B11837:1801
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.
1The 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, ⟨p. 689⟩that is to wit, that he first saw all these things, indited & 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 Christs 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 the 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. 2Of 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 Seruetus the Spaniard, and Seruetanes playing the Arians and Jews. Let us observe moreover, that Christ sent his Angel, not to Judge or to teach: but [Greek or Hebrew],3 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 ought 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 it self Authentical, unless it be first made authentical by the approbation of the church and Counsels.
1The tenth place of this conclusion sheweth againe the authour of this worke to be Iesus Christ, whiche is brought in here of S. Iohn speakyng, to the intent the thing that is spoken maye haue the more authoritie, and credit be geuē more easely of the Auditours to the whole worke. Wherefore nothing is to be ascribed to S. Iohn, but the writing of ye worke, ⟨p. 689⟩that is to wit, that he first saw al these thinges, indited & committed them to writing. And the maner also of the reuelation is repeted. Christ himselfe came not downe into the earth, or into these lower partes, but sent forth his Angel, which from Christ, & in Christes name opened & shewed these thinges to S. Iohn. The ende also of the Angelles sendyng or reuelatiō is specified, that he should testifie these thinges in congregations, and to you al that are in the world, vnto thende of the world. And we learne of those fewe wordes that credit muste be geuen to this boke, as that which is propoūded of the very sonne of God by his Angel and Apostle, and that in dede propounded to all that are in the church. Agayne that Iesus Christ is very God, the lord of Angelles: as S. Paule also affirmeth in the .1. chap. to the Hebrewes. 2Of the which thing is spoken also before. And these moste clere testimonies of the scripture ought to moue the faithful more, thā al the dotages of Seruetus the Spaniarde, and Seruetanes playing the Arrians and Iewes. Let vs obserue moreouer, that Christe sente his Angell, not to Iudge or to teache: but 〈non-Latin alphabet〉,3 that is to testifie. Testimonies lawefully taken, or committed to wryting and sealed, it is not lawefull to speake agaynst. For they are altogether taken for Authentical. But all this boke was written by S. Iohn, and is a witnes or the testimony of the Angell of God. Therefore is it vnlawefull to doubte any thynge thereof. And also ought to haue the same opinion of all other bookes of the olde and newe Testamente. For the Prophetes and Apostles are called the witnesses of God: and the Gospell, and doctrine of the Prophetes and Apostles, the witnes or testimonie. He is madde, that thinketh not the Canonicall Scripture to be of it selfe Authenticall, vnlesse it be first made authenticall by the approbation of the church and Counselles.
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 Switzerland, England, France or Germany. Aretas Bishop of Caesarea: that he should testify, sayeth he, that is to say, that •e should protest not privily, nor obscurely, but in the audience ⟨p. 690⟩of all Churches, dispersed in all the world, that no man pretending wilful ignorance, should remain uncorrected.
Moreouer we vnderstande that the doctrine of this whole boke belongeth not only to the seuen churches of Asia, but to all dispersed through out the whole worlde: and therefore to apperteyne chiefely and singularly vnto vs, whiche liue at this daye at Zuricke or in Swycerlande, Englande, Fraunce or Germany. Aretas Bisshoppe of Cesaria: that he should testifie, saieth he, that is to saye, that •e should proteste not priuely, nor obscurely, but in the audience ⟨p. 690⟩of all Churches, dispersed in all the worlde, that no man pretendynge wilfull ignoraunce, shoulde remayne vncorrected.
And incontinently the Lord him self also showeth and declareth,1 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 him self 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 him self 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 Ezekiel. Thy root and thy generation is of the land of Canaan: that is to say, thy birth is of the Canaanites, or thy of spring is of people polluted, 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 nourished 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 promises 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 Hosea, 34. &. 37. of Ezekiel. And not a much unlike place is in the .3. book of Kings. the .15. chap. John also the .1.2 chap. of this book named Christ the rote of David. &c.
And incontinently the Lord him selfe also sheweth and declareth,1 who, and howe greate he is, and what we faythfull haue layde vp in store in him. And he vseth agayne parables and allusions for the more perspicuitie: And firste he calleth him selfe the roote and generation of Dauid, that is to saye a trewe and naturall man. For we hearde before that he was very and naturall God. And he cutteth of from al Heretikes deniyng and impugnyng the trewe flesshe of Christe, all Senewes: moste strongely prouyng, that he after the fleshe is of our owne nature. Whereof he is called also in the Scripture the fruicte of the wombe of Dauid, and he that is rysen of his loynes. Moreouer it is sayed to the Dauidicates virgin and mother of God: thou shalte conceaue in thy wombe and bryng forth a sonne. Therefore he calleth him selfe also both the roote and generation of Dauid. And the phrase of speache is to be marked. For the like is red in the .16. of Ezechiel. Thy roote and thy generation is of the lande of Chanaan: that is to saye, thy birth is of the Chananites, or thy of sprynge is of people polluted, yet semeth here neuerthelesse also an other certen thyng to be signified. For the rote beareth a tree, and nurrisheth or quickeneth the same. The roote is not borne or nurrisshed of the tree: and Christe the Lord is the foundatiō, and preseruation of the house of Dauid, and Churche of the faythfull. That Dauid is preserued, that the ofspryng of Dauid is not rooted out, whiche ofte times hath deserued to be, it is done in respecte or merite of Christe the Lorde: Christe hath saued them, the same saueth also, so many as are saued, as he that is of al the promesses made vnto Dauid the head, vertue add some and euen perfection, as in whome is perfit saluation, and all fulnes, as the clere testimonies of the Prophet Esaye beare witnes in the .7. and .37. cha. and els where, also in the 3. of Osee, 34. &. 37. of Ezechiel. And not a much vnlike place is in the .3. boke of Kinges. the .15. chap. Iohn also the .1.
Again the Lord calleth him self a Star, and that not obscure, but shining and bright, and even the morning ⟨p. 691⟩Star. When he called him self 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 magicians, 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 chapt. 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. chapt. 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 cloth 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,1 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 ⟨p. 692⟩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 it self. 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. Howe 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 ones be delivered from all evils, and plentifully rewarded with all good things, that the glory and verity of God shall be advanced and established, that all ungodliness shall be abolished, and the wicked by the just judgement of God tormented. Whereupon S. Peter in the .3. chapt. 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 promises of God even of the greatest matters, be fulfilled thoroughly. 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 ben in the world a laughing stock, and had in derision of all men. Therefore must the places be expounded figuratively, which purport the exceeding great lamentation and howling that shall be in that day.
11. In the eleuenth place is brought in speaking the church,1
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 ⟨p. 693⟩voices shall cry, and continually do cry, come Lord Jesus, come and deliver us, come and maintain thy glory and church, almost brought to naught: come our redeemer and Saviour so wished and looked for, dispatch us from evils, grant us the good things promised, &c.
For the wicked for anguyshe and payne and vtter desperation shall crye oute, and teare themselues: The godly shall reioyce in him, whome they see comming, shewynge the woundes wherewith they are redemed. Lyke as therefore the desyre of Sainctes was greateste, when the first commyng of our sauiour approched nere, as in Symeon alone appeareth, Luke the second, right so at the second comming of Christe vnto iudgement, all Saincts with vncessable ⟨p. 693⟩voyces shall crie, and continually do crye, come Lorde Iesu, come and delyuer vs, come and maynetayne thy glorie and church, almoste broughte to naught: come our redemer and Sauiour so wished and loked for, dispatch vs from euilles, graunt vs the good thinges promised, &c.
Wherefore the things that follow,1 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 expoū ding this place briefly and well: by these words he insinuateth them, sayeth he, which are not yet assumed 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.
Wherfore the things that follow,1 may be referred eyther to the church or to S. Ihon, that eyther the church or S. Ihon shulde say: And let him that heareth say, come. Aretas expoū ding this place briefely and well: by these wordes he insinuateth them, saieth he, which ar not yet assūpted to the flocke, yet ready to heare godly matters, and geue their dilligence to knowe the Lorde. So much he. And doubtelesse the desyre of the godlye is so greate, that they couet that all creatures shoulde praye the Lorde to come vnto iudgement: as many times we se in the Psalmes, the godly to exhorte the Sun and Moone & all creatures, to praise and speake wel of the Lorde.
12. The .12. place of the conclusion, containeth a most large promise and comfort of Christ.1 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, inasmuch as the wishes of Saints covet the same, you that love and believe in me, flee Antichrist, give not your selves to be spoiled of him: 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 anguish 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 John. Hereof are spoken certain things about the beginning of the .21. chapt. Where we re•de •he Lord to have said: ⟨p. 694⟩And to him that is a thirst will I give of the well of the water of life freely.
12. The .12. place of the conclusion, conteineth a most large promesse and comforte of Christe.1 For he promiseth agayne frankelie. As thoughe he shulde saie: I knowe what thinges the faithfull shall suffer vnder Antichrist, what also and howe great crafte the same shall practise. All thinges will he sell for money, Heauen and Earth, and those things also which are not in his power: And he shal deceaue many, and shal spoyle many: And al the godly shall he vexe and oppresse with greuouse persecution. Therfore yf I tary long, and come not incontinently, in asmuch as the wisshes of Sainctes couet the same, you that loue and beleue in me, flee Antichriste, geue not your selues to be spoiled of him: loke ye for me, haue recourse vnto me. He that is a thirst, that is, he that desyreth an heauenly gyfte, or he that is in angwysh or tourmented with cares, and sondry euilles, let him come to me, to me I say let him come: I shall fyll him with good thinges, delyuer from euyll, and wyll comforte him, and strengthen him with my spirite, in al maner daūgers, that he may paciently beare and ouercome all euylles. And he semeth to haue borrowed these holsome wordes and most ful of consolation, of the doctrine of Esaye, which is in the .55. chapter, and in the seuenth chap. of Ihon. Hereof are spoken certen thinges aboute the beginning of the .21. chapt. Where we rede he Lord to haue saide:
1But 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 the 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 amongst 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, &c. To the lord be glory.
1But where he sayeth: and he that will: he meaneth not, as many mistake him, that it standeth in our will, that we maye be saued. For we knowe that the Apostle hath sayde: it is not in the wille, nor in the rūning, but in the mercy of God. The Lord of his owne good wil saueth vs: yet not withstanding he saueth not the vnwillyng, but the willyng. But he geueth vs that we maye will: accordyng to that saying of thapostle, it is God that worketh in vs both to will and to accomplish. Primasius: by no good giftes, sayeth he, goyng before he receyueth the water of life frely. For what haste thou, sayeth the Apostle, that thou haste not receyued? Therefore haue we receyued of God frely the wil of cōmyng also: vnto whome we gaue nothing firste, that we should be: much lesse that we should of sinners be made rightuouse. Thus sayeth he. Not withstandyng it might seme to be such a maner of speakyng as is emonges the Germanes: which is I make it free for al to come: I doe clerely exclude no man, I bid al come: so, and he that will: that is to saye, come al, and receiue water, &c. To the lorde be glory.
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 ⟨p. 695⟩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 all. Amen.
I Testifie vnto euery man that heareth the words of the prophecie of this boke: if any manne shall adde vnto these thinges, God shal adde vnto him ye plages that are written in this boke. And if any man shal minish of the wordes of the booke of this Prophecie, God shal take away his parte out of the boke of life, and out of the holy citie, and from the ⟨p. 695⟩thinges which are written in this boke. He which testifieth these thinges, sayeth, be it. I come quickely: Amen. Euē so come lord Iesu. The grace of our lorde Iesu Christe be with you al. Amen.
13. In the .13.1 part of this conclusion is decreed a pain for the contemners of this book, but especially for counterfeiter or forgers, which (as D. Bibliander hath said full well & godly) dare attempt to corrupt or falsify this godly instrument, and holy charter of the 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 the 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 daū ger 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 toke 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 Marcion, 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. Hierome showeth plainly in his commentaries upon Isaiah the .3. book. And Erasmus of Rotterdam in the Apology of the new Testament, and also in his Apology against James Latomus. &c.
13. In the .13.1 parte of this conclusion is decreed a paine for the contemners of this boke, but especially for counterfetter or forgers, which (as D. Bibliander hath sayde full well & godly) dare attempte to corrupte or falsefie this godly instrumēt, and holy charter of thempire and Bisshopricke of Christ, by addyng any thing or takyng awaye, or alteryng the trewe meanyng and sense thereof. This place is taken out of the common vsage of men. For Princes are wonte in thende of their writynges to establishe the same agaynst deprauers by menacinges and threatenings. Antichrist, the Ape of our lord Christ, about the ende of his Bulles addeth: yf any man shall rasshely presume to go agaynst this our cōmaundement, or malapertly to infringe the same, let him knowe that he shal incurre the indignatiō of Almightie God and the blessed Apostles Peter and Paule, and our high displeasure. And likewise in keping of treasures and publicke things, where daū ger is feared, they set on writinges and sealyng with waxe. For the whiche cause verely where the Lorde was not ignoraunt that there would be some which wold seke to oppresse and abolish this boke, he sendeth it wel Armed to all posterities. We reade in olde Authours, that certen heretikes in the beginnyng of the church toke very muche vpon them in corruptyng of the scriptures: yea and that some of them to haue reiected whole bokes of the holy Scripture. And Tertullian imputeth the same vnto Marcion, whiche also depraued holy bokes. Howebeit through the goodnes of God it came to passe, that we haue neuerthelesse receyued the holy bookes whole and vncorrupted. Whiche thing S. Hierome sheweth playnely in his commentaries vpon Esaye the .3. booke. And Erasmus of Roterodam in the Apologie of the newe Testamēt, and also in his Apologie agaynst Iames Latomus. &c.
Howbeit the Lord at this present doeth no new thing,1 whilst he commandeth that nothing should be added, or ⟨p. 696⟩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 him self 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, devoted 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 Deuteronomy and other holy books.
Howebeit the Lorde at this present doeth no newe thing,1 whilest he commaundeth that nothing shoulde be added, or ⟨p. 696⟩taken awaye. For ones or twise he commaunded by Moses: Thou shalt adde nothing to my worde, nother take frō it any thing. And Salomon in the .30. of the Prouerbes, cōmaundeth the same. But many maruell, and finde faulte, that he hath threatened so many plages to the corrupters. Whie than do not the same mē blame and reproue in S. Paule, that he hath in one worde comprised as many plagues and displeasures, as S. Ihon hath here recited, where he sayde vnto the Galath. Although I, or an Angel from heauen shal preach vnto you a gospel, other than this that we haue preached vnto you, let him be an outcaste, or accursed. And the same wordes againe he doubleth & repeteth. Wherefore if they graunt that Paule hath herein so little offended, that he hath deserued prayse also: let them leaue blamyng of those thinges, whiche are here moste pourposely placed of our lord Iesu Christ him selfe by S. Ihon in their place & time dewe. Verely Anathema (whiche worde S. Paule vsed) is he, that is cutte of from the felowship of al good men, deuoued to extreme punnishement, and euen subiecte to all the euilles bothe of this present life and the life to come. Whiche thinge maye be gathered of Deuteronomie and other holy bokes.
1And 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 expressly 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 subtraction, 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.
1And he addeth and taketh awaye, not whiche vseth other diuerse, and playner wordes in expoundyng a sentence of the reuelation: but he that putteth in any thinge contrary to the true sense, and variyng from those thinges which are here of the lord expressed: or he that taketh awaye any thing, obscureth or peruerteth, which here the lord himself hath expresely signified. Wherupon Thomas of Aquine: he addeth to sayeth he, which putteth to a lie: he minissheth, which taketh awaye any thing of that which is written therein, or also in deniyng gayne sayeth the same. Thus much he. Therefore this addition and substraction, consisteth not in wordes only but rather in sense. For nother the prophetes in expoundynge the lawe at large, are thought to haue added any thing to God his worde: nother the Apostles preachyng the libertie of the gospel, are saide to haue taken any thing away frō the lawe.
And to testify,1 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, ⟨p. 697⟩that he should certainly know that these things that are spoken do hang over him, & that God will plague, unless he do obey.
And to testifie,1 is vnder the religion of a testimony to affirme any certen thing, or with a protestation to vrge & beate in any thing ernestly, and euē as it were to binde the hearer, ⟨p. 697⟩that he shuld certenly know that these thinges that are spokē do hāge ouer him, & that God wil plage, vnlesse he do obey.
Concerning the pains or plagues, which he threateneth at this present, is spoken in the .15. 16. 17. and .18. chap. &c. 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 daū gers 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.
Concernyng the paynes or plages, which he threateneth at this present, is spokē in the .15. 16. 17. and .18. chap. &c. Likewise is declared before that might be here spoken of the boke of life, and of the holy citie. Moreouer he cōprehendeth here also all good thinges in like maner, whiche are promised in this boke to the godly and obedient seruauntes of God, of al the whiche thinges, the contemner, falsifier and corrupter of this boke shal be depriued. With how great euilles and daū gers than do they intangle themselues, whiche would haue this boke vtterly suppressed, and let, that it shoulde not be expounded openly, and come in to the handes of al mē? agayne it is most certayne, that they shall obteyne of God all maner of blessing, so many as haue a good opinion, and thinke deuoutely of this boke, and wil set forth and commende vnto al men the thinges that are written in the same to the glory of God, and saluation of the faithfull.
