B11837:1505
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.
AND the Kings of the earth shall be weep her, and wail over her, which have committed fornication, and lived wantonly with her, when they shall see the smoke of her burning, and shall stand a far of, for fear of her punishment, saying: alas, alas, that great city Babylon, that mighty city: for at one hour is thy judgement come. And the merchants of the Earth shall weep and wail in themselves, because no man will by their ware any more, the ware of gold, and silver, and of precious stone, of pearl, and silk, and purple, and scarlet, and all thyine wood, and all manner vessels of Ivory: and all manner vessels of most precious wood, and of brass, and of Iron, and Cinnamon, and odours, and ointments, and frankincense, & wine, and oil, and fine flour, and wheat, and cattle, and sheep, and horses, and chariots, and bodies & souls of men. And the Apples that thy soul lusted after, are departed from thee. And all things which were dainty, and had in price, are departed from thee, and thou shalt find them no more. The Merchants of these ⟨p. 548⟩things, which were waxed rich by her, shall stand a far of for fear of the punishment of her, weeping, and wailing, and saying: alas, alas, that great City, that was clothed in silk and purple, and scarlet, and decked with gold, and precious stone, and pearls: for at one hour so great riches is come to naught. And every ship governor, and all they that occupy ships, and shipmen which work in in the sea, stood a far of and cried, when they saw the smoke of her burning, and said: what city is like unto this great city? And they caste dust on their heads, and cried weeping, and wailing, and said: Alas, alas, the great City, wherein were made rich all that had ships in the Sea, by the reason of her wares: for at one hour is she made desolate.
AND the Kynges of the earth shall be wepe her, and wayle ouer her, which haue committed fornication, and liued wantonly with her, when they shal se the smoke of her burning, and shal stand a farre of, for feare of her pūnishmēt, saieng: alas, alas, that great citie Babilon, that mightye citie: for at one howre is thy iudgement come. And the marchauntes of the Earth shall wepe and wayle in themselues, because no man wyll by their ware any more, the ware of golde, and siluer, and of preciouse stone, of pearle, and silke, and purple, and skarlet, and al thynen wood, and all maner vesselles of Iuory: and all maner vessels of moste preciouse wood, and of brasse, and of Iron, and Synamon, and odours, and oyntmentes, and frankensence, & wyne, and oyle, and fyne flowre, and wheate, and cattel, and shepe, and horses, and charets, and bodies & soules of men. And the Apples that thy soule lusted after, are departed from the. And al things which wer deinty, and had in price, are departed from thee, and thou shalt fynde them nomore. The Marchauntes of these ⟨p. 548⟩thinges, which were waxed rich by her, shall stande a farre of for feare of the punnishment of her, weping, and waylinge, and saieng: alas, alas, that great Citie, that was clothed in silke and purple, and scarlet, and decked wt golde, and preciouse stone, and pearles: for at one howre so great riches is come to naught. And euerye shyppe gouernour, and all theye that occupy ships, and shipmen which worke in in the sea, stode a farre of and cryed, when they saw the smoke of her burning, and said: what citie is lyke vnto this great citie? And they caste duste on their heads, and cryed wepyng, and wayling, and saied: Alas, alas, the greate Citie, wherein were made rich al that had shyppes in the Sea, by the reason of her wares: for at one houre is she made desolate.
1In the fourth place of this chapter, followeth the weeping or wailing, or lamentation of Rome, burnt and destroyed. The copy is plentiful and marvellous, by an evident Hypotyposis, setting all things before our eyes. And our Lord God hath always a familiar manner, that what time he will evidently show before, and fix in the hearts of all men the overthrow or destruction of a nation, Kingdom, or City, he will command his Prophets to sing an elegy, or lamentable song. And in such kind of lamentations is showed not only the subversion, but also the causes of destruction, and manner of desolation are rehearsed: the end also or use is declared, leest others be made like unto that nation, and become partakers of the destruction. We have manifest examples in the writings of the Prophets, especially the lamentations of Jeremy, and the which agree better to this place the doleful ditty of Tyre song of Ezekiel, in the .27. and .28. chapters. And verily it appeareth that S. John hath borrowed many things from thence.
1In the fourth place of this chapter, followeth the weping or waylinge, or lamentation of Rome, brent and destroyed. The coppie is plentifull and maruaylouse, by an euident Hipotiposis, settinge all thinges before our eyes. And our Lord God hath alwayes a familier manner, that what tyme he wyll euidentelye shewe before, and fixe in the heartes of all men the ouerthrowe or destruction of a nation, Kingdome, or Citie, he wyll commaunde his Prophetes to syng an elegie, or lamentable song. And in such kynde of lamentations is shewed not onely the subuersion, but also the causes of destruction, and maner of desolation are rehersed: the end also or vse is declared, leest others be made lyke vnto that nation, and become partakers of the destruction. We haue manifest examples in the wrytinges of the Prophetes, especiallye the lamentations of Ieremye, and the whych agree better to this place the dolefull dittie of Tyrus songe of Ezechiell, in the .27. and .28. chapters. And verely it appeareth that S. Ihon hath borowed many thinges from thence.
Neither is there any matter here, to busy our selves much about. The some of all is this. Rome shall fall, and perish utterly, that there should be nothing left, either of the Empire, or of that See, much less of the riches and pleasures. The which was partly fulfilled in old Rome, and partly shall be fulfilled in the new at the day of judgement.
Nother is there any matter here, to busy our selues much aboute. The some of all is this. Rome shall fall, and perish vtterlie, that there shoulde be nothing lefte, eyther of the Empyre, or of that See, much lesse of the riches and pleasures. The which was partlye fulfilled in oulde Rome, and partlye shall be fulfilled in the newe at the daye of iudgement.
Howbeit neither Christ himself,1 nor the Apostle is brought in, bewailing the subversion of Babylon: but wicked persons are induced, which are first to be considered. For they be Kings and Princes of the Earth, merchants, or governors of ships or mariners, which have all committed whoredom with this strumpet, and by her company have been made rich. And verily old Rome was furnished with the amities of Kings: and again the presidents sent of them to govern Provinces, seemed every one to be Kings and Princes. And forasmuch as the riches of Rome were great, and all states were wonderfully set a riot, the merchants there, got exceeding much gain. Moreover there was sailing to Rome out of the East, South, and West, I mean out of Syria, and Egypt or Africa, and out of Spain it self, and uttermost parts of the world. But what time Rome being destroyed lay ruinous, and the Empire was rent in pieces, they could not but lament, whose lucre and pleasure was lost.
Howbeit nother Christ himself,1 nor the Apostle is brought in, bewayling the subuersion of Babilon: but wicked persō nes are induced, which are firste to be cōsidered. For they be Kynges and Princes of the Earth, marchauntes, or gouernours of ships or mariners, which haue all cōmitted whoredome with this strumpet, and by her companye haue bene made rich. And verely ould Rome was furnished with the amities of Kynges: and agayne the presidentes sent of them to gouerne Prouinces, semed euery one to be Kynges and Princes. And for asmuche as the riches of Rome were great, and all states were wonderfully set a ryot, the marchauntes there, gote exceading much gaigne. Moreouer ther was sayling to Rome oute of the Easte, South, and Weste, I meane out of Syria, and Aegipte or Affricke, and out of Spayne it selfe, and vttermoste partes of the worlde. But what tyme Rome beyng destroyed lay ruinouse, and the Empyre was rente in pieces, they coulde not but lamente, whose lucre and pleasure was lost.
New Rome hath also, besides those temporal,1 even peculiar merchants and Princes of her own. For the prelates of the church be Princes. And in the church of Rome, all the Saints of God know, how to occupy the traffic of merchandise. For what holy thing is not to be bought in that seat? Merchandise is practised in forgiveness of sins, in pardons and satisfactions, in ecclesiastical benefices, in worshipping of Images and Saints, in masses, in burials, in saying diriges for the dead, and almost in all spiritual matters. Hereof cometh an unmeasurable gain, and the greatest occasion of pleasures. Other merchants bye their ware very dear: the Romish Canaanites, pay not one denier or farthing for their wares, but sell the same for an unreasonable price. Neither suppose I that ever there was any merchandise like unto this in all the world, nor yet a more gainful ⟨p. 550⟩lucre of a thing of naught. Erasmus hath also touched these things, in the proverb to ask tribute of a dead man. And where as before the day of judgement, the Lord Christ shall destroy Antichrist with the spirit of his mouth, and that gain beginneth to be minished, we see how every where amongst these spiritual merchants, complaints and grudgings arise. Than what manner of lamentation and wailing think ye that will be, where the same Lord by his coming, shall utterly abolish the same Antichrist, and they must go in to fire everlasting? Again we must somewhat also consider the mourning. To mourn of it self, is no sin. For the best and holyest men have lamented their dead, and their calamities, & destruction of cities and realms. For Abraham mourned. The lamentations also of Jeremy remain, over the city of Jerusalem. The faithful mourned with a great mourning for Stephen in the Acts. Howbeit in the lamentation they kept a mean, and referred all thing to the glory of God, and salvation of fowls. The ungodly and worldly men do not mourn after this sort. They never remember the sins of men, for the which the righteous Lord punisheth the world, neither do they refer the evils of them and theirs to the glory, verity, and justice of God, or amendment of manners: therefore are they not sorry that God is offended, nor require forgiveness of sins: but it grieveth them that occasion of sinning is taken from them, that their pleasures and lucre is past.
Newe Rome hath also, besydes those temporal,1
And now wail Princes, merchants and mariners, not for the favour of God lost, not of true compassion, or love of their neighbour, but for love of themselves, for the loss of earthly things, for the destruction of goodly, ancient, strong and precious things: but chiefly for their lucre lost, and pleasures taken away. The Apostle maketh mention of either grief in the second to the Corinthians the .7. chapter. And surely this sorrow and mourning is nothing else, but a description and a shadowing of a most certain and greatest destruction, and that of men ungodly. And full well and purposely doeth he set forth the wailing both in the behaviour of the mourners, & also by their words. To their gesture appertaineth, that they weep, wail, cry out, and caste dust on their heads. To their words are referred these ⟨p. 551⟩things, woe, woe, alas, alas that great city. &c. The which is repeated of the merchants and sailors.
And nowe wayle Princes, marchaūts and mariners, not for the fauoure of God loste, not of true compassion, or loue of their neighbour, but for loue of themselues, for the losse of earthly things, for the destruction of goodly, auncient, strong and preciouse things: but chiefly for their lucre loste, and pleasures taken away. The Apostle maketh mention of eyther grefe in the seconde to the Corrinthians the .7. chapter. And surely this sorrowe and mourning is nothing els, but a descriptiō and a shaddowing of a moste certen and greateste destruction, and that of men vngodly. And ful well and pourposely doeth he set forth the wayling both in the behauiour of the mourners, & also by their woordes. To their gesture apperteyneth, that they wepe, wayle, crye oute, and caste dust on their heads. To their wordes are referred these ⟨p. 551⟩thinges, wo, wo, alas, alas that great citie. &c. The whiche is repeted of the marchauntes and saylers.
Moreover are touched here also the causes of destruction,1 the riot and voluptuousness, wherein Rome flowed. And likewise are rehearsed the wealth, riches, majesty, pride, and pleasures of either Rome. And here by the way are warned, what all worldly men may look for, in case they addict themselves to the pleasures & voluptuousness of this world: which was at Rome, and is unmeasurable. Neither have we red in any stories, that nations have long continued, which have ben given or vanquished of worldly pleasures. To build, to eat, to drink, to be clothed, and to have servants men and women, is lawful: but a measure must be kept in these as in all other things: the benefits of God must be acknowledged, & those may not be more set by than virtue: but at Rome, & in the world, passing over godliness & mean, these things are only regarded, desired, and beloved. In buildings and household stuff all things were sumptuous, & unmeasurable. They are of gold which might have ben well of earth or tin: of silver, where wood or iron might have served. And when wood was chosen, it was not every wood, by [Greek or Hebrew] thyine, that is to say, most excellenste was chosen. Thyine appeareth to be named of Thyia, a tree, to the which Theophraste attributeth great honour, reporting that the famous buildings of old temples were made thereof, & a certain immortality of matter incorrupt enduring on houses against all wethers, &c. Pliny hath this in the .13. book, the .16. cha. In service also they use men, like beasts: neither have they any beasts for their own use, but most chosen. They have horses & mules exceeding fine. They have their horse litters, Coaches, & chariots right notable: all things glister with gold, precious stones, & purple: and all things are wrought and devised for pride & sumptuousness. What shall we say that the whole bands of their men go all in silks & velvet, wearing their masters colours? The lord himself of all, sitting on the shoulders of his Belphoviers, is borne on high, and is carried on mens bodies as the most noble chariot. In the meat and drink of these men all things are most delicate, exquisite, and variable. Their drink is costly, strange and immoderate. The apparel of ⟨p. 552⟩their body is also oversumptuouse. Their garments glister with gold, and are stiff with pearl. Their common garment is of Crimosin satin.
Moreouer are touched here also the causes of destructiō,
They use also ointments and apples of desire: which may both be understand of the fruits of trees, and also of Pomanders containing musk and smelling sweet, and of odoriferous savours.
They vse also oinctemētes and apples of desire: which maye both be vnderstande of the fruictes of trees, and also of Pomanders conteinyng musche and smellyng swete, and of odoriferouse sauours.
1Finally in all things is to be considered, what the end or winding up is of riot, pride, and voluptuousness, and how unstable is the favour and friendship of men. Here all things perish ones, nothing remaineth safe. And they perish verily in one hour, that have ben provided for many years. They flee from us in danger, which have received great gain at our hands. Yea they stand a far of, and out of danger, and lament the doleful chance: no man cometh near to help or deliver us. Every man is afraid of his own skin. Let us learn therefore to trust in God, to despise pleasures, to put no confidence in flesh and friendship of men. For whilst thou art fortunate, thou shalt have many friends: if the world begin to frown on thee, they will all forsake thee, in whom thou puttest thy trust, and leave thee in the briers. And this is the chief end of all these things as I showed at the first: Rome shall fall, and be made desolate for ever. The lord our God restrain all evil. Amen.
1Finally in al thinges is to be considered, what the ende or windyng vp is of riot, pride, and voluptuousenes, and howe vnstable is the fauour and frendeship of men. Here all things perish ones, nothing remayneth safe. And they perish verely in one houre, that haue ben prouided for many yeres. They flee from vs in daunger, whiche haue receyued great gayne at our handes. Yea they stāde a farre of, and out of daunger, and lamente the dollefull chaunce: no man commeth nere to helpe or deliuer vs. Euery mā is afraide of his owne skinne. Let vs learne therfore to truste in God, to despise pleasures, to put no confidence in fleshe and frendeshippe of men. For whilest thou art fortunate, thou shalt haue many frendes: yf the world beginne to froune on thee, they wil al forsake thee, in whom thou puttest thy trust, and leaue thee in the breres. And this is the chiefe ende of all these thinges as I shewed at the first: Rome shall fall, and be made desolate for euer. The lord our God restrayne al euill. Amen.
Rejoice over her thou heaven, and ye holy Apostles and prophets: for God hath given your judgement on her. And a mighty Angel toke up a great Millstone, and caste it into the sea, saying: with such violence shall that great city Babylon be caste, and shall be ⟨p. 553⟩found no more. And the voice of harps and musicians, and of pipers and trumpets shall be heard no more in thee: & no crafts man, of what so ever craft he be, shall be found no more in thee: and the sound of a Mill shall be heard no more in thee: and the light of a candle shall shine no more in thee, and the voice of the bridegroom and of the bride shall be heard no more in thee: for thy merchants were princes of the Earth, and with thine in chauntementes were deceived all nations: and in her was found the blood of the Prophets, and of the saints, & of all that were slain upon the Earth.
REioyce ouer her thou heauen, and ye holy Apostles and prophetes: for God hath geuen your iudgement on her. And a mightie Angell toke vp a greate Milstone, and caste it into the sea, saiyng: with such violence shall that great citie Babilon be caste, and shal be ⟨p. 553⟩founde no more. And the voice of harpes and musiciās, and of pipers and trompettes shall be hearde no more in thee: & no craftes man, of what so euer crafte he be, shal be founde no more in thee: and the sounde of a Mille shall be hearde no more in thee: and the light of a cādel shal shine no more in thee, and the voice of the bridegrome and of the bryde shall be hearde no more in thee: for thy marchauntes were princes of the Earth, and with thine in chauntementes were deceaued all nations: and in her was founde the bloud of the Prophetes, and of the sainctes, & of all that were slaine vpon the Earth.
In the fifth place of this chapter the Angel of the Lord exhorteth, all the saints of Heaven to rejoice,1 and that for the overthrow of Babylon. And this rejoicing of Saints is set against the wailing of the wicked. For as they lament for the causes of pleasures taken from them: so the Saints rejoice over ungodliness oppressed, and the glory of God revenged. We are verily forbidden in the Proverbs of Solomon, and in the doctrine of Christ and his Apostles, that we should not be glad of the calamities of our enemies, neither that we should say evil or do evil to our enemies. Which thing is perpetual, and commanded to all men, never to be altered by any dispensation: but we must observe in the mean time, that men do rejoice diverse ways. Men are glad many times of the destruction of their enemies, and that of hatred & malice: which is not done without sin. Others are glad again of the calamities, and plagues of the ungodly, yet bearing no malice towards them, which are in this misery: unto whom they would doubtless have wished a better state, if they might have ben persuaded to have turned but they rejoice rather over justice revenged, and the godly delivered from the tyranny of the wicked. Whereof we read that the ⟨p. 554⟩prophet said in the .58. Psalm. The righteous shall rejoice, when he shall see vengeance, he shall wash his feet in the blood of the ungodly (to wit he shall purge his affections and evil manners,2 what time he shall see the blood of the ungodly spilt: which he believeth to be done for a document, lest we should follow our evil affections, & that our blood should be shed also of the most just God by his ministers) and a man will say: verily there is a reward for the righteous, verily god judgeth the earth. Therefore are the righteous glad, & rejoice when they see vengeance. And it is not said, that they covet, or wish for vengeance. Vengeance is mine, sayeth the lord, I will reward. When the lord therefore rewardeth they are glad for the deliverance, and for the verity established and confirmed: and rejoice not of an hatred they hear toward the oppressors, whom they have wished lost and destroyed. The godly wish evermore the wicked to be converted, and to return into favour with God.
In the fifte place of this chapter the Angell of the Lorde exhorteth, al the sainctes of Heauen to reioyce,
But when they see them moved with no repentance, but obstinately to proceed, and fall into their own destruction, and that God doeth intercept them, for the salvation of the faithful, and deliverance of the godly: the godly rejoice at this deliverance, and praise the justice of God. Notwithstanding that they had always rather, if it might have ben, that the lost had otherwise led their life: but now sins it can be no otherwise, through their own obstinate malice, they speak not against the judgements of God, but rather commend the same. These things verily do the saints in Earth. And the Saints in heaven sins they be purified now from all affections, their rejoicing is altogether most pure, so that it were superfluous to reason curiously thereof. But where the heavenly rejoice at the destruction of the wicked, we may easily judge how much they err, which trust to the help or prayers of Saints: where nevertheless they alter nothing at all of their wicked life. It shall be easy also to discuss their doubt and carefulness, which fear leest they should be sorry also, seeing their brethren, sisters, friends and kinsfolks condemned. For the Saints do plainly consent to the will of God, and extol the judgements of God, and rejoice thereat, and can be sorry no more.
But whē they see them moued with no repētaunce, but obstinately to procede, and falle into their owne destruction, and that God doeth intercepte them, for the saluation of the faythfull, and deliueraunce of the godly: the godly reioyce at this deliueraunce, and prayse the iustice of God. Notwithstanding that they had alwayes rather, if it mighte haue ben, that the loste had otherwise led their life: but nowe sins it can be no otherwise, through their owne obstinate mallice, they speake not against the iudgementes of God, but rather commende the same. These thinges verely do the sainctes in Earth. And the Sainctes in heauen sins they be purified now from all affections, their reioycing is altogether most pure, so that it were superfluouse to reason curiousely therof. But where the heauenly reioyce at the destruction of the wicked, we maye easely iudge howe muche they erre, whiche truste to the helpe or prayers of Sainctes: where neuerthelesse they alter nothing at all of their wicked life. It shall be easie also to discusse their doubte and carefulnes, which feare leest they should be sory also, seyng their bretherne, sisters, frendes and kinsfolkes cō demned. For the Sainctes do plainely consent to the will of God, and extolle the iudgementes of God, and reioyce therat, and can be sory no more.
And he biddeth heaven rejoice,1 as many times in the Psal. we read the like phrase: unless you had rather by Heaven, understand heavenly dwellers, such as we believe the apostles & prophets to be. For at the same time when S. John wrote these things, all the apostles in a manner were slain. And here is to be known, that the Romish beast had devoured, that is to say, afflicted & slain, not only the son of God, our lord Jesus Christ: but also John the Baptist, all the Apostles of God, and all the martyrs of Christ. By the prophets we understand, not only those old, but all the faithful preachers of the gospel. For we have heard oftener than ones before, that the faithful preachers of the word be called prophets. He annexeth more over a reason why they ought to rejoice: for God hath given your judgement of her. For in the .6. chapt. the souls of Martyrs cry under the Altar: how long Lord avengest thou not our blood on them that be on Earth? now therefore they praise Gods justice, which as he than promised that he would avenge, so hath he now avenged in deed.
And he biddeth heauē reioyce,1 as many times in the Psal. we reade the like phrase: vnlesse you had rather by Heauen, vnderstande heauēly dwellers, such as we beleue thapostles & prophetes to be. For at the same time when S. Iohn wrote these thinges, all thapostles in a maner were slaine. And here is to be knowen, that the Romish beast had deuoured, that is to saye, afflicted & slaine, not only the sonne of God, our lord Iesus Christ: but also Iohn the Baptist, all the Apostles of God, and al the martirs of Christ. By the prophetes we vnderstande, not only those olde, but all the faithful preachers of the gospel. For we haue hearde oftener than ones before, that the faithful preachers of the worde be called prophetes. He annexeth more ouer a reason whie they ought to reioyce: for God hath geuen your iudgement of her. For in the .6. chapt. the soules of Martirs crie vnder the Aultar: howe longe Lord auengest thou not our bloud on them that be on Earth? nowe therefore they prayse Gods iustice, whiche as he than promised that he would auenge, so hath he nowe auenged in dede.
