B11837:1358
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.
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
Hitherto we have heard, that the saints are in heaven, where they triumph over the world vanquished: but now we shall hear more clearly, what they do in heaven, and how they singe unto the lord a song of thanks & praises, which fully agreeth with the Psalm. 66. 1And he attributeth to the blessed martyrs harps, as he did to the Elders. These he calleth of God, as you would say divine and celestial, mete to set forth the praises of God. For a celestial Jubilee is signified whereof is spoken in the .5. chapt. He addeth moreover, to express the music: and they singe. And declareth also the manner of their singing,2 the song of Moses the servant of God, and the song of the Lamb: Therefore this song of the Saints, is rejoicing ditty, triumphant and of thanks giving. For like as in times paste Mary with the company of virgins Israeliticall, at the appointment of Moses sang a song, when the Israelites were delivered out of the bondage of Egypt, and Pharaoh was drowned in the red Sea with his whole army: whereof you may read more in the 14. and .15. chapt. of Exod. So the blessed souls in Heaven praise God, which hath delivered them from Satan, Antichrist, and the world. And the song of the Lamb is the christian thanks giving, by the which the virtue of Christ and his redemption, is praised of the Saints. For like as the old fathers after the eating of the Paschal lamb made a jubilee, & gave God thanks. So the blessed Saints now enfranchised with the full liberty of the children of God, ⟨p. 475⟩give thanks unto Christ their deliverer.
Hitherto we haue hearde, that the sainctes are in heauen, where they triumphe ouer the world vanquisshed: but nowe we shal heare more clerely, what they do in heauen, and how they singe vnto the lord a songe of thankes & prayses, which fully agreeth with the Psalm. 66. 1And he attributeth to the blessed martirs harpes, as he did to the Elders. These he calleth of God, as you would saye diuine and celestiall, mete to set forth the prayses of God. For a celestial Iubeley is signified whereof is spoken in the .5. chapt. He addeth moreouer, to expresse the musicke: and they singe. And declareth also the maner of their singyng,
Finally reciteth the order and form of their song.1 God is highly commended herein, which is called the Lord, God, almighty, King of Saints, as for whom the Saints war, by whom also they be governed, and which defendeth, maintaineth and keepeth the Saints. And he is called holy, in whom is no spot, no iniquity. And before all things they praise his works, which they call great and marvellous. These are manifest in Heaven and in Earth. They declare the power, wisdom, & justice of God. Therefore they infer by and by: that the ways, that is the considerations of God, which he followeth in governing and doing of things, be true and just. For he deceiveth not, he doeth no man wrong. Therefore God is just in punishing the Antichristians, and delivering his. For although he seem to neglect his, yet keepeth he faith to the godly: as a king that never neglecteth his.
Finally reciteth the order and fourme of their songe.1 God is highly commended herein, which is called the Lord, God, almightie, Kynge of Sainctes, as for whome the Sainctes warre, by whome also they be gouerned, and whiche defendeth, mayneteyneth and kepeth the Sainctes. And he is called holy, in whome is no spotte, no iniquitie. And before all thinges they prayse his workes, whiche they call greate and maruelouse. These are manifest in Heauen and in Earth. They declare the power, wisedome, & iustice of God. Therefore they inferre by and by: that the wayes, that is the considerations of God, which he followeth in gouerning and doyng of thinges, be trewe and iuste. For he disceaueth not, he doeth no man wronge. Therfore God is iuste in punnishing the Antichristiās, and deliueryng his. For although he seme to neglecte his, yet kepeth he fayth to the godly: as a kynge that neuer neglecteth his.
Now they allege, what it becometh all men in the Earth to do also: it is reason that all men fear thee, and glorify thee in all things, neither to accuse and murmur at thy judgements. There is added an other reason for he alone is holy, without sin, and with out spot. None of all the creatures hath this. Although many gentiles now contemn God, yet shall they ones come and worship: shall know their own filthiness, and the holiness and righteousness of God. For the justice, and judgement of God, which are not yet revealed, and therefore are contemned, shall be ones revealed, that all the godly of all nations may attribute glory to the righteous God. These things verily prepare also the reader and hearer to the treatise now following concerning the judgements of God, and punishments of the ungodly. The lord open the eyes of our minds, that we may see these things with fruit plentiful.
Now they alledge, what it becometh all men in the Earth to do also: it is reoson that al men feare thee, and glorifie thee in all thinges, nother to accuse and murmure at thy iudgementes. There is added an other reason for he alone is holy, without sinne, and with out spotte. None of all the creatures hath this. Although many gentiles nowe cōtemne God, yet shal they ones come and worship: shal knowe their owne filthines, and the holines and rightuousenes of God. For the iustice, and iudgement of God, whiche are not yet reuealed, and therefore are contemned, shal be ones reuealed, that all the godly of al natiōs may attribute glory to the rightuouse God. These thinges verely prepare also the reader and hearer to the treatise nowe followynge concernynge the iudgementes of God, and pūnishmentes of the vngodly. The lord open the eyes of our mindes, that we maye see these thinges with fruicte plentifull.
And after that I looked, & behold, the Temple of the Tabernacle of testimony was open in Heaven, and the seven Angels came out of the Temple, which had the seven plagues, clothed on pure and bright linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven Angels, seven golden vials full of the wrath of God, which liveth for evermore. And the temple was full of smoke, for the glory of God, and for his power: and no man was able to enter into the Temple, till the seven plagues of the seven Angels were fulfilled.
ANd after that I loked, & beholde, the Temple of the Tabernacle of testimony was open in Heauen, and the seuen Angelles came out of the Temple, whiche had the seuen plagues, clothed on pure and bright linnen, and hauynge their brestes gyrded with golden girdels. And one of the foure beastes gaue vnto the seuen Aungelles, seuen golden vialles ful of the wrath of God, which liueth for euermore. And the tēple was ful of smoke, for the glory of God, and for his power: and no man was able to enter into the Temple, till the seuen plagues of the seuen Angelles were fulfilled.
1He returneth now to the description of the judgements of God, from the which he had made a little digression. This treatise hath much fruit. For the judgements of God, be the punishments or pains of the wicked, the testimonies of Gods righteousness and verity. Again the godly are herewith confirmed in their hope. For they see that one Jot doeth not fall from the words and threatenings of God, although he be of long suffering, winketh at them long, and even seemeth to favour and to spare the ungodly. The godly therefore perceive that their hope is not vain. They learn also to fear God, and to pray continually, leest being drunken with the pleasures and felicities of this world, they revolt from God to ungodliness. Finally the wicked are feared with pains, are provoked to repentance which whilst they refuse, they feel undoubtedly plagues, as Pharaoh felt.
1He retourneth now to the description of the iudgementes of God, from the which he had made a little digressiō. This treatise hath much fruicte. For the iudgementes of God, be the punnishmentes or paynes of the wicked, the testimonies of Gods rightuousenes and veritie. Againe the godly are herwith confirmed in their hope. For they see that one Iote doeth not fall from the wordes and threateninges of God, although he be of longe suffering, winketh at them long, and euen semeth to fauour and to spare the vngodly. The godly therefore perceyue that their hope is not vayne. They learne also to feare God, and to praye continually, leeste beyng dronken with the pleasures and felicities of this world, they reuolte frō God to vngodlines. Finally the wicked are feared with paynes, are prouoked to repetaunce which whilest they refuse, they fele vndoubtedly plagues, as Pharao felte.
1But before the Angels pour out the cups of plagues received, they are most gallantly and diligently described. And is showed, from whence they came out: that is what is the original of the judgements of God. They come out of the temple set open, and that out of the temple of the Tabernacle ⟨p. 477⟩of witness, which is in heaven. For Moses saw a temple on the mount, and that also in heaven, after the similitude whereof he was commanded of God to make the tabernacle of witness. Therefore was the tabernacle of witness fashioned and built after the shape exhibited and seen in heaven, which the blessed Apostle to the Hebrews calleth [Greek or Hebrew] to wit the very example or patron. For it was said to Moses, see that thou makest every thing according to the Patron, which was showed thee on the Mount. Which thing Moses did accordingly. But such things as came forth of the Tabernacle of witness made in earth, seemed to the Israelites just and holy. Hereof were ared the oracles and answers of God, which it was not lawful to speak against. Therefore when we hear now that the very judgements of God against the wicked world,2 pains and punishments come out of the true temple it self, the patron I mean and that celestial, who should hereafter doubt that all the judgements of God, wherewith he plagueth the ungodly, be sacred & holy? And whilst the ungodly are plagued, that we must think nothing else, but that a sentence as it were an oracle is come or pronounced from heaven, which it is unlawful to gain say? to conclude, the divine judgements do proceed out of the very throne of God, wherefore they can not but be most holy. Otherwise we shall hear in the .21. chapt. that there is no temple in heaven. These be therefore Types and figures, not matters true and permanent: but after they have signified this, for the which they were instituted, passing and fading away.
1But before the Angelles powre out the cuppes of plages receyued, they are most gallaūtly and dilligently described. And is shewed, from whence they came out: that is what is the originall of the iudgementes of God. They come out of the temple set open, and that out of the temple of the Tabernacle ⟨p. 477⟩
Hereunto also appertaineth the apparel of Angels,1 that hereof •oe may also esteem the judgements of God. They are said to be clothed in pure linen, or clean and white, or bright ([Greek or Hebrew]) whereby is signified, that the judgements of God, are unspotted and bright. For we have heard that these things which S. John saw were signs. Therefore we may not Imagine carnal things in heavenly matters, but spiritually to expound, such things as in the sign seem to be as it were corporal. The garment in this world is changed with the state of things. For they use white garments in victories and triumphs, black at burials ⟨p. 478⟩and mournings, red in battle. Here is signified therefore that the judgements of God are most pure, & that God overcometh and triumpheth over the ungodly. At the resurrection and ascension of our lord Angels appeared in white garments, & shining bright, to signify the glory of Christ: Now is the very breast girded with a girdle, and that in deed with a golden girdle. Gold is a token of pureness. In the breast is the seat of affections. The girdle bindeth, moreover prepareth for the journey. Therefore it betokeneth, that the judgements of God are prepared, and in a readiness: the same to want affections, that is to say, not to be pronounced or done of envy or malice, love or favour, but to be just, moderate and upright.
Hereunto also apperteyneth the apparell of Angelles,1 that hereof •oe maye also esteme the iudgementes of God. They are sayed to be clothed in pure lynen, or cleane and white, or bright (〈non-Latin alphabet〉) wherby is signified, that the iudgementes of God, are vnspotted and bright. For we haue hearde that these thinges which S. Iohn sawe were signes. Therfore we maye not Imagine carnal thinges in heauenly matters, but spiritually to expounde, suche thinges as in the signe seme to be as it were corporall. The garment in this worlde is chaunged with the state of thinges. For they vse white garmentes in victories and triumphes, blacke at burialles ⟨p. 478⟩
