B11837:1591
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.
Furthermore the damnation it self, and manner of torment,1 or the torment it self shall be fire. For S. John sayeth: these two are cast quick into a pond, burning with brimstone [Greek or Hebrew] into a lake or standing water as be in fen countries, for such is the description of hell, and of the 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. chapt. & 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 scorners 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.
Furthermore the damnation it self, and maner of tormēt,1 or the torment it selfe shal be fire. For S. Iohn sayeth: these two are cast quicke into a ponde, burnyng with brymstone 〈non-Latin alphabet〉 into a lake or stāding water as be in fenne coūtries, for such is the description of helle, and of thextreme punnishmēt, as is also described with Esaye in the .30. cha. Tophet was longe sins prepared, the same is also prepared for the kynge, whiche he hath made bothe wide and depe, the inwarde parlour therof is fire, great store of wood, which the blaste of the lord, or streame of sulphur setteth on fire. Not muche vnlike things are red in the .66. chapt. & in the gospel of Iesu Christ. Marke the .9. Matth. .25. and in other places in maner infinite. And the plague of Sodome is knowē to all men, Genes. 19. The laughynges therefore of the vngodly sknorners dispised, the godly had rather beleue these thinges, than to proue them. For here is helle set open as it were for vs to loke into it. Let vs feare.
And two here are singularly named.1 For sins they have ben authors of all evils, of right they must be chief in pains or torments. For the wise man also hath said, terribly, and suddenly will he appear unto you, for it shall be a most hard judgement to them that bear rule:2 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 shall be condemned to torments. Al ungodly shall be punished, as hereafter shall be more plainly, and in the end of the .20. chapt. declared.
And two here are singularly named.1 For sins they haue ben authours of all euilles, of right they muste be chiefe in paines or tormentes. For the wise man also hath sayde, terriblely, and sodēly wil he appere vnto you, for it shal be a most harde iudgement to thē that beare rule:2 and the mightie shal suffer mightie tormentes. For the Scripture also sheweth in an other place, that there be degrees of punnishement, after the qualitie of the crime. And let vs not thinke here that the head is punnished with out the membres. For the whole body of Antichrist shalbe condemned to tormentes. Al vngodly shal be punnished, as hereafter shal be more plainely, and in the ende of the .20. chapt. declared.
But that same is also especially to be noted,1 that it is said how they shall be caste 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. Thessal. 4. And we pronounce openly in the creed, saying: from thence he shall come to judge the quick and the dead: not only ⟨p. 586⟩the just and unjust, but the dead, to wit remaining in the flesh, and living. Antichrist therefore shall live at the days 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 Hell 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 him self Christ, as most certain and undoubted, and after a sort are set forth to behold.
But that same is also especially to be noted,1 that it is saide howe they shal be caste quicke into helle. For so is signified the resurrectiō of the dead. Here is signified, that in the iudgement the world yet remayning shal be taken in the flesh, not as yet dead but liuyng: whiche S. Paule expresseth liuely .1. Thessal. 4. And we pronounce openly in the crede, saying: frō thēce he shal come to iudge the quicke and the dead: not only ⟨p. 586⟩the iust and vniuste, but the dead, to witte remaynyng in the flesh, and liuyng. Antichrist therefore shall liue at the daye iudgemēt, & shal not be extinguished before. The persecution of Antichrist shal indure, with all vngodlines, euen to the last daye. And like as Chore, Dathan, and Abyron, and the reste of the conspiratours, were taken in the very crime of rebellion, and swallowed vp quicke with their tabernacles, and all their thinges of the Earth openyng: so at the daye of iudgement Helle gapyng wide shall receyue and swallowe vp all the vngodly, but chiefely the Antichristians. The which many now beleue not, but in that daye shall so finde it with vnspeakeable paynes, and horrour incredible, and al we shal see it with these our eyes. Euery one putteth truste in his owne secte, and hopeth to obteyne saluatiō in his superstition. But the thinges that we here at this presente, are tolde vs of the iudge him self Christ, as most certayne and vndoubted, and after a sorte are set forth to beholde.
1And what shall be done at that judgement with the residue of the ungodly, and impenitent? shall the Antichristians only be damned for Antichristianism? S. John addeth: and the remnant are slain with the sword, &c. 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 riotously: and so have brought them that were of honest substance into extreme misery: and by this mean have robbed the pore also, which were wont to be holpen through their liberality, of their help & succour? here are also comprehended, heretics, Jews, Gentiles, Mahometistes, and all other like.
1And what shall be done at that iudgemente with the residewe of the vngodly, and impenitent? shall the Antichristians only be damned for Antichristianisme? S. Iohn addeth: and the remnaunt are slayne with the sworde, &c. For in the 25. of Matth. is pronounced by the mouth of the iudge: go into fire euerlastyng, prepared for the deuill and his Angelles. For I was hōgrie, and ye gaue me no meate, & so forth. For if they be to be damned by the iuste iudgemēt of God, which when they might haue done good to men, haue not done it: what I praye thee shal come of them, whiche not only haue shewed no liberalitie to the nedy: but haue moreouer spoiled suche as had honestly and were liberall, of their goodes: and they afterwardes haue spent the same in liuyng riottousely: and so haue brought them that were of honest substaūce into extreme miserie: and by this meane haue robbed the pore also, which were wont to be holpen through their liberalitie, of their helpe & succour? here are also comprehended, heretikes, Iewes, Gentiles, Mahometistes, and all other like.
1At the end is repeated, that all fowls are filled with the flesh of the damned. The which we understand to be repeated by a figurative speech: and yet not to be expounded after the letter, but by that manner of speaking to be signified, that all ⟨p. 587⟩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 Gods 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.
1At thende is repeted, that all foules are filled with the flesh of the damned. The whiche we vnderstande to be repeted by a figuratiue speache: and yet not to be expounded after the lettre, but by that maner of speakyng to be signified, that all ⟨p. 587⟩vngodly and impenitent persones shal be punnisshed moste aboundantly. Primasius expoundyng this place: we ought not, sayeth he, to vnderstande it so carnally, that we shoulde beleue the Sainctes (for by birdes, he expoundeth Sainctes) to be satiated with the flesh of the wicked: but the equitie of Gods iudgement beyng to the Sainctes reuealed, by the which redemyng the ful nomber of the chosen, the residewe he hath decreed to be damned, they are saide to be filled with this knoweledge of rightuousenes, whiche in this life a man maye honger or thirste fore, but not perfitly comprehende. And Esaye also speaking of the vngodly: and thei shal be, sayeth he, for the fulnes of sight vnto al fleshe, here I suppose to be set the foresayde fulnes of soules. And by and by: and the foules maye be taken in the euill parte, for the Angelles that transgressed, whiche after they haue brought their followers to destruction, their euil desire accomplisshed, they are sayde to be filled with the fleshe of the condemned, takyng satietie of their damnation, vnto whome they were Authours of errours. Thus muche Primasius. But for my parte, as I doe not mislyke these things, which are doubtles spoken truely, so thinke I that the same are not to be sifted so nere, whiche spoken figuratiuely, and after the propheticall imitatiō, seme to intimate no other thynge, but (as I sayde a little before) that all the vngodly should be distroyed, by the great power of God, and extreme tormentes. Therfore let vs feare God, to whom alone be glory.
AND I saw an Angel come down from heaven, 1having the key of the bottomless pit, and a great chain in his hand. And he toke the Dragon that old Serpent ⟨p. 588⟩(which is the devil and Sathanas) and he bound him a thousand years: and caste 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 be loosed for a little season.
AND I saw an Angel come downe from heauen, 1hauyng the keye of the bottomlesse pitte, and a great chayne in his hande. And he toke the Dragon that olde Serpent ⟨p. 588⟩(whiche is the deuill and Sathanas) and he bounde him a thousande yeres: and caste him into the bottomlesse pitte. And he boūde him, and set a seale on him, that he should deceaue the people no more, till the thousande yeres were fulfilled. And after that muste he belowsed for a little season.
1Seeing 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.
1Seyng the greatest poinctes of religiō and true godlines, consiste in the true knoweledge, and vnderstandyng of the laste iudgement, as I ofte admonish: to our great commoditie S. Iohn discourseth with so much dilligence the treatise of the laste iudgement. And after his accustomed maner, to the intent all thinges that he propoundeth maye haue the more perspicuitie, he not only declareth the matter in words, but setteth them forth by visions as things present to be sene with the eyes: and that to the faithful. For to the vnfaithfull, al these thinges, although moste godly & diuine, seme starke trifles and fables. But the wisedome of God shall laugh at them also, when she seeth her time: as she threateneth in the Prouerbes of Salomon. And also soluteth certē questiōs, which are wonte about this matter to be moued.
1And he said, how the beast with the false prophet and all his adherents should be caste, at the last day into hell: but where the first part is neither Antichristian, nor yet Christian, but rather of their own sense and arbitrement, to be a rule and law to themselves: such as be verily the Nestorians, Jacobites, Georgians, &c. 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, &c. Again where a godly man might marvel, how they should be condemned, which borne amongst the Turks, heretics, Jews and gentiles, never heard the Christian verity? S. John preventeth this imagination, and by the beginning of the .20. chapt. showeth, with what a Majesty, perspicuity, and evidence the verity of Christs gospel was ⟨p. 589⟩notified to the world:2 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 paste the verity seemed to have ben notably known, now it is not so: yet certain it is, that the majesty of the gospel hath ben 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 &c. 2. Corinth. the .4. 3chap. 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. chapt.
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.
Here therefore is a profitable and necessarie place treated, of the famouse preachyng of the gospell through out the world, the course thereof induryng a thousande yeres.
And this treatise proceedeth in this order. First is the 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,1 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, &c. And ministers of the church are oftener than ones in this book called ⟨p. 590⟩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 doeth 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.
And this treatise procedeth in this order. First is thangell described, after his worke or effecte is declared. And laste is the sealyng of the time. Touchyng the description of the Angell, first in dede he is named an Angel,1 and commeth forth abroade: howebeit the whole state Apostolicall is hereby vnderstande, in the which shineth excedingly S. Paule the doctour of gentiles nother is it maruaile, that the order of Apostles is signified by an Angell. For an Angel signifieth a messager, ambassadour, or an Apostle. And therefore the prophet Malachie called Iohn Baptist the vauntcurrour of our lord, an Angel: beholde I sende my Angel before thee, &c. And ministers of the church are oftener thā ones in this boke called ⟨p. 590⟩Angelles. But in case the worthines & nobilitie of the name please the ministers, let the Angelicall puretie, and excellent faith please them also. An ambassadour doeth and sayeth nothing, saue that which he hath receyued in cōmission, of him that sent him: so also let the ministers set forth nothing, saue that which he hath receyued of the Lord, in the Scriptures.
1Secondly 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 Galatians, 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.
1Secondly this excellent Aungell is sayde to come downe from heauen, not that the bodies of Apostles came from heauen, but for as much as their vocation and office was geuen them frō heauen. For the sonne of God, which came downe from heauen, chose the Apostles, and sent them forth into the worlde. Which thing is declared in the .10. of Matth. and .20. of Iohn. Marke .16. and Luke .24. And S. Paule sayeth to the Galathians, that he was called, and ordeyned an Apostle nother by men, nor of men: but of God through Christ. Wherupon it appereth, howe greate is the authoritie of Apostles. For they be not they which speake, but the spirite of Christ and of the father, which speaketh in them. Therefore he that dispiseth their doctrine, despiseth God the father & the sonne. They lie moreouer, that saye, how the gospell is a newe doctrine forged of wittie men. Reade the .1. chapter of the fourmer and later epistle of S. Peter.
1After this the Angel is said to hold in his hand those two excellent instruments, the key and chain. Let us see, what is meant 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 bounden 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 him self.
1After this the Aungell is sayde to holde in his hande those two excellent instrumentes, the keye and chayne. Let vs see, what is mente by the same. Doubtles by these two instrumentes S. Iohn vnderstādeth nothing els, but the free, trewe, holy, & liuely preaching of the gospel: by the which it came to passe, that both hell was locked from the faithfull, & the deuil was holden and kept faste boūden in chaines, that he coulde not hurte the godly so much as he would, and seduce whom he liste. For so hereafter S. Iohn will expounde him self.
And the keys1 of binding & loosing the apostles received of the Lord, in the .16. of Matth. and .20. chapt. of John. They open by the preaching of the gospel the bottomless pit, and hell it self 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 ⟨p. 591⟩is the sign of captivity.2 By the preaching of Gods 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.
And the keyes1 of bindyng & lowsing the apostles receiued of the Lord, in the .16. of Matth. and .20. chapt. of Iohn. They open by the preaching of the gospel the botomlesse pitte, and helle it self to the vngodly, when they shewe vnto them their damnation in hell, for their vngodlines. They shutte vp helle from the godly, whilest by the preachyng of the gospell they open heauen, and bring the faythfull to the ioyes celestiall. I haue spoken of the keyes at large in an other place. A chayne ⟨p. 591⟩is the signe of captiuitie.2 By the preachyng of Gods worde the Deuill is taken and bounde. Whereof it cōmeth to passe, that the common painters haue painted the Deuil bounden with chaynes to certen notable preachers.
By things that follow this key,1 and signification of the chain is better declared, whilst the effect of the Apostolical preaching is expounded. For he addeth: and he toke the Dragon, &c. And he repeateth the names of our enemy out of the .12. chapt. 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 caste 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, leest 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:2 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 punishment. No man can easily express, not in a long oration, how shamefully Satan had deceived the world, how assuredly ⟨p. 592⟩be reigned, and with what intricateness he hath bounden unto him mankind like a bondslave. Let him look, who so list, upon Greece. Italy, and Asia: & in the same, Corinth of Greece, Rome of Italy, and Ephesus the head city of Asia.
By thinges that followe this keye,1
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: &c. In the .1. chapt. 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.1 Therefore where the Apostles and ministers are here said to bind and shut up Satan, it is by the way of their ministry to be understand. Every man also may judge of the things that have ben 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 thy self be as yet bounden still with the chain of the Devil, thou haste not yet heard the gospel, as appertaineth: but if thou fellest 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: ⟨p. 593⟩Lord confirm this, and increase, that thou haste wrought in us, &c.
He shal finde abominations abominable, and will saye, that the deuil hath raygned in them wholy, and had dayly with newe giles bewitched the sely wretches. But after that Paule alone (I will speake nothing now of the other Apostles) came to Corinth, Ephesus and Rome, and there had preached Christe: who can not see, howe truely S. Iohn here sawe the Deuill bounden and faste shutte vp? I am the briefer in this matter most plentifull, for that I thinke I haue done enough, yf I shewe only some fotesteppes, wherein goyng ye maye come to a muche more ample consideration of these thinges. Hereunto appertayne those diuine wordes of S. Paule, which are red in the 26. of the Actes, spoken before king Agrippa, and the princes of Syria and Festus proconsull there. For this intente haue I appered vnto thee (sayeth the lord to S. Paule) that I mighte ordeyne thee a minister and a witnesse both of suche thinges as thou hast sene, and also of such wherin I shall appere vnto thee after this, deliuering thee from the people and nations, whereunto I nowe sende thee, that thou mayest open their eyes, that they maye tourne from darkenes to light, and frō the power of Sathan vnto God, that they maye receiue forgeuenes of sinnes: &c. In the .1. chapt. of the Epistle to the Colossians, as also in diuerse other places, S. Paule sheweth, that Christ hath ouercome Sathan, and that the same Christ hath redemed vs, & brought vs out of the kingdome of darknes into the kingdome and light of the sonne of God.
1And he sayde, how the beaste with the false prophet and all his adherentes should be caste, at the laste daye into hell: but where the firste parte is nother Antichristiane, nor yet Christian, but rather of their owne sense and arbitrement, to be a rule and lawe to themselues: such as be verely the Nestoriās, Iacobites, Georgians, &c. Or those that be heythen yet or gentiles, moreouer Iewes and Turkes: some man might maruaile, and demaunde, what shal be done with them, or what shal come of them? S. Iohn maketh aunswere: and the remnaunte were slayne with the sworde of him that sat on the horse, &c. Agayne where a godly man might maruaylle, how they should be condēned, which borne emongs the Turkes, heretikes, Iewes and gentiles, neuer hearde the Christian veritie? S. Iohn preuenteth this imagination, and by the beginnyng of the .20. chapt. sheweth, with what a Maiestie, perspicuitie, and euidence the veritie of Christes gospell was ⟨p. 589⟩notified to the world:2 howe also al force and power was takē awaye from the deuill, and that by the space of a thousande yeres: wherein the preachyng of the gospel thondered continually: so that they be vtterly inexcusable, so many as haue not receyued the gospell of Christ. For the preachyng of the gospell was not obscure, but most clere & manifest, nor shorte and contracted, but published by the space of a thousande yeres, it was not receyued of a fewe little ones, but of al people and natiōs vnder the sunne. Therfore is it a grosse ignoraunce of the Turkes, Heretikes, Iewes and gentiles. For although in times paste the veritie semed to haue ben notably knowen, now it is not so: yet certayne it is, that the maiestie of the gospel hath ben so great in the worlde, that there is nowe also mention with al men therof: and by their owne mallice they hide their eyes, which vnderstande nothyng of Christ. Therefore is that sayeng of the Apostle euen nowe of force also: yf our gospell be hidde, in those that perisshe is it hidde, vnto whome the God of this worlde hath blinded the mindes of them, which beleue not, that the light of the gospel should not shine vnto them &c. 2. Corinth. the .4. 3chap. Wherupon we now gather, that none of them whiche are damned in the world, are damned with out deseruyng. Which thing the Apostle also S. Paule hath touched in the Epistle to the Romanes in the .1. and .2. chapt.
