B11837:1112
A hundred sermons upo[n] the Apocalypse of Jesus Christ revealed in deed by the angel of the Lord: but seen or received and written by the apostle and Eva[n]gelist. S. John: compiled by the famous and godly learned man, Henry Bullinger, chief pastor of the congregation of Zuryk. Newly set forth and allowed, according to the order appointed in the Queens majesties, iniuntions. The argument, worthiness, commodity, and use of this work, thou shalt find in the preface: after which thou hast a most exact table to lead thee into all the principal matters contained therein.A hundred sermons vpo[n] the Apocalips of Iesu Christe reueiled in dede by thangell of the Lorde: but seen or receyued and written by thapostle and Eua[n]gelist. S. Iohn: compiled by the famous and godly learned man, Henry Bullinger, chief pastor of the congregation of Zuryk. Newly set forth and allowed, according to the order appoynted in the Quenes maiesties, iniuntions. Thargument, wurthines, commoditie, and vse of this worke, thou shalt fynd in the preface: after which thou hast a most exact table to leade thee into all the princypall matters conteyned therin.
printed by John Day, 1561printed by Iohn Day, 1561
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Let us hear now in the second place,1 & as it were on the contrary part, what manner one is the adversary or enemy of the church: to wit that old serpent, which was a liar and a murderer from the beginning, the only author of all evil, of all mischief, of all errors, of all iniquity, murder and disquietness, and most ungracious Devil: whom afterward he calleth Satan, seducer of the world, and decketh him with other titles, mete for such a majesty.
Let vs heare now in the secōd place,1 & as it wer on the cō trary parte, what maner one is the aduersarie or ennemie of the church: to witte that oulde serpent, which was a lyer and a murtherer from the begynnynge, the onely authour of all euyll, of all mischiefe, of all errours, of all iniquitie, murther and disquietnesse, and moste vngraciouse Deuyll: whome afterwarde he calleth Sathan, seducer of the worlde, and decketh him wyth other tytles, mete for such a maiestie.
This is the Dragon, and that the great Dragon,1 to wit of great power through out the world in his members. And a Dragon, for because in old time he toke upon him the shape of a serpent, and deceived our parents. Of Dragons Pliny and other authors write many things. The Scripture in some places,2 calleth the Devil a writhen Serpent. For he is wonderful subtle, and can turn himself in to folds infinite, that he may deceive, and keep the deceived in error.
This is the Dragon, and that the greate Dragon,1 to witte of great power through oute the worlde in his membres. And a Dragon, for bycause in oulde tyme he toke vpon him the shape of a serpente, and disceaued our parentes. Of Dragons Plinie and other authours wryte many thinges. The Scripture in some places,2 calleth the Deuyll a wrythen Serpent. For he is wonderfull subtyl, and can turne himselfe in to fouldes infinite, that he maie disceaue, and kepe the disceaued in erroure.
He is red. For he is full of fire,1 and blood of saints and of innocents. A right blood hound, the parent and patron of all persecutors and bloody soldiers. In him stick yet the spots of the blood of Abel. He smelleth yet, of the shedding of the blood of the Prophets, and Apostles.
He is red. For he is full of fyer,1 and bloud of sainctes and of innocentes. A right bloud hounde, the parent and patron of al persecutours and bloudie souldiours. In him sticke yet the spottes of the bloud of Abell. He smelleth yet, of the shedding of the bloud of the Prophetes, and Apostles.
The same hath seven heads:1 upon every one of these is seen a crown royal. He hath also ten horns. For the Devil is called the Prince of this world: and hath in very deed ben governor of the wicked rulers of all ages, and ring leader of all horns and bloody realms. He was therefore the head of Ninus, the King and and prince of Pharaoh, chief captain of Belshazzar King of Babylon, of Cambyses also the Persian, of Antiochus the Macedonian, of Julius Caesar the Roman, and likewise of all other tyrants.
The same hath seuen heades:1 vppon euery one of these is sene a crowne royal. He hath also ten hornes. For the Deuyl is called the Prince of this worlde: and hath in very dede ben gouernour of the wicked rulers of al ages, and ring leader of all hornes and blouddy realmes. He was therfore the head of Ninus, the King and and prince of Pharao, chief captaine of Balthazer King of Babilon, of Cambyses also the Persian, of Antiochus the Macedonian, of Iulius Caeser the Romane, and likewyse of all other tyrauntes.
The Prophet Isaiah called a false prophet, tail,1 by reason of his soothing and flattering words, for that with his mealy mouth and sweet words, he crepeth in favour with great men. Therefore with flattering and deceivable words, and lying promises, wherewith (as in times past) he promiseth his worshippers godly things, he persuadeth to all wickedness, stars, that is to say, preachers & notable men: whom taken from heavenly things, he casteth unto earthly things, ⟨p. 352⟩that having forgotten celestial matters and their holy office and duty, they may cleave now unto earthly things, being wrapped in the earthly folds of the Devils tail. And thus in deed he shall corrupt not a few. For he putteth the third part of stars, for a great number of notable men, whose ministry he useth against the church. Hereof there be many and that notable examples of all times in all histories.
The Prophet Esaie called a false prophet, tayle,1 by reason of his soothing and flatterring wordes, for that with his mealy mouth and swete words, he crepeth in fauour with great men. Therfore with flattering and deceaueable wordes, and lyeng promesses, wherewith (as in times past) he promiseth his worshippers godly thinges, he perswadeth to al wickednes, starres, that is to say, preachers & notable men: whom taken from heauenly things, he casteth vnto earthly things, ⟨p. 352⟩that hauyng forgoten celestiall matters and their holy office and duetie, they maye cleaue nowe vnto earthly thinges, beyng wrapped in the earthly foldes of the Deuilles taile. And thus in dede he shal corrupte not a fewe. For he putteth the thirde parte of starres, for a great nombre of notable menne, whose ministerie he vseth agaynst the church. Hereof there be many and that notable exāples of al times in al histories.
1And after he hath described this foul and filthy beast, and sworn enemy of all saints from the beginning of the world: straight ways also he uttereth his attempts, treasons and bitter poison against the church, and how he began to move war. This dragon, sayeth he, stood before the woman, which was ready to be delivered: and he stood watching, diligent, attentive, and awaiting busily, at all times: and he observed, and toke that occasion of hurting the church, neither hath he omitted any opportunity. But the end of all his enterprises was, to devour the son, borne of the spouse of God. He hath always even from the beginning of the world gone about to intercept the glory of Christ: & if any faithful being of the church regenerated spiritually be made conformable to Christ, he attempteth also to bring them into errors and destroy them. Wherefore S. Peter not without cause said, that the Devil goeth about like an hungry Lion, seeking whom he may devour.
1And after he hath described this fowle and filthie beaste, and sworne enemie of al sainctes from the beginnyng of the world: streight wayes also he vttereth his attēptes, treasons and bitter poyson agaynst the church, and howe he beganne to moue warre. This dragon, sayeth he, stode before the woman, whiche was ready to be deliuered: and he stode watchyng, dilligent, attentife, and awayting busily, at al times: and he obserued, and toke that occasion of hurtyng the church, nother hath he omitted any oportunitie. But the ende of all his enterprises was, to deuoure the sonne, borne of ye spouse of God. He hath alwayes euen from the beginnyng of the world gone aboute to intercepte the glory of Christ: & if any faithful beyng of the church regenerated spiritually be made confourmable to Christ, he attempteth also to bryng them into errours and distroye thē. Wherefore S. Peter not without cause sayed, that the Deuill goeth aboute like an hongry Lion, sekyng whom he maye deuoure.
1He showeth now by the way, that Christ, as he was promised, is exhibited to the church, neither that the dragon could do any thing against him. Whereupon he will have us utterly to conclude, that he shall have no power over us neither, if we abide in Christ. For now he skippeth from the universal church to the singular and most excellent member thereof the virgin Mary, and knitteth up in few words the mystery of the incarnation: that excellent woman, whereof is spoken in the .3. of Genes. the daughter of that Matron, I mean the church, the holy Virgin, brought forth a man child, that is to say her first begotten, king and priest: as S. Luke testifieth in the .2. chapt. By and by he declareth, what and of how great power he is, and why he called him a man child. He it is, of whom (David) prophesied in the .2. Psalm. That he should rule all nations with a rod or sceptre, not of wood or ⟨p. 353⟩lead that is pliable, but of iron to wit strong and durable, namely the word of God: but such as will not obey Gods word, with an iron staff, that is with power, which no man is able to resist, he will beat down far and near. But for this so mighty a prince Satan laid an Ambush, that old Dragon, which stirred up against the chief of the Jews and gentiles: but he found in him nothing at all, as the lord him self said in the .14. of John: no more shall he at the last find any thing in the faithful of Christ: moreover whilst the Dragon attempted great things against Christ by the elders of the Jews, being risen from the dead, the Lord was taken up, as it were out of the throat or hottest assaults of the Dragon, unto his heavenly father, and sate on the right hand of God the father, the old Serpents attempts made frustrate. And thither also will he receive unto him his faithful, though the Serpents guts should burst. For through hope we sit together with our head in the places supercelestial. Ephes. the .2. And this is the chief and greatest hope of the church in this conflict. For thus he gathereth: the Dragon most strongly and fiercely invadeth not only the ancient church, but even the very head of the church, and redeemer Christ: howbeit with his fury outrageous he could nothing prevail: therefore he shall no more prevail against his members.
1He sheweth now by the waye, that Christ, as he was promised, is exhibited to the church, nother that the dragō could do any thing agaynst him. Wherupon he wil haue vs vtterly to conclude, that he shal haue no power ouer vs nother, if we abyde in Christ. For nowe he skippeth from the vniuersal church to the singular and most excellent membre thereof the virgin Mary, and knitteth vp in fewe wordes the misterie of the incarnation: that excellent woman, whereof is spokē in the .3. of Genes. the doughter of that Matrone, I meane the church, the holy Virgin, brought forth a man childe, that is to saye her first begoten, king and priest: as S. Luke testifieth in the .2. chapt. By and by he declareth, what and of how great power he is, and whie he called him a man childe. He it is, of whome (Dauid) prophecied in the .2. Psalm. That he should rule al nations with a rod or sceptre, not of wood or
Now he returneth again to the church, and sayeth:1 after the dragon could bring nothing to pass against the son of God, he went and made war against the church, and the church fled into wilderness. Certainly Jewry in the prophets is compared to a place most frequented: the gentiles are called a desert or wilderness. Therefore after Christs ascension, the Apostles departing out of Jewry, repaired to the gentiles: yea and the Jews inspired of the red dragon, caste out the church out of their limits: which was constrained, as appeareth in the Acts of Apostles, to flee unto the gē tiles. And where the Lord hath prepared a place for his church, and the church was greatly augmented amongst the gentiles, certainly it was through his grace (and by no merit of man) which prepared the place, which calleth, directeth and keepeth his sheep, the same hath disposed, and yet ⟨p. 354⟩doeth dispose for this church ministers or pastors, which may feed it, as the ravens did Elijah, all the time that shall be, unto the worlds end. For as for the number of those days I discoursed before. And by this exposition is signified that the dragon shall fight stoutly against the church, so that she shall be compelled to flee: but how much so ever he shall rage against the church, the lord God shall yet prepare a place in earth, wherein she may dwell safe: and will ever send pastors to feed. He showeth moreover, that the flight shall not always be reproachable. The Lord save and keep us. Amen.
Now he retourneth againe to the church, and sayeth:1 after the dragon could bringe nothing to passe agaynst the sonne of God, he wente and made warre agaynst the church, and the churche fled into wildernes. Certenly Iewrie in the prophetes is compared to a place most frequented: the gentiles are called a deserte or wildernes. Therefore after Christes ascention, the Apostles departyng out of Iewrie, repared to the gentiles: yea and the Iewes inspired of the red dragon, caste out the church out of their limites: which was constreined, as appereth in the Actes of Apostles, to flee vnto the gē tiles. And where the Lorde hath prepared a place for his churche, and the churche was greately augmented emongs the gentiles, certenly it was through his grace (and by no merite of man) whiche prepared the place, whiche calleth, directeth and kepeth his shepe, the same hath disposed, and yet
And there was a great battle in heaven, Michael & his Angels fought with the dragon, & the dragon fought & his Angels, & prevailed not, neither was their place found any more in heaven. And the dragon that old serpent called the devil and Sathanas, was cast out. Which deceived all the world. And he was cast into the Earth, & his Angels were cast out with him also. And I heard a loud voice, which said in Heaven: now is salvation and strength and the kingdom become our Gods, & the power is Christs: for he is caste down, which accused them before God day & night. And they overcame him by the blood of the Lamb, and by the word of their testimony, and they loved not their lives unto the death. Therefore rejoice ye heavens, and ye that dwell therein. Woe unto the inhabitants of the earth, and the ⟨p. 355⟩sea: for the devil is come down unto you, which hath great wrath, because he knoweth, that he hath but a short time.
ANd there was a great battell in heauē, Michaell & his Angels fought wt the dragon, & the dragō fought & his Angels, & preuailed not, nother was their place foūde any more in heauē. And the dragon that olde serpent called the deuil and Sathanas, was cast out. Which deceaued all the world. And he was cast into the Earth, & his Angels were cast out with him also. And I hearde a lowde voice, which sayed in Heauen: nowe is saluation and strength and the kingdome become our Gods, & the power is Christes: for he is caste downe, which accused them before God daie & night. And thei ouercame him by the bloud of the Lambe, and by the worde of their testimony, and they loued not their liues vnto the death. Therfore reioyce ye heauens, and ye that dwell therin. Wo vnto the inhabiters of the earth, and the ⟨p. 355⟩sea: for the deuill is comen doune vnto you, which hath great wrath, because he knoweth, that he hath but a short time.
The apostle hath spoken of the parts of the notable fight & worthy battle: he hath spoken also of attempts & purpose of the dragon, which verily applieth all his counsels to this intent, that he may devour all godliness, that is, might destroy it utterly: he hath showed how he began to move war against the church, which fled into the wilderness: & now as it were leaving the woman in the wilderness, he seemeth to bring forth other soldiers, which give battle to the dragon, & most valiantly do impugn & also discomfit him & all his power. S. John therefore describeth the singular fight of one most excellent, to wit Michael, which overcame the Dragon: and describeth the general fight annexed with yt particular. For he addeth, that all the Angels of Michael fought against the dragon.
Thapostle hath spoken of the partes of the notable fight & worthie battel: he hath spoken also of attēptes & pourpos of the dragō, which verely applieth al his coūsels to this intēt, that he may deuoure al godlines, that is, might distroy it vtterly: he hath shewed how he began to moue warre agaynst the church, which fled into ye wildernes: & now as it were leauing the womā in the wildernes, he semeth to bring forth other soldiours, whiche geue battel to the dragon, & most valeauntly do impugne & also discōfit him & al his power. S. Iohn therfore describeth the singular fight of one most excellent, to witte Michaell, which ouercame the Dragon: and describeth the general fight annexed with yt particular. For he addeth, yt al the Angels of Michael fought agaynst the dragon.
And first is heaven showed to be the place of the fight or conflict. For in heaven, sayeth he, was fought a great battle.1 And it is evident, that Satan was at the beginning of all things cast out of heaven into the earth, and therefore that he moveth no war in heaven, nor raiseth any tumult there. For heaven is a place of rest & joy, not of debate and contention. Therefore this must be attributed to the vision. For the lord hath in heaven by signs represented this battle to be seen, which in deed is fought in earth in the midst of the church.
And first is heauē shewed to be the place of the fight or cō flicte. For in heauen, sayeth he, was fought a great battaile.1 And it is euidēt, yt Sathan was at the beginning of al things cast out of heauē into the earth, and therfore that he moueth no warre in heauē, nor reiseth any tumulte there. For heauē is a place of rest & ioye, not of debate and contention. Therefore this must be attributed to the visiō. For the lord hath in heauen by signes represented this battaile to be sene, whiche in dede is fought in earth in the middes of the church.
But here is set forth an image of a notable fight, whereby is showed what hath ben, & what is yet done in earth. I said even now, that this combat was in deed particular, but to have a general fight annexed. For Michael fighteth which is as captain of this war: and Michael's Angels fight also:1 which must be well discerned, although that Michael & his Angels make but one part only. On the other side fighteth the dragon, as emperor of this war, & his angels fight also. And these verily make non other parts, than we have heard before in the beginning of this chapt. That the party of this fight were the church & the devil. Nevertheless leest the victory should be attributed to the church, & not rather to Christ, the woman must now be omitted, and Michael brought in fighting. ⟨p. 356⟩Whereupon there is in these things some difficulty: but it shall be easy enough for him, that will mark every thing in order.
But here is set forth an image of a notable fight, wherby is shewed what hath ben, & what is yet done in earth. I saied euen now, that this cōbat was in dede particular, but to haue a general fight annexed. For Michael fighteth whiche is as captaine of this warre: and Michaelles Angelles fight also:1 which must be wel discerned, although that Michaell & his Angels make but one parte only. On the other side fighteth the dragō, as emperour of this warre, & his angels fight also. And these verely make non other partes, thā we haue heard before in the beginning of this chapt. That the partie of this fight were ye church & the deuil. Neuertheles leest the victory should be attributed to the church, & not rather to Christ, the womā must now be omitted, and Michael brought in fighting. ⟨p. 356⟩Whereupon there is in these thinges some difficultie: but it shal be easie enough for him, that will marke euery thing in order.
1First we must see, what that Michael is, & there is in deed no doubt, but that the Angel Michel appeared in the vision, with an Army of Angels fighting. And that on the contrary part against them fought the Dragon with an host of devils. But forasmuch as we heard in the beginning, that these were tokens, they must needs signify & betoken other things. I suppose here therefore to be signified, Christ the head of his church, king & protector, with his members, Apostles, Martyrs & faithful. Neither is it a rare thing, that Christ should be figured to us by Angels: but is even most accustomed, that Angels are called the ambassadors of God, & the faithful servants of Jesus Christ. Christ therefore head of the church & the faithful members of Christ, fight against the Dragon, yet after a diverse sort. For christ overcame him alone in the combat with out help of any creature, whilst in temptations he discomfited him at the last, & also by dying on the cross, & rising again from the dead,2 he all to brake his head. This is the only, true & singular victory: whereby afterwards are obtained the victories of Christs members, gotten of that general fight, wherein Christ fighteth not now only hand to hand with the Devil, but all the members of Christ at all times under Christ their Captain fight against the Devil, and in the virtue or victory of Christ, fight and overcome: as we shall hear by and by in the song of praise.
1First we must see, what that Michael is, & there is in dede no doubte, but that the Angel Michell appered in the vision, with an Army of Angels fighting. And that on the contrary parte against thē fought the Dragon with an hoste of deuils. But for asmuch as we hearde in the beginning, yt these were tokens, they must nedes signifie & betoken other thinges. I suppose here therefore to be signified, Christ the head of his church, king & protectour, with his mēbres, Apostles, Martirs & faithful. Nother is it a rare thing, that Christ should be figured to vs by Angels: but is euen moste accustomed, that Angelles are called the ambassadours of God, & the faithful seruaūtes of Iesus Christ. Christ therfore head of the church & the faithfull membres of Christ, fight against the Dragon, yet after a diuerse sort. For christ ouercame him alone in the cōbat with out helpe of any creature, whilest in temptations he discomfited him at the last, & also by diyng on the crosse, & rising agayne from the dead,
1But for great and sundry causes we affirm Christ to be figured and signified to us under the type of Michael. We know by the scriptures as many of us as be learned, that Michael, as also Gabriel, be the names of good Angels of god. Michael signifieth, who as God? And who I pray you is such, as God, but in whom the express Image of the fathers substance, & which is the Image invisible, and word of the father from the beginning, I mean the very son of God Jesus Christ? Michael in the .10. & .12. chapt. of Daniel, is president, protector & Patron of the Jewish nation. And it is plain, that the people of Israel had from the beginning non other tutor and patron, but Messiah him self, the blessed ⟨p. 357⟩seed. This appeareth in the .7. of Isaiah, were we read, that the lord spared the people of Judah, and the princelike City for Christ. In an other place he sayeth most openly, I will defend that city for my self, and for my servant David. And David is called Christ, in the .34. of Ezekiel. Christ is therefore in very deed governor of his people, which nevertheless in defending and delivering his, useth the ministry of Angels: who also attribute nothing to themselves, but all glory to God alone. Moreover that excellent victory, can not with out offence of godliness be ascribed to Michael the archangel. For so omitting our Messiah Christ, we should con mend Angels being made & worthy to be called Angelical, rather than Christians. In the law was written, the seed of the woman shall break the serpents head. But the lord never toke the nature of an Angel, but the seed of Abraham, and by sin hath condemned sin. There shall follow anon in the song. Now is salvation and power, &c. And there is added: for the Devil is cast out. And this salvation hath Christ alone accomplished, wherefore it is necessary, that Christ the conqueror of Satan be signified by Michael.
1But for great and sondry causes we affirme Christe to be figured and signified to vs vnder the tipe of Michaell. We know by the scriptures as many of vs as be learned, yt Michael, as also Gabriel, be the names of good Angels of god. Michael signifieth, who as God? And who I praye you is such, as God, but in whome thexpresse Image of the fathers substaunce, & which is the Image inuisible, and worde of the father from the beginnyng, I meane the very sonne of God Iesus Christ? Michael in the .10. & .12. chapt. of Daniel, is president, protectour & Patrone of the Iewish nation. And it is plaine, that the people of Israel had from the beginning non other tutour and patrone, but Messias him selfe, the blessed
And the Dragon fought hand to hand against the lord,1 not only matched with him in the desert, but also never ceased to tempt and assail him, so long as he lived here on earth: he stirred up also against him the Pharisees & Princes of the people, kings and the Roman governor, and so at the last brake the lords heel. This was the greatest fight of the Dragon. The same Dragon inspireth now kings and Princes, wicked Priests and cruel men, his Angels which may war upon the church. And all these verily do persecute and vex the church in the power of the red Dragon. Stories declare the same to be done before Christs time: the same testify, and experience proveth, the like to be done from the ascension of Christ into Heaven, unto this present day, and unto the worlds end.
And the Dragon fought hande to hande agaynst the lord,1 not only matched with him in the deserte, but also neuer ceased to tempte and assayle him, so longe as he liued here on earth: he stired vp also agaynst him the Phariseis & Princes of the people, kinges and the Romane gouernour, and so at the laste brake the lordes heele. This was the greatest fight of the Dragon. The same Dragon inspireth now kinges and Princes, wicked Priestes and cruel men, his Angelles which maye warre vpon the churche. And all these verely do persecute and vexe the churche in the power of the red Dragon. Stories declare ye same to be done before Christes time: the same testifie, and experiēce proueth, the like to be done from the ascension of Christ into Heauen, vnto this present daye, and vnto the worldes ende.
