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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.
1Now let us also consider, who they are that be sealed. We read in Ezekiel, pass through the city of Jerusalem, & mark Tau in the foreheads of men mourning and lamenting for all the abominations done in the midst thereof. And here it is said, till we seal the servants of our God. Therefore are the servants of god, and they that are sorry for abominable wickedness, are sealed. The contemners of God hogs & dogs, are neglected.
1Now let vs also consider, who they are that be sealed. We reade in Ezechiel, passe through the citie of Ierusalē, & marke Tau in the foreheades of mē mourning and lamenting for al thabominatiōs done in ye middes therof. And here it is saied, til we seale the seruaūts of our God. Therfore are ye seruaūts of god, and they that are sory for abominable wickednes, are sealed. The contemners of God hogs & dogs, are neglected.
It is showed moreover, in what part of them they be sealed.1 In time paste the blood of the lamb was anointed on the door posts. In Ezekiel Tau is marked in their foreheads. Here also is imprinted the seal of the living God in the foreheads of the faithful. And the forehead representeth a type of the mind the chiefest and most excellent part in man. The spirit and faith is put into the minds of the faithful. Nevertheless the mark is aptly fixed to the forehead, not to the hinder part of the head, back, or shoulders. For they that be lighted with the word & spirit, and have faith, do confess the same, & dissemble nothing: and much less are ashamed, but desire that their glory that is their faith might be known of all men. We call most notable things, written in our forehead: that is most manifest things, whereof we be not ashamed.
It is shewed moreouer, in what part of thē they be sealed.1 In time paste the bloud of the lambe was annoincted on the dore postes. In Ezechiel Tau is marked in their foreheades. Here also is imprinted the seale of the liuing God in the forheades of the faithful. And the forehead representeth a tipe of the minde the chiefest and most excellent parte in man. The spirite and faith is put into the mindes of the faithful. Neuerthelesse the marke is aptly fixed to the forehead, not to the hinder part of the head, backe, or shoulders. For they that be lighted with the worde & spirite, and haue faith, do cōfesse the same, & dissemble nothing: and much lesse are ashamed, but desire that their glory that is their faith might be knowen of al men. We cal most notable things, written in our forhead: that is most manifest things, wherof we be not ashamed.
1If we now apply these things to such as were done in old time, and now also at this day, they will bring a great light to them. There were found good men, faithful and fearing God, mourning or sorrowing, and servants of God. And there be found at this day also, in the midst of Mahometrie and Papistry, which expressly condemn and have condemned ⟨p. 221⟩this kind of life, openly confessing, that the same is not the true way of life, that there is no more wicked kind of men living, than be their priests, that they would not commit themselves and their salvation to them, but rather to consecrate themselves wholly to God his mercy. And others, which have spent a great part of their life of a good zeal, doubtless, but not according to knowledge, in those trifles and superstitions, when they are come to the end of their life, they despise all together: yea and freely professing the verity, they condemn all those trifles, and commit themselves wholly to the christian faith, esteeming nothing more excellent or surer, than the rule of faith, which also they covet to hear recited to them as a true confession, & die in the same. Al these hath the mercy of God sealed with the seal of the living God, and delivereth from all spot of Antichrist and satan, from corruption and destruction, through Jesus Christ our Lord.
1Yf we now applie these things to such as were done in old time, and now also at this daie, they wil bring a great light to them. There were founde good men, faythfull and fearynge God, mourning or sorrowing, and seruauntes of God. And there be foūde at this day also, in the middes of Mahometrie and Papistrie, which expressely condemne and haue cōdemned ⟨p. 221⟩this kinde of life, openly confessing, that the same is not the trewe waye of life, that there is no more wicked kinde of men liuyng, than be their priestes, that they would not committe themselues and their saluation to them, but rather to cōsecrate themselues wholy to God his mercy. And others, whiche haue spent a great parte of their life of a good zeale, doubtles, but not accordyng to knowledge, in those trifles and superstitions, when they are comen to the ende of their life, they dispise al together: yea and freely professing the veritie, they condemne al those trifles, and committe thēselues wholy to the christian faith, estemyng nothing more excellent or surer, than the rule of fayth, which also they couet to heare recited to them as a trewe confession, & die in the same. Al these hath the mercy of God sealed with the seale of the liuing God, and deliuereth from al spotte of Antichrist and sathan, from corruption and distruction, through Iesus Christ our Lord.
But leest we should gather in every age only here one and there one,1 the lord him self now maketh here a great account, and first of the Jews by every tribe he gathereth twelve thousand, and after by multiplication, an hundred forty and four thousand: and of the gentiles a multitude innumerable. Wherefore in every time and age innumerable obtain salvation: how much so ever error, seducing, and destruction reign and rule in the world. These things do highly commend God his mercy, and comfort us exceedingly. And where certain gather hereof, that there shall be yet in this world before the judgement a Saturnical or golden age, wherein these things should be fulfilled, and that all men should come to the kingdom of God, it alludeth over much to the gross error of the Millenaries, which is already expulsed out of the church of God. These things were fulfilled in old time, and are at this day, and shall be fulfilled likewise, so long as the world shall endure. The kingdom of Satan and of Antichrist shall continue always to the last judgement, and shall still impugn the kingdom of Christ, and seem even to oppress the same: much less ought they to promise us so great security. When the son of man shall come, sayeth the son of man him self in the Gospel, think ⟨p. 222⟩you shall he find any faith upon earth? And again: it shall be as in the days of Noah and Loth the words of the gospel are known, as be also those of the blessed Apostles Peter and Paul, 2. Pet. 3. 1. Thess. 4.
But leest we should gather in euery age only here one and there one,1 the lorde him selfe nowe maketh here a great accompte, and firste of the Iewes by euery tribe he gathereth twelue thousande, and after by multiplication, an hondreth fourtie and foure thousande: and of the gentiles a multitude innumerable. Wherfore in euery time and age innumerable obteyne saluation: how muche so euer errour, seducyng, and distruction reigne and rule in the world. These thinges doe highly cōmende God his mercy, and comfort vs excedingly. And where certen gather herof, that there shal be yet in this world before the iudgemēt a Saturnical or golden age, wherin these thinges should be fulfilled, and that all menne should come to the kingdome of God, it alludeth ouer much to the grosse errour of the Millenaries, which is already expulsed out of the churche of God. These thinges were fulfilled in olde time, and are at this daye, and shalbe fulfilled likewise, so longe as the worlde shal indure. The kingdome of Sathan and of Antichrist shall continewe alwayes to the last iudgemēt, and shal stil impugne the kingdom of Christ, and seme euen to oppresse the same: much lesse ought they to promise vs so great securitie. When the sonne of man shall come, saieth the sonne of man him self in the Gospel, thinke
1But such as like not this our exposition or mind, urge briefly, that the promises of the prophets for the restoring of Israel are not yet fulfilled: but that according to the verity of the eternal God, they must be fulfilled. They suppose therefore, yea and contend also, that thee must a certain or prefixed time remain, wherein all these things may be accomplished. Hereunto I answer plainly, that we shall shamefully err with Papias, Justine, Ireney, Tertull. and Lactance, and with those that are called Millenaries, unless we judge here uprightly. I believe therefore that the same restoring, whereof the Prophets speak, must be divided into three times: that the first be & so be called historical, which extendeth from king Cyrus unto great Pompey, & the which Ezra, Nehemiah, and the Author of the book of the Maccabees describe and teach to be fulfilled. The second to begin at the coming of our Saviour, and proceed unto Antichrist, and to his destroying, which in deed the Apostles and Evangelists have most diligently described, and wherein they testify many things to be accomplished: And that the third time should begin from the gospel restored, and the last judgment, and continue forevermore: which restitution verily seemeth to be of all other most perfect & complete, wherein God will give unto man most fully, what things so ever he hath promised by the mouths of the prophets and Apostles. Hereof hath S. Peter most manifestly made mention in the acts the .3. chapt. saying: it behoveth Christ to take heaven, until the time of restoring of all things, which god hath spoken by the mouth of all his saints from the time of the prophets. And the Lord him self in the gospel, speaking of the last judgement, said: lift up your heads because your redemption draweth near.
1But suche as like not this our exposition or minde, vrge briefly, that the promesses of the prophetes for the restoring of Israel are not yet fulfilled: but that according to the veritie of the eternall God, they muste be fulfilled. They suppose therfore, yea and contende also, that thee must a certayne or prefixed time remaine, wherin al these thinges may be accō plished. Hereunto I aunswer plainely, that we shal shamefully erre with Papias, Iustine, Ireney, Tertull. and Lactance, and with those that are called Millenaries, vnlesse we iudge here vprightly. I beleue therfore yt the same restoring, wherof the Prophetes speake, muste be diuided into three times: that the first be & so be called historicall, which extendeth frō king Cyrus vnto great Pompey, & the which Ezras, Nehemias, and the Authour of the boke of the Machabeis describe and teache to be fulfilled. The second to beginne at the comming of our Sauiour, and procede vnto Antichrist, and to his distroying, which in dede the Apostles and Euangelistes haue moste diligently described, and wherin they testifie many thinges to be accomplisshed: And that the thirde time should beginne from the gospel restored, and the last iudgment, and continewe foreuermore: whiche restitution verely semeth to be of al other most perfit & complete, wherin God wil geue vnto man most fully, what things so euer he hath promised by the mouthes of the prophetes and Apostles. Hereof hath S. Peter most manifestly made mention in the actes the .3. chapt. saying: it behoueth Christ to take heauen, vntil ye time of restoring of al things, which god hath spoken by ye mouth of al his sainctes frō the time of the prophetes. And the Lord him selfe in the gospel, speaking of the last iudgement, sayed: lifte vp your heades because your redemption draweth nere.
Or haply we may on this wise divide this matter peradventure more plainly: the restoring of Israel, or of all faithful, is verily either corporal, or spiritual. The corporal may be called historical, and was performed by Cyrus, Zerubbabel, Joshua, Ezra, Nehemiah and the Maccabees: And the spiritual ⟨p. 223⟩is fulfilled, or shall be yet accomplished by the coming of our wholesome Messiah our lord Jesus Christ. And the coming of the lord is of two sorts: the first in deed is in the flesh, in the which we believe many things, the Apostles bearing witness, to have ben fulfilled of Christ: in the latter he shall come again from Heaven into judgement. In that coming he shall most fully accomplish, such things as we see as yet not performed. And doubtless all our hope is hereunto referred, and comforted by this coming. Those things that are spoken of the Apostle in the .11. to the Romans of the conversion of the Jews, are fulfilled partly, and partly are fulfilled daily, and as yet shall be fulfilled.
Or happely we may on this wise diuide this matter perauenture more plainely: the restoring of Israel, or of al faithful, is verely either corporall, or spiritual. The corporal maye be called historicall, and was perfourmed by Cyrus, Zorobabel, Iehosua, Ezras, Nehemias and the Machabeis: And the spirituall ⟨p. 223⟩is fulfilled, or shal be yet accomplisshed by the cōming of our holesome Messias our lord Iesus Christ. And the cō ming of the lorde is of two sortes: the firste in dede is in the flesh, in the which we beleue many things, the Apostles bearing witnes, to haue ben fulfilled of Christe: in the latter he shal come agayne from Heauen into iudgement. In that comyng he shal most fully accomplisshe, such thinges as we see as yet not perfourmed. And doubtles al our hope is herunto referred, and comforted by this comyng. Those thinges that are spoken of the Apostle in the .11. to the Romains of the conuersion of the Iewes, are fulfilled partly, and partely are fulfilled dayly, and as yet shal be fulfilled.
Now we return to the plenty of them that shall be saved and are already saved from the midst of the kingdom of Antichrist, to be declared.1 S. John divideth the universality of man kind into Jews and gentiles. Of the Jews are recounted an hundred and forty and four thousand. And after our judgement, of a thousand Jews there seemeth scarcely one or two to be saved: but where by the testimony of our saviour him self, so great a number is saved: there is left verily, of this number certain, an infinite multitude of this stifnecked people to be gathered which shall be saved. And they are not saved by the Law, or by circumcision, or by their damnable obstinacy: but up the grace of God in Christ their Messiah, the only redeemer, revealed to them of God mercifully, and of them received faithfully. For if the these on the cross might be saved, now leaving his life, what shall let, innumerable Jews to be saved by the same mean? nevertheless I will here determine no measure. Neither will I also by this mean make frustrate the ministry of the word and Sacraments. Howbeit I know the things to be true, that here are spoken: the measure or manner is known to God, neither is there any thing with him unpossible. And hereunto serveth the Apostles doctrine, in the .11. to the Romans.
Now we retourne to the plenty of them that shalbe saued and are already saued from the middes of the kingdome of Antichrist, to be declared.1 S. Iohn diuideth the vniuersalitie of man kinde into Iewes and gentiles. Of the Iewes are raccompted an hondreth and fourtie and foure thousande. And after our iudgement, of a thousand Iewes there semeth scarsely one or two to be saued: but where by the testimony of our sauiour him selfe, so great a numbre is saued: there is lefte verely, of this numbre certayne, an infinite multitude of this stifnecked people to be gathered which shal be saued. And they are not saued by the Lawe, or by circumcision, or by their damnable obstinacie: but vp the grace of God in Christ their Messias, the only redemer, reuealed to them of God mercifully, and of them receyued faithfully. For if the thefe on the crosse mighte be saued, nowe leauinge his lyfe, what shal lette, innumerable Iewes to be saued by the same meane? neuerthelesse I will here determine no measure. Neyther will I also by this meane make frustrate the ministerie of the worde and Sacramentes. Howbeit I know the thinges to be trewe, that here are spoken: the measure or maner is knowen to God, neither is there any thing with him vnpossible. And hereunto serueth the Apostles doctrine, in the .11. to the Romains.
You will say:1 this doctrine will make men to neglect their own Salvation: where already now there are that say, if the end be well, then is all well. As though they should have said, how soever thou livest in this world, drowned in ⟨p. 224⟩pleasures and blood, and given to gluttony, believe only at the last end of thy life, and thou shalt be saved. Doubtless I am not ignorant that there be many unclean hogs and filthy swine, abusing the word of the verity and consolation of the Gospel: but shall the abuse of profane men take away the verity from us? The children of God which know that there is none other propitiation or satisfaction for sins, but the oblation of Christ, cease not therefore to renew their life daily by repentance.
You wil saye:1 this doctrine wil make men to neglect their owne Saluacion: where already nowe there are that saye, if the ende be well, then is all well. As though they shoulde haue sayed, how soeuer thou liuest in this world, drowned in ⟨p. 224⟩pleasures and bloud, and geuen to gloutonny, beleue only at the last ende of thy life, and thou shalt be saued. Doubtles I am not ignoraunt that there be many vncleane hogges and filthie swine, abusing the worde of the veritie and consolation of the Gospell: but shal the abuse of prophane men take awaye the veritie from vs? The childrē of God which know that there is none other propiciation or satisfactiō for sinnes, but the oblation of Christ, cease not therfore to renewe their life dayly by repentaunce.
1Thus although the godly doubt nothing, but that innumerable at the last end of their life are converted and saved of the Lord, yet do they not abuse this mercy of God to the liberty of the flesh, but are affrayed. For there be other places diverse, which retain them in order and duty. For the lord sayeth: thou art made hole, go and sin no more, leest some worse thing happen to thee. Item, let us do good whilst we have time: the time will come, when we can not work. The parable of ten virgins declareth unto us the same. Also if the just shall uneath be saved, where shall the sinner and wicked appear? moreover tempt not the Lord thy God. And innumerable others of like sort. And when the Saints shall have all their life time demeaned themselves blameless in the righteousness of God, yet in the last time of their life they trust not to the same, but to God his mere mercy through Christ. They remember always how grievously he was rebuked in the Gospel, first in deed he, that envied the good luck of him that laboured with him in the vineyard, for that he had received so much wages, coming into the vineyard about the last hour of the day, as he had received that had laboured all day long, and again the thrifty son, for that he was sorry that his wasteful and prodigal brother was received again of his father, & a feest also made him, and for him that was always obedient, and toke pains continually, no such thing was prepared.
1Thus although the godly doubte nothing, but that innumerable at the last ende of their life are conuerted and saued of the Lorde, yet do they not abuse this mercy of God to the libertie of the flesh, but are affraied. For ther be other places diuerse, which reteyne them in order and duety. For the lord sayeth: thou arte made hole, go and sinne no more, leest some worse thing happen to thee. Item, let vs do good whilest we haue time: the time will come, when we can not worke. The parable of ten virgins declareth vnto vs the same. Also if the iuste shall vnneth be saued, where shal the sinner and wicked appere? moreouer tempte not the Lord thy God. And innumerable others of like sorte. And when the Sainctes shall haue all their life time demeaned themselues blamelesse in the rightuousenes of God, yet in the laste time of theyr life thei trust not to ye same, but to God his mere mercy through Christ. They remember alwayes howe greuousely he was rebuked in the Gospel, first in dede he, that inuied the good lucke of him that laboured with him in the vineyarde, for that he had receyued so muche wages, coming into the vineyarde about the laste houre of the daye, as he had receyued that had laboured al daie long, and agayne the thriftie sonne, for that he was sory that his wastefull and prodigall brother was receyued agayne of his father, & a feeste also made him, and for him that was alwaies obedient, and toke paynes cō tinually, no such thing was prepared.
1But the gentiles he contriveth not into any certain number, but sayeth how he saw a great multitude, which no man could tell: no more than they could the stars, sand, herbs, or grass how many they were in number. He signifieth therefore, that in all the world, at all times innumerable are saved ⟨p. 225⟩by Christ nevertheless leest any man should think that it should prevail or hinder him to salvation, to be borne of this or that nation tribe or tongue: S. John addeth incontinently, of all tribes, people and tongues to be ordained to salvation indifferently. Therefore this difference hindereth salvation nothing: but are found in Inde, Ethiopia, Barbaria, and in the furthest part of Libya, in Scythia, Tartaria, and in the uttermost ends of the world, which are saved by the grace of Christ.
1But the gentiles he contriueth not into any certen numbre, but saieth how he sawe a great multitude, which no man could tel: no more thā they coulde the starres, sande, herbes, or grasse how many they were in nūbre. He signifieth therfore, that in al the worlde, at al times innumerable are saued ⟨p. 225⟩by Christe neuerthelesse leeste any man should thinke that it should preuaile or hinder him to saluation, to be borne of this or that nation tribe or tonge: S. Iohn addeth incontinently, of al tribes, people and tonges to be ordeyned to saluation indifferently. Therfore this difference hindereth saluation nothing: but are founde in Inde, Aethiopia, Barbaria, and in the furthest parte of Libia, in Scythia, Tartaria, and in the vttermost endes of the worlde, whiche are saued by the grace of Christ.
And because it hath much doubtfulness to reason of things to come, S. John here most expressly speaketh of them,1 which are not to be saved, but already have achieved salvation, and are in Heaven, to the intent we should not doubt of their salvation. And also shadoweth the manner of salvation and bless everlasting. This treatise confuteth those which suppose the souls to sleep, not to have the fruition of the godhead before the judgement, nor to be as yet in heaven. First he sayeth, how they stand before the Throne, and in the sight of the lamb. For the first felicity in the blessed life, is to see God as he is, and to enjoy his glory, to be with Christ in glory. John .17.1. John .3. white stoles are the garments of triumphant and clean persons. As hereafter shall be declared more at large, and hath ben noted ones or twice before. It betokeneth that the blessed souls are decked with light, &c. And the Palm also is a token of victory.2 Pliny treateth much of the Palm in the .4. Chapt. of the .13. book. Al men write that the Palm was the most ancient badge of a conqueror. And wherefore this tree chiefly was chosen for this use of men of most antiquity, Aulus Gellius showeth the cause in the .6. Chapt. of the .3. book of Noct. At. Writing that in a Palm tree there is a certain peculiar thing, which agreeth with the nature of stout and noble men. For if you lay sayeth he, great weights upon the wood thereof, the Palm giveth not place downward, but riseth up against the weight, and beareth upward. And for this he allegeth the authority of Aristotle, and Plutarch, unto whom you may add also Pliny .16. book .24. Chapter.
And because it hath much doubtfulnes to reason of things to come, S. Iohn here moste expressely speaketh of them,1 which are not to be saued, but already haue atchieued saluation, and are in Heauen, to the intent we should not doubte of their saluation. And also shaddoweth the maner of saluation and blesse euerlastinge. This treatise confuteth those which suppose the soules to slepe, not to haue the fruition of the godhead before the iudgement, nor to be as yet in heauē. First he sayeth, howe they stande before the Throne, and in the sighte of the lambe. For the firste felicitie in the blessed life, is to see God as he is, and to inioye his glory, to be with Christe in glory.
Unto all these things is annexed an exceeding great noise, whereby not only they give God thanks, and praise his ⟨p. 226⟩mercy:1 but also show and testify most manifestly, whom they may thank for their salvation. And they say, salvation to him, &c. For so [Greek or Hebrew] is rather, as also Erasmus hath noted. For they signify that God is not blessed in him self only, but to have communicated this salvation unto them, and saved them. Of the Throne or seat of God was spoken before in the .4. chapt. God the father him self sitteth on the seat. It is therefore a phrase of speech, which hath this cense: we owe this our salvation and blessedness to our God, which sitteth in his Throne.
Vnto al these thinges is annexed an exceding great noise, wherby not only they geue God thankes, and prayse his ⟨p. 226⟩mercy:1 but also shewe and testifie moste manifestly, whome they maye thanke for their saluation. And they saye, saluation to him, &c. For so 〈non-Latin alphabet〉 is rather, as also Erasmus hath noted. For they signifie that God is not blessed in him self only, but to haue cōmunicated this saluation vnto them, and saued them. Of the Throne or seate of God was spoken before in the .4. chapt. God the father him selfe sitteth on the seate. It is therfore a phrase of speach, which hath this cense: we owe this our saluatiō and blessednes to our God, which sitteth in his Throne.
Again they communicate this salvation to the lamb also, that is to Christ. For God by his grace through Christ saveth the believers. And where as Christ is called the lamb, the whole mystery of the incarnation and redemption is remembered in the word Lamb, that being in deed reconciled to God by the blood of the host,1 we be now the heirs of God, and the sons of God. &c. Therefore the Saints in Heaven, and our fathers already saved, and dwelling in heaven, do testify, and in testifying teach, that they be justified and saved not by Mahometrie, or Popery, or any other observances, but by the mere grace of God in Christ.
Agayne they cōmunicate this saluation to the lambe also, that is to Christ. For God by his grace through Christe saueth the beleuers. And where as Christ is called the lamb, the whole misterie of the incarnation and redemption is remembred in the word Lambe, that beyng in dede reconciled to God by the bloud of the hoste,1 we be nowe the heires of God, and the sonnes of God. &c. Therefore the Sainctes in Heauen, and our fathers already saued, and dwelling in heauen, doe testifie, and in testifiyng teache, that they be iustified and saued not by Mahometrie, or Poperie, or any other obseruaunces, but by the mere grace of God in Christ.
1Hereby are confuted two opinions, right hurtful to the whole world. The first weneth, that the Papists be saved for their simplicity, and severe discipline. For because, say they, they know no better things: and the works that they do, they do them of a good intent, therefore are they saved by the same. That is most vain and most ungodly. They add, unless we should judge thus, doubtless there should not one of the Papists be saved. Certainly I say plainly, that no man is saved by papistry, no more than by Mahometrie. For it is called the way of perdition even of S. Peter him self.2 Howbeit I think not therefore, that no man of the nun bre of Papists is saved. But I believe that innumerable, as I said before, have at the length seen the filthiness of papistry through the illumination of God: and the papistry forsaken, to have embraced the sincere Gospel, and so by Christ alone to be saved.
1Hereby are confuted two opiniōs, right hurtefull to the whole worlde. The first weneth, that the Papistes be saued for their simplicitie, and seuere discipline. For bycause, saye they, they know no better things: and the workes that they doe, they doe them of a good intente, therfore are they saued by the same. That is moste vayne and moste vngodly. They adde, vnlesse we shuld iudge thus, doubtles there should not one of the Papistes be saued. Certenly I saye playnely, that no man is saued by papistrie, no more thā by Mahometrie. For it is called the waye of perdition euen of S. Peter him selfe.2 Howebeit I thinke not therfore, that no man of the nū bre of Papistes is saued. But I beleue that innumerable, as I sayed before, haue at the lēgth sene the filthines of papistrie through the illumination of God: and the papistry forsakē, to haue imbraced the sincere Gospell, and so by Christ alone to be saued.
The latter supposeth, that every man in every and what so ever his religion be, shall be saved. Against these the ⟨p. 227⟩Saints here cry: how they that are saved, are saved by the grace of God through Christ.1 Therefore none other religion saveth. There is non other name given to men, wherein they must be saved, but that of Christ Jesus. None other way is open into heaven, nor any other door: he that affirmeth any other, is called of the verity a thief and a murderer. Yea they utterly abolish Christ, and the whole scripture, who so ever contend that every man is saved by his own religion. Neither can I tell, whether any other thing so hurtful can be Imagined. Therefore let us hold that thing, which all the Saints in heaven have taught us, that salvation is of God through Christ.
The latter supposeth, that euery manne in euery and what so euer his religion be, shall be saued. Agaynste these the ⟨p. 227⟩Sainctes here crie: how they that are saued, are saued by the grace of God through Christ.1 Therfore none other religion saueth. There is non other name geuen to men, wherin they must be saued, but that of Christ Iesus. None other waye is open into heauen, nor any other dore: he that affirmeth any other, is called of the veritie a thiefe and a murtherer. Yea they vtterly abolishe Christ, and the whole scripture, who so euer contende that euery man is saued by his owne religiō. Neyther can I tel, whether any other thing so hurtful can be Imagined. Therfore lette vs holde that thing, whiche all the Sainctes in heauen haue taught vs, that saluatiō is of God through Christ.
All the Angels in Heaven confirm these things,1 leest any thing should want, which belongeth to a sure and certain testimony: and also teach us by their example, what we should do. They sing together Amen: whereby they also testify, that salvation is of only grace through Christ. Again they fall down, and worship God. But how much more ought we men mortal by worshipping to attribute to him this honour? And by singing an hymn, they exhibit to us a form of serving God, finally of judging rightly of God, that we attribute nothing to any creature to the reproach of the creator, which belongeth to God alone: but ascribe all things to God wholly. The words of this Hymn are expounded in the .4. and .5. chapt. that I need not here to tarry about them. They put blessing for praise, the rest of the words are plain.
All the Aungelles in Heauen confirme these thinges,1 leest any thing should waunte, which belongeth to a sure and certayne testimony: and also teache vs by theyr example, what we should doe. They sing together Amen: wherby they also testifie, that saluatiō is of only grace through Christ. Againe they fall downe, and worship God. But howe muche more ought we men mortall by worshippyng to attribute to him this honour? And by singing an himne, they exhibite to vs a forme of seruing God, finally of iudginge rightly of God, that we attribute nothing to any creature to the reproche of the creatour, whiche belongeth to God alone: but ascribe all thinges to God wholy. The wordes of this Hymne are expounded in the .4. and .5. chapt. that I nede not here to tary aboute them. They putte blessing for prayse, the reste of the wordes are playne.
