B11837:968
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.
It remaineth that we declare in few words the forms ⟨p. 279⟩of sins, set forth here of S. John, under the which as I said before, he hath doubtless comprised like offences, that of like things the same judgement be had. First he sayeth as it were generally,1 neither have they repented from the works of their hands. For albeit that with this note or mark idolatry is condemned in the prophets, yet do I extend it unto all other deeds proceeding of the force of men. For our work is verily sin: & the good work is of the grace of God and of regeneration. And this general thing ones set forth, he addeth diverse parts kinds, and forms, two against the first table, and four or three against the second.
It remayneth that we declare in fewe words the fourmes ⟨p. 279⟩of sinnes, set forth here of S. Iohn, vnder the which as I sayed before, he hath doubtles comprised like offences, that of like thinges the same iudgemēt be had. First he sayeth as it were generally,1 neither haue thei repented frō the workes of their handes. For albeit that with this note or marke idolatrie is condēned in the prophetes, yet do I extende it vnto all other dedes proceding of the force of mē. For our worke is verely sinne: & the good worke is of the grace of God and of regeneration. And this generall thinge ones setforth, he addeth diuerse partes kindes, and fourmes, two agaynst the firste table, and foure or three agaynst the seconde.
It is against the first commandment,1 to worship Devils. For our very God will have him self alone taken for God, honoured and worshipped. And who is so mad, sayest thou, that will worship Devils? Verily there be certain people in the East, which are said to worship Devils, for none other end, but that they should not hurt them. This is a barbarous and foolish people, why do they not rather worship him, which is only able to restrain the Devil, that he can not hurt? Howbeit this wickedness stretcheth far. For they in deed worship the Devil, which will seem to worship Gods. For this matter is esteemed not of the opinion, or intent of the worshipper, but of the law maker. For the gentiles would not seem, that they sacrificed to Devils: but would have taken it most displeasauntly, if any should have said that they worshipped the Devil. Thou art a most vile and most impudent varlet and slanderer, they would have said, which darest so reproach the gods and us. But S. Paul nevertheless, I say not, sayeth he, that an Idol, or that is offered unto Idols is any thing: but this I say, that the things which the gentiles offer up,2 they offer them to Devils, & not to God. For where there is one only God, & he alloweth only these sacrifices, which are offered to him, calleth strange Gods devils, & Idol offerings sacrificed to the devil: of this judgement is the thing esteemed, & not of the fond intent of men. King Saul would have offered to God the burnt offering of Samuel: but Samuel told him, that he should commit idolatry, & magic, &c. This is an hard saying, but yet true. Whereof I have spoken in ⟨p. 280⟩an other place more at large. The worshipping of Images of God and of the Saints is against the precept of the first table.3 For all Idolatry is prohibited. S. John here with colour defineth Idols, and taunteth them also, alluding to the words of the prophet in the Psalm .114. The Idols of the gentiles, are silver and gold, the work of mens hands: a mouth they have and speak not, &c. Therefore it appeareth of the matter, that Images have nothing of religion. For they be of earth, of gold, brass, stone, timbre, &c. Again of the form and shape it appeareth, that Images are vain. For the form resembleth a most gross shape, and even a leasing.
It is agaynst the firste commaundement,1 to worship Deuilles. For our very God will haue him selfe alone taken for God, honoured and worshipped. And who is so madde, sayest thou, that will worshippe Deuilles? Verely ther be certen people in the East, which are sayed to worship Deuilles, for none other ende, but that they should not hurte thē. This is a barbarouse and folisshe people, whie doe they not rather worshippe him, whiche is only able to restreyne the Deuill, that he can not hurte? Howebeit this wickednes stretcheth farre. For they in dede worshippe the Deuill, whiche will seme to worshippe Gods. For this matter is estemed not of the opinion, or intente of the worshipper, but of the lawe maker. For the gentiles would not seme, that they sacrificed to Deuilles: but would haue taken it most displeasaūtly, if any should haue sayed that they worshipped the Deuill. Thou arte a most vile and moste impudent varlet and sclaunderer, they would haue sayed, which darest so reproche the goddes and vs. But S. Paule neuerthelesse, I saye not, sayeth he, that an Idolle, or that is offered vnto Idolles is any thing: but this I saye, that the thinges which the gentiles offer vp,2 they offer them to Deuilles, & not to God. For where there is one only God, & he alloweth only these sacrifices, whiche are offered to him, calleth straunge Goddes deuils, & Idolle offeringes sacrificed to the deuil: of this iudgemēt is the thing estemed, & not of the fonde intente of men. King Saul would haue offered to God ye burnte offering of Samuel: but Samuel tolde him, that he should cōmit idolatrie, & magicke, &c. This is an harde saiyng, but yet trewe. Wherof I haue spoken in ⟨p. 280⟩an other place more at large. The worshippyng of Images of God and of the Sainctes is against the precept of the first table.3 For al Idolatrie is prohibited. S. Iohn here with couler defineth Idolles, and taunteth them also, alludyng to the wordes of the prophet in the Psalme .114. The Idolles of the gentiles, are siluer and golde, the worke of mens handes: a mouth they haue and speake not, &c. Therfore it appereth of the matter, that Images haue nothing of religion. For they be of earth, of golde, brasse, stone, timbre, &c. Agayne of the fourme and shape it appereth, that Images are vayne. For the fourme resembleth a moste grosse shape, and euen a leasing.
For neither God, nor the Saints were of that shape, which the Idols represent. And now there is no virtue in them. They see not, they hear not, &c. Ho• than do they represent God or the saints? I have spoken of Idols else where. They that think how there is a diversity betwixt the Idols of Christians and those of the gentiles, let them show that theirs are not of wood, or that those other do see, hear, &c.
For nother God, nor the Sainctes were of that shape, whiche the Idolles represent. And now there is no vertue in them. They see not, they heare not, &c. Ho• than do they represent God or the sainctes? I haue spoken of Idolles els where. They that thinke how ther is a diuersitie betwixt the Idolles of Christiās and those of the gētiles, let them shewe that theyrs are not of wood, or that those other doe see, heare, &c.
1The sins that follow, are against the second table, which commandeth, thou shalt do no murder, thou shalt commit none adultery, thou shalt not steal. There be many kinds of murders. For they slay most cruelly, which have no sword, but a venomous tongue. Many kill with corrupt doctrine. There be manquellers, and parricides, and murderers, &c. Except these repent, they shall not enter into the kingdom of God. And they that swell with envy and malice, are homicides, as S. John said in his canonical Epistle. 1. and .3. chapt.
1The sinnes that follow, are against the secōde table, which commaundeth, thou shalt do no murther, thou shalt cōmitte none adulterie, thou shalt not steale. There be many kindes of murthers. For they sleye moste cruelly, whiche haue no sworde, but a venemouse tongue. Many kill with corrupte doctrine. There be māquellers, and parricides, and murtherers, &c. Except these repēt, they shal not enter into the kingdome of God. And they that swell with enuie and mallice, are homicides, as S. Iohn saied in his canonicall Epistle. 1. and .3. chapt.
1[Greek or Hebrew], Poison, Witchcraft or sorcery, or enchanting, appertaineth to murder. Poisoning, lovecuppes, and enchantments, were in the time of S. John most frequented, through out the Roman Empire: at this day those wicked arts are renewed. But they shall be punished of God, so many as apply themselves to the same.
1〈non-Latin alphabet〉, Poysun, Witchcrafte or sorcerie, or inchaunting, apperteyneth to murther. Poysoning, louecuppes, and inchauntmentes, were in the time of S. Iohn most frequented, through out the Romane Empire: at this daie those wicked artes are renewed. But they shal be punnished of God, so many as applye themselues to the same.
1Fornication hath also diverse parts. To the same belong whoredom, incest, adultery, and if any other thing be more abominable than these. The gentiles supposed, that simple fornication, that is to wit, between two single persons, ⟨p. 281⟩was no sin. But the Apostle defineth the contrary in the 1. to the Corinth. 6. and .15. of the Acts. This pestilent opinion at this day is revived in many. But sure it is, that a whoremonger entereth not into the kingdom of God. Ephes. 5.
1Fornication hath also diuerse partes. To the same belong whoredom, inceste, adultery, and if any other thing be more abominable than these. The gentiles supposed, that simple fornication, that is to witte, betwene two single persones, ⟨p. 281⟩was no sinne. But the Apostle defineth the contrary in the 1. to the Corinth. 6. and .15. of the Actes. This pestilent opinion at this daye is reuiued in many. But sure it is, that a whoremonger entreth not into the kingdome of God. Ephes. 5.
Finally is set theft with all his parts.1 Whereof I spake ones in the exposition of the .x. commandments. The Lord Jesus preserve us from all defiling of sins, &c. Amen.
Finally is set thefte with all his partes.1 Wherof I spake ones in the exposition of the .x. cōmaundementes. The Lord Iesus preserue vs from all defilyng of sinnes, &c. Amen.
And I saw an other mighty angel come down from Heaven, 1clothed with a cloud, and the rainbow upon his head and his face was as the Sun, and his feet as it were pillars of fire: & he had in his hand a little book open: and he put his right foot upon the sea, and his left foot on the Earth. And cried with a loud voice, as when a lion roareth. And when he had cried, seven thunders spake their voices: and when the seven thunders had spoken their voices, I was about to write. And I heard a voice from heaven saying unto me: seal up those things, which the seven thunders spake, and write them not.
ANd I sawe an other mightie angell come downe from Heauen, 1clothed with a clowde, and the raynebowe vpō his head and his face was as the Sunne, and his fete as it were pillers of fire: & he had in his hand a little boke open: and he put his right foote vpon the sea, and his lefte foote on the Earth. And cried with a lowde voyce, as whē a lion roareth. And when he had cried, seuen thonders spake theyr voices: and when the seuen thonders had spoken theyr voyces, I was about to write. And I hearde a voice frō heauē saiyng vnto me: seale vp those things, whiche the seuen thonders spake, and write them not.
Hitherto have we heard many things of the most dangerous conflicts against the christen piety and verity: but nothing hath ben spoken of the defence and maintainers of the true religion: but rather the success and wonderful felicity of the wicked hath ben preached, especially in the fifth and sixth trumpet, to wit under Papistry & Mahometrie. ⟨p. 282⟩Therefore it might seem to many, that the verity it self was not only oppressed & lost, but also that the verity of Gods promises began to faint & decay.1 For the godly oppressed; iniquity triumpheth in all places: the verity being trodden under foot, lying reigneth every where. Who therefore would not think, that the things be in manner vain, which are spoken every where of the rewards of good men, and punishment of evil? doubtless the children of Israel doubted of the faith of Gods promises, when the term of their captivity was extended only to three score and ten years. What marvel is it than, if the faithful at this day also, seeing the servitude or bondage of Mahomet, and the tyranny of the Pope or Antichrist hath continued now many years, begin also to be tempted: as also the Saints were tempted in old time, witness Asaph, Psalm .73. And verily ye shall have at this day, which will say, peradventure this world shall be always, shall never have end, papistry shall reign for ever, the Mohammedans shall conquer for ever, the godly shall be miserable for ever, therefore it is better to frame themselves to the world, we have now looked for thy judgement a long time, yea our fathers .D.CCC. and a thousand years since had thought the last day of the Lord had ben at hand, but none end appeareth any where, but all things are daily renewed: therefore shall the same face of the world be always, the courses of times duly returning. Who therefore knoweth, whether a reward be prepared for the godly, or punishment for the wicked? For there chance far other things unto holy men, than many look for? They looking for blessing, life & felicity, & behold they are overwhelmed with the curses of all men, carried to execution, and seem the most unfortunate of all men. He that cleaveth to the papists, Turks and enemies of the Gospel, goeth through luckily enough, &c.
Hitherto haue we hearde many things of the most daungerouse conflictes against the christen pietie and veritie: but nothing hath ben spoken of the defence and maynteiners of the trewe religion: but rather the successe and wonderfull felicitie of the wicked hath ben preached, especially in the fifte and sixte trompet, to witte vnder Papistrie & Mahometrie.
Therefore as every where in this book, joyful things are mixed with sorrowful, so here also after most grievous battles of the .v. and .vi. trumpet, and most strong temptations, he joineth a most joyous gospel for the consolation & confirmation of the faithful, leest they should any where doubt of the fidelity of gods promises, or revolt from the true religion to the false: therefore against Antichrist, the black Angel of ⟨p. 283⟩the bottomless pit, is set the bright or shining Angel of heaven the lord Christ. Here is gallantly described: & is said to return unto his: the same sweareth solemnly, that there shall be none other time, but that in the .vii. trumpet the very mystery of God should be fulfilled. Moreover the lord Christ commandeth S. John to eat the open book which Christ held in his hand, & to prophesy again. By all the which things to the comfort of all godly is signified, that Christ shall return into the church, out of the which he seemed by his enemy and vicar to be cast out, with great glory and power: neither the hope and expectation of the faithful to be vain, how so ever the last day of judgement be differed into many ages, and the godly feel of great adversity: Finally that punishment and reward is prepared of God: and that this shall be given to the godly, and that inflicted to the wicked. For to the intent we might hereof be most assured, Christ taketh a solemn oath. And sayeth it shall come to pass, that the catholic and christian verity shall again come into the field, and fight valiantly against the Antichristian and Mahometical doctrine. Hereof therefore shall we learn, not to despair in the long persecutions of Antichrist and Mahomet. We shall learn also how to fight against Antichrist, and how he must be overcome not with warlike, but spiritual weapons. These is not he able to match. He whetteth one sword on an other. And hitherto in deed in these two last chapt. hath ben spoken of the wars of heretics and of the ungodly, and of Antichrist the head of all evil: hereafter shall follow of the contrary fight of the godly, and maintenance of Godliness.
Therfore as euery where in this boke, ioyfull thinges are mixed wt sorrowfull, so here also after moste greuouse battels of the .v. and .vi. trompet, and moste stronge temptations, he ioyneth a most ioyouse gospel for the consolation & cōfirmation of the faithful, leest they should any where doubte of the fidelitie of gods promesses, or reuolte from the trewe religiō to the false: therfore against Antichrist, the blacke Aungell of ⟨p. 283⟩
Before these is set a description of Christ most elegant,1 most wholesome, and most full of consolation, declaring his force in the ministry, by the ministers of the word, whom he hath clothed with virtue from above, & by the weak things of this world, overcometh and beateth together the strongest things of this world, and the which seemed invincible. Christ king and Bishop animateth all his faithful with his spirit and word indifferently, & always and every where worketh many things by his virtue, so that he is now felt of all men to be come again, unto whom he seemed hitherto to have absented him self some what to long. And I doubt, whether there be in ⟨p. 284⟩all the canonical books a•ter the prophecy of Isaiah, after the story of the Gospel, and especially after the gospel of blessed S. John, any other book which hath mo and more goodly descriptions of Christ, than hath this book. They are deceived and much abused, which suppose a rare gospel to be preached in this book. But let us see the description of Christ by parts.
Before these is set a description of Christ most elegaunt,1 moste holesome, and moste full of consolation, declaryng his force in the ministerie, by the ministers of the worde, whō he hath clothed with vertue from aboue, & by the weake things of this world, ouercōmeth and beateth together the strōgest things of this world, and the which semed inuincible. Christ king and Bisshop animateth al his faythfull with his spirite and word indifferently, & alwaies and euery where worketh many things by his vertue, so yt he is now felte of al mē to be cōmen againe, vnto whō he semed hitherto to haue absented him self some what to long. And I doubt, whether ther be in ⟨p. 284⟩all the canonical bokes a•ter the prophecie of Esaye, after the story of the Gospell, and especially after the gospell of blessed S. Iohn, any other boke which hath mo and more goodly descriptions of Christ, than hath this boke. They are disceyued and much abused, which suppose a rare gospell to be preached in this boke. But let vs see the descriptiō of Christ by partes.
1We have showed in the .v. and .vi. tromp, that Antichrist the Pope and Mahomet are strong. Now is set against them a mighty Angel, the lord Christ him self: an Angel in deed not in nature or dignity. For he toke not the nature of an Angel, but the seed of Abraham, and is much greater than Angels, but that is lord of Angels. Which the Apostle showeth in the .1. and .2. to the Hebrews. But it is the angel of great counsel, to wit the ambassador of God the father unto us, as Isaiah and Malachi called him, to teach the will of the heavenly father, and to work our salvation, and now also appointed, that from the right hand of the father as king and Bishop, he should keep and defend his church. This Christ I say given to men, is strong, not weak. Strong to overcome and break a sunder all the force of this world, of his enemies, of Antichrist, of the Devil and of hell gates. No man therefore need to doubt, but that he may be defended by this strong giant: no man need to despair in any perils or matters be they never so desperate, sins Christ almighty liveth, which is able to help weary matters. He therefore must be called upon of us in all dangers: of him we must look for help patiently and w•th steadfast faith.
1We haue shewed in the .v. and .vi. trompe, that Antichrist the Pope and Mahomet are strōg. Now is set agaynst them a mightie Aungel, the lord Christ him selfe: an Angel in dede not in nature or dignitie. For he toke not the nature of an Aungel, but the sede of Abraham, and is much greater than Aungelles, but that is lord of Aungels. Which the Apostle sheweth in the .1. and .2. to the Hebrewes. But it is the aungell of great counsel, to witte the ambassadour of God the father vnto vs, as Esaye and Malachie called him, to teache the will of the heauenly father, and to worke our saluation, and now also appointed, that frō the right hande of the father as king and Bishoppe, he should kepe and defende his church. This Christ I saye geuen to men, is strong, not weake. Strong to ouercome and breake a sonder all the force of this worlde, of his enemies, of Antichrist, of the Deuill and of hell gates. No man therfore nede to doubt, but that he may be defended by this strong giaunt: no mā nede to despeire in any perilles or matters be they neuer so desperate, sins Christe almightie liueth, which is able to helpe wery matters. He therfore muste be called vpon of vs in al daungers: of him we must loke for helpe patiently and w•th stedfaste faith.
1A star in deed is fallen from Heaven, but in the mean time of Antichrist crept out of the bottomless pit, & Christ descended from Heaven. The Lord cometh not from heaven corporally, but unto the last judgement: but spiritually he is said to return, so oft as he hath seemed a little, to have withdrawn and absented him self. For he is never absent, he is ever present with his, which is every where. And he is said to be absent, when his aid is not felt, but are turmoiled with adversities, and as it were broken with evils. Christ therefore descendeth unto us so oft as he giveth us aid and counsel standing in need. So in the most dangerous ⟨p. 285⟩conflict of Antichrist and Mahomet, finally of heretics and of all other adversaries, Christ him self with his spirit is present with his, helpeth his, encourageth and animateth his, and defendeth his.
1A starre in dede is fallen from Heauen, but in the meane time of Antichrist crepte out of the bottomles pitte, & Christ descended from Heauen. The Lord cōmeth not from heauen corporally, but vnto the last iudgement: but spiritually he is sayed to retourne, so ofte as he hath semed a little, to haue withdrawen and absented him selfe. For he is neuer absent, he is euer present with his, which is euery where. And he is sayed to be absent, when his ayde is not felte, but are tourmoyled with aduersities, and as it were broken with euilles. Christe therefore descendeth vnto vs so ofte as he geueth vs ayde and counsell standing in nede. So in the most daungerouse ⟨p. 285⟩conflicte of Antichrist and Mahomet, finally of heretickes and of al other aduersaries, Christ him selfe with his spirite is present with his, helpeth his, incourageth and animateth his, and defendeth his.
Antichrist as it were clothed and wrapped with the smoke of the bottomless pit, is evil favoured:1 and Christ covered and as it were decked with a cloud, both showeth him self to be God, which can convey up his above the air and clouds into his kingdom, and can rain down dew or wholesome showers to cowl and make fruitful his chosen. A cloud many times in the holy history was a token of God present. A cloud toke up Christ as it were girded from the eyes of his disciples. Clouds with Isaiah in the .45. and .60. chapt. drop down grace. Finally we shall be taken up in the clouds with all the chosen to mete the Lord in the air. Antichrist is crowned with a crown, which he got to him self by crafty means, by flattery, threatenings & deceits: and keepeth the same by wicked practises, bloody weapons,2 and all kind of crafty juggling and ungodliness. But the rainbow is on the head of Christ. For he is king of peace, pacifying and reconciling all things unto God: reconciling also men themselves together with the bond of charity. The rainbow is a token of the league & amity of God towards us, as we mentioned before in the matters of Noah. Of Antichrist is woe, desperation, anguish, and a most afflicted and troubled conscience. Christ is a consolation, and peace of the conscience, that no man need to say: the Mountains fall upon us, and cover us. For the faithful delivered, cry Abba father. The same Lord Christ said also in the Gospel: in the world ye have affliction, but in me peace. And again: come to me all that labour and are burdened, and I will refresh you. Therefore the rainbow sitteth on no mans head more rightly, than upon Christs head. For in the head of this angel appeared the rainbow, as though it had ben his crown or Diadem. And now we understand, from whence consolation and pacification is to be looked for in most grievous perils and afflictions of Antichrist.3
Antichrist as it were clothed and wrapped with the smoke of the botomles pitte, is euill fauoured:1 and Christ couered and as it were decked with a clowde, bothe sheweth him self to be God, whiche can conueye vp his aboue the ayre and clowdes into his kingdome, and can raine downe dewe or holesome shoures to cowle and make fruictfull his chosen. A clowde many times in the holy historie was a token of God present. A clowde toke vp Christ as it were girded from the eies of his disciples. Clowdes with Esaye in the .45. and .60. chapt. droppe downe grace. Finally we shall be taken vp in the clowdes with al the chosen to mete the Lord in the ayre. Antichrist is crowned with a crowne, whiche he gote to him self by craftie meanes, by flatterie, threatenings & disceiptes: and kepeth the same by wicked practises, blouddy weapons,
The sun through the smoke of the bottomless pit, raised by the Angel thereof being darkened most filthily, was a ⟨p. 286⟩great grief to the world. But the face of this our Angel is clear, and clarifieth, and shineth as bright as the sun: as in times past also he is said to have shone in the .17. of S. Matt. The bright face of Christ bringeth joy and unspeakable gladness to the beholders, and pacifieth the minds. And the same is seen of us spiritually and by faith. S. Paul is the best expositor of this place in the .2. to the Corinth. 3. and .4. chap. Certainly of the full knowledge of Christ, whereby we believe him to be given us of the father, that by him should be accomplished, and he himself alone should be to us all thing, & as a most joyful light ariseth in the minds. For we are lighted of the light, as is declared in the gospel of S. John. Howsoever therefore the terrible darkness of errors & calamities be over cast in the world of the prince of darkness by the pope and Mahomet, & other corrupters of Gods verity, yet the light which is in the minds of the faithful through faith in Christ, directeth, lighteth, comforteth and preserveth.
The sunne through the smoke of the botomles pit, reysed by the Aungell therof beyng darkened moste filthely, was a ⟨p. 286⟩great grief to the world. But the face of this our Aungell is clere, and clarifieth, and shineth as bright as the sunne: as in times past also he is sayed to haue shone in the .17. of S. Matt. The brighte face of Christe bringeth ioye and vnspeakeable gladnes to the beholders, and pacifieth the mindes. And the same is sene of vs spiritually and by faith. S. Paul is the beste expositour of this place in the .2. to the Corinth. 3. and .4. chap. Certenly of the ful knowledge of Christ, wherby we beleue him to be geuen vs of the father, that by him shoulde be accōplished, and he himselfe alone shuld be to vs al thing, & as a most ioyful light arriseth in the mindes. For we are lighted of the light, as is declared in the gospel of S. Iohn. Howesoeuer therefore the terrible darkenes of errours & calamities be ouer cast in the world of the prince of darkenes by ye pope and Mahomet, & other corrupters of Gods veritie, yet the light which is in the mindes of the faithfull through faith in Christ, directeth, lighteth, comforteth and preserueth.
