B11837:365
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 here he showeth abundantly, who giveth the church his blessing, that is to wit, grace, reconcilement, & pea• God, and God three in persons, the father, the Son, and th• holy ghost, one God in essence. But here he discerneth th• persons very well. From him that is, to wit, the father And from the seven spirits that is, from the holy ghost: And fro• Jesus Christ, this is the diversity of persons. And the signification of the unity is, when after the proprieties of persons d• clared,1 he addeth: I am Alpha & omega. &c. And that the ho• ghost is set here in the midst, it disordereth not the miste• of the Trinity: but appeareth to be an argument that he […] the spirit as well of the father, as of the Son, and that h• proceedeth from both. As it is also proved by the words […] our lord, the .xiiii.xv. and .xvi. of John. Here is also describe• the whole wholesome mystery first of Christ, than of the catholic faith, and of our redemption, so that herein you may find• the chiefest articles of the Apostles creed, & have here a mos• goodly description of Christ our Lord. Hereof all men shall judg• how truly some men say,2 that this book, contrary to the •• stome of the Apostles, maketh little mention of Christ & of faith
And here he sheweth aboundantly, who geueth ye churc• his blessing, that is to witte, grace, reconcilement, & pea• God, and God thre in persons, the father, the sonne, and th• holy ghost, one God in essence. But here he discerneth th• persones very well. From him that is, to witte, the fathe• And from the seuē spirites yt is, from ye holy ghost: And fro• Iesu Christ, this is ye diuersitie of persons. And the signification of the vnitie is, when after the proprieties of persons d• clared,1 he addeth: I am Alpha & omega. &c. And that the ho• ghost is set here in the middes, it disordereth not the miste• of the Trinitie: but appeareth to be an argument that he 〈…〉 the spirite as well of the father, as of the sonne, and that h• procedeth from both. As it is also proued by the wordes 〈…〉 our lord, the .xiiii.xv. and .xvi. of Iohn. Here is also describe• the whole holsome mistery first of Christ, than of the catholike faith, and of our redemptiō, so that herein you may find• the chiefest articles of the Apostles crede, & haue here a mos• goodly descriptiō of Christ our Lord. Hereof al mē shall iudg• how truly some men say,2 that this boke, contrary to the •• stome of thapostles, maketh litle mentiō of Christ & of faith
The father as fountain & original, of whom the son is engendered, is first described: for that it is he which is, which ⟨p. 21⟩was, and which is to come. Those words toke John out of Moses in the .iii. and .xxxiiii. chap. of Exod. & out of many testimonies of Isaiah. And he saith nothing, but that God the father is an eternal essence, which consisteth by and of it self, and is and giveth life to all, and in all preserveth the same. And that this essence is such, that it hath been always with out beginning. For this is it, that he joineth to being, or existing, was. He addeth, and he that shall come ([Greek or Hebrew]) which shall be, and shall remain even to the end, and to everlastingness without end. The Greeks derive [Greek or Hebrew] of running, for that conning and running, he meddleth with all matters: is every where present, bringing help to the godly, or restraining and punishing the wicked.
The father as fountain & original, of whom the son is ingendred, is first described: for that it is he whiche is, which ⟨p. 21⟩was, and which is to come. Those wordes toke Iohn out of Moyses in the .iii. and .xxxiiii. chap. of Exod. & out of many testimonies of Esay. And he saith nothing, but that God the father is an eternall ensence, which cōsisteth by and of it self, and is and geueth life to all, and in all preserueth the same. And that this essence is suche, that it hath bene always with out beginning. For this is it, that he ioyneth to being, or existing, was. He addeth, and he that shall come (〈non-Latin alphabet〉) which shalbe, and shal remaine euen to the ende, and to euerlastingnes without end. The Grekes deriue 〈non-Latin alphabet〉 of running, for that conning and running, he medleth with all matters: is euery where present, bringing help to the godly, or restreining and punishing the wycked.
And the holy ghost where he is but one,1 for the sevenfold that is all manner of grace and gifts manifold, is here called, as I may say, Septenary or of the seventh number: And from the seven spirits saith John, that is from that spirit, which is endued with the sevenfold grace. Those diverse gifts are after a sort declared of Isaiah in the .xi. Chapt. and else where in the scriptures. He is said to be in the sight of the throne that is before the throne of God, joined verily in government with the father and the Son. For the throne is many times usurped for the kingdom. The holy ghost therefore is of the same glory, power, and majesty with God.
And the holy ghost where he is but one,1 for the seuenfolde that is all maner of grace and giftes manifold, is here called, as I may say, Septenarie or of the seuenth numbre: And from the seuen spirites sayth Iohn, that is from that spirite, whiche is indewed with the seuenfolde grace. Those diuerse giftes are after a sorte declared of Esay in the .xi. Chapt. and els where in the scriptures. He is sayd to be in the sight of the throne that is before the throne of God, ioyned verely in gouernement with the father and the sonne. For the throne is many tymes vsurped for the kingdom. The holy ghost therfore is of the same glory, power, and maiestie with God.
Now is he come to Christ,1 whom by his properties he describeth most abundantly. You know, that Jesus is the proper name of Christ: which Matthew expoundeth, a Saviour, Christ is the surname of his office and dignity: as you would say, anointed, that is, bishop and king.
Now is he commen to Christ,1 whom by his properties he describeth moste aboundantly. You know, that Iesus is the proper name of Christ: which Matthew expoundeth, a Sauiour, Christ is the surname of his office and dignitie: as you would say, annoynted, that is, byshop and kyng.
1 First he calleth Christ our Lord, a faithful witness,1 and that out of the .xlix. and .l. chapter of Isaiah. For he was sent of the father to the world out of heaven, an Apostle, which should testify the will of God, what he would have done with men. To wit that he would save the world by his Son,2 & by faith in him, which is obedient to the law of God. For he must do the will of his father. This Christ is a faithful witness, that is sure, constant and true: Of whose doctrine no man ought to doubt. No man hath seen God at any time: The only begotten which is in the bosom of the father,3 he ⟨p. 22⟩hath revealed. This therefore is the bishop and catholic d• tour of the church. Who so ever dissent from him, are to […] eschewed. Hear him, saith the father.
1 First he calleth Christ our Lord, a faithfull wytnes,1 and that out of the .xlix. and .l. chapter of Esay. For he was sent of the father to the world out of heauen, an Apostle, whiche should testifie the wil of God, what he wold haue done with men. To witte that he would saue the worlde by his sonne,2 & by faith in him, which is obedient to the law of God. For he must do the will of his father. This Christ is a faithfull witnes, that is sure, constaunt and trewe: Of whose doctrine no man ought to doubt. No man hath seene God at any tyme: The only begotten whiche is in the bosome of the father,3 he ⟨p. 22⟩hath reuealed. This therfore is the byshop and catholick d• tour of the church. Who so euer dissent from him, are to 〈…〉 eschewed. Heare him, saith the father.
12 He is the first begotten of the dead. For he died for o•• sins verily: and rose again from the dead, & was made t• first begotten of the dead, Lord & conqueror of death: I• whom we see that we shall also rise again, & in what sort. […] whom the first of the Corinth. xv. And like as in the first pr• pertie he shadoweth the humanity of Christ, wherein h• taught also his deity, in that he was the faithful, true, & •• tholique bishop, and is yet at this day: So in the second, th• articles of our belief concerning the death of Christ, and h• resurrection are confirmed. To these also may be added t• article of the resurrection of the dead.
12 He is the first begotten of the dead. For he died for o•• sinnes verely: and rose again from the dead, & was made t• first begotten of the dead, Lorde & conquerour of death: I• whom we se that we shall also ryse again, & in what sorte. 〈…〉 whom the first of the Corinth. xv. And like as in the first pr• pertie he shaddoweth the humanitie of Christe, wherin h• taught also his deitie, in that he was the faithfull, true, & •• tholique byshop, and is yet at this day: So in the second, th• articles of our belefe concerning the death of Christ, and h• resurrection are confirmed. To these also may be added t• article of the resurrection of the dead.
13 Christ is prince over the kings of the earth, a monar• verily, and Lord of all rulers: Which hath taken a name • bove all names, the Lord of angels, and of all creatures, […] whom all things be subject: As the Apostle expoundeth. Colos• Philip. 2. And he doeth not abolish laws & Magistrat• which will be king of kings, and Lord of lords. For if tha• were no kings, how should Christ be king of kings? The mo• sacred Emperors, Constance, Constantine, Theodose, an• Justinian, knew them selves to be clients of Christ: Tha• kingdom was Christs, & they to be subjects. These Chri•• acknowledgeth for his, by whom he governeth those he ha•• redeemed with his blood. They that proudly rule over the people, boast them selves to be lords of allthings, & acknowled•• not Christ to be monarch over all, be stark mad. And her• are comprehended such things as we confess in the articles of our faith, that Christ ascended into heaven, & sitteth on th• right hand of the father: that is, that he hath received high p• were of all things in heaven and earth. Ephe. 1. Act. 2.
13 Christ is prince ouer the kinges of the earth, a monar• verely, and Lord of all rulers: Whiche hath taken a name • boue all names, the Lord of aungels, and of all creatures, whom al things be subiect: As thapostle expoūdeth. Colos
14 Christ hath loved us with incomparable love. For he hi• self saith: greater love hath no man, than that a man should leave his life for his friends. This love the Apostle amplefiet• in the fifth to the Romans. And it was exceeding great love […] moved Christ to come down from heaven and be incarna•• and to redeem us by his death. With a free love he love• us, provoked by no desert of ours. For as this same John in ⟨p. 23⟩his Epistle canonical speaketh the same of the father. In this is charity, not that we have loved God, but that he hath loved us, & sent his son a propitiation for our sins: So is it to be understand of the son, ye he hath & doth bear us great good will, not moved thereto through our love, wherewith we have embraced him. And of the free love to mankind, he gave him self unto death, & washed us from our sins. For straight ways is added, by his blood.2 Where three things seem of us to be observed. First that Christ washeth, purgeth, purifieth or cleanseth the faithful: & that most fully, not partly. He alluded to the washings of the law, which he expounded also. For David saith: Purge me with Hyssop, & I shall be made clean, wash me, & I shall be whiter than snow. The same phrase of speech repeateth Isaiah in the first chap. Micah also saith:3 The Lord will return & will have mercy on us, he will tread under feet our iniquities: And thou shalt throw into the depth of the Sea all their sins. And the Lord saith,4 I will cast upon you clean waters, and you shall be mundified from all your filthiness. The Lord Christ these things accomplishing, washeth us, purgeth and cleanseth throughly, aswell from the fault as the pain. He cleanseth us from our sins,5 not from one, but from all. The which thing is proved both by former testimonies, & again in the first & second Epistle of S. John. Last, the manner also of purifying is set forth, by blood. For without the shedding of blood no remission was made. Therefore through the mediation of death and bloudsheding there was full remission of all sins obtained for the faithful.
In the fifth place is showed the effect of our redemption & purifying. For Christ hath brought to pass,1 that as many of us as believe in the father by the son of God, should be kings & priests to God & to his father. Aretas & the copy of complute read not kings but [Greek or Hebrew], that is kingdom: the which is not red amiss. For we be the kingdom of God, for because God by his spirit, not the flesh nor the world, ought to reign in us: And when we permit the government to the spirit, we be the ⟨p. 24⟩kingdom of God: The which thing S. Paul handleth at large in the sixth chap. to the Romans. Moreover we be made kings that is free,2 by Christ, that we should not serve the devil, th• flesh, and the world, according to that saying of Zechariah, […] being delivered from the hands of our enemies, we might serve him without fear in holiness and righteousness befo•• him all the days of our life.3 And Christ hath consecrated v• priests with his spirit and blood, that we should offer up t• God spiritual sacrifices, our selves pure, prayers and pra• ses,4 and almsdeeds. For that these be spiritual oblation• Peter and Paul do testify. And these things toke S. Joh• out of Exodus: For we of the Gentiles that have beleve• have succeeded in the place of the people of Israel reiecti• Christ through incredulity. And these things give a lyg•• to that article of the Creed, I believe the holy catholic church the communion of saints. For we be as many of us as b• leve, the fellowship of Gods people, sanctified through Chris to the service of God. Of whom be these things hitherto.
In the sixth place, in the description of Christ he showeth the glory and rule is dew unto God alone through Christ […] the church for evermore:1 We give glory unto God, wh•• we ascribe to his goodness our salvation, and all goodness not to our own strength and merits. We give him ru•• when we acknowledge him to be Lord & head in the church working by him self, not by the saints in heaven, to wh• he hath granted power: Not by the Pope, whom he ha•• constitute Vicar in earth. The whole glory & rule is Christs
In the sixt place, in the discriptiō of Christ he sheweth the glory and rule is dewe vnto God alone through Christ 〈…〉 the churche for euermore:1 We geue glory vnto God, wh•• we ascribe to his goodnes our saluation, and all goodne• not to our own strength and merites. We geue hym ru•• when we acknowledge hym to be Lord & head in the churc• workyng by hym selfe, not by the sainctes in heauen, to wh• he hath graunted power: Not by the Pope, whom he ha•• constitute Vicar in earth. The whole glory & rule is Christs
Seventhly in the description followeth the coming […] Christ unto judgement,1 and the manner of his coming. F• as a cloud toke him up from the eyes of the Apostles, e• so shall he come in clouds to judge the quick and the dea• The scripture witnessing. And he addeth, that the eyes of a• men shall see the judge,2 even of those which have peased him Whereof we gather two things, first, that the judgement sha• be universal. Wherein men arising shall see Christ with th•• own eyes. An other thing, that Christ shall come to judg• meant in the same flesh,3 in the which he was wounded and sticked, hung upon the Cross, was buried and rose again This place is taken out of Zechariah, and is cited also in S. ⟨p. 25⟩Johns Gospel.4 And it behoveth that his body be showed to the whole world full of prints and marks, that hereof may be judged the Godly and also the ungodly: They that then have believed in such a redeemer: These, that then have rejected and contemned such a one. Of these we understand that is added: And they shall wail, for that in deed they have neglected their own salvation: Which the wise man discourseth at large.5 Moreover lest any may should doubt of those things that are spoken of the judgement, and of the lamentation of the wicked (as S. Peter said,6 the contemners and mockers of the judgement should be) he addeth a kind of a confirmation, even so. Amen.
In them also is expounded the article of the creed of Christ that shall judge the quick and the dead. He concludeth this place with these words: I am Alpha & Omega, that which followeth (the beginning and end) is omitted in some copies: As though that interpretation of that same, I am Alpha and Omega, crept in out of the margin. It is a proverb of S. John the Apostle, I am Alpha and Omega. Heretics, as Basilides and Valentine, were wonderfully delighted in letters. But against those lettered Heretics John speaketh plainly by the mouth of Christ. I am Alpha and Omega. If any thing ought to be ascribed to letters, I am all this whole that everlasting virtue, essence, and eternity. For the sense is, that God is the beginning and end, that is eternal, unspeakable, best and greatest. Those things are repeated: He that is, which was. &c. Which were expounded before: There is added, almighty. For hereby is declared the unity and majesty of God, of whom the Trinity was opened also before. Hereby also the authority of this book is confirmed, the author whereof is showed to be that God eternal and almighty. To whom be glory.
In them also is expoūded the article of the crede of Christ that shall iudge the quicke and the dead. He concludeth this place with these wordes: I am Alpha & Omega, that whiche followeth (the beginning and end) is omitted in some copies: As though that interpretation of that same, I am Alpha and Omega, crept in out of the margent. It is a prouerbe of S. Iohn the Apostle, I am Alpha and Omega. Heretickes, as Basilides and Valentine, were wonderfully delighted in letters. But against those lettered Heretickes Iohn speaketh plainly by the mouth of Christ. I am Alpha and Omega. If any thing ought to be ascribed to letters, I am al this whole that euerlasting vertue, essence, and eternitie. For the sense is, that God is the beginning and ende, that is eternall, vnspeakeable, best and greatest. Those things are repeted: He yt is, which was. &c. Which were expoūded before: There is added, almightie. For hereby is declared the vnitie and maiestie of God, of whom the Trinitie was opened also before. Hereby also the authoritie of this boke is confirmed, the authour wherof is shewed to be that God eternal and almighty. To whom be glory.
I John your brother and companion in tribulation, and in the kingdom & patience which is in Jesus Christ, was in the Isle of Patmos for the word of God, & testimony of Jes• Christ. I was in the spirit on the Sunday and heard behind me a great voice, as it ha• been of a tromp, saying: I am Alpha and Omega, the first and the last. That thou see• write in a book, and send it to the congregations which are in Asia, unto Ephesus, an• unto Smyrna, and unto Pergamos, & Thyatire, and unto Sardis, and unto Philade• phia, and unto Laodicea.
I Iohn your brother and companiō in tribulation, and in the kingdō & patiēce which is in Iesu Christ, was in the Ile of Pathmos for ye word of God, & testimony of Ies• Christe. I was in the spirite on the Sonday and heard behind me a great voice, as it ha• bene of a trompe, saying: I am Alpha and Omega, the first and the last. That thou see• wryte in a boke, and send it to the congregations whiche are in Asia, vnto Ephesus, an• vnto Smyrna, and vnto Pergamos, & Thyatire, and vnto Sardis, and vnto Philade• phia, and vnto Laodicia.
1The last place of the first showeth unto us a brief narrati• wherein the Apostle S. John declareth the time and place this Revelation, and by whose commandment he wrou• sent the same to the seven churches in Asia.
1The last place of the first sheweth vnto vs a brief narrati• wherin the Apostle S. Iohn declareth the tyme and place this Reuelation, and by whose commaundement he wrou• sent the same to the seuen churches in Asia.
And again now the third time is the name of John rehea• sed. He saw undoubtedly, that there would be some which to the end they might take away the use and fruit of th• book, would doubt of the author: Against whom he repet•• and reiterateth his name so oft, leest we should doubt & lac• the great commodity of so worthy a book.
And againe now ye third time is the name of Iohn rehea• sed. He sawe vndoubtedly, that there would be some which to the ende they might take away the vse and fruite of th• boke, wold doubt of the authour: Against whom he repet•• and reiterateth his name so oft, leest we should doubt & lac• the great commoditie of so worthy a boke.
14 Christ hath loued vs with incōparable loue. For he hi• self saith: greater loue hath no man, than that a man shoul• leaue his life for his frēdes. This loue the Apostle amplefiet• in the fift to the Romains. And it was exceading great loue 〈…〉 moued Christ to come downe from heauen and be incarna•• and to redeme vs by his death. With a free loue he loue• vs, prouoked by no desert of ours. For as this same Iohn in ⟨p. 23⟩his Epistle canonicall speaketh the same of the father. In this is charitie, not yt we haue loued God, but yt he hath loued vs, & sent his son a propiciation for our sinnes: So is it to be vnderstād of the son, ye he hath & doth bear vs great good will, not moued thereto through our loue, wherewith we haue imbraced him. And of ye fre loue to mankinde, he gaue him self vnto death, & washed vs frō our sinnes. For streight waies is added, by his bloud.2 Where thre thinges seme of vs to be obserued. First that Christ washeth, purgeth, purifieth or clēseth ye faithful: & that most fully, not partly. He alluded to the washings of the law, which he expoūded also. For Dauid saith: Pourge me with Hysope, & I shalbe made cleane, washe me, & I shalbe whiter than snow. The same phrase of speache repeteth Esay in the first chap. Micheas also sayth:3 The Lord wil returne & wil haue mercy on vs, he wil treade vnder fete our iniquities: And thou shalt throw into ye depth of the Sea al their sinnes. And the Lord saith,4 I wil cast vpon you cleane waters, and you shall be mundified from al your filthines. The Lord Christ these thinges accomplishing, washeth vs, purgeth and clenseth throughly, aswell from the falte as the paine. He clenseth vs from our sinnes,5 not from one, but from al. The which thing is proued both by former testimonies, & again in the first & second Epistle of S. Iohn. Last, the maner also of purifiyng is set forth, by bloud. For without the sheding of bloud no remission was made. Therfore through the mediation of death and bloudsheding there was full remissiō of all sinnes obteined for the faithfull.6 They that bring forth any other maner of forgeuenes of synnes, ar iniurious to the death and bloud of the sonne of God. And here we may se plainly set forth an article of the Apostolicall crede. I beleue the forgeuenes of synnes.
In the fift place is shewed theffect of our redēption & purifiyng. For Christ hath brought to passe,1 yt as many of vs as beleue in the father by ye son of God, shuld be kinges & prists to God & to his father. Aretas & the copie of complute reade not kinges but 〈non-Latin alphabet〉, that is kyngdome: the which is not red amisse. For we be ye kingdō of God, for bicause God by his spirit, not the flesh nor the worlde, ought to reigne in vs: And when we permitte the gouernment to the spirit, we be ye ⟨p. 24⟩kingdō of God: The which thing S. Paul handleth at large in the sixt chap. to ye Romains. Moreouer we be made kings that is free,2 by Christ, that we should not serue the deuill, th• flesh, and the world, according to that saying of Zacharie, 〈…〉 being deliuered from the handes of our enemies, we migh• serue him without feare in holines and rightuousnes befo•• hym al the daies of our life.3 And Christe hath consecrated v• priestes with his spirite and bloud, that we should offer vp t• God spirituall sacrifices, our selues pure, prayers and pra• ses,4 and almosdedes. For that these be spirituall oblation• Peter and Paul do testifie. And these thinges toke S. Ioh• out of Exodus: For we of the Gentils that haue beleue• haue succeded in the place of the people of Israell reiecti• Christ through incredulitie. And these thinges geue a lyg•• to that article of the Crede, I beleue ye holy catholick church the communion of sainctes. For we be as many of vs as b• leue, ye fellowship of Gods people, sanctified through Chris• to the seruice of God. Of whome be these thinges hitherto.
