B11837:1538
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.
The saints celebrate the Lord with praises, rejoicings ⟨p. 563⟩and Hymns. There be causes innumerable: yet two notable above others. The first, for the Lord hath judged the whore, and avenged the blood of Saints. The second, for the marriage of the lamb is come. They rejoice therefore at the justice of God, whereby he hath punished the ungodly: and at his mercy or grace, by the which he giveth to the godly a blessed life. But here must we speak of the marriage.
The sainctes celebrate the Lord with prayses, reioycinges ⟨p. 563⟩and Himnes. There be causes innumerable: yet two notable aboue others. The first, for ye Lord hath iudged the whore, and auenged the bloud of Sainctes. The second, for the mariage of the lambe is come. They reioyce therefore at the iustice of God, whereby he hath punnished the vngodly: and at his mercy or grace, by the whiche he geueth to the godly a blessed lyfe. But here muste we speake of the mariage.
There is very much mention made in the holy Scriptures both of the old and new testament,1 of matrimony and marriage. The which may not be expounded after the letter, but by an allegory: leest with the Turks and mahometistes, we fall in shameful and monstrous absurdities. For spiritual things are figured by corporal matters. Of the spiritual this is the some: God the father the lover of mankind, will save men by his son. This thing is declared by a parable of wedlock and marriage. And in matrimony there is a contract or making sure, there is coupling or handfast making of either party, and finally marriage.
Ther is very much mention made in the holy Scriptures both of the oulde and newe testamente,1 of matrimonie and mariage. The which may not be expounded after the letter, but by an allegory: leest with the Turks and mahometistes, we fall in shameful and mōstrouse absurdities. For spiritual things are figured by corporal matters. Of the spiritual this is the some: God the father the louer of mankinde, wil saue men by his son. This thing is declared by a parable of wedlocke and mariage. And in matrimonie there is a contract or makynge sure, there is coupling or handfaste makyng of eyther partie, and finally mariage.
In the contract not only the young man and the maid are affianced,1 but also the whole manner of the marriage to come is appointed, and an order taken. For the lawyers say, that affiancing is a promise of the marriage to come. This contract was made at the beginning of the world, where God promiseth that he will deliver mankind by his son, and receive him into glory. Hereunto appertain all the promises of Christ, of the remission of sins, and everlasting life. Moreover the duties of the spouse are prescribed. She promiseth to be obedient, and other things, &c. Christ the son of God the father, bridegroom, affiaunceth to himself all the chosen through his free grace: he promiseth them his righteousness, all heavenly gifts and eternal life. He taketh upon him moreover all the infirmities of the bride, and purgeth her filthiness. And the bride is affianced to him by faith, as it is with Hosea, and bindeth her self wholly to him: after whose will and law she frameth her self wholly. For she is the body of a lively head. As S. Paul sayeth in the .5. to the Ephe. The bride leaders be the, prophets, patriarchs, Apostles. So John Bapt. in the .3. of John, calleth himself the friend of the bridegroom. He addeth, to be the spouse of Christ. S. Paul. 2. Cor. 11 ⟨p. 564⟩I have married you to one man a chaste Virgin, &c. Hereunto the .16. chapter of Ezekiel seemeth to appertain.
In the contracte not onely the yong man and the mayde ar affiaūced,1 but also the whole maner of the mariage to com is appoincted, and an order taken. For the lawyers say, that affiauncyng is a promesse of the mariage to come. This contracte was made at the beginning of the world, where God promiseth that he wyll delyuer mankynde by his sonne, and receiue him into glory. Hereunto appertaine all the promises of Christe, of the remission of sinnes, and euerlastinge lyfe. Moreouer the duties of the spouse are prescrybed. She promeseth to be obedient, and other thinges, &c. Christe the sonne of God the father, brydegrome, affiaūceth to himselfe al the chosen through his free grace: he promiseth them his righteousnes, all heauēly gyftes and eternall lyfe. He taketh vpon him moreouer al the infirmities of the bride, and pourgeth her filthines. And the bryde is affiaūced to him by faith, as it is with Osee, and byndeth her selfe wholly to him: after whose will and lawe she frameth her selfe wholly. For she is the body of a liuely head. As S. Paul saieth in the .5. to ye Ephe. The bride leaders be the, prophets, patriarkes, Apostles. So Ihon Bapt. in ye .3. of Ihon, calleth himselfe the frend of ye brydegrome. He addeth, to be the spouse of Christ. S. Paul.
And the joining together of either party, is made after they be affianced, with certain ceremonies: to wit by taking each other by the hands, and certain words spoken, there is given a token or a ring, &c. But immediately after the beginning, was a league or bond made betwixt God and men, which is oft times red of, not without ceremonies, certain words and sacrifices repaired, as by Abraham, Moses and others. God bindeth himself to men, and men to him, and that not without Sacraments. Hereunto belong all those things, that God would be in league with man, and have men bounden to him, and all his things communicated to us. And this marriage, of all others is most straightly joined and made, whilst the son of God hath united our flesh into one and the same person with him, and hath commanded the Apostles to preach unto all, that he will have a communion with the faithful. Of the which communion are red many things every where in the scriptures. And he hath given a pledge of faith and perpetual amity,1 not a ring of gold, but rather the sacraments: yea even the holy ghost, as S. Paul sayeth in the .2. to the Cor. 1. and to the Ephesi. the first.
And the ioyninge together of eyther partie, is made after they be affiaunced, with certen ceremonies: to wit by taking ech other by the handes, and certen wordes spoken, there is geuen a token or a ring, &c. But immediatly after the beginning, was a league or bonde made betwixte God and men, which is ofte tymes red of, not withoute ceremonies, certen wordes and sacrifices repared, as by Abraham, Moses and others. God byndeth himselfe to men, and men to him, and that notwithout Sacramentes. Hereunto belonge all those thinges, that God woulde be in league with man, and haue men bounden to him, and all his thinges communicated to vs. And this mariage, of all others is most straightly ioyned and made, whyleste the sonne of God hath vnited our fleshe into one and the same person with him, and hath commaunded the Apostles to preach vnto all, that he wyll haue a communion with the faithful. Of the which communion are red many things euery where in the scriptures. And he hath geuen a pledge of faith and perpetual amitie,
And the marriage1 shall be solemnized in the resurrection of the dead. The souls verily pass from the death corporal, into life everlasting: but yet the full restitution, and salvation of man is not made perfect, except the body come also. Therefore at the resurrection cometh the marriage of the lamb, that is, of Christ our redeemer. Than are we carried to mete Christ in the air, than he bringeth in his wife into the bed chamber of eternal glory and bless, than shall be holden that feast and dainty supper, than shall the bride enjoy for ever the love of the bridegroom. This shall be verily the marriage of the lamb. And the marriage shall be the merrier, for that the whore being caste out and condemned, the wife and honest matron shall have the full and perfect joy alone. At this joy, and at this marriage, the holy inhabitants of heaven do rejoice.
And the mariage1 shall be solemnized in the resurrection of the dead. The soules verely passe from the death corporal, into lyfe euerlasting: but yet the full restitution, and saluation of man is not made perfect, except the body come also. Therfore at the resurrection cometh the mariage of the lambe, that is, of Christ our redemer. Than are we caried to mete Christ in the ayer, than he bringeth in his wyfe into the bed chamber of eternall glory and blesse, than shall be holden that feast and deintie supper, than shal the bryde inioy for euer the loue of the brydegrome. This shall be verely the mariage of the lambe. And the mariage shalbe the merier, for that the whore beinge caste oute and condemned, the wyfe and honeste matrone shal haue the ful and perfect ioy alone. At this ioy, and at this mariage, the holy inhabiters of heauen do reioyce.
1Moreover the Saints recite here also a certain preparation of the Bride, that by the way the godly may understand, what thing best becometh them, and whereunto ⟨p. 565⟩they should apply themselves in the last age. Let us prepare our selves to mete the Bridegroom. For we look for the judge every hour. And we prepare our selves not in one hour or day, but all our life time. And how we should be prepared, the Lord himself showeth by the parable of ten Virgins. Let us deck our selves with true faith against Antichrist in the later days.2 Let us beautify our selves with the works of charity, the works also of righteousness, chastity, and temperance: Let us not be corrupted and defiled with drunkenness, blood, and cares of this world.
1Moreouer the Sainctes resite here also a certen preparation of the Bryde, that by the waye the godly maye vnderstande, what thinge beste becommeth them, and whereunto ⟨p. 565⟩they shoulde apply themselues in the last age. Let vs prepare our selues to mete the Bridegrome. For we loke for the iudge euery howre. And we prepare our selues not in one howr or day, but all our lyfe time. And howe we shoulde be prepared, the Lord himself sheweth by the parable of ten Virgins. Let vs decke our selues with true fayth againste Antichriste in the later dayes.2 Let vs beautifie our selues with the works of charitie, the works also of righteousnes, chastitie, and temperauncie: Let vs not be corrupted and defiled with drōkennes, bloude, and cares of this worlde.
Furthermore leest any should ascribe this preparation to his own merit, strength and virtue,1 and that we should see also, that the same preparation doth chiefly consist in providing of the garment, S. John addeth incontinently, and to her was granted, that she should array or apparel her self. If it be given, than is it not by our force or means prepared, 1. Corinth. 4. chapter. If it be given, than is it not bought by popish traffic. Read the .8. to the Acts. And he expresseth also the kind of garment, of clean or pure silk, & shining or bright. For we read also in the gospel of the wedding garment. The Apostle full oft exhorteth us, that we should put upon us the Lord Jesus. These things be in allegory. But he by and by expounding now this kind of garment, sayeth: that silk is the righteousness of saints.2 Saints he calleth the faithful. But where there is one only justification of faith through Christ, S. John speaketh justifications in the plural number. For they that be freely through Christ justified by faith only, do incontinently sundry and many works of righteousness. For he that is just as the same John sayeth,3 the same worketh righteousness. Therefore be there justifications, to wit the righteousness of faith justifying, and the righteousness of works justifying: that is to say, declaring us to be justified by faith alone. For we are purified by the blood of Christ freely, the which we receive by faith: and be fully justified, witness Paul in the .3. to the Romans. Again they that be righteous, do sundry works of righteousness, and commend themselves unto God. So do they not appear naked, but clothed with there wedding garment, as we touched also in the third chapter of this book
Furthermore leest any shoulde ascrybe this preparation to his owne merite, strength and vertue,1 and that we shoulde see also, that the same preparatiō doth chiefly consiste in prouyding of the garment, S. Ihon addeth incontinently, and to her was graunted, that she shoulde aray or apparell her selfe. Yf it be geuē, than is it not by our force or meanes prepared,
1And full aptly is the garment of the bride called pure or clean, not for her self, whom we know to be always hindered and weakened by the flesh, but for the spirit sanctifying, and blood of the son of God: as Saint Paul testifieth Ephesians the fifth, and first of John the first. The garment is said moreover to be shining and bright, and that for the glorifying of Saints to come. Whereof is made mention in the .12. of Daniel, and .13. chapter of Matthew. For of righteousness followeth glory. For whom he hath justified,2 the same hath he also glorified. Unto him be praise honour and glory.
1And full aptely is the garment of the bryde called pure or cleane, not for her selfe, whome we knowe to be alwaies hindered and weakened by the fleshe, but for the spirite sanctifieng, and bloude of the sonne of God: as Saincte Paule testifieth Ephesians the fifte, and fyrste of Ihon the fyrste. The garment is sayed moreouer to be shyning and bryght, and that for the glorifieng of Sainctes to come. Whereof is made mention in the .12. of Daniell, and .13. chapter of Mathew. For of righteousnesse followeth glory. For whome he hath iustified,2 the same hath he also glorified. Vnto him be prayse honour and glory.
AND he said unto me: write, blessed are they which are called unto the lambs supper. And he said unto me: these are the true sayings of God.
AND he sayed vnto me: wryte, blessed are they which are called vnto the lambes supper. And he said vnto me: these are the true sayenges of God.
1The second place of this chapter is, of the certainty of the salvation of the faithful: where is signified in the mean season, what and of what manner, is the bless of the faithful. For there is said enough already of the marriage of the lamb, and that is to say, of the glory and bless of the chosen: but many things are suggested to man in this life, which bring salvation in doubt, and go about as it were to make it uncertain, and therefore wavering minds are here now confirmed. This doctrine is profitable for afflicted and troubled consciences, and overthroweth and beateth down the doctrine of sophisters, affirming that man is never assured of his salvation, for that in an other place the wise man sayeth: man knoweth not, whether he be worthy of love or hatred. Where he hath spoken that upon an other occasion, and to an other end, as I have declared in my book of the grace of God, &c.
1The second place of this chapter is, of the certentie of the saluation of the faithful: where is signified in the meane season, what and of what maner, is the blesse of the faithful. For ther is saied enough already of the mariage of the lamb, and that is to say, of the glory and blesse of the chosen: but many thinges are suggested to man in this lyfe, which bring saluation in doubt, and go aboute as it wer to make it vncertaine, and therefore waueryng myndes are here nowe confyrmed. This doctrine is profitable for afflicted and troubled cōsciences, and ouerthroweth and beateth downe the doctrine of sophisters, affirming that man is neuer assured of his saluatiō, for that in an other place the wise man saieth: man knoweth not, whether he be worthy of loue or hatred. Where he hath spoken that vpon an other occasion, and to an other ende, as I haue declared in my booke of the grace of God, &c.
1At this present therefore is showed, that the salvation of the faithful is most certain. For first the Angel commandeth the Evangelist to write. This is taken of the manner of men, ⟨p. 567⟩which put in writing their Testaments, covenants, and bargains, & than seal the same, for the cause of credit and for a perpetual memorial of the thing. And they that have such kind of writings, are of a quiet mind, & think themselves safe and assured, against all crafts, and subtle practises. And therefore to the intent that the mind of man might be quieted in the matter of salvation, he causeth as it were an instrument to be written, whereby all the godly might be assured of certain salvation. The same manner of writing our lord in other places followeth in weighty matters. As we may see in the .8. and .30. chapt. of Isaiah, and in the .2. of Abacuke. Wherefore it is less to be marvelled, why the Apostle S. Paul so oft alleged that same out of Abacuke: that righteous shall live by faith. For this only testimony of God, as that which is cited out of the godly instrument, might be in stead of all.
1At this present therfore is shewed, that the saluation of the faythfull is most certayne. For first the Angell comaundeth the Euangelist to wryte. This is taken of the maner of men, ⟨p. 567⟩which put in writing their Testamentes, conuenauntes, and bargaines, & than seale the same, for the cause of credit and for a perpetual memorial of the thing. And they that haue suche kinde of writinges, are of a quiet minde, & thinke themselues safe and assured, agaynst al craftes, and subtill practises. And therfore to the intent that the minde of mā might be quieted in the matter of saluation, he causeth as it were an instrumēt to be written, wherby al ye godly might be assured of certaine saluation. The same maner of writyng our lord in other places followeth in weightie matters. As we maye see in the .8. and .30. chapt. of Esaye, and in the .2. of Abacuke. Wherefore it is lesse to be marueled, whie the Apostle S. Pvule so ofte alledged that same out of Abacuke: yt rightuouse shal liue by faith. For this only testimony of God, as that whiche is cited out of the godly instrument, might be in stead of all.
And where God commanded openly Moses and Jeremiah to write (whereof we may doubtless judge,1 and certainly gather that other Prophets also, Apostles and Evangelists, wrote not without commandment) we see, of what authority the books of the old & new Testament be with all the godly. For they be divine, authentical, they be the instrument and testament of God, the books of God himself, which are rightly believed, without any other help or confirmation. We believe the testaments and sealed writings of men: how much more ought we believe the books of the Scripture canonical?
And where God cōmaunded openly Moses and Ieremie to write (whereof we maye doubtles iudge,1 and certenly gather that other Prophetes also, Apostles and Euāgelistes, wrote not without commaundement) we see, of what authoritie the bokes of tholde & newe Testament be with al the godly. For they be diuine, autenticall, they be the instrument and testament of God, the bokes of God himselfe, which are rightly beleued, without any other helpe or cōfirmation. We beleue the testamentes and sealed writinges of mē: how much more ought we beleue the bokes of the Scripture canonicall?
Again is manifestly declared to S. John, what he should write:1 blessed are they which are called to the marriage of the Lamb. Therefore it is evident, that now it is confirmed both by the divine oracle & lawful instrument, that those which are called to the Lambs supper be and shall be blessed. This same was pronounced by oracle divine, and written Authentically. What place than of doubtfulness is left? undoubtedly blessed are the faithful, grafted in Christ. For they be now called, unto whom the gospel is preached, by the which they are called to the participation of the gifts of God, but chiefly to eternal life through Christ: and they which not only hear the ver••e of the gospel, but that also receive it, & believe it with their har•e. For many be called, and few chosen. For the gospel is preached to many, & the grace of God is ⟨p. 568⟩offered in christ, but they receive it not. But such as through the grace of God do receive it with true faith, are blessed. For they are not only called to the Marriage, but also come unto the marriage, and enjoy that wedding supper. These things seem to be taken out of the doctrine of our saviour which he taught in the .14. of Luke, of them that were bidden to the marriage. Read that same place.
Againe is manifestly declared to S. Iohn, what he should wryte:1 blessed are they which are called to the mariage of the Lambe. Therefore it is euident, that nowe it is cōfirmed both by the diuine oracle & lawefull instrument, that those whiche are called to the Lambes supper be and shall be bless•d. This same was pronounced by oracle diuine, and written Autentically. What place than of doubtefulnes is lefte? vndoubtedly blessed are the faythfull, greffed in Christe. For they be nowe called, vnto whome the gospell is preached, by the which thei are called to the participatiō of the giftes of God, but chiefely to eternal life through Christ: and thei which not only heare the ver••e of the gospel, but that also receyue it, & beleue it with their har•e. For many be called, and fewe chosen. For ye gospel is preached to many, & the grace of God is
1Nevertheless by the way is declared, what that blessedness of the faithful is: nothing else verily, than the fruition of the supper of the lambs marriage. A supper is made when the day draweth towards an end. So is full salvation given to the godly about the end of the world, at the resurrection of the dead: as in the former sermon is expounded. And verily all those things be altogether allegorical, which represent unto us a certain signification of eternal life and glory. Otherwise we have learned of the doctrine of the Prophets and Apostles, which the ear hath not heard, nor the eye hath seen, nor have entered into the hart of man, the same hath God himself prepared for them that love him.
1Neuerthelesse by the waye is declared, what that blessednes of the faithfull is: nothing els verely, than the fruition of the supper of the lambes mariage. A supper is made whē the daye draweth towardes an ende. So is full saluation geuen to the godly about the ende of the worlde, at the resurrection of the dead: as in the fourmer sermon is expounded. And verely all those thinges be altogether allegoricall, which represente vnto vs a certen signification of eternall life and glory. Otherwise we haue learned of the doctrine of the Prophetes and Apostles, whiche the eare hath not hearde, nor the eye hath sene, nor haue entred into the hart of mā, the same hath God himselfe prepared for them that loue him.
1Finally is annexed again a most weighty assertion, or confirmation hereof. For he heareth it uttered by an oracle from heaven, [Greek or Hebrew]. These words or sayings of God be true. They be verily true, and be of God. Or else, they be true, for they be of God. Erasmus hath translated: these words of God are true. And so hath the vulgar translation: these sayings of God are true. By a double reason therefore are these things confirmed, which are here propounded: both for that they be true, and because they be of God. Although they come both to one point. For sins they be of God, which is verity, they can not but be true. Therefore let us believe these things, and leave no place unto doubtfulness.
1Finally is annexed agayne a moste weightie assertion, or confirmation hereof. For he heareth it vttered by an oracle from heauen, 〈non-Latin alphabet〉. These wordes or saiynges of God be true. They be verely true, and be of God. Or els, they be trewe, for thei be of God. Erasmus hath translated: these wordes of God are true. And so hath the vulgare translation: these sayenges of God are true. By a double reason therefore are these thinges confirmed, whiche are here propounded: both for that they be true, and because they be of God. Although they come bothe to one poincte. For sins they be of God, whiche is veritie, they can not but be true. Therefore let vs beleue these thinges, and leaue no place vnto doubtefulnes.
