A Hundred Sermons on Revelation, Sermons · Sermon 32
¶ The fifth Seale is opened, and the perſecution of the faythfull ſet before our eyes, and alſo the ſtate of Martirs in an other world. The .xxxij. Sermon.
ANd when he had opened the fifth ſeale, I ſaw vnderunder the Aultar, the ſoules of them that were killed for the worde of God. And for the teſtimony whiche they had, and they cried with a lowde voice ſaiyng: howe long tarieſt thou, lorde, whiche arte holy and trewe, to iudge, and to auenge our bloud on them that dwel on the earth? and long white Garmentes were geuen vntounto eueryevery one of them: and it was ſayed vntounto them, that they ſhould reſte for a little ſeaſon, vntil the nombre of their felowes and bretherne, and of thē which ſhuld be killed as they were, were fulfilled.
The fifte Seale beyng opened of the lambe, he exhibiteth to our eyes, or rather obiecteth to be ſene the continuall perſecutions of the churche: and ſheweth vntounto vsus diligently, what is the ſtate of them whiche die in perſecutions. Verely the Lorde Chriſt ſendeth forth miniſters and preachers for the ſaluation of men. And they vnthankefull, ouerwhelme with al kinde of iniuries the faythefull meſſengers of God, and at length moſt cruelly ſlaye them. Of the whiche matter ſins the talke of men emonges themſelues is diuerſe, the very ſonne of God at this preſent doeth gallauntly inſtructe his church, declaryng what the godly ſhal ſuffer.
And firſt in expounding the ſame,Of the perſecution of the church. we ſhal ſpeake generally of the perſecutions, wherwith aſwell the miniſters, as all the faithful church alſo, is diuerſely exerciſed. The lord Chriſt hath ſhewed vsus before in the Goſpel many things touching the perſecutions to come verely that he mighte prepare the mindes of all the faithful to battell and patience. The places be in the .10. and .24. of Matthew: In the .12. and .21. of Luke: in the .14.15. and .16. of Iohn. And alſo the actes of the Apoſtles tel of many thinges, whiche the godly ſuffered in that moſt holy primitiue Church, ſhould he hauehave ben thought to hauehave ben well in his wittes, if any mā than ſhould hauehave ſaied: he… of it appereth, that thapoſtolical church, is not the church, for that it is ſubiect to al the mockeries, iniuries and ſlaughters of al men? whie than doe we not acknowledge at this daye, that they are fowly diſceaued, which meaſure the church by the outwarde peace and tranquillitie of thinges? Paulus Oroſius in the .7. boke of hiſtories raccompteth ten greuouſe perſecutions, reyſed agaynſt the church frō the time of the Apoſtles vntil themperour Cōſtantine: which time did not fully accompliſh the ſpace of .ccc. yeres. The firſt was ſtired vp by Nero, a monſtrouſe man, wherof alſo Tacitus mentioneth in his Chronicles. This ſame rid out of the waie Peter & Paul, the moſt holy? Apoſtles of Chriſt. The ſeconde deſtruction of the church brought in Domitian, which in the ſame his perſecutiō moſt greuouſly afflicted both this our S. Iohn, and the whole churche alſo: and when he was brought to Rome, baniſhed him into the Ile of Pathmos. The thirde rayſed Traiane, wherof Plinie gouernour of Aſia maketh mentiō in the 10. boke of Epiſtles. In this was Ignatius an holy Biſhoppe caſt and deuoured of wilde beaſtes. And M. Antoninus verut moleſted the church with the fourth perſecution, & conſumed with fire Polycarpus a biſhop moſt worthie. Septimus Seuerus moued the fifte perſecution, which Euſebius pourſeweth in the .6. boke of the Eccleſiaſtical ſtory. Iulius Maximinus killed Pamphilus martir, and Sextus raged cruelly againſte the church. And Decius Traianus beganne the ſeuenth perſecution, and executed very many that profeſſed Chriſt. And Licinius Valerian Emperour beheaded S. Cyprian the good Biſhoppe of Carthage, and was the eight perſecutour of the churche, Aurelianus verius began the .ix. perſecution, whiche he but litle auaunced, for God moſt iuſte toke him away immediately. But Diocletian and Maximian ſhed more chriſten bloud, thā any other of the Romane Emperours. Reade I praye you the beginning of the .8. boke of the Eccleſ. ſtory of Euſebius. Compare thoſe things with our time, and iudge and coniecture what will ſhortely come to paſſe, and what our ſtate will be. Perſecutions are agayne renewed after Conſtantine, vnderunder Conſtantius and Iulian. But the moſte terrible and greuouſe of all hauehave boyled vp vnderunder Antichriſt, and hauehave indured nowe by the ſpace of fiue hondreth yeres and more. What is done at this daye, al the world ſeeth. The grounde is wete with the bloud of Martirs. Which things S. Iohn foreſawe.
And the cauſes of perſecutionThe cauſes of perſecution. do arriſe partely of the gouernement of Chriſt, whiche openeth here the fifte Seale: and partely of menne. The Lord ſendeth vntounto his the Croſſe and fire, to quicken ſuche as are ſlowe, and to make thoſe cleane that are couered with ruſte, and maye fine the corrupte Golde. For ſo the Scripture defineth in the .11. chapt. of Daniel, and the Apoſtle .1. Peter. Chapter .4. Chriſte therfore not to diſtroie, but to trie, permitteth very many things to Tirannes agaynſt the Church. The godly men alſo procure to themſelues the heauy hande of the Lorde, whileſt in dede they beleue rightly in the ſonne of God, and depende only of him: but neuertheleſſe are intangled with ſondry and euill affections, and committe ſuche actes as not becometh them. This maye you ſee declared at large in the beginnyng of the eight boke of the Eccleſiaſtical ſtory of Euſebius, whiche I lately alledged. And the Tirannes that perſecuted had an other reſpect: as Sinacherib and Antiochus, than our Biſſhoppes and Princes hauehave at this daye. For theſe nowe are moued with the hatred of Religion, and are pricked forewarde of Sathan. They will hauehave in any wiſe their Idolatrouſe religion mainteyned, and the religion of the Goſpell vteerly diſtroyed. They can not abide to hauehave their Idolles or other ſinnes reproued: for this cauſe are they mad at the faithfull and ſuche as frankely ſpeake agaynſt & blame ther Idolles and wickednes. And thus doeth the perſecutiō arriſe, boyle vp and procede.
The whiche when the faithfull ſee increaſe thus,Mutining in perſecution. and fele themſelues ſore oppreſſed, they maruel, howe longe the lord wil winke at this. Many crie out, the Lorde neglecteth his matters. The Lorde ſemeth to deale vniuſtely with his ſeruauntes he ſemeth vtterly to forget them. Neither is there any doubte but that many by murmuryng offende the Lord greuouſly. Now therfore are we taught, that we might hauehave hope and patience.
And at this preſent Heauen is opened to vsus, and ſhewed vsus to beholde,The ſum of ſuch thīgs as are opened to vsus in this ſeale. where as be the ſoules of them that are ſlaine in perſecutions, and what is their ſtate is declared: morouer, that God forgetteth not to be reuenged: whie alſo he differreth the ſame and how long. Theſe thinges are ſpoken to the conſolation of al the faithful, that are now afflicted with perſecutiō. Farre other thinges are exhibited here vntounto vsus, than painters inſtructed or rather corrupted of with monkes and Freres ſet forth to vsus: to wit a great company of Monkes and Nunnes couered in Heauen with our ladies coule, as though the greateſt parte of them ſhould be ſaued. S. Iohn ſheweth vsus neuer a Frere, but rather many martirs, whom the Freres at this daye make before other men. Herof therfore, as of the doctrine of veritie we ſhal learne, what ſtate or degree is moſt plentifull in heauē, not that we ſhould thinke no man but only Martirs to be ſaued (for ſo many as truely beleue in Chriſte, and crucifie their fleſhe with the concupiſcences of the ſame, ſhal be aſſociated with holy Martirs, and reioyſe with Chriſt for euer) but that chiefly the holy Martirs are ſaued, whome the madde world ſuppoſeth to be loſt.
Soules ſeperated frō the body be immortal.But al thinges here muſt be examined of vsus moſt diligētly. For this place as it is moſt manifeſte, ſo is it ful of moſte holeſome doctrines. Firſt S. Iohn ſeeth, and ſheweth vsus as it were poynting with his fingar, the ſoules, & that of thoſe that were ſlaine, to wit the ſpiritual & immortal ſubſtaunces, which the body beyng loſt and conſumed do remaine a liue. The body may be killed, the ſoule can not be killed. Whiche our Sauiour hath liuely expreſſed in the .10. of Matth. In the 12. of Luke, he ſayeth: be not affrayde of them which ſleye the body, and after this hauehave nothing that they can do more, &c. Therfore tirānes might wel kil the bodies of Martirs, they had no power ouer their ſoules. This place witneſſeth manifeſtly, the ſoules of men not only to be immortall, but alſo liuing or watcheful, not ſlepyng to remayne & liue in Heauē. For there be that thinke the ſoules departed from the body to ſlepe:The cauſe maketh martyrs, not the puniſhment. which thing is moſt vayne.
Nowe alſo the cauſe is ſhewed for the which the Martirs are ſlayne: for the worde of God, and for the teſtimony that they had: they were not put to death for their wickednes or euill doynges, but for the trewe religion, wherby they confeſſed and preached that word of God, which was in the beginning, and was made fleſhe: and the Goſpell which they had committed vntounto them, the teſtimony of God and eternal life, which alſo thei miniſtred and preached. Of the word of God and teſtimony of Ieſu Chriſt I hauehave ſpoken in the firſt Chapt. For no other cauſe at this day are ſlaine innumerable of Biſſhoppes, kinges and princes. Yf they were aduouterers, vſurers, blaſphemers, & wicked doers, they ſhuld be in ſome eſtimation: nowe where they profeſſe the onelyonly ſonne of God, and preache the Goſpell, they are murthered without mercy. Here hauehave we alſo certenly defined, who be very Martirs in dede, not they that ſuffer tourmentes: but they that are tourmented for gods word. For the cauſe maketh the Martir.
But where are the ſoules of them that are ſlayne for the word of God ſhewed vntounto vsus? vnderunder the Aultar,Where the place is of the ſoules ſlayne for gods word the Aultar is after in the .8. chapt. ſet in heauē, before the throne of God. Therfore the ſoules of al Sainctes are in Heauen, before the Throne of God, which was alſo ſignified before in the Tipe of the .xxiiii. Elders. The Lord hath ſayed alſo, where I am, there ſhalbe alſo my ſeruaunt. But the lord is in heauē: therfore the ſoules of the faithful, whoſe bodies hauehave ben ſlayne,The ſouls vnderunder the Aultar. or buried without ſlaughter, be no where els but in Heauen. Neuertheleſſe it waunteth not a ſingular miſterie, that they are layed vnderunder ye Aultar, as vnderunder a ſhadow, through whoſe benefite the ſoules may be wel at eaſe. I told you before, and here againe repete, that the aultar ſignifieth Chriſt. For he is alſo the golden aultar, interceſſour, and propiciation for our ſinnes. For the propiciation and mediation of Chriſt we are receiued into the Ioyes celeſtial. And Chriſt is our life & ſaluatiō. VnderUnder him we lie hidde, as vnderunder a couer or a ſhadow. Thomas of Aquine expounding this place of S. Iohn: by the aultar, ſayeth he, is ſignified Chriſt, in whom and by whome we ſhould offer to the father, what good ſo euer we doe: and through him is made acceptable, what ſo euer is pleaſaunte to God. VnderUnder this Aultar, namely vnderunder chriſt, be ye ſoules, not only in the ſtate of life, (to witte whileſt we liue here in earth) but alſo in the ſtate of our countrie (to wit in heauē) as vnderunder him of whome they are couered, as vnderunder a ſhadowe agaynſt all euill. Thus ſayeth Thomas. But I ſuppoſe that there is an other thing alſo ſignified, that martirs are made confourmable to the Aultar, that is to the paſſion of Chriſt, and therfore to reſte now vnderunder the Aultar Chriſt. For they that are pertakers with him in paſſion, doe cōmunicate alſo with him in glory.The aulter and boſom of Abrahā. For like as the boſome of Abrahā, is called a receptacle, and that porte and hauon of Saluatiō, into the whiche the ſoules of thē are receiued, which had the faith of Abraham: ſo do we vnderſtande the aultar to be a place of bleſſednes in heauen, wherin they reſt, which with true faith hauehave acknowledged Chriſt the aultar, propiciation, ſanctification and ſatiſfaction: and hauehave moreouer in ſuffering offered them ſelues to God in Chriſt, through patience, an acceptable ſacrifice to God. VnderUnder this Aultar was gathered the firſt martyr Abel: and after as many as hauehave died for religiō, and ſhal begathered, who ſo euer in bearing the croſſe: through tribulation enter with Chriſt into glory.
The ſaītes crye vnderunder the Aulter.Now is alſo declared what they do vnderunder the Aultar. The very martirs I ſaye, crye, not the beaſtes, as they hauehave done hitherto: and they crie out with a lowde voyce. No man ſhal Imagine, that the bleſſed ſoules in Heauen doe complayne, be ſorowfull, doe accuſe and be troubled. Theſe thinges are fayned to an other ende, to the intent we ſhould gather therof, that God forgetteth not his, that he putteth not out al reuengement, that he ſeeth, feleth, and regardeth the iniuries and deathes of his ſeruauntes. Where the vengeaunce followeth not immediately, God is thought of many to ſlepe, and to hauehave no reſpect vntounto his. We heare therfore, that the holy Martirs crie, and that with a lowde voyce. He appereth to hauehave alluded to that ſame in the .4. of Geneſis. The voyce of thy brothers bloud crieth vntounto me, to witte for vengeaunce.Crying ſinners. For the Diuines call certen ſinnes criyng, as thoſe whiche are red in the Scriptures to crie vntounto God, as is at this preſent the ſhedyng of bloud: the ſinne of Sodome, in the .9. of Geneſ. the oppreſſion of widowes and orphanes, in the .22. of Exodus, wages for worke deteyned, Deuteron. 24. and Iames the .5. How longe ſo euer therfore God differreth vengeaunce be it neuer ſo many yeres, yet is not the bloud of the iuſte forgotten before God. S. Paule in the .12. to the Hebrewes crieth out and ſayeth, that the bloud of Abell ſpeaketh. In the .18. of Luke the Lord ſayeth, that the afflicted do crie bothe daye and nighte for deliueraunce. Would God they would wayegh theſe thinges, whoſe feete are ſwifte to ſhede bloud. God would not in times paſte be mercifull to his people, for that much innocent bloud was ſhed emonges them by the meane of Manaſſes theyr kinge: as appereth in the .4. boke of Kinges. Therefore dere bretherne let vsus conſider wel at this daye, what we doe, and let vsus not ſhede raſhly innocent bloud.
Certenly the wordes are expreſſed of S. Iohn,Whether ye Saincts in heauē deſire vēgeāce whiche the Martirs cried to the Lorde: howe longe, ſaye they, Lord, whiche arte holy and trewe, &c. They put God in remembraunce, not as ignoraunt, or inconſtaunt, but as knowyng, and moſte ſtedfaſtely mindefull of holines and trueth. For in aſmuche as the Lorde is holy, he hateth all prophane and vncleane perſones, and ſpareth them not. For as muche as he is true, he maynteyneth and defendeth his choſen, and punniſſheth and oppreſſeth his enemies as he hath promiſed by his worde. Sins therefore thou arte ſuche, ſaye they, O God, why doeſt thou not iudge, and auēge our bloud, of them which in earth, as in their kingdome exerciſe tiranny, and oppreſſe eueryevery good man? Al this ſignifieth none other thing, than that God for his owne ſake, whiche is holy and true, will neuer forget the iniuries of his ſeruauntes. Therefore we vnderſtande theſe thinges to be ſpoken by a figure called Proſopopeia: that is the fayning of a perſone: not that the Sainctes in Heauen do expoſtulate with God, but that we by ſuche a figure might vnderſtande that God hath care of Martirs, becauſe he is holy and true. S. Auſten in the .68. queſtion vponupon the newe Teſtamente: Seynge the Lorde, ſayeth he, hath taught vsus to praye for our enemies, what is the cauſe that the ſoules of thoſe that are ſlayne crye out as doeth the bloud of Abell, and require that they maye be auenged? And he maketh aunſwer: Sainctes be not impatient, that they ſhould vrge that thing to be done now, which they know ſhal come to paſſe in the time prefixed, which neither can be preuented, nor yet delayed: but by this ſaying he woulde ſhewe, howe God will auenge the bloud of his ſeruauntes, leeſt bycauſe he ſemeth now ſo patient, that wicked warre ſhuld be thought vnpuniſhed, which is made againſt the Sainctes: that both he might driue a feare into them that perſecute the ſeruauntes of God, and might alſo exhorte the ſufferers vntounto patience. Thus ſayeth he. And this in dede ſemeth the playneſt ſenſe of al others, eſpecially if we conſider the things that follow in the lordes aūſwer, and it was ſayed vntounto them that they ſhould reſt, &c.
Primaſius Biſhop of Vtica expoundyng this place of S. Iohn,Sainctes, not incenſed with carnal vnderſtāding. it is not to be thought, ſaieth he, that the Sainctes are incenſed with a carnall vnderſtanding and ſtoutenes to be auenged, ſins we knowe that through the aboundaunce of charitie the very enemies are of thē alſo in this caſe beloued: but it is euident that they prayed agaynſt the kingedome of ſinne, and to hauehave erneſtly deſired the other thinges of that kingdom, wherof we ſaye, thy kingdome come. For it is not lawful, to thinke that they woulde couet any thinge agaynſt the pleaſure of God, ſins their deſires depende vponupon his wil, &c. And S. Gregory: what is it, ſayeth he, that ye ſoules make requeſt of reuengement, but that they deſire the laſte daye of iudgement, and the reſurrection of bodies ſlayne? Aretas noteth here alſo out of the commentaries of S. Andrew biſhop of Ceſaria: moreouer the Sainctes appere hereby to wiſſhe for the ende of the worlde. Wherfore they are commaunded patiently to abide, vntill the accompliſhement of their bretherne,Hebr. 11. leeſt they ſhould be fulfilled with out them, after the holy Apoſtle.
Vēgeaūce is deſired two waiesHowbeit Thomas of Aquine in the expoſition of the Apocalipſe ſheweth yt vengeaunce is required of god two waies. Firſt in dede with an euil and malliciouſe affectiō, which the Scripture doeth vtterly repreſſe. Secondely by a Zeale of rightuouſnes, and after the wil of God is iudgement required agaynſt them that be vncurable. After he annexeth this: therfore do the bleſſed ſoules require vengeaūce of their enemies, albeit they intende it not chiefly, bicauſe of a Zeale of rightuouſenes, and affection of godly louelove they grudge, as alſo doeth god him ſelf at the wickednes of the perſecutours, who impugne God him ſelf, and ſeke to hinder his religion, and tourment ſuche as worſhippe him, wherfore they would hauehave their mallice and power at an ende. Thus farre he. But where as the Scripture eueryevery where agreably witneſſeth, that the ſainctes in heauen are free from greues & affections, and to liue nowe a newe life moſte farre from all payne and perturbatiō, and that they hauehave ſubmitted their willes to the will of God, whom they maye followe in al thinges, approuyng all his iudgementes, ſaiynges and doynges, yea and reuerencing the ſame: I ſuppoſe we nede not to reaſon more ſubtily hereof at this preſent, but ſimply to vnderſtande, that by this figuratiue ſpeache (as criyng is alſo els where attributed to the bloud of martirs ſhed) is ſignified, that the bloud of the oppreſſed ſhal neuer be forgotten of God, and that before him the iuſte iudgement and vengeaunce is prepared, to be executed in his time againſt the enemies and cōtemners of God: but chiefly agaynſt the perſecutours of the worde, and the murtherers of Sainctes. Which thing is more fully declared by this that followeth.
For by the ſame that followeth ſuch aūſwer was made to the complaincte of Martirs,What was aunſwered to ye martirs requiringe vengeaunce. that we may vnderſtand what is the ſtate & glory of ſainctes in heauen, which hauehave offered their bodies for the Teſtament of God: and that God hath not forgottē the bloud ſpilte: but that he wil at length requite thoſe bloud ſheders when he ſeeth time. But where he hath reſerued this time to him ſelf, when he wil rewarde the bloud ſuckers, it is not our parte to inquire curiouſely therof: but rather to be in a readines, that if he will that we alſo ſhould ſuffer for the Teſtimony of Ieſus Chriſt, we ſhould runne ſpedely and cherely through afflictions vntounto glory doubting nothing, but that we ſhall be ioyned to the bleſſed Martirs, in heauen, and that the iuſte iudge in that daye wil render to al the enemies ol God, the Churche, and Gods worde, after their demerites. And albeit the time of perſecution doe ſeme a world to the fleſh: yet is it here, and els where in the ſcriptures called ſhorte.The ſtate of ſoules in heauē is moſte happy. But theſe thinges muſte be ſene and conſidered by partes.
Firſt doubtles the ſtate of ſoules in heauen is in al things moſt fortunate. The which is figured by the white garmēts. For the glory of ye bleſſed is ſignified, that are nowe in light, and fele nothinge of darkenes, of this garmente I hauehave ſpoken before. And it is ſayd expreſſely, and white garments are geuen to eueryevery one of them. For eueryevery ſoule receiueth his rewardes: And the body alſo at thend of the world ſhal receiue his owne garmente. S. Gregory? Saintes as yet, ſayeth he, hauehave the fruition only of the bleſſe of the ſoules: but in thend of the world, they ſhal receiue two ſtoles or garmentes, for with the perfecte ioye of the ſoules they ſhall be clothed alſo wyth the incorruption of bodyes. Hereof ſhall be reaſoned more dilligently about thende of the .vii Chapter. where this place ſhal be declared more at large. After it was ſayde to the bleſſed ſoules (foreign) that they ſhould reſt. Therfore they be altogether in quiet, and fele no perturbation, whiche in the .xii. Chapter. ſhall more plainely be declared. Notwythſtanding that it may be referred to delay and breathinge, as though he ſhould hauehave ſayd. It was ſignifyed to the ſoules, that they ſhould yet differ and abyde. For it followeth: yet a lytle whyle. Therfore God ſignifyeth, that after a little tyme he wyl delyuer hys, and punniſhe the aduerſaryes.
The tyme of perſecutiō is ſhortAnd the noting of the time ſemeth to be taken of the .2. Chapt. of Abacuk, whiche place is alſo alledged of the Apoſtle in the .11. to the Hebrew. For yet a little while, for bicauſe he that ſhall come, wil come, and wil not tary. And the iuſt ſhal liue of his faith, &c. In the .26. of Eſaye we reade theſe wordes (after he hath ſhewed the reſurrection to come, and the laſte ende of the worlde) goe therefore my people, and enter into thine inner chābers, and ſhut thy dores after thee, hide thee a litle while, euen for a momente, till the indignation be paſt. And likewiſe S. Peter called all this time of affliction vntounto the iudgement, a ſhorte time, that we mighte take comforte therin .1. Peter .1. And .2. Peter .3.
To theſe alſo is ioyned an other thing, whiche more fully accompliſſheth the time, till three fellowes and bretherne were fulfilled, whiche ſhould alſo be ſlayne for the worde of God. Therfore let vsus no more herafter inquire, when perſecution ſhal hauehave an ende? or whie the Lorde differreth vengeaunce, and howe longe? For we heare that the numbre of the electe muſte be accompliſſhed. But where that time is knowen to God alone, lette not vsus be curiouſe: but lette vsus thinke of ſuche thinges as concerne our dewetie, that if the caſe ſo require, we maye alſo die ſtrongly for the Teſtament of our Lorde God, that we maye be aſſociated to our bretherne, and our fellowes, and hauehave the fruition of the bleſſed ſight of our redemer. The numbre ſhal be accompliſſhed in the ende of the world, at the laſt iudgement. Hitherto therfore ſhal laſt the perſecution: but than aſſuredly wil the Lord requite it, as alſo the Prophet Malachie hath witteneſſed, in the .3. and .4. chapter.
Hereof we learne alſo,What we ſhould iudge of ye ſaintes ī heauē what we ſhoulde iudge of the holy Martirs in Heauen, and bleſſed ſoules: the ſame that we learne here of Gods worde. Bretherne and foreign, fellowe ſeruauntes (as alſo Aungelles, in the .19. and .22. of the Apocalipſe) they are expreſſely called, not Lordes and founders. For although the wordes muſte be vnderſtande of vsus yet liuyng, yet is there a relation. For if we be theyr bretherne and fellowe ſeruauntes, they be verely our bretherne alſo, and Gods ſeruauntes with vsus, and euen fellowe ſeruauntes. Now though we graunt that they praye in Heauen, what I praye you praye they here, but that God would auenge and punniſſhe? and what doe they obteyne? As we reade that Chriſte ſayed to his mother, requiryng wine at the mariage, womā what hauehave I to do with thee? my houre is not yet comen: ſo likewiſe are the Martirs here cōmaunded to tary & abide the time of God appoincted. The which we beleue that the Sainctes doe. What can we ſaye than of their interceſſion and praying for ſinners vntounto God? there is one only mediatour geuen, euen the Lorde Chriſte, let vsus goe vntounto him in al our neceſſities, he alone ſhal ſuffice al, and in all.
Theſe thinges are ſpoken hitherto of the perſecutions of al times, ſo that in the meane time they hauehave miniſtred moſt comfortable conſolations to all that ſuffer perſecution to the ende of the worlde: and hauehave likewiſe cutte of curiouſe queſtions, and ſette vsus ſaue and whole in the will of God, wherein we only reſtynge, maye knowe that the ſame is beſt for vsus.
It behoueth vsus therefore to gather certen ſure ſaiynges, wherwith to comfort our ſelues as with the moſte certayne ſentences of God pronounced. Firſt, that God is trewe and iuſte: and therfore not to neglecte his, but to tender with fatherly care. And if he caſte vsus into any daunger or difficultie, the ſame verely ſhall tourne the godly to great profit. Yf he ſhal take vsus awaye by tourmentes, that he deliuereth vsus frō euilles, from miſeries, and corruption of this world, and rendereth for the ſame euerlaſtingnes. Secondly it is certen ſins that God is iuſte and trewe, that he will requite the wicked after theyr deſertes. Agayne if he make menne fortunate in this worlde, that the ſame in dede apperteyneth to their deſtruction. Where he is ſlowe to puniſh, that is done through Gods long ſuffering: but that God recompenſeth this ſlownes with the weightines of the puniſſhement, in caſe they be incurable. Where as theſe thinges vndoubtedly are moſte certayne, what remayneth there, but that we ſhoulde committe our ſelues and al ours to the Lord our God? He knoweth the time and meane wherby to auenge his, and to plague his enemies. To him be glory for euermore. Amen.