B11837:514
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 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,2 & in Paules epistles. Wherof it maye easely be gathered, that the doctrine of the vexitie is most absolute perfit and plaine, and agreable to it selfe in al thinges. In so muche that if al the writinges of all other Apostles and Prophetes did remaine, we should haue had no more in those many and most plētuouse bokes, then we now haue in the holy Bible. God prouided wel for vs and for our infirmitie by this briefe waye. Here be seuen Epistles set in the 2. Chapter: but it is maruell to see howe like they be all, teachinge in a maner all one thinge.
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.
And like as he hath in all epistles testified, that he knew the works of the same church, even so he repeateth here also, to the intent we should never admit wicked security, as though the almighty and all-witting God knew not us and all ours, of the which matter I have spoken sufficiently before.
And like as he hath in all epistles testified, that he knewe the workes of the same church, euen so he repeteth here also, to the intent we shoulde neuer admitte wicked securitie, as though the almightie and alwitting God knewe not vs and al ours, of the which matter I haue spoken sufficiētly before.
Now doeth he set forth gallantly every work of this congregation, ⟨p. 88⟩and commendeth five most notable gifts or brightest virtues.1 First Charity, which compriseth the love of God and our neighbour: whereby is brought to pass, that we prefer nothing in the world before God, neither hurt our neighbour, but rather heap upon him all duties & benefits. This we owe to God and all our brethren in the congregation. Of Charity is spoken else where most abundantly, as in the gospel and epistle of S. John. Secondly he praiseth Diaconian,2 that is, the Ministry. The which may be expounded two ways. For either he understandeth, as Aretas supposeth, ministries towards the poor and needy, that is to wit duties and pains taken about the poor, by lending, relieving, succouring, speaking faithfully in their cause, in giving them meat, drink, clothing, and visiting them. For so this word Diaconia is used in the 2. epistle to the Corinth. &c. Or else he meaneth the ministry of the word, by the which in teaching, exhorting, comforting and rebuking, we advance very much gods glory, and the health of souls. The Thyatirenians were doubtless diligent in either of both. And accuse us grievously, which addict to our own affairs, do neglect our poor brethren: who finally make the ministry of Gods word odious, by our railing and slandering, especially with them that be ignorant as yet, and have heard nothing of gods word.
Now doeth he set forth gallaūtly euery worke of this congregation, ⟨p. 88⟩and cōmendeth fiue most notable giftes or brightest vertues.1 Firste Charitie, whiche compriseth the loue of God and our neighbour: wherby is broughte to passe, that we preferre nothing in the world before God, neither hurte our neighbour, but rather heape vpon him all duties & benefites. This we owe to God and all our bretherne in the congregation. Of Charitie is spokē els where most abondātly, as in the gospel and epistle of S. Iohn. Secondly he praiseth Diaconian,2
1He commendeth also faith in the Thyaterians. Thomas of Aquine in his commentary upon this book admonisheth that faith cometh not of Charity, because it is found set here in the first place: but that Charity & good works spring of faith? And ye John hath recited charity before faith, for that faith hath her estimation of Charity & works. Howbeit how so ever it is faith seemeth here not so much to be taken for trust in God, as for fidelity & trueth & promise kept. For faithfulness beautifieth all other gifts. Admit that thou haste men servants & maid servants that are lucky enough in doing of their things, but imagine that the self same be in the mean time untrusty, slipper and deceitful: what shall avail I pray thee, that they be furnished with sundry gifts? Imagine again that a preacher or Senator be not so furnished with wisdom & experience of matters, but yet to be nevertheless ⟨p. 89⟩faithful, and with all his heart to do all things uprightly, and to favour the just cause: shall not fidelity here supply his want? Great therefore is faith, that is, fidelity, and verity: That not with out cause the Apostle required this of the ministers in the .14. chap. of the first Epistle to the Corinthians, saying: That same is chiefly required of Stewards, that a man be found trusty. This faith is also required of us at this day, this faith, good brethren is rare: And therefore have evils overflowed every where. Let us heartily pray to the Lord, that he will grant us the same, and that we may expulse out of our breasts unfaithfulness, and deceitfulness.
1He cōmendeth also faith in the Thyaterians. Thomas of Aquine in his cōmentary vpon this boke admonissheth that faith cōmeth not of Charitie, because it is foūde set here in ye first place: but that Charitie & good workes spring of faith? And ye Iohn hath recited charitie before faithe, for that faith hath her estimation of Charitie & workes. Howbeit howe so euer it is faith semeth here not so much to be takē for trust in God, as for fidelitie & trueth & promisse kepte. For faithfulnes beautifieth all other giftes. Admitte that thou haste men seruaūtes & maide seruaūtes that are lucky enough in doing of their things, but imagine that the selfe same be in ye meane time vntrustie, slipper and disceiptefull: what shall auayle I praye thee, yt they be furnisshed with sondry giftes? Imagine againe that a preacher or Senatour be not so furnished with wisedome & experience of matters, but yet to be neuertheles
Hereunto is added patience,1 which is praised also in the former churches. Which is a necessary virtue. For impatientnes causeth us to murmur and grudge against God, that we stand not strong in the confession of faith, whilst we refuse to suffer patiently such things as the enemies of faith threaten to put us to. But why defilest thou thy self with theft? Why runnest thou into the wars of a foreign prince? Why doest thou practise usury and bawdry? For because thou lackest patience in thy poverty, which thou wilt relieve with wicked doings.
Hereunto is added patience,1 whiche is praysed also in the fourmer churches. Which is a necessary vertue. For impatientnes causeth vs to murmur and grudge against God, that we stande not strong in the confession of faith, whilest we refuse to suffer patiently suche thinges as the ennemies of faith threaten to put vs to. But why defilest thou thy selfe with thefte? Why runnest thou into the warres of a forein prince? Why doest thou practise vsurie and bawdrie? For because thou lackest pacience in thy pouertie, which thou wilt releue with wicked doynges.
To be short, the Lord now reciteth all manner of good works:1 Wherein he chiefly commendeth, that many times they excelled them selves, in doing more and greater things. And this is a worthy praise. For the husbandman, that is to say, the heavenly father purgeth and cutteth the vines, that they may bring more plentiful fruit. It becometh not the Godly to stand still at a stay, and not to proceed in Godliness.
To be short, ye Lord now reciteth al maner of good works:1 Wherin he chiefly commendeth, that many tymes they excelled them selues, in doing more and greater thinges. And this is a worthy praise. For the husbandman, that is to saye, the heauēly father pourgeth and cutteth the vines, that they may bryng more plentiful fruite. It becometh not the Godly to stande still at a stay, and not to procede in Godlines.
And most shame of all it is, to be ever the longer the worse. As the finger, the longer the less: Which is objected to children in schools that learn nothing. Let us be ashamed of our slothfulness. &c. Let us I say way these things diligently in our minds: and think oft, that God alloweth them, requireth them, and that they be the true seals of the faithful walking in the verity, and of such as boast of faith only a vain name without the thing. If thou feel thy self not to be utterly void of these gifts, praise God: and know that none of all these things is of thy self, but of grace: And pray for the increase of these gifts. If thou be destitute of these virtues, ⟨p. 90⟩mourn and lament before the Lord, humbly axe him forgiveness, and require the abundance of Gods gifts.
And moste shame of all it is, to be euer the longer the worse. As the finger, the longer the lesse: Whiche is obiected to children in scholes that learne nothing. Let vs be ashamed of our sloughtfulnes. &c. Let vs I say way these thinges dilligently in our myndes: and thinke oft, that God alloweth them, requireth them, and that they be the true seales of the faithfull walking in the veritie, and of suche as boaste of faith only a vaine name without the thing. If thou fele thy selfe not to be vtterly voyde of these giftes, prayse God: and knowe that none of all these thinges is of thy selfe, but of grace: And pray for the increase of these giftes. If thou be destitute of these vertues, ⟨p. 90⟩mourne and lament before the Lorde, humbly axe hym forgeuenes, and require the aboundaunce of Gods giftes.
1In the second place he reproveth some things in the same congregation, namely that they permitted Jezebel to teach &c. That same he calleth small, not that the doctrine of Jezebel of it self is little, but forasmuch as though it be found in others, rather then in the church, yet did the church suffer it more gently, that is to say, did not persecute it with greater severity. But of this phrase of speech I have spoken also before.2 We allow not the shameful acts of Jezebel nor consent not to the same: But when we might let them by more severe punishment, we permit them to abound & increase. Albeit therefore there be many goodly gifts in us: Yet hath the Lord the same against us, that we suffer ungodliness to reign.
1In the second place he reproueth some things in the same congregation, namely that they permitted Iezabel to teache &c. That same he calleth small, not that the doctrine of Iezabel of it selfe is litle, but forasmuch as though it be founde in others, rather then in the churche, yet did the church suffer it more gently, that is to say, did not persecute it with greater seueritie. But of this phrase of speache I haue spoken also before.2 We allowe not the shameful actes of Iezabel nor cōent not to the same: But when we might let thē by more seuere punishment, we permit thē to abound & increase. Albeit therfore there be many goodly giftes in vs: Yet hath the Lorde ye same against vs, that we suffer vngodlines to reigne.
