B11837:1483
A hundred sermons upo[n] the Apocalypse of Jesus Christ revealed in deed by the angel of the Lord: but seen or received and written by the apostle and Eva[n]gelist. 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. The argument, worthiness, 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.A hundred sermons vpo[n] the Apocalips of Iesu Christe reueiled in dede by thangell of the Lorde: but seen or receyued and written by thapostle and Eua[n]gelist. S. Iohn: 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 appoynted in the Quenes maiesties, iniuntions. Thargument, wurthines, commoditie, and vse of this worke, thou shalt fynd in the preface: after which thou hast a most exact table to leade thee into all the princypall matters conteyned therin.
printed by John Day, 1561printed by Iohn Day, 1561
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1AND 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.
1AND after that, I sawe an Angell come down from Heauen hauing greate power, and the Earth was lightned with his brightnes: and he cryed mightelye with a stronge voyce, sayeng: she is fallen, she is fallen, euen great Babilon, and is become the habitation of Deuilles, and the holde of all vncleane spirites, & a cage of vncleane and hateful birds: for all nations haue dronken of the wyne of the wrath of her whoredome. And the kyngs of the earth haue cōmitted fornication with her, and her marchauntes are waxed rych of the aboundaunce of her pleasures.
He pursueth through out all the .18. chap. the destruction of old and new Rome, also of Heithennes and Antichristianism, & that with a marvellous plenty & evidence of speech, even so that ye would think, that you saw all thing presently. And he useth also a most godly order.1 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.
He pourseweth through out al the .18. chap. the destructiō of olde and new Rome, also of Heithennes and Antichristianisme, & that with a maruelouse plentie & euidence of speach, euen so that ye would thinke, that you sawe al thing presently. And he vseth also a most godly order.1 For first the Angell declareth the destruction of Rome with moste apte wordes. Secondly coūsel is geuen to the godly, how to behaue themselues in so great daungers. Than is added the maner of the desolation, that like as Rome hath gredely and cruelly spoyled and destroyed other nations, euen so it shal chaunce vnto her also. After this a lamentation is made, wherein the Princes and marchaūts do mourne for the ruine of Rome: where they also resyte the richesse and pleasures of Rome. Finally, the Apostles and Prophetes reioyce at the moste iust iudgement of God. Agayne the Angell of the Lord, cast a milstone into the bottome of the sea: that so the most certaine, vnrecouerable, and moste weightie destruction of Rome mighte be signified. Wherunto agayne are anexed the causes of so great euilles, and the same finished with the prayse and gratulation of all the heauenly dwellers.
And most luckily doeth he imitate the holy Prophets of God, whereof two in a manner after the same forte,1 do describe the destruction of old Babylon. Isaiah in the .13.14. & .21. chap. And Jeremiah in the .50. and .51. And Ezekiel the overthrow of Tirus, in the .26.27. and .28. chapt. For as the lot and end of all the ungodly is like, so doeth the canonical Scripture in painting out their destruction, right well agree with it self. The Apostles moreover,2 although they spake 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 dead they never speak and write any foreign language so, but that in the same the Hebrew phrase might be perceived.3 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 ⟨p. 534⟩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 Gods enemies are made afraid, &c.
1But 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) dead 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 Nineveh, 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 differed, which are prophesied to come: how unpossible so ever they appear unto the world. For to God speaking and willing, nothing is hard.
1But when S. Ihon published these thinges, and prophesied of the destruction of Babilon, which al men at that time (by reason of the late subuersion of Ierusalem and most greuouse captiuitie of the Iewes, which had lately chaunced vnder Vespasian) ded clerely vnderstand to signifie Rome: For right so had Babilon in times past, vexed the holy Citie, and natiō, as nowe had Vespasian the Romane. The godly in dede beleued thē to be true, & that they shulde vndoubtedly come to passe: The vngodly as dotages laughed them to scorne. The same had their elders done. For when the Prophetes also prophesied the subuersion of Niniue, Babilon, and most mightie Monarchies, they semed to them to be mad. Notwithstāding euen as they had saied, so came it to passe. Therfore the faithfull beleue the Oracles of God, howe long so euer they be differred, which are prophesied to come: how vnpossible so euer they appeare vnto the worlde. For to God speakyng and willing, nothing is harde.
1And going about to show the subversion of Rome, he prepareth his hearers, and winneth credit to the prophecy, whilst before all things he showeth the author of the Oracle or prophecy, 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 Gods 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 ⟨p. 535⟩an hundred 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 prophecieth 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 chiefly, and most clearly preached through out the world.
1And going about to shewe the subuersion of Rome, he prepareth his hearers, and winneth credit to the prophesie, whileste before all thinges he sheweth the authour of the Oracle or prophesie, the very Angell of God. And verely he cōmendeth highly the same Angel to vs, to the end we shuld doubt nothinge, of the veritie of those thinges which he speaketh. For he sayeth, howe he came from Heauen. Wherupon we gather, those things that he bringeth to be diuine and celestial, the same is saied to haue great power: lest verely we shuld thinke those thinges to be vnpossible, which he sayeth shall come to passe. For yf the Angel Gods minister be of so great power: what may we thinke the Lorde to be, which sente the Angel? One Angell before the walles of Hierusalem killed ⟨p. 535⟩an hondreth fourescore and fiue thousande menne of warre. One Aungell in a night slewe all the firste borne of Aegipt. Therfore seyng the most mightie Angel prophecieth the destruction of olde & newe Rome, we nede not to doubte, but that it shall vtterly perisshe. Moreouer the Earth was lightened with the glory, that is to saye with the brightenes or light of this Aungell. For this prophecie is nother darke, nother will it be hidde, but chiefly, and most clerely preachrd through out the world.
Wherefore the same Angel crieth with all his force,1 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 hundred 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 Popes guts burst.
Wherefore the same Aungell crieth with all his force,1 and that with a greate voyce. For it behoueth these oracles of God, wherein is treated of the glory of God, and saluation of soules, be preached with lowde voyces, howe so euer the worlde prohibiteth and persecuteth the same. And lette them obserue those thinges whiche thinke that menne maye be restreyned by proclamations, fire and sworde, that they shall not with voyce moste clere preache agaynste Antichrist. The fooles are disceaued. They houe fought and contended herin these sixe hondreth yeres and more, nother could any man though he raged neuer so fiersely, brynge this preachyng a slepe. It breaketh out many times, and pearseth farre euen at this daye also through out the whole worlde: therefore the glory of this Angel is yet, & euer shal be shinyng and bright, and his voyce and preachyng most strōg, though the Popes guttes burste.
Now followeth the prophecy of the angel,1 the some whereof is: Rome shall perish, neither shall any steppe of her be left. This uttereth he prophetically, as he did also in the .14. chapt. 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 spake the Prophets. Macrobius marveleth at the wonderful brevity of Virgil. And amongst other things in the first chapt. of the .5. book of Saturnalles, wilt thou hear Virgil, sayeth he, speaking with so much brevity, that brevity it self can be no more straitly 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. ⟨p. 536⟩Hitherto Macrobius. These things shall we more truly and more rightly apply unto our Prophets most eloquent in their tongue, & chiefly to S. John. For what could be thought more brief, than that which he said, she is fallen, she is fallen great Babylon? For S. John both expressed the greatness and majesty of the city, 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 naught, 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.
Now followeth the prophecie of thaungel,1 the some wherof is: Rome shall perishe, neyther shall any steppe of her be lefte. This vttereth he prophetically, as he did also in the .14. chapt. She is fallen, she is fallen greate Babilon. She is fallen, he sayde, for shal falle: puttyng the time paste, for the certentie of the thing, for the time to come: whereunto the doublyng also apperteineth. Likewise spake the Prophetes. Macrobius marueleth at the wonderfull breuitie of Vergill. And emonges other things in the first chapt. of the .5. boke of Saturnalles, wilt thou heare Virgill, sayeth he, speakynge wyth so muche breuitie, that breuitie it selfe can be no more straitely hampered and drawen together? And feldes where Troye was beholde howe in very fewe wordes he hathe supped offe a mightie greate Citie: And hath lefte no ruine at all.
Moreover by a figurative speech taken out of the prophets,1 he showeth the manner of the destruction by consequences: and is become the habitation of Devils, &c. 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. chapt. And Babylon the beauty of realms shall be overthrown, as the Lord subverted Sodom and Gomorrah: it shall not be inhabited, but beasts shall there take there rest, and the satires or hairy shall there leap. The same things are repeated also in the .50. of Jeremiah. And in the .51. he sayeth: & babylon shall be 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 Tyre. And that old ⟨p. 537⟩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 Christs prophecy. For Francis Petrarch an Italian, and amongst the best learned Italians not hindermost, in a certain epistle to a friend, expounding these words of the Apostle S. John, amongst 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 mans shape, reign in thee, &c. Petrarch lived and wrote these things about two hundred 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 spirits, 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 Assyria or Egypt, what so ever thou hast read of the four Labyrinths or Mazes, finally what so ever thou haste red of the way to hell, of the dark words there and lakes of fire and brimstone, compared to this hell, it is a fable:
Morouer by a figuratiue speach taken out of the prophetes,
here is that proud and terrible Nimrod: 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, amō grelle kind, as Virgil sayeth, a young of double shape, Minotaurus by name a monstrous monument 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 & ugly. &c. These things hath he, & many other moe 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 than. Briefly S. John signifieth after the sentence of Christ king and judge, that Rome both old and new, together with gē tilisme and Antichristianism shall perish utterly, and never be restored again.
here is that prowde and terrible Nimroth: here is Semiramis with her quiuer: here is vnmercifull Minos: here is Rhadamante: here is Cerberus deuouryng al thinges: here is Pasiphae put to the bulle, amō grelle kinde, as Virgill sayeth, a yonge of double shape, Minotaurus by name a monstrouse monymēt of vnlaweful lust, Finally here mayest thou see what so euer is confused, what so euer is blacke, what so euer is or may be fayned horrible & hugly. &c. These things hath he, & many other moe like these writtē in other epistles. But what thinke you wold he write nowe, yf he sawe the courte of Rome at this daye? whiche is doubtles many wayes more corrupte, than it was than. Briefly S. Iohn signifieth after the sentence of Christ kyng and iudge, that Rome both olde and newe, together with gē tilisme and Antichristianisme shall perish vtterly, and neuer be restored agayne.
The causes before ones or twice rehearsed, he repeateth and ⟨p. 538⟩beateth in again,1 ungodliness, idolatry & seducing of all people & nations, whom they have compelled by torments to receive impiety. Where cruelty, tyranny, and blood also hath place. I spake of the wine of whoredom before in the .14. cha. and elsewhere, so that it needeth not to repeat the same again with tediousness. And hereunto is added an other new cause, and the merchants of the Earth [Greek or Hebrew] 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 devisers 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 temperance, and to abstain from riot and pride. To the lord be glory.
The causes before ones or twise rehersed, he repeteth and ⟨p. 538⟩beateth in againe,1 vngodlines, idolatrie & seducing of al people & nations, whom they haue cōmpelled by tourmentes to receiue impietie. Where crueltie, tirāny, and bloud also hath place. I spake of ye wine of whoredome before in the .14. cha. and elswhere, so that it nedeth not to repete the same againe with tediousenes. And herunto is added an other new cause, and the marchauntes of the Earth 〈non-Latin alphabet〉 of the power or plētie of her pleasures, were made rich. And he saied, of the power of pleasure: for, of vnmeasurable, mightie and vnsatiable luste were made riche. For where as Rome abounded with spoiles, which it had gredely taken of al nations, and brought to Rome, they were geuē to al kinde of riot & wātones. Therfore the maisters of voluptuousnes, and diuisers of delicate pleasures, and marchauntes of most preciouse wares reparyng thither, founde euermore thē that would bie, intertayne, and set by thē, and were so made riche of the voluptuouse and riotouse life of the Romanes. Therefore the Apostle noteth an incredible studie of moste sumptuouse riot, in meate, drinke, apparell, buildyng, in pampering and cherisshyng of the bodye. The Romishe also of our time striken with the same rage both in Italy and without, spēde excedyng muche richesse in liuyng riotousely. This is sene chiefely in those spiritual fathers, Bisshoppes and Abbottes, and in the whole Romishe clergie. But God neuer suffered riot and tiranny longe vnpunnished in any nation. Therfore is Babilon fallen also, therfore shal the church of Rome falle too. Therefore let priuate men also loue temperancie, and to absteyne from riot and pride. To the lord be glory.
And I heard an other voice from Heaven saying: come away from her my people, ye ye be not partakers of her sins, leest ye receive of her plagues. ⟨p. 539⟩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 her self & lived wantonly, so much pour ye in for her of punishment, and sorrow for she sayeth in her hart: 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 burnt with fire: for strong is the lord God which shall judge her.
ANd I hearde an other voyce frō Heauen saying: come awaie from her my people, ye ye be not partakers of her sinnes, leest ye receiue of her plages. ⟨p. 539⟩For her sinnes ar gone vp to heauē, & the lord hath remēbred her wickednes. Rewarde her euen as she rewarded you, & geue her double according to her workes. And poure in double to her in the same cup, whiche she filled vnto you. And asmuch as she glorified her self & liued wantonly, so much powre ye in for her of pūnishment, and sorrow for she sayeth in her hart: I sitte being a quene, & am no widowe, & shal see no sorrow. Therfore shal her plages come at one day, death & sorrow, and honger, and she shal be brente with fire: for stronge is the lord God which shal iudge her.
The second place of this chapt. is the faithful counsel of the lord, given to the godly,1 how they should demean themselves in the felicity and destruction of the city. Rome hath in deed of long time ben lady of the world, the richesse & pleasures of the whole world have ben 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 richesse, & 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.
The seconde place of this chapt. is the faithful coūsel of the lord, geuen to the godly,1 how they should demeane thēselues in the felicitie and destruction of the citie. Rome hath in dede of long time ben lady of the world, the richesse & pleasures of the whole world haue bē sene at Rome. Yf any at Rome or in the prouinces, shewed himself tractable & obedient to the Romanes, & loued much the Romishe religion, & made him conformable to the corrupt maners of ye Romanes, he was much made of, & might come as it were by degrees to high promotiō & dignitie, to the greatest richesse, & most chosen pleasures. Yf any man would resist the Romish religiō, and would not assente to the Romanes: he was vexed with persecution, he was spoiled & driuen into exile, or cast in prison, or led to execution. Therfore were the godly greuously tempted, & knew not whither to tourne them. As we see the like done at this daye in newe Rome, and popish kingdome through out the world. Wherefore God, which will not that man should perish, but be saued, geueth here the beste counsell of true felicitie and saluation: which so many as obeye, are blessed.
And straight ways from the beginning he showeth the author of this counsel, to the end he might get it authority, & that we might boldly receive it. I heard, sayeth he, an other voice from heaven, from God therefore out of heaven proceedeth ⟨p. 540⟩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?1 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 Jeremiah in the .51. chapt. flee from the midst of Babylon, and let every man save his soul, that ye be not rotted out in her wickedness. For the time of Gods vengeance is at hand, he will reward her. The lord therefore counselleth 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 local, as they term it. For Jeremiah in the .29. chapt. exhorteth the people captive to dwell in Babylon, and to make their provision there, till the time of delivery come.2 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 midst 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 persevere in true godliness and innocency.
And streight wayes from the beginnyng he sheweth the authour of this coūsell, to thende he might get it authoritie, & that we might boldely receiue it. I hearde, saieth he, an other voice from heauē, from God therfore out of heauē procedeth
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 although we change our place, yet have we popery either near, or imminent. 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, ⟨p. 541⟩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 our selves 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 amongst the heathen. For that the ancient churches in Asia were such, we have heard in the .2. and .3. chapt. of this book. Albeit therefore that we also dwell under the Popish kingdom, and in the empire, that persecuteth the gospel: yet must we flee papistry, that is to say popish churches: none of the godly ought 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 him self: be not ye, sayeth he, partakers of her sins, [Greek or Hebrew], 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 Gods 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 chiefly 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.
In like maner now, whiter so eu•r the godly shoulde haue fledde vnder the olde Romane Empire, they shoulde euery where haue fallen agayne into the handes of the Romanes: like as we also at this daye,1 although we chaunge our place, yet haue we poperie eyther nere, or iminente. Therefore the Apostle sayeth well: we muste get vs out of the worlde, if we will not be conuersaunt with sinners. This therefore is the trewe and godly flight, if remaynyng in this world bodily, ⟨p. 541⟩in minde & maners we departe furthermost out of the world, so that we absteine from al idolatrie, and prophane worshippyng, if we allowe it not, if it pleaseth vs not: if we nother assent, nor frame our selues to the maners of the vngodly: yf we shall not betraye our religion, eyther for menne, or for worldely gaine. So therefore the Christians which liued vnder the Romane Empire, fled Rome so, that they vtterly absteyned from worshippyng of idolles, and the corrupte maners of the gentiles, althoug they liued emongs the heythen. For that the auncient churches in Asia were suche, we haue hearde in the .2. and .3. chapt. of this boke. Albeit therfore that we also dwel vnder the Popish kingdome, and in thempire, that persecuteth the gospel: yet must we flee papistrie, that is to saye popish churches: none of ye godly ought for worshipping or obedience sake to enter in, none to acknowledge, allowe or vse any Popish rites or ceremonies: but from their vices and corruptions to flee so farre as is possible. For so the Apostolical scripture teacheth vs in the .12. to the Roman. 2. Corinth. 6. in the .5. to the Ephes. and .1. Pet. 4. And S. Iohn at this present as it were expoundyng him self: be not ye, sayeth he, pertakers of her sinnes, 〈non-Latin alphabet〉, communicate not with her sinnes. And sinnes be not only those which are done agaynst the seconde, but also that are committed, and that much more agaynst the first table: of the which sorte are idolatrie, impietie, the abuse of Gods holy name, straunge worshipping, agaynst the .2. and .4. precepte of the first table. Those were than, and so are at this daye taken for very good workes, where they be abominations. Partakyng is chiefly in the cōmunion of sacred thinges, agayne if they be geuen to the same dissolute riot with filthie men. Yf therfore we beware of those thinges, we flee out of Babylon, and followe the good counsel of God.
