B11837:507
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 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.1 The name verely of Balaam and Nicolaitans we abhorre all, but the thinge it selfe aswell in the states of menne spiritual as temporal, is most openly foūde. For there be men in highe authoritie, in sondrie kindes of learnynge right excellent, moste expert in the lawes both of God and men, who neuerthelesse blinded with the rewarde of iniquitie, curse bothe the persones and thinges, whiche they knowe that God blessed. Of these S. Peter also made mention in the 2. Chapt. of the 2. Epistle. Thesame doe suggeste euill counselles to Kynges and Princes, tendyng to the distruction bothe of the preachynge of the Gospell and safegarde of the Churche. The same beyng geuen to Idolatrie, and drowned in fleshely pleasures, eate of the sacrifices of the dead, and euen fede of Idoll offeringes, and in fornications runne at riot. Consider I praye you what be the moste parte of popishe priestes, whereof they liue and be fed, what opinion they haue of holy matrimony, and how much they abhorre aduoutrie and whoredome. They dare be bold to cōdemne matrimony, and to iudge whoredome better: so that they maye in ioye the sacrifices of the dead, and many waies take theyr pleasure. Yf any for ye auoyding of whoredome be ioyned in lawfull matrimony, he is though vnworthie to sacrifice or to come at the aultar: but whore mongers are admitted thicke and three folde. And all they for the most parte are the most beastly bondslaues of the bealy, of whom you maie beleue that the holy Apostle of Christ s. Paul hath spokē: whose God is the bealy, & glory in reproche of them, that seke earthly thinges. And who will not acknoweledge these. And affirme them to be very Nicolaitās, mainteyning the doctrine of Balaā the inchaunter? amongs the tēporaltie you shal find men of al sortes which set more by the doctrine of Balaā, & wantonnes of zambre, than thei do by modestie,2 grauitie & christen sinceritie. They loue the libertie and wantonnes of the flesh. They wil not haue youth & free people to be restreined by vertuouse lawes. They wil euen at this day banket & maske with the maidens of Madian, & follow their ⟨p. 82⟩fleshly lust. For thei mainteine surfetting, drōknes, & whoredome. And these be also very Nicolaitans.
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.
1The Lord driveth them now also to repentance with grievous threatenings: except thou amend sayeth he, I will come to thee shortly of the which manner of speaking, hath ben treated before. He addeth, and I will fight with them with the sword of my mouth. With whom? with the impenitent, and especially with the Nicolaitans. He threatened not utter destruction or desolation to the church, whereof there was great hope that they should purge the old leaven: but he threateneth the people impenitent. And like as a judge, or magistrate or soldier useth the sword, so doeth Christ his word. And the word in deed woundeth or slayeth no man but in the mean time it showeth Gods word so doeth the execution of Gods power ensue. Therefore Christ, even as he showeth with his word, he showeth that he will jud•e idolaters, be••• gods, hogs, ⟨p. 83⟩dogs, & whoremongers, & not only judge, but punish them: And as he threateneth, he doeth.2 Thus fighteth he with the sword of his mouth. We have an example in the Israelites, of whom were destroyed, for that they had followed the doctrine of Balaam. 25000. men. After were destroyed also the Moabites and Midianites, neither were the corrupt women spared. Which Moses in the 31. of Numeri discourseth at length. We see also at this day the sword of God to go through out the world, and to overthrow now these, now them, for none other causes, than for the which the Lord slew and destroyed Balaam with his adherents. Therefore let us fear the lord, and walk in his commandments. For he will strike a far of more grievously with his sword, when he shall pronounce in judgement, go ye cursed into fire everlasting. &c. Math. 25. And he sayeth not expressly, I will cut you with the sword of my mouth. For we are many times and oft severed and cut with the word of God, to our great profit and discipline, & for our amendment. At this present he sayeth he will fight: behold he will fight, namely against his enemies. Therefore he threateneth destruction. And we doubt nothing but that the impenitents of those & of all times shall be destroyed. For (as I said even now) at this day we want not examples.
Again leest that notable & wholesome doctrine should seem to appertain to a few men of Pergamos,1 and not to all in the whole world, he applieth this profitable doctrine to all churches. Of the which application we have spoken ones or twice in the former epistles.
Agayne leest that notable & holsome doctrine should seme to apperteyne to a fewe men of Pergamos,1 and not to all in the whole worlde, he applieth this profitable doctrine to all churches. Of the whiche application we haue spoken ones or twise in the former epistles.
Finally after his manner to the intent we should all be more strongly moved to repentance: & obedience, he propoundeth a promise most ample: and that to them that strive & overcome the flesh, the world & the devil: not to sluggards, nor to such as lie in the mire of mischief. We are encouraged therefore with that promise, which is of three sorts. First he promiseth to them that fight manfully & overcome, and do their duty, Manna, & that secret or hid.1 That external Manna to all men known, is not the true Manna. For the unthankful Israelites do loth it, as a meat most light, & had rather have the flesh pots of Egypt full of meat, onions, leeks and garlic, that they mought eat their fill. They see not the Manna celestial figured by this outward Manna, giving ⟨p. 84⟩all sweetness and spiritual pleasure: The faithful see, that this hid Manna is Christ, as he him self expoundeth it in the 6. of John. Christ therefore giveth him self to them that overcome, giveth him to them in meat, which filleth in deed. He that shall ones with true faith have tasted Christ, will wish to have none other meat given him. For in Christ he hath all things, in Christ he is complete, & with all good things fully satisfied. O that our subtle disputers understood these things, they would reason nothing at all of the merits & intercession of Saints & such other things, whereof whilst they reason after their wonted manner, they declare themselves not to have tasted as yet how good and sweet is the Lord.
Finally after his maner to thentent we should al be more strongly moued to repentaunce: & obedience, he propoūdeth a promesse most ample: and yt to them that striue & ouercome the flesh, the world & the deuil: not to sluggardes, nor to such as lie in the mire of mischiefe. We are incouraged therefore with yt promisse, whiche is of three sortes. First he promiseth to them that fight manfully & ouercome, and do their duety, Manna, & that secret or hidde.1 That externall Manna to all men knowen, is not the trewe Manna. For the vnthankful Israelites do lothe it, as a meat most light, & had rather haue the flesh pottes of Aegipte full of meate, onions, leekes and garlicke, that they mought eate theyr fille. They see not the Manna celestial figured by this outwarde Manna, geuyng ⟨p. 84⟩
1After he promiseth to give unto the victors a white stone, to wit absolution & remission of all sins, & that full undoubtedly. For Christ doeth verily absolve us from our sins & from the pains dew for the same, and from condemnation. And he alluded to thee custom of the ancient men in judgements, in the which they condemned with black stones, & quit men with white. For these verses of Ovid are well known in the 15. book of Metamorphos. The manner was in old time long agone to cast with black, & quit with a white stone, and here we give warning, that the remission of sins is not granted to men living for their work or merit: but that faith is the victory, that overcometh the world. The which S. John him self testifieth: And that faith in deed fighteth stoutly in our hearts, but in the mean time it acknowledgeth in all things the grace of God, neither maketh it void the merit of christ. For as it is not slothful, so is it again fearful.
1After he promiseth to geue vnto ye victours a white stone, to wit absolution & remission of al sinnes, & that ful vndoubtedly. For Christ doeth verely absolue vs from our sinnes & from the paines dewe for the same, and from cōdemnation. And he alluded to thee custome of the aūcient men in iudgementes, in the whiche they condemned with blacke stones, & quitte menne with white. For these verses of Ouide are well knowen in the 15. boke of Metamorphos. The maner was in old time lōg agone to cast with blacke, & quitte with a white stone, and here we geue warning, that the remissiō of sinnes is not graunted to men liuing for theyr worke or merite: but that faithe is the victory, that ouercometh the worlde. The which S. Iohn him self testifieth: And yt faith in dede fighteth stoutely in our hartes, but in ye meane time it acknowledgeth in all things the grace of God, neither maketh it voide ye merite of christ. For as it is not slouthful, so is it againe fearful.
1Last of all he promiseth, that he will write in the stone a new name, & that such as no man knoweth, saving he that enjoyeth the same. Christ will not give us only remission of our sins, but the glory moreover & communion of his heavenly joy unspeakable. Of this new name both Isaiah & other Prophets have made mention. Conquerors had famous names. If we overcome we enjoy the glory celestial. That is so unmeasurable that it may only be perceived by feeling, not by speaking. For what so ever thou shalt say be it never so great, famous, or excellent, that is greater that shall be given to the overcomers. For the Apostle S. Paul citeth out of Isaiah: ⟨p. 85⟩That which the eye hath not seen, nor the ear heard, God hath prepared for those that love him. And in this present world also is given us a quiet conscience and joy unspeakable: which they in deed feel, that do in joy the same. They that have not tasted thereof, can never believe that it is so much, as it is in deed. Whereupon S. Paul said, and the peace of God which passeth all understanding, &c. such minds so affected our Saviour Christ grant us. Amen.
1Laste of all he promiseth, that he will write in the stone a new name, & that such as no mā knoweth, sauing he that inioyeth the same. Christ wil not geue vs only remissiō of our sinnes, but ye glory morouer & cōmunion of his heauēly ioye vnspeakable. Of this newe name bothe Esaye & other Prophets haue made mētion. Cōquerours had famouse names. If we ouercome we inioye ye glory celestial. That is so vnmesurable that it may only be perceiued by feling, not by speaking. For what so euer thou shalt say be it neuer so great, famous, or excellent, that is greater that shall be geuen to the ouercōmers. For the Apostle S. Paull citeth out of Esaye: ⟨p. 85⟩That whiche the eye hath not sene, nor the eare hearde, God hath prepared for those that loue him. And in this present worlde also is geuen vs a quiet cōscience and ioye vnspeakeable: which they in deede fele, that do in ioye the same. They yt haue not tasted therof, can neuer beleue that it is so much, as it is in dede. Wherupon S. Paull sayed, and the peace of God whiche passeth all vnderstanding, &c. suche mindes so affected our Sauiour Christ graunte vs. Amen.
And unto the Messenger of the congregation of Thiatira write. This sayeth the Son of God, which hath his eyes like unto a flame of fire, and his feet are like brass: I know thy works & thy love, service & faith, and thy patience, and thy deeds which are more at the last, then at the first. Notwithstanding I have a few things against thee, that thou sufferest that woman Jezebel, which called her self a prophetess, to teach & deceive my servants, to make them commit fornication, and to eat meats offered up unto Idols.
ANd vnto the Messenger of the cō gregatiō of Thiatira write. This sayeth the sonne of God, whiche hath his eyes like vnto a flāme of fire, and his fete are like brasse: I knowe thy workes & thy loue, seruice & faith, and thy patiēce, and thy dedes which are mo at the last, then at the first. Notwithstāding I haue a fewe things against thee, that thou sufferest that woman Iesabell, whiche called her self a prophetisse, to teache & disceaue my seruaunts, to make them cōmit fornication, and to eate meates offered vp vnto Idolles.
The fourth epistle written to the Thyatirenians,1 is more plentiful then the residue, and with manifold fruits replenished. For it commendeth and praiseth in that church excellent virtues, and singular gifts not a few. Straight ways he reproveth in them, that they suffer over gently the Jezabelisme, which he describeth what, and how filthy it is. He threateneth them sore, unless with perfect repentance, they amend their sins and wickedness. Further more he warneth, that they look for no new revelations: but that they ⟨p. 86⟩persevere & abide in those which they had learned hitherto, & in the which they now are. Hither also with most large promises he allureth them, & finally communicateth & commendeth this doctrine to all churches. And there is a wonderful likeness and correspondence in all epistles: As the same may be seen also in all the books of the prophets, in the story of the evangelists,2 & in Pauls epistles. Whereof it may easily be gathered, that the doctrine of the verity is most absolute perfect and plain, and agreeable to it self in all things. In so much that if all the writings of all other Apostles and Prophets did remain, we should have had no more in those many and most plenteous books, then we now have in the holy Bible. God provided well for us and for our infirmity by this brief way. Here be seven Epistles set in the 2. Chapter: but it is marvel to see how like they be all, teaching in a manner all one thing.
The fourth epistle written to the Thyatirenians,1 is more plentifull then the residue, and with manifolde fruites replenished. For it cōmendeth and praiseth in that churche excellent vertues, and singular giftes not a fewe. Streight wayes he reproueth in them, that they suffer ouer gētly the Iezabelisme, whiche he describeth what, and howe filthie it is. He threateneth them sore, vnlesse with perfit repentaunce, they amende theyr sinnes and wickednes. Further more he warneth, that they loke for no newe reuelations: but that they ⟨p. 86⟩perseuer & abide in those which they had learned hitherto, & in the which they nowe are. Hither also with most large promisses he allureth them, & finally cōmunicateth & cōmendeth this doctrine to al churches. And there is a wōderful likenes and correspondaunce in al epistles: As the same may be sene also in al the bokes of the prophetes, in the story of the euangelistes,
1This fourth is chiefly profitable for those congregations which are sound in the pureness of doctrine, and are pure moreover in holiness of life, but do not with a fervent zeal enough persecute open heresies. There be other fruits and commodities, which we shall speak of in order. But like as in all other epistles that goo before, first is set forth, to whom the epistle is sent, and from whom it cometh: So also in this epistle Thyatirene both the superscription as they term it,2 & the subscription is expressly set. It is sent to the Messenger of the church of Thyatira, & so to the whole church, as I have told you before oftentimes. And Thyatira is a noble and famous city of Lydia,3 in Asia, on the river of Hermus: where we read that the woman was borne, that sold purple, which was converted to Christ by s. Paul in the 16. of the Acts, it was a populous city, & much frequented, so that it is no marvel though men diversly given, unclean, curious, & heretics did associate & join them selves to the church of God. The Geographers write many things of that famous city of Asia.
1This fourth is chiefly profitable for those congregations whiche are sounde in the purenes of doctrine, and are pure moreouer in holines of life, but doe not with a feruent zeale enough persecute open heresies. There be other fruictes and cōmodities, whiche we shall speake of in order. But like as in al other epistles that goo before, first is set forth, to whom the epistle is sent, and from whom it cōmeth: So also in this epistle Thyatirene both the superscription as they terme it,2 & the subscriptiō is expressely set. It is sent to the Messenger of the church of Thyatira, & so to the whole churche, as I haue tolde you before oftētimes. And Thyatira is a noble and famouse citie of Lydia,3 in Asia, on the riuer of Hermus: where we reade yt the woman was borne, that solde purple, whiche was conuerted to Christ by s. Paull in the 16. of the Actes, it was a populouse citie, & much frequēted, so that it is no maruell though mē diuersly geuē, vncleane, curiouse, & heretikes did associate & ioyne them selues to the churche of God. The Geographers wryte many thinges of yt famouse citie of Asia.
1And the author of the Epistle is the Lord Christ him self, the high king & Bishop, which useth the Apostle his pen, or blessed s. John for his Scribe or Secretary, by whom he will have those things published through out the whole world. And he getteth the epistle authority, whilst repeating certain members ⟨p. 87⟩of the former image & description, he showeth him self in such sort to be seen of the church, to be viewed in faith, that they help the matter wonderfully. He seeth here heresies & the secrets of hearts, and treadeth under his most pure and clean feet, what so ever advanceth it self against Gods glory & verity.
1And the author of thepistle is the Lord Christ him self, the high king & Bishop, which vseth thapostle his pen, or blessed s. Iohn for his Scribe or Secretarie, by whome he will haue those things published through out the whole world. And he getteth the epistle authoritie, whilest repeting certen mēbres ⟨p. 87⟩of the former image & descriptiō, he sheweth him self in such sorte to be sene of the church, to be viewed in faithe, that they help ye matter wōderfully. He seeth here heresies & the secrets of hartes, and treadeth vnder his moste pure and cleane fete, what so euer auaūceth it selfe against Gods glory & veritie.
He calleth him self therefore the Son of God,1 whom before we heard to be the Son of man. He is therefore and remaineth both, even in glory, aswell the Son of God as man. In the divine nature of the same substance with the father, in the humane nature communicating with us in all things, except sin, the other nature is not swallowed up in glory but two distinct & several natures without any permixtiō, abide in one person undivided: which in deed be one Christ, very God & very man, to be worshipped world without end. Hereof we have testimonies in the 1. of Luke, in the 1. of John, & the 1. chapt. to the Romans. And which of the heretics or persecutors will make war with the living Son of God?
He calleth him selfe therfore the sonne of God,1 whome before we hearde to be the sonne of man. He is therfore and remaineth both, euen in glory, aswel the sonne of God as mā. In the diuine nature of the same substaunce with the father, in the humane nature cōmunicating with vs in al things, except sinne, the other nature is not swallowed vp in glory but two distinct & seueral natures without any permixtiō, abide in one persone vndiuided: which in dede be one Christ, very God & very mā, to be worshipped world without end. Herof we haue testimonies in the 1. of Luke, in the 1. of Iohn, & the 1. chapt. to the Romanes. And whiche of the heretickes or persecutours wil make warre with the liuing sonne of God?
After he attributeth to him self eyes,1 casting out fire and flame. For nothing escapeth the knowledge & judgement of Christ our Judge, he beholdeth the reins and hearts. Moreover he lighteth some, and some he committeth to everlasting fire, therein to burn for ever. Now then if any do imagine with them selves, that they can hide heresies and malice in their hearts, they are deceived. For in the eyes of Christ, the darkness it self is light also. The same Lord also hath feet most purged and clean, he treadeth down all ungodliness: And where so ever he walketh with his shining feet of brass, he consumeth immediately all heresies and corrupt life. Therefore this prelate most pure, and most fit and apt to purge, finally best furnished to bolt out the secrets of hearts, showeth to the congregations these things that follow: he himself walketh and is conversant in the midst of the church, both King and Priest.
After he attributeth to him selfe eyes,1 casting out fire and flamme. For nothing escapeth the knowledge & iudgement of Christe our Iudge, he beholdeth the raynes and hartes. Moreouer he lighteth some, and some he cōmitteth to euerlasting fire, therin to burne for euer. Nowe then if anye doe imagine with them selues, that they can hide heresies and malice in theyr hartes, they are disceiued. For in the eyes of Christ, the darkenes it selfe is light also. The same Lorde also hathe fete moste pourged and cleane, he treadeth downe all vngodlines: And where so euer he walketh with his shining feete of brasse, he consumeth immediatly all heresies and corrupte life. Therfore this prelate moste pure, and moste fitte and apte to pourge, finally beste furnisshed to boulte out the secrettes of hartes, sheweth to the cōgregations these things that followe: he himselfe walketh and is conuersaunt in the middes of the churche, bothe Kinge and Prieste.
