be no trouble or pain. As the lord said also in the .19. chapped. of Matth. Disputing against the saducee. Therefore like as gold is most tried and pure, so shall the celestial habitation be most clean. Therefore must the bodies also that shall dwell in heaven be clarified or glorified. He addeth, that this gold most pure is not glass, but in brightness doth represent most pure and shining glass. For in heaven all things are clear. There we shall be seen face to face. There we shall most perfectly know all things.  
3. 
Foundations.  And first he sayeth generally that the foundations of the city, are beaultified with all manner of precious stones: 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, than thapostolical doctrine, whereby we are induced to the knowledge of Christ & of our salvation. And he setteth in order xii stones, to th'intent we should understand, that there is not one precious stone alone placed for the foundation, but a row of one sort in such a length, as the side is square, & so consequently likewise in all parts of the squadre. 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: again in the next row upon the jaspars' are laid sapphires, through out the whole space, in such length as the foundation was, & so consequently the other stones were couched and laid in order. By all the which is signified, that the foundation of our salvation is both most excellent and sure. Which we ought of right to set more buy, than by the price of all the jewels in the earth. And there are found men godly & beneficial, which bestowing, or selling these earthly jewels, according to the Apostles doctrine in the .1. to Timo. the .6. prepare for themselves a good foundation in an other world. 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 buy glass. Full worthy doubtless to be deceived. Verily precious stones have their use & virtues, neither were they made of God in vain. But we must always remember that saying of the wise man: all things are not meet for all men.  

Precious stones.  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, sendeth them that desire to know more of stones to Epiphanius, & to the .37. book of the Natur. Hist. of Pliny. Aretas in his commentaries, applieth the twelve precious stones to the .12. Apostles of Christ. There remain moreover the writings of Bede upon this place: out of whom took Thomas of Aquine such things as he hath in his commentaries upon the Apocalypse. I see not how I can with any great fruit tarry longer in this treatise. Wherefore I refer the curious reader to these Authors: 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.  

The gates  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. The gate of heaven is Christ, and the porters of heaven are Apostles as is declared before. Therefore are the gates most precious and most strong. In the .13. chap. of S. Mathewes 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, if he may have this Pearl.  
5. In the fift place is also described the street, what it is. 
street.  In the Cities here in Earth, the streets are many times miry, though otherwise the cities be never so famous & noble. 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. For in heaven is found no noysomenes, no obscure darkness. All these things doubtless are spoken most beaultifully: but yet must far greater things be understand and imagined: and we must endeavour with all our might, that the thing which the tongue of man can not utter, nor our mind here for the greatness & excellency conceive, we may at the length behold the same in Heaven presently, and may experience the same in those our glorified bodies, through jesus Christ our Lord.   

¶ Furthermore yet is described the everlasting country in Heaven. The 95 Sermon.  
AND I saw no temple therein. For the Lord God almighty and the lamb is the temple of it, and the City hath no need of the Sun, neither of the Moon, to lighten it. For the brightness of God doth lighten it, and the lamb is the light thereof. And the people which are saved, shall walk in the light of it: & the kings of the earth shall bring their glory & honour unto it. And the gates thereof shall not be shut by day. For there shall be no night there. 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 worketh abomination, or maketh lies: but they which are written in the lambs book of life.  
The Aposte proceedeth in the description of the divine or celestial City, to comfort and keep the faithful in all temptations and afflictions. Therefore in the seventh place he discourseth of the temple. 
The temple.  For in famous Cities there is no small consideration and praise of churches. This is manifest by all writers of stories places and times. What temple is than in heaven? none at all. For S. john: and I saw, saith he, in the city of God no temple. This place repugneth not with those things which are in the .11. and .15. chapters of the temple in Heaven. For the temple is there exhibited in a figure and vision, not that there is in deed any temple in Heaven: but that thus might be signified God's justice and certain salvation promised in the Scriptures, like as we have in those places declared.  

No temple in Heaven.  And what is the cause, that there appeareth no temple in heaven? The divine revelation answereth: for the Lord God almighty, and the lamb is the temple in that our heavenly country. The use of temples is this. 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. And therefore are they said in the scriptures to come unto the Lord, which came either to the tabernacle or temple of the Lord. 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. But the Saints in the heavenvly country have no need of all these things. Therefore they need no temple. Therefore is no temple seen in heaven. For the Lord god now showeth himself to them to be enjoyed of the same, the saints are now with him, wherefore they need no token of his presence. We are taught by doctrine what God is, & what is his will, and that we be saved by the lamb: but now that we see god himself face to face, and that salvation is comen by the lamb of God, what needeth there a temple in heaven? By prayer we require life and joys everlasting: 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. And seeing that sacrifices and sacraments have no further place in the everlasting country, I see not why there should be any temple in Heaven. We rest, and keep in Heaven, an everlasting Sabbath. This place moreover proveth, that Christ is very God, coequal with the father, as to whom he is joined inseparably in all glory. Nother is the Holy ghost separated from the father and the son, which else where is said to dwell in us: 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, 
The light of the city, God.  and that not without great cause: yea and the same light is again commended in the .22. chap. For in buildings there is nothing more excellent than light. Otherwise without light, all things are blind. Furthermore he sayeth not, that the Sun and Moon should be no more: but that the City of God should not need those lights. He showeth the reason: for the glory of God hath lightened it. And the glory of God, is the divine, celestial, and unspeakable brightness of his unapprochable light, which he inhabiteth, and according to his good pleasure, communicateth to the chosen. The Lord Christ (which here is called the lamb, for the mystery of redemption) illumineth the blessed. For by him we are clarified, and enjoy that eternal, most beaultifull, and celestial light. S. John hath borrowed this place out of the .60. chap. of Esay, where we read: The Sun shall not be there, for the light of the day. And the brigtnesse of the Moon shall not shine there: but the Lord shall be to the thee a perpetual light, and thy God (shall be) thy brightness. Furthermore the seats of the blessed, are thought to be fixed above the Sphere of the Sun and Moon, and also the brightness of Saints to excel far the light of the Sun and stars. The same hath Esay 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, and giveth us gifts such as no tongue can exprsse.  
He showeth in places more than one, 
¶ Who be Citizens of this City.  who are partakers of that light, or who be Citizens of this celestial city, and what is the state of the Citizens. All nations & people saved, are citizens of the eternal country. Here are two things to be noted. First, that the gentiles are made inheritors of glory, and that without any choice. For here excelleth not the jew, nor the Greek, neither Roman, nor Barbarian. Again yet not all without respect, and confusely obtain everlasting light, but the saved only: that is to say, whom Christ hath saved and redeemed from sin, the Devil, Antichrist, and from the curse and the world. And Christ saveth th'elect and faithful. They therefore shall in deed be partakers of the light: These are the citizens of the country everlasting. But what is their state and inhiritaunce? They shall walk in the light of God the father & the lamb: that is to say, they shall have the fruition of the light and of God himself, to their joyful sweetness and fill. For it is a figurative speech, to walk in the light, for that which is, to enjoy light. Verily in the .88. Psalm is red with a figure not much unlike: Lord they shall walk in the light of thy countenance. And again: Thou shalt make known unto me the foot path of life, the fulfilling of joys is in thy sight, & gladness in thy right hand for evermore  

kings are in the court of heaven.  But especially the places in heaven, and in that Palace divine, are for Kings. kings are governors, and captains of the people, as they be, which are called Kings and Princes, governors, Magistrates, rulers aswell of the politic, as ecclsiasticall government, Doctors, masters, teachers, Artificers, and Parents. For their duty is, virtuously to govern their subjects, scholars, or children, to keep them under awe or discipline, to chastise, and direct them to the duties of life and all godliness. This if they do, they shall have a worthy place prepared in Heaven. For Daniel saith also in the .12. chapter. But the teachers shall shine as the brightness of the firmament: and they that bring many to righteousness, as the stars everlastingly. O therefore, O happy are you, if ye bring many to execute the office of righteousness. But woe be to you Princes, and teachers, and masters, and Parents, if herein you be negligent. There is prepared for you in hell a place most horrible and miserable, as also ezechiel hath testified. But if Kings have their place, and the same right honourable, in Heaven, wherefore do the Anabiptistes teach, 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, but as they were kings, that is, as they were good kings, and executed their office duly, and not forsaking their place, have lived a private life. For it followeth, they shall bring their glory and honour unto it. And what is that glory, and what is the honour? it followeth again: and they shall bring the glory and honour of nations into it: 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, for S. Paul in the .2. to the Corinth. the .1. chapped. sayeth, for we be your glory, as you shall be ours also in the day of our Lord jesus. And again in the .1. to the Thess. the .2. chapped. the same Apostle sayeth: for what is our hope, joy, or crown of rejoicing: are not you, in the sight of our Lord jesus Christ, at his coming? for you are our glory and joy. Full well therefore sayeth Aquinas: S. john speaketh after the manner of conquerors, which bring their spoils into Cities. 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. 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. 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. Contrariwise the greatest shame to stand with so great a multitude of men lost, and that lost through our fault and negligence. Read what things are written in the .1. chapped. of the book of wisdom, etc.  
In the tenth place followeth the custody of the gates celestial. 
The gates are not shut in the day.  Certainly in great Cities there is great and diligent watching and warding & heed taken to the gates, that they be shut and opened in dew time and season. 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. But in the everlasting country there is no night, therefore are the gates never shut. There is doubtless no night, but continual day. There is no treason, no ambushes or wait laid, no perils or dangers: all thing, in general are safe, peaceable, quiet, sicker and sure. The same things are red also in Isaiah, but some thing in a diverse sense. Aretas: here is a double understanding, sayeth he, for either he meaneth that there shall be peace and security, and that so great, that it shall not need to keep the city by shutting of the gates. Or else that there also the godly gates of the Apostolical doctrine are open for all men, unto their learning, which have more perfection, etc. Certainly they shall need no teachers nor guides, which see all mysteries now presently, & are brought into heaven itself.  

The cleans of the heavenly ●●tie.  And especially cleans in Cities is highly commended, if there show or appear nothing that offendeth the sight, hearing and smelling, which is loathsome to look upon, and to be abhorred. And in private houses the chief praise is, if all things shine, and stand every thing in order, and lie not scattered and stink.  
Now therefore in the eleventh place he showeth, that there shall be nothing in heaven, that may offend, that is to say, which shall not be pleasant and delectable most clean and neat, absolute and complete. The same place also must be referred to the persons. For it followeth: save they that are written in the lambs book of life. We understand therefore, how into the kingdom of heaven shall not enter whoremongers, Idolaters, liars, deceivers, & what so ever is unclean, and not purged with the blood of the son of God through faith. This same the Apostle affirmeth in the .1. to the corinth. the .5. and .6. chapped. and to the Ephes. the .5. chapped. David also demandeth: Lord who shall dwell in thy tabernucle, or who shall rest in thy holy hill. And answereth incontinently: he that walketh without spot, and worketh righteousness, and that which ensueth in the .15. Psalm. Finally here shall be fulfilled such things as are written in the .23. chapped. of Deuter. Touching them which are prohibited to enter into the church. Wherefore this place hath a secret doctrine and privy admonishment, instructing us, that if we will, or covet to be heirs of the everlasting country, we should all apply ourselves whilst we live here in Earth, to righteousness and innocency. For it shall follow in the .22. chapped. For without are dogs and enchanters and whoremongers: etc. The Lord bring us by the way of righteousness unto life everlasting.   

¶ He continueth yet in describing the blessed seats. The xcvi Sermon.  
AND he showed me a pure river of water of life, clear as Crystal, 
The .22. chapped.  proceeding out of the seat of God, and of the Lamb. In the mids of the street of it, & of either side of the river was there wood of life, which bore twelve manner of fruits, & gave fruit every month: & the leaves of the wood served to heal the people withal. And there shall be no more curse, but the seat of God and the lamb shall be in it, and his servants shall serve him. And they shall see his face, and his name shall be in their foreheads. And there shall be no night there: and they need no candle, nor light of Sun: for the lord God giveth them light and they shall reign for evermore.  
In the twelfth place is described of john the pleasantness, 
The pleasauntenes of the city of God.  trymnes, the plentuousenes and abundance of food in the City of God. Rivers make cities pleasant and delectable. Without fountains, springs and wholesome waters cities decay, and are scarcely worthy the names of Cities. But in case they waunte victuals, they are wholly lost. Therefore this our heavenvly City excelleth, and is most noble in all these things: neither hath it victual only, but giveth the same unto us with great pleasure, and finesse most pleasant. For trees in this City do not only bear fruit, but give also a pleasantness unspeakable & inestimable. The river moreover runneth through the mids of the streets: on the banks of either side are trees most beautiful to behold, bearing the fruits of life. And as I have many times in this description intimated, so I repeat now the same again that those things are not to be understand after the letter as the Millenaries take them. For the Lord talketh with us and even lispeth, to the end we might after the imbecility of our wit conceive these things. If any should wish for earthly things, I ween he could covet no greater things, than be here described. We shall think therefore, if the Lord could give these earthly things, if he would, 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. Which verily how great, and what they shall be, no tongue of man can express to us, be it never so eloquent. For the Lord hath prepared greater things for his servants, than here we can comprehend. Therefore he bringeth forth here matter● most ample, that after a certain manner we mighty conceive heavenly things much more excellent than they be. Therefore the sense and meaning of all those things, which are spoken here of the river of life, 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, and preserved in that happy life with high delectation for evermore. And there is no doubt, but the S. john hath borrowed these things, as he doth all the rest, (sins he is the expositor of the Prophets) out of the Scriptures. And therefore hath he alluded to Paradise, whose description set forth in the second of Genesis, doth with this description of Heaven very well agree. For there springeth also a river in Paradise, which immediately is divided into four heads and watereth the garden of pleasure most pleasantly. 
The very paradise of the faithful is heaven itself.  In the same Paradise is the wood, that is the tree of life, bringing forth lively fruit to the eaters: as it is expounded of S. Austen in the .13. book De civitate dei. The .20. chapter. But for the sin of our first parent we were cast out of that Paradise: and Christ is come, to the end he might bring us again into Paradise, that is to say into high felicity. 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, 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. Therefore ought we not here to forge to ourselves the gardens of Aleinous in Earth, or in the air above the globe of the Moon, and reason of Paradise terrestrial. Our Paradise is celestial, which is prepared for us in heaven: as S. Paul hath said in the third to the Philipp. And Paradise is called a garden of pleasure, as at this present it is called a golden City or of precious stones, verily by a trope on either side. Hereunto appertaineth also a place of Zacharie in the .14. chapter. There is also an other place of Scripture in the .47. chapped. of Ezechiel. Which is this, and translated or written out by S. john into this place in a manner word for word: by the river sayeth he, on either side of it shall grow up all manner trees that bear fruit, whose leaves shall not fall, nor the fruits fail, but every month shall they bring forth new fruits. For their waters flow out of the sanctuary, and their fruits shall be meat, and their leaves medicinable. And Ezechiel under a figure seeth that same blessed life, and happy seats, which S. john at this present seeth, by the showing of the Angel. And either of them both seeth the happy seats after the same sort, & under the like figure. 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. They see the River on either side, and the same running out of the Sanctuary, or seat of God. They see on either side the river, trees planted that bring forth the fruits of life. They bring forth fruits every month fresh and new: and the leaves of either do heal. 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 Gods. 
the meats & drinks of gods.  That short verse of martial is known.  Ambrosia is the meat, and Nectar drink of jove. 
And Grammarians derive those vocables of immortality. But our S. john here reasoning more elegantly & better of these matters, sayeth, how the angel showed him a river, which he commendeth unto him by such properties, as water is wont to be commended: of the pureness, brightness, and clearness. He addeth a parable, which giveth light to that he hath said, and sayeth, clear as a crystal. After he addeth, that this river is the river of the water of life, to wit lively water, which preserveth the drinkers thereof in life. Finally he showeth also the original or springe 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. 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. Touching the lively springs and fountains of waters, we have touched some what in the end of the .7. chapped. of this book. 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.  

The victual of this city.  Now followeth the victual of this divine city. The meat in the country everlasting, is the tree of life. And it is the Hebrew phrase the wood of life, for the tree of life, or lively meat. For there is added bearing fruit. And whether you understand that S. john saw one only tree, as also in paradise was one tree only: or more, as in Ezechiel, so that by the general word we may understand the particular kinds of trees, it shall be all one. The Situation of the tree he showeth diligently, to be set in the mids of the street of the City, 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 floweth from the Throne. And hereby I suppose is signified, that the heavenly food is common and free for all, not locked up, or kept for a few. It is found in the mids of the street of the city: than doth the meat stand open, and is not hid. And it draweth a lively force out of the river, which springeth out of the seat. For that heavenly life is 〈◊〉 God, & floweth to all his elect. Moreover it is also declared most diligently, what manner of fruit this shall be: the tree of life sayeth he, 
The fruit  doth fructify or bring forth fruit twelve times in the year, so that every month it beareth fruit fresh and new. The first fruits to men are dainty: and they that do commonly abhor old fruit, had rather have new. Therefore in that blessed country of ours shall nothing be tedious, unpleasant, loathsome, or in any wise to be rejected, but all things shall be most pleasant, most delicate or dainty, fresh and delectable.  
Now also he neglecteth not the leaves, &, as Ezechiel did, 
The le●ues.  showeth some use of the same. They serve, saith he, for a medicine to heal the people. Not that there shall be diseases or sores in that heavenvly country: but that the blessed shall have continual & perpetual health. These people he calleth gentiles: not that the gentiles are yet unclean, but for that they were ones such, but now being purged by Christ, live hole & sound for ever more.  
And by those allegories hath he hitherto figured by parts those blessed seats, 
To what end these are written.  prepared for the faithful in that everlasting country, under the Image of a most noble city: which after he hath showed us, he seemeth as it were to have opened heaven itself, and set forth the eternal felicity to be seen in a manner with mortal eyes, and even to have poincted with the fingar, to no other end, than that we should be strong and constant in the faith of our lord jesus Christ: & should never think one's, who hath ever seen those blessed seats, whereunto we are called by the denying of all pleasures? what if thou shouldest despise the pleasures present, and shouldest obtain none in time to come? This thought is wicked. Faith teacheth thee otherwise. 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. The lord hath showeth thee abundantly enough of life and pleasure celestial at this present. Endeavour now only, that the devil, the world & Antichrist trodden under, thou mayest aspire and be lifted up into those heavenvly seats. Moreover beware thou be not more curious, than is meet or requisite: and that thou seekest not to know more, and more exact things of the heavenly tower, and perpetual joys, than the Lord himself, which only knoweth these things, hath to thee revealed. 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, than here S. john hath done. Let us therefore repose ourselves in God, let us believe his words, let his revelation suffice us, and let us desire to be joined with him in this heavenly court, in all felicity and eternal life most perfect.  

A ●ome collected of the doctrine of the blessed life.  And now S. john recollecting the chiefest points of this matter, and concluding this place of eternal life, he finissheth this everlasting felicity in seven members: which we will but touch only, for that many think we have spoken hereof already sufficiently, and plentifully enough. And to begin with all, there shall be no curse, no execration, no malediction, neither war, nor famine, nor diseases, nor yet any such thing, 
There shall be no more curse.  as is recited of Moses amongs the curses in the 27. and .28. of Deuter. Not that all are accursed, which are subject to the same. For job and other holy men, were tormented with sickness: but that commonly the accursed, unbelievers and wicked are plagued there with. Not that they should be exercised and profit in godliness, but that they should first be afflicted here, & so by certain degrees pass unto greater torments. What than?  

The seat of God in the city.  The second member ensueth: but the Throne of God and of the Lamb shall be in that city. To wit the kingdom of God shall be there, and God shall reign and all blessing, no malediction, in the chosen. 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, and the blessed shall have the fruition thereof. 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. These mysteries of the blessed Trinity are known unto the faithful.  

His servants shall serve him.  Here followeth the third member. Some may marvel, what the blessed shall do in the world everlasting. Therefore S. john sayeth, and his servants, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall serve him, God I say and the Lamb, they shall worship him in honouring, praising, & magnifying him for ever. Therefore shall they wholly addict themselves to godly worshipping. Which thing shall in deed be to him great pleasure. As also S. Austen showeth in an other place.  
Fourthly, they shall see the face of God. 
They shall see the face of God.  S. Austen treateth much of seeing of God, to Paulina: and warneth godly, that we should not here Imagine to ourselves carnal things. Moses in the .33. of Exodus. And Philippe the Apostle in the .14. of john have accounted it for the high felicity to see God, as he is, and as it is commonly said, face to face. And there is undoubtedly in this sight and fruition, high felicity and joy everlasting and most complete: howbeit in this present world, as the lord said to Moses, it chanceth to no man. The holy fathers 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. Like as Tertullian showeth 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, and purged from corruption, we shall also in body be clarified: than at the last, as S. john said also in the .1. of john the .3. we shall see him as he is. job most righteous speaking of this vision of God, 
job. 19  said: when they shall have put about or clothed (to wit the father, son, & holy ghost) this (namely my body) with my flesh: I shall behold God out of my flesh: whom I shall see to myself, and mine eyes shall look upon, and no other. The which is my only desire. Of this seeing spoke Paul also the Doctor of Gentiles, and said: now we see in a glass, 
1. Corinth. 13.  even in a dark speaking: but then shall we see face to face, etc. And of this vision S. Austen hath also disputed in his book De civitate dei. about the end.  
fifthly, they shall have the name of God in their foreheads: 
The name of God written in their foreheads.  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. And verily in the country celestial it shall be manifestly known to all, who be the children of God: In this world they are commonly taken for the children of the devil which in very deed are the children of god. But this shall clearly appear in an other world, to the great glory of the chosen. And verily the brightness of God shall shine from the foreheads, or countenances of the elect: as in times past the brightness of the lord shone from the face of Moses & Christ. Or because all Saints shall know one an other, sins the virtue of God resteth in their countenances: which sense I perceive hath pleased Primasius. Or for that they shall be priests before the Lord for evermore: as the prophets have taught of the chosen. 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. 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: for these the celestial father shall glorify.  

God lighteneth the chosen.  In the sixth member is repeated again, which hath once or twice been spoken before, that the elect in heaven are illumined with the glory divine, whereof hath been spoken enough before.  
In the last and seventh member comprising as it were all things of life and felicity, and uttering with one word: they shall reign, 
They shall reign.  sayeth he, for ever more. The lord jesus 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, and may cry with joy, to God the father most merciful, and to jesus Christ the redeemer most mighty and benign, and to the holy ghost the most sweet comforter be praise and glory for ever more. Amen.   

¶ The conclusion of this work, wherein is established the authority of the same, and the some collected briefly. The. XCvij. Sermon.  
AND he said unto me, these sayings are faithful and true. 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. Happy is he that keepeth the saying of the prophecy of this book. I am john which saw these things, and I heard them. 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. For I am thy fellow servant, and of thy brethren the prophets, and of them which keep the sayings of this book. Worship God.  
The sixth & last part of this work containeth the conclusion, 
The conclusion of this work  which affirmeth the things which we have heard to be divine, certain, and undoubted: for he collecteth the chiefest things, & moveth all men to faith, & study of godliness, that in steadfast hope we should look for the judge of all, to come shortly, and to judge the quick & the dead. And in goodly order this last book of the Canonical scripture finisheth the godly narration & doctrine, with the judgement, & end of all things. 
The Apocalypse is the last book of the canonical books of the scripture.  For the holy Scripture beginneth at the first original of all things, and continueth a narration until the end of all things, containing in itself the universality of things, and all such things as are requisite to be known of matters needful and profitable. 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. For they be false harlots, that say, that all things which appertain to the true & full godliness, & salvation of the faithful, are not set forth in holy writings, and therefore to have need of traditions. They in deed have need of those traditions, which will utter their crafty wares: we need none, which esteem all their wares not worth a galley halfpenny to be bought of any man. For Isaiah hath sufficiently dissuaded us from their deceivable & crafty jugglings, in the .55. chapped. And this conclusion containeth about .16. Articles. Which we shall discuss in order.  
Immediately after the beginning is set a grave asseveration, 
That these things be true & undoubted.  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. chapped. of this book. And he calleth faithful sayings, which are stable, ratified steadfast and undoubted. And the sentence is referred in the things which he hath spoken of the blessed life to the world to come, least we should be left in any doubtfulness. Again it is referred to the whole narration of this book. And this sentence seemeth to be a clause of assertion, and confirming the certainty of the matter propounded: as be those also in the prophets: for the lord hath spoken: & again, thus sayeth the Lord of hosts: 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. And the goodness of god doth secure our infirmity, whereby many times we doubting of the verity of God's words do waver, & 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: as the wont manner of this holy evangelist is always, so is it here also. For like as in his gospel, in token of loyalty he sayeth: & we know that his testimony is true: so in this place also, setting to his seal, he sayeth, these sayings are faithful and true. Hitherto he. Therefore shall it be an unworthy thing to doubt be it never so little of the things that are written in this book, and in other books of the canonical Scripture.  

The Author of this work God of the holy Prophets.  Secondly he repeateth, who is the Author of this work, and all these things are revealed to him. And verily there is none other Author but the lord God himself, and that the God of the holy Prophets. The which hath a great efficacity, for he showeth him not only to be one & the same god of both Testaments, which by his spirit hath inspired the prophets & Apostles: but also biddeth us secretly to esteem the verity & certainty of this book of the prophetical matters. For if he could in old time tell his people before of things 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 came to pass, which the prophets did prophesy to come, neither did there any word, no nor one jot fall unto the ground, which was not fulfilled: 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 Ihon. The Prophets said, how the land of Chanaan should be delivered in to the possession of the children of Israel: it was delivered. 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. After they prophesied again that they should be delivered, should repair the City, to the which Christ would come, which should redeem mankind, & call into the fellowship of life and bless, all nations: They were delivered, they repaired their City: Christ came, and redeemed mankind, and the gospel was preached through out the whole world. What thing than remaineth, but that the church should be turmoiled, Antichrist should come, and reign, and that the true Christians and he should wage battle together, and the judge come at the last unto judgement, and reward every one according to his doings? And this place proveth the divinity of Christ infallibly. 
Christ very God.  For what can be spoken more plainly, than was said? The Lord God of holy Prophets sent forth his Angel. So in the first chapter is said: The revelation of jesus Christ, which God gave him. And a little after he saith: I jesus sent my Angel, that he might testify unto you, etc. Herein therefore is showed the unity of the substance divine, and destruction of persons.  
And the manner of the revelation is showed, 
How this book was revealed.  or repeated and collected rather: he sent his Angel. Christ therefore by his Angel showeth all things to S. Ihon. For no man hath seen God at any time: neither shall the Lord come down again from heaven before the judgement. Wherefore this whole vision was exhibited and declared by the Angel, which was the messenger of Christ the Lord. Wherefore all things are properly referred to Christ which sent the Angel. But to whom did he show or reveal these things? To his servants. For the contemners of God laugh at these things, and take them for fables. But God loveth his worshippers, and warneth them of all things in due season.  
3. 
The some of this book in two poincies.  Now he gathereth the some of such things as he hath treated hitherto. The same are chief connteyned in two points. For he showeth hitherto, what thing must be done (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) shor●●. For this book containeth the destinies of the church from the Apostles time to the worlds end. Therefore he prophesied not a far of, but the things that began in the very time of S. Ihon. And if they must be done, who shall resist? Not that I will establish the necessity of the Stoyckes, but that I acknowledge the mighty working of God, after his providence and righteousness. After he addeth another member: Behold I come quickly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For this book comprehendeth many things, which concern the judgement itself, and the last judgement, to the which I will come so swiftly, and unlooked for, that the wicked and light men shall look for nothing less. For the Lord sayeth in the Gospel: it shall be as in the days of Noah and Loth. And in the hour that you think not, the son of man will come. Item, as the brightness cometh forth of the east, and shineth in the West: so shall be the coming of the son of man. And therefore the Lord sayeth now also at this present: Behold I come quickly. For suddenly, whilst he seemeth in the mean time to do an other thing, at unwares he bringeth in the Lord speaking, and that a matter wonderful, as this particle. Behold importeth. For S. Paul hath written also, whilst they shall say peace and security, sudden destruction shall come upon them.  

The commodity of this book.  4. But what profit shall the servants of God look for of this book? In a short sentence he compriseth much, and saith: happy is he that keepeth the words of the prophesy of this book. felicity & blessedness, is the fruit that is taken of this book. In this present world being linked with Christ, w● shall walk in the way of righteousness, and eschew the crafts of antichrist: and shall not feel the torments which arise in the conscience, of the corruption of religion depraved. And when we depart hence, we shall go strait to those blessed seats. This is the high blessedness and felicity. And let us mark, that it is not enough either to have seen, or heard, or red this book: it must needs be kept. For we must beware that it goeth not in at one ear, and out the other, that we forget not the things that are told us, but that we rather frame our whole life after the doctrine of this book. And he attributed to it the title of prophecy. All the Scripture is called a prophecy, as much as to say divine: But considering how this book for the more part thereof showeth things to come unto the church, it is rightly called a prophecy.  
5. He repeateth again and beateth u●, 
The writer of this book John which repeateth his name.  both his name and also that he is a witness that saw and heard, who may surely be credited. And thus he will get authority to this book. For it must needs be had in great estimation, that which was conceived and written of the Apostle and Evangelist S. Ihon. Many account a fault in john, that he so diligently expresseth his name. But marvel it is, that they observe not the same also else where, and of others not without praise. Deed not the self same John repeat and inculke the name of a Disciple in the story of the Gospel? who should reprehend this? I see not therefore what he hath offended herein: But rather sins he foresaw in the spirit, that many would speak against this book, not without great cause, and with much fruit, and also of extreme necessity he importuned his name. And the Apostle S. Paul also to the Galathians: Behold I Paul say unto you, sayeth he, in ease ye be circumcised, Christ shall profit you nothing. The same also, to move affection, inculketh his name to Philemon. Aretas therefore very aptly expounding this place. And this, sayeth he, a certain propriety of speech in this Apostolical soul. For even as he did in the Gospel also, where he saith: And he that saw hath borne witness, and his testimony is true: the same doth he in this place also, testifying that he was both an hearer and beholder of these things, which are prophesied. For hereby he winneth credit to the things which had been seen. Thus much he. Others have thought that not without cause, S. John hath in this book repeated his name oftener, than in his story for that men will more hardly believe a prophecy speaking of things yet to come, than a story, which telleth of matters passed.  
6. In the sixth place he annexeth, 
why John would worship the Angel again.  what chanced to him again with the Angel, revealing unto him these huge mysteries. A like story for all the world, had we in the nineteen chapter, where also we expounded the same: where he that list, may see. And yet the expositors demand, how chanceth it, that again John doth the same, that he did before, and was prohibited of the Angel? Thomas of Aquine weeneth that S. John being besides himself by reason of the excellency of visions, did this as one astonished: The gloze: before sayeth he, the Angel forbade, 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, how great is the frailness of man to fall, unless he be restrained and drawn back by the mighty hand of God. The Angel had showed John expressly before, that he should not do, that he than did, and now repeateth it again. For having as it were forgotten those things, by reason of the excellency of the Angel, he would surely have done him some worship. For so we permit to ourselves more than is decent, especially toward nobler personages, whom for thexcellentexcellent gifts of God we esteem worthy, whom we may also without the offence of God even worship. That opinion deceiveth in our time the most part of them, which against the comeliness of sincere religion worship and honour Saints. But the Angel of the Lord here neither forgeth nor bringeth forth any new doctrine, 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, but one God alone to be honoured. He repeateth therefore the same causes, which he also objected before. Therefore be they always of force, with all, & at all times. S. John in the mean time seemeth, that he would commend unto us the excellency of this vision or revelation: 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, and it deserveth exceeding great praise here, that S. John here discembleth nothing: but by express words committeth to writing his fall, and rebuking of the Angel most evidently. For by his fall he would admonish, that the godly should not fall in like cases, but give all glory to God. Here seemeth also to be observed, a marvelous affection in the manner of speaking. For the Angel crieth out to John being ready to fall down now, yea prostrate already, and now about to worwip, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: See thou do it not, that thou verily intendest to do. Here is expressed the carefulness of mind, and haste, wherewith he goeth about to prevent the enterprise of Ihon. And thus diligent are the Holy spirirites in heaven in lettting all things, that by any means do turn us from God, to the worshipping of creatures, much less would they themselves be worshipped, or to have the things attributed to them, which the Papists at this day attribute by force of Arms. The Lord of clemency & mercy convert them to a right mind, that they may attribute all glory to God. Amen.   

¶ 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: seal not the sayings of the prophecy of this book. For the time is at hand. He that doth evil, let him do evil still: & he which is filthy, let him be filthy still: and he that is righteous, let him be more righteous: and he that is holy, let him be more holy.  
7 The seventh place that is treated in this conclusion, forbiddeth john, that he seal not the book written, 
Seal not the book.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sayeth the Angel, seal it not. And certainly letters and books are wont to be sealed, either for credit & confirmations sake, or else that they should not be openly red of all men: but those only, to whom they are assigned. An Angel sayeth to Daniel in the .12. chapped. And thou Daniel close the words, and seal the book until the last time. He is commanded to shut his book, that is to say, to make an end, neither to look for any more revelation: finally he is commanded to shut it for the ungodly, unto whom assuredly this book shall seem dark & closed. For it followeth: for many shall err, & knowledge shall be manifold. For they that are not ruled by the certain & sure word of God, have nothing at all certainly tried & known, but wander through manifold or sundry & uncertain opinions, judgements, and traditions of men. For Daniel sayeth, that knowledge shall be variable: that is to say, there shall be innumerable opinions & sects of the religion & serving of god: 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: that is to say, confirmed it as it were with godly seals, as authentical, or authorized, and which was worthy to be credited: 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: 
This book should be open for all men.  but such a thing as this is the Angel meaneth, conceal or cover not, & hide not this book: 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: for God would that all these things should to all men be most common and manifestly known. And this sense hath Aretas opened also, saying: Seal them not, sayeth he, that is, keep them not sealed to thyself, but publish them to all. The reason is annexed: for the time is at hand, wherein verily these things which I have said, shall come to pass. Wherefore the faithful had need of warning, confirming and comfort. 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. For this is the good will of God, that this his word should be preached in his church to the profit of all faithful. Let them look therefore, what they do, which would have this book not only shut up, but clean taken away: neither think it can be understand as obscure and full of dark speakings. 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.  

¶ These things must be beaten in both to the hearers & to such as will not hear.  8 The eight place of this conclusion seemeth to treat of a certain prevention. For some man here might say: thou wilt have this book to be open, and come unto all men of all states, sex and ages: but there shall be some, which will utterly contemn the same. In vain therefore shall it be preached, in vain shall we urge these writings, with them especially, which shall deride the same, and expound them this way or that way at their pleasure. But he seemeth to prevent this, & say: doubtless there shall be unrighteous innumerable, which shall proceed unbridled in their iniquities, and shall more and more exceed and pass themselves: but yet there shall be also righteous, which persevering in all righteousness, shall increase in holy virtues, and herein also shall surmount themselves: 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 th'office of preaching. I will bring to pass, that thy faithful preaching shall not be vain. And let them alone, if thou see certain that will be altogether filthy, and perish in their filthiness, seeing they contemn all thy faithful labour. For thou hast done thy duty, and art blameless: and they perish through their own fault. Wherefore I will neither have thee, nor yet no other to be over careful, what time you see many, contemning the purity of God's word, had rather wallow in filthiness. And we read else where also, 
Math. 24. 2. Corin. 2.  that the Gospel is preached to many for their condemnation, and the savour of the gospel to be sweet unto some unto salvation: and to others an intolerable stench unto perdition. A like place in a manner is in the .2. chapped. of Ezechiel, where we read that the Lord said to the Prophet: thou son of man, I send thee to the children of Israel, to a people rebellious, which have rebelled against me, they and their fathers have dealt traitorously with me until this day. They be children of an hard favour, and of a froward heart. I send thee unto them, and thou shalt tell them: thus sayeth the Lord God, whether they will hear, or not hear: for it is a rebellious house, that they may know yet, how there hath been a Prophet amongs them. 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. But therefore shalt thou not be afraid of them, thou shalt speak my words unto them, whether they will hear them, or no.  
Howbeit we must here take heed, 
God commandeth not that the wicked should walk still in their wickedness  that we understand not that God commandeth, that the ungodly should proceed to be more ungodly, where th'angel sayeth: he that is unrighteous, let him be unrighteous still, etc. For it seemeth in manner to be such a saying, 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. After the same sort here also, that he knew the wicked would do, he sayeth they shall do: neither willeth he that their doings should trouble john, & the faithful preacher, seeing there shall be also many good, which shall also apply themselves unto righteousness. We are wont also to say with a much like phrase: if it will no otherwise be, we must be content. Not that we bid him that perisheth, to perish: but that so we reproach to him his madness, & signify that he perisheth through his own fault, willingly and wittingly. Aretas: It is no exhortation sayeth he, but rather a rebuking of every one, unto the which study he applieth himself. And Thomas of Aquine: The sense is, sayeth he, he that hurteth, let him hurt still. That is he will hurt, by doing other evils: that the Angel be understand to have said these things in prophesying, not in wishing, etc. And so the meaning were: the wicked contemning the prophecy, shall continue to be wicked, the godly again shall grow in the holy study of righteousness. Which sense truly seemeth most plainest of al. Nother differ they much from these, that are red in the .12. of Daniel by these words: go Daniel sayeth the Angel, and search not over curiously the instant of the last time: for the sayings are closed and sealed, until the last time. Very many shall be purified and made white and cast new. But the wicked shall do wickedly and all ungodly shall not understand. But the learned shall teach. From these things serve nothing at all the words of the Apostle, 
●. Timo. 3.  speaking and prophesying of the later times: all that will live godly in Christ jesus, shall suffer persecution for righteousness. notwithstanding evil men, and deceivers grow worse and worse, whilst they both lead others into error, and err themselves. Therefore seeing 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, and revelation of jesus Christ unto all men, regarding nothing, what the world and worldly men speak against it.  
And full elegantly he setteth two sorts of men against two others, the unrighteous against the righteous, 
The vnrightuous● & filthy are set against the rightevous and holy.  and filthy to holy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sayeth he, he that doth evil, let him do evil: or he that is unrightuous, let him be unrightuous: or he that hurteth by persecuting the godly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him hurt still, or furthermore. Against this he setteth: he that is righteous, let him be more righteous, let him proceed further, & grow more & more in all godliness, & go beyond himself in righteousness, both of faith and works. For by righteousness of faith we are justified: by the righteousness of works, we are declared to be righteous. And they that be righteous, not only hurt no man but also profit & do good to al. Contrariwise the unrightuous, which waunt true faith, waunt light: & walk therefore in darkness, & do the works of darkness: persecuting both the righteous, & righteousness, & molesting all men. 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.  
another kind of men, is of unclean, polluted, filthy and vile, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He that is filthy, sayeth he, let him be filthy still. And the interpreters of the Greek tongue admonish that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is that filthiness, which we gather with our nails ends. And he signified unclean persons in body & soul, Idolaters, fornicators, gluttons, and such like. Against whom he hath placed, the holy, pure, and clean: that is to say purified by faith, and applying themselves busily to sanctification. Therefore like as the filthy do more and more wallow themselves in the mire, and array and defile themselves to vilely: so the godly do more and more apply themselves daily to cleans and holiness of life. The lord jesus justify and sanctify us for evermore.   

¶ He gathereth such things as he hath taught of the last judgement, and of the rewards of the godly, and of the torments of the wicked. The xcix Sermon.  
AND behold I come shortly, and my reward is with me, to give every man according as his deeds shallbe. I am Alpha and Omega, the beginning and th'end: the first and the last. Blessed are they that keep his commandments, that their power may be in the tree of life. And may enter in through the gates into the city. For without shall be dogs & enchanters, and whoremongers, and murderers, and idolaters, & who so everloveth & maketh lesinges.  

A brief rehearsal of the last judgement, & of rewards & torments.  9 The ninth place of this conclusion, is of the coming of the lord unto judgement, and of the reward prepared for the good, and appointed torments 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. chapped. and other places of this book. And this place before all others he inculketh and urgeth most earnestly. For it is of great importance, if we both understand it rightly, and ponder it very oft in our minds. For we shall the less licentiously sin, but shall watch more diligently.  

The lord Christ cometh shortly.  And in this conclusion of S. john the persons are often changed. For now speaketh john himself, and incontinently he bringeth in the Lord speaking. As at this present verily he maketh the lord Christ himself to speak, and say: beholds I come quickly. For the word pronounced out of Christ's mouth is of more authority, and hath more credit with all, than that the Apostle speaketh: & in saying that he will come shortly, he would stir up all men to watch, repent, & pray. For in the Gospel he said: watch, for you know neither the day nor the hour. Your Lord will come at an hour, when you think least. He feareth therefore the slougthful and unclean persons, which comfort themselves, that the Lord shall not come at all, and if he come, that yet it shall be long first, and peradventure never. Against whom he pleading, sayeth how he will come quickly. Against the same also reasoned Malachi in the .3. and .4. chapped. And S. Peter in the .2. the .3. chapped. Moreover in affirming that he will come shortly, he comforteth the godly tempted and tossed diversely in this world. For the godly some times cry also, that the Lord differreth his coming over long, that he is to benign to his enemies. Wherefore he saith, that he will now come soon enough, that is to say in dew time: that he may both deliver his servants, and destroy & rote out his enemies and contemners.  
For it followeth, 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, and condemn the ungodly, for he sayeth, and my reward with me. Which words seem to be taken out of the .40. chapped. of Isaiah. And signify, 
And my reward with me.  that God is furnished abundantly with all implements, wherewith it behoveth a rewarder and revenger to be furnished with. Therefore he sayeth, the reward which I shall give to every one, after his doings, I have presently with me, and that ready, and plentiful. For our king and judge wanteth not power and treasure: as many times the Kings of this world, either can not pay their soldiers wages, as they ought, or have it not ready, and differ the payment a long time. But this our Captain: and my reward, sayeth he, is with me. And immediately expounding himself, he sayeth: that he will reward every one according as his doing shall be. For so the Apostle also in the .2. to the Corinth. 5. saith, how we must all appear before the judgement seat of Christ; that every one may receive such things as are done by the body, according as he hath done, whether it be good or evil. For in the .16. chapped. of the gospel of S. Matth. the lord said likewise, that the ti●●●ould come, that the son of man should come in the glory of his father, with his Angels, and then shall he render to every one after his doings. The same is taught of the Apostle in the .2. chapped. to the Romans.  
And to the intent no man should doubt, 
I am ●. and Ω.  but that our judge can accomplish in deed, that in words he said he would do, namely to render to every man after his doings, he adjoineth, and sayeth, I am Alpha and Omega; the beginning and the end, etc. By the which words he signifieth, that he is very God, eternal, and almighty. The sentence is taken out of the .43. and .45. chapped. of Isaiah. And is expounded before. These things teach us, that jesus Christ is very God, and therefore the rewarder of all, most bountiful and most righteous.  

Rewards prepared for the godly  Consequentely again, expressly, more plainly, and by a pertition, S. john with his words declareth, what, and to whom the Lord will give. And first in deed he treateth of reward prepared for the good, after of punnishement appointed for the evil by the just judgement of God. And reward is paid, or given rather, as S. Paul sayeth, to them that keep his commandments, namely Christ's. For not they that read, or hear the commandments of God, or boast and preach them are blessed: 
●. john. 3.  but they that keep, and perform them in deed. For so hath our Lord and saviour Christ taught us in the Gospel after Matthew the .7. chapped. and Luke. the .11. And his commandments are those that are expounded in the ten precepts, or in the gospel restrained to the love of God and our neighbour, or the which are named of S. john th'apostle faith & love. It behoveth us therefore to be religious, in case we look to receive a reward of God. And what is the reward that is given of the judge to the godly worshippers of God? That is taken three manner of ways. For first they are called happy & blessed. 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: that is to wit, they shall live an eternal life with Christ, as before is declared. For he alludeth to the former things. last: they shall enter in, sayeth he, by the gates into the city (to wit before also described) into the country everlasting.  
After this he toucheth, or collecte●h ●ls● the punnishmentes appointed for the wicked: 
Without dogs.  and verily in one word compriseth all together, whilst he sayeth, without. For by this only vocable he excludeth the wicked out of the heavenly country, and includeth or encloseth them in hell, and hell torments unspeakable, endless and innumerable. And S. john here followeth the lord in the gospel saying: 
Matth. 8.  I say unto you, that many shall come from the east and from the West, and shall rest with Abraham, Isaac and jacob in the kingdom of heaven: and the children of the kingdom shall be cast out into the outward darkness, there shall be weighing & gnashing of teeth. 
Matth. 25.  So likewise in the parable of the ten virgins, the gate is said to be shut, and the foolish virgins shut out of the joys celestial. Even the●e he commandeth the unprofitable servant to be cast out into the outward darkness. Likewise in the .13. of Luke, the Lord sayeth, how the unbelievers shallbe expulsed out.  
And who be they I beseech thee, 
What holy scripture of dogs.  which in that last judgement shall be cast out? Dogs, and the residue which are recited in the register of the condemned. The vocable of Dogs is not always taken in the holy Scriptures in the evil part, but yet for the most part. Abner the Prince of king Saulles wars: am I the head of a Dog, sayeth he, to Isboseth, which defend the house of saul against juda? signifying that he had incurred the displeasure of the tribe of juda, for that he had retained ten tribes yet in their duty, and under the dominion of the house of king Saul. Else where, as in the .15. of Matthew the gentiles, or heathen, or estranged from the people of God seem to be called Dogs. As some at this day call the Turks, naming them Turkish do good: that is to say turkish infidels. Now also the prophet Isaiah calleth the false prophets dogs, shameless, ravening, unsatiable, not able to bark and defend the lords Shepef●lde, or else unwilling and sleepy. After the same signification the Apostle sayeth 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, slanderers and persecutors thereof, and blasphemers. For in the .22. Psalm. David a figure of Christ the lord crieth: Dogs have environed me round about, the counsel of the malignant hath compassed me. Whom he now calleth Dogs, by and by he nameth malignant. And when Semei cursed David, Abisai the son of Zaruia sayeth: why doth this dog that shall die curse my Lord the king? 
Math. 27.  And the lord in the Gospel forbiddeth to cast that is holy to dogs, or pearls to Swine. Finally they are called dogs, these filthy men, unclean; without repentance, wallowing themselves in the dunghill of sin and wickedness.  
For S. Peter calleth such dogs returning to their vomit. And the lord prohibiteth, 
2. Peter. 2.  that no man bring the price of a strumpet or dog into the Temple. For even therefore the jewish Priests refused the price of blood offered of judas. Therefore under the name of dogs we understand heathen or infidels, false Prophets or deceivers, cruel men, blasphemers, persecutors of the verity, cursed speakers, contemners of the truth, unclean and filthy, etc.  
And as for the members that follow, have been expounded before, to wit in the .9. chapped. and about the beginning and in the end of the .21. 
He loveth & maketh lesinges.  chapped. To a lie he addeth here, he that loveth and maketh. For many make them not openly, but they love, favour and advance them. Many both love and make them. They love a losing chiefly, which maintain lying learning, and delight therein. But hereof most purposely Primasius Bishop of Utica: to all these things, sayeth he, must be given not diligence of expounding, but carefulness of avoiding the evils. The lord jesus save us from all evil. Amen.   

¶ Christ is showed again to be Author of this book, how great he is here. 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.  
I jesus 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. And the spirit and the bride said, come. And let him that heareth say also, come. And let him that is a thirst, come. And let who so ever will, take of the water of life, free.  

The Author of this book Christ.  The tenth place of this conclusion showeth again the author of this work to be jesus Christ, which is brought in here of S. john speaking, to the intent the thing that is spoken may have the more authority, and credit be given more easily of the Auditors to the whole work. Wherefore nothing is to be ascribed to S. john, but the writing of the work, that is to wit, that he first saw all these things, indicted & committed them to writing. And the manner also of the revelation is repeated. Christ himself came not down into the earth, or into these lower parts, but sent forth his Angel, which from Christ, & in Christ's name opened & showed these things to S. john. The end also of the Angels sending or revelation is specified, that he should testify these things in congregations, and to you all that are in the world, unto th'end of the world. And we learn of those few words that credit must be given to this book, as that which is propounded of the very son of God by his Angel and Apostle, and that in deed propounded to all that are in the church. Again that jesus Christ is very God, the lord of Angels: as S. Paul also affirmeth in the .1. chap. to the Hebrews. 
Christ very God.  Of the which thing is spoken also before. And these most clear testimonies of the scripture ought to move the faithful more, than all the dotages of servetus the spaniard, and Seruetanes playing the Arrians and jews. Let us observe moreover, that Christ sent his Angel, not to judge or to teach: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
The holy writings are Authentical.  that is to testify. Testimonies lawfully taken, or committed to writing and sealed, it is not lawful to speak against. For they are altogether taken for Authentical. But all this book was written by S. john, and is a witness or the testimony of the Angel of God. Therefore is it unlawful to doubt any thing thereof. And also aught to have the same opinion of all other books of the old and new Testament. 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. He is mad, that thinketh not the Canonical Scripture to be of itself Authentical, unless it be first made authentical by the approbation of the church and Counsels. Moreover we understand that the doctrine of this whole book belongeth not only to the seven churches of Asia, but to all dispersed through out the whole world: and therefore to appertain chiefly and singularly unto us, which live at this day at Zuricke or in Swycerlande, England, France or Germany. Aretas bishop of Cesaria: that he should testify, saith he, that is to say, that ●e should protest not privily, nor obscurely, but in the audience of all Churches, dispersed in all the world, that no man pretending wilful ignorance, should remain uncorrected.  
And incontinently the Lord himself also showeth and declareth, 
Christ is the root & stock of David.  who, and how great he is, and what we faithful have laid up in store in him. And he useth again parables and allusions for the more perspicuity: And first he calleth himself the root and generation of David, that is to say a true and natural man. For we heard before that he was very and natural God. And he cutteth of from all Heretics denying and impugning the true flesh of Christ, all sinews: most strongly proving, that he after the flesh is of our own nature. Whereof he is called also in the Scripture the fruit of the womb of David, and he that is risen of his loins. Moreover it is said to the Davidicates virgin and mother of God: thou shalt conceive in thy womb and bring forth a son. Therefore he calleth himself also both the root and generation of David. And the phrase of speech is to be marked. For the like is red in the .16. of Ezechiel. Thy root and thy generation is of the land of Chanaan: that is to say, thy birth is of the Chananites, or thy of spring is of people polluted, yet seemeth here nevertheless also an other certain thing to be signified. For the rote beareth a tree, and nourisheth or quickeneth the same. The root is not borne or nurrisshed of the tree: and Christ the Lord is the foundation, and preservation of the house of David, and Church of the faithful. That David is preserved, that the offspring of David is not rooted out, which oft times hath deserved to be, it is done in respect or merit of Christ the Lord: Christ hath saved them, the same saveth also, so many as are saved, as he that is of all the promesses made unto David the head, virtue add some and even perfection, as in whom is perfect salvation, and all fullness, as the clear testimonies of the Prophet Isaiah bear witness in the .7. and .37. cha. and else where, also in the 3. of Osee, 34. &. 37. of Ezechiel. And not a much unlike place is in the .3. book of Kings. the .15. chap. john also the .1. 
Christ is the bright morning star  chap. of this book named Christ the rote of David. etc.  
Again the Lord calleth himself a Star, and that not obscure, but shining and bright, and even the morning Star. When he called himself a Star, he had respect to the most ancient Oracle of Balaam that most wise Prophet in the east. He prophesied that a Star should arise out of Israel, that is to say a celestial star, and even the very son of God should be borne of a woman. 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, 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 ninth chapped. of his evangelical story. 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. chapped. of the Apoca. For like as Lucifer arising, draweth the day star after him: so Christ shining in the hearts of the faithful, doth lighten them more and more in this present world also, and in the life to come doth clothe them whole with the light celestial. Thomas of Aquine expounding this place: the morning Star, sayeth he, is to wit the messenger of the day, that is the everlasting felicity through his resurrection. And these things have we heard hitherto of the mouth of Christ, concerning Christ, who and how great he is, and what treasures we have laid up in store in him. He is very God and man, was incarnate for us, that he might be our root, virtue, life, light, and salvation. Therefore have we reposed in him, all fullness of Salvation. 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, and preacheth his salvation, and commendeth the faith in him, unto all the faithful. The same spirit therefore hath inspired either book both of the Gospel, and apocalypse of Saint John, and caused them to be written of the same Author.  
11. In the eleventh place is brought in speaking the church, 
The desire of the church for the coming of Christ.  wishing the coming of Christ unto judgement. For sins our Lord jesus Christ is so good, so benign and wholesome, whom all this book hath promised to come, and to deliver the church of Saints afflicted in this world, now is recited the desire of the same his church, wishing and calling the Lord, saying, come. For anon we shall hear the Lord promising, and saying, be it I come quickly: And the church again reporting Amen. Even so come Lord jesus. And that the spirit within our body crieth busily to the Lord for our deliverance and glorifying, the Apostle mentioneth much in the .8. to the Romans. Notwithstanding that by the spirit may be understand every spiritual man also. And therefore Aretas, he nameth them spirit, sayeth he, which are accounted worthy of the spiritual marriage: And the bride, the church itself. Thus sayeth he. Of the bride we have spoken many times in this work, so that we need not to be tedious in repeating the same. How be it with a wonderful desire all the godly covet that the Lord would come unto judgement: To the wicked that day is terrible & abhorred, to the godly most joyful and wished for. For the godly perceive that they shall once 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, and the wicked by the just judgement of God tormented. Whereupon S. Peter in the .3. chapped. of the Acts, calleth this day the restoring & performing of all such things as God hath at any time spoken by the mouth of his Prophets. In that same day therefore shall all the promesses of God even of the greatest matters, be fulfilled througely. Therefore sayeth the Lord in the gospel: lift up your heads, for your redemption draweth near. They that mourn and are desperate like, cast down their heads: The Lord biddeth us lift up our heads, to be cheerful and of good hope. For we shall certainly be delivered and glorified, which have been in the world a laughing stock, and had in derision of all men. Therefore must the places be expounded figuratively, which pourport the exceeding great lamentation and howling that shall be in that day. For the wicked for anguish and pain and utter desperation shall cry out, and tear themselves: The godly shall rejoice in him, whom they see coming, showing the wounds wherewith they are redeemed. Like as therefore the desire of Saints was greatest, when the first coming of our saviour approached near, as in simeon alone appeareth, Luke the second, right so at the second coming of Christ unto judgement, all Saints with uncessable voices shall cry, and continually do cry, come Lord jesus, come and deliver us, come and maintain thy glory and church, almost brought to nought: come our redeemer and Saviour so wished and looked for, dispatch us from evils, grant us the good things promised, etc.  
Wherefore the things that follow, 
Come.  may be referred either to the church or to S. John, that either the church or S. John should say: And let him that heareth say, come. Aretas expounding this place briefly and well: by these words he insinuateth them, saith he, which are not yet assumpted to the flock, yet ready to hear godly matters, and give their diligence to know the Lord. So much he. And doubtless the desire of the godly is so great, that they covet that all creatures should pray the Lord to come unto judgement: 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. place of the conclusion, containeth a most large promise and comfort of Christ. 
❀ And le● him that is a thirst, come.  For he promiseth again frankly. As though he should say: I know what things the faithful shall suffer under Antichrist, what also and how great craft the same shall practise. All things will he sell for money, Heaven and Earth, and those things also which are not in his power: And he shall deceive many, and shall spoil many: And all the godly shall he vex and oppress with grievous persecution. Therefore if I tarry long, and come not incontinently, in as much as the wishes of Saints covet the same, you that love and believe in me, flee antichrist, give not yourselves to be spoiled of him: look ye for me, have recourse unto me. He that is a thirst, that is, he that desireth an heavenly gift, or he that is in angwysh or tormented with cares, and sundry evils, let him come to me, to me I say let him come: 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. And he seemeth to have borrowed these wholesome words and most full of consolation, of the doctrine of Isaiah, which is in the .55. chapter, and in the seventh chap. of Ihon. Hereof are spoken certain things about the beginning of the .21. chapped. Where we re●de ●he Lord to have said: And to him that is a thirst will I give of the well of the water of life freely.  

And he that will.  But where he sayeth: and he that will: he meaneth not, as many mistake him, that it standeth in our will, that we may be saved. For we know that the Apostle hath said: it is not in the will, nor in the running, but in the mercy of God. The Lord of his own good will saveth us: yet not withstanding he saveth not the unwilling, but the willing. But he giveth us that we may will: according to that saying of th'apostle, it is God that worketh in us both to will and to accomplish. Primasius: by no good gifts, sayeth he, going before he receiveth the water of life freely. For what haste thou, sayeth the Apostle, that thou haste not received? Therefore have we received of God freely the will of coming also: unto whom we gave nothing first, that we should be: much less that we should of sinners be made righteous. Thus sayeth he. Not withstanding it might seem to be such a manner of speaking as is amongs the Germans: 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: that is to say, come all, and receive water, etc. To the lord be glory.   

¶ Punishment is decreed to the corrupters of this book. The lord sayeth, that he will certainly come to judgement. The church wisheth for his coming. The. Cj. Sermon.  
I Testify unto every man that heareth the words of the prophecy of this book: if any man shall add unto these things, God shall add unto him the plagues that are written in this book. 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, and out of the holy city, and from the things which are written in this book. He which testifieth these things, sayeth, be it. I come quickly: Amen. Even so come lord jesus. The grace of our lord jesus Christ be with you al. Amen.  
13. In the .13. 
A penalty for the contemners & corrupters of this book.  part of this conclusion is decreed a pain for the contemners of this book, but especially for counterfetter or forgers, which (as D. Bibliander hath said full well & godly) dare attempt to corrupt or falsify this godly instrument, and holy charter of th'empire and bishopric of Christ, by adding any thing or taking away, or altering the true meaning and sense thereof. This place is taken out of the common usage of men. For Princes are wont in th'end of their writings to establish the same against depravers by menacinges and threatenings. Antichrist, the Ape of our lord Christ, about the end of his Bulls addeth: 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. And likewise in keeping of treasures and public things, where danger is feared, they set on writings and sealing with wax. For the which cause verily where the Lord was not ignorant that there would be some which would seek to oppress and abolish this book, he sendeth it well Armed to all posterities. We read in old Authors, that certain heretics in the beginning of the church took very much upon them in corrupting of the scriptures: yea and that some of them to have rejected whole books of the holy Scripture. And Tertullian imputeth the same unto Martion, which also depraved holy books. Howbeit through the goodness of God it came to pass, that we have nevertheless received the holy books whole and uncorrupted. Which thing S. Jerome showeth plainly in his commentaries upon Isaiah the .3. book. And Erasmus of Roterodam in the Apology of the new Testament, and also in his Apology against james Latomus. etc.  
Howbeit the Lord at this present doth no new thing, 
Nothing to bradde●● nothing to be minished.  whilst he commandeth that nothing should be added, or taken away. 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. of the proverbs, commandeth the same. But many marvel, and find fault, that he hath threatened so many plagues to the corrupters. 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, as S. John hath here recited, where he said unto the Galath. 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. And the same words again he doubleth & repeateth. Wherefore if they grant that Paul hath herein so little offended, that he hath deserved praise also: let them leave blaming of those things, which are here most purposely placed of our lord jesus Christ himself by S. John in their place & time dew. Verily Anathema (which word S. Paul used) is he, that is cut of from the fellowship of all good men, devoued to extreme punishment, and even subject to all the evils both of this present life and the life to come. Which thing may be gathered of Deuteronomie and other holy books.  

Who add & who take ●waye.  And he addeth and taketh away, not which useth other diverse, and plainer words in expounding a sentence of the revelation: but he that putteth in any thing contrary to the true sense, and varying from those things which are here of the lord expressed: or he that taketh away any thing, obscureth or perverteth, which here the lord himself hath expresely signified. Whereupon Thomas of Aquine: he addeth to sayeth he, which putteth to a lie: he minissheth, which taketh away any thing of that which is written therein, or also in denying gain sayeth the same. Thus much he. Therefore this addition and substraction, consisteth not in words only but rather in sense. For neither the prophets in expounding the law at large, are thought to have added any thing to God his word: neither the Apostles preaching the liberty of the gospel, are said to have taken any thing away from the law.  
And to testify, 
To testify.  is under the religion of a testimony to affirm any certain thing, 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, & that God will plague, unless he do obey.  
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. 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. With how great evils and dangers than do they entangle themselves, which would have this book utterly suppressed, 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, 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.  
14. In the fouretenth place is sealed, 
Thus saith he that testifieth these things.  and even signed as it were with a subscription, the authority of this book. For it followeth, he sayeth that beareth witness of these things: or he that testifieth these things. For in manner all the expositors suppose those to be Christ's words, as though he himself, for a confirmation had put to the same, and said: I jesus have propounded all these things, and especially such as concern the threatenings against the corrupter, as a true witness, and the same to be undoubted. For Aquinas: here sayeth he, is brought in Christ, affirming the foresaid menacing, and approving all things that are written in this book. But I for my part, reserving the judgements of others safe, suppose this to be the subscription of S. john the writer of this book. For the Notaries, Secretaries or chancellors of Princes are wont at the end of the kings or emperors letters or writings, to subscribe their name. And verily S. john in the History of the Gospel hath observed the same manner. For in the .19. chapped. he sayeth: and he that saw, bare witness, and his testimony is true. And at th'end of the History he subscribeth and signeth underneath with these words: this is that disciple, which beareth witness of these things, and wrote them, and we know that his testimony is true. For all the church knew and confessed this. In like manner he seemeth at this present to have subscribed these things also in his own name & to have said. He that testifieth these things, sayeth.  

Christ cometh certainly to judge.  15. In the .15. place he bringeth in again the lord jesus himself speaking and promising that he will certainly come to judgement, verily to redeem and glorify the godly, and to punish the wicked. Therefore with a great asseveration he sayeth, even so (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) surely, and doubtless I come quickly: although I seem to tarry long, and to some not to come at al. Nevertheless yet most certainly, and in time do I come: as before also is said and declared. And the same thing is repeated, in manner with the same words, oftener as a thing most worthy to be marked and known.  
He annexeth immediately the faith and wish, and great desire of S. john, and of the faithful church, or of any godly, submitting himself to the promise, and saying, Amen, even so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is to say, we acknowledge it to be most certain, and undoubted, that thou promisest that thou wilt come. Therefore do we look for thee the judge of the quick and the dead: yea & pray with our inward bowels, come lord jesus. For else where also we pray daily. Thy kingdom come. And all the godly with sighs unspeakable wish for the coming of the judge, for glory. Whereof the Apostle treateth in the .8. chapter to the Romans, and we have touched the same matter before.  

The Apostles blessing.  In the last place of the conclusion he wisheth, after the Apostolic manner, the grace of our Lord jesus Christ to all the hearers and readers of this book. S. Paul in the .2. Epistle to the Thess. the .3. chapped. Thus I write, sayeth he, in every Epistle, the grace of our lord jesus Christ be with all you. Amen. He therefore here agreeth to himself, as the Apostolical spirit doth every where. Grace comprehendeth the whole matter of the redemption and gifts of Christ. He wisheth therefore to us all the blessing, which we have in Christ jesus our Lord. Whereof most plentifully and besi● hath disco●●●ed ●he vessel of election. S. Paul in the .1. chap. to the Ephes● 〈◊〉 ●he lord jesus which hath revealed to us these holy mysteries, writ the same in our minds, and deliver us from antichrist, and from all evils: and keep us in the true faith and in his grace. Unto him be honour and glory, praise and thanks giving, together with the father and the holy ghost, for evermore: Amen. Come Lord jesus our redeemer, and only Saviour, and glorify them that look for thy coming moste wished for, that we may glorify thee for ever. Amen.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
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