B11837:495
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.
Thereof cometh all this impatience in the whole world: when a mattock is called a mattock, and a fig a fig as the proverb is. Is an harlot therefore no harlot, because she will not be called an harlot? yes verily is she an harlot, and a shameful harlot, and though she deny never so oft that she is a whore, yet is she an whore nevertheless, and remaineth a whore. So the seat or Throne of Satan is at this day Rome it self, which will seem to be the seat of Christ and the seat Apostolical. For the work and instruction of the devil therein aboundeth. Finally all Cities, Townes,1 & places, wherein verity, godliness, religion and virtue are exiled, wherein the preaching of Gods trueth, and correction of most corrupt manners have no place, wherein filthiness and uncleanness, bawdy songs and not spiritual Psalms, wherein craft and deceit, surfeiting, murder, adultery, oppression of good people and of godly religion triumpheth, be the seats of Satan, how so ever they be called the most christen and catholic cities, and worshippers of the right and christen saith. This thing Jesus Christ the very Son of God sayeth, crieth, affirmeth, repeateth, and even with a majesty pronoun ceth. For by and by after the murder of Antipas, he addeth: where satan dwelleth. And these things are doubtless true, which Christ sayeth and pronounceth in the Church: and most false be the things which this most sinful world here allegeth against the words of Christ.
Therof cometh al this impatience in the whole world: when a mattocke is called a mattocke, and a figge a figge as the prouerbe is. Is an harlot therfore no harlot, because she will not be called an harlot? yes verely is she an harlot, and a shameful harlot, and though she denye neuer so ofte that she is a whore, yet is she an whore neuerthelesse, and remayneth a whore. So the seate or Throne of Sathan is at this daye Rome it selfe, whiche will seme to be the seate of Christe and the seate Apostolical. For the worke and instruction of the deuill therein aboundeth. Finally al Cities, Townes,1 & places, wherin veritie, godlines, religion and vertue are exiled, wherin the preaching of Gods trueth, and correctiō of most corrupte maners haue no place, wherein filthines and vncleanes, baudy songes and not spirituall Psalmes, wherin crafte and disceipte, surfetting, murther, aduoutrie, oppressiō of good people and of godly religiō triūpheth, be the seates of Sathan, how so euer they be called the moste christen and catholicke cities, and worshippers of the righte and christen saith. This thing Iesus Christ the very sonne of God saieth, crieth, affirmeth, repeteth, and euen with a maiestie pronoū ceth. For by and by after the murther of Antipas, he addeth: where sathan dwelleth. And these thinges are doubtles true, whiche Christ sayeth and pronounceth in the Churche: and most false be the thinges whiche this most sinful world here alledgeth against the wordes of Christ.
But this same the Lord highly commendeth, that in so slipper & unfortunate a place they have stand uprightly hitherto, and could not be subdued in the very seat of Satan.1 Here we learn, that it is lawful, as occasion shall serve, to dwell in the midst of a froward nation: yet so that we be not made conformable to them in any wise either in manners or superstition. And for as much as it is dangerous to dwell amongst the ungodly, and as it were to touch pitch with our hands: ⟨p. 76⟩Thou shalt nothing offend against the Lord, if thou get thee to a safer place, wherein is less danger and more occasion of all godliness. Yea rather when thou mayest conveniently pass unto such places, thou stickest dangerously upon the stony rocks, whereupon thou mayest chance at the last to suffer Shipwreck.
But this same the Lord highly cōmendeth, that in so slipper & vnfortunate a place they haue stande vprightly hitherto, and coulde not be subdued in the verye seate of Sathan.1 Here we learne, that it is lawefull, as occasion shall serue, to dwell in the middes of a frowarde nation: yet so yt we be not made conformable to thē in any wise either in maners or superstitiō. And for as much as it is daūgerous to dwel amōgs the vngodly, and as it were to touche pitch with our hādes: ⟨p. 76⟩Thou shalt nothing offende against the Lord, if thou get thee to a safer place, wherin is lesse daunger and more occasion of al godlines. Yea rather when thou mayest cōueniently passe vnto suche places, thou stickest daungerously vpō the stony rockes, wherupon thou mayest chaunce at the laste to suffer Shipwreake.
1And two things he alloweth chiefly in this church, first that they hold the name of Christ. For the Greek word [Greek or Hebrew] is not to touch lightly, but to hold fast, so that it can not with force be plucked away that thou holdest. And so they held Christ most deeply fixed in their minds. The name of Christ is the wholesome working of our redemption and sanctification, besides the which there is no other name, as S. Peter sayeth, whereby we may be saved. They cleaved therefore unto Christ, as we read of the Apostles in the 6. of John. And necessary it is that every one of us hold fast the mystery of salvation rooted in our hearts.2 Secondly, it is not enough to retain the mystery of salvation in our heart, unless we profess it also with full and open mouth. Whereupon he addeth straight ways, and haste not denied my faith. Behold how he calleth it faith now, which of late he called the name of Christ. And he calleth it properly his faith, that is, not devised or invented by men, but set forth of Christ him self by the word of his verity. This true, right, and catholic faith must we confess and not deny: and profess it expressly aswell in words as in works.
1And two thinges he alloweth chiefly in this churche, first that they holde the name of Christ. For the Greke woorde 〈non-Latin alphabet〉 is not to touche lightly, but to holde fast, so that it can not with force be plucked awaye that thou holdest. And so they helde Christe moste depely fixed in their mindes. The name of Christ is the holsome workyng of our redemption and sanctification, besides the which there is no other name, as S. Peter sayeth, wherby we maye be saued. They cleaued therfore vnto Christ, as we reade of thapostles in ye 6. of Iohn. And necessary it is that euery one of vs holde faste the misterie of saluation rooted in our hartes.2 Secondly, it is not ynough to retaine the misterie of saluation in our harte, vnlesse we professe it also with full and open mouth. Wherupō he addeth streighte waies, and haste not denied my faythe. Beholde how he calleth it faith nowe, which of late he called the name of Christ. And he calleth it properly his fayth, that is, not diuised or inuented by men, but set foorth of Christe him selfe by the woorde of his veritie. This trewe, right, and catholicke faith must we confesse and not denye: and professe it expressely aswel in wordes as in workes.
1Christ and his Gospel are denied by more ways than one. They are denied by silence, when we hold our peace, what time we should speak chiefly for the glory of God. Christ again is denied through dissimulation, as where Peter sayeth, I wot not what thou sayest. For he knew right well what the maid said: but fear caused him to dissemble. He is denied what time plainly & with express words Christ and his verity is denied. He is denied with a figurative confession, what time in deed we confess some what, but yet so darkly and so diffusely, that it is unknown what it is that thou professest. He is denied, when we feign in our heart, that we keep the true doctrine, and deny it in our works, in bowing our selves before Idols, going to profane ⟨p. 77⟩churches, communicating with the ceremonies of Antichrist: kneeling on the ground and worshipping that thing which our conscience gave us, and the faith set forth by the apostles taught us to be no God. And verily all this denial ariseth of fear, and of our corrupt affections. If there where so assuredly a reward propounded of men for the confessing of him, as thou art sore afraid to be put to pain in case thou do confess, there would seem no difficulty at all to profess Christ sincerely. Where therefore thou deniest or dissemblest, thou doest it for fear. But such timorous and fearful deniers the lord shutteth out of his kingdom. The world therefore being despised, the name of the Lord must be confessed boldly & without fear, according to the doctrine of Christ Matth. 10. Mark. 8.
1Christ and his Gospel are denied by mo wayes than one. They are denied by silence, when we holde our peace, what time we shoulde speake chiefly for the glory of God. Christ agayne is denied through dissimulatiō, as where Peter sayeth, I wote not what thou sayest. For he knewe right well what the mayde sayed: but feare caused him to dissemble. He is denied what time plainely & with expresse woordes Christ and his veritie is denied. He is denied with a figuratiue confession, what tyme in dede we confesse some what, but yet so darkely and so diffusely, that it is vnknowen what it is that thou professest. He is denied, when we fayne in our harte, that we kepe the true doctrine, and denie it in our workes, in bowynge our selues before Idolles, goynge to prophane
And this confession of the congregation of Pergamos is amplified and highly commended by reason of the time.1 For it is a great matter to profess Christ in no quiet but in most troublesome times. But it is manifest that the church of Pergamos confessed Christ in the midst of the persecution, in the which was executed the holy martyr of Christ Antipas: Whereof it followeth that the profession was noble. It is commonly said, but these men saw Antipas slain, and yet could not be feared from the true faith, and these things in deed are set forth in few words, but in sense most ample to be followed of all churches. Some others read here in my days. But the complutensian copy is better, which hath, in the days wherein Antipas, &c. As though he should say, And thou haste confessed my name in those days, wherein Antipas was my faithful witness, which for the same cause was slain also.
And this confession of the congregation of Pergamos is amplified and highly cōmended by reason of the time.1 For it is a great matter to professe Christ in no quiet but in most troublesome times. But it is manifest that the churche of Pergamos confessed Christ in the middes of the persecutiō, in the whiche was executed the holy martir of Christe Antipas: Wherof it followeth that the profession was noble. It is comonly saied, but these men sawe Antipas slaine, and yet could not be feared from the true faith, and these thinges in dede are set forth in fewe wordes, but in sense most ample to be followed of all churches. Some others reade here in my dayes. But the complutensian copie is better, whiche hathe, in the dayes wherin Antipas, &c. As though he should saye, And thou haste confessed my name in those dayes, wherin Antipas was my faithfull witnes, whiche for the same cause was slaine also.
Antipas is commended,1 and as it were canonised of the very Son of God. And he is praised that he was a witness, that is a martyr: And that in deed a faithful witness, by testifying, teaching, confessing, and keeping his faith to the Lord, even to the end. Acts. 13. Peradventure he was pastor of this Church, or some other man of singular constancy amongst the faithful. Certes faith and not torment maketh martyrs. And because this martyr is praised of Christ, we understand that the agonies and conflicts of martyrs should ⟨p. 78⟩be preached in the church of Christ, and many be excited and exhorted to follow their steppes. Therefore we affirm that the holy martyrs of God are honoured, but not to be worshipped or called upon. We condemn all those that speak against holy martyrs, and associate them with those that slew them. But touching the worshipping of Saints I have spoken else where more at large, we learn hereof also, that they die not for ever, that die in this world for the name of Christ: neither that the martyrs be polluted with worldly reproach, considering how they be commended by the mouth of God. To christ therefore king of martyrs be honour, praise and glory world without end. Amen.
Antipas is cōmended,1 and as it were canonised of the very sonne of God. And he is praysed that he was a witnes, that is a martir: And that in dede a faithfull witnes, by testifiyng, teaching, confessing, and keping his faith to the Lord, euen to the ende. Actes. 13. Perauenture he was pastour of this Churche, or some other man of singular constauncie amonges the faithfull. Certes fayth and not torment maketh martirs. And because this martir is praysed of Christe, we vnderstand that the agonies and cōflictes of martirs should ⟨p. 78⟩be preached in the church of Christ, and many be excited and exhorted to followe their steppes. Therefore we affirme that the holy martirs of God are honoured, but not to be worshipped or called vpon. We condemne al those that speake against holy martirs, and associate them with those that slew them. But touchinge the worshippinge of Sainctes I haue spoken els where more at large, we learne hereof also, that they die not for euer, that die in this worlde for the name of Christ: neither that the martirs be polluted with worldly reproche, considering how they be commended by the mouth of God. To christ therfore king of martirs be honour, praise and glory worlde without ende. Amen.
But I have a few things against thee: 1that thou hast the there, that maintain the doctrine of Balaam which taught in Balacke, to put occasion of sin before the children of Israel, that they should eat of meat dedicate unto Idols, & commit fornication. Even so haste thou them that maintain the doctrine of the Nicolaitans, which thing I hate. But be converted, or else I will come to thee shortly, & will fight against them with the sword of my mouth. Let him that hath ears, hear what the spirit sayeth to congregations. To him that overcometh will I give to eat Manna that is hid, & give him a white stone, & in the stone a new name written, which no man knoweth saving he that receiveth it.
BVt I haue a fewe thinges against thee: 1that thou hast the there, that mainteine the doctrine of Balaā which taught in Balacke, to put occasion of sinne before the children of Israel, that they should eate of meate dedicate vnto Idolles, & cōmitte fornicatiō. Euen so haste thou them that mainteine the doctrine of the Nicolaitans, whiche thing I hate. But be conuerted, or els I wil come to thee shortely, & will fight against them with the sworde of my mouth. Let him that hathe eares, heare what the spirite sayeth to cōgregations. To him yt ouercometh wil I geue to eate Māna that is hidde, & geue him a white stone, & in the stone a new name writē, which no mā knoweth sauing he that receiueth it.
In the first part of this epistle the Lord commendeth many things in the church of Pergamos,1 in the second part he will reprehend a few. And he sayeth a few things, not that the error, of the Nicolaitans is a light offence, but that the sin is in others rather, than in the true Church it self: to wit in them, which notwithstanding that they were not of the body of the church in deed, yet did they join with the church outwardly, and would be taken for members of the same. After he speaketh modestly, least by exasperating over much the sin and error in the faithful, he should trouble their minds and discourage them utterly. There is a measure in all things, as the common saying is. And if in a Church so commendable, there is found of Christ that is thought worthy reprehension, what shall we say of those that be less commendable?2 yea why should we not see in all churches always some thing to be found, that may be blamed: not so much for that the Saints are always troubled with the infirmity of the flesh, as that ever more hypocrites and corrupt persons join them selves to the church of God: such as were here the Nicolaitans, and as Judas the thief and traitor was in the number of Apostles. In Christ the church is without any spot or wrinkle as the Lord sayeth in the 13. of John. And in the country to come shall most fully be made perfect: which S. Austen also affirmeth.
In the first parte of this epistle the Lorde cōmendeth many thinges in the church of Pergamos,1 in the seconde parte he will reprehende a fewe. And he sayeth a fewe thinges, not that the errour, of the Nicolaitans is a light offence, but that the sinne is in others rather, than in the trewe Church it self: to witte in them, whiche notwithstandinge that they were not of the bodye of the churche in dede, yet did they ioyne with the churche outwardely, and would be taken for membres of the same. After he speaketh modestly, least by exasperatinge ouer muche the sinne and errour in the faithfull, he shoulde trouble theyr mindes and discourage them vtterly. There is a measure in al thinges, as the common saiynge is. And if in a Churche so commendable, there is founde of Christ that is thought woorthie reprehension, what shall we saye of those that be lesse commendable?2
And the Lord Jesus reprehendeth in the church of Pergamos, not that they maintain the Nicolaitan or Galaamitical doctrine, but that they have such as maintain that doctrine. They offended therefore, for that they did not hate so much the Nicolaitans as the Ephesians did:1 of whom we heard in the first epistle, that they could not abide the wicked. Wherefore lest the sourness of the leaven should crepe further through out of the whole lump of dowe, the old leaven must be purged. It must be tried, whether you favour or cleave to Heresies: And furthermore the Lord requireth that we should not nourish them, but that we should persecute them with an holy hatred. Whereof is spoken in the first epistle.
And the Lorde Iesus reprehendeth in the churche of Pergamos, not that they mainteyne the Nicolaitan or Galaamitical doctrine, but that they haue suche as maintayne that doctrine. They offended therefore, for that they did not hate so muche the Nicolaitans as the Ephesians did:1 of whome we hearde in the firste epistle, that they coulde not abide the wicked. Wherefore leesie the sowrenes of the leuen shoulde crepe further through out of the whole lumpe of dowe, the olde leuen muste be purged. It muste be tried, whether you fouour or cleaue to Heresies: And furthermore the Lorde requireth that we should not nurrish them, but that we should persecute them with an holy hatred. Whereof is spoken in the first epistle.
Moreover he describeth the heresy of the Nicolaitans to ⟨p. 80⟩the intent we may see,1 wherefore he blameth it, wherefore he condemneth it, & wherefore it ought to be hated. And he describeth it trimly by the example of the Scripture, that chaste cares or shamefastness might not be hurt or offended. I told you before how they were most filthy things, which the ancient writers report of the Nicolaitans. But all things are most aptly and chastely declared of Christ. They are taken out of the 22. 23. 24. 25. chapter of the fourth book of Moses called Numeri. He calleth the Nicolaitan doctrine, the doctrine of Balaam, and that by a similitude. In Balaam the soothsayer these wicked acts are manifest: whereof it may easily appear, of what sort his doctrine was. First he toke the reward or price of iniquity as s. Peter termeth it: And would curse them whom God hath blessed, doing clean contrary to his own mind. Secondly he giveth the king most pestilent counsel: which the Scripture therefore calleth a slander or offence. For he taught the king a way or mean, whereby he might entice the people of God into certain destruction, into the most unclean feeding of meats offered to Idols, and into most filthy whoredom. Al this than shall be counted the doctrine of Balaam, which in hope of filthy lucre being uttered against Gods word and his own conscience, teacheth Idolatry, unclean eating, and fornication: or reproveth not, but counselleth rather, when he knoweth the thing to be filthy. Even so did the Nicolaitans, in speaking evil of the trueth and of christen pureness, gave naughty counsel to many, that they should be partakers of meats offered up to Idols, and couple with harlots, as in the first epistle I declared more at large.
Moreouer he describeth the heresie of the Nicolaitans to ⟨p. 80⟩the intent we maye see,1 wherefore he blameth it, wherfore he cōdemneth it, & wherfore it ought to be hated. And he describeth it trimly by the example of the Scripture, that chaste cares or shamefastenes mighte not be hurte or offended. I tolde you before how they were moste filthie thinges, which the auncient wryters reporte of the Nicolaitans. But all things are most aptely and chastely declared of Christ. They are taken out of the 22. 23. 24. 25. chapter of the fourth boke of Moses called
1Here we perceive by the example of our Saviour Christ, how heresies should be confuted, not with brawling nor railing words, but rather by the places and examples of holy Scripture: like as here at this present most fitly is condemned the heresy of the Nicolaitans. And being ones of the Lord condemned, it abideth condemned for ever: neither need we any new counsels, wherewith to condemn impurity. Again in case all the counsels in the world decree the contrary, yet remaineth this true and sure, which the Lord Christ here pronounceth: accursed be he that determineth ⟨p. 81⟩otherwise.
1Here we perceiue by the example of our Sauiour Christ, howe heresies shoulde be confuted, not with braweling nor rayling wordes, but rather by the places and examples of holye Scripture: like as here at this present moste fittely is condemned the heresie of the Nicolaitans. And beyng ones of the Lorde condemned, it abideth condemned for euer: neither nede we any newe counselles, wherwith to condemne impuritie. Againe in case all the counselles in the worlde decree the contrary, yet remayneth this trewe and sure, which the Lord Christ here pronounceth: accursed be he that determineth ⟨p. 81⟩otherwise.
And here it seemeth good now to consider, whether the Balaamitical and Nicolaitane doctrine in the church be clean extinguished.1 The name verily of Balaam and Nicolaitans we abhor all, but the thing it self aswell in the states of men spiritual as temporal, is most openly found. For there be men in high authority, in sundry kinds of learning right excellent, most expert in the laws both of God and men, who nevertheless blinded with the reward of iniquity, curse both the persons and things, which they know that God blessed. Of these S. Peter also made mention in the 2. Chapt. of the 2. Epistle. The same do suggest evil counsels to Kings and Princes, tending to the destruction both of the preaching of the Gospel and safeguard of the Church. The same being given to Idolatry, and drowned in fleshly pleasures, eat of the sacrifices of the dead, and even feed of Idol offerings, and in fornications run at riot. Consider I pray you what be the most part of popish priests, whereof they live and be fed, what opinion they have of holy matrimony, and how much they abhor adultery and whoredom. They dare be bold to condemn matrimony, and to judge whoredom better: so that they may in joy the sacrifices of the dead, and many ways take their pleasure. If any for the avoiding of whoredom be joined in lawful matrimony, he is though unworthy to sacrifice or to come at the altar: but whore mongers are admitted thick and three fold. And all they for the most part are the most beastly bondslaves of the belly, of whom you may believe that the holy Apostle of Christ s. Paul hath spoken: whose God is the belly, & glory in reproach of them, that seek earthly things. And who will not acknowledge these. And affirm them to be very Nicolaitans, maintaining the doctrine of Balaam the enchanter? amongst the temporality you shall find men of all sorts which set more by the doctrine of Balaam, & wantonness of zambre, than they do by modesty,2 gravity & christen sincerity. They love the liberty and wantonness of the flesh. They will not have youth & free people to be restrained by virtuous laws. They will even at this day banquet & mask with the maidens of Midian, & follow their ⟨p. 82⟩fleshly lust. For they maintain surfeiting, drunkenness, & whoredom. And these be also very Nicolaitans.
And here it semeth good nowe to consider, whether the Balaamiticall and Nicolaitane doctrine in the churche be cleane extinguisshed.
And have neither few nor abjects to favour their sect. And want not their worldly reasons both many & great to maintain the same.
And haue nother fewe nor abiectes to fauour theyr secte. And wante not their worldly reasons bothe many & great to maynteine the same.
1But let us hear what Christ him self, sitting on the right hand of his father, judgeth of them. Those or that same which these men think, teach and do I hate, sayeth the Lord. What thing can be spoken more grievously, than that God hateth the doctrine of the Nicolaitans? For the whole scripture of both Testaments condemneth this Nicolaisme.
1But let vs heare what Christ him self, sitting on the right hande of his father, iudgeth of thē. Those or that same which these men thincke, teache and doe I hate, sayeth the Lorde. What thinge can be spoken more greuously, than that God hateth the doctrine of the Nicolaitans? For the whole scripture of bothe Testamentes condemneth this Nicolaisme.
1After this description & reprehension of the Nicolaitans, he proceedeth like as in the former epistles to exhort them to amendment, or repentance. For where he sayeth, repent, he understandeth or comprehendeth all penance, or repentance. That we said to be a conversion unto God, whereby we amend evil things for good, relinquishing that is evil, & in stead thereof placing that is good: & that of faith in the sincere love & scare of God. Thou shalt amend therefore in case thou doest abstain from meats offered up to Idols & from fornication, & receivest the true religion of Christ instituted, & doest possess thy body in honour, not in the lust of concupiscence: as S. Paul sayeth 1. Thessalon. 4. The church of Pergamos repented, in case they dissembled not nor winked at the filthiness of the Nicolaitans, but stoutly with stood the same. The Nicolaitans repented, if laying their filthiness a side, they received again the purity of faith & life. And to all & singular is said, repent.
1After this description & reprehension of the Nicolaitās, he procedeth like as in the fourmer epistles to exhorte them to amendement, or repentaūce. For where he saieth, repent, he vnderstandeth or cōprehendeth all penaunce, or repentaūce. That we sayed to be a conuersion vnto God, wherby we amende euil thinges for good, relinquisshing that is euill, & in stead therof placing that is good: & that of faith in the sincere loue & scare of God. Thou shalt amende therfore in case thou doest absteine frō meates offered vp to Idolles & from fornication, & receiuest the true religiō of Christ instituted, & doest possesse thy body in honour, not in the lust of cōcupiscēce: as S. Paul sayeth 1. Thessalon. 4. The church of Pergamos repē ted, in case they dissēbled not nor winked at ye filthines of the Nicolaitās, but stoutely with stode the same. The Nicolaitās repented, if laiyng their filthines a side, they receiued againe the puretie of faith & life. And to al & singular is saied, repent.
