B11837:386
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.
1Neither hideth he the cause of his coming into the sam• Island, I was there, sayeth he, for the word of God, and th• testimony of Jesus Christ. The word of God is the very so• of God, called of John by a singular propriety of speech the word or sermon of God, as appeareth the first of John and the testimony of Jesus Christ is the Gospel if self, which Jesus testified, and the which his disciples have testified o• Jesus. Therefore for the confession and preaching of Jes•• Christ, and of his wholesome Gospel (for so he expoundeth also how he is made partaker of the affliction) John was appr• hended in Asia, & by soldiers led to Rome, that he might plea• his cause before the emperor Domitian, who of his cruel nature condemned the innocent. And he was put into a cauldron o• hot boiling oil. Out of the which when he escaped without harm, he was carried into Patmos. He answered no other matter before the emperor, than Paul did .27. years past, before Nero. This was done in yt .xiiii. or .xv. year of Domitian And the .xxiiii. year after the destruction of the city Jerusalem ⟨p. 29⟩and after the birth of our Lord .lxvi. Domitian who would seem and be called a God, being slain of his own men, after many murders & cruel acts, died himself a shameful death, the .xv. year of his reign. The authors hereof are, Suetonius in the life of Domitian, Tertullian in the heretic. prescript. Eusebius in his chronicles, and in the third book of the ecclesiastical history, in the .xvii. and .xviii. chapter. And hereto is added the common consent of all writers.
1Neyther hideth he the cause of his comming into the sam• Iland, I was there, saieth he, for the worde of God, and th• testimony of Iesu Christ. The word of God is the very so• of God, called of Iohn by a singular proprietie of speache the worde or sermon of God, as appeareth the first of Iohn and the testimony of Iesu Christ is the Gospell if self, whic• Iesus testified, and the whiche his disciples haue testified o• Iesu. Therfore for the confession and preaching of Ies•• Christ, and of his holsome Gospell (for so he expoundet• also how he is made partaker of thafflictiō) Iohn was appr• hended in Asia, & by soldiours led to Rome, yt he might plea• his cause before themperour Domitian, who of his cruel nature condēned the inuocēt. And he was put into a cawdrō o• hote boiling oyl. Out of ye whiche when he escaped withou• harme, he was caried into Patmos. He aunswered no other matter before themperour, than Paul did .27. yeres past, before Nero. This was done in yt .xiiii. or .xv. yere of Domitiā And the .xxiiii. yeare after ye destructiō of the citie Hierusalē ⟨p. 29⟩and after the birth of our Lorde .lxvi. Domician who would seme and be called a God, being slaine of his own men, after many murthers & cruel actes, died himself a shameful death, the .xv. yeare of his reigne. The authours hereof are, Suetonius in ye life of Domitian, Tertullian in the heretic. prescript. Eusebius in his chronicles, and in the third boke of the ecclesiastical history, in the .xvii. and .xviii. chapter. And hereto is added the common consent of all writers.
Moreover he noteth the time also,1 in the which these mysteries began to be revealed to him, [Greek or Hebrew], in that solemn day of the Lord, namely the sunday. For so have the ancient fathers called one of the sabbaths, that is to say the first day in the week, wherein Christ rose again from the dead. Math. xxviii. and Mark .xvi. And this day have the churches chosen to them selves in stead of the Sabbath day, as holy in the remembrance of the Lords resurrection, wherein they might keep their sacred and solemn assemblies. For that this day was solemnised and consecrated for assemblies in the congregation of Corinth, appeareth manifestly in the xvi. Chapter of the first Epistle to the Corinthians, where the Apostle commandeth to lay a part their collections in one of the sabbaths: The same day also the faithful did celebrate their service with S. Paul, in the .xx. of the Acts. Where Sozomenus reporteth in the .viii. chapt. of the first book of the story tripartite, that great Constantine made certain holy days, and even the Lords day for one, which is called of the Heathen the sunday, it is to be understand that he renewed rather the custom of the Apostles & catholic church, than to have newly instituted the same. And freely of their own accord have the churches received that day: for we read not that it was any where commanded. And the congregations saw how it was altogether necessary that there should be a certain time, in the which the saints should mete and come together. They chose therefore the day of the resurrection, nether did they maliciously contend among themselves for these things, as the histories testify was done in the church afterward. And at this day verily, the superstitious holy days being abrogated, it is better to observe certain and moderate days, and to keep peace and quietness in the church.
Moreouer he noteth the tyme also,1 in the whiche these misteries began to be reuealed to him, 〈non-Latin alphabet〉, in that solemne day of the Lord, namely the sonday. For so haue the auncient fathers called one of the sabbothes, that is to say the first day in the weke, wherin Christ rose again frō the dead.
But where this Apostle knew, that the faithful on the so• day served God in all assemblies, where he could not be p• sent in body,1 in spirit and contemplation he was with the• And as he was thus in the spirit and contemplation of m• ters divine, and in holy prayers, he heard a voice, whereof […] will speak hereafter. But here we are presently taught what is the religion of the sunday, and how it is mete to o• serve it. Finally worldly men are reproved, which pollute break it with profane works and affairs. David w• time he suffered persecution of Saul, lamenteth chiefly, t• he might not come to the Lords tabernacle. Our men a• compt it a great felicity, never to enter into the fellowship Saints. And to abuse the sunday, in gaming, drinking dancing, and worldly business.
But where this Apostle knewe, that the faithfull on the so• day serued God in all assemblees, where he could not be p• sent in body,1 in spirit and contemplation he was with the• And as he was thus in the spirite and contemplation of m• ters diuine, and in holy prayers, he heard a voice, whereof 〈…〉 wyll speake hereafter. But here we are presently taugh• what is the religion of the sonday, and how it is mete to o• serue it. Finally wordly men are reproued, whiche pollut• breake it with prophane workes and affaires. Dauid w• time he suffered persecution of Saul, lamenteth chiefly, t• he might not come to the Lordes tabernacle. Our men a compt it a great felicitie, neuer to enter into the felloship Sainctes. And to abuse the sonday, in gamenyng, drinkin dauncing, and worldly businesse.
1These things on this wise declared, he cometh at len•• to the revelation: setting forth before the express commau• dement of God, whereby he was commanded both to w• the things revealed, & also to send them to the seven church• of Asia. To the manner and majesty of the revelation that sa• chiefly appertaineth, that he heard a voice, and that notab• as the sound of a trumpet. For so we read it was done the law giving at the mount Sinai. Now is declared who voice it was, and who was the author of the revelation Verily the eternal God, which calleth him self Alpha • Omega, that is the beginning and the end: Or as it is sa• in Isaiah, first and last. Whereof else where.
1These thinges on this wyse declared, he cometh at len•• to the reuelation: setting forth before the expresse commau• dement of God, wherby he was commaunded both to w• the thinges •euealed, & also to send thē to the seuen church• of Asia. To the maner and maiestie of the reuelatiō that sa• chiefly apperteineth, that he heard a voice, and that notab• as the sound of a trompet. For so we reade it was done the law geuing at the mount Sinay. Now is declared who voyce it was, and who was the authour of the reuelation Verely the eternall God, which calleth hym selfe Alpha Omega, that is the beginning and the ende: Or as it is sa in Esay, first and last. Wherof els where.
Now followeth the commandment which hath • parts. For first the Lord commandeth S. John to w•• And to write such things as he saw, that is to wit, […] Apocalypse. And that he should write neither in the san• nor on the wall, but in a book: Verily for the edifying profit of the church present, and of all posterity. After he• also commanded to send those writings to seven cong•• gations, and verily to all the churches of the whole world• all times & ages. Therefore all these things belong to the pro• of congregations, and that of all that be, have been or shal•
Now followeth the commaundement whiche hath • partes. For first the Lord commaundeth S. Iohn to w•• And to wryte suche thinges as he sawe, that is to witte, 〈…〉 Apocalipse. And that he should wryte nother in the san• nor on the walle, but in a boke: Verely for the edifiyng• profit of the churche present, and of all posteritie. After he• also commaunded to sende those writinges to seuen cong•• gations, and verely to all the churches of the whole world• al times & ages. Therfore al these thinges belong to ye pro• of congregations, and that of al that be, haue bene or shal•
1Here of we learn, how great is the authority of the s•• turs. It was not written nor compiled in books, but by Go• commandment. There be notable testimonies of the bok• ⟨p. 31⟩of Moses, in the .xxxiiii. of Exod. and .xxxi. of Deuter. And to say nothing of the residue of the Prophets, is not Jeremiah commanded to write his Sermons again, which king Joachim had cut in pieces and burnt?2 Doubts S. Peter beareth manifest witness, that the Prophets received the mysteries of God to none other end, than they should reveal them to us: Which in deed might only be done by the scriptures. Now is John most apertly commanded to write. What will we say, that he is also commanded to send his writings to the congregations? Whereof again we gather that God willeth right well to the congregations, and even to every one of us. Let us beware and take heed, that we put not from us unworthily so great benefits of God, to whom be praise and glory.
1Here of we learne, how great is the authoritie of the s•• turs. It was not written nor cōpiled in bokes, but by Go• cōmaundment. There be notable testimonies of the bok• ⟨p. 31⟩of Moyses, in the .xxxiiii. of Exod. and .xxxi. of Deuter. And to say nothing of the residue of the Propetes, is not Ieremy commaunded to wryte his Sermons againe, whiche kyng Ioachim had cut in pieces and burnt?2 Doubtes S. Peter beareth manifest witnes, that the Prophetes receiued the misteries of God to none other ende, than thei shuld reueale them to vs: Which in dede might only be done by the scriptures. Now is Iohn moste apertly commaunded to wryte. What wyl we say, that he is also commaunded to sende his wrytinges to the congregations? Wherof againe we gather that God willeth right well to the congregations, and euen to euery one of vs. Let vs beware and take hede, that we put not from vs vnworthely so great benefites of God, to whō be prayse and glory.
And I turned me, that I might see the voice that spake with me. And when I was turned, I saw seven golden candlesticks: And in the midst of the seven candlesticks, one like unto the Son of man clothed with a linen garment •owne to the ground, and gird about the paps with a golden girdle. His head and his ears were white, as white wool and •nowe: And his eyes were as a flame of fire, •nd his feet like unto brass, as though they burnt in a furnace: and his voice as the sound of many waters. And he had in his right and seven Stars, and out of his mouth ⟨p. 32⟩went out a sharp two edged sword, and hi• face shone even as the Sun in his strength.
ANd I tourned me, that I myght see the voice that spake with me. And when I was tourned, I sawe seuen golden candelstickes: And in the middes of the seuen candelstickes, one like vnto ye sonne of man clothed with a linnen garmēt •owne to the grounde, and gyrde about the pappes with a golden girdell. His head and his eares were whyte, as whyte wolle and •nowe: And his eyes were as a flame of fyre, •nd his feete like vnto brasse, as though they brent in a fournace: and his voice as ye sound of many waters. And he had in his ryght and seuen Starres, and out of his mouthe ⟨p. 32⟩went out a sharpe two edged sworde, and hi• face shone euen as the Sūne in his strength.
Such things as have been treated of hitherto in th•• book be in stead of the prologue or preface, as they terme• Now at last shall the matter it self be propounded to us.1 H• therefore followeth the second part of this book, which r• cheth to the fourth chapter. In the which is Christ describe unto us with his catholic church. For first in deed is set • fore us the most sacred Image of Christ our Lord, teachi•• what a one he is on the right hand of his father in glory & how he sitting on the right hand of his father, worketh n• uerthelesse in his church continually, never absent, prese• always. Of what sort moreover the church is here• earth, is figured in those seven congregations. Here therefore are showed the excellent gifts of churches, and again i• shameful errors: How the Lord Christ confirmeth such are sliding and ready to fall, establisheth those that stands forteth the weak hearted, restraineth the foolish hardy, a• preserveth things that are corrupt: Finally how faithful • stours of the church must work and travel, with the pe• ple committed to their credit. For here is exceedingly w• taught, what is the repairing and preservation of church• Where also a brief some of the whole ecclesiastical and […] some doctrine brought in to an abridgement, shall be set be• us. For here is repeated from heaven of Christ in glory, […] doctrine of true religion, which he had set forth more pl• tifully, when he was yet here in earth: And here most ap• applieth it to churches, after consideration of the same.
And in most goodly order the words are knit together (as likewise the whole book is written with plain wor• and hanging right well together, they are deceived that thi•• it to be lose besoms or brooms unbound) John heard voice behind him crying: Whereupon he turned backwa• that he might see the voice speaking, that is to wit, him t• spake. For Aretas also admonisheth, that there is a trope• the words. For no man seeth, but heareth the voice. A• turning him to see, he saw a figure of Christ our savio•• Therefore when the Lord speaketh, let us turn also w• ⟨p. 33⟩all our heart,1 that we may likewise deserve to see the mysteries of the kingdom of God, for he gladly revealeth him sel• to such as turn, and desire heavenly things: And from those that neglect the mysteries of the kingdom of God, all things of salvation are hid.
And in most goodly order the wordes are knit togethe• (as likewyse the whole boke is wrytten with playne wor• and hanging right well together, they are disceaued yt thi•• it to be lose besomes or broomes vnbounde) Iohn heard voice behind him criyng: Wherupon he tourned backwa• that he might se the voyce speaking, that is to wit, hym t• spake. For Aretas also admonissheth, that there is a trope• the wordes. For no man seeth, but heareth the voyce. A• tourning him to see, he sawe a figure of Christ our sauio•• Therfore when the Lorde speaketh, let vs tourne also w
Further more S. John exhibiteth to us the Image of Christ, our catholic king and high bishop sitting in glory:1 in the which description are comprised the chiefest matters of Christ. For such a taste of Christ is here given us, as in this world may be of our weak flesh perceived. But we shall see him at the length in the world to come such as he is, in the fullness of his majesty, wherein shall be joy & life everlasting: But this in this corrupt world, is yet granted to no man.
Further more S. Iohn exhibiteth to vs the Image of Christ, our catholike kyng and high bishop sitting in glory:1 in the whiche description are comprised the chiefest matters of Christ. For suche a taste of Christ is here geuen vs, as in this world may be of our weake flesh perceiued. But we shal se hym at the length in the world to come such as he is, in the fulnes of his maiestie, wherin shalbe ioye & life euerlasting: But this in this corrupt world, is yet graunted to no man.
So much therefore is permitted unto us that live yet in this world to be seen, as is profitable,1 and as our infirmity may perceive. But this same is not little or nothing: but great and large and most full of spiritual pleasure, I mean if we behold these mysteries of God with a faithful eye, and mind desirous of Godly matters. And doubtless they be things certain and true, that here are revealed unto us. For they be revealed by the very Son of God. Let us not wish than to see more, or desire greater things than these are: But take pleasure in those which Christ hath granted us. And let us know for certainty, that a wonderful benefit of God is given us in this vision. For who would not covet to see Christ in glory sitting on the right hand of the father? Who desireth not to know what our Saviour doth in heaven? And home being in heaven, is nevertheless present with his church in earth? But this sacred and holy Image instructeth in all these points all the faithful of Christ most fully. Howbeit this Image of Christ is not to be set forth with colours, since that colours can not attain to the majesty thereof: but with the ecclesiastical doctrine, which hath the promise of the spirit of Christ: And is therefore more evident, and only mete for the true expressing thereof. Let us also print the same Image, not upon any dead table with colours that will perish and fade, but in our hearts through the lively spirit of God, which may also keep it in our minds, never to be wiped out. And such things as are spoken in the second and ⟨p. 34⟩third chap. Of this book, are derived of this description• Christ, that the majesty of the thing might invite us to a s•• gular diligence. The matter is very plain.
So much therfore is permitted vnto vs that liue yet in thys worlde to be sene, as is profitable,1 and as our infirmitie may perceiue. But this same is not litle or nothing: but great and large and moste full of spirituall pleasure, I meane if we beholde these misteries of God with a faithfull eye, and mynde desyrous of Godly matters. And doubtles they be thynges certayn and true, that here are reuealed vnto vs. For they be reuealed by the very sonne of God. Let vs not wysh than to se more, or desyre greater thinges than these are: But take pleasure in those which Christ hath graunted vs. And let vs knowe for certentie, that a wonderful benefite of God is geuen vs in this vision. For who would not couet to se Christ in glory sitting on the ryght hand of the father? Who desyreth not to knowe what our Sauiour doth in heauen? And home being in heauē, is neuertheles present with his church in earth? But this sacred and holy Image instructeth in all these poinctes all the faithfull of Christe moste fully. Howebeit this Image of Christ is not to be set forth with colours, synce that colours can not atteine to the maiestie therof: but with the ecclesiasticall doctrine, whiche hath the promesse of the spirite of Christe: And is therfore more euident, and only mete for the true expressing therof. Let vs also prynt the same Image, not vpon any dead table with colours that wyll peryshe and fade, but in our hartes through the liuely spirite of God, whiche may also kepe it in our myndes, neuer to be wipt out. And such thinges as are spoken in the seconde and
1First we are taught who it is, whose Image is to us ex•• bited: Not the Son of man him self in his own substaun•• but like the Son of man. The Son of man after the phr• of the Gospel, is called Christ him self very God and m• Here he showed not him self to be seen of John in his ou• substance, but in the form of an Angel, that represent• Christ: Which thing is oftener then once found in th• book. We shall therefore refer all these things unto Chris• not to the Angel, which is the minister of Christ in th• mystery. And we shall see Christ in his own substaun•• what time our base body shall flit from hence, and being raised from the dead shall be glorified. In the mean ty• the soul from the death of the body till it rise again, sh• clearly have the fruition of the sight of Christ: Wherein, […] I said before shall be the chief joy and felicity. We sh• now therefore see Christ as it were in a glass, and so muc• as shall suffice us. The Lord open to us the eyes of o•• mind.
1First we are taught who it is, whose Image is to vs ex•• bited: Not the sonne of man him selfe in his own substaun•• but lyke the sonne of man. The sonne of man after the phr• of the Gospell, is called Christ hym selfe very God and m• Here he shewed not hym selfe to be sene of Iohn in his ou• substaunce, but in the fourme of an Aungell, that represent Christ: Whiche thyng is oftener then once founde in th boke. We shal therfore referre all these thinges vnto Chris not to the Aungell, whiche is the minister of Christ in th mistery. And we shall see Christ in his owne substaun what tyme our base body shall flitte from hence, and bey reysed from the dead shall be glorified. In the meane ty the soull from the death of the body tyll it ryse agayne, sh clearely haue the fruition of the sight of Christ: Wherein, I sayd before shall be the chief ioye and felicitie. We sh nowe therfore see Christ as it were in a glasse, and so muc as shall suffice vs. The Lorde open to vs the eyes of o mynde.
1He telleth moreover, where he saw Christ, in the midd• of seven candlesticks. By and by we shall perceive that […] the candlesticks must be understand the churches. Chri•• is than in the midst of the church. He sitteth verily on• right hand of the father, and after the propriety of this •• mane body, he is but in one place, and in no more. As S. A• gustin declareth abundantly in the .lvii. Epistle to Dor• nus. Yet for as much as he is also very God, he is lykew••• in the midst of the church, as he promised in the Gosp•• Wheresoever two or three be gathered in my name,2 the• am in the midst of them. And again: behold I am w••• you unto the worlds end. Therefore by his power divi•• Christ remaineth and worketh in the church present, a• not absent. (Leave therefore to inquire, what Christ doth […] the right hand of his father, whether he sit continually?) And he is verily in the midst of the churches, fixed to […] place, but showing him self indifferently to all equal as helpful. For he neither accepteth persons, nor slepe• ⟨p. 35⟩He is not painted, he is not Idle, nothing regarding matters of the church: But is chiefly and only attentive to the salvation of the same. Such a one he promised him self to be in the .14.15. and .16. of John. And seeing Christ is in the midst of the church, what Vicar moreover shall he have? Shall he have that enemy which is directly against him?3 For a Vicar is in stead of one absent: But Christ is in the middle of the church, present, not absent.
In the text following Christ is described most plentifully, many things are ascribed unto him: And is declared in what sort Christ is in the mids of the church. And first indeed is showed, what garment he hath on: To wit both priestly & princely. By the which thing is figured, what manner of one Christ is in heaven & in earth: To wit bishop and king, intercessor, mediator, & sacrifice, a most perfect sanctification & justification, a redeemer and deliverer of the faithful to his father, evermore working the salvation of his faithful. As S. Paul teacheth, Roma. 8. Hebr. 7. Poderes1 is found amongst the apparel of Aaron, and it is a priestly garment. Whereof S. Hierome writeth to Fabiola, of the priestly garment. The second vesture of linen is a coat down to the foot, of double land: Which Josephus calleth Bissina. And it is called in Hebrew ketheneth, in Greek, [Greek or Hebrew]. This cleaveth just to the body, and is so narrow and strait sleeved, that there is no wrinkle at all in the garment, and came down to the legs. This was verily white and clean.2 For the Lord Christ is an undefiled Priest. Hebr. 7. Neither weareth he again a foul vesture, as he did. Zachar. 3. Nor a purple, as in the .19. of John. But a bright one, as he that hath obtained a name above all names. But his girdle or belt is worn of Soldiers and triumphant persons: And it signifieth in Christ the dignity royal. For Christ is king, deliverer and redeemer of the faithful. His victory is ours. He hath overcome Satan, Hell, sin and death.
In the text followyng Christ is described moste plentifully, many thynges are ascribed vnto him: And is declared in what sort Christ is in the mids of the church. And first indede is shewed, what garment he hath on: To wit both priestly & princely. By the which thing is figured, what maner of one Christ is in heauen & in earth: To wit bishop and king, intercessour, mediatour, & sacrifice, a moste perfit sanctification & iustification, a redemer and deliuerer of the faithful to his father, euermore working the saluation of his faithfull. As S. Paul teacheth, Roma. 8. Hebr. 7. Poderes
But the belt or girdle of Christ is not set in the wonted place, to wit, about the loins. For as Aretas hath also admonished, there are no concupiscences to be restrained in Christ. Therefore is he not girded after the manner of sinners, ⟨p. 36⟩but about the paps or breasts: to the intent we should understand by the girding, that he is king of kings, voyd• of all affections: Most righteous and holy in judgements and government: But yet in the mean time furnished fo• the defence of his church, as we have red it written in the .9• Psalm. The Lord hath put on strength & girded himself, &c. Christ might seem to have girded him self not after the manner that priests or kings use, for that he hath obtained […] more excellent priesthood and kingdom, enduring for eve• To accomplish these things it behoved him to use a te• ple, and palace not transitory, but heaven it self. Hebr. vi• and .ix. Yet in the mean time the effect pierceth in to th• church it self, that so he may be present in the church also.
But the belte or girdle of Christe is not set in the wonted place, to wytte, about the loynes. For as Aretas hath also admonished, ther ar no cōcupiscences to be restrained in Christ. Therefore is he not gyrded after the maner of synners, ⟨p. 36⟩but about the pappes or brestes: to thintent we should vnderstande by the girding, that he is kyng of kynges, voyd• of all affections: Moste rightuous and holy in iudgements and gouernement: But yet in the meane tyme furnyshed fo• the defence of his church, as we haue red it written in the .9• Psalme. The Lord hath put on strength & girded hymself, &c. Christ might seme to haue girded him selfe not after the maner that priestes or kynges vse, for that he hath obteyned 〈…〉 more excellent priesthod and kyngdome, induring for eue To accomplishe these thinges it behoued hym to vse a te ple, and palace not transitory, but heauen it selfe. Hebre. vi and .ix. Yet in the meane tyme the effect pearseth in to th church it selfe, that so he may be present in the church also.
