B11837:1350
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.
First is treated the parable of harvest, than the parable of vintage:1 both two show that the Lord will be judge and that in his most dew time, against all those, which either think there shall be no judgement, or expostulate with the Lord that he cometh so slowly and late, &c. And first in deed is described the owner of the harvest, the Lord him self and judge Jesus Christ. He is said to be like unto the son of man: not for that he is not now the very son of man, and for that he shall not come unto judgement in the very humane nature, which he hath ones taken of us, and never put it of (for he is verily the son of man,2 and remaineth on the right hand of the father: and shall verily come in the humane nature to judge the quick and the dead) but he seemeth to have alluded to Daniel, & to have expressed his phrase of speech, saying: I looked in the mightily vision, and lo, there came one in the clouds as it were the son of man, &c. Where we read also the description of the judgement against the beast. And therefore he hath here made mention also of a cloud: and I saw a white cloud, and one sitting on the cloud, &c. Moreover the Angels in the acts say, so he shall come, as ye have seen him go up into heaven. And they saw him taken up, and a cloud to receive him, and convey him out of their sight. Therefore shall he come again in a cloud unto judgement. We read oftentimes in the Psalms, that God sitteth on a white cloud. By the way therefore is signified the deity of the judge. Therefore is this judge very God and very man, the Saviour of the faithful, the revenger and judge of the infidels. We are sent therefore by S. John to the .7. chapt. of Daniel.
First is treated the parable of haruest, than the parable of vintage:1 bothe two shewe that the Lord wil be iudge and that in his moste dewe time, agaynste all those, whiche eyther thinke there shall be no iudgemente, or expostulate with the Lorde that he commeth so slowely and late, &c. And firste in dede is described the owner of the haruest, the Lord him selfe and iudge Iesus Christ. He is sayde to be like vnto the sonne of manne: not for that he is not now the very sonne of man, and for that he shall not come vnto iudgement in the very humane nature, whiche he hath ones taken of vs, and neuer put it of (for he is verely the sonne of manne,2 and remayneth on the right hande of the father: and shall verely come in the humane nature to iudge the quicke and the dead) but he semeth to haue alluded to Daniel, & to haue expressed his phrase of speach, saiyng: I loked in the mightly vision, and lo, there came one in the clowdes as it were the sonne of manne, &c. Where we reade also the description of the iudgemente agaynst the beaste. And therefore he hath here made mention also of a clowde: and I sawe a white clowde, and one sitting on the clowde, &c. Moreouer the Aungelles in the actes saie, so he shal come, as ye haue sene him goe vp into heauen. And they sawe him taken vp, and a clowde to receyue him, and conueye hym out of theyr sight. Therefore shall he come agayne in a clowde vnto iudgement. We reade oftentimes in the Psalmes, that God sitteth on a white clowde. By the waye therefore is signified the deitie of the iudge. Therefore is this iudge very God and very manne, the Sauiour of the faythful, the reuenger and iudge of the infideles. We are sent therefore by S. Iohn to the .7. chapt. of Daniel.
1Then he weareth a Golden crown on his head: not that there is any corruptible gold in Heaven, but for corruptible men so he speaketh, that they may understand their judge to be the high king: and may gather thereof, that no man is able to resist the power of this king. For otherwise our Lord hath no need of any corruptible gold.2 Finally our lord here hath a sickle, and that right sharp. Whereby is signified his judgement exceeding strait, and destruction of the wicked. In the .3. of Matth. The judgement of the Lord is compared to a fan, of blessed John. He addeth, that the axe is laid at the root of the tree: whereby he signified that certain judgement was at hand or rather destruction.
1Then he weareth a Golden crowne on his head: not that there is any corruptible golde in Heauen, but for corruptible men so he speaketh, that they maye vnderstande their iudge to be the hygh kynge: and maye gather thereof, that no man is able to resiste the power of this kyng. For otherwise our Lord hath no nede of any corruptible golde.2 Finally our lord here hath a sickle, and that right sharpe. Wherby is signified his iudgement excedyng strayte, and distruction of the wicked. In the .3. of Matth. The iudgemente of the Lord is cōpared to a fanne, of blessed Iohn. He addeth, that the axe is layde at the roote of the tree: wherby he signified that certaine iudgement was at hande or rather destruction.
1Now followeth an exposition of the proceeding of the judgement, & he persevereth in the parable. For he speaketh as if a servant returning home out of the fields, did show unto his Master which looked for the hour of harvest, that the Corn was now ripe (the hardness of the grain is a token of ripeness) and that it is time to be reaped. For else it is no need to admonish him that knoweth all thing of any thing, that he remembereth not: much less of the hour of judgement which none of the angels knoweth, but the father alone. Therefore we ascribe this wholly to the parable: and we understand that a certain hour of judgement is appointed, which when it shall come, the godly with out delay shall be delivered, & the ungodly condemned. An other Angel, sayeth he, came forth. For before we heard how diverse came forth. This crieth with a loud voice, as one that will tell of a matter most great and certain, & to be declared in the church with exceeding great out cries, to the comfort of the faithful, which ought nothing to doubt of the judgement, & to the terror of the wicked, which seem to contemn the same. And this crying angel cometh out of the temple. For we heard before, that S. John saw a temple in heaven. And where the crier of the judgement cometh out of the temple, it signifieth, that no unrighteousness of the judge is here to be imagined. For the temple is consecrated to holiness & righteousness, and is called the house of God. Justly therefore he judgeth, & in just time he judgeth, & justly executeth all things. The angel biddeth the judge do that thing, which he of himself was about to do. Thrust in the sickle, sayeth he, ⟨p. 467⟩and reap. Two causes are alleged. First, for the hour is come, that thou shouldest reap. Therefore a certain hour of judgement is appointed, which when it cometh, the judgement shall be most certainly. And it is come for thee, sayeth he, for all judgment is given to the son. Than, for the corn of the earth is ripe. As though he should say: the iniquity of earthly men is grown up to the highest, therefore is it reason that it should be cut down. And God alone knoweth, when the iniquity of the Earth is fulfilled, &c.2 But when it shall come thereunto, there shall need no great preparation, deciding or pondering of causes.
At one word he finisheth the judgement, and the execution of the same, and as it were swalloweth up and devoureth the whole earth in a moment, saying: herewith he thrust in his sickle, which sate upon the cloud, on the earth, and the earth was reaped. The rest of the things which seem to belong here unto, take out of the .13. chapt. of Math. And that which he hath said hitherto, he repeateth, and beateth in by an other parable. For by this he shadoweth the same, which the other parable did commend. That plenty maketh for the plainer evidence, and beateth in most diligently the certainty and verity of the judgement, leest herein we should doubt anything, and waver with the unfaithful world. The parable is taken of vintage. The same is used very oft of the prophets, speaking of the destruction of any nation. And the Lord also in the gospel compareth his people to a vine. And the Angel holdeth in his hand a sharp sickle. He representeth a figure of Christ, which hath all power of judgement alone. A sharp sickle, is the straight judgement, as was spoken of the sickle before. This Angel cometh out of the temple also, to wit a judge most righteous. Unto him crieth an other Angel, which had power over fire, which cometh out from the Altar. For before we heard, that there is an altar in the temple, and that under this Altar do rest the souls of the blessed Martyrs. Here therefore is figured,1 that God doth now remember the bloodshed of his servants, which for the profession of the only Altar (that is Christ the priest & only sacrifice) were slain, and now to proceed to take vengeance,2 hitherto long delayed. Therefore this Angel is said to have power over fire. Fire many times in the Psalms signifieth ⟨p. 468⟩Gods vengeance. This Angel therefore is here, as it were Master of execution, and captain of vengeance. For Angels in Daniel also, as Gods ministers, are said to have rule over things: not that we should worship and honour these ministers, but the Lord that worketh by them. The sun and moon are the lights of the world: but therefore no wise man will worship them. Here is signified plainly, that vengeance is certainly prepared for them which shed innocent blood on the earth, and that this vengeance shall chiefly be executed in the end of this world.
Albeit that he punish nevertheless grievously before the end also here in earth, namely parricides: in so much that the Psalmograph sayeth, men of blood shall not live half their time. &c.
Albeit that he punnysh neuerthelesse greuousely before the end also here in earth, namely parricides: in so moch that the Psalmograph sayeth, men of bloud shall not lyue halfe their tyme. &c.
And as in the parable of harvest, harvest was finished with a short sentence: So is here also vintage ended at few words. For so soon as the ungodly shall see Christ in the clouds, with the prints of his wounds, and his Saints with him, whom they have contemned, hated, persecuted and slain: they will gather straight ways, that they by their just desert must be allotted with Devils, whom they have followed and served. Therefore shall there need no long discussing of the matter. Every mans conscience shall accuse him, and the sins of every man shall be manifest to all creatures: The ungodly shall stand before the judge with great confusion, in utter contempt, in pain and fear, and sorrows not to be expressed, and shall go straight ways into pains and torments that shall never have end.1 Hereof I say, it behoveth oft times to make mention, hereof it becometh many times to warn all men, that they may beware in time, and take heed to themselves.
And as in the parable of harueste, harueste was finished with a shorte sentence: So is here also vintage ended at few wordes. For so soone as the vngodly shall see Christe in the clowdes, with the printes of his woundes, and his Sainctes with him, whom thei haue contemned, hated, persecuted and slayne: they wyll gather streight wayes, that they by their iust desert must be alotted with Deuylles, whome they haue folowed and serued. Therfore shal there nede no long discussing of the matter. Euery mans conscience shall accuse him, and the sinnes of euery man shalbe manifest to al creatures: The vngodly shall stand before the iudge with great confusion, in vtter contempte, in payne and feare, and sorrowes not to be expressed, and shall go streight wayes into paynes and tourmentes that shall neuer haue end.1 Hereof I say, it behoueth ofte tymes to make mention, hereof it becometh many tymes to warne all men, that they may beware in tyme, and take hede to themselues.
Howe beit S. John himself at few words figureth the everlasting damnation and vengeance, which God executeth upon his enemies.1 And he fameth a wine press or a winefat, that he may so tarry in the allegory, and that made without the city. And by exposition he calleth it, the great wynefat of Gods wrath. For the same is hell, or the place of punishment and condemnation. Into this wynefat, shall be gathered the clusters of the Earth, or grapes of the earth, I mean the earthly, and ungodly men. And the city of God, is heaven it self, ⟨p. 469⟩the seat of the blessed, which shall afterward be described most abundantly in the .21. chapter. But that wine press is set without the City. For in an other place of the Gospel the Lord sayeth also, that the wicked must be caste out, into the uttermost darkness, where is weeping and gnashing of teeth.
Howe beit S. Ihon himselfe at fewe wordes fygureth the euerlasting dānation and vengeaūce, which God executeth vpon his enemies.1 And he fameth a wine presse or a winefat, that he may so tary in the allegory, and that made withoute the citee. And by exposition he calleth it, the great wynefat of Gods wrath. For the same is hel, or the place of pūnishment and condemnation. Into this wynefat, shall be gathered the clusters of the Earth, or grapes of the earth, I mean the earthly, and vngodly men. And the citie of God, is heauē it self, ⟨p. 469⟩the seate of the blessed, which shall afterwarde be descrybed moste aboundauntly in the .21. chapter. But that wine presse is set without the Citie. For in an other place of the Gospell the Lorde sayeth also, that the wicked muste be caste oute, into the vttermost darkenesse, where is weping and gnashing of teth.
But this wynefat is rightly called the wynefat of Gods ire. For the wrath of God is executed therein: and they with whom God is angry for their sins, are shut up therein, that there they may according to their demerits, be tormented and vexed for ever, and without end. And he calleth it great, for that the place is wide enough to receive all the ungodly. As also Isaiah hath admonished in the end of the .xxx. chapter. Others read of the great wrath of God.
But this wynefat is rightlie called the wynefat of Gods yre. For the wrath of God is executed therin: and they with whome God is angrie for their sinnes, are shutte vp therin, that there they may according to their demerits, be tormented and vexed for euer, and withoute ende. And he calleth it great, for that the place is wyde enough to receiue all the vngodlie. As also Esaye hath admonished in the end of the .xxx. chapter. Others reade of the great wrath of God.
There is added, that out of the fat or wine press there runneth no wine, but blood, and that in most plenty. Which he shadoweth by a marvellous and horrible Hyperbole. The blood flowed far and broad, by the space of a thousand and six hundred furlongs. Again it was very deep. For it came up to the bridles of the horses, of them I mean, which went and wrestled in the blood, to wit in their own blood. By the which Hyperbolical speech is signified, that the multitude of the ungodly shall be greatest, and that God will most abundantly revenge that unmeasurable blood, which the wicked have spilt in earth. They were delighted whilst they lived in earth, with wars, slaughter, persecutions & martyrdoms: Therefore will God most just, pour unto them in an other world blood enough,1 in so much that being drowned in their own blood up to the chin, they may seem to bath them in their own blood. And here we must remember, the horses prepared to battle of whom we spake in the .9. chap. shall be drowned in everlasting torments. Thus, thus at the last will the lord avenge himself upon his enemies. Let us call upon him, and abide patiently and valiantly. The Lord grant us his grace.
There is added, that out of the fatte or wyne presse there runneth no wyne, but blud, and that in most plentie. Which he shadoweth by a maruelouse and horrible Hypperbole. The bloud flowed far and broad, by the space of a thousand and sixe hūdreth furlongs. Againe it was very depe. For it came vp to the brydles of the horses, of them I meane, which went and wrastled in the bloud, to wit in their owne bloud. By the which Hyperbolical speach is signified, that the multitude of the vngodlie shalbe greatest, and that God wil most aboundauntly reuenge that vnmeasurable blud, which the wicked haue spilte in earth. They were delighted whilest they lyued in earth, with warres, slaughter, persecutiōs & martirdomes: Therfore will God moste iust, powre vnto them in an other worlde blud enough,1 in so moch that being drowned in their owne blud vp to the chin, thei may seme to bath them in their owne bloud. And here we must remēbre, the horses prepared to battaile of whō we spake in the .9. chap. shalbe drowned in euerlasting tormēts. Thus, thus at ye last wil the lord auenge himselfe vpon his enemies. Let vs call vpon him, and abyde patiently and valeauntly. The Lorde graunte vs his grace.
1AND I saw an other sign in heaven great and wonderful. Seven Angels, having the seven last plagues. For in them is fulfilled the wrath of God. And I saw as it were a glassy sea mingled with fire, and them that had gotten victory of the beast, and of his Image, and of his mark, and of the number of his name, stand on the glassy Sea, having the harps of God: and they sung the song of Moses the servant of God, and the song of the lamb, saying: great and marvellous are thy works Lord God almighty, just and true are thy ways, thou King of Sainctee. Who shall not fear (O Lord) and glorify thy name? For thou only art holy, for all gentiles shall come and worship before the, for thy judgements are made manifest.
1AND I saw an other signe in heauen great and wonderful. Seuen Angels, hauing ye seuen laste plagues. For in them is fulfylled the wrath of God. And I sawe as it were a glassye sea mingled wt fyer, and them that had gottē victory of the beast, and of his Image, and of his marke, and of the nombre of his name, stand on the glassy Sea, hauing the harpes of God: and they sung the song of Moses the seruaunt of God, and the song of the lambe, sayeng: great and maruelouse are thy works Lord God almightie, iust and true are thy wayes, thou King of Sainctee. Who shal not fear (O Lord) and glorifie thy name? For thou onely art holy, for all gentiles shall come and worshippe before the, for thy iudgementes are made manifeste.
1Upon occasion of harvest and vintage expounded in the last part of the former vision, is annexed the fifth part of this godly work, which representeth unto us the fourth vision of this work, which some make the fifth. The same is of the judgements of God, it hath two parts: wherefore it might also be divided into more visions, but we had rather use fewer. For first he discourseth most largely of the pains or torments prepared of God, & to be executed upon Antichrist his members, and all the ungodly: here is treated of the judgement of the whore of Babylon, of the destinies and ruin of Rome, and the church of Rome, of the rejoicing and song of saints, of the coming of the judge unto judgement, of the pain and everlasting destruction of all wicked. And these are entreated in the .15.16.17.18.19. and .20. chap. Than also he reasoneth most excellently of the reward of saints, and of the everlasting felicity, through out the whole .21. chap. and a good part of the .22. every where is set open hell it self, and heaven it self: ⟨p. 471⟩And is given us in manner to look in this flesh mortal, even into very hell it self & into the very palace of Heaven. Neither shall you find any where in all the Scriptures with a continual treatise so plenteous a disputation of the judgements of God, of the torments of the wicked, & of the felicity and joys of the godly, as in this present.
1Vpon occasion of harueste and vintage expounded in the laste parte of the fourmer vision, is annexed the fifte parte of this godly worke, which represēteth vnto vs the fourth visiō of this worke, whiche some make the fifte. The same is of the iudgemēts of God, it hath two parts: wherfore it might also be deuided into mo visiōs, but we had rather vse fewer. For first he discourseth most largely of the paynes or tourments prepared of God, & to be executed vpon Antichrist his membres, and all the vngodlye: here is treated of the iudgement of the whore of Babilon, of the destinies and ruine of Rome, and the church of Rome, of the reioicing and song of saincts, of the comming of the iudge vnto iudgement, of the payne and euerlasting destruction of all wicked. And these are intreated in the .15.16.17.18.19. and .20. chap. Than also he reasoneth most excellētly of the reward of saincts, and of the euerlasting filicitie, thorow out ye whole .21. chap. and a good part of ye .22. euery where is set open hel it selfe, and heauen it selfe:
And full necessary is this treatise especially in this our last and ungracious world,1 wherein men neglecting the spirit of God, are become like brute beasts altogether carnal, regard the flesh, and wholly depend thereof. Happy are all the victorious, wealthy, honourable and glorious Antichristians: miserable are the pore and despised true christians, and subject to the injuries & persecutions of all men. Therefore do the carnal men esteem all things of the present fortune, and cry it out that their religion and conversation pleaseth God, and the Christians to displease. The godly are here also grievously tempted, as they were also in times past, read Psalm. 73. and the .1. chapt. of Habakkuk. The ungodly promise themselves, that they shall reign for ever: at the length also they contemn the judgements of God, neither think they that ever it will come to pass that they shall be punished. The talk of punishments to be devised of melancholic persons, and to be uttered of malice: and therefore they say and think them not to be regarded: but to be merry in this world. Therefore it behoved the place of Gods judgements to be most largely and diligently decided, and to be set as it were before the eyes of the hearers: to the end all might rightly understand, what should be assuredly the end of good and evil. But the punishments of the ungodly are diverse, to wit of this life present, and to come. And the punishments of this present life are almost innumerable: and the torments of the life to come are eternal and unspeakable: and as there is no comparison betwixt the painted and true fire: so is there none betwixt the punishments of this present life and that to come. But in case men would earnestly believe, that unspeakable joys and everlasting torments are prepared of God for good and evil: doubtless all would sin less & serve God more diligently. But let us see now, what is the treatise of S. John concerning the same.
And ful necessarie is this treatise especially in this our last and vngraciouse world,1 wherein men neglectyng the spirite of God, are become like brute beastes altogether carnall, regarde the flesh, and wholy depende thereof. Happy are al the victoriouse, welthie, honorable and gloriouse Antichristians: miserable are the pore and dispised trewe christians, and subiecte to the iniuries & persecutions of al men. Therfore do the carnall men esteme al thinges of the present fortune, and crie it out that their religion and conuersation pleaseth God, and the Christiās to displease. The godly are here also greuously tempted, as they were also in times past, reade
1First he showeth the original of all things that follow, not to be earthly, but heavenly. For he seeth an other token in heaven. He sayeth an other, for that in the .12. chapt. we heard that mention was made of an other certain sign. And he calleth that a sign or token, which signifieth an other thing, and therefore not to be considered of it self: but inasmuch as it bringeth into knowledge an other certain thing, and that much greater than it showeth at the first sight. He calleth this sign, that is to wit, that same vision, great and marvellous. For the judgements of God are greatest, and most wonderful. Whilst they are executed, the ungodly marvel, which had thought such things should never have come to pass: the godly also marvel at the great power of God, his most just righteousness, and his ripeness and faithfulness in delivering and saving his people. Than he declareth, what sign was showed him in Heaven, and by that celestial vision: he saw seven Angels, having in seven cups, plagues. That is, he perceived God prepared and furnished with power divine, wherewith he both might and would send plagues and condigne punishments, aswell upon Antichrist him self, as upon his members, and all the ungodly men in Earth, for their wickedness committed against God.2 And as we have many times warned you in this book, the seventh number, is the number of fullness. Wherefore God hath ministers enough and enough, by whose service he may plague and destroy the ungodly. And therefore seven plagues, are all manner of plagues. Temporal plagues are abundantly recited in the 26. of Levit. and .28. of Deuter. Rich is the Lord, and in everlasting plagues of most diverse kinds also. For the Scripture in certain places rehearseth a gnawing worm, a fire unquenchable, weeping and gnashing of teeth, outward darkness and many other of like sort. But these seven plagues he calleth the last: and immediately showeth the reason, for in them is the wrath of God fulfilled. For on those last and most corrupt ages the Lord will pour out his plague, and that the plagues of his just wrath, and shall pour them out most fully to the end, and shall execute his full wrath against the ungodly, for evermore.
1First he sheweth the original of al things that follow, not to be earthly, but heauenly. For he seeth an other token in heauen. He saieth an other, for that in the .12. chapt. we heard that mention was made of an other certen signe. And he calleth that a signe or token, which signifieth an other thing, and therefore not to be considered of it selfe: but in asmuche as it bringeth into knoweledge an other certen thinge, and that much greater thā it sheweth at the firste sight. He calleth this signe, that is to witte, that same visiō, great and maruelouse. For the iudgementes of God are greatest, and moste wonderful. Whilest thei are executed, the vngodly maruel, which had thought such thinges should neuer haue comen to passe: the godly also maruell at the great power of God, his moste iuste rightuousnes, and his ripenes and faythfulnes in deliuering and sauing his people. Than he declareth, what signe was shewed him in Heauen, and by that celestiall vision: he sawe seuen Angels, hauyng in seuen cuppes, plages. That is, he perseyued God prepared and furnisshed with power diuine, wherewith he both might and would sende plages and condigne punnishementes, aswell vpon Antichrist him selfe, as vpon his membres, and all the vngodly men in Earth, for their wickednes committed agaynst God.
Yet now he suspendeth a while that narration begun of ⟨p. 473⟩the Angels masters of the plagues:1 and placeth or sendeth before the great joys of the blessed Martyrs, triumphs, song of praise rejoicing and thanks giving. And this Joy is interlaced here in the treatise of punishments, for the consolation of the faithful, that they should know themselves delivered from punishments. And if it fortune, whilst the wicked are punished, that any displeasure touch them also (as it can not be chosen, but the wicked being plagued, some discommodity must also arise unto the faithful) that they may understand yet, that the dangers of the discommodities, must with the excellent abundance of joys be recompensed. For hereby is signified, how the godly rejoice, whilst the lord executeth his justice. To be also the changeable course of things, that those that have ones wept in the world, should now be glad and joyful, according to the saying of our saviour in the .16. of John. Moreover it behoved by the testimony of all Saints to be declared to the Saints that dwell in Earth, that the judgements of God be righteous and true: which thing understand, questions and sundry mutininges against God do cease.
Yet now he suspendeth a while that narration begonne of ⟨p. 473⟩the Angelles masters of the plagues:1 and placeth or sendeth before the greate ioyes of the blessed Martirs, triumphes, songe of praise reioycynge and thankes geuynge. And this Ioye is interlased here in the treatise of punnishementes, for the consolation of the faithful, that they should knowe themselues deliuered from punnishmentes. And if it fortune, whilest the wicked are punnisshed, that any displeasure touch thē also (as it can not be chosen, but the wicked beyng plaged, some discōmoditie must also arrise vnto the faithful) that thei maye vnderstande yet, that the daungers of the discōmodities, must with the excellent aboūdaunce of ioyes be recompensed. For hereby is signified, how the godly reioyce, whilest the lord executeth his iustice. To be also the chaungeable course of thinges, that those that haue ones wepte in the world, should now be glad and ioyefull, accordyng to the saiyng of our sauiour in the .16. of Iohn. Morouer it behoued by the testimony of all Sainctes to be declared to the Sainctes that dwell in Earth, that the iudgementes of God be rightouse and true: whiche thing vnderstande, questions and sondry mutininges agaynst God do cease.
First he seeth them which overcame Antichrist, and have had nothing to do with him: as we say in dutch, for this I suppose be signified by that plentiful rehearsal of certain members (the declaration whereof is set forth before) in heaven, not in some dortour, or no where, as some men gather. He saw I say, in heaven the blessed souls stand upon a glassy See,1 mixed with fire. And in an other place I have told you, that the See figureth the world, by reason of the rage and unstableness thereof. Certainly Daniel so taketh in the .7. chapt. And it is called glassy because of the frailty and brittleness. For worldly things shine, but they are soon broken. Whereupon it is said that worldly things are as brittle as glass: which whilst they shine, break. And not with out cause is fire mixed with worldly things. For the Saints, whilst they be conversant in Earth, feel always in a manner the fire of affliction. Whereof spake S. Peter. 1. Pet. 4. And they stand upon a glassy See mingled with fire. For conquerors tread upon the world, and upon all the torments & mockeries of the world, as triumphing over all worldly things. ⟨p. 474⟩The Prophet in the .66. Psalm. bringeth in the Saints singing a joyful song unto God, and amongst other things saying, thou hast brought us into snares, thou hast laid tribulations upon our back, thou haste set men in our necks. We have passed through fire and water, & thou hast brought us out into a place of relief. Therefore do there follow alterations in an other world. Wherefore Aretas expounding this place: the glassy See, sayeth he, seemeth to intimate nothing else, than by the Sea verily the multitude, and by the glass the brightness, by fire the purity of them, which are worthy that blessed life. And certainly the same words in diverse respects may signify diverse things, and make the sense agreeable.
First he seeth them which ouercame Antichrist, and haue had nothing to doe with him: as we saye in dutch, for this I suppose be signified by that plentiful rehersal of certen membres (the declaration wherof is setforth before) in heauen, not in some dortour, or no where, as some men gather. He sawe I saye, in heauen the blessed soules stande vpon a glassy See,1
At one word he finisheth the iudgemēt, and the execution of the same, and as it were swalloweth vp and deuoureth the whole earth in a momēt, saieng: herewith he thrust in his sickle, which sate vpon the clowde, on ye earth, and the earth was reaped. The rest of the things which seme to belong here vnto, take out of the .13. chapt. of Math. And that which he hath saied hitherto, he repeteth, and beateth in by an other parable. For bi this he shadoweth ye same, which the other parable did commend. That plentie maketh for the playner euidence, and beateth in most dilligently the certentie and veritie of the iudgement, leest herin we shulde doubte anything, and wauer with the vnfaithful world. The parable is takē of vintage. The same is vsed very oft of the prophets, speaking of the destruction of any nation. And the Lord also in the gospel compareth his people to a vyne. And the Angel holdeth in his hand a sharpe sickle. He representeth a fygure of Christ, which hath al power of iudgement alone. A sharpe sickle, is the straight iudgement, as was spoken of the sickle before. This Angell cometh oute of the temple also, to witte a iudge moste rightuouse. Vnto him crieth an other Angell, which had power ouer fyer, which cometh out from the Aulter. For before we heard, that ther is an aulter in the temple, and that vnder this Aulter do reste the soules of the blessed Martirs. Here therefore is fygured,1 that God doth nowe remembre the bludshed of his seruauntes, which for the profession of the onely Aulter (that is Christ the priest & onely sacrifice) were slaine, and nowe to procede to take vengeaūce,2 hytherto long delayed. Therfore this Aungell is sayed to haue power ouer fier. Fier many times in the Psalmes fignifieth ⟨p. 468⟩Gods vengeaunce. This Aungell therfore is here, as it were Maister of execution, and captayne of vengeaunce. For Angels in Daniell also, as Gods ministers, ar saied to haue rule ouer thinges: not that we shulde worship and honour these ministers, but the Lorde that worketh by them. The sun and moone are the lightes of the world: but therfore no wiseman wil worship them. Here is signified playnely, that vēgeance is certainely prepared for them which shed innocent blud on the earth, and that this vengeance shal chiefly be executed in the end of this worlde.
