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1850theatre.declaration.1850 1851theatre.declaration.1851 1852theatre.declaration.1852 1853theatre.declaration.1853 1854theatre.declaration.1854 1855theatre.declaration.1855 1856theatre.declaration.1856 1857theatre.declaration.1857 1858theatre.declaration.1858 1859theatre.declaration.1859 1860theatre.declaration.1860 1861theatre.declaration.1861 1862theatre.declaration.1862 1863theatre.declaration.1863 1864theatre.declaration.1864 1865theatre.declaration.1865 1866theatre.declaration.1866 1867theatre.declaration.1867 1868theatre.declaration.1868 1869theatre.declaration.1869 1870theatre.declaration.1870 1871theatre.declaration.1871 1872theatre.declaration.1872 1873theatre.declaration.1873 1874theatre.declaration.1874 1875theatre.declaration.1875 1876theatre.declaration.1876 1877theatre.declaration.1877 1878theatre.declaration.1878 1879theatre.declaration.1879 1880theatre.declaration.1880 1881theatre.declaration.1881 1882theatre.declaration.1882 1883theatre.declaration.1883 1884theatre.declaration.1884 1885theatre.declaration.1885 1886theatre.declaration.1886 1887theatre.declaration.1887 1888theatre.declaration.1888 1889theatre.declaration.1889 1890theatre.declaration.1890 1891theatre.declaration.1891 1892theatre.declaration.1892 1893theatre.declaration.1893 1894theatre.declaration.1894 1895theatre.declaration.1895 1896theatre.declaration.1896 1897theatre.declaration.1897 1898theatre.declaration.1898 1899theatre.declaration.1899 1900theatre.declaration.1900 1901theatre.declaration.1901 1902theatre.declaration.1902 1903theatre.declaration.1903 0.1theatre.declaration.1904.0.1 0.2theatre.declaration.1904.0.2 0.3theatre.declaration.1904.0.3 0.4theatre.declaration.1904.0.4 0.5theatre.declaration.1904.0.5 0.6theatre.declaration.1904.0.6 0.7theatre.declaration.1904.0.7 1904theatre.declaration.1904 1905theatre.declaration.1905 1906theatre.declaration.1906 1907theatre.declaration.1907 1908theatre.declaration.1908 1909theatre.declaration.1909 1910theatre.declaration.1910 1911theatre.declaration.1911 1912theatre.declaration.1912 1913theatre.declaration.1913 1914theatre.declaration.1914 1915theatre.declaration.1915 1916theatre.declaration.1916 1917theatre.declaration.1917 1918theatre.declaration.1918 1919theatre.declaration.1919 1920theatre.declaration.1920 1921theatre.declaration.1921 1922theatre.declaration.1922 1923theatre.declaration.1923 1924theatre.declaration.1924 1925theatre.declaration.1925 1926theatre.declaration.1926 1927theatre.declaration.1927 1928theatre.declaration.1928 1929theatre.declaration.1929 1930theatre.declaration.1930 1931theatre.declaration.1931 1932theatre.declaration.1932 1933theatre.declaration.1933 1934theatre.declaration.1934 1935theatre.declaration.1935 1936theatre.declaration.1936 1937theatre.declaration.1937 1938theatre.declaration.1938 1939theatre.declaration.1939 1940theatre.declaration.1940 1941theatre.declaration.1941 1942theatre.declaration.1942 1943theatre.declaration.1943 1944theatre.declaration.1944 1945theatre.declaration.1945 1946theatre.declaration.1946 1947theatre.declaration.1947 1948theatre.declaration.1948 1949theatre.declaration.1949 1950theatre.declaration.1950 1951theatre.declaration.1951 1952theatre.declaration.1952 1953theatre.declaration.1953 1954theatre.declaration.1954 1955theatre.declaration.1955 1956theatre.declaration.1956 1957theatre.declaration.1957 1958theatre.declaration.1958 1959theatre.declaration.1959 1960theatre.declaration.1960 1961theatre.declaration.1961 1962theatre.declaration.1962 1963theatre.declaration.1963 1964theatre.declaration.1964 1965theatre.declaration.1965 1966theatre.declaration.1966 1967theatre.declaration.1967 1968theatre.declaration.1968 1969theatre.declaration.1969 1970theatre.declaration.1970 1971theatre.declaration.1971 1972theatre.declaration.1972 1973theatre.declaration.1973 1974theatre.declaration.1974 1975theatre.declaration.1975 1976theatre.declaration.1976 1977theatre.declaration.1977 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3029theatre.declaration.3029 3030theatre.declaration.3030 3031theatre.declaration.3031 3032theatre.declaration.3032 3033theatre.declaration.3033 3034theatre.declaration.3034 3035theatre.declaration.3035 3036theatre.declaration.3036 3037theatre.declaration.3037 3038theatre.declaration.3038 3039theatre.declaration.3039 3040theatre.declaration.3040 3041theatre.declaration.3041 3042theatre.declaration.3042 3043theatre.declaration.3043 3044theatre.declaration.3044 3045theatre.declaration.3045 3046theatre.declaration.3046 3047theatre.declaration.3047 3048theatre.declaration.3048 3049theatre.declaration.3049 3050theatre.declaration.3050 3051theatre.declaration.3051 3052theatre.declaration.3052 3053theatre.declaration.3053 3054theatre.declaration.3054 3055theatre.declaration.3055 3056theatre.declaration.3056 3057theatre.declaration.3057 3058theatre.declaration.3058 3059theatre.declaration.3059 3060theatre.declaration.3060 3061theatre.declaration.3061 3062theatre.declaration.3062 3063theatre.declaration.3063 3064theatre.declaration.3064 3065theatre.declaration.3065 3066theatre.declaration.3066 3067theatre.declaration.3067 3068theatre.declaration.3068 3069theatre.declaration.3069 3070theatre.declaration.3070 3071theatre.declaration.3071 3072theatre.declaration.3072 3073theatre.declaration.3073 3074theatre.declaration.3074 3075theatre.declaration.3075 3076theatre.declaration.3076 3077theatre.declaration.3077 3078theatre.declaration.3078 3079theatre.declaration.3079 3080theatre.declaration.3080 3081theatre.declaration.3081 3082theatre.declaration.3082 3083theatre.declaration.3083 3084theatre.declaration.3084 3085theatre.declaration.3085 3086theatre.declaration.3086 3087theatre.declaration.3087 3088theatre.declaration.3088 3089theatre.declaration.3089 3090theatre.declaration.3090 3091theatre.declaration.3091 3092theatre.declaration.3092 3093theatre.declaration.3093 3094theatre.declaration.3094 3095theatre.declaration.3095 3096theatre.declaration.3096 3097theatre.declaration.3097 3098theatre.declaration.3098 3099theatre.declaration.3099 3100theatre.declaration.3100 3101theatre.declaration.3101 3102theatre.declaration.3102 3103theatre.declaration.3103 3104theatre.declaration.3104 3105theatre.declaration.3105 3106theatre.declaration.3106 3107theatre.declaration.3107 3108theatre.declaration.3108 3109theatre.declaration.3109 3110theatre.declaration.3110 3111theatre.declaration.3111 3112theatre.declaration.3112 3113theatre.declaration.3113 3114theatre.declaration.3114 3115theatre.declaration.3115 3116theatre.declaration.3116 3117theatre.declaration.3117 3118theatre.declaration.3118 3119theatre.declaration.3119 3120theatre.declaration.3120 3121theatre.declaration.3121 3122theatre.declaration.3122 3123theatre.declaration.3123 3124theatre.declaration.3124 3125theatre.declaration.3125 3126theatre.declaration.3126 3127theatre.declaration.3127 3128theatre.declaration.3128 3129theatre.declaration.3129 3130theatre.declaration.3130 3131theatre.declaration.3131 3132theatre.declaration.3132 3133theatre.declaration.3133 3134theatre.declaration.3134 3135theatre.declaration.3135 3136theatre.declaration.3136 3137theatre.declaration.3137 3138theatre.declaration.3138 3139theatre.declaration.3139 3140theatre.declaration.3140 3141theatre.declaration.3141 3142theatre.declaration.3142 3143theatre.declaration.3143 3144theatre.declaration.3144 3145theatre.declaration.3145 3146theatre.declaration.3146 3147theatre.declaration.3147 3148theatre.declaration.3148 3149theatre.declaration.3149 3150theatre.declaration.3150 3151theatre.declaration.3151 3152theatre.declaration.3152 3153theatre.declaration.3153 3154theatre.declaration.3154 3155theatre.declaration.3155 3156theatre.declaration.3156 3157theatre.declaration.3157 3158theatre.declaration.3158 3159theatre.declaration.3159 3160theatre.declaration.3160 3161theatre.declaration.3161 3162theatre.declaration.3162 3163theatre.declaration.3163 3164theatre.declaration.3164 3165theatre.declaration.3165 3166theatre.declaration.3166 3167theatre.declaration.3167 3168theatre.declaration.3168 3169theatre.declaration.3169 3170theatre.declaration.3170 3171theatre.declaration.3171 3172theatre.declaration.3172 3173theatre.declaration.3173 3174theatre.declaration.3174 3175theatre.declaration.3175 3176theatre.declaration.3176 3177theatre.declaration.3177 3178theatre.declaration.3178 3179theatre.declaration.3179 3180theatre.declaration.3180 3181theatre.declaration.3181 3182theatre.declaration.3182 3183theatre.declaration.3183 3184theatre.declaration.3184 3185theatre.declaration.3185 3186theatre.declaration.3186 3187theatre.declaration.3187 3188theatre.declaration.3188 3189theatre.declaration.3189 3190theatre.declaration.3190 3191theatre.declaration.3191 3192theatre.declaration.3192 3193theatre.declaration.3193 3194theatre.declaration.3194 3195theatre.declaration.3195 3196theatre.declaration.3196 3197theatre.declaration.3197 3198theatre.declaration.3198 3199theatre.declaration.3199 3200theatre.declaration.3200 3201theatre.declaration.3201 3202theatre.declaration.3202 3203theatre.declaration.3203 3204theatre.declaration.3204 3205theatre.declaration.3205 3206theatre.declaration.3206 3207theatre.declaration.3207 3208theatre.declaration.3208 3209theatre.declaration.3209 3210theatre.declaration.3210 3211theatre.declaration.3211 3212theatre.declaration.3212 3213theatre.declaration.3213 3214theatre.declaration.3214 3215theatre.declaration.3215 3216theatre.declaration.3216 3217theatre.declaration.3217 3218theatre.declaration.3218 3219theatre.declaration.3219 3220theatre.declaration.3220 3221theatre.declaration.3221 3222theatre.declaration.3222 3223theatre.declaration.3223 3224theatre.declaration.3224 3225theatre.declaration.3225 3226theatre.declaration.3226 3227theatre.declaration.3227 3228theatre.declaration.3228 3229theatre.declaration.3229 3230theatre.declaration.3230 3231theatre.declaration.3231 3232theatre.declaration.3232 3233theatre.declaration.3233 3234theatre.declaration.3234 3235theatre.declaration.3235 3236theatre.declaration.3236 3237theatre.declaration.3237 3238theatre.declaration.3238 3239theatre.declaration.3239 3240theatre.declaration.3240 3241theatre.declaration.3241 3242theatre.declaration.3242 3243theatre.declaration.3243 3244theatre.declaration.3244 3245theatre.declaration.3245 3246theatre.declaration.3246 3247theatre.declaration.3247 3248theatre.declaration.3248 3249theatre.declaration.3249 3250theatre.declaration.3250 3251theatre.declaration.3251 3252theatre.declaration.3252 3253theatre.declaration.3253 3254theatre.declaration.3254 3255theatre.declaration.3255 3256theatre.declaration.3256 3257theatre.declaration.3257 3258theatre.declaration.3258 3259theatre.declaration.3259 3260theatre.declaration.3260 3261theatre.declaration.3261 3262theatre.declaration.3262 3263theatre.declaration.3263 3264theatre.declaration.3264 3265theatre.declaration.3265 3266theatre.declaration.3266 3267theatre.declaration.3267 3268theatre.declaration.3268 3269theatre.declaration.3269 3270theatre.declaration.3270 3271theatre.declaration.3271 3272theatre.declaration.3272 3273theatre.declaration.3273 3274theatre.declaration.3274 3275theatre.declaration.3275 3276theatre.declaration.3276 3277theatre.declaration.3277 3278theatre.declaration.3278 3279theatre.declaration.3279 3280theatre.declaration.3280 3281theatre.declaration.3281 3282theatre.declaration.3282 3283theatre.declaration.3283 3284theatre.declaration.3284 3285theatre.declaration.3285 3286theatre.declaration.3286 3287theatre.declaration.3287 3288theatre.declaration.3288 3289theatre.declaration.3289
89. Seneca in the treatise of the happy life. 22. Cha.
102. Psalm. 62.
109. Lib. 5. de legibus.
114. Epist. 20.
119. Homel. 41, super Matt.Homel. 21, super Marc.
143. Lib. 10. de Reipub.
152. Luke. 10.Luke. I.
164. Saty. 14.
172. Math. 19.
191. Lib. Ethi. ca. 13. &and li. 10. cap. 8.
197. In his. 5. sermon of the worde of God.
210. In his apologie. ca. 40In his apologie. ca. 29
215. Math. 13.
215. Mark. 4.
216. Luke. 8.
216. Exod. 32.
222. Abac. 3.
223. Chrysost.
228. Mart.whereMartwhere he disputeth that no man commeth in trouble but by himselfe.
231. 1. Tim 6.
231. ProuerbProverb. 23.
231. Math. 13.
235. In his Historie.
243. Li. 2. epistolarum.Lib. 2. epistolarum. Epi. 2.
251. Luke. 12.
254. Psalm. 38.
259. Of the life of Demost.
267. Li. 8. de trinita. cap. 85.
275. In his boke of Noe and the Arke.
279. Epist. 2. lib. Episto.
280. VponUpon the 106. psalme.
291. Saty. 10.
305. Daniell. 11.
312. In Comœd. Mercat.
506. Sigebertus.
507. Geniblacen.
508. Carolus Boiuillus.
522. Hieronymus. Sigebertus. Geniblacensis.
524. Vincentius. Anthonius. Plantina.
526. Abbas Vrspergensis.Urspergensis. IacobusJacobus Bergensis.
529. Hermannus Shedel.
576. ReuelRevel. 6.
584. Rom. 6.Rom. 2.
584. Luke. 12.
585. Math. 6.
589. Esay. 5.
590. ProuerbProverb. 5.
594. ReuelRevel. 13.
602. Apoc. 6.
603. Apoc. 9.
637. Math. 23.
679. Nahum. 2.3.Nahum. 23. Esay. 13.
679. Abacuck. 1.
681. Hest. 2-3.He[ſt]. 23.
681. 2. Paralip. 36 Esay. 22.
683. 1. Macha. 1.2. Macha. 2.
698. 1. Corin. 3
698. Rom. 9.
705. Hest. 3. 4.He[ſt]. 3. 4. 1. Mach. 2. 3.
713. Psalm. 9
713. Rom. 3.
713. Rom. 3.
717. Rom. 1.
721. 2. Thess. 2.
732. 2. Thess. 2.
737. 2. Thess. 2.
748. Math. 28.
748. IohnJohn. 17.
749. IohnJohn. 1.
757. IohnJohn. 3.
759. 2. Thess. 2.
762. IobJob. 1. 2. 3.
765. Psal. 73.
766. ReuelRevel. 9
779. 2. Thessa. 2.
854. Rom. 11.
874. 1. Tim. 4. 2. Tim. 4.
874. Heb. 13.
897. IobJob. 41.
899. 3. Reg. 17.
899. Dan 12.
900. Apoc. 21. 13.
907. Coloss. 3.
907. IohnJohn. 4.
908. Math. 24.
909. Luc. 9.
909. Ephe. 6.
912. 1. Corinth. 6.
913. Actes. 4. 6.
913. Exod. 1.
913. Hest. 3
914. 1. Machab. 1.
914. Math. 20. 12
915. Luke. 2.
915. 1. Peter. 1
938. Math. 27.
939. Mar. 15.
939. Luke. 23
940. IohnJohn. 19
943. 2. Tim. 3.
949. Luke. 10
950. Rom. 11
950. Philip. 3
951. 1. Corin. 6.
951. IohnJohn. 15
952. Psalm. 26.Psalm. 16.
952. IohnJohn. 14
957. Rom. 9.
957. Ephes. 1.
958. IohnJohn. 1.
959. IohnJohn. 15.
959. I. Tim. 2
963. 1. Corin. 10.
967. Genes. 4.Genes. 3.
967. Math. 23.
968. Genes. 3.
968. Math. 14.
970. 2. Peter. 2.
971. IohnJohn. 1.
976. 1. Corinth. 2
983. Rom. 1
984. 2. Thessa. 2
986. 2. Tim. 4.
986. 2. Peter. 2.
987. Ephe. 6.
988. 2. Thessa. 2
1005. 2. Peter. 1.2. Peter. 2.
1005. 1. Corin. 13
1006. Gene. 14.
1006. Gene. 9.17.21.57.28.
1007. Exod, 7.
1008. 2. Timo. 3
1008. Nume. 22
1009. IudicJudic. 22. 21
1009. IeremyJeremy. 20
1010. Math. 27.
1011. Actes. 13
1011. IohnJohn. 1.
1011. 3. Reg. 16.
1017. Psalm. 44.
1022. Apocal. 14
1024. IohnJohn. 16.
1024. Colloss. 2.
1028. 1. Cor. 2.
1029. 2. Cor. 3.
1031. IohnJohn. 14
1032. IohnJohn. 6
1032. 1. Cor. 13
1036. IohnJohn. 18.IohnJohn. 12.
1038. Rom. 1.
1040. Heb. 13.
1043. Math. 15.
1058. Math. 7.
1058. 2. Thess. 2.
1059. 2. Tim. 3.1. Tim. 3.
1060. 1. Corin. 6.
1061. Math. 3.
1062. 2. Corin. 11.
1063. Ezech. 34.
1063. Esay. 56.
1064. Philip. 3.
1067. Esay. 5.Esay. 6.
1068. IereJere. 2.
1090. 1. Reg. 8.1. Reg. 12.
1102. Math. 15.
1120. Ephe. 4.
1131. Psal. 79.
1222. Math. 21.
1222. Mar. 11.Mar. 12.
1222. Luke. 19.
1222. IohnJohn. 26.
1300. Revel. 17.Reuel. 17.
1301. Reuel.Revel. 2.14ReueReveI 2.14
1304. 2. Thess. 2.
1358. 2 Tim. 41. Tim. 4.
1359. 2. Thess. 2.
1360. 2. Thess. 2.
1361. 2. Tim. 3.
1367. Coloss. 2.
1368. Heb. 10.
1369. Rom. 2.
1372. 2. Cor. 3.
1387. ReuelRevel. 17.
1395. Psalm. 85.
1398. IohnJohn. 4.
1402. Rom. 2.
1434. Esay. 45.
1435. Baruc. 6.
1436. Ierem.Jerem. 2.
1438. ReuelRevel. 17.ReuelRevel. 15.
1517. ReuelRevel. 18.
1520. ReueReve. .6.
1521. ReueReve. 10.
1522. ReuelRevel. 14.
1524. IohnJohn. 1. 3.
1525. Actes. 13.
1526. Mar. 3.
1526. Actes. 18.
1526. Rom. 12.
1527. IohnJohn. 6.
1528. Esay. 11. Esay. 9. 10.
1537. IohnJohn. 16.
1541. Luke. 19.
1552. Esay. 22.
1558. Actes. 8.
1558. Galat. 5.
1559. Ephe. 3.
1563. Gene. 18.19
1565. Esay. 34.
1590. Psalm. 13.
1591. IeremJerem. 3.
1591. Eze. 16.
1591. Oseas. 2.
1592. ReuelRevel. 18.
1594. Esay. 54.
1594. Eze. 17.
1604. Luke. 16.
1604. Rom. 14.Rom. 4.
1635. Math. 6.
1643. 1. Esd. 2.
1645. Gene 19.
1645. Esay. 52.
1701. Apoc. 18.
1706. Gen. 19.
1716. Math. 5.10.
1716. IohnJohn. 16.IohnJohn. 6.
1717. 1. Corin. 4.
1745. Esay. 47.
1748. Math. 11. 28
1750. Math. 16.
1759. Deut. 8.
1773. Gen. 19.
1773. Exod. 9.
1774. Psal. 11.
1774. Collos. 3.
1775. Math. 24.
1777. Mark. 9.
1780. Math. 25.
1780. Psalm. 50.
1781. Rom. 3.
1783. Dan. 5.
1783. LeuiLevi. 10.
1783. Deut. 10.Deut. 1.
1805. ReuelRevel. 18.
1819. 2. Thess. 2.
1861. Gen. 4.
1861. Exod. 8. 9. 10. 11. 12.
1862. Math. 26.
1886. Math. 6.
1886. Galat. 1.
1887. 1. Tim. 4.
1887. 2. Tim. 4.
1888. 1. Tim. 3.
1889. 1. Tim. 5.
1904. ReueReve. 19. 11.
1907. Esay. 66.
1907. Wysdom. 1.Wysdom. 11
1908. Math. 11. 13.Math. 11. 12.
1912. 1. Corin. 1.2. Corin. 1.
1915. Math. 16.
1915. Actes. 9.
1918. Psal. 145.17 Psalm. 51.
1919. Rom. 9.
1920. IohnJohn. 14. IohnJohn. 16.
1925. Psal. 23.
1926. IohJoh. 16.
1927. 1. Cor. 15.
1929. IohnJohn. 12.
1932. Aba. 3.
1937. Zach. 3.
1938. 1. Cor. 10.1. Cor. 1.
1941. Psal. 119.
1944. 1. Esd. 3.
1944. Eccle. 4 9.49.
1952. 2. Peter. 1.1. Peter. 1.
1953. 2. Timo. 4.
1954. ReuelRevel. 2.
1954. IamesJames. 1.
1959. Math. 16.
1962. Math. 16.
1963. 1. Cor. 12.
1970. Esay. 63. Esay 53.
1975. Math. 8.
1976. 1. Peter. 2.
1976. IohnJohn. 1.
1978. Ephes. 3.
1978. Psalm. 33.
1978. Heb. 1.
1979. Colloss. 1.
1982. IohnJohn. 1.
1988. Coloss. 3.
1989. Gala. 5.
1991. Rom. 6.
1999. 2. Cor. 10.
2007. IohnJohn. 15.
2008. 1. Corin. 5.
2009. Math. 24.
2011. Psal. 2. 45.
2013. Mat. 25.
2017. Esay. 63.
2023. Mal. 4.
2024. ReueReve. 20.
2025. Heb. 10.
2027. 1. Corin. 10.
2028. Rom. 8.
2030. Esay. 55.
2030. ProuerbProverb. 1.
2033. IamesJames. 1.
2035. Esay. 51.
2035. Philip. 3.
2038. Gen. 11.12.
2039. Exod. 19.
2039. 3. Reg. 18.
2039. Dan. 6.
2040. Acts. 9.
2040. ReueReve. 1.
2042. Ephe. 4.
2043. Colloss. 3.
2044. Phil. 4.
2049. 1. Corin. 2.
2049. Esay. 64.
2051. Rom. 13.
2052. Ephe. 6.
2053. 1. Peter. 5.
2076. Math. 24.
2076. Luke. 17.
2079. Psalm. 2.
2092. 1. Cor. 7.
2093. Rom. 13.
2093. 1. Pet. 2.
2094. Ephe. 5.6.
2097. Coloss. 3.4.
2099. Ezech. 39.
2100. Psal. 67.
2117. Luke. 2.
2120. Ma. 27.
2121. IohnJohn. 18.
2121. Actes. 24.Actes. 28.
2190. Psalm. 2.
2191. Acts. 2.
2192. ProuerbProverb. 1.
2192. Psal. 37. Psalm. 59. a
2195. ReueReve. 14.
2199. Psalm. 2.
2200. Math. 3.
2200. IohnJohn. 8.
2201. Rom. 4.
2201. 2. Cor. 1. 2. Cor. 2.
2202. Ephe. 1.
2203. Rom. 9.
2203. ReueReve. 14.
2204. Ephe. 4.
2220. 2. Thess. 2.
2221. Dan 11.
2223. ReuelRevel. 13. ReuelRevel. 15.
2271. Heb. 13.Heb. 3.
2271. Rom. 2.3.Rom. 23.
2276. 2. Cor. 12.
2294. Exod. 8.
2295. 2. Tim. 3.
2318. Rom. 8.
2324. Psalm. 58.
2329. Psalm. 36.
2330. Psalm. 37.
2335. Psalm. 1.
2342. ReuelRevel. 21.
2343. 2. Peter. 2.
2344. .Sap. 3
2345. Psal. 50.
2350. Rom. 8.
2363. 1. Cor. 13.
2374. Ephe. 5.
2374. ReuelRevel. 21. ReuelRevel. 12.
2375. Tit. 3.
2377. Math. 19.
2383. Colloss. 3.Collo[ſſ]. 1.
2384. Ephes. 5.
2389. Ephes. 2.
2390. Rom. 8.Rom. 6.
2391. ReuelRevel. 21.
2392. Math. 16.
2393. Gala. 4.
2395. Tit. 3.
2397. Ephe. 5.
2397. 1. Peter. 3.
2398. 1. IohnJohn. 1.
2399. Gala. 5.
2400. Ephe. 5.
2402. Psal. 45.
2411. 1. Corin. 6.
2412. IohnJohn. 14.
2414. Ezech. 37.
2418. ReueReve. 21.
2418. Ezech. 43.Esay. 43.
2427. Esay. 25.
2437. Math. 5.
2437. 2. Corin. 4.
2439. Esay. 25.
2440. ReuelRevel. 7.
2443. ReuelRevel. 20.
2447. Psal. 125.
2447. ProuProv. 10.
2457. Math. 20.
2460. Math. 16.
2462. Esay. 28.
2464. ReuelRevel. 21.
2467. Heb. 12.
2469. IamesJames. 1.
2472. Psal. 119.
2473. Philip. 3.
2475. Psalm. 119.
2479. IohnJohn. 14.
2480. IohnJohn. 10.
2487. Psal. 33.
2488. Esay. 62.
2490. Math. 16.
2491. IohnJohn. 10.
2496. IohnJohn. 4.
2498. ReueReve. 21. ReueReve. 22.
2499. 1. Cor. 3.
2500. 1. Peter. 1,
2501. Gen. 11.12.
2502. Reg. 19.
2502. Exod. 2.
2502. 3. Reg. 17.
2505. Luke. 1.
2505. 1. Cor. 10.
2508. 1. Corin. 3.1. Corin. 13.
2512. Math. 10.
2513. Acts. 1.
2514. IosueJosue. 4.
2516. 3. Reg. 18.
2519. Math. 16.
2522. IohnJohn. 1.
2524. Math. 6.
2526. 2. Peter. 3.2. Peter. 2.
2528. Ephe. 2.
2532. 2. Cor. 11.
2533. Actes. 9.13.Actes. 9:13. 15.21.
2545. IohnJohn. 5.8. IohnJohn. 15.
2547. Ephes. 5.
2549. ProuProv. 17.
2549. 1. Pet. 1.
2557. Gen. 5.Gen. 6.
2569. 3. Reg. 18.4. Reg. 18.
2569. Math. 3.
2569. Luke. 1.
2570. Math. 3.
2570. Mark. 1.
2579. IeremJerem. 2.3.
2579. Zach. 13.Zach. 31.
2580. Ac. 9. 16.17
2584. Math. 5.
2585. Philip. 9.51. 130.
2585. Luke. 7.
2587. Cant. 1.
2589. 2. Corin. 4.1. Corin. 4.
2595. Luke. 16.
2597. Luke. 1.
2601. Genes. 18.
2609. Exod. 4.
2609. Esay. 2. 34.
2610. Actes. 14.
2616. Actes. 7.
2617. 1. Re. 15. 16.
2629. Math. 25.
2633. Eze. 10.11.
2637. IacoJaco. 1.
2640. IohnJohn. 3.
2649. 2. Mach. 7.
2651. Actes. 12.
2651. ReuelRevel. 2.
2653. IohnJohn. 15. IohnJohn. 18.
2665. Exod. 28.
2697. IohnJohn. 6.
2703. Ezec. 36.
2705. Psalm. 51.
2708. IohnJohn. 6.
2710. Math. 21.
2710. Rom. 1.
2710. Luc. 1.
2713. Gen. 2.
2741. 3. Esdr. 3.
2747. Zach. 2.
2747. Psal. 17.Psal. 117.
2753. 1. Cor. 2
2770. Ephe. 6.
2771. Acts. 17.
2772. 1. Tim. 4.
2773. Esay. 10.
2774. Esay. 58.
2775. Rom. 10.
2776. Rom. 1.
2778. Gen. 3.
2778. Mat. 17.
2779. Dan. 12.
2780. 2. Thess. 3.
2781. Math. 15.
2782. Math. 23.
2783. 1. Timo. 6.
2784. ReuelRevel. 9.
2785. 1. Cor. 15.
2786. Deut. 32.
2787. Luc. 16.
2788. IobJob. 12.
2789. Esay. 28.
2790. 2. Tim. 3.
2791. Math. 23.
2792. Ezech. 34. Ezec. 16.
2793. IohnJohn. 5.
2794. Actes. 8.
2795. 2. Thess. 2.
2798. Math. 7.
2799. 1. Tim. 4.
2800. IeremJerem. 17.
2801. Math. 24.
2803. Actes. 7.
2803. Psalm. 32.Psalm. 5.
2804. Psalm. 50.Psalm. 32.
2805. ReueReve. 15.
2806. Esay. 1.
2807. ReuelRevel. 1.
2808. Miche. 7.
2809. 1. Tim. 1.
2854. Math. 24.
2855. Esdr. 15.
2862. IohnJohn. 14.
2865. Marke. 8.
2865. Luke. 9.
2868. IohnJohn. 12.
2868. IohnJohn. 13.IohnJohn. 17.
2869. Luke. 6.
2870. Math. 5.
2872. IohJoh. 15.
2873. IohnJohn. 15.
2880. Luke. 6.
2881. Math. 5.
2882. Rom. 6.
2885. Rom. 6.
2891. Rom. 6.
2895. Rom. 13.
2899. Rom. 13.
2900. Coloss. 3.
2900. Luke. 21.
2901. Ephes. 5.
2901. IamesJames. 3.
2904. Gala. 5.
2905. 1. Corin. 3.
2907. Gala. 5.
2908. 1. Corin. 6.
2908. Ephe. 5.
2909. ReuelRevel. 22.
2912. Ephes. 5.
2915. Rom. 6.
2915. Ephe. 2.
2916. Ephe. 4.
2917. Rom. 6.
2918. Ephe. 4.
2920. Ephe. 4.
2922. Colloss. 3.
2923. 1. Peter. 2.
2924. Zach. 8.
2925. Psalm. 4.
2926. IacoJaco. 4.
2927. Ephes. 4.
2928. 2. Thes. 3.
2929. Math. 12.
2930. Ephe. 4.
2930. 1. Cor. 11.
2930. Coloss. 3.
2930. Math. 6.
2930. Eccle. 28.
2930. Ephes. 5.
2931. IohnJohn. 13. 15.
2932. Math. 5.
2932. Galat. 2.
2933. Tit. 2.
2933. Exod. 23.
2934. 1. Corin. 6.
2935. Galath. 5.
2939. Colloss. 2.
2939. 2. Thess. 2.
2940. Math. 24.
2940. IeremJerem. 20.
2941. Mark. 13.
2941. Luke. 21.
2942. 2. Thess. 2.
2943. Galath. 5.
2944. Math. 18.
2945. 1. Cor. 5.
2945. Eccle. 17.
2946. Colloss. 4.
2946. Rom. 12.
2947. Ephes. 5.
2949. Colloss. 3.
2950. 1. Thess. 5.
2952. Psalm. 98.
2953. Ephes 5.
2954. Coloss. 3.
2955. 1. Peter. 3.
2959. 1. Pet. 3.
2964. Gala. 2.
2966. Ephes. 5.
2969. Ephes. 6.
2970. Colloss. 3.
2971. Exod. 20.
2973. Ephes. 6.
2974. Colloss. 3.
2975. Math. 15.
2976. Tit. 2.
2976. 1. Peter. 2.
2980. Eccle. 33.
2981. Colloss. 3.
2985. 1. Tim. 4.
2989. Rom. 13.
2990. Peter. 2.
2994. Rom. 12.
2997. Ephe. 4.
2998. 1. Peter. 2.
3000. ProuerbProverb. 20.
3001. Philip. 2.Philip. 20.
3007. 1. Corin. 13.
3009. Luc. 17.
3010. Phil. 2.
3013. 1. Peter. 2.
3016. Gala. 6.
3017. 2. Thess. 3.1. Thess. 3.
3023. Math. 6.
3024. 2. Tim. 3.1. Tim. 3.
3024. IamesJames. 1.
3027. Genes. 12.Genes.. 12.
3028. IobJob. 1. 2. IobJob. 1. 2,
3029. Acts. 4.
3031. ProuProv. 17.
3032. Wysdom. 3.
3032. IamesJames. 1.
3033. Heb. 12.
3033. ProuProv. 3.
3033. 1. IohnJohn. 5.
3036. IohnJohn. 7.
3037. IamesJames. 5.
3038. 2. Corin. 13.
3039. Sap. 3.
3040. 1. Peter. 1.
3041. 2. Corin. 5.
3042. Exod. 16.
3043. Deut. 8.
3045. Eccle. 2.
3051. Psal. 103.
3053. Psal. 91.
3065. Esay. 26.
3068. I. Cor. 2.
3070. Esay. 26.
3085. Rom. 5.
3086. IamJam. 1.
3088. Esay. 57.
3091. Ephe. 6.Ephe. 8.
3092. Ephes. 6.
3093. Psal. 131.
3097. 1. Corin. 1.
3097. Wisdom. 5.
3101. 1. Peter. 5.
3104. 1. Peter. 5.
3107. IohnJohn. 6.
3114. Math. 4.
3116. 2. Cor. 11.2. Cor. 10.
3121. Galath. 1.
3134. Psal. 103.
3135. Esay. 40.
3137. Esay. 40.
3139. 1. Peter. 1.1. Peter. 3.
3140. Psalm. 90.
3148. Esay. 4.
3210. Psalm. 37.
3246. Math. 11.
3246. IeremJerem. 6.
3246. 1. IohnJohn. 5.
A BRIEFE DEclarationDeclaration of the Authour vponupon his visions, takẽtaken out of the holy scriptures,scriptures, and dyuersdyvers Orators, Poetes, Philosophers, and true histories. TranslatedTranslated out of French into Englisheglishe by Theodore Roest.
WAyingWaying and consideringconsidering that many which are grieuedgrieved and sore vexed in their myndes, grudgyng, and leding an vnquietunquiet life, do not onely for the most part, mislike of their owne estate and calling, but enuiouslyenviously (such is our frailtie) go about to enter into other mens lyuingslyvings, so that now a daysnowadays the fewest numbre of men are cõtentedcontented with their vocation and callyng, wherof we hauehave dayly too too much experience. As for example: Many souldiers desire to be merchants: again many merchants louelove warfare, for all that they see what inconueniencesinconveniences folow oftentimes. Lawyers woulde be husbãdmenhusbandmen: agayn, men of the countrey commende the vocation of IudgesJudges. Many maried folks wold be vnmariedunmaried, other not maried, and single persons trauailetravaile to be. Poore men couetcovet to be riche, the riche desireth more and more, and eueryevery man laboureth to aduaunceadvaunce him selfe. A knight or a gentleman would gladly be some great Lorde, or Earle. An Earle loketh to be a Duke, or prince, a Duke or prince seeketh to become King. A King (contentyng hymself yet least) studieth by what meanes he may amplifie his realme, and ioynejoyne vntounto it townes, cities, and countreys, so to increase his dominions daily, that at length he might attaine to the Monarchie of all Europe, and then to become Lorde of the whole worlde. Briefly, the hearts of carnall &and voluptuous men are neuernever at rest, hauehave neuernever inough, but be driuendriven by the meanes of concupiscence, which reigneth in them, always to be careful, to watche, to toyle and moyle, to wishe, to mistrust, to sue and busily to be occupied. For an ambitious and couetouscovetous carnal person is neuernever contented with that he hath: for if he hauehave bene busy but ten dayes for that he hath, he will not refuse to woorke ten times ten other to attaine to that which he desireth and gapeth for, although it be not profitable, either for body or soule. This time of our pilgrimage is graunted of God to learne to knowe him, to serueserve and honor him, to laude and magnifie his name, to put oure whole confidence in hym, to leade oure life accordyng to hys blessed will, and to seeke our whole felicitie and blessednesse only in hym. Finally, to acknowledge (without the whiche also the condition of man is worse thãthan thatis of brute beasts) with heart &and tong al goodnesse to proceede of him. This time (I say) for this purpose gyuengyven vntounto vsus, those mẽmen aforesayd, consume and spend in vnquietnesseunquietnesse, to the seruiceservice of wicked Mammon, and other vnlawfullunlawfull and greediegrœdie desires of earthly and transitorie riches, losing and forgoing therby the ioyjoy &and quietnesse of the spirite and conscience, and most of al, true christian libertie. Wherfore with all righte they may be compared to the Dog, wherof Esope speketh, which going ouerover a bridge with breade in his mouth, &and spying his shadow in the water, thought to hauehave seene some other Dogge wyth a greater piece of bread in his mouth: wherfore, enticed by gluttony and enuyenvy, he let fall that that he had, and snatchyng after his shadowe, was fowly deceyueddeceyved of al. In like maner I say, hapneth to those that are so wholy gyuengyven &and addicted vntounto those worldly and transitorie riches, that notwithstandyng they see them to be but vaine and idle, yet doe they prefer them aboueabove the perpetuall and heauenlyheavenly. I put case there were an image made of clay, outwardly decked and layde ouerover wyth gold very finely, but thinly, that it might seeme to be altogether of the fynest and purest gold that can be, so that eueryevery man woulde trauailetravaile and endeuorendevor to get it to him selfe: one comming, breaketh a little piece of it, and so by that meanes the hidden deceipte being knowne, I doubte whether any woulde be so foolishe as to make much a doado about a thing so vile and vnprofitableunprofitable, but that he woulde bestowe his time to a farre better vseuse. Therefore (hopyng to mouemove such as doe vnderstandunderstand a rightaright how deceitfull worldly things be, to auoydeavoyde them the rather, and to couetecovete after the eternall and euerlastingeverlasting) I hauehave thought it good, so compendiously as possibly I may, to shewe how vaine, transitorie, deceitfull, vnprofitableunprofitable, and vncertainuncertain worldly things be, and that heauenlyheavenly things only are euerlastingeverlasting, immortal, excellent, good, and most to be desired, eueneven as God him self is the fountain of all goodnesse, and perfect in all things which can be desired, yea more a greate deale than oure vnderstandyngunderstandyng is able to vtterutter or to comprehende: to this ende and purpose, that men conuertyngconvertyng vntounto the Lorde, in hym onely seeking their whole saluationsalvation and perfect blysse, myght leade their life paciently with a good conscience in all quietnesse of minde and spirite, and so to enioyenjoy the true christian libertie and spirituall gladnesse here in thys worlde, that in the worlde to come they might be inheritours (by grace) of the euerlastingeverlasting ioyesjoyes in eternall glorie, purchased thorough the bloud of oure SauioureSavioure IesusJesus Christ. But before we enter any farther to speake of the vanities of worldly and transitorie Richesse, I will warne thee (gentle Reader) that when I speake of substance, riches, estates, bodily health, of wife and children, and other like, whiche all are the good giftes of God, I mean not in respect of the thing it selfe, nor yet the good vseuse of the same,same (for in it is no suche default,)), but onely I meane the great abuse whiche commonly is seene in the vnnaturalunnatural and vnbrideledunbrideled desire, whervntowherunto rich and worldly men ar inclined. Saint Augustine speaking of the nature of the thing, affirmeth, that health, strengthe, riches, grace, noblenesse, a faire andfaireand good wyfe, propre children,cleane children, friendes, power, and other like, they are things naturally indifferent, whereof a man maye reape good or euyllevyll. EuenEven so saythe S. Ambrose, that then they are good and profitable when they are wel vsedused, otherwise hurtfull, yea dampnable, when the vseuse of them exceedeth the lymits of reason and equitie, and rules of Gods holy worde. Neither meane I to touch those that are rich, or hauehave great possessions: but those onely which are possessed of their goodes, whose money is their maister, them (I say) whiche are of the propretie and nature of one named Gallio, which as Seneca reherseth,
was not maister of his goodes, but he hym selfe was subiectesubjecte vntounto them
, that is to say, he was a bond slaueslave, and did serueserve vntounto the occasions of euylevyl, whyche came vntounto hym by hys owne goodes. Also I wil speake of the louelove, confidence and inordinat lust, and of the chasyng and puttyng away of vertue and godlynesse, &and the going astray from God, dependyng vponupon his creatures, yea vponupon vanitie it selfe. Which moste of all commeth to passe by the meanes of worldely substaunce, and the greedie desire of the same, the very roote of all euilevil: For they reduce men from true libertie to thraldome, and turne freedome into slauerieslaverie, pleasures into miseries, honour, and promotion into subiectionsubjection &and perpetual shame and confusion. This if we considered, it should not giuegive vsus occasion to set by them as we do, but rather to abhorre and hate them, &and be mouedmoved to follow the counsel of DauidDavid:
When riches abound, set not thy heart vponupon them.
Consideryng then the nature and condition of worldly things, whiche if they were not of them seluesselves most miserable, yet is ther not any thing in them that iustlyjustly might be called ours, vnlesseunlesse it be vaine &and ydle. For though riches or authoritie yll gotten and vniustlyunjustly possessed, make the possessor as it were happie: yet (as Plato sayth) vain and idle thyngs can not giuegive any felicitie or happinesse.
They seeme wel to be riches, but eueneven as pouertiepovertie consisteth not either in small possessions, or lackyng of any thyng, otherwise than in the greedie desire or vnsaciableunsaciable couetousnessecovetousnesse, eueneven so riches consyst not in hauinghaving of goodes or greate possessions, but in the cõtentationcontentation of the minde. WhervntoWherunto Seneca agreeth very wel, saying:
He is greate, who of riches maketh none other accompte, than if he possessed none at all. But (sayth he) he that hath none, is of a more assurãceassurance, and more free from all daunger. For it is impossible (as the cõmoncommon prouerbeproverbe goth) that the mouse touching the pitche or other glew, should escape, without he be either caught, or at the least defiled with it.
To this end and purpose Chrysostom aduouchedadvouched, that temporall and worldly honour and dignitie conueyconvey men into diuersdivers and sundry kindes of wantonnesse and other inconueniencesinconveniences. It is requisite therfore, that such as are enriched and come to great estate, be endued with singular vertues &and great constancie, if they wil not be ouercomeovercome or defiled with them. For authoritie ingendreth arrogancie, temeritie &and contempte of other, and commonly enticeth men to hastinesse and yre, yea &and drowneth them in a whole masse of iniquitie, eueneven as a great tempest ouerwhelmethoverwhelmeth a litle bote. It maketh them proude, and their myndes to wander so farre, that they can not consider their way, but goe quite otherwise than they be aware of: And thynking to auoidavoid troubles and miseries, they intangle themseluesthemselves the more in it, much like vntounto the Hare, who being caught in the nette, the more he struggleth, the faster he maketh hym self, &and procureth his owne death, &and as the small birde caught on the lime twig, the more it flyttereth, the faster it maketh it selfe. They seeme to seeke in none other thing any felicitie or blessednesse than in worldly prosperitie, which consisteth in good fortune of riches, honours, and great estimations, voluptuousnesse and other like, esteemyng themseluesthemselves moste happy, and as to hauehave founde the righte waye vntounto SaluationSalvation. But lyke as a droncken man is not able to fynde the waye homewarde, nor yet to go vprighteuprighte, eueneven so they wander and erre here and there, beyng ouercomeovercome of many and diuersdivers kindes of lustes and desires of worldly and transitorie goods, and can not once come to the way of true riches, of euerlastyngeverlastyng goodes and felicitie. This is that, whiche Plato speaketh of,
when he sayth: Howe can a man be riche that occupieth nothing else than vile and corruptible trashe? Or howe can he bee happie by transytorie goodes
? What saluationsalvation is there in vnprofitableunprofitable and vayne worldely Riches? Seyng there is neyther good honoure nor estymation but in GOD onely, and withoute hym beyng neyther lyfe, felicitie or SaluationSalvation, he then that will be happie indeede, continually muste searche after that, whiche is onely euerlastingeverlasting and perfect, and auoydeavoyde and flee al superfluitie and aboundaunce of temporall riches. Therefore sayth Christ vntounto Martha:
Thou carest and are troubled aboute many thinges, but one thyng is necessary (to hauehave quietnesse);) Mary hathe chosen the beste parte (whiche is that one) whiche shall not be taken from hir
. Heereby sheweth Christe vntounto vsus, that it is not good to be musyng and studying vponupon worldely affaires, wherein is nothyng else but trouble and vnquietnesseunquietnesse of minde, but that wee shoulde laye vpup oure treasure in HeauenHeaven, whyche is the surest waye: for true and heauenlyheavenly ryches doe reioyserejoyse and comforte the spirites withoute any carefulnesse or distresse: but goodes and riches of this worlde bryng with them great paines and troubles, as wel in the getting as in keepyng of thẽthem, as Tullie reherseth in hys Paradoxes, saying: Riches &and great estimation with great paine and trauailetravaile gotten, are with much more and greater care maintained and kept. Therfore saith IuuenalJuvenal ,
that the keeping of tresure and muche goodes is but miserie and wretchednesse. When the rustical mouse (as Esope reherseth) dyd vnderstandeunderstande the perils and daungers, wherin the Towne mouse was dayly, he sayd (as theydayly, sayd (when they wer in bankettyng) that such aboundance or superfluitie was more lyker poyson or gall than dayntinesse. So we might say of riches and great possessiõspossessions, wherabout are so many and great daungers, that it is not possible for a riche and worldely man to escape any one of them. For as our SauiourSaviour Christ sayth:
It is easier for a Camell to goe through the eye of a nedle, than for a riche man to enter into the kingdome of god. Riches and authoritie engender labour and paine, and make a man like vntounto a Squirell, which running to and fro in his cage, turneth oftẽtimesoftentimes his wheele, but howsoeuerhowsoever he toyleth &and trauailethtravaileth, it auaylethavayleth him nothyng. Also it maketh a man muche lyke vntounto one named Ixion, who was made faste to a wheele turning continually, because he was amorous of IunoJuno, a goddesse (as Poets do faine) of realmes, highnesse, &and powers, which Ixion, when he saw a cloude somewhat like Iuno,Juno, tooke it for hir, but hee being deceyued,deceyved, embraced nothing else but vapour &and smoke. Which fable also noteth vntounto vsus the vanitie, vnprofitablenesseunprofitablenesse and wretchednesse of the ambitious couetouscovetous men which worship the shadow in stede of the true thyng, and in the place of good and sure things choose changeable and vncertaine.uncertaine. The same Ixion was he, which engendred the Centaures, halfe men, halfe horsses, after him named Ixionides. Here is also to be considered, that the couetouscovetous &and ambitious persons are of the same cõdition,condition, which being past al reason, turne their humaine nature into mere beastlynesse, and like vnbrokenunbroken and wyld colts, strike out on eueryevery side, hurtyng and oppressing almost eueryevery body.
Aristotle describing an happie and blessed man, would not he shoulde be riche to be suche a one. Riches are Sophistries of goodes wherewith that great Sophister the diueldivel doth deceiuedeceive the simple &and silly soule. For eueneven as a Sophister seemeth through his sciẽcescience to be wise, and is not in dede, eueneven so riches hauehave a semblant of bountie and vertue, where in dede they are farthest from all.
S. Augustine hath a goodly saying very apt to the purpose: He is wicked (saith he) whiche esteemeth riches to be good. Great rentes or reuenuesrevenues, dignities and good fortune, keepe men companie onely their life time, but at the houre of deth, yea and oftentymes before, they leaueleave and forsake their possessours and louerslovers. Fortune is worthy to be named Plagaria, and is called so of the learned, after one named Plagarius, which brought vntounto seruitudeservitude and thraldome, suche as were free before. Likewise fortune and riches maketh men very slauesslaves, misers, &and cowards, full of cares and mistrustfulnesse, yea she maketh some to be lyke vntounto the Dog that will suffer none to hauehave part of the bone which he picketh at. Some other become thorough riches, like vntounto the Dragon which kept the Golden apples of the Orchard of Hesperide, wherof he himself had no commoditie, neyther suffred any other to enioyenjoy any part of it.
Tertullian sayeth, that riches resemble and are muche like vntounto the Apples of Sodome and Gomorre, which seemed goodly and faire to the eye, but being once touched, fell and straightway turned into dust &and ashes. This worldely prosperitie and estimation abasheth not onely the simple and silly soules, but eueneven casteth downe and subdueth many learned and wise men.
They are thornes that hynder the good seede of Gods worde to growe and fructifie.
The chyldren of Israell forsooke GOD for Goldes sake, and fel a worshipping of the golden calfe, which being consumed by fire, was made to be a drinke, and euerever since golde hath ben as it were in contempt, In his boke of the ornamentes of women. &and very meete for the fire, as Tertullian dothe affirme. And what couetousnessecovetousnesse and ambition hath broughte to passe since the Apostles time, shall somewhat be spoken of in his place.
Riches (sayeth Abacuck the Prophete) are thick and filthie mire.
It is dong wherin wormes,wormes. &c.etc. And Crates the PhilosopherPhisopher vnderstandingunderstanding what greate enormities and inconueniencesinconveniences follow of couetousnessecovetousnesse and desire of money, sayeth: O thou hurtfull and damnable couetousnesse,covetousnesse, auoideavoide from me, I shal drowne thee least thou ouerwhelmeoverwhelme me. Martiall testifieth, that it is not possible to be riche like Crœsus, and religious like Numa. I made a good &and
prosperous voyage (sayd the Philosopher Zeno) when I had lost al
. Riches are copwebs, smoake hurtfull to the eye, which soone alter, vanish, &and come to nothing.
They that would be rich fall into dyuersdyvers and sundry tentations and snares of the diuelldivell, and other foolishe and noysome desires and lustes, which drown men into perdition, for couetousnessecovetousnesse is the roote of all euilevil. The Foole dispraiseth things that be, as though they were not: againe,
other that be not in deede, he desireth, as if they were. Damascene sayeth: Things that be, are euerlastingeverlasting, and vnchangeable:unchangeable: but thyngs that are not, be worldly and transitorie. Earthy &and transitorie things are like vntounto a cloude painted on a wall, whiche seemeth to be some thing, where as it is nothyng: as a foole foloweth the shadow of a cãdlecandle, thynking it to be some body, eueneven so doth the carnall and voluptuous man folow and pursue the earthly trashe in stede of heauenlyheavenly treasures. These men I say, are lyke vntounto the frantike man,
whereof Horace maketh mention, which supposed to hauehave seene a trim play, where he hearde goodly songs and pleasant melodies, and thought him selfe to hauehave bene in all kinde of voluptuousnesse: and althoughe it was nothing but his fansie, yet it was pleasaunt vntounto hym: but this man beyng thorough the diligence of friends, delyuereddelyvered of his phrenesie, &and restored to his health, founde him selfe frustrate of that which he in his disease persuadeddisease, persuaded him selfe to hauehave had. EuenEven so it goth with the worldely man, whome Christ aunswereth, saying:
Thou foole, this night thy soule shall be taken away frõfrom thee, then whose shal those things be, which thou haste prouidedprovided? EuenEven so it is with those that lay vpup tresure for them seluesselves here, and be not riche in God: As if one should say with the Prophete DauidDavid,
The riche of this world are riche in their own conceits, but whẽwhen they shal perceiueperceive it (as it is in deede) after they are gone out of this world, they shal finde them seluesselves wholly destitute and naked of all. As for great estates, dignities and authorities in cõmoncommon weales, Plutarke reherseth,
that the most famous Oratour Demosthenes was wont to admonish yong mẽmen which resorted vntounto him, that they shoulde not hunte after promotion,promotion dignitie or greate office, saying vntounto them in this maner: If there were two wayes layd before thee, wherof the one shoulde lye vntounto deathe, and the other vntounto promotion and admynistration of a Common wealthe, and it were knowen what troubles, paines and griefes, iealousiesjealousies, suspitions, enuieenvie, publyke and pryuiepryvie hate, backbytinges and Sclaunders, noyse and Dyssentions are inclosed there, men woulde rather choose the waye vntounto Death, than the other
.
Wherefore Sainct Augustine sayth: He whiche seeketh after promotion or authoritie is separated from God, not bycause of the diuersitiediversitie of the degrees or estates, but of the desire which proceedeth of ambition. They take paynes to aduaunceadvaunce themseluesthemselves temporally, but forgoe a gayne perpetuall.
The Gyauntes (as it is sayde) beyng affectioned to raigne vntounto heauenheaven, layde Mountaynes one vpponuppon an other to ascende vpup thyther, but all in vayne, fallyng at lengthe headlong downewarde themseluesthemselves. They are (as Saincte Ambrose sayth) like vntounto those which would by the ladder
of Worldly honour clymbe into HeauenHeaven
. Sainct Cyprian testifieth, saying: That which thou thynkest to be authoritie and power, is poyson hydden vnderunder a faire shew, and miserie vnderunder a costly couercover. Whereby S. Austine sayth,
that the more a man is lifted vpup in authoritie the greater danger he is in.
Aristophanes the Poet describeth &and setteth forth the god of riches (which they cal Plutus) to be fearful, and to trust no man, bicause that riches and promotions make men to doe so, and that bicause of the great daunger they be in continually. For to get goodes eueryevery one looketh abrode: The thief lyeth in waite to steale: the crafty merchant, the dissembling lawyer, by guile and subtiltie to deceiue.deceive. deceiue:deceive: Children and other that be inheritors, wish the death of their parents and friends, to possesse their goodes. Other ambitious persons do long for the death of suche as are in office, that they might enioyenjoy their places: Promoters and other officers searche and seeke narowly to finde any occasion to make the goodes forfaite. Wherby IuuenalJuvenal sayth:
Riches gotten by greate care and labour, choake and kill oftentimes their possessor: whervntowherunto he alleaged many ensamples. Seneca confirmethconfiirmeth also: That as wilde beastes or fishes are caught by the false hope of a daintie morsell, in snares and hookes, euenevenhookes: EuenEven so (sayth he) are men by the vayne trust of the gyfts of Fortune, whiche in deede ought not to be called gifts, but rather deceytfull shifts, yea snares &and daungerous rocks. Consider I pray you, howe many we see goe to wracke bothe bodily and spiritually, temporally and euerlastingly.everlastingly. Howe many realmes and countreys hauehave ben subuertedsubverted and cast vpsideupside downeward? What tirannie or crueltie hath not bene shewed? What robberies both vponupon sea and lande? what periuriesperjuries, murthers, pilling and pollyng, violence and force, inceste, and all kyndes of myschieuesmyschieves are not committed of the greedie and insaciable desire to attaine to riches and estimation? yea of the most puissant kyngs and mightie men, whiche Daniell called Treasurers.
And what shal we say then of worldely louelove and carnall concupiscence? Also of the passions and vnnaturallunnaturall affections whiche thence ensue? Plato sayth, that LoueLove at the beginning, giuethgiveth some sweetenesse, but in the ende engendreth one mischiefe vponupon an other. LoueLove is the first whiche hath founde out, and brought forth the sundring and renting of the hart, and troubling of the spirite. And these things followyng, proceede from carnal louelove, to wete, care, sorrowes and griefes, weakenesse of the braynes,
curiousnesse in apparell, madnesse, dreames, thoughts and sighyng, calamities, errours, anguish, vnquietnesseunquietnesse, trouble, foolishnesse, vncomlynesseuncomlynesse, wantonnesse, mystrustfulnesse, iealousiejealousie, and other lyke
. Men (I say) are intangled in these by louelove, eueneven as VlissesUlisses felowes, whiche thorough the melodie and sweete songs of the Syrenes woulde abide in Afrike, forgetting themseluesthemselves and their natiuenative countrey. LoueLove maketh a man oute of hys wyttes, and cleane besyde hym selfe, it casteth hym backewarde, and seduceth hym thorough sweetenesse and flatterie, it counselleth nothyng accordyng vntounto reason and equitie, but leadeth vntounto al enormities, it robbeth a man of all temperancie, it is lyke to a hooke whiche plucketh all maner of things vntounto it, it is a soft enimie, sweete sorrowe, and sadde gladnesse. LoueLove maketh men slauesslaves, &and diuidethdivideth them from themseluesthemselves. He is hurte grieuouslygrievously, &and vtterlyutterly perished which falleth in louelove, it is insatiable, neuernever saying it is ynough. Terence sayeth that it seduceth and leadeth oute of the way, eueneven those that see, and thẽthem that are learned and wyse. He is happie, that by other mens example will take warnyng, and through the spectacle of others fal, waxeth wyse.
Briefly, all and eueryevery kinde of euyllevyll proceedeth of those three wyth theyr adherentes, wherewith the whole worlde is polluted, as witnesseth saincte IohnJohn in hys Canonicall Epistles, saying: LoueLove not the worlde, neyther the thyngs that are in the worlde: If any man louelove the worlde, the louelove of the Father is not in hym. For all that (sayeth he) whych is in the worlde, is the luste of the <flesh, the lust of the> eyesof the eyes, and the pride of lyfe, is not of the father, but of the worlde, and the worlde passeth away, and the lustes therof, but he that fulfylleth the wyll of God abydeth for euerever.
Touching whiche three vices I might rehearse of all sortes of people more than tenne thousande examples. Whereof some (I speak but temporally, and not of matters concernyng the soule) hauehave lost theyr money, goodes, and estymation, some their friendes, libertie, life &and goodes. But what neede I to spend my time, and to trouble my braines about it?it. Al bookes, whether they speake of the Assyrians, Egiptians, Persians, or Medians, Grecians, or IewesJewes, Romaines, or other countreyes, are full of it. Wherof rede Diodorus Siculus, IosephusJosephus, Plutarch, Titus LiuiusLivius, &and diuersdivers other historiographers, which hauehave written vntiluntil our age and time, and we shall finde that all kinde of euillevill, at the least cõmethcommeth out of one of these three, and daily we find it by good experience, that al mischiefe springeth out of these, yea eueneven in such as had incorporated and ioynedjoyned them seluesselves to the church of Christ, foreseyng persecution, crosses, and tribulations to ensue therby, and by and by for feare of a little losse of worldly goodes, commodities, honours, or otherwise, forsoke and turned againe like the dogge to their vomite, and like the sow, after she hath washed hir self, to hir puddle and mire. And to sette the vanitie and inconstancie of worldly and transitorie thyngs, the liuelierlivelier before your eyes, I hauehave broughte inin in here twentie sightes or vysions, &and caused them to be grauengraven, to the ende al men may see that with their eyes, whiche I go aboute to expresse by writing, to the delight and plesure of the eye and eares, according vntounto the saying of Horace.
Omne tulit punctum, qui miscuit vtileutile dulci.
That is to say,
He that teacheth pleasantly and well,
Doth in eche poynt all othersin all poyntes all other excell.
Of which oure visions the learned Poete M. Francisce Petrarche Gentleman of Florence, did inuentinvent and write in Tuscan the six firste, after suche tyme as hee had louedloved honestly the space of .xxj..xxi. yeares a faire, gracious, and a noble Damosell, named Laurette, or (as it plesed him best) Laura, borne of AuinionAvinion, who afterward hapned to die, he being in Italy, for whose death (to shewe his great grief) he mourned ten yeares togyther, and amongest many of his songs and sorowfull lamentations, deuiseddevised and made a Ballade or song, containyng the sayd visions, which bicause they serueserve wel to our purpose, I hauehave out of the Brabants speache, turned them into the Englishe tongue.
The first then is: That he being vponupon a day alone in his window, where he saw as it were in his minde by a vysion a very faire hind, and also two swift hounds, one white and the other blacke chasing &and pursuing hir so long, that at length they caught and killed hir. Which sight caused him to burst oute into sighes and teares for the piteous destinie thereof: That is, for the apointed time of the death of his louelove Laura, whiche he ment by the faire hinde, as by the houndes white and black he vnderstodeunderstode the daye and nyght, meaning the time passyng away, and not tarying for any one.
MoreouerMoreover, he saw a faire ship or vessel made of yuorieyvorie &and Hebene wood, wherunto also he cõparedcompared his louelove Laura, to wete hir whyte coloured face vntounto IuorieIvorie, and hir blackishe browes muche lyke vntounto the wood of Hebene. The coardes and ropes were of Sylke, and the sayles of cloath of golde, whereby are meant not onely all hir costely rayement or apparell, but also hir noble and excellent vertues wherewith she was beautified and adorned.
Againe, he sawe a newe bushe oute of a faire Laurell tree, Holly bowes buddyng forthe, vnderunder whose shadowe little small birdes didde syng, wyth a verye sweete and melodious harmonie: Understandyng hereby, hir louynglovyng and curteous talke, hir most pleasaunt and sweete song. And by and by he sawe the lyghtenyng and tempest to wyther and drie vpup thys faire and goodly Tree. That is, that a burnyng sicknesse came, whiche tooke awaye the lyfe of this fayre damosell his louelove Laura.
The other three UisionsVisions followyng, are in manner all one, notifyingnotyfiing hereby that there is nothyng else in thys worlde but myseries, sorrowes, afflictions, and calamities: And all that man doth stay hym selfe vponupon in thys worlde, is nothyng but vayne fansie, wynde, and smoake. And thus as he hadde passed ouerover many a yeare in greate and vnfaynedunfayned louelove towardestowarde hir (duryng hir life time) what with flatterie and what in commendyng of hir beautie, caused him vponupon a sodaine chaunge after hir departure (as it is sayde) so long a time to mourne and to lamente, but considering with him self, that there was no comfort,comfort hope or saluationsalvation in worldely louelove to be loked for, turned himselfe to Godwarde, lamenting and sorrowing the rest of hys lyfe, and repented hym of his former life so ydlely and vndecentlyundecently spent.
The other ten visions next ensuing, ar described of one IoachimJoachim du Bellay, Gentleman of France, the whiche also, bicause they serueserve to our purpose, I hauehave translated them out of Dutch into English.
First of all, he speaketh of a certayne Architecture or kinde of buildyng, gorgeously and magnificentlike made, as you may see more plainly in the seuẽthseuenthsevẽthseventh figure of our visions. Secondly he sawe a spire, thirdely an Arke triumphant. And then the Dodonian tree, spreading his shadow vponupon seuenseven hilles, namely vponupon the hill of Palatine, the hill Capitolie, the mounte Vimiall, the mount Cely, Esquilin, Vimiel, and Quirinel. After that, the birde which is able to beholde the Sunne, that is the Eagle imperiall: and the great Statue, whom he saw leaning on a stone pitcher, whereout runneth a great water, wherby he meaneth the riuerriver of Tyber, with the shee wolfe, giuinggiving sucke to two children, which is the Armes of the Romains. The seuenthseventh is a Nimph mournyng and wringyng of hir handes. Eightly, a three flaming fire, wherout a birde flushing moũtedmounted on hie. Ninthly, a faire spring, and a hundreth Nimphes rounde about it, vntounto whome came the Faunes, which brake the Fountaine, and drauedrave them awaye. Last of all, hee telleth of Typheus daughter, whiche after hir greate presumption and pride was vanquished and slaine. With all these he goeth about to persuade, that all things here vponupon earthe, are nothing but wretched miserie, and miserable vanitie, shewing also howe Rome hath bene destroyed, which of a base and low estate was lifted vpup, and become very hie, and that by none other means than couetousnessecovetousnesse and the great desire which that people and nation had to money and Ambition, that is, to be regarded, and to hauehave authoritie and rule following the nature and condition of their progenitours and Predecessoures Romulus and Remus, whiche were (as histories do tell,)tell), nourished and brought vpup of a she wolfe, called Lupa. Oute of whose breastes they hauehave sucked all manner of crueltie and beastlynesse, gettyng so vntounto themseluesthemselves a woluishwolvish courage, yea worse than a Wolfe, as Mithridates Kyng of Ponte cast them in the teeth, bicause they were neuernever satisfied of bloud, honour, dignities, and riches, but always indeuouredindevoured them seluesselves to get other princes, nations, countreys and Cities, goodes and dominions, whervpponwheruppon folowed the oppression of other nations, through many great robberies, with great labour and paine, yea to the perill and losse of their owne men and Capitains, and so amplified and augmented aboueabove mesure their empires, realms, and domynions, stuffed and furnyshed theyr Cytie wyth abundaunce of all maner of riches, whervponwherupon didde ensue all kinde of superfluitie and worldely pompousnesse. So that they adorned their Citie with all maner of sumptuous and costely buyldings, wyth all kindes of curious and cunning workes, as Theaters, Triumphall Arkes, Pyramedes, Columnes, Spires, and a greate number of grauengraven Images, Statues, Medalles and Figures, made of diuersdivers and sundry kindes of stuffe, as Marble, Alablaster, Golde, SyluerSylver, Copper, Pourphere, Emplaster, Brasse and other like mettall, some grauengraven, and other some cast. All whiche sumptuousnesse and superfluitie hathe oftentymes thoroughe dissention, discorde and sedition amongst them seluesselves, also by their enimies priuieprivie conspiracy, hate, and particular profite, &and by childish and folish counsell, ben to their great hinderaunce and damage. As it is to be seene in their owne Histories. And as they proceeded in all wickednesse, abhomination, superstition, and Idolatrie from time to time, eueneven so after that CHRIST our SauioureSavioure, and King of al Kings was crucified vnderunder Pylate, president of IerusalemJerusalem, they ceassed not dayly to kill the poore Christians, persecutyng the church of God in al places, by al kinde of crueltie and tiranny, especially in the time of Nero, Domitian, TraianTrajan, Aurelian, Dioclesian, Maxence, &and other like, bicause they woulde not obserueobserve and keepe theyr false and superstitious worshyppyng of God, but rather rebuked them, &and prouedproved theirs to be false. And forasmuch as that auncient Rome would not amend it selfe, and renounce their enorme vices, Idolatrie and superstition, and conuerteconverte vntounto the Lorde IesuJesu Christe, to imbrace the true worshippyng of God, and the euerlastingeverlasting Gospel, they hauehave bene iustlyjustly plagued, receyuingreceyving according to their desertes, such measure as they had measured to others. Therfore are the Persians, Huines, Frenchmen, Germains or Dutchmen, dales,Vandales, Eastgothes, &and Westgothes rysen against them and their Empire, &and hauehave diuideddivided it, and at lengthe hauehave they besieged Rome, and hauehave taken and subuertedsubverted, burned, spoyled, and wholly rased it. So the Lord through his iustejuste iudgementjudgement hath reuengedrevenged the innocent bloud of his children. This is shewed vntounto vsus by these visions and sonets. O worldly vanitie, al things muste passe, sauesave the louelove of God: That which was lifted vpup into heauenheaven, is fallen and brought eueneven to the grounde, &and most miserably perished. As also before theyr time many other realmes, as of the Chaldes, and great Carthage, and other, ar likewyse perished. So Rome neuernever obtained the like estimation since, as it had before being in his floure, as it is to be seene yet by some auncient monuments, buildings columnes, &and walles, which appere there as yet to beare witnesse of Gods vengeance which came vponupon them for their sin and wickednesse, to the ende that all godly and well disposed persons mighte perceiue,perceive, that God can and will perfourme his promises, the which he hath thretned in his worde.
Besides all this, the Romaine Empire hath ben without an Emperour .iij..iii. hundred &and twentie yeares, namely since Augustus vntilluntill Charlemayn. In the meane time the Bishop of Rome began to forget all maner of simplicitie, humblenesse and pouertiepovertie, and to neglect the seruiceservice and administration of a true pastoure, and to put his minde vponupon temporall dominion and rule, beginning so (through the liberalitie of many great Princes, as King Pepin and manye other great Lordes which he inchaunted vnderunder the pretence of holinesse,)holinesse), to become so great, that at length he hath set him selfe in the chaire, as soueraignesoveraigne aboueabove all the rest, that eueneven Emperoures were at his commaũdementcommaundement elect and deposed. For the feruentfervent zeale &and deuotiondevotion was in many Christians already cold, &and many of them were addicted and giuengiven to worldly quietnesse, great estate, and all maner of intẽperancieintemperancie and voluptuousnesse: so that they had more mind to securitie and idlenesse, than to labor and paine, to sleepe, than to work, to take,
than to giuegive, to banquet, than to preache:
and had rather to take their pleasure in this wicked world,
than to enioyenjoy the heauenlyheavenly pleasures in the world to come. After this, dissention rose amongst them for the supremacy: then sought they ambitiously to rule and gouernegoverne ouerover all the whole world. They wold wel be confessors (as they termed them) but few or none woulde be Martirs, for preachyng was cast aside, and pride had occupied the roum of it: wherupon did folow of necessitie, (as Scriptureas (Scripture speaketh: where as Gods word is not preached, ther the people perish) many and diuersdivers heresies, schismes, and sects: as Sabellians, Arrians, Emonians, Macedonians, Priscellians, Nestorians and Eutichians, which diuersdivers and sundry wayes erred in the doctrine and faith, cerningconcerning the diuinitiedivinitie. The Maniches contempned and made light of the olde Testament. The Donatists did holde it necessary to be rebaptised again. The Pelagians taught that men could deseruedeserve heauenheaven by merits without grace, &and other like to thẽthem. Amongst the Bishops was discorde in all places. In the Romish church were many mutations about their election: Betwene Liberius
&and Felicius
was great discord about the popeship. Likewise was it between Damasi⁹Damasius &and Vrcisi⁹Urcisi⁹VrcisiusUrcisius, Boniface &and Aulatius, Simache
and Laurence, Boniface and Dioscore, ConstãtineConstantine and Philip, Eugenius and Sisine, Formosie and StephẽStephen, Sergie and Christopher,
Benedict
and Leo, Gregorie
and dyuersdyvers other. Amongest which, many were accused of heresies, some of incest, and some of other kyndes of euillevill, of whiche some were banished, some deposed, some sclandred,
some had their eyes put out, other some miserably slaine and murdered. Nomurdered no practises, fraudes, guiles nor violence or oppression was left behind: to none other ende than to attaine vntounto promotion, honor,honor dignitie and great estate, and to obtaine their malicious purpose
. After this sorte did the bishops proceede in al kindes of vanitie and idlenesse, to become loytering prelates puffed vpup in pride and presumption, wherby veritie and truth was defaced, and quite abolished. The Sunne began nowe to be darkened and become blacke as a hairen cloath, and the Moone like vntounto bloud, the starres of heauenheaven to fall downe: For they dayly practised to get newe and more dominions, they attempted by al means possible to increase their aucthoritie and power, all their whole study and labour was to aduaunceadvaunce their honour and dignitie heere vponupon the earth, not without scattering of the commons and innumerable murthers of the people. IohnJohn Archbishop of Constantinople, debated to be Primate and soueraignsoveraign of all other Patriarkes. Boniface the third of that name, Bishop of Rome, tooke vponupon him to raigne and rule ouerover all, and to be the lieuetenãtlieuetenant of God, vponupon earth. Again, Mahomet comming afterward, would be adored as a great prophet, and messanger of God. So that by the meanes of couetousnesse,covetousnesse, ambition, and carnall concupiscence, the truth is darkened, &and the church of Christ moste miserably scattered and dispearsed. The IewesJewes by a craftie sleight, wrested the scripture to maintaine their Talmuith: the Sarazens their Alcorane: and these prelates and Bishops their Decretals, and all other errors and herisies which were vnderunder that false prophet Mahomet in Asia and Affricke, and vnderunder the Pope in Europe, with all their curssed traditions and trifles.
They hauehave banished &and abolished Christe and his doctrine, eueryevery where preferryng their owne ambition, profit, cõmoditiecommoditie &and ease. WhervntoWherunto &and to obtain it the rather, they hauehave brought in many superstitions &and traditions of men, as Latin seruiceservice (bicause the comon people should not vnderstãdvnderstandunderstãdunderstand their doings),doings) bells, organs play, cymbales, incense, palmes, candles, tapers, purgatorie, masses for al soules, diriges, obsequies, Pilgrimages, indulgences to deliuerdeliver the soules out of purgatorie, after thei hauehave gotten money inough. Item, church holy days, RogatiõRogation dayes, Relikes, yea coales wherwith S. Laurence was broyled, IosephsJosephs hosen, the armes of S. Cornelis, with many more trifles and other relikes. They proceed further to the forbidding of mariage, meate, egges, butter: in lyke manner images, and crucifixes were sette vpup, woorkyng thereby false miracles, alwayes foreseing to their Maosin, that is, great shops, churches, temples, chapels and Altars, where they might sell their trumperie freely, not without great gain, yea so wel that they were mounted so hie in power, riches, and voluptuousnesse, as we hauehave seene by experience, and dayely is to be seene in places where they are, that they rule aboueabove emperors, kings, &and princes: &and all this vnderunder a shewe of pietie and holynesse, as we heretofore hauehave sayde. Of these S. IohnJohn in his reuelationrevelation doth warn vsus in his sixte chapiter,
where he sayeth manifestly, that whẽwhen the lambe had opened the seuẽthseuenthsevẽthseventh seale, he saw a pale horse, and he whiche satte vponupon it, was named death: for this cõgregationcongregation of hipocrites, notwithstanding their copper faces, and carbuncled noses, through their vnmeasurableunmeasurable gluttony and dronkennesse, are yet in their soule pale, deadish, black and blew, as vnholsomunholsom &and dead bodies: for thei hauehave no true life within thẽthem, nor that blessednesse that consisteth in Christ IesuJesu,
&and his holy word.
And he which sate on it was death.
Their doctrine and teaching is nothing but death and damnation. For hypocrisie engendreth nothing but destruction of saluatiõsaluationsalvatiõsalvation, &and their fruits are shame and confusion. For hell foloweth them to destroy those that are seduced by them.
Daniel and Paule they hauehave foretold that Antechrist shoulde be borne of the subuersionsubversion of the Empire,
and desolation of Rome. And to the ende we myght speake more at large of the thing, I hauehave taken foure visions out of the reuelationrevelation of S. IohnJohn, where as the holy ghost by S. IohnJohn setteth him out in his colours.
I saw a beast (sayth S. IohnJohn) rising out of the sea,
signifiyng the congregation of the wicked and proude hypocrites, which exalt and aduaunceadvaunce them seluesselves as the Ceder trees of Libanus:Libanus, they are vnnaturallunnaturall and beastly like vntounto Elmas the inchanter, ful of fraude and guile, full of falshod and pride, they are whelpes and generations of the deuylldevyll, subuertingsubverting the ways of the Lord. Thys beast is described here as the pale horse in the fourth age, &and the cruel Grashoppers in the fift age, and the mad horsses with LiõsLions mouths in the vj.vi. age.
This beast <had seven heads and ten horns>,bea[ſt], meaning the odible, fals, &and damnable errors &and pestiferous
inspirations of the diueldivel, which at this time reign in the beastly mẽbresmembres of that monstrous body of the beast, as namely in the outragious bishops, spiritual lawyers, priests, hypocrites, and false Magistrates, for their heads are their subtiltie, and their hornes signifie their tyrannous might. It had also ten crownes vponupon his ten hornes, signifiyng their greate dominion and superioritie throughout the whole worlde. The diuelldivell is their prince and Captayne most cruell, and that through the iniquitie and ingratitude of the people: but in this point differ the dragõdragon and the beast,beast, from the diuelldivell and his membres, Sathan and his carnal and beastly congregation, for he had seuenseven crounes vponupon his seuenseven heades, and they hauehave ten crownes vponupon their ten heads, mening, that that which he onely hath stirryng vpup of the thyng, that hauehave they. The signification wherof is, that Sathan is only of abilitie and power to blowe into their eares the thing whiche they with violence, and by force maintayne: where as he is but able by fansies and inspiration, there are these his meete instruments to perfourme it &and put in execution by violence, and power, by menaces and compulsion. Wher as he dalliethhe he dallieth onely by playe, there do they seriously force and violently compell. When he hath only engendred and foũdfound out any error or false doctrine, they with al diligence, as an infallible truth, allow, confirme and stablishe it, and make of it a necessarie article to beleuebeleve on, as they hauehave put in practise their purgatorie, auricular confession, transubstantiation, worshippyng and carying about of dumb Idols, &and Images, the hearing of latin seruiceservice, Masse, and other abhominations. As he hath found out any lye (as he is the father of all lies, and hath ben since the beginning) so may they holde it for a perfecte written veritie, makyng it of good authoritie and might, as experience may testifie, they hauehave done. Hereout and such like, it is manifest, that they being hys ghostly ministers and spirituall instrumẽts,instruments, may execute effectually more wickednesse than he him selfe alone, as their works may wel testifie. SathãSathan was not of power to put Christ to death, if it had not bẽben through IudasJudas, into whom he entred, &and afterward by the bishops &and Scribes who persecuted him vntounto deth. The Apostles, tru ministers &and other witnesses of Christ shold neuernever hauehave bẽben persecuted, whipped,
scourged, tormẽtedtormented and miserably slaine, neither shold they at this present, if these popish prelates did not folow &and maintain their old &and accustomed maners, and fulfil the mesure of their fathers. And vponupon his heads were names of Blasphemie against the Lord and his Christ. Al this is nothing else than their shining &and glorious titles, wher with they suborne and make great their supremacie &and their estimation, &and as holy and blamelesse to bee regarded among men, and before the world, wherevnderwhereunder is coueredcovered &and comprehended all maner of iniquity. What ar Popes, Cardinals, patriarks, legates, chief heads, archbishops, protonotariespronotaries, archdeacons, officialls, commissaries, prebendaries, vicars, lorde abbot, master or doctor, and suche like, what are these I say else but names of blasphemie? for these offices &and titles are not of the holy ghost, neither is there any mention made of them in the holy scripture. What is it I pray you else, than a great abhomination &and blasphemy that the Pope claimeth to him selfe to be the most holy father, to be the UicareVicare of Christ, God on earth, supreame head of the Church, the only steward of the gifts, graces, and misteries of God? What meaneth it that Priests and Bishops do arrogãtlyarrogantly ascribe to thẽthem seluesselves to be Bridegromes, to stand in Gods stead, to hauehave power to pardon sinne, and to be our Ladies clean and vndefiledundefiled knights? What be these else than names of blasphemie? For they are nothing else as Zacharie termeth thẽthem (hauinghaving no care of feeding of the flock, but through meere negligence and slouth sette a sideaside preaching of the word, through these vain titles) than very offending Idols. Their Decrees, Decretals, traditions, rules, ordinaunces, statutes, customes of the Fathers, general Counsels, Sinodes, and other of their vsagesusages, not grounded on the word of God and his wil, are nothing else but dampnable hipocrisie, and diuelishdivelish dissimulation, blaspheming the name of the Lord. For the names of blasphemy on his heade is nothing else but to maintaine vnderunder an honest and vertuous shew, that which is blasphemous, to his own aduãcement.aduancement.advãcement.advancement. This beast was like the Leopard, spotted and blemished, tokens of inconstancie, chaungeablenesse, and temeritie. His feete like to a Beares feete, fearful and horrible, il fauoredfavored of fashion, and deformed, signifying crueltie, stubbornesse, stoutnesse and vncleanesseuncleannesse. And his mouth as the mouth of a Lion, declaring heereby the pride, theft, murther, and all kinde of wickednesse of those Prelates. Daniel saw in a vision, a Lion, wherto that proud kingdom of the Assirians and Chaldees were to be compared. Unto the Beare which he sawe, was likened the barbarous and rude realmes of the Medes &and Persians. By the Leopard is meant the vnstedfastunstedfast kingdome of the Grecians. The Assirians and Chaldees were for their stealing and Pride, rebuked and curssed of the Prophets Esay, Nahum,
and Abacuck.
The Medeans and Persians kept the people of God in captiuitiecaptivitie and bondage. As it is to be seene in the bookes of Hester,
Paralipomenon and Esay.
The Grecians also were very spitefull, and full of reproche to the people of God, in the time
of that cruell Tyrant Antiochus, as it appeareth in the Booke of the Machabees. But this beast whiche S. IohnJohn speaketh of here, dothe comprehende all these three which Daniel saw, namely the bodye like vntounto a Leopard, pawes like vntounto a Bear, and the mouth to the Lion. Whereby the holy Ghost teacheth vsus, that within thys one curssed Popedom or kyngdom of Antechrist, should be as much, and more abhomination, Idolatrie, fornication, murther, and all kind of wickednesse, as were in all these three realmes aforesaid. As at this day it is to be seene, and we hauehave had good experience. No where raigned at any time more pride, idlenesse, cruelty, Idolatry, fornication, adultery, vncleannesse,uncleannesse, Sodometrie, enuieenvie, dissimulation, falshoode and inconstancie, vaine glorie, iniquitie, sorcerie, superstition and impietie, than doth in this one dominion of Antechrist. He alone hath more contaminated Gods holy Temple, than all the infidels together that euerever were: they hauehave most shamefullye intreated and iudgedjudged the very electe people of God,
which are the vessels of his glory.
They hauehave most miserably and narowly kept vnderunder, and as it were in prison, the true Ministers of God by their Decrees and traditions. The seueritieseveritie and rudenesse of Pharao, Antioche, and Caiphas, is nothing in the comparison of theirs, for in them is all kind of beastlinesse, vncleanlinesseuncleanlinesse, wantonnesse, concupiscence and carnall securitie. No reason or humanitie hath any place amongst them, they are more lyke beasts than men. The rigorous Proclamations against the IewesJewes,
(at the request of wicked Ammon and of Antioche,)Antioche),
are nothing to speake of, to the ordinaunces and statutes of the Antechrists, for those were only against the body, but theirs are against the soule and conscience of man also. After this sort doth the PopedõPopedom (which is the dominiõdominion of Antechrist) bear the Image of the Leopard, of the Bear, &and of the LiõLion, bicause it is not only partaker of al the wickednesses with other realmes, but it exceedeth and surmounteth al other vij.vii. times double in all kinde of iniquitie,
idolatrie,
&and abhominations that euerever were cõmittedcommitted vnderunder heauenheaven. They hauehave the mouth of a Lyon, always blasphemyng, cursing and banning: Their feete lyke a beare, signifiyng their insatiable couetousnessecovetousnesse, runnyng headlong to eueryevery kinde of mischiefe,
very ready to sheade bloud: as leopards are they polluted and spotted with dyuersdyvers and sundry inconstant mindes, institutions &and obseruingsobservings, neuernever stedfast or constant, but in al thinges chaungeable and foolishe: for suche as receiuereceive not Gods truthe, are worthily forsaken of God.
Therfore God shall sende them strong delusions, that
they should beleeuebeleeve lies, that all they might be damned which beleuebeleve not the truth, but hauehave pleasure in vnrighteousnesseunrighteousnesse
. The Dragon (sayth S. IohnJohn) which is Sathan the DiuellDivell, gauegave to the beast or cursed generation of Antechrist, his beastly membres, his whole power, his seate of blasphemie, and his great authoritie. To giuegive them his power is nothyng else, than to make them perfect and skilfull by all maner of crafte, subtiltie and dissimulation, cunnyngly to seduce the simple &and silly soules: and so forth to confirme and stablysh them in al kinde of wickednesse and falshods. To gyuegyve vntounto hym his seate, is to leaueleave him here a glorious kingdome, full of vainglory, dissimulation, &and other wickednesse.
To giuegive him his great authoritie, is to worke by false miracles, signes and wonders, and by false and erronious doctrine, to allure the people, and to draw the vnbeleuingunbeleving infidels the rather to the pit of perditiõperdition and euerlastingeverlasting torments. On this maner is that greate Antechrist a king with Sathan ouerover all the children of pride and darknesse. He occupieth and possesseth falsly with Lucifer the seat and roume of
God, taking vponupon hym eueneven to search and creepe into mens consciences: For he bosteth him self to stand in Gods stede
to deceiuedeceive them that dwell on the earth, to reigne and to beare rule ouerover them, for so much as they (hauinghaving a blind guide) are led into the ditche of all errour and false doctrine, the very way vntounto euerlastingeverlasting perdition. Touchyng the seat,ſeat eueneven as Christe our Lorde (with his Father raigning eternally) sitteth in heauenheaven vponupon the seate of his MaiestieMajestie in eternall glory &and felicitie, euẽeueneven so sitteth Antechrist, the Pope of Rome, I mean, with his father the DeuilDevil, full of pride and blasphemie, in the seat of cõdemnationcondemnation, in eternal darknesse, ignomie, and shame.
CõcerningConcerning his power,
eueneven as Christ receiuedreceived his power of God his father, eueneven so hath he receiuedreceived his authoritie of his father the DeuilDevil.
EuenEven as Christ is full of mercy &and truthe: eueneven so is this Antechrist ful of enuieenvie and hate, vntruthesuntruthes and lies, and al other mischiefs: of whose abhominations &and errors, the vnbeleuingunbeleving and infidel hath tasted. As the holy ghost and the sprite of Christ openeth the misteries of the truth in his elect eueneven so on the other side hath the spirit of erroure, since the death and reuelationrevelation of Christ, darkned truth and set forth the secretes of his malice in the ennimies of Christ. CõcerningConcerning his aucthority, as christ being man,
receiuedreceived his aucthority of god, to doe such miracles as no man else could do, euenevendo: EuenEven so doth this Antichrist, by the DeuillDevill and Gods permission amongs the
infidels and vnbeleuersunbelevers. So that he in all power and aucthoritie vniustlyunjustly vsurpedusurped, foloweth, yea passeth his father the deuildevil. For as he robbed the godly man IobJob ,
and spoiled him of all his substance, goods, children, seruauntsservaunts, and cattel, and tormẽtedtormented him in his body with Boils and Botches, eueneven so doth this rauenousravenous and greadye LeuiathanLeviathan, and cruell murtherer, vexe, consume, and oppresse the poore people,
by his spoiling Grashoppers, defrauding the poore of their sweat and
bloud, of theyr paines, trauailetravaile, necessitie, and liuingliving: no,no not sparing the feeble and sicke, neyther widow nor fatherlesse. No kind of good (be it neuernever so vniustlyunjustly gotten) being brought to them, in shriuingshriving of some one burdened in conscience, but that they are tentedcontented to receiuereceive it, and that by the way of restitution. Yet neuerthelesseneverthelesse do they,they (which is worst of all)all), lead mennes mindes to dissimulatiõdissimulation, false belief, and other diuelishnessedivelishnesse, doubtfull, desperate, and comfortlesse.
Finally, eueneven as in the body of Christ, dwelleth fulnesse of the whole Deitie: EuenEven so in this body of Sathan dwelleth the whole masse of impietie, subtilitie, fraud and malice, with power to worke all maner of mischiefe mightely, substantially and corporally. And I saw one of his heads, as it were wounded to death, with the sword of his mouth:
that is, through the anouncing and preaching of the Gospell. Which thing is come to passe since the time of IohnJohn Hus in Boheme, &and after that in Germanie, and is since (God be praised) daily more and more, that the head of the Beast is wounded, in places where gods word is preached. As in England, Fraunce, Scotland, Poland, and else where, as eueryevery one may wel perceiueperceive, except he will needes be blinde. For it is euidentevident to al men, that in most places, Buls and Pardones of the Pope are little set by, hys power and might troden vnderunder feete, hys name blotted out, his Purgatory, Masses, Pilgrimages, Idols, and other like trumperies, cried out vponupon. If this be not a deadly wound on the head of the beast, I think it to hauehave none at all. If this be not a manifest token of his fall to come, there is none to be looked for. But his deadly woundes were healed. Although the Gospel hath ben preched in sundry and diuersdivers places, and the popes abhominations cast vpsideupside downe, yet remaineth (in some places) their false priesthood vows not to mary, Sodomish chastitie, auricular confession, or at the least the fashion of it, and other more superstitions. For the beast seketh al meanes to recouerrecover, yea &and hath brought to passe, that the eyes of many learned ministers, and pastors waxe dimme, and as it were asleepe, so that they do not narowely searche, or diligently trie eueryevery matter by the onely touchstone of Gods holy word, but weigh them rather by deceiuabledeceivable custome, and take their course to the fathers, and their good intents. Although they are sure, and throughly persuaded the Pope to be very Antechrist, &and that these names are put out of their bookes, yet are these ceremonies,ceremonies (before of no value or at the least indifferent)indifferent), nowe of necessitie to be obseruedobserved and kepte, as godly rites, honorable and singular ornaments. Although they say, the Masse to be of no value in Latin, yet in their own language to be a sacrifice propiciatorie: other hauehave a greate trust and confidence in saying Dimitte nobis, or any other like thing, not vnderstandedunderstanded. Some will vpholdeupholde and maintaine the free wyl in man. Other some wyll not bee Papistes, but are well halfe, yea and worse than Papistes. Also the wounded head of the beast is healed and redressed in some places by force and power of worldly princes, the whiche muste fight for the Pope, and in suche tyme and place as it seemeth him good, slaying, kyllyng, and burnyng all such as he commaũdethcommaundeth, destroying their owne realmes, murtheryng and banishing their good and true subiectssubjects, bicause they seeke the honoure of GOD, and to serueserve hym arighte. These Princes bee as it were bewitched and drawne by a subtill kinde of flattery, in calling them ignominiously most christen princes, defendours of the vniuersalluniversall and catholike fayth, meanyng the Romish decrees. And after thys sorte is healed and cured the wounde of the Beast, by the meanes of these oyntmentes and Chirurgians. And the whole worlde (sayeth S. IohnJohn) did wonder at the beast. &c.etc. The foolish people, worldly and carnall minded, not vnderstandingunderstanding the wysedome of the holy ghost, imbracyng all those glorious and ioylyejoylye sightes, as godly, meritorious, and spirituall matters, and wondryng at them, worshypped, exalted, and made muche of it, yea aboueabove the things ordeined and instituted of GOD. whoseWhose blyndenesse is growne to suche grossenesse, that they wyll not nor can forsake theyr olde and more than outragious kynde of worshippyng, whiche is rather custome than religion. For whẽwhen they hauehave any hope that theyr wicked custome shal continue, they clap their handes, and crie oute for ioyejoye with Baals priestes,prie[ſt]es Gaudeamus. And they worship the Dragon, who gauegave power to the beast, that is to say, they reioycerejoyce in their mindes, hoping that their kingdome shall abide and stande: chiefly when they see his head againe whole and sounde that is their gouernourgovernour, the godly prechers burned, the Instructers of the people slayne or banished, persecuted and put to silence as it hath ben practised in our natiuenative coũtreycountrey of low Germanie. All those that worshyp the Dragon, worship the beast also: for as those whiche honour Christ, honor hys father also, in lyke maner all those whiche adore Antechrist, that is to say, consent and holde of his traditions, masses, and ordinaunces, all those (I saye) worship the diueldivel, of whom they hauehave receyuedreceyved all his wickednesses. Who is like vntounto the beast? namely in out ward shew of holynesse, or obseruationobservation of false rites and Ceremonies. Who is able to warre against him? say they, consyderyng that worldly princes are readie to defend his quarrell, and take his parte. The papists goe about by all meanes possible, be it by crafte or subtiltie, by force or violence to maintain their adulterous, fained, &and disguised churche in hir diseased estate, power and holy shewe: no kinde of wickednesse, craftinesse, or policie leaueleave they vnassayedunassayed or vnattemptedunattempted to make them to bee regarded of the peoplepeople, for holy and spiritual men of gret power, worthinesse and estimation. It foloweth in our text:text. And there was giuengiven vntounto him a mouthe to vtterutter great and blasphemous things. When Gods truth was reueledreveled vntounto them, they thãkedthanked him not, but became vain in their imaginations,
and therefore God gauegave them ouerover to vncleaneuncleane lustes of their owne hearts, blinded with vnbeliefeunbeliefe and peruertedperverted minds, so that whẽwhen they thought to be very wise, becam then stark fooles. Now vtterutter they in their counsells, consistories &and sermons, blasphemies agaynst God, and his Christ. They make the people by straight lawes to cleauecleave to them, and all their Romishe and beggerly ceremonies and vile borrowed trumperies,trumperies: be it neuernever so great a grief to them. The holy and sacred scriptures may not once be red, neither may it be had in the mother tong. For the Scripture (say they) must be expoũdedexpounded as pleaseth them, &and according as they think good for their own aduantageadvantage. And how trow ye, could thys wound of the beast else wel be healed? for the infallible word of God (which be the Scriptures) hath giuengiven him this wound. They wyll not that Christe be our alone and sufficient SauiorSavior, without our owne merits &and deseruingsdeservings. The Lords supper (whiche in holy Scripture, is called the Communion of the body and bloude of IesusJesus Christ,)Christ), must be wyth them a new crucifiyng of hys bodie: Wherin, as in a play or Comedie, one creature alone, playeth fiuefive or sixe personages or players partes, namely of IudasJudas, Anna, Cayphas, Herode, Pylate, and the IewesJewes. Wedlocke is called of them vncleaneuncleane, notwithstandyng it was instituted as a good and vndefiledundefiled ordinaunce of God him selfe;ſelfe,
no papistical vowes of Monkes and Friers may be broken, although it be sufficiently prouedproved to be most wicked and diuelishdivelish and hath ingendred a thousande Sodomites. Again, that without the blind mumbling and laying on of the priests hande, synnes can not be forgyuenforgyven, as they say: for in deede by this one vowe their kyngdome is maintained. And more other abhominations are vttereduttered by his mouth, &and yet dayly be, of which (to make it shorter) and not to trouble the reader ouermuchovermuch, I wyll leaueleave rehearsing of them: yet muste I needes touche by the waye, the great blasphemie whiche they commit in saying, that the entryng into the holy Church cõsistethconsisteth onely by the meanes of their greasing &and shauyngshavyng, excluding herewithall all other of what estate or condition soeuersoever they be, calling them lay mẽmen, and vnderunder the pretence of this false title, they take vpponuppon them to bee sauiourssaviours of mens soules, affirmyng their Masses to be sacrifices propiciatorie for the quicke and the dead, iustifiyngjustifiyng, helping and comfortyng, and ex opere operato sauingsaving and redeemyng man. And ouerover their abhominable and stinkyng troupe of Antechristes, they create &and make Emperours and kings, chiefs andkings chiefe gouernersgoverners, only to be maintained and defended by them in their malicious wickednesse. Kings &and princes are ordeined of God to be heades and rulers in ciuilecivile and pollitike matters: but God forbid, that a godly and vertuous Prince (whom they disdayn, and are rebellious &and disobedient vnto,)unto,)vnto),unto), should be called their head, and claymeaclayme a title and supremacie ouerover them, for that onely belongeth vntounto Sathan: for the DiuellDivell is (sayeth IobJob) the onely chiefe head of the proude.
And power was giuengiven vntounto them (sayth our text) for .xlij..xlii. moneths to rule,
which are the three yeres and a halfe of Helias,
and one halfe tyme of Daniel,
and the thousande two hundreth and three score dayes of S. IohnJohn. He openeth his mouth to blasphemie against God and his name, and to blaspheme his holy Tabernacle and inhabiters of heauenheaven. The tabernacle of God is Christ IesuJesu, in whom the fulnesse of the godhead abideth wholy and perfectly. By the inhabiters of heauenheaven, is ment his true church, whereout the Aungels are not excluded. These inhabiters then, are those whiche leade an heauenlyheavenly lyfe in a true and vnfainedunfained faith,
seeking the things which are aboueabove,
and not on earth, worshipping god the father in spirite and truthe,
abidyng stedfast and immoueableimmoveable to the ende.
Many hauehave entred into this heauenheaven, but are not founde faythful and constant vntounto the ende, whiche is lamentable.
And to this beast,beast (or beastly Antechrist)Antechrist), was giuengiven power to fight against the Sainctes.
They trouble and vexe continually, with force and violence,violence
by their wicked and vngodlyungodly Decrees, lawes,
and ordinances, by their worldly aucthoritie and power,
the true witnesses,
and godly preachers of Christ,
instructed and taught (eueneven as the Apostles were) of God him self in the truth of his holy word, euẽ even as the wicked Phariseis in the time of ChristChri[ſt],1596 and his Apostles did
. They persecute them by writs &and proclamations, by banishments, fire, and sword, as the cruell tirant Pharao and Antiochus did, to shew manifestly that Christ is that stumbling stocke, and the stone of offense, whereat the world stumbled. They search and seeke heere, they hunt there, neuernever ceassing vntilluntill they hauehave him fast in prison, and forthcomming, wherat they are not yet satisfied, till such time as they hauehave proceeded openly before all men, following theyr placcate (therebymen, (following theyr placcate) thereby to fortifie men in theyr error against them), andthem. And so vanquished (as they boast) to condemne thẽthem, although they are otherwyse before GOD. Then either they make him to recant, or else if he abide constant in the faythe of Christ, they put him to most cruel death, either by fire or water. And power was giuengiven vntounto the Beaste ouerover eueryevery kinred, tongue, and nation: For these wicked and abhominable Antechristes spare no man, small nor great, yong nor olde, high nor low, riche nor poore, sicke nor whole, learned nor vnlearnedunlearned, but that they must bow before them, and become subiectesubjecte to their most wicked commaundements, either by force or otherwise: they must hauehave them, at the least once a yeare at shrift before them, to knowe their minde and intention, whether they be Towne dwellers or Straungers, GouernoursGovernours or common people. No excuse will serueserve or take any place in this behalfe, or else they must wyth Christ, raigne at the Barre among TheeuesTheeves.
And thys power they hauehave not onely in one place,
but in all places,
tongues, and in eueryevery Towne,
yea they must hauehave to doe amongst eueryevery familie, destroying the true and godly fayth of all men. For all that dwell vponupon earth, shall worship the beast. They must all consent to their great abhomination. They muste blaspheme and offend God,
obserueobserve and keepe their most filthy traditions, and Romishe trashe. They that dwell vponupon earth, are such as doe louelove them seluesselves more than God, their owne affection more than Gods truthe, putting theyr confidence, comfort, and hope, in the only beggerly merites and vile deseruingsdeservings of these beastly and abhominable Hipocrites, and not vponupon the sweete promises of God in his worde,
Whose names are not wrytten in the booke of the Lambe.
They which are not confessed of Christ,
nor accepted by his word and promiſſes.
They which wyth the righteous as members of one spirituall body,
and hidden in him,
are not marked nor Registred,Registred (whose part and portion is not in the land of the liuing)living)liuing),living), that are not of the nũbernumber of those which the father hath giuengiven vntounto Christ, to be participant of one spirit with him. They which are not ordeined, predestinated nor written in his forknowledge, neither of him before the foundations of the world,
elected, &and chosen to be hys childrẽchildren immaculate in Chriſt.
Al these I say, must worship the Dragon.
The Lambe is Christ IesuJesu,
the which only taketh away the sinnes of the world, in whom is only life, for he is the life him selfe, of them namely which beleuebeleve on him, which was slaine from the beginning, for all them which are created to saluationsalvation. So that his only death, resurrection, and ascentiõascention, through the promise of God,
is the saluationsalvation of thẽthem all, for they all hauehave tasted of one spirituall meat, &and dronke of one spiritual stone. Albeit he came a long season after them in the flesh, he onely did tread downe the head of the Serpent. Also he hath bene slaine from the beginning,
in his members, as it is to be seene euidentlyevidently in iustjust Abel, IeremyJeremy, IohnJohn Baptist, &and many more.
But those which are not written of the Lamb in the booke of life, be sealed in the booke of death,
and kept (as S. Peter saith) with the DiuelDivel and his angels to eternal death, bicause of their vnbeliefeunbeliefe.
He that hath eares to heare, let him hearehim heare, (sayeth the text.)). He that hath any wit, let him giuegive place to the admonition which followeth, he that will be wise, let him iudgejudge according to the demonstration of these things. After this sort doth the holy Ghost certifie hys faithfull,
warning them to consider that all which is written, is wrytten to our learning and edification. He that leadeth into captiuitiecaptivitie, shall goe into captiuitiecaptivitie. Thys warning giuethgiveth the Lord, let them take heede if they lust, for he wil that his iudgmentsjudgments be knowne. They which doe afflict and vexe the faithfull in their bodies outwardly, shal be vexed and punished in the spirit with inward darknesse, and strickẽstricken with blindnesse of the minde, to abide the rather in the net of Sathan, and sinne: God wil leaueleave them in a reprobate sense,
and inordinate lust,
and suffer them to enter into great errors and diuelishnessedivelishnesse, to belieuebelieve all manner of lies, that they might be damned. If any kil with the swordſword,
the pore and innocent for their faithfaith,
must also be killed,
iudgedjudged and condemned throughe the sword of the spirite,
which is the worde of God. The word which I hauehave spoken (saith Christ) shall condemne them at the last day, as he testified also in his ReuelationRevelation in the eleuentheleventh Chapter: If any will molest or trouble them, the fire shall proceede forth of their mouth, to consume their aduersariesadversaries. And I saw yet (sayth S. IohnJohn) an other Beast rising out of the earth, hauinghaving two hornes like the Lambe. Signifying and representing all manner of false Prophets, vngodlyungodly teachers, which are in their intents &and purpose wholy and altogither beastly, idle, carnall, and corrupted. They are also abhominable in the imaginationsimagitions of their malitious harts, not seking god, but their belly, not the honor of christ, but their own aduancemẽtadvancement &and vain gloryvainglory. They rise out of the earth, enclined &and giuengiven wholly to earthly &and worldly wisdom. The desire and lust which they hauehave to raign in this world, maketh thẽthem to preach not for any louelove or zeale which they bear to truth. The desire of money &and couetousnessecovetousnesse thrusteth them in. Thei go forward in al kind of wickednesse, &and shall continue til the Lord destroy thẽthem, eueneven as the godly goeth on in vertue &and godlinesse til the time that they shall see God face to face,
in that euerlastingeverlasting Sion.
This beast was a murtherer from the beginning first of all in Cain,
and consequently in the carnal children of this world.
Namely in Cham the first vnshamefastunshamefast sonne of Noe,
in Ismael &and Esau, in IannesJannesIamesJames and IambresJambres,
in Balaam and al the false prophets of Baal,
in Annas and Caiphas,
in Baricha and Diotrephe,
and is now a dayesnowadayes risen again in Friers, Monkes,
Chanons, Priests and Chanters,
as eueryevery one,
(hauehave he neuernever so little a sparcle of light in him) may easily see and perceiue:perceive: especially in their cathedral church where they hauehave their full course. Thys beast had .ij..ii. horns like the Lamb, but coũterfaitedcounterfaited &and altogither fals. For she spake like the Dragon. The horns of Christ are hie, &and great, wherout only springeth the sweete comfortes of the promises of God, giuengiven to his Church, congregation and people. Gods word is right,
and the Scepter of the aucthority of Christ, and the rod of his righteous ordinaunces, that wheresoeuerwheresoever this worde ruleth, there are none other strãgestrange scepters, institutions, or customes. The Lambe of God vponupon the Mount Sion (signifying Christ IesusJesus) hath seuenseven hornes, for in him consisteth the fulnesse of al truth.
This beast hath but .ij..ii. hornes, and those counterfaited and false. They hauehave well a shew to be Christes hornes,
but of a truth they are not.
These then do signifie the corruptyng and falsifiyng the meaning both of the old and new Testament, expounded and wrested to a worldly and carnal vnderstandingunderstanding. Wherout it is too apparant and manifest, that it is but a false shew, ful of dissimulation, and altogither contrary to
the Lordes meaning, not discearning the true meaning of the holy Ghost. This letter
without the spirite of God, is death, and nothing agreable vntounto Christ, neither hath any regarde vntounto him.
He is the truthe and life, this is very lies and death. His
word is spirite and life, theirs is
but sounding Brasse, or tinkling Cimbal, fantasticall, fained, Sophistical and crafty: although they seeme to hauehave a likenesse to Christ, yet are they to none more vnlikeunlike. They are onely the hornes of the beast, to maintain the kingdome of Antechrist, and not of Christe, for
Christes Kyngdome is not of thys worlde. They chaunge the true vsageusage of the good creatures of God,
making Idols of trees, adornyng and deckyng stockes and stones, with golde, siluersilver, silke, veluet,velvet, and other iewellesjewelles, turning the holy estate of
Matrimonie into shamefull whoordome, and to all kinde of vnchasteunchaste liuynglivyng, to make vsus to wander from that seruiceservice which God hath commaunded vsus, to their false &and moste abhominable superstitions, so to abolishe and
make of none effect Gods commaũdementcommaundement, and to establish their wicked traditions, to bring &and leade men at length to detestable idolatrie, wherof they are ful, and to worship things forbidden. And for the maintenãcemaintenance of their estate, they hauehave wyth the ayde and helpe of Sathan their chief captaine, wrested, chopped and chaunged the scriptures to proueprove the adoratiõadoration of the departed Saintes to be necessarie, their masse meritorious, and their workes of supererogation profitable, their purgatorie to bee a fearefull and horrible thyng, and other innumerable. These beastly asses and belly God byshops, are not ashamed to saye, that by the Myter whyche they doe weare, is represented the olde and newe Testamente, whiche to be true, they defende wyth toothe and nayle. They confesse (as it is in deede) that they do weare but the figure of the thyng: for it is but a shadowe in deede, and an outwarde shewe, not to the glorie of God, but their owne ambition, profite, and moditie,commoditie, seeking an occasion to persecute the very truthe. They are, of a truthe, the
false Prophetes, the very limmes of Sathan,
deceyuersdeceyvers, WoluesWolves,
hie mynded, inconstant, shakyng wyth all manner of wyndes, traitours, and very folowers of IudasJudas, dreamers,
liers, idolaters, enimies, and aduersariesadversaries of truthe and veritie, serpents, and
generation of vipers, Foxes destroying the vineyarde of the Lorde,
deceiptful workers, faintyng
pastors, blynde watchmen,
dumbe dogs, diuelsdivels incarnated, wycked or euillevill routes, insatiable beastes, whose
belly is theyr god, and their end perpetuall confusion and shame. All these, and many more names, the holy Ghoste doth attribute vntounto them, bycause they myngle the
sweetenesse of the word of God with the bitter worme wood of their Traditions, so that almost the whole worlde is
defiled with the dregs of their inuentions.inventions. This beast did all that the first beaste coulde do before him. This beastly generation hath the selfe same lying power to deceiuedeceive the people, and vnderunder the shew of holynesse to continue and vpholdeupholde thoroughout all the worlde, the same abhohominations, as that greate Antechriste hath done eueryevery where. Namely, vnderunder the Pope in Europe, and in AsiaEurope and in Aſia, and in Affrike vnderunder Mahomet. Fynally, there hath Sathan his chayre, where any strange worshyppyng or false seruyngservyng of God is admitted.
And he caused the earthe and them that dwell therin to worship the beast. They make not those onely to commit idolatrie that are ignorant and blinde, but force suche as hauehave knowledge and vnderstandyngunderstandyng. Oh how many are at this instant in Brabant, Flanders, and the low countrey, and else where, whiche agaynst their belefe, conscience, and the holy ghost, maintain, allowe, and permit the manifest Babylonicall abhomination, communicating the venemous dregges of the barbarous cup of these Baals priestes. They had rather to tarrie ignominiously in this beggerly trashe and filthie ceremonies, than to be depriueddeprived of this worldly friendshyp (to forsake father, mother, childrẽchildren, estate office and liuing,)living,)liuing),living), banished &and persecuted, or aduentureadventure their liueslives, and if neede so require, to loose it for the truthe, so delectable and sweete these worldely pleasures are vntounto them. They rather with
Samuels
sonnes wyll perishe, transgressing the ordinances of GOD, and with Dathan, Chore, Abiron, be swallowed vpup, and sinke into Hel amongst the wicked, than to suffer wyth Christe any trouble, contempte, reproche, pouertiepovertie, or other calamitie. Suche I say, as seeke and louelove the commoditie, and ease of their owne fleshe, their honour, &and profite, more than the aduauncementadvauncement of Gods truthe, lette them not persuade them seluesselves to bee worthy of his grace, for they must worshyp the beast, whose deadly wounde was healed, hys olde and abolyshed Relygion polyshed and vernyshed vpup a neweanewe, and hys woren Romyshe trashe patched and newly redressed, embrace vponupon payne of death. To those hellishe dogges and infernall Cerberus must be rendred and giuengiven for a time, more honour, reuerencereverence and worshyp than to GOD hym selfe. Their wicked and moste fylthie
traditions must now be more (in our countrey) sette by, than the pure worde of God and the eternall veritie. And why should it not be so? HaueHave not they erected a new sinagoge and congregation, wherein the wounded head of the beast is nowe altogether cured and made whole? They hauehave amended, botched, and renued agayne their Idols, to some they hauehave made a newe nose, hand, arme or legge, other some are paynted vpup or coloured, vernyshed and made a newanew, so that they now (more like mad men) do carrie them rounde aboute the Citie in Procession, honouryng the same images (which they hauehave so newly arayed and decked wyth silke, veluetvelvet, golde, pearles and precious stones, beades, gyrdles, purses, flowers, greene bowes, and all manner of sweete herbes) with song and sundry musicall instrumentes, torches, candles, offerings, and all other kynde of seruiceservice, and kneelyng before them bare headed, they worship, serueserve, and holde vpup theyr handes to them. They keepe and obserueobserve nowe againe their diuelyshedivelyshe feastyng, solemne processions and church holy dayes. They eate, they drinke, they laugh, they quaffe, and run after whoores, they fight and pike quarels, their stewes are furnished wyth whoores: ruffians, and bauds are nowe good vittaylers, and are haunted freely: yea all manner of
filthynesse, iniquitie and wickednesse, are cõmittedcommitted with al greedinesse. Briefly, the kingdom of Sathan is in all things newly erected,erected fortified and established: the head of the beast wel annointed and redressed: so lõglong as the popish church stãdethstandeth, so long must they obserueobserve his comaundementes of his religion, and maintaine and vpholdeupholde his customes, so long shall the true seruauntesservauntes of God, the good Christians, be persecuted, bannished, blamed, slaundered, mocked, and scornefully intreated, cried out vponupon, taken, imprisoned, killed, myserably slayne and burned, in suche sort that their corpses are cast here and there abrode, hanged on trees, gibets, and bushes, and no man will burie them. But thys diuelyshdivelysh generation and fleshly mynded and wycked people
clappe their handes together in token of greate ioyjoy, they daunce and leape, they make mery and are gladde, they make great diners, and sende presentes one to an other, being wonderful wel disposed, bicause they see those that dyd rebuke them of their wycked conuersationconversation, and vngodlyungodly behauioures,behavioures, so irkesomly intreated, they sing and make ballettes, they compose in metre, and sette forth bookes of greate slaunders, blasphemies and lyes, against GOD, his Christe, and his Churche, whyche thyng surely dothe sufficientely proueprove the wickednesse of their hearts: they rage and fume, they are woode lyke bloud thyrstie Tyrantes, they gnashe as fierce and cruell Lyons, and they are very sorie that any shoulde escape theyr bloudy handes. Thys may those testifie whiche hauehave hearde the Sermons of one B. Cornelis the Hisper at Bruges, B. IohnJohn vanden Hagen at Gaunt, and that worthie knaueknave that preached at S. Goule, whiche for his behauiourbehaviour was banyshed oute of the Haghe in Hollande, as the rest of them were woorthie to bee. But God be thanked, that the Papistes of oure countrey can none otherwyse clense them seluesselves, than wyth suche foule and filthie dishe cloutes, and fyght wyth such darts wherwyth they hurte them seluesselves.
And it was permitted to hym, to gyuegyve a spirite vntounto the image of the beast, so that the image of the beast shoulde speake. After thys sorte come they then, hauynghavyng receyuedreceyved power of the diuelldivell, flatteryng to the Image to maynteyne their malycious wickednesse, saying after thys manner: Your maiestiemajestie is the most vertuous, the most gratious, the most valiant, the most wisest, the most puissant, the most noble, the most blessed, and most learned of all Christian Princes and Potentates, all other are but Asses, yea nothing in comparisõcomparison of your highnesse. If it please your maiestiemajestie to cõmaundcommaund this or that, or establish &and ordaine any thing in your realme and iurisdictionjurisdiction, who is he that dare withstãdwithstand your maiestiemajestie? yea if it were against the commaundementes of God twentie times, it must be obseruedobserved and kept. Upholde then the old Catholike religion of our mother, the holy Church of Rome against these Heritickes, so can ye not doe amisse. God shall prosper you in all your affaires. Command therfore throughout all your dominion, and straightly charge them by law and Proclamation, sending one vponupon an other, so straightly as it is possible, to shew manifestly, that you are the liuelylively Image of the Pope. It is our duetie to make the Image of the beast to speake. Therfore lift vpup your voice, speak out with a corage, commaund and charge that,that against the word of God,God our old Decrees, traditions, and Ceremonies be obserued,observed, let them be published and cried abrode in your name and authoritie in eueryevery streate, and cause eueryevery one of your subiectssubjects to keepe your placate vponupon paine of death. And albeit other Realmes or Princes blame or check you, for that you gouernegoverne not well, and according to equitie: make ye no account of them, neither regard their sayings, but go forward stil, and obstinately persiste and stand to that which seemeth good in your owne eyes. GiueGive ye straight charge that all be put to death that wil not worship the Image of the beast, or bow their knees before it, and keepe all his ordinaunces. Thus doing, ye shalbe our welbelouedwelbeloved sonne. Let no man escape your hãdshands. Let none of them liuelive, but slay and kill them, either by fire, water, sweard, rope, or any other torments: spare no man, neither olde nor yong, rich nor poore, great nor small, man nor wife, maried nor vnmariedunmaried, yõgyong man nor maiden, for they al speak against vsus and oure Dragon, wherby our kingdom should fal, we should lose our best profits, and suffer great damage and losse. Cause also that all and eueryevery one, great and small, riche and pore, bond or free, be marked on their right hand, or on their forehead. And aboueabove this, that al Massemongers, Monks, Friers and Priestes be shauenshaven, their fingers greased, and then holding vpup theyr right hãdhand (which they are not ashamed to call it the second baptisme) promise, and swear by othe, to obey and reuerencereverence the Pope, and the Romish Church, and there to vowe chastitie. MoreouerMoreover that Emperoures, Kings and Princes, Archbishops, Bishops, and Doctors, scholes, and all estates, receiuereceive also a token by oth, which they sweare to him, that they shall take nothing in hande which is agaynst the Pope and his Decrees, lawes and ordinaunces, his Seat, and priueledgespriveledges: yea that all men receiuereceive this marke in the forehead. For he that is not greased with Crisome or Creame (which they cal Confirmation of the Bishop) cannot be counted (though he be baptised, and beleuebeleve in God and Christ neuernever so faithfully) for a right christian: but for aboueabove al, they are marked &and graffed in the trust &and confidence of their owne merites and deseruingsdeservings. For as the right mark of an vprightupright christian, is the faith working through charitie and loue,love,louelove (for the pledge of the childrẽchildren of God, is faith vnfained,)unfained,)vnfained),unfained), eueneven so is the true mark and seale of the Popish Antechrist, to bragge and trust in their owne workes and deseruingsdeservings, as Masses, Pilgrimages, shrifts, Buls, and Pardons, to be buried in a gray Friers coat, so many Pater nosters and AueAve Maries, and an hundred more such dreames. And that no man might bie and sell, sauesave he that had the marke, or the name of the beast, or the number of his name. WhosoeuerWhosoever doth not confesse or allow that which the Pope teacheth or cõmaundeth,commaundeth, but is contented and willing to obserueobserve, so much as in him lieth, al that which Christ teacheth, commaundeth and promiseth, and tois to hauehave no regarde to the Pope nor his trumperies, nor his Masses of Requiem, Diriges, absolutions, and other abhominations: those may neither bie nor sel amongst them. Yea they are excommunicated, persecuted, and condẽnedcondemned to fire, sweard, gibbet or water. But they that beare his mark, are al good children, especially those that hauehave the double marke, and Caracterem indelebilem,Caracterem indelebilemCaracterem indebilem, (as they cal it)it), namely his greased and shauenshaven troupe. Those I say, may traffique and occupie freely, practising Simonie, chaunging and selling of Benefices, Prebendaries, and all other of their Romish pedlary, and peuishpevish trash. IesusJesus Christ
cast
out of the
Temple the biers and
sellers, but Antechrist bringeth them into his Temple, there to vpholdeupholde them. Here is wisdom. The true and heauẽlyheauenlyheavẽlyheavenly wisdom consisteth in well vnderstandingunderstanding of things, and iudgingjudging aright of the same: for when we doe not vnderstandunderstand things, we are fooles and not wise men. Therefore the Lord dothe admonish his auditors diligently to serch of Antechrist, to the entent that they might kepe them seluesselves from him. For these which receiuereceive the marke of the beast, and worship his image, shal drink of the wine of gods wrath. But al those which (detesting(detest his Popedom from the very heart) folow and embrace Christ IesuJesu and his holy gospel, shall drinke altogither with him on his table the drink of life, and of the grace of God in his kingdom. Heereby we may cõcludeconclude what great wisdom it is, through which we escape the wrath of God, and attaine to euerlastingeverlasting blessednesse. For the holy Ghost sayth here incontinentincontent by S.IohnJohn. He that hath wit, count the number of the Beast. That is, they (which are not altogither foolish and deafe, let them count and cast ouerover the number of the beast, let them studie and meditate continually on the thing, find fault with it, &and abolish that which seemeth maruellousmarvellous in the sight of the world. Count (sayth the Lord) for it is the number of a man, that is such a number as the carefull and dilygent man may easily finde out. God commaundeth heere expresly, that we must search and count. Therfore they may wel keepe their peace (saith Aretes) which blame and slaunder our godly studie, diligent labor and great paines which we take to wryte against the Pope and his adherents, and his false detestable doctrine: saying that the time is not wel imployed, when we goe about to cast ouerover the time, &and count the number. For they may euidentlyevidently see and perceiueperceive here, that the holy Ghost doth commaund vsus to search out, to trie, and to make an accompte, to know whom to hold for the right and wicked Antechrist: him namely which (hauinghaving dismissed and put down three Kings),Kings,) is of nothing come vpup and exalted aboueabove all, and especially,especially to the subuersionsubversion and throwing downe of Christes true religion, hath begon to raigne and rule.
And his number is six hundred, three score and sixe. For so many make these letters in the Greeke tong χξςχξζ. The name Latinos, Latinus, comprehẽdethcomprehendeth the number of sixe hundreth three score and sixe. And it is well and very credible (sayth the holy Martir Irene,) Irene), that his name should be so called, for so muche as hys dominion hath that name, and are all Latinists that rule and gouernegoverne there. We see heere of a truthe, that this godly teacher being full of the spirit of god hath not failed to foretel the true mening of the holy Ghost in this behalf. For it is euidentevident that the Romish church, is called the Latine church, and the Pope soueraignesoveraigne and supreame head of the same. We see also that all things in this Church, are done in Latine. And in their spirituall courtes,courtes (as they call them)them), nothing but Latin is vsedused and spoken: no man may serueserve in this church, except he be a Latinist. MoreouerMoreover they call Hebrue to be IudaikeJudaike or IewisheJewishe, and the Greeke erronious or heretiquish: yea they holde the Hebrue and Greeke Bible to be suspected, and straightly charge and commaund their Latine (falsly called IeromesJeromes translation) to be of eueryevery one imbraced and holden for the best. Which thing is so manifestly known, that it hath no need of any further exposition. This number of 666. is signified by some Greeke wordes,wordes (for this Prophesie was written first in the Greeke tongue)tongue), as Anthemos, that is: against the glory of god. Also it is signified by Aruine, wherby is noted a denier or forsaker of God. And Titan, that is the sonne or the name of Nemroth the tirant. These three names or wordes, although they sound diuersdivers, yet they do comprehẽdcomprehend no more nor lesse than the iustjust number, and all thys may be made agreable and approuedapproved by scripture and reason. For he that is not with Christe, is agaynst him. Some expositors leauingleaving the Greeke wordes, hauehave practised, to their own aduauntageadvauntage a Latin woorde, namely Lux, containing the numbre aforesayd with the coũtyngcountyng letters, whych signifieth (as they name it them seluesselves) the lyghte, or a spirituall companie, where in deede they resemble nothing lesse: for they are very darknesse which in no wise wyll receyuereceyve the light, but seeke to extinguish the light with al maner of crueltie and torments. We might bring in here besides these names two other names of Antechrist, namely Diabolus incarnatus, and Filius perditionis, which signifie DeuillDevill incarnate, and childe of perdition: Where asWhereas in the one lacke but foure of the numbre, and the other six, counting six counting those letters, which are commonly numbred. But amongest so many words aboueabove mẽtionedmentioned, is none fitter and better to the purpose than the word Aruine, cõtainingcontaining a great mistery, and is asmuch to say, as I denie, or I forsake. It is manifest then, that these hauehave receiuedreceived the mark and signe of the beast, or else are sealed with the numbre of hys name, which when they hear Gods truth reueledreveled vntounto them, say: I will not heare of it, nor beleeuebeleeve any parte of it, so long as it agreeth not wyth the doctrine and gaye Ceremonies of our holy father the pope, &and our mother the Romish churche.
VponUpon the .xij..xii. Sonet or vision.
I saw (sayth S. IohnJohn) a
woman sit vponupon a scarlet colored beast.
This
woman did a far off seeme to be honest &and vertuous, but in deede she was farre otherwise, as ye shal heare. This beast is that great Antechrist (of whom we hauehave spoken right now) or rather the bodie of the
diueldivel, containyng within him the Pope, Cardinals, patriarkes, legates, bishops, doctors, abbots, priours, chanons, Monkes, friers prebendaries, priests, indulgences, bulles, Nonnes, and the reste of all suche diuelyshedivelyshe sectes, beyng full of hypocrisie and dissimulation, reignyng wythin the whole Popedome. In lyke manner all Magistrates, and secular powers (that fortifie and defende, as well the Pope him selfe, as also the abhominations and detestable idolatrie which the Romishe church doth vseuse) be he Emperoure, King, or Prince, Duke, Earle, or Lorde, MaiorMajor, IudgeJudge, Chauncellor, Bailie, Constable, or whatsoeuerwhatsoever
, that maintaine, defende and vpholdeupholde by force and violence any thing against God and his truth. Of whose number I my selfe hauehave bene sometime, and that (to myne owne great griefe be it spoken) thorough meere ignorance, thinkyng to do God great seruiceservice. Wherof I am now ashamed and most earnestly repent me, and am sory for it. And I pray God that this, nor any of the rest of my sinnes, be layde vntounto my charge, but that he will pardon me thorough hys infinite goodnesse and mercie, in the name of his dearely belouedbeloved Sonne IesusJesus Christe, oure onely SauioureSavioure and redeemer. And I thanke hym from the bottome of my hearte, that it hathe pleased hym of his mercie, without my deseruingsdeservings, to hauehave called me wyth the Apostle S. Paule, out of the shadowe of death and the companie of hys enimies, to the knowledge of his eternall wisedome in the felowship of his true spouse his churche. Of these I say, which seeke not themseluesthemselves, nor any thing in this worlde, but seeke the glorie of him that bought them, and the accomplishment of his kingdom, counted in the sight of the world, as outcastes, but glorious in the sight of God. This beaste is whole of the colour of scarlet reddish, in token of greate tyrannie, sheddyng of bloud and murthers, which they cõmitcommit against those which will not agree to their wicked &and diuelishdivelish institutions. She is also ful of ignominious blasphemous names: as, your holynesse, your clemencie, your lordship, your fatherhod, your mastership, your serenitie, your worthinesse, honour, reuerencereverence, magnificence, bounty, vicar of God, spiritual lord, phisition of the soule, defender of the faith, supreme head of the church, and many other, as it is seene dayly by their letters and writyngs. MoreouerMoreover their too too muche knowne trumperies, and IackJack an Apes plays, are no lesse blasphemous than processions, confirmations, greasyngs, purgatorie, Masses for al soules, pilgrimages, pardons, mattins AueAve Maria stella, or SalueSalve regina, Placebo, Candlemasse,Candlmaſſe, Palmsonday. &c.etc.
This beast had seuenseven heades, and ten hornes, signifiyng all his subtil practises, his craftie fetches and false conspiracies, therby to impeche and withstande the graces of God, and giftes of the holy Ghost: And vnderunder a cloke of authoritie, through tyrãnishtyrannish violence resist the commaũdementscommaundements of God. And this woman was arayed in purple, and gilded with golde and precious stones and pearles. Which signifieth their coapes of gold, corporal, stoales,corporal,stoales,corporals,stoales stauesstaves, miters &c.etc. and other like trumperies of silk, purple, crimosin sattin, redde coloured, bordered wyth golde, pearles and precious stones, and aboueabove this, theirthis their counterfaite pietie and shewe of holinesse. This painted, pampred vpup, and so gaily decked Romish churche bragged and boasted muche of hir Gospel and hir Apostles, of golde,golde siluersilver, wood or stone, decked and arayed wyth all kinde of costlynesse, whiche is but an outwarde appearaunce, for they looke for nothyng lesse than to imitate or follow, and to expresse them in their conuersation.conversation.
She had a cup of golde in hir hande full of abhomination and filthinesse of hir fornication. This cup, is hir
false and cursed Religion, whiche she dayly communicateth, distributed aboute the Chalice,
whiche hir Merchauntes doe so wickedly abuse. It containeth
all kynd of false and dyuelishdyvelish doctrine, all kinde of erroures, lyes, and
beastlynesse, all manner of craftie workes of hypocrites, all manner of inuentionsinventions of fleshly wysedome, all mans wittie deuisesdevises, eyther by crafte, arte, or otherwise inuentedinvented, as also all straunge kinde of worshippyng, of idolatrie, fornication, Sodometrie, and all other kynde of iniquitie. Outwardly she seemeth to be gilded, she reporteth yea &and boasteth to
sette forth the glorie of God, namely the magnfying of the name of Christ.
They say, they preache the sacred Scripture, they lyuelyve in chastitie, and all is
nothyng else, but a false, a counterfaite, and deceiptfull shewe of holynesse, full of hypocrisie and dissimulation, a couercover or cloke of all mischiefe and abhomination, it is but the
bare letter, and the onely name
, as the rest of all their doings are.
And in hir forhead was a name written, a mysterie, great Babylon. A name declaring what manner of woman she is. She is knowne wel inough by hir naughty fruites, of such as are skylful of godly knowledge, and hauehave also the spirite of vnderstandyng.understandyng. So that they beyng illuminated, conducted and ledde by the spirite of GOD, maye easily perceyueperceyve, iudgejudge, and knowe, accordyng vntounto the Scriptures, that shee is nothyng else but an vnshamefasteunshamefaste and pestyferous whoore, full of all iniquitie, abhomination and wyckednesse. But thys iudgementiudgement is hydden from the Infidels, the whyche are so bewitched and inchaunted by the meanes of their fayre outwarde shewe, their humble kneeling, creepyng, and gaye Ceremonies, that what soeuerwhat soeverwhatsoeuerwhatsoever she doth, speaketh, or commaundeth and taketh in hand, they make muche of it, worship and imbrace it, as holy, honest &and perfect good: which thing God permitted for theyr vnbeliefsunbeliefs sake.
She is called
mother of whoredomes and abhominations of the earth,
muche passyng the towne of the Chaldees in all kinde of wickednesse, for she is the mother and fountaine both of spiritual and carnall whordome and abhomination. And I saw that she was the maried wyfe of the deuylldevyll. For I saw hir dronke of the bloud of Sainctes, and with the bloud of the martyrs of IesusJesus, which she outragiously and most seuerelyseverely hath persecuted and slayne.
And when I saw hir so, I maruelledmarvelled with great maruellmarvell, not onely bicause I saw hir defiled and sprinkled of murther and
sheding of innocent bloude, but also bicause of hir greate and abhominable blasphemies. And most of al, I was aboueabove measure amazed and maruelledmarvelled, that almightie God coulde or woulde suffer or permit
so long hir intollerable wickednesse and detestable and horrible impietie. This woman is called of the Angell, the great whore: that great Citie which ruled ouerover the kings of the earth, namely Rome. It is no meruailemervaile though she be called that great whore, for no where was at any time more
straunge and superstitious, worshippings, vaine institutions, cold &and trifling ceremonies, bisides sectes, errors, and false Prophets, yea so many kind of vncleãnessesvncleannessesuncleãnessesuncleannesses raigned in hir, more than euerever did raign in Sodome or Gomorre, or the miserable land of Egipt. This Babilonish whore or disguised Sinagoge of these shauenshaven and greased ones, sitteth vponupon many waters, which is, many foolish, inconstant, and waueringwavering people, and not vponupon those which are grounded vponupon the sure rocke of Gods word, and the true doctrine of the articles of the christian faith. With this most wicked, vile, and stinking whoore and common strumpet to all men, hauehave the moste mighty Kyngs, Princes and Potentates, committed spiritual whoredom, in that they consent to diuersdivers and sundry kinds of their straũgestraunge, new found, and altogither superstitious Ceremonies, and other their most wicked decrees. Heere if I shuld make a discourse of al that might be spokẽspoken of in this place, time should faile me. My purpose &and meaning at this present, is onely to make a shorte exposition and declaration vpponuppon these oure visions, and that in as fewe wordes as is possible, to the consolation &and edification of all godly and faithfull Christians. Seeing thẽthen, what through the subtiltie &and craftie fetches of Babels priestes on the one side, and what for the cruell &and straight plackets of Princes on the other side: the dwellers vpõupõvponupon earth or the worldly minded, are all dronke of the wine of hir wickednesse and abhomination, and spirituall whooredom. They are al fallen without the prescript rule of Gods holy word, to a straunge and new found kinde of seruingserving of God. MoreouerMoreover, not only these as couetouscovetous, carnall, and other wicked and sinnefull persons hauehave folowed their abhominations, but also an infinite nũbernumber eueneven of the elect and chosen of god, hauehave bene intangled, yea and hauehave giuengiven credite to their false lies and erroures. They were so nusled, and busily occupied with their fonde and fained traditions, with their naughtie customes and inuentions,inventions, that they more like senselesse persons, without any discretion or vnderstãding,understãding,vnderstanding,understanding, yea without any respecte of Gods holy word, wandred from all godlinesse &and grace. Not only hauehave they stouped, bowed, and kneeled before
stockes and
stones, lighting candels before it
, made Crosses, blessing it,
kissing it, &and held vpup their hands to it, but also hauehave put their confidence in it. NeuerthelesseNeverthelesse it shall not continue alwayes, for it foloweth. The .x. horns which thou sawest vponupon the beast:
Signifying the Kings, Princes, and their subiectssubjects, which heeretofore were fauourersfavourers, seruauntesservauntes, and maintainers of the Romish churche, seeking to doe good to that whoore, yea to their owne damage and hinderaunce, bicause of the good will and blinde zele they bare vntounto hir: EuenEven as a man which louethloveth a light and an vnhonestunhonest woman, is through hir louelove and alluremẽtsallurements, so blinded, that he considereth not hir vnhonestunhonest behauiorbehavior, nor can mislike any thing in hir, but frameth himself alwayes to hir pleasure, frendship or seruiceservice, and so much as in him lieth, hating, contemning, and putting to death, through vnlawfullunlawfull loue,louelove,love (wherewith she hath bewitched him)him), all them which (meaning his health)wealth) warne him of hir, and tel him of his fault,fault how he is deceiueddeceived and greatly misused: setting before his eyes hir fraude, falshoode, vnshamefastnesse,unshamefastnesse, fainednesse, and vnfaithfulnesse,unfaithfulnesse, all which he cannot iudgejudge of, vntiluntil his eyes be open, and his vnderstãdingvnderstandingunderstãdingunderstanding illuminated by the grace of God, so that when he perceiuethperceiveth how he was beguiled and deceiueddeceived, he hateth and defieth hir the more. EuenEven so are now a dayesnowadayes the eyes of many Princes and Kings, Countreis, Townes and Cities, and other wel disposed opened, and their hearts are touched by the mighty working of gods holy spirite, and by the meanes of preaching &and hearing of the woord of God, so that now they defie the whoore with all hir traditions and abhominations which they were wont to maintain and defend so willingly. Yea those I say which for very blinde zeale and louelove which they bare vntounto hir, were contented to kisse hir feete, shalbe as now hir mortall and deadly ennimies. They shal not passe vponupon hir aucthoritie: they shall condemne hir vsagesusages: they shall take from hir the Realme and dominion which she now vniustlyunjustly possesseth: they shall deny hir tribute and obeisaunce, or to doe hir any homage, and at length shall leaueleave hir desolate and comfortlesse. This shall not Princes only do, but Kings and other temporal Magistrates, yea eueneven the Metropolitanes,Metropalitane, Cardinals, Archbishops, Bishops and Prelates. Of which, many ensamples are at this instant to be foũdfound. And more followers of these ensamples, wil be heerafter. Which albeit they were the hornes of the beast to defend the whoore withal, yet shal they so abolish hir, mislike hir, and forsake hir, that at length she shal be left whole naked. They shall chase, pursue, and hunt the Babilonish whoore of Rome, with the cleare trumpe of Gods holy word, that she shall become pale and colourlesse, ready to sound.
Cal to remembraunce what God hath wrought by his seruauntsservaunts, IohnJohn Wicliffe, IohnJohn Hus, Martine Luther, Oecolampadie, Zwinglie, Melancton, Capito, Bucer, Caluin,Calvin, Theodore de Beza, Viret, Peter Martyr,Peter Martyr Bullinger, Alasco, Brentius Regius, and other moe. All whiche hauehave brought low their Reliques, Crucifixes &and Idols,Idols (which they call sainctes,)sainctes), Abbayes, Purgatorie, Masses for all soules and Indulgences. And moreouermoreover God shall raise some not inferior to them, which shall make so muche a doe,adoe, and bring hir to such a fall, that she shal not be able to recouerrecover againe, so that no man shall regarde hir any more, neyther shall there be any found to set hir vpup againe. They shall strip hir naked, that so many as behold hir, may cry out vponupon hir, &and detest hir, and finally consume hir flesh. MoreouerMoreover they shal, bisides the taking away from hir al tẽporaltemporal reuenuesrevenues, rents, and al other worldly pleasures, confound hir peruerseperverse and carnal iudgementjudgement of the scriptures, and so consequently consume and make weake the keeping and obseruingobserving of all hir whorish Ceremonies. Last of all, they shall all to burne hir with fire, and bring to nought the whole masse of their Decrees, Decretalles, Canons, Customes, and all other kinde ofkind eof Idolatrie. When as all these abhominations shall cease, and be gone by the meanes of the preaching of the Gospel, then this whoore shall not be seene any more, bicause the harlot continueth no longer than hirthen hir estimatiõestimation lasteth. Take away their customs and Ceremonies, their iewelsjewels and costly raiment, their Images (the light of their dominion) their paternitie and estimation, keepe back their Altares, their Masse, Bishops, Priests, Miters, StauesStaves, Crosses and Banners: of what estimation (I pray you) shalbe their holy (as they terme it) whorish Church? whichWhich standeth in nothing else than in outward false shew of many gay trifling and vaine hipocritical Ceremonies.
This kind of consuming of the flesh, or this maner of burning, is not only declared by external prouesproves and euidẽteuidentevidẽtevident examples, as it is come to passe in many places in our dayes to diuersdivers Friers, Monkes or Priests, which setting themseluesthemselves for the defẽcedefence of the Romish church, were killed and slaine. And yet shall it be with them, eueneven as Baals Priests with the prophet Helias about the riuerriver Kison,Rison, but are yet spiritually by a mistery of that which hath bene foretold. For the Foules, as ye shall heare, shall consume hir flesh. For god hath (saith the Angell) put in their hearts to fulfill his will. God hath giuengiven by inspiration of his holy spirite in the minds of those aforsaid, and such like persons,aforesaid,and such like persons to accomplishe in this behalfeaccomplish in this behaalfe his secrete will and pleasure. Namely to roote outrout out wholy and altogither thataltogither,that false and hipocriticall religion, to suffer no longer the enormitie and foule abhominatiõabhomination of that Antechrist. After all these manifold ReuelationsRevelations, I saw
an other angel
(saith S. Iohn,)John,)Iohn),John), signifying the true ministers and preachers sent in these our dayes. As also in the .vj..vi. Chapter of the ReuelationRevelation, is made mentiõmention of the Angell which had the
seale of the liuingliving God. Again in the .x. chapter, of the angel which was
enuironedenvironed with the cloud, and in the .xiiij..xiiii. Chapter, of the Angell which
published and cried out the fall of Babilon, comming from heauenheaven downeward All which is to declare that the godly preachers are
sent of God (hauinghaving receiuedreceived great power, feruentfervent zeale, and stedfastnesse of the spirite of God)
to declare and
pronounce the
wil of god
valiantly, to the ouerthrowoverthrow of that pestilent whore. For like as the father hath the life
within him,
eueneven so hath his sõnesonne Christ IesuJesu also, and in him liuelive his seruauntesservauntes, without any feare. And the earth was light of his brightnesse. Not of the Angell which was but a Messanger, was the earth lightned, but of the power which was giuengiven vntounto him. Wher Gods word is once truely preached, there the whole earth is lightned of the brightnesse of the glory of God. And this Angell cried aloud, she is fallen. That great Babilon, which was so proud, hie minded, &and so common a whore, that blasphemous sinagoge of the hipocrites, is turned vpsideupside downe. She is by the iustjust iudgementjudgement of God, brought to great ignomie and shame. Hir first ouerthrowoverthrow was, when as the
prince of this world was ouercomeovercome and vanquished through the death of our sauioursaviour IesusJesus Christ. Consider and ponder well in your minde, the destruction of IerusalemJerusalem, after what sort the IewishJewish seruiceservice ceased, and tooke an end: namely when the materiall temple was throwne down, and
not one stone left vponupon an other. Now in this our time, she shal hauehave a more sharper and seueresevere iudgementjudgement through the publishing &and preaching of gods word, to the comfort of all beleeuersbeleevers. Which although it be somewhat as it were deferred, yet let them be as well assured of this hir iudgementjudgement to come, as we know and certainly beleeuebeleeve the other to be come. Cal to remembrãceremembrance, and compare this place with the haling &and plucking downe of Abbays, Frieries, and other religious houses (as they cal them) in Germanie, England, and in other places, and make your accompts, that more and more sorowes shal happen, and surely fal vponupon hir shortly. The occasion of hir fall, and the desolation before the lord, is this: She is become a
dwelling place
to deuilsdevils,
more than euerever she was before hir first fall, for now enter they a great many at once, yea wel seuenseven for one.
And she is become a keeper of vncleaneuncleane sprites. For all manner of Idolatrie is maintained and kept by hir spirituall Courtiers and holy fathers (as they call them) as be their Bishops and priests. Here raigneth
Simonie, bying and selling of benefices, sacriledge, vsurieusurie,
ambition, fraude,
couetousnesse,covetousnesse, desire of money, &and to shed bloud, enuieenvie, malice, lecherie, gluttonie, pride, vncleannesseuncleannesse, and all other wickednesse. She is become a sauegardsavegard or cage of all vncleneunclene and execrable birdes. For in hir dwelleth the adulterous Bishops, the buggerous Cardinals, and lecherous Prelates, and a heape of
Sodomitish Monks and Friers, Nunnes, and Sisters. All these compareth Esay the Prophet to wilde
beastes: namely to Dragons, Ostriches, Eagles, Monkeis, Owles, Mermaides, and other rauenousravenous and greadie birdes, and monsterous and straunge beasts: for amongst them hath bene vsedused alwayes, and is yet at this present, all manner of vaine and foolishe toyes, as mockings, scoffings and iestingsjestings, with crossing, coniuringconjuring, gasing, singing, playing, and diuersdivers other folish &and straunge fashions to mocke God withall. Heere we might speak and reherse many things: Namely of the keeping of their stewes, and how they goe a whoring two maner of wayes: whereunto we might ioynejoyne and declare what gaine and profite the ruffian prelates get thereby. As it is to be seene, namely at Rome, what reuenuesrevenues and rents, that great and soueraignsoveraign ruffian getteth by his whoores. And afterward of the drouning and killing of childrẽ,children, and secretly murthering, and casting in corners and ditches, as is vsuallyusually practised amongst these riggish and lecherous prelates.
It is fallen, For all the kinreds and nations of the world, except a very fewe of simple and seely souls, which god through his vnspeakeableunspeakeable goodnesse, mercy and grace hath chosen and predestinated to him selfe, HaueHave dronken of the wyne of the wrath of hir fornication, Bicause they hauehave not rendred thankes to almightye God, when occasion, oportunitie and time serued,served, therefore they are fallen into that bottomlesse pit of all errour and abhomination, to the losse both of body and soul. They hauehave very carefully and narowly searched to runne a whoring after their hurtfull and damnable witchcraftes and inchauntments, beleuingbeleving and crediting their false doctrine and teachings, and so consequently apply thẽthem seluesselves to expresse it in their conuersationconversation and liuingliving.
And the
Kings of the earth,
not hauinghaving before their eyes the louelove and feare of God, hauehave
committed
fornication with thys
vile and
filthie whoore
. Yelding thẽthem seluesselves to many false, Idolatrous, and straunge worshippings. In such sorte, that by the teachings, admonitions, and persuasions of their holy fornicatours, they hauehave
broken the
bonde of peace, and hauehave warred against the true children of God. Which notwithstãdingnotwithstanding that they hauehave wrongfully molested and troubled, scornefully intreated and mocked, violently oppressed and persecuted, hauehave yet (chasing and banishing them) confiscated their lands and goodes, turning their wiueswives and litle children out of the doores a-begging.a begging. AboueAbove all this, so murther they and slay all such as they can catch, and shed very much innocent bloud, as hanging, drowning, or burning them most cruelly without any cause, yea without any remorse of conscience, eueneven as if there were neither hell nor heauenheaven, God nor deuildevil, life nor death, and
as if there were no iudgementjudgement, or no
accoumptes to be giuengiven before God of all their doings and crueltie. Also their mitred Merchaunts, and shauenshaven Massemongers, factors and sellers of mennes soules, are waxen very rich and welthy by selling of their Oile, Creame, Salte, Holy water, Shrift, Candels, Blessings, Crosses, Banners, Ashes, Palmes, Incense, Waxe, Beades, Bulles, and Pardons, letters of Dispensation to contract Matrimonie, licences to eat flesh, egges, butter. &c.etc. All which not God, but they vponupon paine of euerlastingeverlasting damnation, to their owne commoditie and profite hauehave forbidden. Of like qualitie are their Images, Ringing of Belles, their Reliques, Bones of departed Sainctes, and other like things. Whereby, and by many other of their fained holinesse, they are become (through the aboundaunce of their goods and richesse) so lusty, spiteful, proud and lofty, that they hauehave obtained the possession and gouerninggoverning of Countreis and Realmes, of Cities, Fortresses and Castels, and many other pleasaunt places, Woodes, Warrennes, Parkes, Farmes, Conduits, Fountaines, Hounds, Horsses, and Mules. So that in aucthoritie and power, in riches, and substance, and in all kinde of plesant things, they are nothing inferior to Kings and Princes.
MoreouerMoreover, they are not ashamed to take other mennes wiueswives to fulfill their most filthie and vnsatiableunsatiable desires, yea honest mennes daughters, maidens, and seruauntesservauntes, yea and yong men too, which they most abhominably and shamefully defile, marre and spoile. I leaueleave you to consider what gaines Bishops &and Prelats gather of the first fruicts andfruicts of the tenths, of Buls, Pardons, and resigning of benefices. Againe it can not well be tolde, what golde and siluersilver they get by singing and saying of their Collects, by going and gathering of their yearely Offerings, and the great liuingslivings, reuenuesrevenues and rentes, which their Cathedral Churches, Abbeis, Religious houses and CouentsCovents hauehave, so that in al things they passe the welthiest. There is no kind of pleasure come it neuernever so farre off, be it neuernever so deare and costly, but they wil hauehave a tast of it. Notwithstãding,Notwithstanding, they can play so wel the
hipocrites at their sermons, that it seemeth they regarde nothing lesse than the vanitie of this world, and praise aboueabove measure fasting and abstinence. But they hauehave their rewarde heere, and shall heereafter hauehave their portion with the dissemblers and hipocrites, where shall be weeping, wringing of hands, and gnashing of teeth.
And I heard another voice, an other warning of the spirite, whereby the true and faithfull ministers of God are instructed and taught, warning vsus and saying: Goe out of hir my people, come away with
Esdras out of that wicked Babylon, goe forthe with Abraham out of Caldee, runne and flie with
Lothe out of filthye Sodome, and meddle
no more wyth that whoorish Church of Rome, denie, forsake, and detest wholly hir false and fained holynesse, hir foule and filthy ceremonies, abhorre hir dissimulation and hypocrisie, curse and ban their trifles and iestingsjestings, and hauehave no felowship more wyth these whooremongers, Nicolaites, &and Balaamites. Lifte vpup, and repent from the bottom of your hearts your former follie and abhominations which you hauehave done in times past, and come to me (sayth the Lord) all ye that trauailtravail and are heauieheavie loden, and I shall refresh you. Get ye away from among them, without looking behinde you, that ye be not partakers of their sinnes, which is the vẽgeancevengeance and ire of Gods wrath, and indignation. At all tymes and seasons there hauehave bene holy and godly men, and well learned fathers, whiche through their excellent and diuinedivine woorkes and writings hauehave exhorted and cried (especially since the comming vpup of the Pope) for redresse and reformation of the churche, for the amendemente of many faultes, and to see brotherly exhortation and christian discipline vsedused in the same. As by Bertrandus Herebaldus, BerẽgariusBerengarius Thuronensis, Bruno Andeganensis, Peter Damianus, Valeriane Medeburgensis, Bernardus ClareualẽsisClareualensisClarevalẽsisClarevalensis, Robertus Tuitiensis, IoachimJoachim Abbas, Cyrillus Græcus, IoãnesIoannesJoãnesJoannes Salisburgensis, Gilbertus Lãtcestrius,Lantcestrius, Angelus Hierosolimitanus, Guilhelmus de sancto Aniore, Guido Bonatus, Nicolaus Gallus, Hubertinus de Casali, Pelius Casali, Petrus, IoannesJoannes, Marcilius PatauinusPatavinus, IoãnesJoãnesIoannesJoannes Paris, Arnoldus de villa nouanova, Michael Cæsenas, Gulielmus Occam, Nicolaus de Luca, Marcus de FlorẽtiaFlorentia, IoãnesIoannesJoãnesJoannes wiclefus, IoãnesIoannesJoãnesJoannes Hus, Michael de Bononia, IoannesJoannes Hildeshem, Dantes Aligerius, FrãciscusFranciscus Petrarcha, Nicolaus Clemadis, Petrus de Aliaco, IoannesJoannes Gerson, Laurentius Valla, LodouicusLodovicus Arelatensis, IoannesJoannes Segebius, Thomas RedonẽsisRedonensis Gallus, Mattheus Palmarius, DauidDavid Boys, Dionysius Chartusianus, IoãnesIoannesJoãnesJoannes Miluerto,Milverto, IoannesJoannes Gorchius, IoannesJoannes de VsaliaUsalia VVormacẽsisVVormacensisWormacẽsisWormacensis, IoannesJoannes Ghyler, IoãnesIoannesJoãnesJoannes Crutser, VVessalusWessalus Groenegensis, Eneas SiluiusSilvius, Redoricus Samorensis, IulianusJulianus Brixiensis, and Hieronymus SauonarolaSavonarola. Beside these there be other which are of oure time, as IoãnesIoannesJoãnesJoannes Reuchlin, Baptista Mantuanus, Baptista Panetius, IohannesJohannes Crestonus, Erasmus, Lutherus, Zwinglius, CaluinusCalvinus, and more other. All whiche, the Papistes for the moste parte hauehave condemned for heretikes. To rehearse here their wrytings, their reasons and testimonies, it would require 1681. to: tooto too much time, I muste therefore leaueleave it behynde. I hauehave onely rehersed some of their names to thys end and purpose, that it myght appeare to the Reader, that at all tymes God hath had one or other, that hath not ben in all poynts consenting to their blasphemies. Albeit, the light of Gods truthe was not then so perfectly reueledreveled vntounto them as it is now a dayesnowadayes (God be praised) vntounto vsus. Many godly and vertuous Emperours &and Princes, hauehave by generall Counsels, and by al other meanes possible assayed and prouedproved to hauehave a refourmation and amendemente made of all absurdities, and abuses, whiche were crepte into the churche, but they hauehave alwayes met with wicked and vngodlyungodly princes which resisted them and letted them of their vertuous enterprises, whiche also maintained those Antechrists in their impietie &and wickednesse, defending them with toothe and nayle to the vttermosteuttermoste: neuerthelesseneverthelesse it is without any doubt, that these, as Pharao, with all his power in the red Sea, and as that proude kinde of Phariseys and priestes of the IewesJewes in the Citie, bicause of theyr manifeste blasphemies perished, so shall likewise at the hour and time of God appointed, all these perishe and vanishe away. For the sinnes of this whoore, or the innumerable blasphemies of this false religion, the great abhomination and filthie idolatrie, the burning, hangyng, drowning, and sheading of innocente bloude,
are come vpup into HeauenHeaven, there to desire the vengeance of God, for their vncleannesseuncleannesse &and vnshamefastnesseunshamefastnesse, hath caused &and prouokedprovoked Gods wrath and indignation against them. And God hath remẽbredremembred their iniquities, Thethe multitude &and greatnesse wherof ar come vpup into heauenheaven. Therfore hauehave they most iustlyjustly deserueddeserved the threatened plagues of the most righteous God, no lesse than
Sodome and Gomorre, for their transgression and wickednesses: which when it was foretolde them, made light of it, and went forwarde to al mischiefe, vntiluntil God pouring out his vengeance, destroyed them with fire and brimstone.
Rewarde hir eueneven as she hath rewarded you, Measuremeasure vntounto hir againe with such measure as she did measure vntounto you. Take ye good heede, and looke narowly, ye that hauehave gotten the iudgementjudgement seate: Crie vponupon hir, eueneven as she dyd crie vponupon you, snare hir, as she hath snared you. Againe, as she hath heretofore wrongfully molested and troubled you, scornefully intreated, yea, and by hir Traditions
iudgedjudged and
condemned you eueneven vntounto death, so nowe do ye
likewise rebuke hir, and exhorte hir of hir wyckednesse, iudgejudge hir like a very harlot, and condemne hir by the mightie and true worde of God to euerlastingeverlasting fire, whiche can not be quenched. And giuegive hir double according to hir workes. And in the cup that she hath filled to you fill hir the double. That is, render vntounto hir double in all punishmentes, and giuegive vntounto hir eueneven for worldly punishements whiche she hath brought vponupon the elect of God, hellishe torments. For corporal and bodily troubles and vexations, eternal pains and torment of the minde: for the blame and ignomynie of thys worlde, perpetuall shame and confusion: for temporall death, euerlastyngeverlastyng damnation both of body and soule.
And the cup. &cetc. That is al kinde of troubles, aduersitiesadversities and miseries whiche she filled to you out of hir cup, that is, caused to come vponupon you, shalbe doubled to hir againe: for (as it is sayd) she shall receyuereceyve for temporall euilsevils, euerlastingeverlasting. The holy Ghost calleth here double, that which is withoute comparison, eueneven as a little tyme to no time or euerlastingnesseeverlastingnesse. Hir pleasure and ioyjoy shall be conuertedconverted into sorowes and griefes, hir mery and pleasaunt talke, hir iestyngsjestyngs and laughyngs into weepyng, mournyng, wringyng of handes and gnashyng of teeth. Hir commaundings shal be turned into crauingscravings, hir reuerencereverence into contempt, hir honoure into shame. &cetc. For she hathe pretended moste faynedly an holy kynde of priesthode, she boasteth and braggeth much of that whiche they are furthest from. She hath vsurpedusurped and wrõgfullywrongfully taken vponupon hir, and proudely claimed vntounto hir a royall maiestiemajestie and highnesse. Whiche two kynde of dignities she hath yet worse vsed:used: lette hir therefore wayte and attende on the plagues and punishementes due vntounto hir pernicious temeritie and arrogancie. Take away hir pleasaunt Euphrates, wyth the spoyle and greate reuenues,revenues, wherewithall she hath hytherto so vniustlyunjustly maintained and kepte hir selfe, and
throw hir in the deepe pit of all miseries and wretchednesse. For she sayth in hir heart, I sitte being a Queene, enuironnedenvironned with ioyjoy and pleasure, I am the
chiefe of the vniuersalluniversall worlde, on me dependeth the Catholike and holy Churche, I hauehave authoritie and power in HeauenHeaven, earth, and Hell: I hauehave also might to
binde and to loose, to sauesave and condempne: It standeth not with me, as it doth with those that be not of this worlde, for all thyngs here are at my commaundement.
I am no widowe, I am not desolate. The hyghest powers and gouernoursgovernours of thys worlde do assiste and defende mee, putting to death al those that say against me. Nero, Domitian, TraianTrajan, or Maxence, were neuernever more addicted to the defence of my predecessours, than are now adaysnowadays the Princes of our tyme readie to maintaine wyth fire and faggot my Decrees, Traditions and Ceremonies. Therefore I shall see no mournyng. I shall continue
alwayes, I shall be called Madame at all tymes: my kyngdome shall abyde for euer,ever, my seate shall no man take awaye from me, I shall neuernever fall, nor any euilevil can come vpponuppon mee. After thys sorte, boaste (wyth no small presumption) our Papistes also, saying: That the lyttle vessell of Sainct Peter may wel by the reason of weather and tempeste be shaken, and with the waueswaves of the sea troubled, but neuernever can be ouerwhelmedoverwhelmed or perishe: hereby goyng aboute to proueprove that theyr superstitious and Romyshe churche should abyde styll, and neuernever be ouerthrowneoverthrowne. But they consider not of what abilitie and power the Lambe is, whiche abideth vpponuppon the mount Syon, against whom they stick and make warre against continually: whose congregation and little flocke they persecute daily with great tyrannie, crueltie, and rigorousnesse. Therfore shal hir plagues come at one day. God shall once poure vponupon this wicked race &and malignant church, Death, sorowes, hunger and sworde, eueneven as he dyd sende vponupon the
synfull Cities
fire and
Brymstone. They shalbe depriueddeprived for euerever of the
life whiche is in Christe IesuJesu, they shall remaine in
sobbes and teares, they shal not ceasse to mourne, to wring their handes, and gnashe their teeth, they shall be inheritours of euerlastyngeverlastyng darkenesse, theyr
worme shall neuernever die
, they shall hunger and neuernever be satisfied. And this whoore with the whole generation of hypocrites shall be burnt with
vnquencheableunquencheable
fyre, prepared for the deuyldevyl and his aungels. This sentence is not so seueresevere as
true, for the Lorde who shal iudgejudge them, is of power and might: he is holy and faithful in mercie, true in his worde and promise,
maruellousmarvellous in all his
workes,
fearefull, terrible and righteous in his iudgementsjudgements against the wycked. No man then shall be able in those dayes to withdrawe any part of the threatned vengeaunce of hys wrath from the euillevill doer. Neither oure Lady with castyng of hir beades into the ballaunces of S. Michaell, neyther S. IohnJohn Baptist, with hys lambe holdyng a crosse, neyther S. Peter wyth hys Key, nor S. Paule, wyth his sworde (as they vseuse to make them) yea and if Moyses, Samuel, and the rest of the Prophetes, with Noe, DauidDavid, and IobJob, would make intercession yet shoulde they not be hearde. And the Kings of the earth, namely the worldly and carnall Princes whiche hauehave committed fornication, and lyuedlyved in pleasure with hir, in all vncleannesseuncleannesse and filthynesse, shall bewaile hir, when they shall see hir ouerthrowenoverthrowen and so yll intreated, it shall grieuegrieve them sore, that they may or can not maintaine and defende hir with water, fyre and sworde against God and hys saincts, for they shall be nothyng well pleased with the ordinaunces and institutions of Christe, bycause they doe hate nothyng more than the workes of the spirite, that is, to frame theyr liueslives according to the will of God. It shall anger them to the hearte, that they are not able to burne still and slay all those that speake, write, or preache agaynst the deedes of the fleshe and do reprouereprove them of their fornication, adulterie, and theyr mischeuousmischevous and inordinate lyfe, and rebuke them of theyr moste abhomynable idolatrie.
And lamente ouerover hir, when they shall see the
smoke of hir burnyng.
And shall stande a farre of, for feare of hir tormentes, crying and saying: Alas, alas, that greate citie Babylon, that myghtie Citie. Alas, our mother the holy Churche of Rome, so many holy fathers, Popes, Cardinalles, and Byshops: Alas, for our Monkes, Chanons, and Friers with their so holy, so deuoutedevoute and straight lyueslyves and rude garmentes. Alas, for so many Pardons, Indulgences, and confessions, so many principall hye Feastes, Holy dayes, and gay Coapes and Garmentes. Alas for oure holy Water, holy Candelles, holye Palmes, holye Ashes, hallowed Belles, organs play, and prick song, and the rest of our so gay ceremonies. With these and the lyke wordes shall they bewayle hir, trembling and quakyng for feare, &and crying out on this maner: Wo, wo, to that strong &and great citie Babylon, that mightie citie: for in one houre is thy iudgementjudgement come. Thou art sodainly perished with the sword of his
mouth
, before thou canst be aware of it. Alas, who shal now pray for vsus? who shal now sing our Diriges, masses of Requiem, and do the funeralles for our soule? Whether shall we go nowe to shrifte? who shall now absolueabsolve and pardon vsus our sinnes? where shall we nowe fetche oure ashes? Who shall consecrate vsus our Candles and Palmes? who shall sing or ryng and cast holy water at oure burials, and redeme vsus out of purgatory? Suche shal be the complaints of the wicked and faithlesse persons.
And the merchants of the earth, whiche do make any trafike of the marchandise of their Temple (whiche place dothe serueserve them in steade of the market) as well amongest the Mahometistes, as the Papistes. But bycause we are moste troubled and molested here in Europe, of that popishe Antechriste, we shall endeuoureendevoure to speake as we hauehave done hitherto most of hym. These merchantes then (I say) shall bewayle hir, and mourne ouerover hir, very sore, and muche more than the Kyngs dyd. For no man buieth their ware any more;more. theyr pedlary is nothing set by any more.more The wares or merchaundises of theyr shoppes, are Masses, prayers, blessyngs, Crosses;Crosses, theyr cakes, greate and small, whyche they sell (to get the more, as it is esteemed) in steede of God theyr maker, Holy breade, holy water, Candels, relikes, Pardons, Scala cœli, Diriges, Annuaries, and dyuersdyvers other lyke, whereby they get the very sweate and bloude of the poore silly soules. All whiche they sell for good money daily, and yet they keepe neuerthelesseneverthelesse: For the people hauehave but the hearyng, the eye syght, or a taste of trifles.
And eueryevery Shippe maister, and all the people that occupie shippes, and shipmen, and whosoeuerwhosoever trauailetravaile on the sea, shall stande afarre of: That is to say, all Bishops, Ordinaries, Abbots, Parsons, UicarsVicars and Massing Priestes, and other lyke, liuynglivyng on the sea: Of these waueryngwaveryng, blinde and zealous people, al these (sayth the voyce) stode a farre 1847. of: offofoff, eueneven as the merchants did, and cried. In like maner When they saw the smoake of the burnyng, saying: What Citie was lyke vntounto this great Citie in ryches, power, wealth, and voluptuousnesse? No Prince or lorde is better entertained, of al thyngs better prouidedprovided, and more attendance giuengiven vponupon him than these shauelingsshavelings be. For their truste and confidence is onely in this Citie, this is theyr God: Herein consisteth their whole felicitie and blessednesse.
These Shipmen shall (bycause of theyr greate losse) so weepe and wayle, that men shall cast duste vpponuppon theyr foolishe and fond wytlesse heads: That is to saye, theyheads, that is to saye. They shall be so wrapped in darkenesse, that they shall not see in theyr vnderstandingunderstanding bycause of theyr vnbeleefevnbeleefe, and also their knowledge shall bee made dull, blunte, and beastly, by the meanes of iealousiejealousie, furie, and rage. All this shall they do, to shewe theyr greate griefe: as for theyr repentaunce, it shall be lyke vntounto that of
Cain,Caius,
Pharao, Esau, Antiochus
, and
IudasJudas, their predecessoures. And in theyr sorrowe, they shall complayne on thys manner: Alas, alas, that greate Citie, that woorthie and moste famous Rome, that sweete and pleasaunt Babylon, oure holy mother, wherein we were made so ryche, so proude, so myghtie and glorious, that al the worlde dyd dreade, honour and serueserve vsus, and we felte no trouble, no kinde of aduersitieadversitie, or miserie, is now made desolate, she is fallen. The apples that thy soule lusted after, are departed from thee, the learned, the wyse and men of vnderstandingunderstanding whiche thou for the maintenance of thy beautified whoordom desiredst (sayth the menacing voyce of the holy Ghost) are now departed from thee, and wil not (since they hauehave seene and considered thy great abhomination) hauehave to do with thee any more, but they shall forsake and leaueleave thee, cursse and abolishe thee quite: and where as they were wonte to prayse, make muche of, and magnifye thee before the worlde, shall nowe defye thee, yea, and (by the testimonie of the holy and sacred Scripture) rebuke, condempne and confounde thee. Of the common sort also men of an honest and ciuilecivile lyfe, whiche were wont to defende thee, nothyng suspecting but thynkyng that all these trumperies, and beggerly Ceremonies were profitable and necessarie to be obseruedobserved (notwithstanding that thy lyfe and conuersasationconversasation was wicked and too too haynous) shal speake agaynst thee, &and flie from thee as soone as theyr eyes and vnderstandingunderstanding by the vertue of the spirite of God shalbe opened, seyng that thou arte detestable and diuelishedivelishe. Briefly, no man, hauehave he neuernever so little a taste of Gods holy word, shalbe able to abide thee, or suffre thy manyfest whordom any longer: for thy vpholdersupholders are but
dissemblers,
men plesers, flatterers,
railing
Sophistes, Scoffers, brawling Canonists, Sorbonists,
Epicures, Libertines, and other vngodlyungodly and slaunderous persons, very Antechristes. Touching
honest, sober, discrete and vertuous persons, busie in godly works, fearing God, and seeking his glory from the bottome of their hartes, which also desire with all their strength, zeale, and feruenciefervencie to set forthe the same, they shall leaueleave and renounce al thy pestiferous &and dangerous wayes.
These grosse and fat shippe men, and mariners shall say yet. Woe, woe, Alas, alas, that great Citie wherein we were made rich, all that had ships on the sea, by hir costlinesse, for in one houre she is made desolate. We which had Bishopriks, Abbays, Benefices, Prebendaries, and great Reuenues,Revenues, amongst these foolish vnstedfastunstedfast, and worldly minded people, waxed by al maner of wayes welthy and riche, through the deare and costly wares which oure shippes were laden withall on eueryevery side, which ar innumerable. We (I say) are in great heauinesseheavinesse, and in such a perplexitie when we remember of that so great and famous Citie, as we are not able to expresse, bycause of hir so sodaine fall, being in one houre.
The .14. vision containing the iustjust iudgementjudgement of god ouerover the assembly of Antechrist, and that gratious vengeaunce of the innocẽtinnocent bloud of his good and faithful seruauntsservaunts: which I hauehave taken out of the .xix. chapter of the ReuelationRevelation, where it beginneth in this maner.
I Sawsaw the heauensheavens open: that is to say, thesay. The misteries of God were shewed me, and his secretes were fully declared and expoũdedexpounded vntounto me, I perceiueperceive that through faith and humblenesse, great knowledge of the misteries of God were obtained. For the
heauensheavens are
opened when Gods word is freely preached, and are
shut vpup when it is not preached, or not regarded, but in the stead of it, men are fedde with dreames and lies. And behold a white horse appeared vntounto me. Heereby are ment the true and faithfull ministers of the word of God: whose office and condition is,is (as S. Paule saith)saith), to
announce throughout all the whole world this heauenlyheavenly doctrine, and instruct, teach, &and admonish both great and small. And he that sate vponupon him, was called faithfull and true. This is the onely and true
sonne of
God which is called faithfull, iustjust, and true, bicause he is founde faithfull, and vnfallibleunfallible in hys promises and woorde, for the Lord (saith the Psalmist) is very
righteous in all his wayes, true in his sayings, perfect in all his doings. He cannot but
teach a rightaright, and speake a trouth, for he is the
truthe him selfe. No more cannot those which are indued with his spirite, who leadeth and conducteth them in all truthe. He hath done according to iusticejustice and equitie in condemning that wicked and abhominable whoore, in destroying that filthie sinagoge of Sathan, in deliueringdelivering and exalting his poore afflicted Churche. First of all he did
fight in his owne persone, as a worthy Champion against the deuilldevill, hel, and damnation, whom he hath
ouercomeovercome, conquered and
vanquished by his owne death, and glorious passion. And now doth he ouerthrowoverthrow the DeuillDevill, and all his adherẽtsadherents, by the meanes of his faithful
seruauntsservaunts, distributers of his holy woord and mysteries, which he nowe graciouslygracisuſly sendeth vnderunder the figure of the white horsse. For his seruauntsservaunts (as Abacuck testifieth) are lustie and wel animated
horsses, whom the Lord conducteth, which ar (as IeremieJeremie calleth them) whiter than snow, by the meanes of their vnfained,unfained, and vndefiledundefiled faith. And his eyes were like as a flame of fire, mightie and cleare. Whereby is not only vnderstandedunderstanded his godly wisdome and knowledge, whereby he knoweth and iudgethjudgeth al things, but also all the heauenlyheavenly and spirituall giftes of the holy Ghost. Behold sayth Zacharie, vponupon the only
stone (which S. Paule expoundeth to be
Christ)Christ,) shalbe .vij..vii. eyes, which are the .vij..vii. spirites of god, wherwith god doth lighten the hearts of his chosen, and kindleth the fire of his louelove in the minde of his faithful. His word is a
lãternlantern to their feete, hys law and testimonies are pure, and vndefiledundefiled, giuinggiving light to the eie. And vponupon his head were many crownes. EuenEven as the same was seene (being a figure of Christ) vponupon the head of
IesusJesus the
sonne of IosedechJosedech the high Priest, to signifie that IesusJesus Christ is the soueraignesoveraigne and king aboueabove al kings, which hath power in heauenheaven and earth for euerever. He ruleth and gouernethgoverneth al nations with an iron rod. For he is the Lord of hostes, the euerlastingeverlasting king of glory. He is a mightie and puissãtpuissant gouernouregovernoure, setsetting ouerover the Mount Sion his holy hil. He giuethgiveth prosperitie and gouernmentgovernment to Kings, and his elect and chosen are crouned in him with grace and mercie for euermoreevermore. For he reseruethreserveth in heauenheaven for vsus, an
inheritance immortall and vndefiledundefiled: Againe, he hath layed vpup for them that keepe the faith, a
crowne of righteousnesse, and wil giuegive a
crowne of
life to them that be faithfull vntounto the death. &c.etc. All warrefares and victories of the saincts depend vponupon him only. And he had a name written, to wit, almighty, maruellousmarvellous and feareful, Adonai, Emanuel, a name aboueabove all names, eueneven the holy one of Israell, the Lorde of Sabaoth, the Lord of hostes, our redemer, sauioursaviour, and righteousnesse. No man knewe this name but hym selfe and them whiche he hathe
reueledreveled it vntounto, neither fleshe nor bloude, nor Heathen, Turke, IewJew, or false Christian is able to cõprehendcomprehend thys name aright: Albeit they hauehave good signes and tokens, yet
no man can say that IesusJesus is the Lord,
without the inspiration of the spirite of God, who openeth the very truth of God. The number of Gods elect are also signified or comprehended vnderunder this name, which the world can not acknowledge nor vnderstandunderstand. And he was clothed with a garment dipt in bloud. His mortall bodie which he tooke vponupon him for our redemption, was so sore beaten and greuouslygrevously wounded, that from the soule of the feete to the very crowne of the head, eueneven from top to toe, nothing was lefte whole or sound. This mighty Champion is he which
came from Edom and Bosra, whose garmentes were sprinkled with bloud, his clothes were rayed, eueneven as of those that tread the wine presse. For his manhoode suffred most shameful &and painefull death. He him selfe alone trode the wine presse of his wrath, and had none to helpe him. He his owne self was woũdedwounded for
our sinnes, and our infirmities were layd vponupon him, and by his
stripes we are healed. And his name was called the
word of God.
Christ IesuJesu the sonne of god, is that eternall and euerlastingeverlasting word of God, which was from the beginning by God,
by whom also
heauenheaven and
earth are made, and
all that in them is, the verye Image of his substance in whom the father is represented, wherby also we vnderstandunderstand and know the wil of the father, for the word of God is a true guid of the conscience. This
word was made flesh: that is, became man for our sakes, sauingsaving, iustifyingjustifying, and glorifying all those that beleeuebeleeve on him. And the warriers which were in heauenheaven, followed him vpõvponupõupon white horses. These are the true &and faithfull ministers which follow their maister and chief captain Christ IesuJesu vponupon white horsses: that is in innocency of life and godly cõuersatiõconuersationcõversatiõconversation which they professe. These horsses are nothing else than their mortal bodies redy to battaile. For true christiãschristians
mortifie their flesh, the concupiscence therof, &and
bring their carnal lusts vnderunder subiectiõsubjectiõsubiectionsubjection, &and their bodies obedient to the spirit. They become
seruauntesservauntes to righteousnesse, and not to sinne, they are worthy Souldiers of God, for they follow the Lord of Hostes: suche an armie saw the seruaũtservaũtseruauntservaunt of the Prophet Elizeus in Doathim in a vision. They were clothed with fine linnen, white and pure, signifying the simplicitie and innocẽcieinnocencie which they hauehave in Christ IesusJesus their captaine, and good and perfect gifts which the Lord giuethgiveth them. As S. IohnJohn him selfe expounded them a little before, where he sayeth that the fine linnen are the true iustificationsjustifications which they hauehave of none other, but from theyr head Christ. These are the spirituall
weapons wherof S. Paule speaketh, saying: Though we walke in the flesh, yet we do not war after the flesh, for the weapons of our warfare are not carnal but mighty through god to cast down holds: and out of his mouth wẽtwent a sharp sword, which is that wonderful iudgmentjudgment of his word. Through this sharpe sword are the faithful and beleuersbelevers sauedsaved to life euerlasting,everlasting, and the wicked infidels iudgedjudged to euerlastingeverlasting death and damnation. For it is vntounto some a sauorsavor sauior of life vntounto life, and to others a sauorsavor sauior of death, vntounto death. With this sword shall be
cut 2007. of: offof off the dead braunches which in him beare no fruicts, and the rotted
members from the body. In like manner shalbe the
good from the bad, and the Goates from the sheepe, with this sword deuideddevided and separated: Oh how
terrible, fearefull, and sharpe shalbe the iudgementjudgement of the Lord, the rod and scepter of his dominion against the wicked in those dayes, as he shall say:
Goe from me ye curssed into euerlastingeverlasting fire
: Again, how comfortable &and ioyfuljoyful a thing shall it be for the elect to see themseluesselves exempted of this condemnation, and to hauehave the fruition of that souerainsoverain blessednesse in eternal glory. For he it is that
treadeth the wine presse of the fiercenesse and wrath of almighty God.
That is: he shall poure forth his vengeaunce vponupon the proud and infidels, and shall punish them most greuouslygrevously with his strong &and mightie arme, stretched ouerover their heads, striking them in his rage &and furie, wherunder all things are set.
And I saw an Angell standing in the Sunne, signifying the Apostles and al true ministers of the word of god which stand in the bright &and cleare
sunne of righteousnesse, which is Christ IesuJesu, that amiable and
shining morning starre. And these worthy witnesses stand fast in a stedfast
assurãceassurance of faith in his name, against the whole multitude of Antechrist, without mouingmoving of their feete from that well grounded
stone, which is Christ IesuJesu, which for nothing in this world, be it
persecution, paine, torment, or deathe, will shrincke therefro. And he cried with a loude voyce to all the Foules that did flie by the middes of heauen.heaven. This voice
cried, and shall
call vntiluntil the worldes end, with a feruentfervent and constant mind, vntounto al foules which flie vnderunder heauenheaven, to them which are humble of mind, and become spiritual through faith and heauenlyheavenly giftes. These flying foules
laying aside, &and quite abolishing all worldly plesures or corruptiblenesse,
lift themseluesthemselves vpup aboueabove their affections on hie, and make their
cõuersationconuersationcõversationconversation to be in heauen,heaven, and lead heere in earth an heauenlyheavenly life. These are the chosẽchosen soules which the father feedeth and sustaineth wythoute their own deserts. Such a one was
AbraAbraham in Mesopotamie,
Moyses in Sinai,
Helias vponupon the mount Carmelus,
Daniel amõgstamongst the lions,
Paul in Damasco, S.
IohnJohn
in Pathmos, and many moe eueneven herein England, and in other places, and shalbe to the worlds end. The maner of their calling is: Come assemble you in
vnitieunitie of faith and mind, knit your seluesselves togither in Christ IesuJesu, in
louelove which is the bond of perfectnesse, that the
peace of god which passeth al vnderstanding,understanding, keepe your hearts &and mindes in Christ IesuJesu our Lord. Prepare ye (sayth the Angel) to come to that great and supernaturall good supper of the Lord: Which is that eternall and euerlastingeverlasting refreshing of the soul. Come on and tast of the most daintiest dishes, &and most sumptuous fare, which
neuernever
eye hath seene, neither eare hath heard, neither came into mannes heart, which God hath prepared for them that louelove him,
learne out of gods holy word what his good wil &and pleasure is, folow the same in life &and maners, flie from al worldly pleasures.
LiueLive soberly, temperately, chastly &and
righteously in the feare of god, attending and waiting vponupon the cõmingcomming of our Lord and God. Finally, order and frame your life so, that ye may eat the fleshe of kings, that ye may by exhortation and ensample, teach the worldly gouernersgoverners to conuertconvert vntounto the Lord, and to forsake all maner of filthie, carnall and sinnefull lustes. And that ye may eat the flesh of all captaines and mightie men, pluck down the hie minded hearts of tirãtstirants, to bring vnderunder their crueltie and loftie stomacks, deuourdevour also the flesh of the worldly rich and proud man, cause him to leaueleave 2061. of: offof off al worldly pleasures, excesse, and manifolde vanities.
And the fleshe of horsses, and of them that sit on them. And the flesh of al fre men &and bõdmen,bondmen, and of smal and great Regard neither horsses nor them that sit on thẽthem, but teare their flesh in peeces. Spare no man, neyther hie nor low, rich nor poore, bond nor free, but checke and taunt them, that they leauingleaving their old &and wicked wayes, turne to the lord. As for the obstinate and stubborn which wil not bow but resist, break them and hew them in pieces, punish the wicked and carnall worldlings of what degree so euerever they be, and these beastly Antechristes &and cruel Grashoppers which sit on them: take away the pride and loftinesse from these loitering prelates, and idle bishops, and also of thẽthem that imitate and follow their mischeuousmischevous hipocrisie, deliuerdeliver the oppressed, and turne back the cruell persecution from the innocents, poure downe thy wrath ouerover the wicked according to their desertes, and let none escape.
Imitate the
Eagle and Kite, resort there where as the dead carkasses,carkasses (men without liuelylively faith, and drouned in sinne)sinne), be. Teache eueryevery one to walke honestly in their vocation, let
Princes vnderstandunderstand that it behouethbehoveth them to be learned and wise in all sciẽcessciences: but aboueabove al in the holy Bible which be the Scriptures, and that it becometh thẽthem to walke in the feare of god, not to do al things vnaduisedlyunaduisedly, and according to their owne pleasure, but orderly, as reason and equitie doth require, not to oppresse the poore, innocents and fatherlesse, but to aid, succoure and helpe them, and to punishe the wicked and malefactors, nor vseuse extortion in taxing ouermuchovermuch their commens &and subiectssubjects. The rich &and welthy, that they be merciful, good stewards &and distributers of the gifts of God cõmittedcommitted to their charge. To the hipocrites &and Idolaters, that they leaueleave 2089. of: offof off their vaine trust or confidenceconfidence, in any creatures, &and returne vntounto the liuingliving God. Again the whoremonger, that he goe no more like a beast and Mule in whom is no vnderstandingunderstanding, after other mennes wiueswives, but rather take
his own wife, to flie al occasions of euilevil. CõmaundCommaund the
ruler to be faithful in his calling, and the
Commons louinglylovingly to obey. The
wife to be true and obedient to hir husband: againe, the husband to be friendable and louingloving to his wife, defend hir, cherish and nourish hir, eueneven as Christ defended his Church, and cared for hir.
Children to be obediẽtobedient to their Parents, the Parentes not to prouokeprovoke their children to wrathe. And the seruauntsservaunts to obey them that be their masters. &cetc. Thou shalt
eate the flesh of the Giantes, and drinke the
bloud of the Princes of the earth, of the Weathers, of Buckes and Bulles which shall be slayne at Basan. And I saw the Beast, and the Kings of the earth, and their armie. That is, these Ruffians and lecherous Bishops, Monkes, Abbots, and the rest of these shauelingsshavelings of Antechrist, with the Princes of this world, cruel tyrants, catchpols and hangmen of the Beast, are assembled together, to consult and gather souldiours, and set them out to fight against him which sate vpponuppon the white horse, to make warre against Christ and his belouedbeloved Churche, his chosen and peculiare people, his seruauntsservaunts which without any kind of doubt or waueringwavering, follow him. They seeke (I say) to kil and slay these pleasant birdes, bicause they did eate and consume their fleshe. They rebuked their euillevill corrupt maners and vnrighteousunrighteous dealing, their wicked and abhominable life, therefore they make warre against Christ, where so euerever the worde of God was sincerely preached and taught, the glorye of God preferred, and the securitie and naughtinesse of mannes sinfull and abhominable life reprouedreproved, there hath alwayes insurrections, tumultes and seditions risen amongst the hipocrits of traiterous enterprises. For the word of God is a
signe of contradiction, and the stone of offence
. These Princes and captaines with their most cruel souldiers are set on, prouokedprovoked and stirred by the malice of these Idolatrous Bishops and Prelates, eueneven as
Pilate and Herode were mouedmoved of
Annas and Caiphas to put Christ to death. And as
Felix gouernourgovernour of IurieJurie at the request &and pleasure of Ananie the hie priest, kept S. Paule in prison. The Emperor TraianTrajan and other tyrants should neuernever hauehave persecuted the Christians vntiluntil this day, if their horsses had not bene pricked so fast and so often with the spurres of wicked and leude Prelats. And what diligence &and endeuourendevour they hauehave done to ouerthrowoverthrow, vanquishe and roote out the truthe, may be seene by their letters, wrytten and sent to so many Kings and Princes. No small a doeadoe had they to bring IohnJohn Wicliffe in discredite and slaunder with the people, the which (after he had ben buried fortie yeares) toke vpup his bones, and burned them with fire, and cast the ashes into the riuerriver, shewing their tiranny vponupon his bones, whome they coulde not be reuengedrevenged of in his lyfe time, no not for all their requestes and sutes made to the kyng of Englande, Richarde by name.
Againe, Sigismunde the Emperor wold neuernever hauehave done contrary to his promise fortified by a safeconduct graunted vntounto IohnJohn Hus, to goe and come safely to the Counsell at Constance, <had not the wickedness of the prelates>Constance, and in a manner forced hym: for if he would be the image of the beast, &and an obedient child of the Romish church, he must doe all as it pleased them. It is manifest what diligence and trauailetravaile they hauehave assayed, what violence and force they hauehave vsedused, to banishe and chase the truth of the Gospell out of Germanie, what practises, craftie policies and fetches they hauehave sought to deface it here in Englande, and what crueltie and tyrannie they shewe in France, to the vtterutter destruction of the countrey we hauehave seene and see, and yet dayly at this instant feele they. And aboueabove all, hauehave we felte, and as yet feele the experiẽceexperience of it in low Germany (our natiuenative countrey) and Flaunders, where as soone as Gods worde was sincerely preached, and the Gospell of IesuJesu Christ opẽlyopenly declared, O how SatãsSatans kingdome was rente &and diminished? how idolatrie and superstition was brought low, &and all excesse, surfetting &and dronkennesse, all wickednesse and vice, all pride &and naughtinesse beat down &and forsaken. The whooremongers &and adulterers began to be ashamed of their filthinesse: priests &and Friers misliked of their estate, and durst not say Masse, go on procession &and funeral, &and other of their abhominatiõsabhominations: they coueredcovered their crounes, let grow their beards, hid thẽselues,themselues,thẽselves,themselves, yea &and demed that they were such. Many light women were conuertedconverted, many ruffians &and baudes were astonied for that they saw their houses not so much haunted as before. These with the rest of the spiritual baudes and ruffians, were well ashamed and wist not where to hide thẽseluesthemseluesthẽselvesthemselves, bicause of the light, which did shine so bright in the worlde. On the other side, consider how the kyngdome of Christe increased, augmented and multiplied daily, how the honor of God was set foorth, the name of the Lorde was magnified and inuocatedinvocated, praised and blessed. Howe many people whiche hitherto hauehave liuedlived like ignorant doltes in al securitie &and beastlynesse, were then come to knowledge and vnderstanding,understanding, &and leauingleaving their former life, gauegave thẽseluesthemseluesthẽselvesthemselves to vertue &and godlinesse, &and cleauyngcleavyng to that whiche they heard, expressed it in their life &and cõuersationconuersationcõversationconversation. Last of al, it was maruelmarvel to see how charitie, humilitie, sobriety, honesty, &and al other godly exercises,exercises the works of the spirite,spirite wer put in practise amongst this new springing churche: and contrarywise, the dedes of the flesh forsaken, &and layed aside. But that great dragon the diueldivel, that olde serpent, who from the beginning hated the truth, &and mans felicitie, seing his kyngdom go to wrack, hys gay &and finely disguised church decay, hys pilferyng trashe &and beggerly Ceremonies nothing set by: yea and seing his beastly bodie, &and al his membres by the preaching of Gods word so cleane vncouereduncovered, and beaten to the grounde, did waxe madde and outragious. Wherefore he mouedmoved &and stirred vpup kings, who entring in allegiance and alliaunce with his Antechrist, gathered a counsell against the Lorde and his churche, to scatter and put asunder hys flocke, and toaud to kill and slay his chosen. Which thyng afterwarde they practising made them vpup, and not without treason, inuadedinvaded the countreys there, not to gouernegoverne accordyng to iusticejustice and equitie, but violently and tyrãnouslytyrannously to rule and reigne, yea notwithstanding their priuileagesprivileages enacted and giuengiven by acte of parliament, confirmed and established by othe of the Prince him selfe, hauehave they yet against all reason and lawe oppressed the commons, and innocents. As for the christians, it is too well knowne howe they are vsedused, therfore I leaueleave 2188. of: offof off to speake any more of that matter, not mistrusting but that it shall be declared at large of some diligent writer. But
what is their purpose? The Lorde against whom they striuestrive, is too
strong, he knoweth all theyr enterprises and imaginatiõsimaginations, &and
laugheth
them to scorne
, He seeth their fall and ouerthrowe,overthrowe, and the victorie of his chosen, and the deliuerãcedeliuerancedeliverãcedeliverance of his people is in his hande. Let them rage neuernever so sore, lette them murther and slay neuernever so many, blessed are
they whiche die in the Lorde, they shall neuernever be able to roote oute the truth, muche lesse to obtaine any victorie agaynste God, for the Lambe is strong, and abideth valiantly vponupon that vnmouableunmovable &and inexpugnable
mounte Syon, hauynghavyng wyth hym an hundreth and .44000..4400000. These be as many as hauehave receyuedreceyved hys
true faith, and are the true
seede of Abraham, hauinghaving the
seale of the
holy Ghost, bearing the name of their father engrauedengraved on their forhead, redeemed &and bought from the earth,
predestinated and
chosen to life euerlastingeverlasting, whiche are
not defiled with women, whose soules and faith are not spotted with
false doctrine or idolatrie and superstition papistical. These ar virgins which receiuereceive not the false, hipocriticall and whoorish doctrine of the Antechrist. These be the virgins whereof the holy Ghost speaketh, and not them only (as they saye) whiche neuernever maried, else Abraham, Moyses, DauidDavid, Zacharie, Peter, Philip, and the reste of the godly whiche hauehave bene maried, coulde hauehave ben of the number of those virgins
: for they iudgejudge mariage to be vncleaneuncleane, and a deede of the fleshe. They are not ashamed to aduouchadvouch in their Decretals, that it is better and a smaller offence to kepe a hũdrethhundreth hoores, than to marrie or contracte matrimonie, after they hauehave vowed chastitie. Oh beastes that ye are, the spirite of Chastitie did neuernever cause you to forbid holy matrimonie, but it was the spirite of vncleannesseuncleannesse Asmodeus, Beelsebub, and that spirit whereof the Sodomites, and them of Gomorra were driuendriven. These foule spirites made you to do it, to accomplishe the prophecies of S. Paule, and of Daniell, whiche amongest other wordes, speaketh of Antechrist on this maner: He shal
exalt him selfe aboueabove all, which is called God. For the
God of hys predecessors he shal make no count of. He shal louelove neither God nor woman, but only his Maosim, for he exalteth himself
aboueabove all things. The naturall duetie and affection whiche God hath graffed in man &and wyfe, to louelove and hauehave company,company comforte and healpe one of the other, to increase and multyplie, is the onely meane whych God hath prouidedprovided to preuentprevent the decay of mankynde. It is also a greate kinde of beneuolencebenevolence and friendeshyp, wherein the one parte of mãsmans nature honoreth (aswel for the likenesse, as for the creatours sake) the other in the feare of God, whome they in the state of matrimonie, not onely serue,serve,serueserve (if it be well vsed)used)vsed),used), but honour and worship. Then, the duetie of a good husbande is, according to Gods worde, to labour, and with the sweate of his browes to get his bread, to care and prouideprovide for hys familie, for his wyfe and chyldren, that shee neyther thorough pouertiepovertie, hunger, or other cause of wretchednesse, hauehave no occasion to committe or do any thyng agaynst the rule of honestie and prescript commaundement of God. A good wyfe agayne, wyll be diligent and carefull for all things necessary and belonging to the house, she shall be sober, honest, faithfull and busie. This affection and kindenesse, wherof we speake here, procedeth out of the naturall louelove, gyuengyven vntounto vsus by nature, and all men in generall are bounde to obserueobserve it. This naturall kyndenesse and diuinedivine louelove hath not this monstrous beast and beastly monster Antechrist, nor his sodomitishe greasy ones. They lurke onely in their dennes, and wyth daintie dyshes and delitious meates fil their bellies, and make merrie, they care for no bodie, they beare neither honest louelove, nor heart, or any good wil to woman, neither for propagation, nor for the ordinance of God, who is the author &and instituter of it. They labour not to maintain their wife,wife. they seeke not to defẽddefend any against dishonestie, rauishmentravishment or shame, they desire none for their owne, but when they lust, they take one nowe, and an other to morowe, and then sende hir packing, to hauehave neither trouble, cost,cost nor charges of hir, nor of the childe, but like vnkyndelyunkyndely Cuckoes lay theyr egges into other folkes nestes. Whether these things tende to the despysing &and disgracyng of women or not, iudgejudge you. And surely the rather for that they, not passing for the ordinãceordinance of God, but reiectingrejecting it, take one or other of their acquaintaunce after theyr owne minde, forsooth to cast hir 2256. of: offof off like a broken pot, and to take an other so often as they lust. But what great euylevyl and inconuenienceinconvenience dothe proceede and followe here hence, is to be seene in great Cities, where these belly gods for the most part vseuse to haunt, as at Rome, and in other places where any Byshoprikes or canonistes or colledges be, where ye may see an infinite numbre of queanes and painted CurtisãsCurtisans, which get their liuingliving by the letting of their flesh and body to these beastly &and vnnaturallunnaturall kind of people, to whom they beare neither heart nor good will for abusing them seluesselves. In that they hauehave to do with them, they loose their honestie &and fame, they marre and destroy both body and soule. I leaueleave the murtheryng and slaying of children, whiche is no synne amongst them: beside many other vncleanunclean, vnnaturallunnaturall and most abhominable filthy deedes vsuallusuall amongst them in theyr priuieprivie chaumbres and celles. These bee the fruits of their promised sworne vnchastunchast chastitie
. For what I pray you is chastitie or virginitie more before God than
marriage? no more than
circumcision to vncircũcisionuncircũcisionvncircumcisionuncircumcision, one is neither better nor worse before god than the other, cõcerningconcerning the life of a christian man. Christ IesuJesu requireth &and demaũdethdemaundeth only of vsus tru faith working thorough charitie: so thẽthen al they that lead their lyfe in the holy state of matrimonie, accordyng to the word of God, are
reputed virgins, as S. Paule testifieth
: The Lambe whyche taketh away the sinne of the world stands with them, which the father hath giuengiven him vponupon that strong mounte Syon. Contrarywise, the Dragon and the beast with all theyr adherents, are set vponupon the slyding sandes of the sea, their kingdome, their power their myght, their lawes, statutes, and ordinaunces, theyr free will and wycked purpose, their proude titles hauehave no sure foundation, but are buylded only vpponuppon the waueryngwaveryng sandes of doubtefulnesse and falshode, agaynst whiche when any tempeste or winde of Gods holy worde bloweth, sodainly it is mouedmoved and ouerthrowen:overthrowen: yea and these vile shauelyngsshavelyngs them seluesselves are these sandes, whereon their captain the dragon stãdethstandeth, they are the chair and dwellyng place of the diueldivel. Thoroughe them, as instrumentes, and false prophetes, he vsedused to speake, to commaunde, and execute all hys deceiptfull and false hypocrisies and idolatries. It is then moste sure and certaine, that this beast with all theyr beastlynesse, can neuernever abyde long. For it followeth, that the Beast was apprehended and taken, and with hir the false Prophetes whyche did signes and wonders before hirthem. As heretofore IannesJannes IamesJames and IambresJambres, the
enchaunters of Egypt, wente aboute to counterfaite the signes, whiche Moyses and Aaron dydde in the presence of Pharao:
lykewyse doe these false inchaunters peruertpervert the truth in these oure days, namely in that they shew greater wonders, than any heretofore hath ben heard of: That is, that they (as they affirme and violently holde) can turne very bread into naturall fleshe and bloud, and that so cunnyngly that it can not be once perceyuedperceyved, neyther in beholdyng,beholdyng feelyng or tastyng of it otherwyse than breade. And more other: as to redeeme soules out of Purgatorie, by sacrifices and workes ofworkes supererogations, and other shamefull braggs, wherwith he deceyueddeceyved them that receyuedreceyved the beastes marke and seale, and worship his image.
These both, namely the head and the bodie, the beast, and the false prophete, were aliuealive caste into a lake of fire, burning with Brimstone: These shall surely thorough the power and ryghteous iudgementjudgement of God, receyuereceyve theyr portion wyth the hypocrites and false Prophetes.
And the remnant which folow, of what state and condition so euerever they be, were slayne with the sworde of him that sitteth vponupon the horse, which commeth out of his mouthe.
This sworde is (as is before sayd) his mightie and true word, which hath within hym spirite and life. Such then as are not afrayde of this worde, but obstinatly cleauecleave faste to their false doctrine and ordinaunces, also those whiche beyng striken of this sworde, and beleeve not, nor repentyng them of their misdedes, frame their lyfe accordyngly, shall perishe without doubt with this sword for euermoreevermore.
And all the foules are
folkes whiche God of hys mercie, hathe chosen and plucked from these worldly pleasures and naughtie desires, shall be howesouerhowesover the matter goeth filled with their fleshe, whether they be sauedsaved or damned: For if they be sauedsaved these shall be gladde bycause that theyr numbre is increased. Againe, on the other syde, shall they reioycerejoyce, when that they see the wicked and obstinate, through the iustejuste iudgementjudgement of God punished. The
righteous (sayeth DauidDavid) seeing the vengeaunce of God, shall reioycerejoyce, and shall washe their feete in the bloud of the wicked: EuenEven so shal the vngodlyungodly, which resist God and his holy worde, with al their vainglorie and pompe, sodainly and with a greate noyse perishe. The Lorde shall destroy them for euerever. The
wicked doers (sayeth DauidDavid) fall, they are cast downe, and are not able to stande. Agayne, he sayeth: As for the
vngodlyungodly, they shal perishe and come to naught: and when the enimies of the Lorde are in theyr floures they shall vanishe, yea eueneven as the smoke shall they consume away. They shall perishe in their wickednesse like a shadow, and wither away as the thistle, and lyke the chaffe and dust, which the winde scattereth away from the grounde, so
lykewise the way of the vngodlyungodly shall perish.
This wyll surely come vponupon the wicked as it hath done in al ages, and as we hauehave seene it with our eyes, and dayly shall see it more and more. But they which feare God and louelove hym, shall obtayne hys grace and mercy, and shal enioyenjoy his faithful promises, the inheritance of his euerlastingeverlasting kyngdome, as ye may heare nexte folowing.
I
sawe
(sayth S. IohnJohn) a newe heauenheaven, and a new earth. S. Peter
sayth also, that eueryevery thing (going before the iudgejudge) shalbe clensed and purified, and
not consumed, for al things must be changed and made
cleane of all corruptiblenesse. He meaneth not (sayethsayeth Aretes) that the creatures shoulde consume away, and be no more, but onely that they seruingserving to a better vseuse, shoulde be renued, so the godly and chosen shall be deliuereddelivered two maner of wayes, that is to say: Here in this worlde from sin, &and hereafter of death &and damnation, &and so shall be led &and conducted vntounto the true libertie &and ioyfulljoyfull
inheritance of the children of God.
The first heauenheaven defiled with the pryde of the angels, and the fyrst earth corrupted with the manyfolde wyckednesses of man, were passed away altogether, and shall be no more, not that the veritie of them shall vanishe, but the nature, complection, and qualitie of them shal change and turne into sinceritie and perfection. And there was no more sea, that is, the vaine &and inconstãtinconstant people were no more: for al prickings &and remorse of conscience, al desperation, mistrustfulnesse &and doubt, shall be taken quite from the godly &and chosen. All kind of anger, sorow,anger sorow &and aduersityadversity shal be turned into ioyejoye and peace of the holy Ghost, all hindrance, feare, persecution, tyrannie, violence, and aduersitieadversitie whyche we endure heere in the troublous sea of thys worlde,
shal ceasse at the day of the lord, when we shall see hym face to face. And the sea shall be no longer subiectsubject to vanitie, than all other creatures, but shall be purified from all corruption, and shall henceforth be so cleare as any christall, although it remaineth the same substãcesubstance.
And I IohnJohn sawe, by reuelationrevelation and permission of God, the holy Citie, new IerusalemJerusalem come downe from God out of heauenheaven . By good reason is this holy Citie the congregation and churche of God called newe Ierusalem,Jerusalem, come downe from God hir Creatour and maker, for she is holy, not of hir self, but of him that made hir, and chose hir to be his welbelouedwelbeloved spouse, prepared lyke a bride trimmed for hir husbande, for she is
purified and made newe againe, as the well
trimmed bride for hir husband, the lambe Christ IesusJesus. This bride shall hereafter through
regeneration and renuing of the holy Ghost shew glorious &and perfect holy: so long as she cõtinuethcontinueth here, she maketh
no accompt of any thing in this worlde, but doth gouernegoverne hir selfe accordyng to that rule which he hir husband hath lefte hir, namely his holy woord. But heerafter shall she (being deliuereddelivered frõfrom sinne, wretchednesse, and all kinde of corruptions) more perfectly follow his steppes. She is called new heere on earth, for so much as she hath laide off, and put away throughe the vertue of Gods holy spirite, the
olde man with all his lustes,
and hath no fellowship with the vnfruitefullunfruitefull workes of darknesse. But heereafter shal she be new by his fauourefavoure and grace, for so muche as she shall be deliuereddelivered from sinne, deathe, and all manner of corruption. She is called the new IerusalemJerusalem both heere and hereafter, bicause that all their Citizens are of one beliefe: yet shall they be heereafter of like glorie and vnitieunitie. Heere hir
Citezens are among the Sainctes, and the familie of God, and there shall they be
both children, and inheritors with Christ.Christ, Sheshe
came downe from god out of heauenheaven: hir Christian faith is
neither of fleshe nor bloud, but by the gratious ReuelationRevelation of the heauenlyheavenly father. But
IerusalemJerusalem
(sayth S. Paul) which is aboueabove, is free and mother ouerover vsus all. She is that Citie which God hath builded. She is furnished with the
gift of faith, and with the fountaine of life, prepared and trimmed to be a faire and
glorious churche, without any spotte or wrinckle. She is
clensed from hir
sinnes through his bloud, she is very costly, and wel fauoredlyfavoredly adorned &and beautified with
ioyjoy, peace, long suffering, pacience, and other more vertues of the spirit: eueneven as an
honest and true Bride is dressed and trimmed for hir louingloving &and deare husband. The bride (sayth DauidDavid)
standeth on thy right hand in a vesture of fine gold. But hir raiments (so long as she is on earthe) are inuisibleinvisible, they are spiritual iewelsjewels of the soule and minde, and not of the body. And I heard (sayth S. IohnJohn) in the midst of this last vision, a mightie voice out of the heauenheaven, the euerlastingeverlasting and onely throne of GOD, a voyce saying after this sort vntounto me. Loke vpup and beholde, for your owne (and al other beleevers) cõmoditiecommoditie and instruction, the holy Tabernacle of the Lord, which shall be with the chosen for euerever, is also heere wyth the Militant Church vponupon earth. MoreouerMoreover, consider that eueryevery beleeuingbeleeving
soule is a Temple of the holy Ghost. As Christ him selfe testifieth:
He that louethloveth me, and keepeth my word, I and my father will come to him, and dwel with him. In like manner speaketh God by the Prophet Ezechiel: saying,
I wil make a bond of peace with them, which shall be vntounto them an euerlastingeverlasting couenauntcovenaunt, I will set my sanctuarie among them for euermoreevermore. My dwelling shalbe with them, yea I wil be their God, &and they shal be my people. The same also he confirmeth heere in this place, saying:
He will
dwell with them, and they shalbe his people, and God him selfe shalbe their God.
In suche sorte that they shall neuernever acknowledge any other, than him only. He shal alwayes comfort and strengthen thẽthem heere by his holy spirit, and heereafter by his presẽcepresence so mightely defend and surely keepe them, that they shall neuernever faile him heere, nether afterward be seperated from him. And God shall wipe away all teares from their eyes, so cleane that no kinde of trouble or feare, shall make them afraid, neither any aduersitieadversitie shrinke or make them heauieheavie. The same also saith the lord
by his Prophet: I shall make a pleasant IerusalemJerusalem, and I my selfe wil be glad with hir. From that time forward shall there be heard within hir, no more sorrow nor paine, neither shall there be any death, for death shall be destroyed for euermoreevermore. The conscience of man shall not then be subiectesubjecte to any mistrustfulnesse or other infirmitie, but shall hauehave ioyjoy in the holy Ghost. They shall through sinne, not die any more, but shall liuelive through faith in God. That cruel whoore shal drink drõkedronke no more in the bloud of the Martirs, for she with al hir adherents, and wicked tirantes, shall be kept in that filthie lake which burneth with fire and brimstone for euermoreevermore: So that no kinde of trouble,
persecution, slaunder, hatred, malice, anguish or pain, or any kind of aduersityadversity, crueltie, or wretchednesse, which coulde be deuiseddevised, can hurt or hinder them: for sorowes, wailing, and
weeping, shall be
put farre from them. The building of the frame, and the situation of this citie was four square, which signified not only vntounto vsus the sure grounde, and stedfastnesse of the true Christian faith, which God keepeth tenderly nourisheth and augmẽteth
augmenteth
in his elect, but also sheweth the euerlastingeverlasting certaintie of that mightie and inexpugnable kingdom of Christ, and that hope which is neuernever ashamed: for whosoeuerwhosoever beleuethbeleveth and dependeth vpõvponupõupon Christ, shall neuernever be confounded. WhatsoeuerWhatsoever is foure square,
abideth firme &and vnmoueable,
unmoveable,
and is not subiectsubject to rolling or vnstablenesse,unstablenesse, like a boule or speare, or any thing that is roũdround. In like maner hauehave we to consider of the four squarenesse of this new Ierusalẽ,IerusalẽIerusalem,Jerusalẽ,Jerusalem,IerusalemJerusalem (wherof material IerusalemJerusalem being also square was a figure)figure), that none of what so euerwhat so everwhatsoeuerwhatsoever kindred, language or nation he be, shall hauehave either preferment heere in this citie, or be lesse regarded, for whether he be frõfrom the East or the West, from the South or the North, rich or poore, Grecian or Barbarian, if he be but a true beleeuerbeleever, he shall be receiuedreceived and accepted of God.
Wherof we hauehave a manifest ensample in the Gospell, where Christ teacheth by the
Parable of a certaine housholder, which hired labourers into his vineyard, who calling them vntounto him in the eueningevening, gauegave as much to them that wrought but an hour, as he did vntounto them that wrought the whole day. The walles of this Citie are
strong and well furnished, wherout we may cõcludeconclude and gather, that the blessednesse of saluationsalvation or Gods promises are
sure and strong, in so much that hell gates can not preuaileprevaile against, or withstand them. These walls
are of such a
height, that no enimie, be he neuernever so craftie, subtile, or wise, by anye meanes of faire speach, dissimulation or hipocrisie, is able to get ouerover them, onely must they enter through the gate which is Christ IesuJesu. This holy
IerusalemJerusalem
is glorious, blessed, heauenlyheavenly and spiritual, not made by mans hande, but it is made and builded of God the heauẽlyheauenlyheavẽlyheavenly father, the father
of light (of whom all good and perfect gifts onely do descend &and are sent down) Therfore hath she a maruellousmarvellous, and incomprehensible light and wisdome of almightie God. The Lambe IesusJesus Christ is hir light, and his
word the lanterne to hir feete. And hir shining light and spiritual
wisdom was like an oriental stone, most precious: for his word is more costlier than
golde, yea than the moste finest golde.
This Citie hath tweluetwelve gates for to open and to shut, with sundrie names, bicause of the diuersdivers natiõsnations and languages. For from eueryevery side of the worlde, come the people to the churche of Christ, yet passe they al through one gate, which is Christ IesuJesu.
None (saith he) cõmethcommeth to the father but by
me. I am the doore to enter into the sheepe folde. Who so euerWho so everWhosoeuerWhosoever entreth through me, shall be sauedsaved.
Thys IerusalemJerusalem hath tweluetwelve gates. And on eueryevery gate was a very costlye and precious Pearle, for the doctrine of the Gospell is precious and costly without comparison, whereby so many as are ordained from all coastes of the earth, enter into the kingdom of Christ.
And at these gates were set tweluetwelve Angels. In that respecte DauidDavid also did sing, saying: The
Angels of the Lord are about the tents of them that feare him, to keepe them. He did
set a garde vponupon the walles of IerusalemJerusalem, (sayth Esayas) to annoũceannounce his worthy name: So that it is wel garded &and fenced round about. The
DiuelDivel with all his host hauehave no force against it.
No man is able to draw any one out of his hands. And aboueabove these gates were written honorable names, namely the names of the tweluetwelve tribes of Israell, which are IudaJuda, Ruben, Gad, Assur, Nephthalim, Manasle, Simeon, LeuiLevi, Isachar, Zabulon, IosephJoseph and BeniaminBenjamin. These names were wrytten heere, bicause the
right inheritance was promised to the seede of Abraham, and Christ IesusJesus was the true seede of Abraham, and by him are we made children of the promise.
The
walles of the Citie hath tweluetwelve foundations,
groũdedgrounded vponupon that strong and mightie stone Christ IesuJesu, which is vnmoueableunmoveable: for so much that
from the beginning the Church of God vponupon hym hath bene builded and grounded. Uppon him did Adam, Noe,
Abraham,
Moyses, DauidDavid,
Helias,
with the rest of the godly fathers that euerever were, build, &and remaine stedfast, although they were neuernever so lõglong before him, or shall be after him, for they beleuedbeleved certainly on the
promises which God had wrought to thẽthem by Christ.
They all, being vnderunder the cloud, did eate of one kinde of meat, and dronke of one spirituall stone which is Christ IesuJesu, which afterward is come into the flesh.
No man may lay any other foundation (sayeth S. Paule) than that which is layd alreadye, which is Christ IesuJesu. Upon this one, strong, and euerlastingeverlasting foundation, were laid and builded these tweluetwelve foundatiõsfoundations agreeable vntounto him. Namely the tweluetwelve Apostles of the Lambe,
Peter, IohnJohn, IamesJames, Andrewe, Philip, Bartholomew, Thomas, Mathew, IamesJames the minor, Simon, Thade, and
Mathie. These were prefigured by the
tweluetwelve stones whiche IosueJosue erected in Galgala, for a memoriall &and remembrance of the passing of the children of Israell on dry land through the IordanJordan. They were also signified by
other tweluetwelve stones, whereon Elias the Prophet builded an aultare vponupon the mount Carmelus, in the name of the Lord. The sure grounde of these foundations, was, the
Confession that Christ was the very sonne of the liuingliving God. Upon this foundation they all builded, by the announcing, preaching, and writing of that which the Prophets and true preachers did beleeuebeleeve. Namely, that he, that is, Christ, was the
Lambe of God which taketh away the sinnes of the world, for they soughte the way of saluationsalvation, and
laboured for the kingdom of God and his righteousnesse, shewing them seluesselves thereby to be the liuelylively workemen of this spirituall building.
Heere we learne then that the faythe and
doctrine of the Prophets and Patriarkes, is all one with the Apostels, &and are all grounded vponupon Christ IesuJesu. WherevntoWhereunto S. Paule accordeth very wel, saying:
Now are ye no more straungers, but citizens with the Saincts: and are builded vponupon the foundation of the Apostles and Prophets. And by these tweluetwelve foundations are not onely vnderstandedunderstanded they afore named, for then shold Paule
(which him selfe did more laboure than they all) of this number be excluded: In like maner should be Barnabe, Sylas, Agabus,
IudasJudas
the righteous, IohnJohn which was otherwise surnamed Marke, with many other more of the like vocation and calling, and also all other faithfull and true ministers, which are of the like faith, and teach that doctrine. For ye must consider that the number of tweluetwelve in this place, is a perfecte and a common number, as the number of seuenseven and ten in other places, cõtainingcontaining the whole vnderunder the chiefest and principallest.
The buildings of the wall of it, was of IasperJasper. This signifieth, that in Christ IesuJesu, are the most costliest, the moste pleasantest, louingestlovingest, and surest things that can be deuiseddevised. For they which beleeve in him aright, shall alwayes abide freshe, greene, lustie, well fauouredfavoured and liuelylively, and they shall be verye mightie, yea great and strong pillers of his holy and vndefiledundefiled Temple. He that
beleeuethbeleeveth on me, and keepeth my worde,worde (sayth our SauioureSavioure Christ)Christ), shall neuernever taste of death. And the Citie was pure golde like vntounto cleare glasse. The
Church of God is without any spot or wrinkle. It is pure and vndefiledundefiled like the
golde that is
tried in the fire .vij..vii. times. The light of the Citie is IesusJesus Christe, which neuernever did any sinne, neither in word or deede. His death and sheading of his bloud, hath made this citie more costly than pure golde. And the foundations of the wall of the Citie, were garnished with all maner of pretious stones, which preciousnes notifieth vntounto vsus the costlinesse of oure saluationsalvation.
1 The first foundation was IasperJasper, which being of a green colour, noteth vntounto vsus that the faith of the forfathers, is not yet dead nor withered. The faith of
Enoch appeareth vntiluntil this day,day day (the firstday, the (first which called vponupon the name of the Lord),Lord) and of more, which all are yet true, freshe and greene.
2 The second foundation was of Saphire, whose colour is blew and somwhat whitishe, a stone in deede which at the firste looke seemeth to be of no great value, signifying vntounto vsus the simple and seely soules, the which although they be (wyth holy IobJob and Thoby) of no value in the sight of the world, yet are they highly regarded of God throughe their faith and good life. 3 The third of a Chalcedonie, which is yet lesse set by (to our seeming) 2568. then: thanthen than the Saphire, but of nature very costly, strõgstrong, and vertuous. Of this nature were
Helias,
IohnJohn Baptist
, and such like, which liuedlived in the
desert painfully and very straightly, yet prouedproved they most pretious at their appointed time, rebuking and reprouingreproving boldly the wickednesse and sinne of the people, drawing them frõfrom the same, eueneven as the Chalcedonie pulleth and taketh away the duste from any thing, reprehending and iudgingjudging very sharply the Idolaters and hipocrites.
4 The fourth of an Emeraud, which of himselfe is not onely greene, but maketh the aire round about him shew of the same coloure. Of this condition was
IeremieJeremie
and S. Paul,
which without
ceassing, preached and spred abrode the doctrine of life, after they had once receiuedreceived and known the same.
5 The fifthe is of a Sardonix, which word is deducted of Sarda and Onix, and is of nature vnderneathunderneath blackishe, and red on the outside, &and white within: so all those that are
meeke of heart, which with
DauidDavid
and
Marie Magdalene acknowledge &and confesse their sinnes before God, through faith are pure and holy. Althoughe
I am blacke (sayth the true Church) yet am I neuerthelesseneverthelesse fair and cleane. Albeit our
outward man (saith S. Paule) perishe, therefore doe we not goe forward, or are any thing weary, for the inward man renueth and augmenteth eueryevery day.
6 The sixth of a Sardius, which is of the similitude of red earth. EuenEven so are those which esteeme them seluesselves as vnworthyunworthy children of Adam, notwithstanding that they hauehave receiuedreceived many
goodly giftes &and great benifites of God, which (as Philo expoundeth it) are the red earth. Of thys nature and companie was the virgine Marie the mother of Christ, which
called and esteemed hir selfe to be but an handmaide. And for all the honoure, fauourefavoure, and other great benefites which were shewed vntounto hir, she saide that hir spirite reioysedrejoysed in God hir sauiouresavioure. Of this sort was Abraham also,
calling him selfe but duste and ashes before the Lord.
7 The seuenthseventh of a Chrisolite, a stone of al kind of colours shining like golde, and as a burning fire, casting sparkes and a great shine from it. Heere vnderunder are comprehended those which hauinghaving the wisedom of the holy Ghost, kindle and lighten other men therewithall, and make them altogither hot and burning, &and bring them to the feruentfervent louelove of God &and their neighboures. So did
Moyses and Esay,
Barnabas and Paule, in whom aboundantly appeareth the graces and glory of God.
8 The eight is of Berll, which is of a sad &and deadish greene: Signifying such true and faithful Christians, which through cõpassioncompassion &and pitie, sorowfully hauehave bewailed &and lamented the fall of their brethren. Of this good and diuinedivine nature was SteuenSteven,
praying for them which did stone hym to death. Thus did Samuel in his time, which with great sorowes &and complaints,
mourned ouerover Saul the king, what time he sawe him cast out of the fauorfavor of God.
9 The ninth of a Topace, cõtainingcontaining in it the colour of al other stones. And this representeth all them which are adorned with al maner of vertues, as Daniel was a man full of godly desires, and IohnJohn the EuangelistEvangelist whom Christ louedloved most of al, that did write the ReuelationRevelation in Pathmos. 10 The tenth of a Chrisophrasius, whose nature is to shine like gold, and yet greenish in the sight. Such are those, who hauinghaving receiuedreceived good knowledge &and perfecte wisdom of God, distribute vntounto others according vntounto the
talent which god hath deliuereddelivered vntounto thẽthemthẽthem. therbyTherby to awake the sluggish and dreaming people, and bring to heauenlyheavenly meditations. Amongst those, may Ezechiel wel be coũtedcounted, which in his time did see maruellousmarvellous
things, and wonderful straunge ReuelationsRevelations.
11 The eleuentheleventh of a IacinctJacinct, the colour of which stone is like vntounto water, hauynghavyng stripes glistering like the bright shining beames of the Sunne. By this stone are represented, suche as doe seeme to be
ignorant, and are counted noddies &and fooles before the world, which notwithstãdingnotwithstanding hauehave heauenlyheavenly wisdom inough, although in sight very ideots, voyde of all knowledge, yet
neuerthelesseneverthelesse are they instructed and taught of God, to reuealereveale hidden and secrete mysteries of the numbre. Of those are Ozee, IoelJoel, Amos, &and whiche was but a poore shephierd, with the rest of the small prophets. Such were also Andrew, Peter, Philip, Thomas, and the rest of the Apostles of Christ.
12 The twelfth an Ametist, this is of a violet or purpure and rosie colour, and this signifieth them, which abide zelous, meke and stedfast in the knowne truthe of the Lorde, whiche also are
ready at all times to die and shed their bloude eueneven for the same: suche were the seuenseven brethren of the Machabees, with their mother. Such were also
IamesJames the greater, and
Antipas that faithfull witnesse, with many more disciples and martirs. No man can shew any
greater louelove than this, when any man bestoweth hys lyfe for hys friendes. All these sayth our SauiourSaviour, are blessed, and the kyngdome of heauenheaven doth belong vntounto them. On this maner then is notified by these fundations, the same which the true and faithfull ministers and pastors of the churche of Christ, according to the diuersitiediversitie of gifts giuengiven vntounto them, hauehave buylded vponupon, some gold, siluersilver, or precious stones: but such as hauehave added to this buildyng, any wood, hay, or stubble, which are customes, traditions, and other dũbedumbe Ceremonies, or else vayneglorie, worldly honoure, riches, and pleasures, shall neuernever be accompted among thys heauenlyheavenly companie. These fundations hauehave ben prefigured by the
precious stones, which were in the stomacher of Aaron the high Priest, and in the costely and royall garmentes of the Kyng of Tyrus. He whiche is desirous to know more of the nature, condition and propretie of these precious stones, may reade Plinie his .xxxvij..xxxvii. booke of naturall Histories, or Bartholomeus de proprietatibus rerum: and concerning the mysterie and allegorie, reade Saint Hierome vponupon the .54. Chapiter of Esaye, or Beda, Haymo, Costasius, BacõthorpBaconthorp, Eleyne, TilneyEleyne Tilney, and dyuersdyvers more other, whiche hauehave written vpponuppon the ReuelationRevelation. It suffiseth vsus, to hauehave shewed thee (according to the meanyng of Saint Austen) that these stones doe signifie the manyfolde gyftes and diuersdivers graces of the holy Ghost: for the onely spirite of the lord worketh all these thyngs dyuerslydyversly. Hee measureth hys gyftes vntounto eueryevery one according to hys good will and pleasure, the whiche altogether are singular, precious and moste excellente, as it shall well appeare in that great and ioyousjoyous day of the chyldren of God.
And the Angell (sayeth Sainct IohnJohn) whiche dydde shewe all those foresayde thyngs, mouedmoved me in spirite, to take the more heede to the gracious and mercifull purpose of the Lorde, and to bryng me to a more deeper knowledge of his misteries, shewed me a pure RiuerRiver of water of life, whiche is therefore called the Water of Lyfe, bycause it maketh whole, and gyuethgyveth saluationsalvation to oure soules. Thys RyuerRyver is nothyng else but the flowing veritie and the worde of SaluationSalvation, or the myghtie doctrine of Christe. Thys is that sweete RyuerRyver, whyche proceedeth of Edom, to refresh Paradise, which diuidingdividing it selfe in foure, watereth the foure parts of the earthe. This runnyng water maketh the Citie of God very pleasant and delectable. This riuerriver is maruelousmarvelous comfortable, springyng into eternall lyfe, it is here a spirituall comfort for the childrẽchildren of God, and shalbe hereafter that incomprehensible glory of the Sainctes in heauen.heaven.
To whome shal we go (sayth Peter) but to thee, for thou hast the worde of eternall life. The vertue and nature of this water is to satisfie, purge and clẽseclense, to comfort, to make whole and healthful, for it proceedeth and floweth frõfrom the maiestiemajestie of God, it commeth from that eternal and excellent schoole of the father, and thence proceedeth forwarde to the ouerfulnesseoverfulnesse of the lambe Christ IesuJesu, and his diuinedivine spirite. I will
poure cleane water (sayth the Lorde) vponupon you, and ye shall be free from all your filth &and vncleannesseuncleannesse, I will also gyuegyve you a
newe hearte, and plant in you a new spirite.
In the middes of the strete of it, and of either side of the riuerriver was the tree of life. This riuerriver signifieth the two testamentes of the Lorde,
wherby stode that moste pleasant tree of lyfe, namely Christ IesusJesus the mediatour and pastour, the sauioursaviour and redeemer of the worlde. Out of the roote and
progenie of
DauidDavid, spryngeth thys tree (according to the fleshe) conceyuedconceyved of the holye Ghost, borne of the virgin Marie. As the tree of life, in the beginnyng was planted in the middest of Paradise, eueneven so is hee spiritually in the
middest of his Churche, whiche is his moste pleasaunt garden: if that grounde or earth which maketh the trees twice fruitefull in the yeare, be called happy, so may this garden by good reason,rereason, well be called happy and blessed, where blessed, Where this tree standeth, whiche neuernever is without frute, nor drieth vpup, or withereth, which dothe not onely beare twyce a yeare fruite, signifiyng all the vnspeakableunspeakable giftes of the holy Ghoste, but rendreth his frutes eueryevery month of the yere, that is, continually, bothe Sommer and winter. All they which are thys Congregation &and people hauehave continually so long as they lyuelyve, greate Consolation in all theyr assaultes and trialles, and in all kinde of aduersitieadversitie bothe spirituall and temporall.
And the leauesleaves of the trees seruedserved to heale the nations with. The promises and the worde of GOD are spirite and lyfe, the nature,nature propretie and vertue of them, are blessednesse and eternal saluationsalvation. These leauesleaves can not by any meanes wyther awaye. When Gods worde is sincerely preached and taughte, then we remember the benefites of oure deliuerauncedeliveraunce, then is oure conscience appeased and satisfied, and the minde mery and gladde, then dothe the soule of man reioycerejoyce, and rendreth therfore to GOD the Father moste heartie thanckes, worthie prayses, syngyng and magnifiyng hym for his eternall goodnesse and mercie. So then the Nations are quite healed and made healthfull thorough beleefe, and cleauingcleaving faste vntounto the woorde, acknowledgyng and confessyng Christe IesuJesu to be their onely SauiourSaviour, righteousnesse, and true holynesse. The woorde of GOD written, or preached, is lyke vntounto the leafes, which beyng well and reuerentlyreverently receyued,receyved, by the woorkyng of the holy Ghost, is of muche importaunce and wayghtie, healthfull strong and myghtie in operation, muche lyke vntounto the mustard seede. AboueAbove all thyngs (sayeth Zorobabell) is the
Truthe moste strong, and ouercommethovercommeth all: For it is the wyll of the Lorde whiche neuernever shall perishe. This worde then (I saye,)saye), is so myghtie and victorious, that the Congregation of Christe, and true beleeuersbeleevers, whatsoeuerwhatsoever trouble, persecution or violence they doe suffer, shall yet eueneven in their extreme paine and distresse be comforted and quieted in scienceconscience and spirite, beeing well assured, that God keepeth them as the very
apple of his
eie: for they know that they ar vnderunder his protection &and gouernancegovernance: and that hereafter they shal inherite (how contẽptuouslycontemptuously so euerever they lyuedlyved here) eternall glory, felicitie and blessednesse in the presence of God, in that new &and heauenlyheavenly Ierusalem.Jerusalem.
Of whiche glorie and blessednesse to make a discourse, I shold labor in vain, and bysides that neuernever get my purpose, nor finish mine enterprise: For neuernever
no eare hearde it, nor eye sawe it, neyther came it into any heart: And to say al, neuernever any man was able to comprehend it, that God hath prepared for his elect that louelove him.
Ye hauehave nowe (gentle Reader) sufficiently (as I hope) herd, what wickednesse, thraldome, laboure, paine, and trouble, couetousnessecovetousnesse, concupiscence, and ambition bringeth to them that louelove it, follow it, wishe for it, and seeke after it. Lykewise ye may consider here, howe and after what sort they draw man from God, from naturall reason, from all goodnesse, and mutuall and brotherly louelove, vntounto all kinde of iniquitie, crueltie and vnnaturalunnatural vices: and oftentimes come so farre, that they not onely bryng other men in great danger to attaine to their purpose, but they themseluesthemselves also body and soule. Ye hauehave hearde also, that the DeuillDevill, the Prince of this worlde, is a father and the author of al wickednesse, &and wicked doers, and how that that mischeuousmischevous Antechrist (whiche within a few yeres hitherwards hath ben reueledreveled) did proceede and was borne of him: as ye may see more euidentlyevidently out of this Genealogie folowing.
The booke of the Generation of Antechrist, the desolatour and childe of perdition.
FIirst the diuelldivell begot
Darknesse.
And darknesse begot
Ignorance.
Ignorance begot
error and his brethren.
Errour begot Freewill, Ignorance, and
Selfe louelove.
Free will begot Merites.
Merites begot
forgetfulnesse of the grace of God.
Forgetfulnesse of the grace of God begot
Transgression.
And Transgression begot mistrust.
Mistrust begot
Satisfaction.
Satisfaction begot
sacrifice of the Masse.
Sacrifice of the Masse begotte
Popishe Priesthode.
And popish priesthod begot
SuperstitiõSuperstition.
Superstition begot
Hipocrisie the Kyng.
And hypocrisie begot
Lucre.
Lucre begot
Purgatorie.
And Purgatorie begot the Fundation of
Pentions
.
Fundation of Pentions begot
Patrimonie of the church.
And Patrimonie of the church begot
MãmonMammon of iniquitie.
Mammon begot
Abundance.
And Abundance begot
Fulnesse.
Fulnesse begot
Crueltie.
Crueltie begot
Domination.
Domination begot
Pompe.
Pompe begot
Ambition.
Ambition begot
Simonie.
Simonie begot the
Pope and the Cardinals his brethren in the
transmigration of Abhomination.
And after the Transmigration of Abhomination, the pope begot the
Mysterie of
iniquitie.
And the Mysterie of iniquitie begot DiuineDivine
Sophistrie.
DiuineDivine Sophistrie begot
ReiectionRejection of holy Scripture.
ReiectionRejection of holye Scripture begot
Tyrannie.
And Tiranny begot murther of Saincts.Saincts
Murther of saints begot
dispising of god.
Dispising of God begot
Dispensation.
Dispensation begot
Licence to sinne.
And Licence to sinne begot
abhominatiõabhomination.
Abhomination begot
Confusion.
And Confusion begot
TrauailTravail of the spirit.
TrauaileTravaile of the spirit begot
Disputation and matter to seeke for the veritie, by the which that desolatour Antechriste hath bene reuealedrevealed.
You hauehave hearde also (gentle Reader) howe that the DiuellDivell wyth all hys adherents, accordyng to the veritie of Gods holy word, and his righteous iudgementjudgement, shal be throwen and cast into the pit of eternall pardition of vnquenchableunquenchable fire, which hath ben prepared for him and hys angels, hys seruauntesservauntes and followers, marked with his marke from the beginning of the worlde: where shall be gnashyng of teeth, and wringyng of the handes eternally. MoreouerMoreover, it hath ben said, howe that neyther hee, nor all hys membres are able to do any thing against IesuJesu Christe, nor agaynste hys kyngdome or Churche. Which bicause they are not of the world, therefore the world and all that belongeth to the world, hauehave from the beginning hated them, persecuted and afflicted them, as well Sathan himself, as the world and the worldly minded: as it is seene dayly, and shal be, so long as the worlde continueth: notwithstanding there hath bene sometime a little quietnesse seene and shall be, it is possible yet, namely so long as the malice and violẽceviolence of Sathan and his membres be bridled &and tied shorte, so long shall the godly people hauehave peace &and quietnesse, and shal see some yeares of grace. Furthermore, it was shewed you, how that Christ IesusJesus became man for vsus, and is now in eternall glory in the kingdome of his father, with al his Apostles his chosen, with all suche as beleeuebeleeve through them in him, whiche hathe bene prepared for them from the begynning, where is and shall be vnspeakableunspeakable ioyejoye. Here you may see and iudgejudge of God, and the deuildevil, Christ, and Antechrist, the kyngdome of God, and of Sathan, the Churche of Christe, and the synagoge of Rome, or the assemblie of the reprobate, the broade waye, and the straite gate, heauenheaven and hell, eternall lyfe and euerlastyngeverlastyng death. Nowe then, if eueryevery one might choose the one or the other of these two wayes, I beleuebeleve that no man would be so foolishe or ignorant, that would not choose rather saluationsalvation than condemnation, to ascende into heauenheaven, than to goe into hell. NeuerthelesseNeverthelesse those that will be sauedsaved, and are desirous to be accompted vnderunder the numbre of the elect, muste diligentely take heede, that they wander not, nor bee deceyueddeceyved by eueryevery wynde of doctrin. For lyke as couetousnessecovetousnesse, pride, arrogancie, ease of the body, voluptuousnesse, and plesure of the worlde, hath chased and dryuendryven away all maner of deuotion,devotion, zeale, and godly exercises pertayning vntounto true christian religion at the primitiueprimitive churche: In lyke maner shall the DyuellDyvell not yet ceasse or leaueleave 2848. of: offofoff to raign and rule in his membres, notwithstanding that the childe of perdition, that Antechrist is already manyfested, and openly shewed: yea he attempteth yet daily by the meanes of suche vices, a little before mentioned, to rayse vpup eueneven in the reformed Churches among the brethren, dissention and trouble. And it is to be feared, that in the ende he shall preuaileprevaile more and more. For it is writtẽwritten, that
iniquitie shal abounde, and hauehave the
vpperupper hande, and the charitie of many shall wax colde. But so many as beare more louelove to God, and seeke more to please hym than the diuelldivell, they must take good heede to do that which pleaseth him, according to his reuealedrevealed wil: For whom, it is not sufficient to know Antechrist, to blame him, to speake and reporte of him as his doings deseruedeserve, but it is requisite for them most chiefly, to confesse the name of the Lorde eueneven from their very hearts, to honour &and feare him, to beleuebeleve and put all confidẽceconfidence in hym, to
louelove hym, and as neere as we can, to expresse him in oure conuersationconversation, thorough louelove vnfaynedunfayned, therby to shew oure seluesselves to be hys Disciples: For not eueryeeverye one (sayeth oure SauioureSavioure
Christe) that sayeth Lorde, Lorde, shall enter into the Kyngdome of heauenheaven, but suche as doe the will of my father.
Again, saythe Christe: WhosoeuerWhosoever louethelovethe hys lyfe
heere in thys worlde, shall loose it, and who so hateth his lyfe here for my names sake, shal keepe it to life
euerlastingeverlasting. Againe, he that will be my Disciple, let hym
folowe me, and where I am, he shal be also. Who so seruethserveth me, my Father shall honoure hym. The seruaunteservaunte
is no better than hys maister, and a messenger is no more than he that sente hym. If we keepe the
commaundements of Christe, we shall remaine in his louelove, eueneven as hee did the will of hys father, and remayned in his louelove. Hys commaundement is, that we louelove one an other, as he louedloved vsus, let vsus therfore henceforth leade a good lyfe &and cõuersationconuersationcõversationconversation, according to the wyll of the Lorde, and frame our lyfe to the doctrine and exaumple of our maister and Lorde IesuJesu Christ, in keeping the commaundementes of the Lorde Christe. Lette vsus not be wrathfull, but louelove one an other.
Praye (sayeth the Lorde) for them that persecute you, and speake euyllevyll of you, and be ye
perfect as I am perfecte. That thys our
sinful body might be destroyed, and that henceforth wee serueserve synne no more: for he that is dead, is free from sinne. Let vsus then thinke, that we are dead to sinne, and liuelive not to our seluesselves, but to our Lorde and SauiourSaviour IesusJesus Christ.
Let not sinne (saith the apostle S. Paule) raigne in your mortall body, that ye shoulde obey the lustes thereof, but be ye true seruantesservantes of righteousnesse vntounto life, &and not seruauntsservaunts of sinne,sinne of the fleshe or the world,world to death, neyther gyuegyve ye henceforth your mẽbresmembres, as weapons of vnrighteousnesseunrighteousnesse vntounto sinne, but as weapons of righteousnesse vntounto GOD.
For when we were the seruauntesservauntes of synne we were not vnderunder righteousnesse, what frute had we then in those things, wherof we are nowe ashamed?ashamed: for the ende of those things is death, but contrarywise, the fruite of righteousnesserightousnesse is euerlastingeverlasting life. Brethren, it is now tyme to awake from sleepe, forasmuche as the
nyghte is passed, and the day approcheth, and is eueneven at hande.
God hath freely sent his true and faithful ministers, and giuethgiveth his woord plẽtifullyplentifully to be preached: let vsus cast away then the workes
of darkenesse, and take vntounto thee the armour of light, &and walke
honestly as in the daye time, not in gluttonie &and dronkennesse, nor
in chambering &and wantonnesse, nor in strife, nor enuyingenvying, but put ye on the Lord IesusJesus Christ
, &and take no thought for the fleshe, to fulfill the lustes thereof, but according to the good pleasure of God,
in al spiritual exercises. The workes of the flesh are notorious &and
manifest, as adulterie, fornication, vncleanesse,uncleanesse, wantonnesse, Idolatrie, witchcraft, hatred, debate, emulation, wrathe, contentions,
heresies, enuieenvie, murthers, dronkennesse, gluttonie, and suche like.
The workers whereof, are the most wretches and miserable slauesslaves
that euerever wer: yea they are threatned, that who so euerwho so everwhosoeuerwhosoever cõmittethcommitteth
such things, shall not enherite the kingdom of heauẽheavẽheauenheaven. On the other side, the fruites of the spirit are louelove, ioyjoy, peace, long suffering, gẽtlenessegentlenesse,
goodnesse, faith, meekenesse, temperancie, and suche like. After this sort ought eueryevery christian man to walke, being carefull to mortifie his own flesh, exercising himself in these good works which God hath
prepared for him to walke in, casting 2915. of: offofoff the old man, which is corrupt
through deceiuabledeceivable lusts: be ye therfore renued in the spirit of your
mind, and put ye on the new man, which after god, is created in righteousnesse
and true holinesse. Wherfore cast 2918. of: offofoff lying &and speak eueryevery man true vntounto his neighbour. For we are members the one of the other. Be angrie
but sinne not: let not the Sunne goe down vponupon your wrath, neither giuegive place to the DiuellDivell. Let him that stole, steale no more, but let
him rather labour and work with his handshands, the thing that is good,
that he may hauehave to giuegive him that needeth. Let not corrupt communication
proceed out of your mouth, but that which is good to edifie withal,
that it may minister grace vntounto the hearers. And greeuegreeve not the holy
spirite of God, by whom ye are sealed vntounto the day of redẽptionredemption.
Let all bitternesse, anger, and wrath, crying and euilevil speaking, be
put away from you with all maliciousnesse. Be ye courteous one to
an other, and tẽdertender hearted, forgiuingforgiving one an other, euẽevẽeueneven as god
for Christs sake, forgaueforgave you.
Be ye then followers of god as dear children,
walk in louelove euẽevẽeueneven as Christ hath louedloved vsus, &and hath
giuengiven him self for vsus, to be an offring and a sacrifice of a sweet
smelling sauorsavor to god. So then fornication and all vncleannesseuncleannesse, or
couetousnesse,covetousnesse, let it not be once named amõgamong you, as it becometh
sainctes. Neither vseuse ye filthinesse, nor foolish talking, neyther iestingjesting, which are things not comely: but rather giuinggiving of thãksthanks. For this ye must know, that no whoremonger neither vncleaneuncleane persõperson, nor couetouscovetous person, which is an Idolatour, hath any inheritaunce in the
kingdom of Christ, &and of God. Let no man deceiuedeceive you with vaine
wordes, for by such things cometh the wrath of God, vponupon the children of
disobedience. Be not therefore companions wyth them: for so much
as ye were once in darknesse but are now light in the lord,lord: walk therfore
as it becometh children of light, for the fruite of the spirit is in
all goodnesse, righteousnesse and truthe. ApproueApprove and assay
that which is pleasing to the Lord, and hauehave no fellowship with the
vnfruitfulunfruitful works of darknesse, but eueneven reprouereprove them rather: take
ye heede that ye walke circumspectly and wisely, not like the foolish, but as the wise, and redeeme the time, for eueneven these dayes are
euillevill and dangerous days. Therfore be ye not ignorant, but replenished
with knowledge and spirite. Let the woord of God dwell in you plentuously in all wisdom, teaching and admonishing your own seluesselves in psalms
&and spirituall songs, synging with gracewith a grace in your hearts, giuinggiving thanks
always to god the father of our Lord IesusJesus Christ, submitting your
seluesselves one to the other in the feare of God. WiuesWives submit your seluesselves
vntounto your husbandes, as vntounto the Lord: for the husband is the heade of the wife, eueneven as Christ is the heade of the Church, and is the sauiouresavioure of his bodie. Therefore as the Church is in subiectionsubjection vntounto Christ: EuenEven so let the wiueswives be to their husbandes in eueryevery thing.
Ye husbands louelove your wiueswives, dwel with them as men of knowledge, giuinggiving honor vntounto the woman, as vntounto the weaker vessell: eueneven as they which are heires togither of the grace of life. EuenEven as Christ louedloved the Church, and gauegave him selfe for it, that he might sanctifie it, and clense it, and make it vntounto himself a glorious Church, without
any spot or wrinckle, but that it should be holy and without blame: So ought men to louelove their wiueswives as their owne bodies: for he that
louethloveth his wife, louethloveth him self. For no man euerever yet hated his owne flesh, but nourisheth &and cherisheth it, as the Lord doth his Churche, for we are members of his bodye, of hys flesh, and of his bones. For
this cause shal a man leaueleave father and mother, and shall cleauecleave to
his wife, and they twaine shall be one flesh. Children obey your parents
in the Lord, for this is right. Honour thy father and mother which is the first commaundement cõmaundement,commaundement, with promisse. Againe, ye Fathers, prouokeprovoke
not your children to wrath, but bring them vpup in instructiõinstruction, &and
information of the Lord. Ye seruauntesservauntes must obey vntounto them that be
your bodily maisters according to the flesh, with fear &and trembling
in singlenesse of your heart, as vntounto the Lord. Not with seruiceservice to the eye, as men pleasers, but as the seruantsservants of Christ: doing the wil of God from the heart, with a good will seruingserving the Lord, &and not men: being well assured that whatsoeuerwhatsoever good thing any man doth, that same shall he receiuereceive of the lord, whether
he be bonde or free. Therefore ye maisters, doe the same thing
vntounto them, putting away threatening, knowing that you hauehave a maister also in heauenheaven, with whom there is no respect of persons. Finally, I beseech you all indifferent, of what estate, condition, or calling so euerever ye be, that ye wil shew your self
an ensample
in word and conuersationconversation in all good workes, keeping your selfe alwayes vnderunder discipline, and true doctrin, without any damage ordamage of preiudiceprejudice to any, keeping the word whole &and irreprehensible, that the aduersariesadversaries might be ashamed, hauinghaving no occasion to speake euillevill of you with the truthe.
Therefore submit your seluesselves to Princes, rulers, and
powers, and be readie to euerieeverie good worke. Accuse or blame no man, be ye not spiteful, cõtentiouscontentious or wrathful, but amiable and peaceable, shewing louingloving kindnesse and courteousnesse to all men. Girde the loynes of your heart. Stande manfully, and put your whole trust and cõfidenceconfidence in
the grace which is now offered. Let your louelove be vnfainedunfained. Abhorre that which is euillevill, and cleauecleave to that which is good. Be affectioned to louelove one an otheranother with all reuerencereverence. Be not
slouthful or negligent to do seruiceservice, but be feruentfervent in spirite.
Frame your selfe according to the time. ReioyceRejoyce in hope, be patient in tribulation, cõtinuecontinue in prayer, distribute vntounto the necessitie of the Saintes, giuinggiving your selfe to Hospitalitie.
Blesse them which persecute you, blesse I say &and cursse not,
if it be possible, as much as in you is. HaueHave peace wyth all men. Be all of one minde, of one concorde and one iudgement,judgement, that iudgement.judgement. That nothing be done throughe contention or vaine glorye, but that in meekenesse of minde eueryevery man esteeme other better than him selfe.
Let no man seeke his owne, but the profite of other men. Be feruentfervent
in louelove, hauehave brotherly louelove among you, without the which, al other things are nothing to speake of, of what faith so euerever we boast our
seluesselves to hauehave. LoueLove is courteous, long suffering, not enuiousenvious, not
guileful, nor puffed vpup, desireth no dishonestie: It seeketh not hir owne, is not prouokedprovoked to anger, it thinketh no euillevill, it delighteth not in vnrighteousnesseunrighteousnesse, but reioysethrejoyseth in the truthe, endureth all
things, hopeth in al things, and neuernever faileth. Through very louelove and charitie, is Christ IesuJesu become man for vsus, and hath humbled him selfe in al kind of obediẽceobedience through louelove, and suffered death on the Crosse
to sauesave vsus. So then let vsus abide in charitie, and doe well without
wearinesse: for that which man soweth, that same also he shal reape. If he sowe in the fleshe, he shall reape againe of the fleshe, perdition. But if he sowe in the spirite, he shall reape of the spirite, life. Therefore continue in wel doing, although ye suffer rebuke and ignominie of the world. Be humble and meeke with Abraham, Moyses and DauidDavid . Be long suffering and pacient with IobJob and Thobie in al kind of troubles, aduersities,adversities, &and
tribulations. The Lord alwayes vsethuseth to send his rods first of
all ouerover his house
: therfore when he chastneth vsus for our sinnes which we hauehave done in times past, we must paciently beare it. It must be of necessitie, that the godly suffer persecution to exercise their faith, and shew their louelove and
feruenciefervencie. Abraham was prouedproved heere of the Lord, &and IobJob
troubled and molested, and were both found faithful and
cõstantconstant. The Apostles were mery and glad, that they were foũdfound worthy to suffer iniurieinjurie, wrong, contempt &and hatred
for the name of IesuJesu Christ. The Lord trieth and prouethproveth the
godly as golde in the fornace. He chasteneth al them which hee
louethloveth, and scourgeth eueryevery sonne which he receiuethreceiveth. It is
only faith which ouercommethovercommeth all euillevill, and obtaineth victorie through pacience. The fruite springing vntounto eternall life, is maruelouslymarvelously assaulted in the godly, whilest we be heere in this world.
The things must needes fall vponupon vsus, seeing we are
vnperfect.unperfect.
Let vsus therefore be stedfast and vnmoueable,unmoveable,
hauinghaving a good hope alwayes in our affliction, trouble, or
persecution, in the losing &and forgoing, be it of our friends or
goods, yea our bodies, that we shalbe recõpẽsedrecompensed greatly for
a litle trouble which we heere indure: God wil proueprove &and trie vsus, and receiuereceive vsus (if so be we abide constant) as an
acceptable sacrifice of sweete sauouresavoure. Let vsus then depend
wholy vponupon him, and he shal keepe vsus, let vsus hope and trust vponupon him, and he wil not forsake vsus, let vsus stedfastly cleauecleave
vntounto him, &and he shall not leaueleave vsus destitute. Therefore my deare brethren, let vsus consider and ouerrunneoverrunne al ages and times, and diligently marke, if at any time any one was put to confusion and shame, which trusted in the Lorde. He which called vponupon him in faith and confidence, was he euerever forsaken or contempned of him? Was there euerever any, were he neuernever so wicked, which turned to the Lord, not receiuedreceived? No surely, for God is
mercifull, long suffering, and readie to forgiueforgive. He heareth in the day of trouble, and he is at hande to all them that call vponupon him. He is a
protectoure and defendoure of all those that seeke him in truthe, and trust in him. But fie vponupon them, curssed are they that are faint hearted, inconstant, wauererswaverers, vntempereduntempered braines, yea mockers and very libertines, fearing men, poore princes more than God, which hauehave a greater care of these transitorie goodes, and hauehave muche rather to please the worlde than God, bycause they looke for none other God heere, than to hauehave that they luste and desire for their belly: yea they say in their heartes, there is no God. They would gladly leaueleave to God the heauens,heavens, so that they might remaine vpponuppon the earth. They know none other heauenheaven 3063. then: thanthenthan heere on earth, which rather might be called an hel, than heauenheaven, bicause we all are subiectesubjecte to many infirmities. Bisides that, they cãnotcannot hauehave heere any
rest or quietnesse in minde or conscience. Neyther can they hauehave things as they would, be they neuernever so rich. These men, as they are altogether worldly &and carnal, so can they neuernever come to any knowledge of God. For the worldly and
naturall men canne not perceiueperceive the things which are of the spirite of God, neither consider they the gloryous
maiestiemajestie of God, neither are they so muche as once carefull of the life to come. Woe be vntounto the sinnefull lips, slouthfull hands, to the sinner which keepeth two wayes. Woe to the dissolute of heart, for they shall not be defended, bicause they beleeuebeleeve not. Woe vntounto the vnpacientunpacient, that hauehave lost and forsaken the right way to decline and wander in the crooked way. Woe vntounto them, for what shall they say when the Lord shall searche them out? Let vsus louelove the Lord therfore all we that feare him. Let vsus put our confidence in him, let vsus remaine faithful, and let vsus walke according to his holy will, let vsus searche diligẽtlydiligently after those things which please him, let vsus prepare our heartes, and frame our seluesselves to be acceptable in hys sight, and humble our soules before his face, let vsus paciently abide the time, vntiluntil he send vsus succour, helpe and comfort, saying: It is better to fall in the hands of the Lorde,of men, than in the hands of menof the Lorde: for as he is great and mightie, so is he also merciful. Let vsus then be
pacient, and not shrinke, yea rather let vsus manfully striuestrive in the middest of our troubles, afflictions and miseries
, knowing that
aduersitieadversitie engendreth pacience, &and pacience trial or probation, probation hope, &and hope
shall not be ashamed, for the louelove of God is poured into our hearts. Goe forwarde then my brethren to all good works, and make your selfe sure to the Lord, and to the power of his might: Take vntounto you therefore the
whole armour of God, that ye may be able to resist in the euillevill day. Stand therfore, hauinghaving your
loynes girded with the truth, &and hauinghaving on the brest plate of
righteousnesse, and your feet shod with the preparation of the Gospell of peace. AboueAbove all, take vntounto you the shield of faith, wherewith ye may quenche the fierie dartes of the wicked. Take vntounto you also the helmet of saluationsalvation, and the
sword of the
spirite, which is the worde of God, and pray without ceassing in all your assaultes and necessities,necessities) making your prayers in hũblenessehumblenesse of the spirite. Be diligent and watchfull. Be you wise and suttle like Serpents, &and simple without fraude or guile as DouesDoves. Be
sober &and watche, for your aduersarieadversarie the DeuilDevil, who goth about like a roaring Lion, seeking whom he may deuouredevoure. He vsethuseth a thousand sleights &and fetches, many kinds of wayes, diuersdivers and sundry meanes to entrap and snare by.
Resist ye him therfore, be stedfast in faith, and defende thy selfe with the armor right nowe before mentioned. Beare your selfe manfully, confirm and refresh your self eueryevery time with that excellent meat of the
spirite, which doth not perish, which is the word of god, that ye might withstand him both day and night like a good souldior, and all his assaultes. Take ye heede therefore to giuegive any place to euillevill, but set your selfe valiantly and couragiously against him, at what time he shall assault you, either by faire or foule meanes, by flatterie, in shewing you the riches, the glorye and pompe of this world, to none other ende and purpose, than to
entrap and deceiuedeceive you, or by crueltie, persecution, or trouble, to ouercomeovercome and vanquishe you, if ye hearken vntounto him any manner of way. And bicause he can
transforme him selfe into an Angell of light, it is requisite and necessarie that eueryevery sprite be prouedproved by the touche stone of Gods holye worde, if so be that it agreeth therewith, so must it be holden for good, be beleeuedbeleeved and followed. But if so be that it in any parte be contrary to that, it muste according to the Apostle S. Paules saying be
accurssed. Let no euillevill take any roote in your heart, but pluck it out forthwith. God is meeke, holy, long suffering, mercifull, and altogither good, but feeling that any one bringeth any thing contrarye to these particularities appropriated vntounto God, be ye sure that that spirite is not of God: from those refraine your selfe, resisting them wyth the weapons before mentioned.
Be sober and humble in mind, content with a litle, not caried away of couetousnessecovetousnesse after the richesse and glorye of this world, neither be ye seduced by the pleasure of carnall concupiscence, and voluptuousnesse of this world, which are deceitfull, and bring great paines to them that folow after them. But to keepe your self the rather cleane from the thraldom of them, way and consider how vain, vncertaine,uncertaine, and vile a thing it is: what euillevill proceedeth frõfrom it. Againe, remember that all flesh is
grasse &and hay, and all the glory, honor, force and might of it, as the
floure of the field. The grasse withereth, and the floure fadeth away. Yea all Princes and people are but hay, where ouerover, if the breth of the Lord doe but
blow, it becommeth dry, &and the floure of it falleth. But the word of the lord abideth for euerever. Thou lettest man Lord (saith DauidDavid) passe away as the
hearbe which is greene in the morning, and at night is
cutte downe. The time of our life is three score and x. yeres and thoughe men be so strong that they come to foure score yeares, yet is their strength then but laboure and paine. What is man (sayeth he) or what is the wisedome of man? The numbre of hys dayes are a hundreth yeres at the moste, and a thousand yeares compared vntounto eternitie, are not so much as a drop of water to the whole sea, or as a little duste vntounto the sandes of Affrike, for that commeth to an ende, and eternitie hath none ende, but continueth alwayes. All fleshe waxeth olde as a
garment, and all that is made and can be seene, shall perish in season. The generation of fleshe and bloude is suche, that when one is borne, an other dieth. One kyngdome increaseth, an other decreaseth: Who so euerWho so everWhosoeuerWhosoever committeth wickednesse, shall perish with them. Blessed is the man, which through wisedome exerciseth hym selfe in al goodnesse, and declareth holy things with vnderstãding.vnderstanding.understãding.understanding. This many of the Heathen Philosophers, and other Pagans, could well discerne and iudgejudge of, by naturall reson: the which also did contemne and forsake riches, greate estimation and authoritie, bicause of many labours, paines, and vnquietnesse,unquietnesse, and other euylsevyls, whiche here-hence proceede for to passe ouerover &and spende their time in more quietnesse, would not be intangled with any kind of thing that mighte hynder them of their studie and other exercises.
Cecilius Metellus, a valiãtvaliant captain wold neuernever receuereceve the office of Dictator which was offered him, neither the charge of a CõsulConsul or magistrate, saying that he wold spend that in quietnesse, that he had gotten by great trauailetravaile and paine in the warres. The Philosopher Anatillus dyd refuse to be gouernouregovernoure of Athenes, saying that he would be rather a seruauntservaunt of good men, than a hangman of the wicked. Nicodius did not regarde nor made any accompt of the great tresure which kyng Cyrus sent him for a present to go with him to war. Aristotle forsooke the good entertainment of Alexander the great, bicause he had rather be at Athenes, to reade to his scholers after his accustomed maner, Philosophie. Apollonius Thianeus leauyngleavyng hys owne natiuenative countrey, toke his iorneyjorney to go thoroughout whole Asie, to goe to see the philosopher Hirarchus in Indie. M. Curius contemned the great sum of gold the Samnites offred him: The great Philosopher Crates, mentioned in the beginning of our boke, cast al his goodes &and riches into the sea. The inhabiters of the Isle of Varales being aduertisedadvertised of the auariceavarice &and couetousnessecovetousnesse of their neibors, threw al theyr tresure, their gold &and siluersilver into the sea, bicause they shold not take occasiõoccasion to make warre against them for their goods. Upon a day in the presence of Phillip king of the Macedonians, was mouedmoved a question among the philosophers, namely: What was the greatest thing in this worlde? Whereunto one aunswered, It was the Sunne: the next sayd, the sea: the thirde, the mount of Atlas: the fourth sayd: that great and learned Poet Homere. Shortly, eueryevery one sayd that which semed him best. But the wisest of them all, aunswered after thys sorte: The greatest and most cõmendablecommendable thing is, the heart and courage of Man, whyche dothe not regarde worldly and transitorie Riches. But I coulde rehearse here, a greate many more of examples, yf neede shoulde so require, and tyme serueserve. But if the Heathen hauehave done thys, howe muche more ought ChristiãsChristians to do that in knowledge &and discretion, which they dyd in ignorãceignorance? And to draw your seluesselves the rather from all vayne and transitorie thyngs, whiche leade men vntounto all euillevill, and to addresse your selfe with heart and mind towards the Lorde, ye must call to remembrance often, the wrath which shall come to the seruantsservants of vnrighteousnesseunrighteousnesse, the childrẽchildren of the worlde, the fleshe and the deuilldevill at the last day. Agayne, call to minde that worthie reward and glorious inheritãceinheritance whiche the children and seruantsservants of God hauehave prepared for them. The tyme passeth, and is turned from mornyng vntiluntil eueningevening. Therfore be ye wyse, and hauehave the feare of God before your eyes, keepe your self from doing of euilevil, in these dangerous dayes. The foole hath no consideration of the time, but the wise man vnderstandethunderstandeth all that belongeth to knowledge, and taketh heede to instruction. He which findeth wisedom, esteemeth it, and maketh much of it. A wittie man in talk (sayth the wise man) walketh wisely. Also they hauehave knowen veritie and iusticejustice, and hauehave searched after true iudgementjudgement. Withdrawe your selfe then,then (if ye will be counted wise before God)God), from the vanitie of this present worlde, and caste aside all manner of voluptuousnesse, pleasure, and carnall Concupiscence. For yf you folow the peruerseperverse iudgementjudgement of the worlde, and giuegive the bridle to the wicked desires of the body, it will cause your enimies to reioicerejoice ouerover you. Let it not
greuegreve you, to see the wicked prosper, to be regarded, and to come to high promotion: Be not ye abashed or displesed, for consideratiõconsideration of tẽporalltemporall felicitie, which god gyuethgyveth here vponupon earthe vntounto the vngodlyungodly, wicked, and carnall libertines, to Epicures, bellygods, and other, seing they are of no continuaunce, they shal fall, vanyshe, and come to naught, they shall consume lyke smoake, and perishe like the herbe and floure of the fieldes: But truste ye in the Lorde, and go forward from goodnesse to better. Christe IesuJesu our SauiourSaviour, to the comfort of all troubled Christians, warneth vsus, saying: Feare not ye him which killeth the body, seing he can not hurt the soule, whiche is in the Lordes keepyng, though the body be neuernever so miserably tormented or yll intreated, yet are we sure, that God shall raise it vpup agayne, and so body and soule being ioynedjoyned, receyuereceyve euerlastingeverlasting ioyjoy and blessednesse. Contrary wyse, all the wicked which persecute the true membres of Christ, as doth at thys day, that wycked tyrant the Duke of Alba, with all his adherents,adherents very hangmen and cruel murtherers of the Pope, shall hauehave an ylfauoredylfavored and shameful end here in this worlde, and hereafter hauehave eternall ignominie and confusion in the lake which burneth with fire and brimstone: The reward in deede of all such tyrantes and wicked ones, as nowe be, or euerever were: as Nero, Dioclesian, Dioscore, Maximian, IouianJovian, Maxence, Licinus, Constantius, Phocus, and many more other, whose fearefull and terrible examples ought to mouemove the cruell tyrantes of our dayes, were it not that they by the iustejuste iudgementjudgement of GOD, were hardened in theyr wycked malicousnesse. Examynyng then the naughtie ende of these wicked tyrantes, and waying again, our good end and sure consolation, which we gather out of the worde of God, we ought by good reson to reioycerejoyce and be glad of oure estate, &and from the bottom of our harts to thanke the Lorde oure God, that it hath pleased him to cal vsus to such a good state, and that he hath thoughte vsus worthy to suffer any thing for his name sake. Then be of good cheere, and take courage, and takyng thy crosse on thy shoulder, followe stoutely Christ IesuJesu, thy kyng and only head. But if thou wilt do this, thou must contemne, cast 3243. of: offofoff and forsake (eueneven as Christ did) al couetousnessecovetousnesse, worldly honor, carnal lusts &and concupiscence, and thou shalt finde, that it is much easier to serueserve the Lord, thãthan to be a slaueslave to this wretched world: for hys
yoke is light, &and his burden is
easy. Be ye therfore strẽgthnedstrengthned &and cõfortedcomforted by vertue of gods holy spirit: neither purpose or desire either by worde or deede any thing that displeaseth him: put al thy trust &and cõfidẽceconfidence in him. Thus doing, let him be the marke whereat thou shootest, the conductyng starre, the compasse &and true token, wherat thou saylest, the way whereon thou goest, the rocke whereon thou standest, the sure grounde wheron thou buyldest, the strength and fortresse wherin thou trustest, the ende whervntowherunto thou hastest, the good whiche thou desirest, the lyfe whiche thou seekest, the comfort which thou dost wishe for, the treasure wherefore thou labourest, thy glory, perfection, &and all thy truste and confidence. So then it shall come to passe, that no kinde of euillevill shall hurte thee, neyther fyre nor water, losse of goodes or honoure, wife, chyldren, of friendes, lande, house, inheritance or any other possessions, neyther yet contempt, sclaunder, backbityng, persecution, banishement, or any other myserie sufferyng for hys name sake. HaueHave no regard vntounto the inconstancie and variablenesse of Fortune, nor vntounto the vncertaintieuncertaintie of richesse and time, then shalt thou in pouertiepovertie be riche, in reproche highly regarded, in distresse mery, in heauinesseheavinesse glad, in prison at libertie and abroade. Therefore bridle thy lust, and refraine thy heart from al worldly, carnal, and transitorie riches, and be lifted vpup in mynde and spirite to heauenlyheavenly and vncorruptibleuncorruptible treasures: so shalte thou be regenerate of the holy ghoste, and being confirmed by the worde of God, may well be called Microcosme, that is, the whole worlde vpponuppon the little foote. Ye shall be true Christians, Kings and Priestes, esteeming neuerthelesseneverthelesse youre seluesselves as vnprofitableunprofitable seruantesservantes. Ye shall lyuelyve happily and plesaunt, and quiet in conscience: ye shall knowe your owne: and being throughly persuaded of the truthe, ye shall abyde stedfast and vnmoueableunmoveable, not waueryngwaveryng wyth eueryevery wynde. No kynde of affection, enuieenvie, hate, anger, sorowe or payne, shal trouble you, ye shal put away al wickednesse, &and make no accompt of worldly matters, but youre conuersationconversation shall be in heauenheaven: ye shall then continually meditate of God and his kingdome, that beyng busie therwithall, ye myghte contemne al worldly things from the heart. Nothyng then shall be able to separate you from the louelove of God, but ye shall go forewarde in all vertue and godlynesse, till suche time as it shall please Almighty God to take oure soules vntounto hym, then shall we see hym moste perfectely face to face. Unto the which perfection and ioyfulljoyfull sight, vouchsafe to bryng vsus O Lord Almightie, the father of our Lorde IesusJesus Christ, thorough the same his only and welbelouedwelbeloved sonne: To whom with the holie ghost be all honor and glorie, power and dominion euerlastinglyeverlastingly. And to all faithfull christians here vponupon earth peace and comfort of the holy gost, and hereafter life euerlastyngeverlastyng.
AMEN.
1. Declaration: explanation, clarification
1. Waying: weighing
2. sore: intensely
2. vnquiet: restless
3. mislike of: begrudge, disapprove of
3. estate: status, situation
3. calling: vocation
4. go about: undertake
4. enter into: take up
5. lyuings: vocations, positions in life
5. the fewest numbre of: very few
8. for all that: despite the fact that
9. inconueniences: misfortunes
10. wold be: wish to be
11. trauaile: strive
16. yet: still
16. studieth: exerts himself in planning
20. carnall: worldly
22. careful: anxious
22. moyle: drudge
27. gapeth for: longs for
28. graunted of: granted by
34. proceede of: derive from
35. for this . . . vs: that is given to us for this purpose
35. vnquietnesse: discontent
45. addicted: devoted
48. put case: propose by way of example
53. deceipte: deceit
57. the rather: the more easily
58. couete after: long for
63. more a greate deale: a great deal more
70. thorough: through, by means of
76. in it is no suche default: in the right use of worldly goods there is no moral defect
76. onely I meane: I only mean
80. propre: legitimate
87. possessed of: possessed by
93. confidence: impudence
93. chasyng: chasing away, expulsion
97. very: true
98. thraldome: captivity
101. set by: esteem
109. wel: convincingly
111. vnsaciable: i.e., insatiable
113. contentation: contentment
114. accompte: reckoning, account
119. aduouched: attested
121. inconueniences: improprieties
122. come to great estate: come into great wealth (or achieve eminent status)
122. endued: endowed
123. wil not be: wish not to be
124. them: referring to thedivers and sundry kindes of wantonnesse and other inconveniences
125. of other: for others
133. flyttereth: flutters
134. faster: more tightly bound
136. estimations: repute
137. happy: fortunate, blessed
140. erre: stray, wander
144. occupieth: possesses
145. bee happie by: be made happy by
150. that, . . . onely: that alone which is
153. quietnesse: peace of mind
159. carefulnesse: anxiety
168. in bankettyng: feasting
168. more lyker: more like
169. gall: bile
169. dayntinesse: deliciousness
179. amorous of: enamored of, desired
182. noteth: indicates, denotes
193. Sophistries of goodes: material enticements
193. Sophister: one adept in specious persuasion, a Sophist
194. silly: innocent
195. science: learning, craft
196. semblant: appearance, semblance
198. rentes: sources of income
199. onely their: only during their
202. Plagaria: injury, misfortune
209. commoditie: profit, benefit
216. fructifie: produce fruit
220. meete: suitable
222. his: its (proper)
226. auoide: be gone
226. least: lest
230. copwebs: cobwebs
231. dyuers: diverse
232. tentations: temptations
233. noysome: noxious, injurious
234. dispraiseth: deprecates
243. frantike: insane, delirious
243. which supposed: who imagined himself
244. trim: excellent
247. delyuered: cured
248. phrenesie: frenzy
248. frustrate: deprived
252. haste: hast, have
255. conceits: minds, thoughts
256. it: i.e., their true estate
258. common weales: commonwealths
265. publyke and pryuie: public and private
265. Sclaunders: slanders
269. diuersitie: difference
271. a gayne perpetuall: an eternal gain, advance
272. Gyauntes: giants
278. S. Austine: St. Augustine
290. make the goodes forfaite: confiscate their goods
292. alleaged: alleged, adduced
292. ensamples: examples
294. daintie: delicious, choice
298. wracke: ruin, wreck
301. murthers: murders
301. pilling and pollyng: plundering and stripping bare by robbery
302. myschieues: harms
303. of: because of
303. estimation: esteem
304. of: by
304. puissant: powerful
312. curiousnesse: strangeness
314. vncomlynesse: unseemliness, impropriety
319. cleane: entirely wickedness
322. plucketh: draws, pulls
330. waxeth wyse: proceeds with wise caution
339. rehearse: recount
352. crosses: misfortunes, impediments
354. commodities: useful things, goods
357. the liuelier: more vividly
359. to the ende: so that
368. honestly: honourably, chastely
383. vnderstode: meant
386. to wete: to wit
399. are . . . one: share a single approach
401. stay hym selfe: rely
402. fansie: fantasy
403. passed ouer: spent
405. what with . . . what in: in consequence of . . . and in consequence of
407. considering with him self: reconsidering, reflecting
409. to Godwarde: toward God
411. described of: described by
417. Arke triumphant: triumphal arch
426. wherout . . . flushing: out from which a bird abruptly flying upwards
426. hundreth: hundred
428. draue: drove
430. goeth about: endeavours
435. had to: had for
436. following: deriving from
441. cast . . . teeth: reproached them
453. Figures: images
455. Pourphere: porphyry
455. Emplaster: plaster of Paris
456. grauen: carved
456. other some: some others
458. priuie: secret
459. particular: narrowly self-interested
462. from time to time: from age to age
463. president: appointed governor, viceroy
467. they: the Christians
469. theirs: the gods of the Romans
470. enorme: egregious
475. Eastgothes . . . Westgothes: Ostrogoths and Visigoths
478. rased: razed
485. like estimation since: comparable prestige
486. in his floure: at its height, in its flower
503. quietnesse: ease
505. mind to: interest in
513. the roum of it: its place
514. where as: where
520. other like: others similarly, i.e., other heretical sects believed similarly
522. mutations: upheavals
529. sclandred: slandered
532. left behind: untried
551. Talmuith: Talmud
552. Decretalspapal decrees
557. Whervnto: to which end
557. the rather: the sooner
558. brought in: introduced
558. as: such as
561. diriges, obsequies: funeral or commemorative rites
568. foreseing: establishing
570. trumperie: ostentatious fraud
571. hie: high
602. odible: odious
616. blowe . . . eares: whisper to them concerning, secretly propose
621. found out: invented
630. Hereout . . . like: from these and similar instances
631. ghostly: spiritual
642. wher with: by means of which
642. suborne: adorn
643. estimation: reputation
646. patriarks: the highest-ranking of Catholic bishops
646. protonotaries: high-ranking Monsignors of the Catholic church
647. officialls: bishops’ representatives to diocesan ecclesiastical courts
647. commissaries: papal appointees with special commissions
647. prebendaries: cathedral administrators
647. vicars: representatives
666. honest: chaste
668. tokens: signs
670. il fauored of fashion: ugly in shape
671. stoutnesse: stubbornness
681. Paralipomenon: i.e.,Chronicles
693. Sodometrie: a sodomy
701. in the comparison of: i.e., compared to
706. to the ordinaunces: in comparison to the ordinaunces
709. After this sort: accordingly
717. sheade: shed
719. obseruings: observances
727. perfect: fully trained
728. silly: innocent
729. stablysh: establish
734. the rather: instead
735. On this maner: in this way
737. roume: domain
747. ignomie: ignominy
753. tasted: experienced
757. aucthority: authority
759. amongs: amongst
764. Botches: sores
767. necessitie: necessities
769. good: goods
770. shriuing: hearing confession
786. set by: esteemed
795. fashion: pretense
798. narowely: strictly
800. deceiuable: deceitful
801. throughly: thoroughly
802. very Antechrist: truly the Antichrist
809. Other some wyll not bee: some others wish not to be
810. well halfe: at least half
819. after thys sorte: in this way
821. Chirurgians: surgeons
823. ioylye: lovely
827. grossenesse: extremity
831. Gaudeamus: ‘Let us rejoice’
857. consistories: ecclesiastical councils
858. straight: strait, strict
859. beggerly: destitute of value
866. wyll . . . be: would have it that Christ not be
866. alone: sole
893. pollitike: political
899. Helias: Elijah
905. whereout: from whence
920. stocke: log
923. forthcomming: within easy reach of prosecution
924. placcate: placard, edict
925. fortifie: confirm
926. otherwyse: neither vanquished nor condemned
935. shrift: auricular confession
946. comfort: solace
955. be participant of: share
955. ordeined: readied, put in order
969. of the Lamb: by the Lamb
973. giue place: defer, accede
975. certifie: assure, make certain
976. wrytten to: written for
979. wil: wishes, wills
982. the rather: rather, instead
983. sense: state of mind
986. must: [the killer or killers] must
996. imaginations: imaginings
1002. thrusteth them in: pierces them
1016. wherout: from which
1024. haue . . . be: effectively counterfeit
1026. vnderstanding: meaning
1026. Wherout: from which
1028. discearning: indicating
1030. neither hath: nor has it
1038. stockes: tree trunks without branches, stumps
1047. chopped and chaunged: altered
1051. belly God byshops: bishops who make their bellies their God
1061. generation: offspring
1064. routes: roots
1075. chayre: throne
1087. aduenture: risk
1098. vernyshed: varnished
1103. sette by: esteemed
1112. greene bowes: newly budded or blossoming boughs
1118. pike: pick
1118. stewes: brothels
1119. vittaylers: innkeepers
1120. haunted: frequented
1130. gibets: gallows
1133. diners: dinners
1136. intreated: treated
1140. woode: frenzied, insane
1148. cloutes: cloths
1165. straightly: straitly
1176. stand to: stand by
1200. graffed: fixed, grafted
1203. pledge: guarantee
1206. shrifts: acts of confession to a priest
1212. to haue no regarde to: to hold in no esteem
1219. occupie: take possession of
1221. peuish: foolish, spiteful
1227. serch of: search for, inquiry into
1227. to the entent that: so
1235. incontinent: immediately
1247. cast ouer: reckon
1249. hold for: esteem as
1259. Latinists: Latin speakers
1259. of a truthe: in truth
1261. behalf: respect
1276. sonne: sun
1317. that this: that neither this
1329. whole: entirely
1338. Iack an Apes: ostentatious, impudent
1348. coapes: copes
1349. crimosin: crimson
1375. naughty: wicked
1388. the towne of the Chaldees: Babylon
1395. of murther: by [the] murder
1400. called of: called by
1421. fetches: tricks
1422. plackets: placards, decrees
1424. without: outside, in neglect of
1425. prescript: prescribed
1431. fonde: foolish
1443. light: unchaste
1445. mislike: dislike
1445. frameth . . . to: undertakes to provide for
1447. vnlawfull: improper, disorderly
1448. meaning: seeking to protect
1451. fainednesse: deceitfulness
1457. by the meanes: by means
1462. passe vpon: concern themselves with
1463. vsages: customary behavior
1465. obeisaunce: obedience
1467. Metropolitanes: officers of the Church who preside over an entire ecclesiastical province
1468. Of which, many ensamples: ‘Of which, many examples [of secular and ecclesiastical magistrates who have turned against the Whore]’
1471. albeit . . . withal: ‘notwithstanding that they were the horns of the Beast, by means of which it defends the Whore’
1474. cleare trumpe: brilliant trumpet
1474. that: so that
1486. cry out vpon: inveigh against
1488. temporal: secular
1488. confound: confute, defeat
1489. iudgement: interpretation
1491. all to burne hir: burn her up
1504. proues: proofs
1512. giuen . . . to accomplishe: provided . . . for the achievement of
1517. Reuel. 18. [marginal glosses]: Rev 18:1.
1521. enuironed: surrounded, enveloped
1522. published: proclaimed
1526. to: on behalf of, in the interest of
1529. light of: shining with
1534. hie minded: haughty
1540. seruice: religious obligation
1547. haling: tearing apart
1549. make your accompts: expect
1570. folish: foolish
1572. stewes: brothels
1573. ioyne and declare: append an exposé of
1577. corners: out-of-the-way places
1578. riggish: promiscuous
1579. kinreds: families, races
1580. seely: innocent
1586. narowly searched: meticulously sought
1606. factors: commercial agents
1619. Warrennes: game preserves
1631. liuings: benefices
1632. Couents: convents
1633. passe: surpass
1643. hir: the Whore
1644. Caldee: Chaldea
1645. Lothe: Lot
1653. loden: laden
1661. the same: the church
1691. letted them of: hindered them in
. Apoc. 18. . . . . 1. Corin. 4. [marginal gloss]: Rev 18:5, Gen 19:12-13, Matt 5:39-41 and 10:17-18, John 16:2, 1 Cor 4:10-19.
1713. narowly: closely
1713. Crie vpon: Cry out against
1721. the double: twofold
1736. crauings: humble petitions
1744. wherewithall: by means of which
1762. After thys sorte: In this fashion
1769. stick: stand opposed
1772. once: at one particular future time
1799. frame: dispose
1803. of: for
1804. of: for
1809. Chanons: canons; resident clergy of a cathedral
1810. rude: simple, inelegant
1812. principall . . . dayes: The Principal Feasts of the liturgical calendar
1814. prick song: formally composed (‘written’) music
1828. Mahometistes: Mohammedans, Muslims
1833. nothing set by: held in no esteem
1845. Massing: occupied with saying mass
1851. attendance giuen vpon: attended upon, assiduously served
1857. vnderstanding: intellect
1872. haue to do: have anything to do
1874. where as: whereas
1886. men plesers: sycophants
1887. Canonists: specialists in canon law
1887. Sorbonists: scholars at the Sorbonne
1901. heauinesse: sorrow
1902. remember of: remember
1. .14.: fourteenth
1920. a right . . . a trouth: rightly . . . truthfully
1921. indued: imbued
1930. sendeth: conveys, communicates
1935. vnderstanded: understood, meant
1939. lighten: illumine
. Psal. 119. . . . Eccle. 49. [marginal gloss]: Ps 119:105, Ezra Ecclus 49:12.
1958. Sabaoth: Hosts (Heb.)
1971. rayed: smeared (as with fæces), defiled
1976. stripes: whip-marks
1981. guid: guide
2001. after the flesh: in a fleshly manner, carnally
2002. mighty . . . to: sufficiently mighty to
2002. holds: strongholds
2007. cut of: cut off
2014. comfortable: consoling
2023. cleare: lustrous, shining
2035. conuersation: behaviour, manner of being
2060. loftie stomacks: ambitions
2064. Regard: esteem
2067. checke: oppose, strike
2082. vnaduisedly: incautiously
2086. commens: common people
2095. friendable: amiable
2100. Weathers: wethers, rams
2105. catchpols: tax-collectors, petty officers
2126. leude: base, ignorant
2157. astonied: astonished
2158. haunted: visited
2160. wist: knew
2164. inuocated: invoked
2165. securitie: complacent overconfidence
2171. springing: vigorous
2186. othe: oath
2190. declared at large of: recounted at length by
2192. laugheth them to scorne: scoffs at them
2198. inexpugnable: impregnable
2202. predestinated: predestined
2224. graffed: grafted, implanted
2236. prescript: prescribed
2245. heart: affection
2249. none: no wife
2254. the rather: all the more
2254. passing: caring
2256. after theyr owne minde: according to their own taste
2258. here hence: as a result
2259. vse: are accustomed
2261. queanes: prostitutes
2332. in theyr floures: flourishing
2333. consume away: waste away, dissipate
2349. of: from
2354. veritie: actuality
2355. complection: constitution
2373. trimmed: adorned, prepared
2376. perfect: perfectly
2382. for so much as: insofar as
2382. laide off: removed from herself
2382. put away: renounce, repel
2398. wel fauoredly: handsomely
2402. vesture: garment
2408. commoditie: benefit
2423. nether: neither
2426. shrinke: cause [them] to withdraw
2434. drink dronke: drink to the point of intoxication
2445. ashamed: put to shame
2448. boule or speare: bowl or sphere
2451. figure: metaphor
2452. preferment: superior status
2492. draw . . . out of: detach from
2500. for so much that: in as much as
2504. although . . . after him: No matter how long before or after him they lived
2511. agreeable: pleasing
2531. onely: alone
2531. they: those
2538. perfecte: complete
. notifieth, noteth: indicates
2565. throughe: by virtue of
2569. vertuous: endowed with useful properties
2571. straightly: straitly
2592. Sardius: a type of cornelian
2607. therewithall: therewith
2620. Topace: topaz
2637. noddies: simpletons
2644. small: minor
2646. Ametist: amethyst
2646. purpure: purple
2651. Iames the greater: the apostle James
2656. On this maner: Thus, In this manner
2666. stomacher: breastplate
2695. springyng: gushing
2768. a few yeres hitherwards: the last few years
2. desolatour: one who makes desolate
2778. Satisfaction: the compensatory component of penance
2804. Dispensation: relaxation of an (ecclesiastical) law
2815. pardition: perdition
2833. vnspeakable: indescribable, ineffable
2860. confesse: avow allegiance to
2901. chambering: fornication
2908. workers: practitioners
2911. long suffering: forbearance
2916. deceiuable: deceitful
2917. after: in imitation of
2934. it: cf. 2758-9
2950. plentuously: plenteously, abundantly
2983. indifferent: without distinction
2985. shew . . . ensample: make of yourself an example
2987. irreprehensible: irreproachable
2989. to speake . . . with the truthe: justly to speak
2996. affectioned: warmly disposed
2999. vnto the necessitie: in response to the neediness
3000. giuing . . . to: giving yourself over to
3005. other: others
3024. to send . . . house: ‘First to chastise [those who dwell in] his own house’
3027. to exercise: for exercising
3046. ouerrunne: review
3049. contempned: disdained, treated with contempt
3056. vntempered: unstable
3058. haue muche rather: much prefer
3098. assaultes: attacks by spiritual adversaries
3098. necessities: enemies
3101. watche: be vigilant
3110. Take ye heede . . . to: Be careful not to
3117. proued: tested
3123. bringeth: invents
3124. particularities . . . vnto: particular qualities especially associated with
3125. be ye sure: you may be confident
3135. floure: flower
3137. where ouer: over which
3155. the which: who
3160. studie: studies
3161. receue: accept
3162. charge: office
3170. reade . . . Philosophie: lecture on Philosophy
3173. Samnites: people of Samnium, an ancient location in south-central Italy
3176. Varales: Bareales
3176. aduertised: informed
3178. bicause they: so that their neighbors
3180. moued: posed
3190. they: the heathens
3204. A wittie man . . . wisely: cf Prov 13:20
3214. bellygods: Gluttons; those who care only for indulging their appetites
3215. are of no continuaunce: will not remain
3216. consume: dissipate
3226. ylfauored: ugly, offensive
3247. purpose: plan
3260. neyther yet: and also not
3268. regenerate of: spiritually reborn by means of
3270. vppon the little foote: in small measure
3273. your owne: your selves
33.that] is 1569
36.greedie] grœdie 1569
80.faire and] faireand 1569 state 1 ~ 1569 state 2;
80.propre] cleane 1569 state 1 ~ 1569 state 2;
119.Homel. 41, super Matt.] Homel. 21,|ſuper Marc. 1569
152.Luke. 10.] Luke. I. 1569
153.quietnesse).] quietne[ſſ]e) 1569
167.dayly, he sayd (as] dayly, ſayd (when 1569 state 1, 2; dayly, he ſayde (as 1569 state 3
210.In his apologie. ca. 40] In his apo-|logie. ca. 29 1569
223.wormes,] wormes. 1569
224.Philosopher] Phi-ſopher 1569
228.Mart. where] Martwhere 1569 state 1, 2; ~ 1569 state 3
243.Li. 2. epistolarum.] Lib. 2.epi[ſt]o-|larũ. 1569 state 1 Li. 2. epi[ſt]o-|larũ. 1569 state 2, 3;
249.disease persuaded] diſeaſe, perſuaded 1569 state 1; diſeaſe perſuaded 1569 state 2, 3;
261.promotion,] promotion 1569
286.deceiue.] deceiue: 1569
293.confirmeth] con[fi]irmeth 1569 state 1, 2; con[fi]rmeth 1569 state 3
294.hookes, euen] h[oo]kes: E-|uen 1569
335.of the <flesh, the lust of the> eyes] of the eyes 1569
344.it?] it. 1569
358.in] in in 1569
365.in eche poynt all others] in all poyntes all other 1569 state 1 ~ 1569 state 2;
399.notifying] notyfiing 1569
404.towardes] towarde 1569 state 1 ~ 1569 state 2;
407.comfort,] 1569 state 2; comfort 1569 state 1
513.(as Scripture] as (Scripture 1569
530.murdered. No] murdered no 1569
532.honor,] honor 1569
560.doings),] doings) 1569
584.Rom. 6.] Rom. 2. 1569
596.Libanus:] Libanus, 1569
602.beast <had seven heads and ten horns>,] bea[ſt], 1569
611.beast,] bea[ſt], from 1569
620.he dallieth] he|he dallieth 1569
646.protonotaries,] pronotaries, 1569
679.Nahum. 2.3.] Nahum. 23. 1569
681.Hest. 2-3.] He[ſt]. 23. 1569
683.1. Macha. 1.] 2. Macha. 2. 1569
705.Hest. 3. 4.] He[ſt]. 3. 4.|1. Mach. 2. 3 1569
743.seat,] ſeat 1569
758.do, euen] do : Euen 1569
767.no,] no 1569
831.priestes,] prie[ſt]es 1569
850.people] people, 1569
851.text:] text. 1569
860.trumperies,] trumperies: 1569
873.selfe:] ſelfe, 1569
890.kings, chiefs <and>] kings chiefe 1569
913.violence,] violence 1569
917.Christ] Chri[ſt], 1569
925.men, following theyr placcate (thereby . . . them), and] men, (following theyr placcate) thereby . . . them. And 1569
952.Psalm. 26.] Pſalm. 16. 1569
967.Genes. 4.] Geneſ. 3. 1569
972.him heare ] him heare, 1569
986.sword . . . faith] ſword , . . . faith, 1569
996.imaginations] imagi-|tions 1569
1005.2. Peter. 1.] 2. Peter. 2. 1569
1008.Iannes] Iames 1569
1074.Europe, and in Asia] Europe and in Aſia, 1569
1036.Iohn. 18] Iohn. 12. 1569
1059.2.Tim. 3.] 1.Tim. 3. 1569
1067.Esay. 5.] Eſay. 6. 1569
1090.1 Reg. 8.] 1. Reg. 12. 1569
1122.erected,] erected 1569
1169.that, . . . God,] that . . . God 1569
1212.and to] is to 1569
1218.indelebilem] indebilem 1569
1222.Mar. 11.] Mar. 12. 1569
1230.(detesting] (dete[ſt] 1569
1235.incontinent] incontent 1569
1252.especially,] eſpecially 1569
1255.χξς] χξζ 1569
1290.six, counting] [si]x coūting 1569 state 1 [si]x, coūting 1569 state 2, 3;
1300.Revel. 17.] [no gloss present] 1569 state 1; ~ 1569 state 2
1301.Reuel. 2.14] Reue[I]2.14 1569
1341.Candlemasse,] Candlmaſſe, 1569 state 1, 2 Candlema[ſſ]e, 1569 state 3;
1348.corporal, stoales,] corporals, [st]oales 1569 state 1, 2; corporal , [st]oales, 1569 state 3
1350.this, their] this their 1569 state 1; ~ 1569 state 2, 3
1353.golde,] golde 1569 state 1, 2; ~ 1569 state 3
1358.2 Tim. 4.] 1 Tim. 4. 1569
1438.Reuel. 17.] Reuel. 15. 1569
1448.health)] wealth) 1569
1449.fault,] fault 1569
1467.Metropolitanes,] Metropalitane, 1569 state 1, 2; ~ 1569 state 3
1478.Peter Martyr,] Peter Martyr 1569 state 1 ~ 1569 state 2, 3;
1493.kinde of] kind eof 1569 state 1 ~ 1569 state 2;
1496.than hir] then hir 1569 state 1 ~ 1569 state 2;
1508.Kison] Rison 1569
1513.aforsaid, and such like persons,] aforeſaid,and ſuch like perſons 1569 state 1; aforſaid,and ſuch like perſons, 1569 state 2, 3
1513.accomplishe in this behalfe] accom-|pli[ſh] in this behaalfe 1569 state 1, 2; accom-|pli[ſh]e in this behalfe 1569 state 3
1514.roote out] rout out 1569 state 1, 2; r[oo]te out 1569 state 3
1514.altogither that] altogither,that 1569 state 1; ~ 1569 state 2, 3
1599.a-begging.] a begging. 1569
1604.Rom. 14.] Rom. 4. 1569
1627.fruicts and] fruicts of 1569
1716.Iohn. 16.] Iohn. 6. 1569
1783.Deut. 10.] Deut. 1. 1569
1833.more: . . . more.] more. . . . more 1569
1835.Crosses:] Cro[ſſ]es, 1569
1856.heads: That is to saye, They] heads , that is ſaye . They 1569
1861.Cain,] Caius, 1569
1904.say, The] ſay. The 1569
1907.Wysdom. 1.] Wyſdom. 11 1569
1908.Math. 11. 13.] Math. 11. 12. 1569
1912.1. Corin. 1.] 2. Corin. 1 1569
1930.graciously] gracisu[ſl]y 1569
1949.set] setting 1569
1938.1. Cor. 10.] 1. Cor. 1. 1569
1938.Christ)] Christ,) 1569
1952.2. Peter. 1.] 1. Peter. 1. 1569
2006.sauour . . . sauour] ſauior . . . ſauior 1569
2089.confidence] con[fi]dence, 1569
2121.Actes. 24.] A[ct]es. 28. 1569
2137.Constance, <had not the wickedness of the prelates>] Con[ſt]ance, and 1569
2170.exercises, . . . spirite,] exerciſes|. . . ſpirite 1569
2181.and to] aud to 1569
2199..44000.] .4400000. 1569
2223.Reuel. 13.] Reuel. 15. 1569
2224.company,] company 1569
2247.wife,] wife. 1569
2251.cost,] co[ſt] 1569
2271.Heb. 13.] Heb. 3. 1569
2271.Rom 2.3.] Rom. 23. 1569
2293.hir.] them. 1569
2293.Iannes] Ia-|mes 1569
2300.beholdyng,] behol-|dyng 1569
2302.workes of] workes 1569
2345.(sayeth] ſayeth 1569
2360.anger, sorow,] anger ſorow 1569
2374.Reuel. 21.] Reuel. 12. 1569
2383.Colloss. 3.] Collo[ſſ]. 1. 1569
2390.Rom. 8.] Rom. 6. 1569
2391.Christ. She] Chri[ſt], she 1569
2418.Ezech. 43.] Eſay. 43 1569
2498.Reue. 21.] Reue. 22. 1569
2508.1. Cor. 3.] 1. Cor. 13. 1569
2526.2. Peter. 3.] 2. Peter. 2. 1569
2533.Actes. 9.13.] A[ct]es. 9:13.|15.21. 1569
2545.Iohn. 5.8.] Iohn. 15. 1569
2557.Gen. 5.] Gen. 6. 1569
2558.day (the first... Lord),]] day, the (fir[ſt]... Lord) 1569
2569.3. Reg. 18.] 4. Reg. 18. 1569
2579.Zach. 13.] Zach. 31. 1569
2589.2 Cor. 4] 1 Cor. 4. 1569
2630.them therby] thē. Therby 1569
2653.Iohn. 15.] Iohn. 18. 1569
2673.Eleyne, Tilney] Eleyne|Tilney 1569
2716.reason,] re⹀|reaſon, 1569
2717.blessed, where] ble[ſſ]ed,|Where 1569
2726.nature,] nature 1569
2747.Psal. 17.] Pſal. 117. 1569
2802.Saincts.] Sain[ct]s 1569
2803.Psalm. 32.|Psalm. 50.] Pſalm. 5.|Pſalm. 32. 1569
2868.Iohn. 13.] Iohn. 17. 1569
2888.sinne,] ſinne 1569
2893.ashamed? For] a[ſh]amed: for 1569
2894.righteousnesse] rightouſne[ſſ]e 1569
2922.hands] hands, 1569
2942.lord,] lord: 1569
2952.with grace] with a grace 1569 state 1; ~ 1569 state 2, 3
2972.commaundement] commaundement, 1569
2987.damage or] damage of 1569
3001.Philip. 2.] Philip. 20. 1569
3003.iudgement, that] iudgement. That 1569
3017.2. Thess. 3.] 1. The[ſſ]. 3. 1569
3024.2. Tim. 3.] 1. Tim. 3. 1569
3027.Genes. 12.] Geneſ.. 12. 1569
3028.Iob. 1.2.] Iob. 1.2, 1569
3083.of the Lorde, . . . of men:] of men, ... of the Lorde: 1569
3091.Ephe. 6.] Ephe. 8. 1569
3098.necessities,] nece[ſſ]ities) 1569
3116.2. Cor. 11.] 2. Cor. 10. 1569
3139.1. Peter. 1.] 1 Peter. 3. 1569
3225.adherents,] adherents 1569
9–10 men of the countrey: Rustics, translating ‘Le Paisan ou laboreur’ (Le Théatre, D7).
33 than that of brute: We take ‘is’ in our copy text as a compositor’s misreading of ‘yt’ in MS copy.
36 Mammon: The god of material wealth or greed; cf. 198n.
39 christian libertie: The phrase has distinctive, technical force in the writings of Calvin’s Institutes III.xix (and less technical force in Luther), but van der Noot’s use of this important Reformation slogan to designate a freedom from worldly desires is incongruous with Calvin’s usage, which denotes that freedom from the Old Law expounded in Galatians.
40 Dog . . . speketh: Aesop’s fable of the dog (Perry 1952 no. 133) initiates van der Noot’s recurrent interest in the material effects of the absorption in simulacra.
56Although van der Noot does not provide a formal partition or outline of the next few pages, he does suggest, at 330, that he has offered an account of the three principal temptations from which all and every kinde of evyll proceedeth: the love of riches (85-257), ambition (258-305), and lust (305-30). We here offer the beginning of the discussion of the temptation of riches, the longest of these three informal sections.
88–90 Gallio . . . vnto them: Van der Noot here paraphrases the concluding line of chapter 22 of De Vita Beata, which the younger Seneca dedicated to his older brother Gallio: ad postremum divitiae meae sunt, tu divitiarum es (‘in fine, I own my riches; yours own you’).
102–103 When riches . . . them: Ps 62:10
102 Psalm. 62. [marginal gloss]: Ps 62:10
103–106 Consideryng . . . ydle: The sentence would be somewhat less difficult if it were less compressed. Van der Noot not only asserts the worthlessness of worldly things, but also opposes the intrinsic worthlessness of things—of them selves most miserable—and the vanity and idleness that we confer on things, insisting, as he does so, that things receive nothing else from us other than this vain and idle aspect.
108 (as Plato sayth): Laws 5.727E-728A.
109–111 pouertie . . . couetousnesse: For the idea that the essence of poverty is not lack and that the only true poverty is covetousness, see Laws 5.736E.
114–115 He is . . . at all: Moral Epistles 20.10
119 Chrysostom: Homily on Matthew 41:5 (40:5 in the Greek numbering). The gloss in the copy text carelessly misrepresents the correct gloss in Le Théatre, from which most of the glosses for the English version are taken, hence our emendation. Chrysostom wrote no homilies on Mark.
133 lime twig: Lime, a sticky substance prepared from holly bark, was smeared on branches in order to catch small birds.
143–146 Plato. . .goodes: Van der Noot’s marginal gloss again misleads, for Plato’s discussion of the way riches estrange men from virtue and so threaten the oligarchical state may be found in Book VIII of the Republic, not Book X. (Plato’s account of the avarice of the oligarchical character may be found at VIII.553a-e; for Plato’s account of how greed dooms oligarchy to collapse into democracy, see Republic VIII.555b-d.) In fact, van der Noot seems to be referring, not to the Republic, but to the Laws: at 5.742e-743c, Plato argues that virtue is necessary to happiness and that great riches are inimical to great goodness.
148 withoute . . . Saluation: The gloss in Het Theatre refers the reader here to Augustine, De ordine, 1.1.
151–155 Therefore sayth Christ . . . hir: Luke 10:41-42.
152 Luke. 10. [marginal gloss]: Luke 10:41-42
157–158 laye vp oure treasure in Heauen: Matt 6:19-20.
162 Tullie reherseth in hys Paradoxes: Referring perhaps to Cicero’s Stoic Paradoxes, 1.6. But Van der Noot may have jumbled his references, for he here seems to be quoting Juvenal’s 14th satire, to which he refers in the next sentence: ‘Tantis parta malis cura maiore metuque / servanturis’ (Sat 5.14.303-4). See the next note.
164 Iuuenal: Here, in fact, van der Noot quotes the conclusion of the last of Cicero’s six Stoic Paradoxes, Quod solus sapiens dives (‘only the wise man is rich’): ‘avari . . . non modo non copiosi ac divites, sed etiam inopes ac pauperes existimandi sunt’ (‘neither fulfilled nor rich, the greedy instead end up seeming wretched and beggarly’; Parad. Stoic. 52).
165–169 When the rustical . . . dayntinesse: A version of the Aesopian fable ‘The Country Mouse and the City Mouse’ (Perry, 352) appears in Horace, Satires II.vi.
172 Math. 19. [marginal gloss]: Matt 19:24
178–187 Ixion . . . Ixionides: After noticing Ixion’s attempts to seduce Juno, Jupiter created a simulacrum of Juno out of a cloud, with which Ixion mistakenly coupled and produced the race of centaurs. Jupiter bound him to a fiery wheel as punishment. While Pindar recounts the story in Pythian Odes II.20-49, and Ovid refers to it briefly Met. 12.494-526, Van der Noot here follows Plutarch’s interpretation of the story. Plutarch associates Ixion, in his passion for Juno, with vain lovers of glory, ‘for such men, consorting with glory, which we may call an image of virtue, produce nothing that is genuine and of true lineage, but much that is bastard and monstrous’ (Plutarch, Agis 10.1.1).
191 Lib. Ethi. ca.13. and li. 10. cap. 8.: Another instance of careless transmission of the glosses taken from the French version, which in this case reads ‘7. liure. des Ethi. C. 13. & liure 10. Chap.8.’, i.e. Nicomachean Ethics, 7.13 and 10.8. In the former chapter Aristotle considers whether pleasure is mankind’s chief good, and treats in passing of the contribution of external goods to pleasure; in the latter chapter, on the contemplative life, Aristotle briefly considers the limited contribution of external goods to the life of contemplation.
192 would not . . .one: Does not stipulate that a man must be rich to be happy and blessed.
197 S. Augustine . . . saying: A transmissional error: the gloss in Het Theatre correctly refers to sermon ‘35’; the marginal gloss from Le Théatre reads ‘.5.’ and was so taken over into English. Van der Noot adduces Augustine’s commentary on “the Mammon of Iniquity” of Luke 16:9: Pecunia est, quam nomine divitiarum appellat iniquitas. Si enim veras divitias quaeris, aliae sunt (‘Money is that which the wicked call riches, but if you seek the true riches, they are different’, Sermones 113.4. [The canonical numbering system for Augustine’s sermons has changed, with 35 having become 113]). While several of Augustine’s observations on Luke 16:9 would have been accessible to van der Noot in Aquinas’ commentary on Luke 16 from the Catena Aurea, van der Noot seems to have taken the reference from a treatise on voluntary poverty by Pierre Crespet, who condemns the ‘inique qui estime les richesses estre digne du nom de bien’ (‘the wicked who judge riches worthy of the name “good”’; Le jardin de plaisir Vv7v).
200 they: i.e., the worldly goods. The personification here prepares for Van der Noot’s discussion of Fortune.
201–205 Fortune . . . she: As part of his project to expose the evils of worldly attachments, Van der Noot here portrays Fortune as an unreliable companion and renames her Plagaria, ‘Misfortune’.
203 Plagarius: In classical Latin, a plagiarius is one who kidnaps the child or slave of another. Van der Noot seems to believe the common noun to have been eponymous in origin.
207 Some other become thorough riches: Some others through riches become . . .
208 the Dragon . . . Hesperide: The golden apples that Hercules was sent to fetch from the garden of the Hesperides were guarded by an immortal dragon; see Hesiod Theog. 333, Ovid Met 4.642, 9.190.
210 In his apologie. ca. 40: Apologeticus 40.7. The reference to ‘ca. 29’ in the copy text (which is also found in the Dutch and French versions) is mistaken. It bears observing that Tertullian is not discussing empty allurements when he refers to the ashen apples of Sodom and Gomorrah in the Apology; he is instead refuting the charge that natural and political disasters are punishments visited on Christians by the outraged gods of the nations. More pertinent to the context, in fact, are the observation on the apples of Sodom in Flavius Josephus, Wars of the Jews 4.8.4.
215–216 They are thornes . . . fructifie: The glosses direct the reader towards Matt 13:3-8 and 22, Mark 4:3-8 and 18-19, and Luke 8:5-8 and 14.
215 Math. 13. . . . Luke. 8. [marginal glosses]: Matt 13:3-8 and 22, Mark 4:3-8 and 18-19, and Luke 8:5-8 and 14.
216 Exod. 32. [marginal gloss]: Exod 32:2-6
218 which being consumed . . . drinke: Exod 32:20
219 In . . . women: This gloss, indicating van der Noot’s source in De Cultu Feminarum 2:13:5-6, is displaced further down the page in the original English edition as in the Dutch and French versions; we have restored it to its proper position here. The emendation corrects the repetition of the earlier gloss, ‘In his apologie. ca. 29.’: this repetition in the Theatre reproduces a simple manifestation of eyeskip in Het Theatre (duly taken over into Le Théatre), in which the original gloss has been anchored next to two instances of Tertullian’s name.
222 Abac. 3. [marginal gloss]: Hab 3:15. Cf. also Hab 2:6, which describes the covetous man as one ‘that ladeth him self with thicke claye’.
223 It is dong . . . . etc.: Van der Noot's reference to St. Chrysostom’s Homily on 1 Cor 10 (Hom. 23:8), Het is mesch daer de schietwreuels in wuelen ende heur in wentelen, seyt S. Chrystostomus (‘It is the manure in which dungbeetles wallow and writhe, says St. Chrystostom’) is not truncated in Het Theatre (D4r), as it is here. It may be that Roest was stymied by the vocabulary of his source: copy for the English text here seems to have been left incomplete and the reference to Chrysostom is removed from the body of the text and replaced with the sketchy marginal gloss, ‘Chrysost.’.
223–227 Crates . . . ouerwhelme me: Crates of Thebes, a Cynic philosopher, reportedly was persuaded by Diogenes to throw his money into the sea (Diogenes Laertius, Lives of Eminent Philosophers 6.5.87; Jerome, ‘Letter to Julian’, Letters, 118.5).
227–228 Martiall . . . Numa: Epigrams 11:5.3-4. Croesus was a king of Lydia renowned for his wealth; Numa was the famously virtuous second king of Rome, who ‘banished from his house all luxury and extravagance’ (Plutarch, Numa 3.2).
228–229 I made . . . lost al: Zeno of Citium, Stoic philosopher, became Crates’ pupil after being shipwrecked in Athens, about which he reportedly said, ‘I made a prosperous voyage when I suffered shipwreck’ (Diogenes Laertius Lives of Eminent Philosophers 7.1.2-4).
228 he disputeth . . . himselfe: As printed, the gloss seems to be indicate the subject of Martial’s epigram, but Martial’s poem has nothing to say concerning the Stoic moral principle adduced in the gloss. Indeed Le Théatre does not specify the principle as Martial’s, but because the references to Crates, Martial, and Zeno crowd the text, whoever prepared the glosses for the English version unhelpfully offered the specifying ‘Mart.’ We therefore relocate this portion of the gloss: the radical self-sufficiency described in the gloss is the central theme of Diogenes Laertius’ ‘Life of Zeno’, the source for the anecdote concerning Zeno’s shipwreck. The gloss to Het Theatre directs the reader appropriately to ‘Laertius inden 7 boeck.’, that is to the Lives of the Eminent Philosophers 7.1.30 (and cf. the principle elaborated by Zeno’s pupil Cleanthes at 7.1.89).
229–231 Riches are copwebs . . . come to nothing: The emphasis on hurtful ephemera brings the Declaration especially close to the rhetoric of the sonnets and epigrams with which the Theatre begins.
231 1. Tim 6. [marginal gloss]: 1 Tim 6:9-10
231 Prouerb. 23. [marginal gloss]: Prov 23:4-5.
231 Math. 13. [marginal gloss]: Matt 13:22
234–235 The Foole . . . they were not: ‘The fool denigrates things that truly are, as if they did not exist, whereas those other things that do not exist at all, he desires, as if they indeed existed.’ Van der Noot quotes here from the widely disseminated ‘Legend of Barlaam and Josaphat’, a saint’s life attributed to John of Damascus (‘Damascene’). A slightly abridged version of the tale is included in the Legenda Aurea, but van der Noot seems to be citing from chapter 2 of a longer version, possibly one of the recent translations of Jacques de Billy, either the Latin version of 1577 or the French one of the following year; see the Histoire de Barlaam (1578), B3-B3v.
241 man . . . pursue: Roest introduces the error in agreement.
243 Horace: Epistles 2.2.126-54.
251 Luke. 12. [marginal gloss]: Luke 12:20-1
254 Psalm. 38. [marginal gloss]: Het Theatre and Le Théatre gloss the passage more heavily, although without making reference to Prov 28:11., which van der Noot is in fact quoting. The relevant passage from Psalms is 39:6 in the Masoretic numbering. (Here, as in most of the glosses referring to Psalms in the first half of his commentary, van der Noot employs the Vulgate numbering.) Le Theatre also directs the reader to Jer 17:11; a marginal gloss in Het Theatre also adduces ‘Eccle. 11’ a misrepresentation of Ecclesiasticus (or Sirach) 11:17-19.
255 riche in their own conceits: Prov 28:11.
258–267 Plutarke . . . than the other: Plutarch, Demosthenes 26.42.
267 Li. 8. de trinita. cap. 85.: The gloss in Het Theatre (translated in Le Théatre) is inaccurate, and the printing of the gloss in Le Théatre, difficult to read, has been incorrectly transmitted. The proper source is Augustine, De Trinitate, 8.7.11.
269 diuersitie . . . estates: ‘extreme difference between the status of God and man’. Van der Noot is rendering Augustine’s intervallis locorum, distance between places.
272–274 The Gyauntes . . .themselues.: The Giants of Greek myth, sons of Gaia, the Earth, piled mountains upon each other and climbed them in an attempted assault on the gods of Mt. Olympus; see, for example, Od. 11.305-8).
275–276 as Saincte Ambrose . . . Heauen: In his treatise on Noah and the ark, St. Ambrose distinguishes the giants of Gen 6:4 from those described by pagan poets as sons of Earth, but then likens both sets of giants to men who fail to esteem their souls and, over-estimating their bodily power, seek to conquer heaven by concentrating on worldly efforts (terrenis operibus incubantes; Liber de Noe et Arca, 4.8).
276 Sainct Cyprian: See note below on 281 gl.
279 Epist. 2. lib. Episto.: Although the gloss indicates a later letter, van der Noot seems to be referring to a passage from the first of Cyprian’s epistles, a letter to Donatus: Quos honores putas esse, quos fasces, quam affluentiam in divitiis, quam potentiam in castris, in magistratu purpurae speciem, in principatu licentiae potestatem, malorum blandientium virus occultum est et arridentis nequitiae facies quidem laeta, sed calamitatis abstrusae illecebrosa fallacia; instar quoddam veneni, ubi, in lethales succos dulcedine aspersa calliditate fallendi sapore medicato, poculum videtur esse quod sumitur; ubi epota res est, pernicies hausta grassatur. Quippe illum vides qui, amictu clariore conspicuus, fulgere sibi videtur in purpura. Quibus hoc sordibus emit ut fulgeat. (As for those things that you believe to be honors, that you regard as the signs of force, that you think of as the affluence in riches, that you consider to be military power, the glory of purple robes in magistracy, and the leader’s power of license—they have a virus of attractive ills, and an appearance of grinning wickedness, certainly happy, but it is the treacherous deceit of concealed disaster. Like some poison, in which the taste, having been salved with sweetness, cunningly tempering its deadly juice, seems to be a normal drink, but when it is swallowed, the destruction that you have drunk attacks you. Surely you see that man made conspicuous by his gorgeous robes, shining, as he thinks, in his purple; with what sordid things has he purchased this glamour? [ed.trans.]; Epistolae, 1.11).
280 Vpon the 106. psalme.: Augustine, Enarrationes in Psalmos, 106.7. Worldly honor is the last of the four temptations that Augustine distinguishes in middle verses of this psalm (107 in the Masoretic numbering).
280 Aristophanes the Poet: Greek comic dramatist (446-386 BCE). The title character of his Plutus is the god of Wealth; for the fearfulness of this god, see Plutus, 202-7.
283–290 For to get . . . forfaite: Cf. line 164 above. Van der Noot is returning to a paraphrase of Cicero, Paradox 6 here; see Stoic Paradoxes, 6.43-4 and 46-7.
291 Saty. 10.: Juvenal, Satire 4.10.12-14; Juvenal offers examples of the dangers that haunt wealth in the following lines.
293–297 Seneca . . . rocks: Epistulae Morales, Epistle 8.3-4.
305 Treasurers: As the gloss indicates, the passage seems to refer, albeit somewhat enigmatically, to the prophetic account of the reign of Antiochus IV in Dan 11, who will have ‘power over the treasures of golde and of silver, and over all the precious thyngs of Egypt, and of the Lybians.’
305 Daniell. 11. [marginal gloss]: Dan 11:43, but see also the fourth king, Xerxes, of Dan 11:2, ‘farre richer then they all’.
307 Plato: A transmissional error: Van der Noot is citing Plautus’ Cistellaria 1.1.69-70; the error is introduced in Le Théatre, which reads ‘Plato’ (E6r).
310–315 And these things . . . and other lyke: Van der Noot abridges a longer list of the troubles of love in Plautus, Mercator 1.1.18-31.
316–318 Vlisses . . . countrey: Od 12.36-110, 165-200.
326 Terence: Eunuchus 1.1.72-3).
330–331 those three: Greed, lust, ambition.
332 as witnesseth . . . Epistles: 1 John 2:15-17.
334–335 For all . . . of the eyes: Both the French and Dutch sources as well as the verse from 1 John that they render (2:16) strongly support the emendation here. Either someone preparing a fair copy of Roest’s translation or the compositor who set it seems to have compressed his copy, reducing the first two of the three vices to a single one—‘the luste of the eyes’—in a straightforward instance of eye-skip. The compositor may have fumbled the line further, since his copy may have read ‘as the lust, etc.’ (which would translate ‘ascavoir la concupiscence, etc.’), yet because ‘is the lust’ corresponds to the syntax of the passage in the Vulgate, we have allowed the syntactically difficult ‘is’ to stand. It may be worth remarking that, at this juncture, both the French and English texts expand on the Dutch original by quoting more extensively from 1 John.
351 incorporated: For the incorporation of believers into the body of Christ, see Eph 5:30 and Rom 12:5; for the identity of the Church with that body, see Col 1:24.
354–356 turned . . . mire: Both proverbs are marshalled at 2 Pet 2:22.
362 Omne . . . dulci: Ars Poetica, 343.
369 .xxj. yeares: The 211th poem in Petrarch’s Rime sparse establishes the year of Petrarch’s enamourment as 1327; the 336th poem establishes the year of Laura’s death as 1348. Petrarch gives both dates again in an obituary he inscribes in his manuscript of Virgil.
372 ten yeares: In the 364th of the 366 poems of the Rime sparse, Petrarch recalls the twenty-one years during which he loved Laura prior to her death and marks the occasion of the poem as the tenth anniversary of her death.
375 Brabants speache: In effect, Dutch: in the middle of the 16th-c the central region of the Netherlands, the region straddling the Rhine, was more influential politically than the Frisian region to the north, and the dialect spoken in Brabant seemed on the verge of becoming a more widely accepted trans-regional standard. As is observed in the introduction above, the Declaration here misrepresents the genesis of the translations of the poems: the poems were translated from Marot’s French version as printed the previous year, probably with occasional reference to the Italian original.
383 vnderstode: The word is used similarly below at 394. The sense of the term as used here—not an unfamiliar one in Spenser’s period— suggests a semantic peculiarity central to visionary poetry. If we think of Petrarch as a passive witness to these visions, this understanding may be taken as his interpretation of that visionary experience (OED ‘understand’ 5a); if we think of Petrarch as the inventor of these visions, this understanding may be taken as the meaning he intends for us to derive from his description of those visions (OED ‘understand’ 5b). The dual sense of ‘understand’ thus anticipates the very similar dual sense of ‘read’ in Spenser’s mature poetry.
392 Holly: Neither Petrarch’s poem nor van der Noot’s commentary warrants the suggestion that a holly has bloomed from a laurel. Roest seems to be translating directly from the ‘heylige tacxkens’ of the Dutch commentary (D7v), for ‘holly’ seems to be an error based on the compositor’s misreading of ‘holy’ in his copy, although the precise wording of the original copy is difficult to determine. The Dutch commentary accurately renders Petrarch’s ‘rami santi’ and Marot’s ‘divins rameaux’ (l. 1), whereas the phrasing of the French commentary (‘belles branchettes’, E7v) does not.
399 notifying: While the spelling in the 1569 reading is not unprecedented, it is so rare that we regard it (like comparable contemporary instances of ‘y-[consonant]-i-i’) as a compositorial error.
406 hir departure (as it is sayde): I.e., her so-called ‘departure’.
406 so long a time: The Dutch commentary is equally vague, whereas the passage in Le Théatre stipulates that, having loved Laura for forty years, Petrarch mourned her for seven (E8r).
417 Dodonian tree: An oak; see above n. to 5.1.
419 Vimiall . . . Vimiel: There is considerable transmissional muddle here. The English text does little to improve the erroneous reading in Het Theatre, which uses effectively the same name for the second and sixth hills (‘Vimialischen berch . . . Vimialis . . .’ D8r), both of which are distorted renderings of the Collis Viminalis. Both the French and English translations make imperfect corrections of the error: Le Théatre offers Viminel and Viniel for the third and sixth hills in its list (E8r); Roest simply corrects the repetition, replacing Vimialis with Vimiel. The learned reader would expect to see the Aventine listed as the sixth hill.
423–424 the shee wolfe . . . Romains: This symbol (‘Armes’) was widely circulated on Roman coins from as early as the third century B.C.E. Cicero mentions that a statue of the she-wolf suckling Romulus and Remus was damaged by a lightning strike in 65 B.C.E. (In Catilinem, 3.19).
428–429 Typheus daughter: The poem refers, in fact, to ‘Typhæus sister’, for which see the note at 11.4 above. Different authors attribute various daughters to Typhaon/Typhoeus: the Chimera, the Sphinx, the Harpies, and the Lernaean Hydra, none of whom have attributes that correspond securely to those of the central figure in Du Bellay’s poem.
430–438 With all . . . Lupa: The sentence summarizes the two themes of the sequence: the transitory character of earthly achievements and satisfactions, and the specific humiliation of Rome, the rise of which was motivated by covetousness and a desire for authority consistent with the wolvishness of its founders’ upbringing.
433 and that: I.e. and that destruction.
438 Lupa: The name is simply the Latin word for ‘she-wolf’, although it was also used to mean ‘prostitute’ or any unclean woman.
438–439 Oute . . . beastlynesse: In The Boke Named the Governour (1537, B7v) Sir Thomas Elyot remarks on the antiquity of the idea that character could be transmitted by breast-milk; in The Boke of Children (1546), Jean Goeurot adduces a number of classical authors from Plato to Pliny on this point, particularly citing Aeneid IV.365-7, where Virgil’s Dido attributes Aeneas’ cruelty ‘unto the gyver of the mylke’ (S1v-S2v).
441 cast . . . teeth: The famous anti-Roman remark of Mithridates VI is recorded in Justin’s Epitome of the Philippic History of Pompeius Trogus, XXXVIII.6.8.
442 bloud: An outlier in the series, the term is dropped in the French commentary. Its absence there contributes to complicating the heading to the Declaration (0.6), where Roest is said to have translated from the French.
466–467 Nero . . . Maxence: The inclusion of Trajan (ruled 98-117) in this list may seem anomalous, since both Aquinas and Dante include him among the virtuous pagans, but van der Noot seems to be drawing on Augustine’s list of the ten persecutions of the early Church that stand as preliminary to the eleventh and final persecution under the aegis of the Antichrist (City of God, 18.52): Augustine lists Trajan’s persecution as the third of these ten. He gives Nero’s (54-68) and Domitian’s (81-96) as the first two, Aurelian’s (270-5) as the ninth and Diocletian’s (284-305) and Maximian’s (286-305) as the tenth. Van der Noot may have meant to include Maximian (Maximian Herculius) in this list and not his son, Maxentius—Maxence (306-12). Maxentius had, in fact, practiced a policy of toleration towards Christians, although because of his rivalry with the Christian Constantine, he earned an undeserved post-antique reputation for hostility to Christians.
473–476 haue been . . . are . . . rysen: The shift to the present tense captures the typological historical sense at the core of the Theatre: the punishment of ancient anti-Christian Rome is imagined as meted out in the present, so that the early persecutors merge with the pope and his bishops and the early Christian martyrs dissolve into modern Protestants.
480–481 O worldly . . .passe: Eccles 1:2-3.
483–484 Chaldes: People of the short-lived Neo-Babylonian Empire which took the Israelites captive; on their fall see Jer 50:1-3 and 51:24-35 and Isa 43:14, 47:5, and 48:14.
484 Carthage: See Polybius, Histories, ‘Excidium Carthaginis’, 38.7-8, 20-22, on the fall of Carthage.
484–491 So Rome . . . worde: In accordance with traditional typology, van der Noot identifies Rome’s fall with the future apocalyptic punishment he anticipates for the ungodly.
492–493 Romaine . . .Charlemayn: Romulus Augustus, the last Emperor of Rome, was deposed in 476, marking the fall of the Roman Empire. Frankish King Charlemagne was crowned Emperor of the Romans (Imperator Romanorum) in 800, beginning the Holy Roman Empire.
494–496 Bishop of Rome . . . true pastoure: A conventional complaint against Papal authority. Cf. Luther’s A faithful admonition of a certeyne true pastor . . . Now translated into English (1554).
498 King Pepin: King of the Franks and father of Charlemagne, founded the first Carolingian empire, see line 494 above, ‘since Augustus until Charlemayn’; Van der Noot’s implication is that the Pope replaced the Emperors after the fall of Rome. Pepin defended papal interests, and was anointed by Pope Stephen II and given the title ‘Patrician of the Romans' (patricius Romanorum).
501–533 For the feruent . . . purpose: The commentary reflects Bale’s exegesis of the events following upon the opening of the third seal (Image, 106-7), although here, as elsewhere, van der Noot relies on de Coninck’s translation of Bale’s; de Coninck, Bilde, I4r-I5v.
506–507 Sigebertus. Geniblacen.: Sigebert of Gembloux, a medieval historian who favored limiting papal authority. Although the marginal glosses in the Theatre tend to derive from the Le Theatre, most of the glossing in the immediately ensuing pages are based on those in Het Theatre. The glossing is conspicuously light in these pages of the French version and, indeed, the text proper in the French is defective: there is no French equivalent for lines 513-41. Whoever prepared the glosses for English Theatre seems to have turned to Het Theatre for guidance in the glossing; in the present case, the glossing here is taken over from Het Theatre E2r.
508 Carolus Bouillus: Charles de Bovelles, late 15th-early 16th-c canon and intellectual. Van der Noot’s source, Bale’s Image, draws on de Bovelles chronographic work, Aetatum mundi, for its spiritual periodization.
511–512 confessors . . . Martirs: Bale opposes the lassitude of hearing confession with the spiritual vigor of martyrdom, and suggests that confession is simply another institutionalization of worldly greed, another sign of preferring ‘to take, than to give’ (506). (Cf Image 154.)
513–514 (as . . . perish): Prov 29:18: ‘Where there is no vision’, glossed in GB ‘Where there are not faithful ministers of the worde of god’, ‘the people decay’.
515–516 Sabellians . . . Eutichians: Van der Noot’s list of heretical groups, taken over from Bale’s Image (107), concentrates on sects that were heretical in their interpretation of the trinity or of the nature of Christ, the outlier being the Priscillians, an ascetic group with Manichaean affiliations.
519 Pelagians: This rehearses Augustine’s representation of Pelagianism. See Augustine Retractiones 2.68 and A Treatise Against Two Letters of the Pelagians I.6, ‘Grace is Not Given According to Merits’.
522–527 Liberius . . . Gregorie: Van der Noot reproduces Bale’s list of popes and antipopes whose authority was strenuously challenged; many of the Popes listed were opponents of the heretical sects mentioned above (Image, 107).
522 Hieronymus . . . Shedel.: The list of Church fathers and other authorities included in the margins of Het Theatre is taken over from De Coninck’s translation of Bale (Bilde, I5r-5v; Image, K6r). Bale has taken his information on crises in the history of the papacy from the De viris illustribus of Jerome (‘Hieronymus’), the Chronographia of Sigebert of Gembloux (‘Sigebertus. Geniblacensis.’), the Speculum Historiale of Vincent of Beauvais (‘Vincentius’), the Vitae Pontificum of Bartlomeo Platina (‘Plantina’), the Supplementum Chronicarum of Jacobus Bergomensis (‘Bergensis’), the Nuremberg Chronicle Hartmann Schedel (‘Hermannus Shedell.’), and the Ursperger Chronicle, much of which was written by two successive abbots of the monastery at Ursperg. The ‘Anthonius’ to whom the margin refers is probably Antoninus of Florence, author of a universal history, the Chronicon, for Bale refers to his source as ‘Antoninus’, but the source could possibly be Antonio Sabellico, whose Enneades, also a universal history, was more widely consulted and is elsewhere cited in Bale.
522–523 Liberius and Felicius: Pope Liberius was exiled by Emperor Constantius in 355 and replaced by Felicius. While most of the Roman clergy acknowledged Felicius as pope, the laity considered his consecration invalid.
524 Damasius and Vrcisius: When Pope St. Damasus I was elected pope in 366, erstwhile adherents of Liberius rejected his election and consecrated Ursinus as their chosen pope.
524 Boniface and Aulatius: After the death of Pope Zosimus, partisans of Eulalius (whose name is mistransmitted on Het Theatre E2v as ‘Aulatium’) occupied the Lateran basilica insisting on his consecration. Boniface was elected by a majority of the priests on the day before Eulalius’ consecration, and Boniface appealed to Emperor Honorius who recognized him as the rightful pope.
524–525 Simache and Laurence: Symmachus was elected pope in the Constantinian basilica on the same day in 498 on which Laurentius was elected pope at the church of St. Mary’s. King Theodric recognized Symmachus’ election, yet there were later allegations that Symmachus obtained this ruling by bribery.
525 Boniface and Dioscore: In 530 Pope Felix IV selected Boniface to succeed him, but Dioscorus was elected, only to die three weeks later at which time he was replaced by Pope Boniface II.
525 Constantine and Philip: In 768, Pope Constantine II was forcibly deposed and Philip installed in his place for a single day until the election was declared invalid; he was replaced by Pope Stephen III.
526 Eugenius and Sisine: From 824 to 827, Pope Eugene II required the support of the son of the Frankish emperor to maintain his position, in the face of plebeian support for Zinzinnus. (The reference to Zinzinnus as ‘Sisine’ originates with Bale, who may have confused him with Pope Sisinnius, who reigned in 708 for only 20 days.)
526 Formosie and Stephen: In the infamous Cadaver Synod of 897, Pope Stephen VII exhumed the body of his predecessor, Formosus, and tried and convicted him of illegal accession to the papacy.
526 Sergie and Christopher: Christopher, considered an antipope on the grounds of improper accession, was allegedly murdered while in prison (c. 904) at the order of Pope Sergius III.
527 Benedict and Leo: At the insistence of Emperor Otto I Pope John XII was deposed in 963 and Leo VIII was elected. In the following year, when the election was challenged as invalid, John was reinstated and Leo deposed, but John died suddenly in 964, leading to the election of Pope Benedict V. Otto I then lay siege to Rome, compelled the acceptance of Leo VIII as pope, and Benedict was deposed.
527 Gregorie: Probably referring to one of the two antipopes: the Gregory who claimed the papacy, as Gregory VI, in 1012 or Maurice Bourdain who claimed the title of Gregory VIII in 1118.
533–536 After this sorte . . . abolished: Cf. de Coninck, Bilde, I8v (translating Bale, Image, 110).
537 hairen cloath: Sackcloth, coarse cloth [Heb. saq] made of goat’s hair, often used to make garments for mourning, submission, or ritual penance.
538–575 For they dayly . . . haue sayde: de Coninck, Bilde, I8v (translating Bale, Image, 110-1).
543–544 Iohn . . . Patriarkes: Even before the accession of John Nesteutes to the office of Archbishop of Constantinople, as John IV, in 582, the Council of Constantinople (381) had declared that the Bishop of Constantinople should have primacy of honour after the Bishop of Rome and the Council of Chalcedon (451) had established Constantinople as a patriarchate. But it was only when John IV began styling himself Ecumenical Patriarch and, it was alleged, claimed that it was a title to be restricted to his own see, that he provoked protests from Pope Pelagius II and his successor, Gregory the Great. Calvin treats Gregory as the hero of this struggle, ascribing to him a general resistance to episcopal primacy (Institutes IV.vii.21).
544–545 Boniface the third: During his brief service as pope, Boniface reasserted papal primacy, claiming the title of Universal Bishop.
546 lieuetenant: The term is used here in its technical sense, i.e. place-holder, or vice-regent.
546–547 Mahomet . . . afterward: Chronology is crucial to the logic of this discussion of John, Boniface, and Mohammed: John IV served as Archbishop of Constantinople from 582 to 595, Boniface’s brief papacy took place in 606, and Mohammed experienced his first revelation in 610 and took up the public work of prophecy in 613.
548–550 So that . . . dispearsed: Although van der Noot follows his source fairly closely in these pages, he here drops Bale's reference to the division of Christ's seamless garment (de Coninck, Bilde, K1r; Bale, Image, 110.
551 Talmuith: The status of the Talmud within Judaism had been a central object of dispute in the pamphlet war that passed between Johann Reuchlin on the one hand and Johnannes Pfefferkorn and his Dominican supporters on the other during the years 1507 and 1521, but the claim that Jews regarded the Talmud as having greater authority than the Bible may be traced to the letters that Gregory IX issued in 1239 condemning the Talmud.
551–552 Sarazens their Alcorane: This distorts the Qur’anic principle of taḥrīf, the idea that the Hebrew Bible and the New Testament corrupt the revelation that the Qur’an embodies. This particular distortion was given its most influential articulation in the work of Ricoldo da Monte di Croce, whose major thirteenth-century treatise on the Qur’an Luther translated and who claimed that Moslems believed that the Gospel, in its uncorrupted original form, contained a prophecy of the coming of Muhammed.
552 Decretals: The term denotes the papal letters that formulate decisions in canon law. The pseudo-Isidorean Decretals, part of a large Frankish collection of spurious documents, were woven into a larger collection of authentic canons, the so-called Hispana sometime in the middle of the ninth century. Nicholas of Cusa subjected these documents to critical scrutiny in the middle of the fifteenth century, and Erasmus and du Moulin elaborated Cusanus’ criticism in the century that followed.
553–554 that false . . . Europe: Van der Noot drops Bale's reference to Prester John as one of the deceiving leaders who have set themselves up during the dispersal of the Church; de Coninck, Bilde, K1r (Bale, Image, 110).
555 traditions: See note to 558 below.
558 traditions of men: While traditions can be used to designate authoritative convention passed down orally, it can also connote dubitable legends and rules, as it does here. The ensuing account of the ‘traditions of men’ is a condensed summary of those aspects of Catholic doctrine and worship to which the Reformers were most vehemently opposed, characterized as traditions of men (with the same disapproving connotations of the word, ‘traditions’, as are intended two sentences earlier) to distinguish them from those aspects of doctrine of worship that, the Reformers contended, could be securely founded on Scripture. Van der Noot continues to follow de Coninck’s translation of Bale’s Image (Bilde, K1r-K1v; Image, 110), while slightly elaborating his list of the sensuous and spectacular apparatus of worship (the use of bells, incense, candles, instrumental music), the doctrine of purgatorie and the practices intended to intercede on behalf of those abiding there (masses for al soules, obsequies, indulgences), an array of related practices aimed to secure the intercession of saints (Pilgrimages, the veneration of relikes), and several practices of self-deprivation thought to substitute for faith itself and a dependence of divine grace (Lenten abstentions and, for the clergy, celibacy).
560 bells: The use of bells in Catholic worship was a frequent object of Reformation attack. Various uses of bells—to announce imminent death, to call the faithful to worship, and to accompany the elevation of the host at Mass—were subjected to criticism, but the practice of dedicating new bells by prayers, washing, and unction was considered especially egregious.
561 diriges: The word can be used specifically to denote Matins for the Dead or, more generally, any chanting or reading of the Office of the Dead, whether for a funeral or for a memorial service. The word, which develops into the modern dirge, is the first word in the antiphon for the first nocturn of Matins.
561 obsequies: Sometimes used as a synonym for dirige, sometimes to refer more generally to the Offices of the Dead (comprising both the Placebo and the Dirige, i.e. Vespers and Matins for the Dead), and sometimes, most generally, to denote all burial rites and ritual commemoratives for the dead.
563

church holy days: Like most of the criticism in this passage, the attack on the multitude of Catholic holidays might have come from any of the Reformers, but Calvinists like van der Noot were especially fervent in their sabbatarianism and in their strict abridgement in the number of holidays celebrated: many mid-century Calvinist churches celebrated only the Sabbath, Christmas, Easter, and Whitsunday, and there was a brief period in Geneva when even the celebration of Christmas was proscribed.

The item marks a departure from Bale, who refers at this juncture to ‘halowynge of churches’ instead of to the proliferation of holidays (Image, 110-1; Bilde, K1v). Bale’s Image continues to inspire the next few sentences, but van der Noot improvises by providing more piquantly specific enormities than Bale offers.

563 Rogation dayes: Though the Catholic Church formally recognized a Major Rogation on 25 April and three Minor Rogations, on the Monday, Tuesday, and Wednesday before Ascension Day, the Sunday before Ascension Day also came to be known as Rogation Sunday. All Rogation days were associated with penance and fasting, but the Minor Rogations—and, by association, Rogation Sunday—were especially distinguished by outdoor processions and prayers for agricultural prosperity.
564 coales . . . broyled: These relics were among the treasures of Rome’s church of San Lorenzo in Panisperna.
564 Iosephs hosen: Since the ninth century relics said to be Jesus’ swaddling clothes were housed at Aachen; the legend that St. Joseph had fashioned these swaddling clothes from his stockings is of a later date.
565 S. Cornelis: Relics of St. Cornelius, patron saint of cattle, were widely distributed across northern Europe, and especially in the Low countries: an important collection of relics were housed at an abbey in Ninove, 40 miles SW of Antwerp. But van der Noot may have been thinking of another collection of relics near Aachen: St. Cornelius’ head was preserved at Kornelimünster a few miles SE of Aachen.
567 images: While the veneration of images is a central object of Protestant criticism, van der Noot’s iconoclastic engagements are hardly abstract. Van der Noot had fled to England because of the punitive repression that followed the sacking of Antwerp churches and defacing of their images in the summer of 1566.
568 foreseing . . . Maosin: Van der Noot refers here to the notoriously difficult verse, Dan 11:38, ‘But in hys place’ -- that is, instead of ‘the God of his fathers’ (11:37) -- ‘shal he honour the God Mauzzim’, where ‘he’ is ‘the King’ of 11:36, usually understood as the Antichrist. Modern translations render ‘Mauzzim’ as ‘forces’ or ‘fortresses’, while Luther identifies ‘Mauzzim’ with the mass; the gloss to the Geneva version is closer to the spirit of van der Noot’s allusion, for it characterizes the Mauzzim as ‘the god of riches and power.’ On Maosin, see also 2222.
575–589 Of these . . . seduced by them.: Cf. Bale (Image, 111). de Coninck K2r-K2v.
577 seuenth seale: An error. Both the Dutch and French sources are correct: van der Noot is describing the vision of the opening of the fourth seal.
576 Revel. 6. [marginal gloss]: Rev 6:7-8.
579–580 copper faces: An unusual locution, possibly comparable to brazen-faced. Het Theatre reads ‘opgheblasen tronien, cermousynen, ende ghecarbonckelde neusen’ (‘puffy faces, crimson and carbuncled noses’; E3v). While ‘copper’ may render ‘cermousynen’, the English formulation may be meant to indicate acne rosacea, sometimes referred to as ‘copper-nose’.
584 Rom. 6. . . . Math. 6. [marginal glosses]: Our emendation of the reference to Romans brings the gloss into accord with that in Le Théatre: the relevant passage from Romans, on the extension of Christ’s offer of a spiritual life even to those dead in the body, is 8:10. The chapters from Luke and Matthew contain the two versions of the Sermon on the Mount, both concerned with the life conferred by Christ. But each of the Gospel chapters takes up different themes of concern to van der Noot: Luke 12:4-5 focuses on the eternal death to which van der Noot imagines his papist adversaries as condemned; several verses in Matt 6 concentrate on the empty devotional shows of hypocrisy.
589–590 Esay. 5., Prouerb. 5. [marginal glosses]: Isa 5:14, Prov 5:3-6.
589 seduced by them: Although the seductress of Prov 5:3-6 is less potent than the Whore of Rev, ‘her steppes take holde on hel.’ Still, the reference may be a misprint: the gloss in the French Theatre gives ‘Pro 2.’ (following the gloss in van der Noot, and in his source, de Coninck, Bilde, K2v), referring the reader to the comparable seductress at 2.16-19.
589 Daniel and Paule: It was customary among the Reformers to associate the fourth beast in Dan 7 with Rome (7:7, explicated at 7:19-23) and to understand the little horn of the beast (7:8, explicated at 7:24-6) not only as the Antichrist, the man of sin of 2 Thess 2:3-8, but also as the pope. Tertullian is the first to have argued that the lawlessness of the Antichrist (2 Thess 2:3) would be unleashed only when the Roman Empire fell (De Resurrectione Carnis, 24).
593 holy ghost by S. Iohn: Cf. Bale, Image, 36-7 (de Coninck, Bilde, ☨4r-☨4v). But the language here may also reflect the influence of the headnote to Rev in the Geneva Bible, which, like Bale’s Image, describes the book as the Holy Ghost’s own compendium of apocalyptic prophecies, emphasizes the theme of punishment of hypocrisy, and focuses on enargeia: ‘Herein therefore is lively set forth the Divinitie of Christ’ and ‘the livelie description of Antichrist is set forth’.
594–777 I saw . . . and corporally: This long passage on Rev 13:1-2 is all but lifted from de Coninck's rendering of Bale (Bilde, Cc3v-Dd2; Image, 214-8).
594 Reuel. 13. [marginal gloss]: Rev 13:1-2.
595 congregation . . . hypocrites: Job 15:34; versions of this formulation make up a steady refrain in Bale’s Image.
596 Ceder . . . Libanus: Cf. de Coninck, Bilde, Cc3v; Bale, Image, 214. For the cedars of Lebanon as a figure for a punishable pride, see Isa 2:12-13 and Ps 37:35.
597 Elmas: Acts 13:6-12.
602 Apoc. 6. [marginal gloss]: Rev 6:7-8
602 beast . . . horns: The defect in 1569 can be reconstructed by reference to Le Théatre ‘Ceste beste auoit sept chefz & dix cornes, signifiant les abundantes, dommageables & pestilentieles erreurs, etc.’ (F4r)
603 Apoc. 9. [marginal gloss]: Rev 9:3 and 9:17. The gloss in the Geneva Bible to the locusts (van der Noot’s ‘Grashoppers’) that vex the earth in Rev 9 is pertinent: ‘Locustes are false teachers, heretikes, and worldlie suttil Prelates, with Monkes, Freres Cardinals Patriarkes, Archebishops, Bishops, Doctors Bachelors & masters which forsake Christ to mainteine false doctrine.’
606 their heads . . . and their hornes: Rev 13:1
610–612 but . . . congregation: We emend here, as economically as possible, by dropping the printed ‘from.’ Our copy text reads ‘but in this point differ the dragon and the beast, from the divell and his membres, Sathan and his carnal and beastly congregation’ which misrepresents both the Dutch and French versions of the passage, both of which unfold as a series of slightly irregular contrastive pairs: ‘den draeck ende de beeste: de duyuel ende sijn lidtmaten, Sathan van sijn vleeschelycke vergaderinghe’ (‘the dragon and the Beast, the devil and his members, Satan from his carnal assembly’ [emphases mine]; E4v ). The confusion in the English printed version seems to derive from Roest’s struggle with this variation. (It may be observed that the series in van der Noot’s source text, de Coninck’s translation of Bale, is far more regular, with all three pairings entailing distinctions ‘van’; Bilde, Cc4v.) We conjecture that Roest originally translated his copy literally as ‘Sathan from’ and then decided to eliminate the irregularity; in striking out the from and replacing it with a clarifying and, he left his copy messy and the confused compositor (or the scribe who prepared copy for the press) relocated the from instead of dropping it. It is worth noting that van der Noot equates the congregation of Satan (Rev 2:9 and 3:9) with the congregation of the hypocrites (Job 15:34) mentioned a few lines earlier.
613 their ten heads: In fact, the beast of Rev 13:1, to which the dragon of 12:3 defers, has only seven heads, although it wears a crown on each of its ten horns.
614–615 that which . . . haue they: Whereas the draconic Satan has only instigated the thyng, the bestial congregation has achieved it. Roest takes care in this passage not to specify the work of the Beast, referring to it as the thyng or, merely, it.
617 he is but able . . . inspiration: He can only incite the bestial congregation to imagine performing it.
624–626 purgatorie . . . seruice: Although van der Noot offers this as a list of erroneous doctrines that the bestial congregation enforces as dogma, he follows Bale in augmenting the list of erroneous beliefs (purgatorie, transubstantiation) with several corrupt practices.
624 auricular confession: Compulsory confession ‘into the ear of’ a priestly-confessor. Calvin offers a sustained critique of the practice in Institutes, III.iv.
625 transubstantiation: Mentioned neither in Bale nor in the French Theatre at this juncture.
627 father of all lies: See John 8:44.
629 written: In both the Dutch and French commentaries, van der Noot here departs from Bale, whose use of the phrase ‘unwritten veritie’ (Image, 215, faithfully reproduced as ‘ongheschreuen waerheyt’ in de Coninck, Bilde, Cc5r) stipulates the unauthorized character of these dogmatic impositions.
632 more wickednesse: It is worth observing the culminative force here. Van der Noot has steadily distinguished Satan and his ministers, making Satan the figure of lesser wickedness: whereas Satan instigates, they achieve and violently maintain; whereas he plays, they seriously compel; what he invents, they institute as dogma. This will culminate in the assertion that follows, that Satan is impotent without his popish ministers.
634 Iudas . . . entred: Luke 22:3, John 13:27.
635 bishops and Scribes: Van der Noot’s formulation has polemical force: it adapts the gospel pairing, ‘chief Priests and Scribes’ from Matt 2:4 (and see also Luke 23:10 and the more frequent pairing of scribes and Pharisees, which is employed throughout the gospels and serves as the anaphoric matrix of Jesus’ address to the multitude in Matt 23). By referring to Jerusalem’s chief priests as bishops, van der Noot sharpens the typological relationship between the modern Roman clerics and the priestly enemies of Jesus himself and so prepares for the double assertion in the next sentence: first, that the Apostles, tru ministers and other witnesses of Christ were persecuted and are again persecuted at this present and, second, that, by persecuting the present witnesses of Christ, these popish prelates . . . fulfil the mesure of their fathers. De Coninck’s pairing ‘Bisschoppen ende gheleerden’ ( ‘bishops and the learned’, Bilde Cc5v) is more muted than Bale’s more sharply satiric typology, which transmutes priests and scribes into ‘Bysshoppes and lawers’ (sic, Image, 215).
637 Math. 23 [marginal gloss]: Matt 23:34
640–641 And vpon . . . Christ: Rev 13:1.
642 suborne: For a similar usage, see Vewe 3018-9: 'evill thinges being decked and suborned with the gayre attyre of goodlie wordes;..
646 chief heads: The phrase designates no obviously specific clerical office. Roest is grappling with a transmissional lapse: de Coninck has adequately rendered Bale’s ‘Metropolytane’ (Image, 215) as ‘opperste hooft Bisschop des landts’ ; Het Theatre carelessly transmits this simply as the vague formulation, opperste hoofden (E5v).
655 Bridegromes: I.e., bridegrooms of the Church. In Mark 2:19-20, Jesus is understood to have referred to himself as a bridegroom; in Ephesians 5:25, Paul likens Christ’s love for the Church to a man’s love for his spouse. Insofar as ordination was understood as conforming the priest to Christ, priests could also be understood as bridegrooms of the Church.
658 as Zacharie termeth them: Zech 10:17.
674 a Lion . . . Chaldees: Dan 7:4. The apparatus of the Geneva Bible illustrates a long-standing interpretive confusion over the first of the four kingdoms to which the prophetic chapters 2 and 8 of Daniel refer: the Geneva headnote sensibly refers to the first kingdom as Daniel’s Babylon, but the gloss to 7:4 associates the Lion with the Assyrians and Chaldeans, despite the fact that the Assyrian empire predates Daniel and his prophecy.
677 kingdome of the Grecians: Referring to the Greek empire established by the eastern conquests of Alexander the Great.
679 Nahum. 2.3. . . . 1 Macha. 1. [marginal glosses]: The glosses in Le Théatre are superior to those in the Het Theatre here, and the glosses in Theatre generally match those in the French version, although in a few instances those in the English text to misrepresent their copy. At this juncture both the English and French versions correct a reference to Esaias.1. in the Dutch text; van der Noot plainly means to allude to Isaiah 13:17-22. The English and French texts supply a reference to Nahum that is missing in the Dutch, although the gloss supplied, ‘Nahum.23.’ requires emendation, since Nahum has only three chapters. The French and English do not always improve on their Dutch source. The French mistransmits the Dutch gloss to the first chapter of 1 Maccabees as a reference to the second chapter of 1 Maccabees -- although 1 Macc 2 is relevant to the discussion at hand, the oppressions of Antiochus are most vividly narrated in the first chapter of 1 Macc. The English makes matters worse, offering a reference to the second chapter of 2 Maccabees, repeating the reference on both the recto and verso of G5. (The reading in the English version seems to reflect the French text, which reads ‘I. Macha.2.’, but the first ‘I’ is poorly inked in the copy we examined and might have been misread as a ‘2’, hence the English gloss ‘2. Macha. 2.’ We emend, restoring what we take to be the reading of Roest’s copy.) In general, the English glosses reproduce the French ones somewhat carelessly: references to chapter spans -- two and three in Esther (‘Hester 2.3.) and 3 through 6 in 2 Chronicles (‘2. Paral. 3.6.’) -- were misconstrued and set as references to Esther 23 and 2 Chron 36. However, the reference to the span in 2 Chron, which Le Théatre carries over from Het Theatre, is inaccurate: the English gloss, ‘2. Paralip. 36’ is indeed correct, since the relevant passage is in chapter 36 (verses 17-23). It may be observed, finally, that some errors or unhelpfulnesses persist from the Dutch to the French to the English. Habak 1 marvels over the conquests of the Chaldeans, but the curse on them is withheld until 2:8 and 2:15-17; the gloss, ‘Esay. 22’ may be a reference to the captivity of Shebna at Isa 22:17, but context strongly suggests that this, like the rest of Isa 22, concerns an Assyrian conquest, not one of Persians or Medes. (The Geneva glosses construe Isa 22 as a prophecy of Babylonian conquest -- again, not Persian or Medean.)
684–686 But this beast . . . to the Lion: Not in Bale.
687 Popedom: This play on ‘kingdom’ is not original with Roest: he is rendering van der Noot’s Pausdom (E6v), but the word had been used by a number of English Reformers.
688 as much, and more: The Geneva gloss emphasizes that the beast symbolically combines the peoples ‘whom the Romaines overcame’; Bale (Image, 217; de Conninck Cc8r) and van der Noot emphasize the ways in which the Beast exceeds the corruption of its predecessors. See the note to ‘vii. times double’ below.
693 Sodometrie: While sodomy (or, here, ‘Sodometrie’, as in van der Noot’s original Dutch) is often used in early modern texts to comprise the full field of proscribed sexual practices (and thus substantially overlaps uncleannesse), it sometimes seems especially to evoke sexual activities between men, hence the frequent use of the term in denunciations of monks.
695–696 Gods holy Temple: The Church; as the gloss indicates, Paul describes the Church in these terms at 1 Cor 3:16.
698 1. Corin. 3., Rom. 9. [marginal glosses]: 1 Cor 3:16, Rom 9:21-3.
698 vessels of his glory: Rom 9:21-3, part of Paul’s discussion of election.
701 Pharao . . . Caiphas: To the formulaic list of the notorious oppressors of the righteous, Pharaoh, Antiochus, and Caiaphas, a fourth, Herod, is sometimes added.
703 securitie: In the sixteenth century, the term could be used to denote a culpable confidence or lack of compunction.
705 Hest. 3. 4. [marginal gloss]: Esther 3:13.
704–706 The rigorous . . . Antioch): The relevant passages are Esther 3:13 and 1 Macc 1:41-51.
712 vij. times double: sevenfold
713 Psalm 9 . . . Rom. 3. [marginal glosses]: The gloss for Ps 9 (combined with Masoretic Ps 10 in the Vulgate) refers the reader to the leonine wicked (Ps 10:8-10) whose mouth is full of cursing (Ps 10:7). We retain the doubled gloss to Rom 3 regarding the first as a reference to the cursing mouth of the Lion in Rom 3:14. The second is a reference to the wounding feet of the Bear in Rom 3:15.
717 Rom. 1. [marginal gloss]: Rom 1:23 describes the bestiality of the ungodly.
716 couetousnesse: Translating begheerlyckheden, which Roest elsewhere translates as lust (Theatre Decl 999) and concupiscience (3244). While van der Noot’s immediate source in de Conninck reads begherlyckheden (Bilde, CC8r), an adequate rendering of Bale’s ‘affeccyons’ (Image, 217), we may feel that a gap has opened between the original and final English renderings.
721 2. Thess. 2. [marginal gloss]: This is the first of three consecutive glosses all of which refer the reader to 2 Thess 2: this passage draws on verses 10-11, but as van der Noot’s glosses imply, Bale’s commentary here, and for the next page, dwells on the identification of the Lawless One of 2 Thess 2:9-12 with the Antichrist-Beast of Rev 13 (Image, 217-18). Bale and van der Noot interest themselves especially in the dynamics of apocalyptic justice: to those who, refusing truth, secure authority by means of illusion, God responds by inflicting delusion, leaving the deceivers sunk in deception. Both Bale and Calvin regard the Antichrist as being made fully manifest in the papacy by the progressive workings of the mystery of iniquity of 2 Thess 2:7; see Firth, Apocalyptic Tradition, 53.
721–723 Therfore God . . . pleasure in vnrighteousnesse: 2 Thess 2:11-2.
723–777 The Dragon . . . corporally: Van der Noot’s interpretation of the gifts of the dragon to the beast (Rev 13:2) follows Bale’s Image (217-8).
732–733 to worke . . . doctrine: 2 Thess 2:9-10.
732 2. Thess. 2. [marginal gloss]: 2 Thess 2:9-10.
736–739 He occupieth . . . stede: 2 Thess 2:4.
737 2. Thess. 2. [marginal gloss]: 2 Thess 2:4.
738 to search . . . consciences: Following Bale, van der Noot again takes issue with the Catholic sacrament of confession; cf. 510-11.
745–746 the Pope . . . I mean: Not in Bale.
748 Math. 28. . . . 2 Thess. 2. [marginal gloss]: Matt 28:18, John 17:2, John 1:14, John 3:34-35, 2 Thess 2:7.
762 Iob 1. 2. 3. [marginal gloss]: The gloss, for which there is no counterpart in Le Théatre, may transmit numbers meant as placeholders for a more precise citation. Chapter 1 of Job describes Job’s worldly blessings and their loss; chapter 2 describes his bodily afflictions and the arrival of his friends; chapter 3 describes his despair.
764 Leuiathan: At Job 41:25, the biblical sea-monster Leviathan is described as ‘King over all the children of pride’ and is thereby associated with the Devil.
765 Psal. 73. ... 2. Thessa. 2. [marginal gloss]: Ps 74:13-23, Rev 9:3-4, 2 Thess 2:13-14.
778–779 with the sword of his mouth: Van der Noot once again invokes 2 Thess 2, this time suggesting that the power of Gospel preaching (2 Thess 2:13-14) is figured in the sword in the mouth of the heroic Christ of Rev 1:16, who is in turn understood to have wounded the beast from the sea of Rev 13:1-3.
780 Iohn Hus: The Czech reformer Jan Hus, born in 1369 and martyred in 1415, is responsible for the diffusion of Wycliffite thought in Bohemia and Moravia. Like Wycliffe, Hus was an outspoken critic of the venality of the Roman Church, and was especially opposed to the sale of indulgences. He challenged papal authority and seems to have rejected the doctrine of transubstantiation.
785–1106 For it is euident . . . made whole?: See Bale (Image 219-22). The appropriation of Bale is freer in this next, long section. Van der Noot abridges de Coninck’s rendering of Bale’s Image at a few junctures at which Bale is especially prolix, sketchily updates Bale’s survey of the European anti-Catholic movement, and gives a slightly more penetrating account of those temporizers who reject the authority of the contemporary Roman church, but cling to earlier traditions of doctrine and practice that he judges to be without scriptural warrant. Here, as elsewhere, van der Noot mutes anti-semitic notes in Bale and -- perhaps because the first version of this commentary was prepared for a continental audience (or a displaced Dutch one) -- he removes many specific references to the struggles of English protestants.
800 take their course to the fathers: Have recourse to the teachings of the Church Fathers.
809–816 Other some . . . serue hym arighte.: Not in Bale.
830–831 Baals priests: Het Theatre reads ‘singhen met den Papen’ (‘singing with the popes’; F2r) for which neither Le Théatre nor the Theatre offer a simple translation. Le Théatre renders the phrase ‘chantent avec les Caphars’ (‘singing with the religious hypocrites’; G1r), while Roest adopts a reference to those priests humiliated by Elijah as punishment for misplaced devotion in 1 Kings 18-9. The Wycliffite habit of referring to a corrupt modern clergy as ‘priests of Baal’ had proved hardy: in his “Open Letter on Translating” of 1530, Luther also compares the Roman clergy with the Baal’s priests (Werke, 30-2, 645); see also, for example, The harvest is at hand (1548), John Champneys’s exposé of ‘the policy of popyshe Prestes’ and ‘comparison betwen them & the prestes of baal’ (B2).
854 Rom. 11. [marginal gloss]: Rom 11:8-10
856 becam then: The slight syntactic strain suggests that an emendation to ‘became they then’ might be in order.
866 alone and sufficient: The phrase insists on the soteriological principle that divine grace is the sole agent of salvation.
869–872 Wherin . . . Iewes: The practice whereby actors in small theatrical troupes, in order to stage plays with a large number of characters, perform multiple roles here figures the dual presence of bread and body, wine and blood. The metaphor carries a critical connotation, insinuating the mere staginess of the Catholic mass.
874 1. Tim. 4. ... Heb. 13.[marginal glosses]: Van der Noot contrasts the monopoly over forgiveness exercised Roman church with the spiritual clemency alleged in 1 Tim 4:3-5, 2 Tim 4:3-4, and Heb 13:4. 1 Tim 4 is a particularly bright foil to his evocation of the strictures placed on Catholic clergy, and the strictures they place on the laity, as not only hypocritical and debauched, but also unnecessary.
879–880 are vttered . . . be: Translating ‘ende noch daghelycx worden’ (‘and still daily are [uttered]’; Het Theatre, F2v).
884 greasing and shauyng: While van der Noot’s denunciations are strenuous, opposition to tonsure, to prohibitions on clerical beards, and to the use of chrism (consecrated fragrant olive oil, usually scented with balsam; see 1197) after baptism and in the anointing of bishops was unevenly distributed among early Protestant groups.
884–886 excluding . . . title: Van der Noot here rehearses that assault on exclusive priesthood most famously articulated in Luther’s Address to the Nobility of the German Nation (1520).
888 ex opere operato: ‘by virtue of the work having been performed.’ Protestant reformers alleged that the Catholic clergy misleadingly taught that the sacraments took effect merely by virtue of their performance; the reformers insisted that the efficacy of the sacraments was conditional, usually depending on the disposition of the believer. It bears remarking that serious sixteenth-century Catholics were divided on the matter.
890 Emperours . . . gouerners: We emend, guided by Het Theatre, which prints a series with four members, ‘Keysers, Coninghen, hoofden ende regierders’ (‘Emperors & Kings, Leaders & Governors’; G2v).
897–899 Iob. 41. . . . 3. Reg. 17. [marginal gloss]: Job 41:25, Dan and 12:7, 1 Kings 17:1-7
899–900 and one halfe tyme: Roest faithfully translates Het Theatre, whereas Le Théatre helpfully emends to ‘le temps, les temps, & demy temps’ (‘the time, times, and one half time’; G3r), which brings the commentary into proper accord with its sources in Dan 7:25, 12:7, and Rev 12:14.
900 Apoc. 21. 13. [marginal gloss]: Rev 13:6 and 21:3.
900–901 thousande . . . Iohn: Rev 11:3 and 12:6.
907 Coloss. 3. . . . I. Peter. I. [marginal glosses]: The glosses filling the margin from the bottom of H4v to the top of H5r collectively refer to a series of scriptural passages that address the difficult necessity of maintaining faith in spite of worldly trials: Col 3:2, John 14:16-19, Matt 24:13, Luke 9:62, Eph 6:12, 1 Cor 6:6-8, Acts 4:3-6 and 6:11-13, Exod 1:13-14, Esther 3:13, 1 Macc 1:11, Matt 20:12-16, Luke 2:25-35, 1 Pet 1:7.
912–918 They trouble . . . Apostles did: The sentence is easy enough to disentangle once one accepts its parenthetical structure: As did the Pharisees in the time of Christ and his apostles, the worshippers of the Beast continuously trouble the true witnesses and godly preachers of Christ by [the particular means of] their wicked decrees and [generally] their worldly authority.
920 that stumbling stocke: Oddly, no gloss is provided to refer the reader to 1 Cor 1:23 and 1 Pet 2:8.
921–929 They search . . . water: Much of the difficulty of the passage would be relieved were we to emend three instances of the singular ‘him’ (at 922, 927, and 928) and one of ‘he’ (927), adjusting them in accord with the plural ‘them’ of 918 and 925, so that these pronouns would refer securely to ‘the true witnesses, and godly preachers of Christ’ (914-5). Arguing against emendation of the pronouns is the fact that Het Theatre and Le Théatre exhibit a similarly confusing mix of pronouns.
923–926 Roest’s translation slightly elaborates the Dutch original ‘voer dat sij hem in de gheuanckenisse ghesteken ende vast geesloten hebben: noch en sijn sij hier mede niet te vreden, voer dat syse in de teghen wordicheyt der blinder werelt, achteruolghende heur placcaten (om het werelts volck in heure dwalinghe te houden) ouerwonnen hebben: hoewel syse voer God niet ouerwonnen en hebben’ (‘until they have thrown in him prison and fast confined him, and neither are they satisfied with this, until, in the presence of the blind world, acting in accordance with their edict [by which they confirm the laiety in its errors], they vanquish them; although they are not vanquished before God’; F4v). Roest departs from his source in two ways, both of which emphasize the corrupt judicial procedure loosely evoked by the Dutch original. First, he adapts the doubled description of imprisonment in Het Theatre, combining them into the single ‘haue him fast in prison’ and replacing the second member of the pair with a reference to a future trial, ‘and forthcomming’ (that is, within easy reach of a court, in custody). Second, he inserts the phrase ‘(as they boast) to condemne’, which has no obvious source in the Dutch, in order to specify that the godly are ‘vanquished’ as part of a corrupt process of conviction. We adjust the punctuation of the clause concerning the polemical use of the ‘placcate’ to reflect that of the Dutch original and so to clarify the parenthetical syntax of the passage.
924 placcate: The term was especially used to indicate anti-Protestant edicts. Charles V's early ban on Luther’s writings, to which we now refer as the Edict of Worms, was commonly known in the 16th-c as the Placard of Worms.
934–935 at the least . . . shrift: See 624n. The Fourth Lateran Council (1215) stipulated that auricular confession before a priest, shrift or shriving, be performed at least once a year.
938 Math. 27. . . . Iohn. 19. [marginal glosses]: Van der Noot refers to the four gospel accounts of Christ’s crucifixion alongside thieves: Matt 27:37-38, Mark 15:25-27, Luke 23:33-38, and John 19:18-19. The metaphor in the Declaration connects Christ to the laity, who he says must either submit to the pressures of the clergy or be arraigned ‘at the Barre among Theeves’.
943 2. Tim. 3. [marginal gloss]: 2 Tim 3:1-4, which reflects on the spiritual collapse at the End of Days.
949 Luke. 10. . . . 1. Corin. 10 [marginal glosses]: Luke 10:7, Rom 11:7, Phil 3:18-19, 1 Cor 6:15-17, John 15:4-5, Ps 27:5, and John 14:17-20. We emend the errant reference to ‘Psalm. 16.’; Het Theatre and Le Théatre give the correct reading of ‘Psalm. 26’ (Masoretic 27). Rom 9:11, Eph 1:4-5, John 1:29, John 15:4-6, 1 Tim 2:5-6, 1 Cor 10:1-4.
967Genes. 4. We emend to correct the careless duplication of the marginal reference to Gen 3 from two lines earlier that Theatre inherits from Het Theatre; here the commentary plainly refers to the story of Cain and Abel at Gen 4:3-8.
967 Math. 23. . . . 2. Peter. 2. [marginal glosses]: Matt 23:35, Gen 3:15, Matt 14:6-12, supplementing the reference to John the Baptist, above; 2 Pet 2:4.
971 Iohn 1 [marginal gloss]: A puzzling reference: it may be worth observing that, at this juncture, van der Noot’s frequent source, de Coninck’s Bilde, offers a marginal reference to Jude 1 (Ee7r), presumably a reference to the enchained angels of verse 6.
976 1 Corinth. 2. . . . 2. Thessa. 2. [marginal gloss]: 1 Cor 2:7-10, Rom 1:24, 2 Thess 2:11-12, 2 Tim 4:4, 2 Pet 2:1, Eph 6:17, 2 Thess 2:8.
991–992 to consume their aduersaries: Bale asserts, at this juncture, ‘Neverthelesse to the christiane is persecucion necessarye’ (Image, 227; Bilde, Ee8r), and elaborates the principle of necessary martyrdom before turning to Rev 13:11.
1005 2. Peter. 1. [marginal gloss]: We emend, adopting the reference shared by both the Dutch and the French editions; the relevant passage is 2 Pet 1:10-11.
1005 1. Corin. 13 [marginal gloss]: 1 Cor 13:12.
1006 Gene. 14. [marginal gloss]: We retain the gloss, taking it to refer to the account of the brutal conquests of the kings allied with Chedorlaomer (Gen 14:1-11), although the gloss may very well represent a transmissional error for a reference to Gen 4:1-12, the account of the slaughter of Abel by Cain.
1006 Gene. 9.17.21.57.28 [marginal gloss]: Gen 9:22, 17:23, 21:9, 28:5-10.
1008 Iannes: We emend, following Het Theatre, which correctly represents the name in 2 Tim 3:8. At this juncture in the Declaration, as in several others, Roest’s translation shares a number of features with the French text, suggesting that both the English and French versions of the commentary derive from a common Dutch source that significantly differs from printer’s copy for Het Theatre.
1007 Exod, 7 . . . 3.Reg.16. [marginal glosses]: Exod 7:11-12, 2 Tim 3:8-9, Num 22:20-22, Judg 21:22, Jer 20:1-4 (where Jeremiah is put in the stocks for his denunciation, in Jer 19:5, of Israelite worship of Baal), Matt 27:22-23, Acts 13:6-12, John 1:1-14, and 1 Kings 16.
1017 Psalm. 44. . . . Math. 15.[marginal gloss]: Ps 45:6, Rev 14:1, John 16:2, Col 2:20-23, 1 Cor 2:5-8, 2 Cor 6, John 14:6, John 6:63, 1 Cor 13:1. We emend since van der Noot here quotes from John 18:36. Rom 1:23, Heb 13:4, Matt 15:2-4.
1049 workes of supererogation: The practice of performing good works in excess of those required by God, which excess was held to be allocable to the store of virtue of those in Purgatory and thereby efficacious in reducing their time there.
1052–1053 the Myter . . . Testamente: This interpretation of form of the bishop’s miter seems to have originated with Innocent III; see Pat. Lat. 217:796.
1058 Math. 7., 2. Thess. 2. [marginal glosses]: Matt 7:15, 2 Thess 2:9-12, 2.
1059 hie mynded: Translating ‘lichtuerdighe’ (‘rash’; F8r); Le Théatre renders this ‘temeraires’ (G7r).
1059 2. Tim. 3. . . . Philip. 3. [marginal glosses]: Tim 3:2-5. We corrected the reference to 2 Tim, guided by the glosses in both the Dutch and French versions. 1 Cor 6:9-10, Matt 3:7, 2, Cor 11:13, Ezek 34:2-9, Isa 56:10, Phil 3:19.
1067–1068 Esay. 5., Iere 2. [marginal glosses]: Isa 5:20. We also emend the second reference to Isa: while 1569 retains the dubitable reference to Isa 6 in Het Theatre, Le Théatre replaces it with the more pertinent reference to Isa 5, Jer 2:7-8.
1080–1081 Brabant . . . countrey: Bale’s focus is on England.
1086 friendshyp . . . children: Not in Bale.
1090 1. Reg. 8. [marginal gloss]: We emend, since the reference to ‘1 Reg.12.’ (i.e. 1 Samuel, or ‘1 Regum,’ according to naming conventions of the Vulgate) is unhelpful: the venality of Samuel’s sons is described in 1 Sam 8:1-3. The gloss imperfectly corrects the even less helpful gloss in Het Theatre, ‘Rom. 2.3:8’ (F8v); these chapters describe God’s coming judgement of those who transgress the Old Law or submit perversely to it (Rom 2), the doctrine of justification by faith (Rom 3), and, perhaps most relevant, the superiority of spirit to flesh (Rom 8).
1102 Math. 15. [marginal gloss]: Matt 15:3-6.
1097–1099 hys olde . . . embrace: An explanatory appositive, with ‘embrace’ grammatically parallel to ‘worshyp’: ‘they must worshyp the beast, . . . [i.e., they must] hys olde and abolyshed Religion . . . and hys woren Romyshe trashe . . . embrace’.
1119 good: This colloquial use of good is an empty commendation, and can even be mildly depreciative, as here.
1120 Ephe. 4. [marginal gloss]: Eph 4:17-9.
1131 Psal. 79. [marginal gloss]: Since van der Noot tends to employ the Vulgate numbering for the Psalms in the glosses here in the early pages of the commentary, we take this to be a reference to Ps 80:6, which treats of the laughter of the enemies of Israel. Yet there are several glosses, largely concentrated in later parts of the Declaration, that seem to emply the Masoretic numbering, and Ps 79:2-3, with its image of the godly transformed into carrion, may be the intended reference.
1135 conuersation: The term can have its modern sense or a more encompassing sense of ‘behaviour’; cf. 1987, 2035, 2863, 2877, 3277, and esp. 2985.
1143–1145 B. Cornelis the Hisper . . . Hollande: Cornelius Adriensen (1521-1581), a Franciscan monk and anti-Reformation preacher, earned the nickname ‘hisper’, or ‘flagellator’, by dint of his practice of whipping women associated with his order in Bruges, this as an adjunct to the disciplines of confession and penance. Adriensen’s activities are described in Emanuel van Meteren’s history of the Low Countries, Historia Belgica, first published in 1597.
1150–1179 And it was permitted . . . ordinaunces: Cf. Bale (Image, Bilde, Gg3r). Van der Noot skips a long section in Bale devoted to the suppression of scriptural reading and the censorship of reformed commentary in England (Image, 218-27; Bilde, Ff1r-Gg1r). He also skips Bale’s gloss on Rev 13:13-14 (Image, 227-38; Bilde, GG1v-2r) and instead turns directly to Bale’s gloss on Rev 13:15, the first few sentences of which he abridges here.
1189–1190 greased . . . baptism): At ordination priests were anointed with chrism (for which, see 884n.) on the palm of their hands. Since chrism is used as part of baptism, as a secondary anointing that follows baptism by water (which itself follows a first anointing with consecrated, but unscented olive oil, ‘oil of the catechumens’), the use of chrism in ordination was sometimes represented as a second baptism.
1192–1199 Moreouer . . . christian: Van der Noot moves from an attack on ordination, with its ‘greasing’, to a broader assault on the sacramental force of confirmation. Chrism was used not only for a second anointing at baptism and at the ordination of priests, but also at adult confirmation and at the ordination of bishops. Like bishops, adult confirmands were anointed on the forehead. Van der Noot’s device here is to mobilize what he seems to regard as settled anti-episcopal sentiment to undermine confirmation itself, the protestant opposition to which was less firm.
1206 buried . . . coat: Alluding to the privilege accorded to Third Order or Secular Franciscans, to be buried in Franciscan burial habit. In England the Franciscans were often referred to as ‘the Grey Friars.’
1207 Pater nosters and Aue Maries: The Pater noster is the ‘Lord’s prayer’ (‘Our Father’); the Ave Maria is a special prayer to the Virgin mary (‘Hail Mary’).
1211–1213 to obserue, . . . and to haue no regarde to the Pope: The emendation brings the clause closer to the sense of the Dutch original: ‘onderhouden wilt . . . sonder sijn toevlucht te nemen tot den Paus’ (‘to maintain, . . . without recourse to the Pope’; Het Theatre, G3v).
1218 Caracterem indelebilem: We emend on the authority of Het Theatre, G3v. The Roman church taught that the three sacraments in which chrism was used conferred an indelible spiritual mark by which the anointed Christian shared in Christ’s priesthood.
1222 Math. 21. . . Iohn. 26. [marginal glosses]: Matt 21:12, Mark 11:5, Luke 19:45, John 2:14-16. We emend the glosses concerning Luke and John in accordance with the apt readings in Le Théatre.
1230–1231 But al those . . . gospel: The syntax of Het Theatre differs at this juncture: ‘ende alle die eenen grouwel van het Pausdom hebben, ende den Heere navolghen ende aenhanghen’ (‘and all who have a loathing for the Papacy, and follow and cleave unto the Lord’; G4r). The English and French texts seem to derive from a different version of the passage, perhaps carelessly revised: both are missing the coordinating conjunction (‘ende den Heere’), both include a reference to the Gospel, and both employ a parenthetical that, as printed in the English version, disrupts the English sentence. We relieve the syntactic difficulty represented by the printed English text by adopting the participial construction witnessed in the French version: ‘Mais tous ceux, qui (ayans horreur de la Papauté) ensuiuent & embrassent Iesu Christ & son sainct Euangile’ (‘But all those who (having a horror of the Papacy) follow and embrace Jesus Christ and his holy Gospel’; H3v).
1242–1253 Therefore . . . and rule: Van der Noot seems here to be drawing on ‘De nomine bestiae’ (‘On the Name of the Beast’), chapter 38 of a compilation of scholia on Revelation (e.p. 1535) by Arethas (‘Aretes’), the early 10th-c Archbishop of Caesarea.
1251 three Kings: Alluding to Dan 7:24.
1255Theatre, Het Theatre, and Le Théatre all print ζ as the final digit, although it has the value of 7; ϛ is the Greek numeral for 6.
1255–1257 Latinos . . . Irene: In his Contra Haereses (5:30), Irenaeus notes that the numerical value of ΛΑΤΕΙΝΟΣ (‘Lateinos’; Latin speaker) is 666.
1269–1270 falsly . . . translation: It is unclear why van der Noot objects to attributing the Vulgate translation to Jerome.
1272–1280 This number . . . agaynst him: Cf. Bale (Image, 238-9; Bilde, Hh2v-3v). Bale’s numerology (technically, isopsephy) draws on a variety of ancient sources; he may be drawing on a late thirteenth-century pseudo-Aquinan commentary on Revelation, In beati Joannis Apocalysim expositio. Because of what seems to have been a mistransmission in Bilde (Hh3r) of ‘Arnume’ in Bale’s Image, all versions of the Declaration print ‘Aruine’, as we do here and at 1292.
1276 Nemroth: I.e. Nimrod, Gen 10:8.
1280–1298 Some expositors . . . father the pope: Cf. Bale (Image, 239; Bilde, Hh3v-4v).
1281 Lux: Another transmissional error in Bilde, where Bale’s ‘Dic Lux’ (‘Say “Light”’) is rendered ‘Die Lux’ has obscured the numerology.
1282–1283 as they . . . the lyghte: Roest seems to struggle with his source here. The sense of the Dutch is straightforward (and is rendered clearly in the French of Le Théatre): dat sij hun seluen het licht . . . noemen (‘that they call themselves “the light”).
1292 Aruine: A transmissional error; see 1272-80n.
1300–1312 I saw (sayth . . . or whatsoeuer: Cf. Bale (Image, 286; Bilde, Qq5v).
1300 Reuel. 17 [marginal gloss]: Rev 17:3.
1301 Reuel. 2.14 [marginal gloss]: Our emendation recovers the references in Het Theatre, ‘Apo. 2, 14.’ (G5v), mistransmitted in the English version. The intended references supplement the chief account of the Whore of Babylon at Rev 17, Rev 2:20-1, on Jezebell, and Rev 14:8, on the fall of Babylon, who makes all nations drink the wine of the wrath of her fornication.
1304 2. Thess. 2.: [marginal gloss]: 2 Thess 2:1-12.
1314–1319 Here van der Noot breaks in on Bale to reflect on his own service as an alderman in Antwerp.
1324–1329 to the knowledge . . . sight of God: Both Het Theatre and Le Théatre are clearer at this juncture, albeit less expansive. Thus the Dutch reads ‘ende my ghebrocht heeft onder syne heylighe Ghemeynte, die hem ende sijn eere wt goeder herten soecken, hoe wel sij vander werelt veracht ende verdreuen worden’ (and wrought me among his holy Congregation, who seek him and his glory with good hearts, however much they are despised and hounded through the world; G6r).
1329–1372 This beaste is whole . . . doings are.: Cf. Bale (Image, Bilde, Qq5v-Qq7r). As part of his general program of updating Bale and muting the local English concerns of the Image, Van der Noot excises Bale’s obscene account of Tunstall’s panting service to the Whore of Babylon.
1332 She: Still referring to ‘This beast’ (1329): Roest has carried the grammatical gender of ‘beeste’ over from the Dutch.
1338 Iack an Apes: Used depreciatively for someone who puts on airs (and often written as a single word, Jackanapes), the name is used adjectively here.
1340–1341 mattins . . . Placebo: Most reformed churches removed the Ave Maria from a range of daily prayer services, not only from mattins. Lutherans replaced the Marian Salve regina with a Christocentric Salve Rex. Funeral vespers, performed on the eve of burial, were often referred to as Placebo, the prayer with which this service commenced (just as funeral mattins were known as Dirige, with which word that service began.
1346 purple: Both the Dutch and French versions indicate that the woman is clothed in purple and rose-red. Roest.
1348 corporal: Cloth on which consecrated elements are placed during mass, also used to cover the remnants of those elements after the conclusion of the mass. The singular form, acceptable in this context, appears only in state 3 of the forme, which has preferable readings for all other variants, but it may be observed that both Het Theatre and Le Théatre give the plural forms at this juncture: corporalen (G6v) and caporaux (H6r).
1348 staues: Depending on his jurisdiction, the bishop’s staff of office supports either a crook or a cross.
1350–1351 and aboue . . . holinesse: Counterfeit piety and show of holiness are a final trumpery.
1351 pampred vp: The modern sense of pampering obtains here. The primary sense in the sixteenth century involves lavish feasting, but both Het Theatre and Le Théatre focus on elaborate ornament.
1355The difficult phrase, they looke for nothyng lesse may best be rendered ‘there is nothing for which they are less inclined.’ The Dutch and French versions of the passage more clearly reflect Bale’s original assertion that the wicked clergy are more interested in imitating the splendid outward appearance of statues of the apostles than in imitating the example of their life or ‘conuersation’ (Het Theatre, G6v; Le Théatre, H6r-H6v). On the more encompassing sense of ‘conuersation’ see 1135n.
1358 2. Tim. 4. . . . 2. Cor. 3. [marginal glosses]: 2 Tim 4:3-4, 2 Thess 2:9, and 2 Tim 3:1-9. We emend the the first of these glosses in accordance with the readings in Het Theatre and Le Théatre. Col 2:4-18, Heb 10:1-11, Rom 2:8-9 and 21-3, 2 Cor 3:6-11.
1371–1372 the bare letter, and onely name: I.e., the letter without the spirit, Scripture in name only.
1373–1399 And in hir forhead . . . horrible impietie: Cf. Bale (Image, 288-9; Bilde, Qq8v-Rr2r).
1387 Reuel. 17. . . . Rom. 2. [marginal gloss]: Rev 17:5-6, Ps 86:14-5, John 4:21-4, Rom 2:19-24.
1401 It is no meruaile . . . confidence in it: Cf. Bale (Image, Bilde, Qq3r).
1407–1408 sitteth . . . waters: Rev 17:15.
1430 nusled: nurtured, accustomed
1430 nusled: Most frequently used to describe programs of training designed to corrupt the young or credulous, the word was frequently employed in religious polemics to describe the sinister practices of other religions or sects.
1434–1435 stockes . . . it: The phrase stocks and stones, proverbial for ‘idols’, was a formula so well-established that Roest uses it here as if it were singular. For a comparable failure of agreement, cf. 1588-9.
1437–1438 for it foloweth: The phrase gestures towards the defeat of the Whore and the Beast in the narration that ensues.
1438–1516 The .x. horns . . . abhomination of that Antechrist: Cf. Bale (Image, 298-300; Bilde, Ss7v-Tt2r).
1434 Esay. 45. . . . Reuel. 17. [marginal glosses]: Isa 45:16, Bar 6:3-5, Jer 2:27, Rev 17:12 (we emend the reference to Rev, following the reading in Le Théatre).
1448 health: We emend here with Le Théatre as our authority. Roest is translating ‘salut’.
1466–1467 not Princes only . . . but Kings: The phrasing suggests a desire to emphasize the relevance of Noot’s prophecy to the specificities of the English context. The French source is clearer, and offers a different structure of inclusiveness: ‘Ce seront point seullement les Magistratz et Seigneurs seculiers, comme Rois et Gouverneurs des Pays, mais encore les Metropolitains . . .’ (‘It will not only be Magistrates and secular Lords, such as Kings and Governors of countries, but also Metropolitains . . .’; I1).
1472 naked: The nakedness of the Whore signifies both that her impostures have been exposed and that she has been repudiated and forsaken.
1475 ready: Referring to the trumpe.
1477–1479 John Wicliffe, . . . Regius: The list of Reformation champions adapts Bale’s (Image, 299; Bilde, Ss8v), adding Wycliff, Hus, Beza, Viret, Peter Martyr, Alasco, and Regius and dropping Reuchlin, Erasmus, Pomeran, Grineus, and a variety of English reformers. Besides such familiar figures as Luther, Calvin, Melanchthon, and Zwingli, the list reaches back to Wycliffe, the fourteenth-century founder of the English Lollard movement who completed a translation of the New Testament shortly before his death, and to the Czech reformer, Jan Hus, a follower of Wycliffe who shard the English reformer’s anti-papal ecclesiology and his hostility to indulgences. The rest of the figures are all contemporaries or followers of Luther: Johannes Oecolampadius, an early champion of Luther and, as an assistant to Zwingli, a major force in the Swiss Reformation; Martin Bucer and Wolfgang Capito, the Zwinglian theologians who collaborated on the so-called Strasbourg or Tetrapolitan Confession; Theodore Beza, most important, perhaps, as Calvin’s successor as leader of the Genevan church, but also interesting to van der Noot, presumably, as Marot’s collaborator in the production of a French verse translation of the psalter; Pierre Viret, Beza’s early patron and one of the most popular reformed preachers in southern France and French-speaking Switzerland; the Italian theologian, Pietro Martire Vermigli, who at one time, like Bucer, Regius Professor of Divinity at Oxford, and who ended his career in Zurich, having had a profound influence on Calvinist Eucharistic theology; Heinrich Bullinger, author of the Second Helvetic Confession, Zwingli’s successor in Zürich, and a figure of considerable influence in England; Johannes Alasco (Jan Łaski), sometime superintendent of the Strangers’ Church in London, who ended a career of striving to reconcile the breach between Calvinist and Lutheran communities as superintendent all the Reformed Churches of Little Poland; the Swabian controversialist and author of the Württemberg Confession, Johannes Brenz, whose contributions in matters of church polity and educational practice were as important to the development of Lutheranism as were his efforts in eucharistic theology; and Urban Rieger, a gifted Lutheran systematic theologian, whose career divides between positions in Augsburg and in Braunschweig.
1481 Masses for all soules: Masses for those in purgatory, usually celebrated on 2 November. Luther began his attacks on masses for the dead as early as 1520, when he published his letter To the Christian Nobility of the German Nation; he preached a sermon to the same effect on All Soul’s Day of 1522 (Luthers Werke, 10-3:409-10).
1492–1493 Decretalles, Canons: Although canons can refer generally to all the laws of the church, ecclesiastical law is sometimes described as made up of canons, ecclesiastical laws promulgated by the early Councils of the Church, and decretals, papal letters communicating pontifical legal decisions.
1498 paternitie: The right to be addressed (and respected) as ‘father’.
1503–1509 This kind . . . foretold: These sentences muddy the sense transmitted in Le Théatre: “Ce mangement de chair, et ceste maniere de bruler non seulement sont declarés par epreuves ou evenemens exterieurs (comme de nostre temps il est advenu en plusieurs lieux à beaucoup de Moines, Prétres, qui estant levés pour l’Eglise Romaine, ont defailly et esté tués: et encore seront, non plus ne moins, que les sacrificateurs de Baal furent occis par Elie, aupres de la riviere Ryson [sic]) mais encore spirituellement par un mystere, de ce qu’a esté predit” (Iii; ‘This consumption of the flesh, and this manner of burning are not only demonstrated by external proofs and events [as, in our time, has befallen many monks and priests in several places who, having bestirred themselves on behalf of the Roman Church, were overthrown and killed, and as will equally befall others, exactly as the priests of Baal were slain by Elijah, by the river Rison], but are also manifest spiritually, by means of a mystery concerning that which has been foretold.’). The basic opposition between the external evidences of divine consumption visited upon the defenders of the Roman Church and the more mysterious spiritual forms of that consumption is difficult to trace in the English version.
1508 Kison: We emend here, although the errant reading in 1569, ‘Rison,’ originates in Het Theatre (‘Ryſon’; H2v), van der Noot having misapprehended the first letter of ‘Kyson’ in de Coninck, Bilde (Tt1v) and having also filed to recognize the reference to the brook of 1 Kings 18:40.
1510 For the Foules, . . . hir flesh.: Rev 19:17-18; not in Bale.
1516–1595 After all these manifold . . . bonde of peace: Cf. Bale (Image, 300-1; Bilde, Tt4v-7v).
1518–1519 in the .vj. Chapter: This angel is first mentioned at Rev 5:2. although ‘the Angell which had the seale of the living God’ is thus designated only at Rev 7:2. Rev 6 narrates the opening of the first six seals; the seventh seal is opened at the beginning of Rev 8.
1521 Reue. 10. . . . Esay. 9. 10.[marginal glosses]: Rev 10:1 and John 1:6, 3:34, Acts 13:2, Mark 3:14-15, Acts 8:5 and 9-10, Rom 12:3 and 8, John 6:26-71, Isa 11:2, 9:2, and 10:17.
1537 Iohn. 16. [marginal gloss]: John 16:11, It may be noted that both Dutch and French versions provide a reference to John 12, and John 12:31 is certainly apt.
1539–1540 the destruction . . . an end: Referring to the destruction of Jerusalem, including the Second Temple, in 70 CE.
1541 Luke. 19. [marginal gloss]: Luke 19:44.
1546 to be come: Roest’s rendering is less clear than the phrasing in Het Theatre and Le Théatre: van der Noot assures the believers that they may be as confident of ‘iudgement to come’ as of the earlier destruction of the Temple.
1547 place: The term refers to the textual locus in Revelation, alleged here to anticipate the recent destruction of the material temples of the Catholic Church.
1552 a dwelling place: Here and in the following sentences, ‘dwelling’ has a hint of obscenity; see, esp. 1562. ‘hir dwelleth the adulterous Bishops, etc.’
1552 Esay. 22. [marginal gloss]: Isa 22:1-14.
1553–1554 seuen for one: The seven heads of the beast are here construed as signifying a present multiplication of the Whore’s prior evil.
1558 Actes. 8. . . . Gene. 18.19. [marginal glosses]: Acts 8:18-19, Gal 5:19-21, Eph 5:3-5, Gen 18 and 19.
1561 sauegard: Although the figurative sense seems to be, roughly, a sanctuary, the term is usually reserved for abstract forms of protection or for legal instruments to protect the vulnerable.
1565 Esay. 34. [marginal gloss]: Isa 34:11-15.
1569 gasing: In early usage, the emphasis often falls on idle, emptily curious looking: cf. Ecclus. 9:7 ‘Go not about gazing in the streates of the citie’.
1575 that great . . . ruffian: Referring to the pope. Ruffian was often used with the specific sense of ‘pimp’.
1578 riggish and lecherous prelates.: Here both the Dutch and French versions insert an adapted version of a sonnet decrying contemporary Roman debauchery. The sonnet appears later in an adapted form in George Thomson’s La chasse de la beste romaine (1611, A6), addressed to Du Bellay.
1589 it: Another instance in which Roest uses ‘it’ to refer to plural referents.
1590 Psalm. 13. . . . Eze. 17. [marginal glosses]: Ps 14:3, Jer 3:9, Ezek 16:16-21, Hosea 2, Rev 18:3, Isa 54:10, Ezek 17:19.
1601–1833 and shed very . . . any more: See Bale (Image, 309-17; Bilde, Tt7v-Xx2r). Van der Noot imitates Bale freely here, sometimes expanding and sometimes condensing.
1604 Luke. 16., Rom. 4. [marginal glosses]: Luke 16:31, Rom 14:12. We emend the reference to Romans in accordance with the gloss in Het Theatre.
1607–1610 Oile . . . butter. etc.: A compendium of practices and material objects to which, the reformers claimed, Catholics wrongfully attribute an instrumental spiritual efficacy. For oil and cream, see 884n and The use of blessed salt as an adjunct to baptism, as a sacramental, that is, as an incitement to piety, and as an instrumental for sanctifying a room or threshold was notorious, since, even for Catholics, it seemed to occupy a grey area of the magical, the not-quite sacred. ‘Waxe’ may refer to the large Paschal candle lit during the Easter Vigil on Holy Saturday or to another sacramental, like blessed salt or the blessed ‘palms’ often distributed to the faithful on Palm Sunday: the waxen sacramental is the Agnus Dei, a wax disk (sometimes fabricated of wax mixed with chrism) on which is impressed the image of a lamb, the Lamb of God; the papal arms are often impressed on the reverse of these disks, which are blessed by the pope. Holy ‘Ashes’ are another sacramental, strewn on the head or marked on the forehead of believers on Ash Wednesday, are traditionally produced by burning the ‘Palmes’ used in the Palm Sunday processions of the previous year.
1611 All which: That is, marriage or the eating of flesh, eggs, butter, etc.
1613 Ringing of Belles: See 560n.
1625 maidens: Young female attendants. From the broad range of possible meanings for the term, context suggests that it here indicates female members of a household who are neither daughters to the ‘honest’ householder nor recognized as servants.
1627 first . . . tenths: We emend here, for Roest seems to have garbled the phrase, ‘first fruits and tenths’ (or the less common, but correct alternative, ‘first fruits and the tenths’). Until the early C, the ordaining bishop collected a tax on English clerical benefices consisting of the first year’s revenue and a tenth of the revenue in all subsequent years. In 1305, Clement V laid papal claim to these first fruits and tenths and in 1534, Henry VIII arrogated the tax to the English crown.
1630 Collects: A collect is a short prayer, often a single sentence, addressed by the congregation to a specific person of the Trinity and petitioning for a single, if general benefit.
1637–1640 But they haue their rewarde . . . gnashing of teeth.: Not in Bale.
1635 Math. 6. . . . Esay.52.[marginal gloss]: Matt 6:1-5, 1 Esd 2:5, Gen 19:12-13, Isa 52:1-2.
1650 Nicolaites, and Balaamites: The Nicolaites (or Nicolaitans) were an early Christian sect that seems to have practiced clerical marriage; they are mentioned in Rev 2:6 and 15. Some ancient writers attribute antinomian moral behavior, especially sexual license to the Nicolaites. At Rev 2:14, the Balaamites are accused of fornication and of consuming food sacrificed to idols.
1661 Bertrandus Herebaldus: An almost comical instance of unfaithful transmission: a corruption of ‘Bertrandus, Herebaldus’ in de Coninck, Bilde (Vv2), itself a corruption of ‘Bertramus, Herebaldus’ in Bale’s Image (311). A treatise on the Eucharist arguing against the doctrine of transubstantiation was printed in 1531 and attributed to Bertramus, although the treatise is actually the work of a ninth-century theologian by the name of Ratramnus. Similar errors of transmission appear elsewhere in this list.
1686–1690 Many godly . . . churche: The passage, which derives from Bale’s Image, presents a summary account of the Reformation that features the sponsorship of ecclesiastical reform by secular rulers, acting through councils of the clergy. The phrase, ‘generall Counsels’ affiliates the modern German reformation councils with the ecumenical (meaning ‘universal’) councils of the fourth through ninth centuries, the first seven of which were convened by the then Roman emperors.
1731 for . . . euerlasting: In punishment for temporal (i.e. finite, historical) evils, everlasting ones.
1732–1733 euen . . . euerlastingnesse: Even as there is no comparison between a short time and, on the one hand, no time or, on the other, eternity.
1741 Whiche . . . dignities: That is, the ‘holy kynde of priesthode’ (1738) and the ‘royall maiestie and highnesse’ (1740-1).
1743–1744 pleasaunt Euphrates: The phrase derives from Bale’s Image [Chapt 18] and may serve awkwardly to link (and contrast) the Babylonian whoredom and the pleasures of Eden, through which the Euphrates flows, the largest of the four rivers of Paradise.
1745 Esay. 47. . . . Math. 16. [marginal glosses]: Isa 47:7, Matt 11:27, 28:18, and 16:19, this latter the passage in which Jesus confers the keys of the kingdom on Simon Peter, an endowment on which claims to papal authority were often based.
1755 Nero . . . Maxence: See the slightly longer list of imperial persecutors of the early Christians at 466-7.
1757 faggot: A bundle of sticks used for fuel. Fire and faggot was the proverbial weapon against religious dissidence.
1759 Deut. 8. [marginal gloss]: Deut 8:19-20.
1773 Gen. 19. . . . Deut. 10. [marginal glosses]: Gen 19:1-28, Exod 9:23-26, Ps 11:6, Col 3:3, Matt 24:51, Mark 9:46, Matt 25:41, Ps 50:3, Rom 3:4, Dan 5, Lev 10:1-2, Deut 10:17. We emend the reference to Deut to conform the reading in Theatre to that in Het Theatre and Le Théatre. It may be observed that the two glosses referring to Psalms seem to employ the Masoretic numbering preferred by many of the reformers and not, as in most of the earlier glosses in Theatre, the Vulgate numbering; this may indicate that, at this juncture, van der Noot was guided by some catena or other reference work that differs from his usual source or sources.
1777–1778 theyr worme . . . die: Mark 9:48, citing Isa 66:24.
1786–1791 Neither . . . hearde: Drawing heavily on iconographic tradition, Bale here asserts the spiritual inconsequence of the intercessory culture of the Roman church.
1796–1816 against God and hys saincts . . . on this maner: Although van der Noot continues to follow Bale here, he condenses and rearranges quite freely in this section.
1805 Reuel. 18. [marginal glosses]: Rev 18:9-10.
1818–1819 sword of his mouth: Van der Noot here turns to Rev 19:15.
1819 2. Thess. 2. [marginal glosses]: 2 Thess 2:8 refers to the oral potency of Jesus. For the power of the divine mouth cf. Isa 11:14.
1822 ashes: On ashes as a sacramental, see 1607-10n. In many congregations, holy ashes are given to the faithful to carry home with them on Ash Wednesday.
1837 Scala cœli: At the church of Scala Coeli outside of Rome, St. Bernard is said to have had a vision while celebrating a requiem of ascending by ladder from Purgatory to Heaven; on this legend was founded an indulgence for masses held at the church. In 1476 masses at St. Mary Undercroft, Westminster, was similarly indulgenced, as was the Scala Coeli chapel in Westminster Abbey, in 1500 or shortly thereafter. In the course of the next two decades the practice spread to several more chapels across England.
1838 Annuaries: Annuary sometimes designates a mass commemorating the anniversary of a death and sometimes a mass said daily in the year following a death.
1839–1841 All whiche . . . trifles.: Het Theatre condenses its source clumsily, whereas the copy for Le Théatre and Theatre hews more closely to De Coninck’s translation of Bale’s Image. Still, Roest’s rendering is clumsy compared to that of Le Théatre, which itself blunts Bale’s far clearer original (and De Coninck): ‘Far diverse are these in their markets from the usage of other occupiers in the world, for whereas they sell their wares but once and look no more for them again, these sell them every day and yet retain them still. And whereas they [i.e., ‘the other occupiers in the world’] sell the very wares indeed, these sell no more but the sight, the sound, and the shadow’ (Image, 323).
1842–1867 And euery Shippe maister . . . she is fallen: Cf. Bale (Image, 324-5; Bilde, Yy3v-Yy5r).
1844–1846 all Bishops . . . people: The awkward chain of transmission for a difficult passage in Image has obscured Bale’s comparison of church officials as sailors who navigate the unsteady ‘wavering [i.e. wavelike] multitude’ (Image, 324-5).
1844 Ordinaries: Ordinary designates a form of ecclesiastical jurisdiction often used, as here, as a category of ecclesiastical office. Distinguished from delegated jurisdiction which is conferred by a superior church authority, ordinary jurisdiction ‘comes with’ particular ecclesiastical offices.
1861 Gen. 4. . . . Math. 26. [marginal glosses]: Gen 4:10-3, Gen 27, Exod 8-12, Matt 26:47-50.
1868–1893 The apples . . . dangerous wayes.: Cf. Bale (Image, 321-2; Bilde, Xx8r-Yy1r).
1886 Math. 6. . . . 2. Tim. 4 [marginal glosses]: Matt 6:1-16, Gal 1:6-10, 1 Tim 4:1-7, 2 Tim 4:3-4.
1888–1889 1. Tim. 3., 1. Tim. 5. [marginal glosses]: 1 Tim 3:2-5, 1 Tim 5:17-20.
1893–1903 These grosse . . . one houre.: Picking up detail of the merchants’ corpulence from Image (Image, 322 Bilde, Yy1v), van der Noot proceeds to conclude this section by appropriating the conclusion of the lament of the shipmen at Image, 325; Bilde, Yy4r-4v.
1904.0.1 The .14. vision: Van der Noot is counting from the first of DuBellay’s sonnets.
1904–2013 I Saw the heauens open . . . euerlasting fire: Cf. Bale (Image, 337-41; Bilde, AA6r-BB3r). Unusually, the marginal gloss at specifies chapter and verse, whereas elsewhere in the Theatre glosses, the period is used to separate references to distinct chapters.
1907 Esay. 66. . . . Math. 11.12. [marginal glosses]: Isa 66:1, Wisd Sol 1:7-11, Matt 11:25 and 13:11. We emend the references to Wisd Sol and Matt, following the reading in Het Theatre.
1912 1. Corin. 1. [marginal gloss]: 1 Cor 1:5. We emend to accord the gloss with that in Het Theatre.
1915 Math. 16. . . . Psalm. 51. [marginal glosses]: Matt 16:16, Acts 9:20, Ps 145:17, Ps 51:14; here, as at 1778 and 1784, van der Noot employs Masoretic references to Psalms.
1919–1920 Rom. 9. . . . Iohn. 16. [marginal glosses]: Rom 9:1, John 14:6, and 16:13.
1925 in his owne persone: Van der Noot insists on Christ’s personal heroism. The phrasing also glances at the fact that the Son fought, as man, without the assistance of the other persons of the Trinity. Cf. below.
1925 Psal. 23. . . . Aba. 3. [marginal gloss]: Ps 24:8, John 16:33, 1 Cor 15:25-28 and 57, John 12:16, Hab 3:8 and 15.
1936–1937Traditionally there are seven gifts of the Holy Ghost -- wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord -- distinguished in the prophecy of Isa 11:2-3. 1 Cor 12:8-10 provides a different list, of ten such gifts.
1937–1938 Zach. 3., 1. Cor. 10. [marginal glosses]: Zech 3:9 and 1 Cor 10:4. (Our emendation recovers the chapter reference in Het Theatre.)
1949 set: The emendation accommodates the claims of syntax and the readings in Het Theatre (‘ghestelt’; I5r) and Le Théatre (‘establi’; K6v), although the unidiomatic reading in copy may reflect an effort to bring the commentary closer to Ps 2:6, where the Lord sets his King, whom the Geneva version identifies with Christ, upon Zion.
1952 1. Peter. 1. . . . Iames.1. [marginal glosses]: 2 Pet 1:4 and 2 Tim 4:7-8, Rev 2:10, Jas 1:12,. Following Het Theatre, we emend to make reference to Peter’s second epistle, although 1 Pet 5:4 is also relevant to van der Noot’s conspectus of the crowns of the spirit.
1959 Math. 16. . . . Colloss. 1. [marginal gloss]: Matt 16:16-17, Matt 16:20, 1 Cor 12:3, Isa 63:1-3, Isa 53:5, and Matt 8:17, 1 Pet 2:24, John 1:1-2, Eph 3:9-11, Ps 33:6, Heb 1:1-2, 10, Col 1:15-18. Once again, van der Noot gives a reference to Psalms using the Masoretic numbering.
1982 Iohn. 1. . . . Rom. 6. [marginal gloss]: John 1:14, Col 3:5, Gal 5:16-7, Rom 6:18.
1992–1993 suche . . . vision.: See 2 Kings 6:12-17.
1999 2. Cor. 10. [marginal gloss]: 2 Cor 10:3-4.
2006 sauor: We emend on the warrant of the Dutch (‘reuck’; Het Theatre, I6v) and French versions (‘odeur’; Le Théatre, K6v); Le Théatre provides the full scriptural reference, 2. Cor 2:16, as a marginal gloss.
2007–2008 Iohn. 15., 1. Corin. 5. [marginal glosses]: John 15:2, 1 Cor 5-6 (on the need to avoid companying with the wicked).
2009–2011 Math. 24., Psal. 2. 45. [marginal glosses]: We might emend here, adopting the reference of the gloss in Het Theatre, since the division of the sheep and goats is prophesied in Matt 25:31-2, but Matthew’s account of the last judgment begins in chapter 24 with a set of relevant discriminations: between false and true Christs, false and true prophets, the two laborers in the field and two women at the mill, the faithful and evil servant. Neither do we adopt the reference to Psalm 1 in Het Theatre, for Ps 2:9 evokes God’s punitive sceptre. Ps 46:4-9 adresses God’s wrath against the raging kingdoms.
2013 Mat. 25. [marginal gloss]: Matt 25:41.
2016–2021 For he it is . . . things are set.: Cf. Bale (Image, 341; Bilde, BB4r).
2017 Esay. 63. [marginal gloss]: Isa 63:3.
2021–2101 And I saw an Angell . . . slayne at Basan.: Cf. Bale (Image, 342-4; Bilde, BB5v-8v).
2023 Mal. 4. . . . Philip. 3. [marginal glosses]: Mal 4:2, Rev 22:16, Heb 10:22, 1 Cor 10:4, Rom 8:35, Isa 55:1-5, Prov 1:20, James 1:21, Isa 51:6-9, Phil 3:20-21.
2038 Gen. 11.12. . . . Colloss.3. [marginal glosses]: Gen 11:31 and 12:1-3 and 10, Exod 19:3, 1 Kings 18:41-45, Dan 6:2-23, Acts 9:8-25, Rev 1:9, Eph 4:3, and Col 3:14-15.
2044 Phil. 4. . . . Esay. 64. [marginal gloss]: Phil 4:7, 1 Cor 2:9, Isa 64:4.
2051 Rom. 13. . . . 1. Peter. 5. [marginal glosses]: These three chapters share a concern with the mutual responsibilities of superiors and subordinates, with special emphasis in 1 Pet 5, on superiors and subordinates within the church. Peter warns the church elders against improper motives (1 Pet 5:2); in the early verses of Rom 13, Paul urges the submission of subordinates, but is more threatening in Eph 6, alluding to the struggles against vicious worldly superiors and spiritual princes (Ephes 6:12).
2060 stomacks: One of the seats of passion (cf. ‘hearts’, 2059), the stomach is especially associated with pride.
2071 Grashoppers: Cf. 600.
2076 Math. 24. . . . Psal. 67 [marginal glosses]: Matt 24:28, Luke 17:37, Ps 2:10, 1 Cor 7:2, Rom 13:1-2, 7, 1 Pet 2:13-18, Eph 5:22-25, Col 3:20-4.1, Ezek 39:18, Ps 68:23.
2108 peculiare: Can mean both ‘special’ and belonging to someone (in this case, to Christ).
2109–2113 They seeke . . . against Christ: Not in Bale.
2101–2126 And I saw the Beast . . . leude Prelats: Cf. Bale (Image, Bilde, CC1r-2r).
2117–2118 For . . . offence: Besides the marginal reference to Luke for Christ as the sign of contradiction, Het Theatre and Le Théatre provide a reference to 1 Pet 2[:7] Christ as the stone of offence.
2120 Ma. 27. . . . Actes. 24. [marginal glosses]: Matt 27:1-26, John 18, Acts 24. We emend, correcting the chapter reference to Acts.
2126–2197The conspectus of contemporary persecutions departs from Bale’s Image.
2130–2132 after he . . . the riuer: Wycliff died in 1384; in 1428 at the order of of the Council of Constance, his bones were disinterred and burnt, the ashes cast into the River Swift.
2137 Constance, <had not the wickedness of the prelates>: Roest’s translation is defective here, omitting specification of a condition for Sigismund’s violation of his promise. Versions of this condition are provided in both Het Theatre (‘hadden hem die boose Prelaten daer niet toe ghedronghen’ [‘had not those angry prelates driven him to it’]; K2r) and Le Théatre (‘si la mauvaitie des Prelas ne l’eut contraint à ce faire’ [‘had he not been forced to it by the wickedness of the prelates’]; L1r). We base our conjectural emendation on the French text, to which Theatre usually coheres more closely.
2140–2145The minor adjustment in punctuation is meant to clarify the (most likely) logic of Roest’s substantial elaboration of van der Noot’s survey of contemporary northern Europe: the efforts to defeat the Gospel in Germany are ‘manifest’; ‘we have seene and see’ the efforts to deface the Gospel here in England; and they (the godly) ‘dayly at this instant feele’ the cruel tyranny that they (the prelates) ‘shewe in France’.
2156 such: That is, hidden.
2159 spiritual baudes and ruffians: Unspecific in reference, but meant to suggest the clerical equivalent of pimps and ruffians.
2181–2182 Which . . . vp: ‘Thereafter, implementing the resolutions of their counsel, they restored themselves.’ The clause, with its difficult absolute construction, has no correlative in either Het Theatre or Le Théatre.
2185–2187 priuileages . . . innocents: For a comparable political history of the counter-reformation in the Low Countries, see A Defence and True Declaration of the Thinges Lately Done in the Lowe Countrey (1571), also printed by Day, and now attributed to Marnix van St. Aldegonde. A crucial theme in Marnix’s proto-republican account is the campaign against the authority of the Dutch Estates General, engineered by the Dominicans, but effected by the Spanish crown: ‘it was so prouided, and by the promises and couenantes of the princes them|selues confirmed with their othes it was so ordeined, that the princes should not decree or do anythyng to the preiudice of the peoples libertie or of the authoritie of their lawes without the will and assent the estates of the whole contrey’ (Defence, A7r-v).
2190 Psalm. 2. . . . Psalm. 59.a [marginal glosses]: Acts 2:35, Ps 2:1-4, Prov 1:26, Ps 37:12-13, and Ps 59:8. It may be worth noting that, at this juncture, the glosses in Het Theatre supplement biblical chapter references with literal subdivisions of biblical chapters (Act. 2. c., Pro 1.c.,Psal. 37.b., and -- as Theatre also reflects -- Psal. 59. a.), which suggests that van der Noot may have, in this particular instance, consulted a distinct source that compiled biblical references to laughter.
2194–2195 Let . . . many: ‘No matter how grievously they rage, no matter how many they murder and slay.’
2195 Reue. 14. [marginal gloss]: Rev 14:13.
2197–2210 the Lambe is strong . . . of those virgins: These lines draw variously from Bale (Image, 244, 245-6; Bilde, Hh6v-7r and Ii3v).
2199 .44000.: We emend in accordance with Rev 7:4 and Het Theatre, K3r, although the error in 1569 is also evidenced in Le Théatre and no doubt lies in the Dutch MS that stands behind both the English and French translations.
2199 Psalm. 2. . . . Ephe. 4. [marginal glosses]: Ps 2:5-6, Matt 3:7-9, John 8:33-40, Rom 4:9-13, 2 Cor 1:22, Eph 1:11-13, Rom 9:11, Rev 14:1-4, and Eph 4:14. The anomalous reference to 2 Cor 2, which originates in Het Theatre, may mistransmit a reference to Rev 22:4, where it is said of the redeemed that ‘his Name shalbe in their forheades.’
2210–2270 for they iudge . . . vnchast chastitie: Van der Noot departs from his dependence on Bale here. Bale concentrates on the spiritual virginity of ideal marriage, whereas van der Noot’s address to marriage is somewhat less mystical. Even as he sustains a vigorous attack on the corrupt sexuality of the Roman clergy, he propounds a defense of right marriage as a moral and devotional practice.
2216 Asmodeus, Beelsebub: The demon Asmodeus is especially associated with lust. Beelzebub less frequently has such particular associations, but is usually represented as a demon of great, but non-specific power: associated with Ba’al in the Hebrew Bible, Beelzebub is sometimes understood to be the supreme Devil, like Satan.
2220 2 Thess. 2. [marginal gloss]: 2 Thess 2:4.
2222 Maosim: See Dan 11:37-8 and 568n above.
2223 Reuel. 13 [marginal gloss]: We emend the irrelevant reference to Rev 15, originating in Het Theatre and reproduced in our copy text; the prophecies of Thess 2 and Dan 11 are brought together at Rev 13:7-16.
2241–2242Note the inversion of normal word order: neither Antichrist nor his greasy entourage has this kindness or love.
2270–2276 For what I pray you . . . S. Paule testifieth: Cf. Bale (Image, 246-7; Bilde, Ii4).
2271 Heb. 13., Rom. 2.3. [marginal glosses]: These glosses have no equivalent in Het Theatre. Heb 13:4 pertains to the text at hand (as does nothing in Heb 3). The reference to Romans must be emended (since Rom contains no chapter 23); references to the reflections on circumcision at Rom 2:23-9 and 3:28-31 were clearly intended.
2276 2. Cor. 12. [marginal gloss]: The gloss, which originates in Het Theatre, is unhelpful, since 2 Cor 12 has nothing to say of marriage or virginity; it may misrepresent a reference to 2 Cor 11:2.
2277–2278 The Lambe whyche . . . strong mounte Syon: Van der Noot recurs to Bale Image, 244 (Bilde, Hh6v-7r).
2279–2287 the Dragon and . . . of the diuel: Cf. Bale (Image, 210-11; Bilde, Cc2r-2v).
2287 chair: Perhaps carrying the secondary sense of ‘throne’. Het Theatre employs ‘stoel’ at this juncture (K5r), which likewise carries the primary sense of ‘chair’ and a secondary sense of ‘throne’.
2291–2308 For it followeth . . . and false Prophetes: Cf. Bale (Image, 346; Bilde, CC2v-3v), deleting the discussion of Caiaphas.
2293 hir: We emend, following Het Theatre (K5r) and Le Théatre (L4v). It may be observed that the Dutch text employs an odd plural earlier in the sentence: ‘dese beeste met al heur valscheyt niet en sullen moghen staende blijuen’ (‘this beast with all its falsehood will be unable to remain standing’ -- a plural construction, suggesting the fragility of both the Beast and her falsehood). The translation in Le Théatre employs a singular construction; Roest’s English, ‘can neuer abyde long,’ is unspecific as to number, but the troubling plural may resurface in the ‘them’ that concludes the sentence in our copy text.
2293 Iannes: We make the same emendation as at 1008; once again both Le Théatre and Theatre depart from the text of Het Theatre and 2 Tim.
2294–2295 Exod. 8., 2. Tim. 3. [marginal glosses]: Exod 8:7-18, 2 Tim 3:8.
2302 workes of supererogations: see 1049n
2309–2326 And the remnant . . . bloud of the wicked: Cf. Bale (Image, Bilde, CC4v-5v).
2313 hym: The gender of Roest’s pronoun accords with that of the text of Het Theatre (K5v); whereas, in Dutch, both zwaard (‘sword’) and woord (‘word’) are neuter. The unstated referent, that ‘hath within hym spirite and life’, is Christ.
2318 Rom. 8. [marginal gloss]: Rom 8:19-22.
2320–2321 whether . . . damned: However awkwardly, the commentary captures an important detail in Bale’s Image: some of the ‘remnant . . . slayne with the sworde . . . which commeth out of his mouth’ (2310-1) will be redeemed in the course of that slaughter, since ‘this sworde is . . . his mightie and true word’ (2312). Among the kings and mighty men that make up the slaughtered remnant are some who will convert (2057-8, 2061-2) and the same is said of others, whether high or low, rich or poor (2066-8). Van der Noot’s departures from Bale (2126-97 and 2210-70) concentrate on the damnable behavior of the unregenerate clergy and Roest complements this emphasis on unregeneracy by all but obscuring the fact that some of the deluded laiety may yet be redeemed.
2324 Psalm. 58. . . . Psalm.37. [marginal gloss]: Ps 58:10-11, Ps 36:12, Ps 37:20.
2330–2336 Agayne . . . perish.: Cf. Bale (Image, [Bk 18, sect 4.5]; Bilde, Vv8r).
2335 Psalm. 1. [marginal gloss]: Ps 1:4.
2342–2356 I sawe (sayth S. Iohn) . . . perfection.: Rev. 21:1; cf. Bale (Image, 371-2; Bilde, GG4v-5r).
2342 Reuel. 21. [marginal gloss]: Rev 21:1.
2343 2. Peter. 2. [marginal glosses]: 2 Pet 2:5. Although the core of Peter’s account of the purgation of the world may be found in 2 Pet 3, his account of this cleansing begins with the recollection of Noah’s flood at 2 Pet 2:5.
2344–2345 .Sap. 3., Psal. 50. [marginal glosses]: Wisd of Sol 3:1-6, Ps 51:2-10.
2350 Rom. 8. [marginal gloss]: Rom 8:16-7.
2356–2440 And there was no more sea . . . farre from them: Cf. Bale (Image, 372-6, lightly abridged; Bilde, GG6r-HH2v).
2363 1. Cor. 13. [marginal gloss]: 1 Cor 13:12.
2374 Ephe. 5. . . . Math. 19. [marginal glosses]: Eph 5:26-7, Rev 21:2 and 9, Tit 3:5, and Matt 19:10-12 and 28-9. We emend the irrelevant reference to Rev 12, although it appears twice within a few lines in Het Theatre (K6v); it may be worth noting that Het Theatre offers no reference to Titus at this juncture.
2383 Colloss.3.[marginal glosses]: Col 3:9. We emend to ‘Colloss. in accordance with the glosses in Het Theatre and Le Théatre.
2384 Ephes. 5. [marginal glosses]: Eph 5:11.
2387 Ierusalem: Bale associates the concord of shared faith with the etymology of Jerusalem, ‘city of peace’ (Image 377-8), but de Coninck loses the etymological detail (Bilde, JJ7v).
2389 Ephes. 2. [marginal gloss]: Eph 2:19.
2390 Rom. 8. [marginal glosses]: Rom 8:17. We emend the reference to Rom, conforming it to the readings in both the French and Dutch versions.
2391 Reuel. 21. . . . Psal. 45. [marginal glosses]: Rev 21:2, Matt 16:17, Gal 4:26, and Tit 3:4-5, Eph 5:23-7, 1 Pet 3:21, 1 John 1:7, Gal 5:22, Eph 5:26-7, and perhaps 28-9, Ps 45:9.
2411 1. Corin. 6. . . . Ezech. 37. [marginal glosses]: 1 Cor 6:19, John 14:23, Ezek 37:26-7.
2418 Reue. 21., Ezech. 43. [marginal glosses]: Rev 21:3 and Ezek 43:7. We emend here, replacing the irrelevant reference to Isaiah. It may be observed that, in Het Theatre, the gloss equivalent to that at in Theatre refers to two chapters in Ezekiel --‘Eze. 43.37’ (K7v)--while the gloss to the passage equivalent to that at 2418-9 in Theatre refers to ‘Esa 25.8.’ (K8r). The reference in Het Theatre to the passage in Isaiah is plainly displaced, since it concerns the citation equivalent to that in Theatre at 2424 below.
2427 Esay. 25. [marginal gloss]: The gloss, referring to Isa 25:8, is slightly confusing, since it refers to the promise that God will wipe away the tears of those once subject to death, a passage quoted both at Rev 7:17 and at 2424 above. Here at 2427 van der Noot quotes a different passage from Isaiah, the promise to create and rejoice in Jerusalem (65:18-9).
2437 Math. 5. . . . Reuel. 20. [marginal gloss]: Matt 5:10-2, Cor 4:8-9, and 17, Isa 25:8, Rev 7:14-16, and Rev 20:4.
2440–2456 The building of the frame . . . accepted of God.: Cf. Bale (Image, 385; Bilde, KK5v-6v).
2447 Psal. 125. . . . Esay 28 [marginal glosses]: Ps 125:1, Prov 10:25, Matt 20:1-16, Matt 16:18, Isa 28:16.
2460–2463Cf. Bale Image [chapt. 21.[4].10]
2464 Reuel. 21. [marginal gloss]: Rev 21:12-7.
2467–2475 This holy Ierusalem . . . moste finest golde.: Cf. Bale (Image, 385; Bilde, JJ7v-8r).
2467 Heb. 12. . . . Psal. 119 [marginal gloss]: Heb 12:22, Jas 1:17, Ps 119:105, Phil 3:8, Ps 119:127 (and cf. Ps 19:10).
2475–2481 This Citie hath . . . shall be saved.: Cf. Bale (Image, 385; Bilde, JJ8v-KK1r).
2479–2480 Iohn. 14., Iohn. 10. [marginal glosses]: John 14:6, John 10:7-9.
2481–2485 And on euery gate . . . kingdom of Christ.: Cf. Bale (Image, Bilde, MM1r-1v).
2486–2498 And at these gates . . . of the promise.: Cf. Bale (Image, Bilde, KK1r-1v).
2487 Psal. 33. [marginal gloss]: Ps 34:7 (33:7 in the Vulgate numbering).
2488 Esay. 62. ... Iohn. 10.[marginal gloss]: Isa 62:6, Matt 16:18, John 10:29.
2496–2498 Iohn. 4., Reue. 21. [marginal glosses]: Although 2495-8 are based on Gal 3:16-8 and 29, the reference to John 4:22 addresses the persistence of the names of the tribes of Israel at the gates of the New Jerusalem. We emend the gloss for Rev, to bring it into conformity with those in Het Theatre and Le Théatre; van der Noot is quoting Rev 21:14.
2498–2539 The walles of the Citie . . . principallest.: Cf. Bale (Image, 387-8; Bilde, KK2v-4r).
2499 1. Cor. 3. . . . Gen. 11.12. [marginal glosses]: 1 Cor 3:9-11, 1 Pet 1:20, Gen 11:4-8 and 12:1-2 (Het Theatre also includes a reference to Gen 3, presumably 3:15, the divine promise that Eve’s seed shall break the head of the servant).
2502 Reg. 19. . . . 1. Cor. 10. [marginal glosses]: 1 Sam 19:6-7, Exod 2:24-5, 1 Kings 17:4, 9, et passim, Luke 1:68-75, and 1 Cor 10:1-4.
2506 vnder the cloud: Under the cloud of divine protection, as were the Israelites during the exodus; and cf. 1 Cor. 10:1 and 2514-6 below.
2508 1. Corin. 3. [marginal gloss]: 1 Cor 3:11. We emend to accord this gloss with those in Het Theatre and Le Théatre.
2512 Math. 10. ... Math. 6. [marginal glosses]: Matt 10:2-4, Acts 1:26, Josh 4:20-4, 1 Kings 18:31-2, Matt 16:15-18, John 1:29, Matt 6:33.
2526 2. Peter. 3. [marginal glosses]: 2 Pet 3:2. In Het Theatre the reference to 2 Peter is placed opposite the sentence concerning the identity of Prophetic and Apostolic doctrine and although this theme is not taken up in 2 Pet 2, as per the printed glosses in the Dutch, French, and English version, it is addressed at 2 Pet 3:2, hence our emendation.
2526 Heere: That is, by virtue of the typological coherence of the twelve tribes, the two sets of stones, and the twelve apostles.
2528 Ephe. 2. . . . Actes. 9:13 | 15.21. [marginal gloss]: Eph 2:19-20, 2 Cor 11:5 and 23; Acts 9:27-9, 13:46-50, 15:22-3 and 32, and 21:10-11.
2538 perfecte . . . number: While van der Noot has somewhat abridged the various excurses on number in Bale’s Image, Bale’s account of the properties of the number twelve is no more elaborate than that offered here.
2540–2553 The buildings of the wall . . . pretious stones: Cf. Bale (Image, 393; Bilde, LL3r-4r).
2545 Iohn. 5.8. [marginal gloss]: John 5:24, 8:51. We emend the obvious mistransmission, conforming the reference to those of Het Theatre and Le Théatre; the reference offered in our copy text is irrelevant to van der Noot’s commentary.
2545 Ephes. 5. . . . 1. Pet. 1. [marginal glosses]: Eph 5:27, Prov 17:3, and 1 Pet 1:7 and 19.
2555–2559 The first foundation . . . chyldren of God.: Cf. Bale (Image, 394-6; Bilde, LL4v-8v).
2557 Gen. 5. [marginal gloss]: Gen 5:22-4; we correct the mistaken reference, also present in the Dutch and French versions.
2561 whitishe: In addition to its modern sense, white could be used in the sixteenth-century to indicate silveriness or, as here, transparency.
2569 3. Reg.18. [marginal gloss]: A gloss again requires emendation, for the account of Elijah’s sojourn in the wilderness is to be found in 1 Kings 19:4-9 (‘3 Regum 19’ according to the naming conventions of the Vulgate); his most bitter reproofs are recounted in 1 Kings 21 and 2 Kings 1 (4 Reg 1); and he is rapt up into heaven in 2 Kings 2:11. Although both Het Theatre and Le Théatre refer to ‘4 Reg’, we emend on the assumption that van der Noot intends a reference to Elijah’s humiliation of the priests of Baal (1 Kings 18), to which he has already adverted at 830-1 and 1508.
2569 Math. 3. . . . Mark. 1.[marginal glosses]: Matt 3:1-4, Luke 1:80, Matt 3:2 and 7-11, Mark 1:3-6.
2574–2575 Chalcedonie . . . thing: John’s Greek term is a hapax legomenon. Since antiquity, the Latin chalcedonius has been associated with several different minerals. Pliny uses the term for a type of jasper (Nat. Hist. 37.37). In his early 12th-century lapidary, Marbodus of Rennes alleges that, when heated, chalcedon will attract straw or dust; Marbodus seems to be taking a version of this detail from Pliny’s description of carchedonia, which he says will attract ‘paleas et chartarum fila’ (‘chaff and strands of papyrus’; Hist. Nat. 37.35); Pliny uses the term chalcedon for a type of jasper (Hist. Nat. 37.39, and does not attribute any attractive properties to this chalcedon. For dust as a synonym for chaff, see the pseudo-Chaucerian ‘Ploughman’s Tale’: ‘They haue the corne / and we the dust’.
2579 Jerem. 2.3. . . . Ac. 9.16.17 [marginal glosses]: Jer 2:9-10, Zech 13:2-3, and Acts 9:20, 16:31-2, and 17:2 and 17. The glosses lead a reader through an abridged history of prophecy, from the career of Jeremiah, through the apostasy of the prophets in Zechariah, to resolute prophetic career of Paul. Since there is no 31st chapter of Zechariah, we emend in accordance with the gloss printed in Het Theatre.
2582 Sardonix: Stratified sard (a type of cornelian) and onyx.
2584 Math. 5. . . . Luke. 7. [marginal glosses]: Matt 5:5, and Luke 7:36-50. The references in Theatre to ‘Philip.’ are anomalous, the epistle to the Philippians containing only 4 chapters. In lieu of the references to Phil, Het Theatre and Le Théatre offer references to ‘Psal. 50.’ , presumably to the sinner’s plea that he be washed whiter than snow (Ps 51:7).
2587 Cant. 1. [marginal gloss]: Song Sol 1:4.
2589 2. Corin. 4. [marginal gloss]: The gloss as printed is as misleading as those in the Dutch and French versions, which refer the reader to 1 Cor 4 and 6 (or 1 Cor 4:6); we emend the gloss, recognizing that van der Noot here quotes from 2 Cor 4:16.
2589–2590 therefore . . . weary: We are not thereby deterred or in any way wearied.
2592–2594 the similitude . . . Adam: The similitude is anchored in the Hebrew etymology of Adam, whose name derives from a word for earth or red clay.
2595 Luke. 16. . . . 1. Re. 15.16.[marginal gloss]: Luke 16:1-8, Luke 1:38 and 48, Gen 18:27, Exod 4:29-31, Isa 2:2 and 34:1-2, Acts 14:1 and 21-7, Acts 7:59-60, 1 Sam 15:35-16.1.
2623–2625Despite challenge from Dionysius of Alexandria in the third century and despite Luther’s insistence that the book was non-apostolic, the traditional belief that John the Evangelist was the author not only of the Johanine gospel and epistles, but was also the same John who wrote the book of Revelation on Patmos persisted among many of the reformers.
2626 Chrisophrasius: The name (and other variants of chrysoprase) was assigned to various stones of green-gold appearance, sometimes to varieties of what is now referred to as beryl and on other occasions to what is now referred to as chalcedon.
2629–2633 Math. 25., Eze. 10.11.[marginal gloss]: Matt 25:14-29, Ezek 10-11.
2634 Iacinct: As the Declaration makes clear, jacinth once denoted a blue-coloured stone, although it now refers to a red-orange variety of zircon.
2637–2640 Iaco. 1., Iohn. 3. [marginal glosses]: Jas 1:5, John 3:3-12 and 27-31.
2649 2. Mach. 7. . . . Iohn. 15. [marginal glosses]: 2 Macc 7:1-2, Acts 12:2, Rev 2:13, and John 15:13. We have emended the latter of these glosses in accordance with those in the Dutch and French versions.
2662 dumbe: The metaphor is built, specifically, on the meaning ‘mute’, since dumb had not yet acquired the modern sense of ‘stupid’.
2665 Exod. 28. [marginal gloss]: Exod 28:15-21.
2667 Kyng of Tyrus: Ezek 28:13.
2669–2676 Plinie . . . Austen): There is little reason to suppose that van der Noot has consulted the authorities on ancient gems listed here, the list having been taken over from his scholarly source, de Coninck’s translation of Bale’s Image.  For lore concerning the precious stones fond on the garments of the High Priest, Bale directs his reader to see Pliny Nat Hist, 37 (in which the relevant chapters are 20, 24, 31, 337, 40, and 42) and  Bartholomaeus Anglicus, De Proprietatibus Rerum 16 (chapts. 21, 29, 53-4, 72, 75, and 96-7). Jerome comments on Is 54.11-2 in his Commentaries on the Prophet Isaiah (Commentariorum in Isaiam Prophetam Libri Doudeviginti, Liber Decimus Quintus).  For commentary on the precious stones of Rev 21:19-20, Bale refers his reader to Beda, Explanation Apocalypsis (21); to the commentary In Apocalypsim Libri Septem of Haymo, a mid-ninth-century author long identified as Haimo de Halberstadt, although the commentary should probably be attributed to his contemporary, Haimo de Auxerre; to Henricus de Cossey, Commentarii in Apocalipsin divi Ioannis (54); and to Johannes Elinus In Apocalypsim Ioannis commentarium edidit. Like many other works attributed to John Baconthorpe, his commentary on Rev does not survive; John Tilney’s commentary is also no longer extant.
2675–2676 according . . . Austen:  In Homily 19 of Caesarius of Arles In B. Ioannis Apocalypsim Expositio, long attributed to Augustine (‘Austen’), the gems of Rev 21:19-21 are said to represent the gifts and graces that the Holy Ghost conferred on the apostles (1 Cor 12:1-11), see Migne, 33, col. 2451.
2678 onely: Sole, isolated. Following Bale, van der Noot invites us to marvel that God, operating alone, should so relish multiplicity.
2684–2742 And the Angell . . . neuer shall perishe: Cf. Bale (Image, Bilde, NN2r-5r). Van der Noot abridges and simplifies Bale slightly in this section.
2697 Iohn. 6. . . . Gen. 2. [marginal gloss]: John 6:68, Ezek 36:25-6, Ps 51:10, John 6:22-5. Matt 21:9; it may be observed that the reference to Matt 21, relevant here since, in this chapter, Jesus is twice hailed as the son of David, may simply mistransmit the gloss in Het Theatre, which refers the reader to Matt 1, the first verses of which trace the lineal descent from Abraham to Jesus. Rom 1:3, Luke 1:32-33, and Gen 2:9-10.
2741 3. Esdr. 3 [marginal gloss]: 1 Esd 3:12. Because medieval and subsequent versions of the Latin Vulgate contain two Old Testament books designated as 1 and 2 Esdras--now known as Ezra and Nehemiah--the apocryphal books now known as 1 and 2 Esdras, were referred to as 3 and 4 Esdras, hence the reference in the gloss to ‘3. Esdr.’
2742–2751 This worde then . . . heauenly Ierusalem.: Based loosely on Bale (Image, 403-4; Bilde, NN7v).
2747 Zach. 2. . . . 1. Cor. 2.[marginal glosses]: Zech 2:8, Ps 17:8. We emend the reference to the Psalms in accordance with the glosses in Het Theatre and Le Théatre. 1 Cor 2:9.
2759 it.: The referent is ‘covetousnesse, concupiscience,’ or ‘ambition’. We might have emended the four instances of ‘it’ to ‘them’ to capture the force of ‘and’ (2759); this would have brought the Theatre into syntactic conformity with the version in Le Théatre (M6v). Because the relevant pronoun in Dutch is ambiguous as to number, the version in Het Theatre -- ‘de ghene diese lief hebben, nauolgen, begheiren oft soecken’ (L7v; emphasis mine) -- may indicate the source of difficulty in the MS copy from which Roest was working. But cf. 2934, where again a singular ‘it’ appears where we might expect ‘them.’
2769Van der Noot's genealogy of Antichrist derives from Sac et pièces pour le pape de Rome ('Purse and pence for the Roman Pope', 1561), a satiric Huguenot work by the pseudonymous 'Denakol'; it had been translated into Dutch and published by Henry Bynneman in 1568 as Den sack met die stucken voor den Paus van Roomen. Denakol had modeled his genealogy antithetically on that of Jesus in Matt 1. The irony of this allegorical genealogy is that it proceeds from Ignorance, the grandchild of the Devil, to fruitless Disputation; Disputation has no child, although it is the means to the desolate revelation of the Antichrist, a revelation quite unlike the ‘greate Consolation’ (2722) of John’s vision of Christ’s new Jerusalem.
2770 Ephe. 6. . . . 1. Timo. 6. [marginal glosses]: Eph 6:12, Acts 17:23, 1 Tim 4:1, Isa 10:12-15, Isa 58:3, Rom 10:3-4, Rom 1:21-4, Gen 3:7-8, Matt 17:26-7, Dan 12:11, 2 Thess 3:6-12, Matt 15:8-9, Matt 17:26-7, and 1 Tim 6:10.
2774 Merites: Desert; in this case, the right to receive a spiritual benefit. The reformers insisted that there was nothing a person could do unilaterally to merit salvation.
2785 Fundation of Pentions: An endowment for the guaranteed payment of a clerical benefice.
2784 Reuel. 9. . . . 2. Tim. 3. [marginal glosses]: Rev 9:20-1, 1 Cor 15:57, Deut 32:15 (and cf. Deut 18:1-2 and 8), Luke 16:1-12, Job 12:6, Isa 28:7-8, and 2 Tim 3:3. It is worth noting that the reference to the conclusion of Revelation 9 implicitly associates impenitence with Purgatory.
2792 Domination . . . Pompe.: The translation here departs from the text of Het Theatre, which reads ‘Wtnementheyt heeft voortghebracht Gewelt. / Gewelt heeft voortghebracht Grooten pracht.’ (‘Overweening has begot Violence / Violence has begot Great Pomp’; L8v). Theatre preserves the gloss, ‘Ezech. 34.’, from Het Theatre, squeezing it in between the glosses to lines 2792 and 2793. The condensation of the English version matches that of the French, which reads ‘Domination a engendré Pompe’ (‘Domination has begot Pomp’).
2791 Math. 23. . . . Actes. 7. [marginal glosses]: Matt 23:4-7 and 12, Ezek 34:2-3 (for which see the preceding comment), Ezek 16:24-5, John 5:30-1, Acts 8:18-20, 2 Thess 2:3-4, Matt 7:22-3, 1 Tim 4:1-2 and Jer 17:23, Matt 24:9 and 21-4, and Acts 7:57-60.
2796 transmigration: Exilic captivity; the term was especially used to refer to the Babylonian Captivity of the Jews and thence, by typological extension, to comparable abuses of whole peoples or Churches.
2803 Psalm. 32.. . . 1. Tim. 1. [marginal glosses]: Ps 33:8-12, Ps 51:16-7, Rev 15:4 and 8, Isa 1:13-4, Rev 13:14, Mic 7:2-6, 1 Tim 1:3-7. We restore the order and number of the two references to the Psalms, guided by the glosses in Het Theatre; similarly guided, we also emend the second reference to Rev, the reference to Rev 1 being irrelevant to the millennial proliferation of confusion.
2809 matter . . . veritie: Matters on which to dispute, subject matter concerning which the truth may be sought out.
2854–2855 Math. 24., Esdr. 15. [marginal glosses]: Matt 24:12, 2 Esd 15:6 and 19.
2862 Iohn. 14. . . . Iohn. 15. [marginal glosses]: At this juncture, spanning Q3v-4r, the glossing is variously disturbed, and we have emended and relocated several glosses to remedy the disturbance. The disorder begins with the reference to John 14 which treats of keeping the commandments of Christ as love of Christ, and of the Father’s reciprocation of love offered to the Son; the gloss has no equivalent in Het Theatre or Le Théatre,and is only loosely relevant to themes taken upon these pages. (More pertinent, would be a gloss indicating that 2864-7 simply quotes Matt 7:21.) Nor is it the only tenuously relevant gloss on these pages that is not witnessed in either the Dutch or French versions: a reference to John 17 following which follows those to John 12, Luke 6, and Matt 5, seems generally impertinent and we take it to be an error somehow related to the disappearance of a reference to John 13:16, quoted directly after a quotation of John 12:25-6 and glossed in Het Theatre and Le Théatre. (Confident of the link between the anomalous reference to John 17 and the disappearance of the gloss to John 13, we restore the latter, and delete the former.) It may be observed that the English Theatre is not alone in offering perplexing glosses at this juncture, since both Het Theatre and Le Théatre offer references to Gen 16. The absence of this reference in Theatre may evidence editorial shrewdness or carelessness; the missing gloss is replaced by a reference to John 15, the second of two in sequence -- which latter detail would argue for carelessness were it not that the two references may be understood as referring distinctly to verses 10 and 12.
2862 Iohn. 14. [marginal gloss]: John 14:21.
2864–2867 For not . . . of my father.: Matt 7:21.
2865 Mark. 8. . . . Math. 5. [marginal glosses]: Mark 8:35, Luke 9:24, John 12:25-26, John 13:16, Luke 6:40, Matt 5:19, John 15:10, John 15:12, Luke 6:28, Matt 5:44-8.
2882 Rom. 6. [marginal glosses]: Van der Noot here commences a long paraphrase of Romans 6; these lines (corresponding to Q4v) are bolstered with three marginal glosses for that chapter. Of particular relevance are Rom 6:6-7, 11-13, and 20-22.
2891–2892 we were not vnder righteousnesse: This clause, which complicates the sentence, has no equivalent in either Het Theatre or Le Théatre, and may well be the trace of a draft that was meant to have been cancelled. The French and Dutch versions offer a more lucid and balanced opposition between the fruit and ends of sin and those of righteousness.
2895 Rom. 13. [marginal gloss]: Rom 13:11.
2899 Rom. 13. [marginal gloss]: Rom 13:12-14.
2898–2902 let vs cast away . . . Christ: As Van der Noot absorbs the language of Rom 13:12-14 in Het Theatre and Le Théatre, he does not relinquish the cohortative use of the first-person plural. Roest’s disruptive shift to the second person at 2902 (‘put ye on the Lord Iesus Christ’) may be traced to Paul’s, but that of 2899 (‘take vnto thee the armour of light’) is not warranted by the language of Romans.
2900 Coloss. 3. . . . Rom. 6. [marginal glosses]: Col 3:5-8, Eph 5:8-12, Luke 21:34, and James 3:14-6. We correct the sequence of glosses here, swapping the position of the references to Eph and Luke. Gal 5:19-21, 1 Cor 3:13, Gal 5:21-23, 1 Cor 6:9-10, Eph 5:3-5, Rev 22:15, Eph 5:15, Rom 6:4, Eph 2:15. These last two glosses have no counterpart in Het Theatre or Le Théatre. Eph 4:22-3, Rom 6:6.
2918–2920 Ephe. 4., Ephe. 4. [marginal gloss]: Eph 4:24 and Eph 4:25. These two glosses have no counterpart in the Dutch or French versions. The additional glosses indicate that, at this point, Van der Noot’s commentary has effectively dissolved into a sustained quotation of the latter third of Eph 4.
2922 Colloss. 3. . . . 2. Thes. 3. [marginal glosses]: Col 3:8 and 13, 1 Pet 2:1, Zech 8:16, Ps 4:2, James 4:11, Eph 4:26-8, and 2 Thess 3:10-11. Both Het Theatre and Le Théatre insert a reference to Matt 5 (presumably 5:23-4) after the reference to Zech 8, but the verses on sacrifice on Matt have dubitable pertinence.
2929 Math. 12. . . . 1. Cor. 11. [marginal glosses]: Matt 12:34-7, Eph 4:29-32, 1 Cor 11:16-7.
2930–2946 Be ye . . . reproue them rather: The quotation from Eph continues, picking up from the beginning of Eph 5.
2930 Coloss. 3. . . . 2.Thess. 2. [marginal glosses]: Col 3:8-14, Matt 6:14-15, Ecclus 28:2, Eph 5:1-11 and 15-16, John 13:15 and 15:9, Matt 5:43-8, Gal 2:20, Tit 2:14, Exod 23:18, 1 Cor 6:9-10, Gal 5:19-21, Col 2:4, and 2 Thess 2:13. These last two glosses are displaced a few lines earlier than the text they properly supplement.
2936 but . . . thanks: Expressions of gratitude are to be the chief manifestation of reformed communication.
2940 Math. 24. . . . 1. Cor. 5. [marginal glosses]: Matt 24:4, Jer 20:6, Mark 13:5, Luke 21:6-8, 2 Thess 2:3, Gal 5:16 and 22, Matt 18:16-20, 1 Cor 5:9.
2946 rather: take: The quotation from Eph 5 skips here from verse 11 to 15.
2945 Eccle. 17. . . . 1. Thess. 5. [marginal glosses]: Ecclus 17:14, Col 4:5, Rom 12:2-3, Eph 5:18-21, Col 3:16-7, and 1 Thess 5:11.
2952 synging with grace: All but one of the copies collated for this edition offer this reading, although the minority reading conforms to the phrasing of Col 3:16 in the Geneva Bible.
2952 Psalm. 98. . . . Exod. 20.[marginal gloss]: Ps 98:1-6, Eph 5:22-7, Col 3:17, 1 Pet 3:1, 1 Pet 3:7, Gal 2:20, Eph 5:28-31, Eph 6:1-4, Col 3:20-1, Exod 20:12.
2972 with promisse: The fifth Commaundement is the first promulgated with an accompanying promise: ‘that thy daies maie be prolonged vpon the land’ (Exod 20:12).
2975 bodily . . . the flesh: A pleonasm: ‘bodily maisters’ anticipates and glosses the slightly mysterious biblical phrase ‘maisters according to the flesh’ (Eph 6:5 and Col 3:22).
2973 Ephes. 6. . . . Peter. 2. [marginal glosses]: Eph 6:5-9, Col 3:22-3, Matt 15:4-6, Tit 2:9-10, 1 Pet 2:18, Ecclus 33:31, Col 3:24, 1 Tim 4:12, Rom 13:1, 1 Pet 2:13-14.
2990 readie to: The phrase can mean either ‘prepared to perform’ or ‘eager to perform’.
2994 Rom. 12. . . . 2. Thess. 3 [marginal glosses]: Rom 12:9-18, Eph 4:2, 1 Pet 2:9-10, Prov 2:22, Phil 2:2-4. We emend the reference to Phil in accordance with the readings in Het Theatre and Le Théatre. 1 Cor 13:2-8, Luke 17:3-4, Phil 2:21, 1 Pet 2:21-4, Gal 6:7-9, 2 Thess 3:13. (We emend to correct the mistaken reference to 1 Thess 3.)
3023 Math. 6. [marginal gloss]: Matt 6:14-15. The reference to Matthew is slightly perplexing, since it is only loosely pertinent to themes more directly broached at Heb 12:6-7.
3024 2. Tim. 3. [marginal glosses]: 2 Tim 3:12. The original reference to 1 Tim in Theatre clearly requires emendation.
3026–3037 It must be of necessitie . . . are vnperfect: Cf. Bale (Image, 405-6; Bilde, Ee8v).
3024 James. 1. . . . Wysdom. 3. [marginal glosses]: Jas 1:2-4, Gen 12:10, Job 1 and 2, Acts 5:41, Prov 17:3, and Wisd Sol 3:6.
3028 proued heere: ‘Tested here,’ with ‘here’ having the two senses of ‘in this world’ (for which cf. 3036) and ‘in the matter of his love and fervor’.
3032 Iames. 1. . . . 1. Iohn. 5. [marginal glosses]: James 1:12, Heb 12:16, Prov 3:12, and 1 John 5:4.
3033 receiueth: Perhaps with the sense of ‘adopts’: cf. Le Théatre, N5v, which employs ‘adopte’ for its rendering. And see cf. Rom 8:15, where those led by the spirit are adopted as sons of God. (Rom 8:18 is the obvious source for 3040-1: although the a marginal reference to Rom. 8 is missing from Theatre, it appears in Het Theatre and Le Théatre.)
3036 The things: Chastenings and scourgings (3032-3).
3036 Iohn. 7. . . . Psal. 91 [marginal glosses]: John 7:9, Jas 5:10-1, 2 Cor 13:5, Wisd Sol 3:5-6, 1 Pet 1:6-7, 2 Cor 5:1-7, Exod 16, Deut 8:2-3 and 15-7, and Ecclus 2:10, Ps 103:8, Ps 91:2-4.
3059–3086Whereas the substance of the text of Le Théatre and that of Theatre often closely resemble each other and together depart from that of Het Theatre, at this juncture the French and Dutch versions cohere closely with each other, while the text of the Theatre differs substantially. The English text witnesses four passages for which the Dutch and French versions have no equivalent: ‘than to haue . . . They know’ (3059-62); ‘we all are . . . Bisides that’ (3064); ‘be they neuer . . . spirite of God’ (3066-9), and ‘neither are . . . to come’ (3070-1). It is difficult to assess the genetic relation between the various versions: while the third passage neatly bridges parts of a sentence that seem imperfectly related in the Dutch and French versions, the first two inclusions seem to expand, somewhat awkwardly, on a more focused and complete version of the argument. (The awkwardness of the second inclusion would be mitigated, were ‘here’ inserted into the clause, ‘we all are subiected to many infirmities’ [3064].)
3065 Esay. 26. . . . Esay. 26. [marginal glosses]: Isa 26:2-5, 1 Cor 2:14, Isa 26:10.
3071 Woe be . . . miseries: This section is a lightly adapted translation of the second chapter of the apocryphal book of Ecclesiasticus, otherwise known as Sirach. Woe be . . . searche them out? (3071-76) simply renders Ecclus 2:13-15; Let vs loue . . . remaine faithful works backward through 2:8-10; and let vs walke . . . merciful adapts 2:16-21, and Let vs then . . . miseries is based on At this point, as the marginal reference indicates, van der Noot turns to adapting Rom 5.
3082–3083 in the hands of the Lorde . . . in the hands of men: We emend to restore the internal logic of the sentence and its fidelity to its chief scriptural source. Although the copy text here is consistent with the spirit of Heb 10:31 (‘It is a feareful thing to fall into the hands of the liuing God’), and with the Dutch and French versions of the passage, a preference for the hands of men over the hands of the Lord is inconsistent with the rest of the sentence, which emphasizes God’s mercy, and with the conclusion of Ecclesus 2, on which this portion of van der Noot’s commentary is based. In Luther’s version, the chapter concludes ‘Wir wollen lieber in die Hende des HERRN fallen / weder in die Hende der Menschen / Denn seine Barmherzigkeit ist ja so gros / als Er selber ist’ (‘We would rather fall in the hands of the Lord than in the hands of men, for his mercy is as great as He himself is’) and Liesveldt’s Dutch version of 1535, a likely sourtce for van der Noot’ hews close to it: ‘Beter ist ons te vallen inden handen des HEREN / dan inden handen der menscen / want hoe wel hy hooch en groot is / nochtans hi is zeer barmhertich’ (‘It is better to fall into the hands of the Lord than in the hands of men, for although he is high and great, yet is he very merciful’). It may be observed, however, that the Geneva translation, like the Vulgate, is framed as a monitory condition -- ‘[If we do not repent] we shal fall in to the hands of the Lord, and not into the hands of men’ -- which, since it frames the judgment of the Lord as a threat might argue for van der Noot’s text as printed, yet even in the Geneva version, the chapter ends with emphasis on divine clemency: ‘yet as his greatness is, so is his mercie’.
3085 Rom.5. . . . Galath. 1. [marginal glosses]: Rom 5:3-5, Jas 1:2-4, Isa 57:13-16. Eph 6:13-6; we emend, there being no eighth chapter of Ephesians. Eph 6:17-18, Ps 132:3-9, 1 Cor 1:18, and Wisd Sol 5:17-20, which reworks the armorial figure of Eph 6. 1 Pet 5:8, 1 Pet 5:9, John 6:63, Matt 4:1-11, 2 Cor 11:14. Because van der Noot is simply quoting chapter 11 of 2 Cor, we emend the reading in our copy text. Gal 1:8.
3134 Psal. 103 . . . Psalm. 90. [marginal glosses]: Ps 103:15-7, Isa 40:6-7, Isa 40:23-4 and 8. We emend the reference to Peter, since van der Noot is quoting 1 Pet 1:24-5; the gloss to Ps 90 refers to verses 5-6 and 10.
3148 Esay. 4. [marginal gloss]: The gloss is unhelpful: van der Noot here quotes Ecclus 14:17, which is itself adapted from Isa 51:6
3161–3187 Cecilius Metellus . . . Riches: This collection of exempla is adapted from the opening pages of Chapt. 1 of Antonio de Guevara’s Menosprecio de corte (‘Contempt for the Court’, 1539) accessible to van der Noot in French in several French translations (as Mespris de la cour, the first of which was published in 1542.
3163 spend: Roest’s verb is tepid compared to those of Het Theatre (N1r) and Le Théatre (N8v), which refer to Cecilius Metellus’ desire to eat in peace what he had conquered in battle.
3174 Crates: See 223-7.
3182–3183 the mount of Atlas: This third answer conflates two different ones in Guevara’s Menosprecio, Mount Olympus and the giant Atlas (Mespris, 1542, A5v).
3210 Psalm. 37. [marginal gloss]: Ps 37:1-3.
3230–3231 Nero . . . Phocus: Van der Noot has already included Nero, Dioclesian, and Maxentius (Maxence) in his list of persecutors of the early Church at 466-7; Maximian Herculius would also have figured suitably in that list, since Augustine makes him responsible, along with his co-emperor Diocletian, for the last of the ten great pre-Apocalyptic persecutions of the Church (see 466-7n). The perplexing inclusion of the Christian emperor Jovian (ruled 363-4) in this list is somewhat clarified by the way he is invoked in Het Theater: ‘noch eenen anderen Maximius die Iouianus toeghenompt was’ (‘yet another Maximian, who was known as Jovian’; N3r). Galerius Maximianus, this ‘other Maximian’ (rules 305-11) was another persecutor of the Christians. Constantius (353-61) is listed here for his support of Arianism and his opposition to Athanasius, while Phocas, ruler of the eastern Empire from was indeed notorious for his cruelty. But Licinius (308-24) does not quite belong on this list, for he urged the toleration of Christians; his reputation for opposition to Christianity is the result of a propaganda campaign mounted against him by his brother, Constantine I, who eventually secured his execution.
3246 Math. 11. . . . 1. Iohn. 5. [marginal glosses]: Matt 11:30, Jer 6:16, and 1 John 5:3.
3271–3272 vnprofitable seruantes: Those who merely do their duty; see Luke 17:10.
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Introduction

The toggles above every page allow you to determine both the degree and the kind of editorial intervention present in the text as you read it. They control, as well, the display of secondary materials—collational notes, glosses, and links to commentary.

Textual Changes

The vagaries of early modern printing often required that lines or words be broken. Toggling Modern Lineation on will reunite divided words and set errant words in their lines.

Off: That a large share it hewd out of the rest, (blest.And glauncing downe his shield, from blame him fairely (FQ I.ii.18.8-9)On: That a large share it hewd out of the rest,And glauncing downe his shield, from blame him fairely blest.

Toggling Expansions on will undo certain early modern abbreviations.

Off: Sweet slõbring deaw, the which to sleep them biddes:(FQ I.i.36.4)On: Sweet slombring deaw, the which to sleep them biddes:

Toggling Modern Characters on will convert u, v, i, y, and vv to v, u, j, i, and w. (N.B. the editors have silently replaced ſ with s, expanded most ligatures, and adjusted spacing according contemporary norms.)

Off: And all the world in their subiection held,Till that infernall feend with foule vprore(FQ I.i.5.6-7)On: And all the world in their subjection held,Till that infernall feend with foule uprore

Toggling Lexical Modernizations on will conform certain words to contemporary orthographic standards.

Off: But wander too and fro in waies vnknowne(FQ I.i.10.5)On: But wander to and fro in waies vnknowne.

Toggling Emendations on will correct obvious errors in the edition on which we base our text and modernize its most unfamiliar features.

Most lothsom, filthie, foule, and full of vile disdaine(FQ I.i.14.9)14.9. Most lothsom] this edn.;Mostlothsom 1590

(The text of 1590 reads Mostlothsom, while the editors’ emendation reads Most lothsom.)

Apparatus

Toggling Collation Notes on will highlight words that differ among printings.

And shall thee well rewarde to shew the place,(FQ I.i.31.5)5. thee] 1590; you 15961609

(The text of 1590 reads thee, while the texts of 1596 and 1609 read you.)

Toggling Commentary Links on will show links to the editors’ commentary.

Toggling Line Numbers on will show the number of the line within each stanza.

Toggling Stanza Numbers on will show the number of the stanza within each canto.

Toggling Glosses on will show the definitions of unfamiliar words or phrases.

To my long approoved and singular good frende, Master G.H.(Letters I.1)1. long aprooved: tried and true,found trustworthy over along period
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