B11837:526
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.
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.
But in case the Lord blameth that same permission, how much more blame worthy suppose we the wickedness it self to be, I mean, the Jezabelisme? Which how vile and filthy it is, I will briefly declare.
But in case the Lord blameth that same permission, howe muche more blame worthy suppose we the wickednes it selfe to be, I meane, the Iezabelisme? Whiche how vile and filthie it is, I wyll briefly declare.
1In like case as before by the example of Balaam alleged out of the scripture, he confuted the Nicolaitans, even so at this present he bringeth forth the example of Jezebel, therewith to confute the Cataphrygians, or Montanists. Aretas understandeth the whole place of the Nicolaitans, which I dare not agree to by reason of yt whole composition of the epistle. I grant that the Montanists were partakers in filthiness with the Nicolaitans. But Jezebel hath a peculiar thing by her self.
1In like case as before by the example of Balaam alledged out of the scripture, he cōfuted the Nicolaitās, euen so at this present he bringeth forth the example of Iezabel, therwith to confute the Cataphrygians, or Montanistes. Aretas vnderstandeth the whole place of the Nicolaitās, which I dare not agre to by reason of yt whole cōpositiō of the epistle. I graūt that the Mōtanistes were partakers in filthines with the Nicolaitans. But Iezabel hath a peculiar thing by her selfe.
1Jezebel, as the sacred History testifieth in the .iii. and .iiii. book of Kings, the .xvi. and .xvii. Chap. &c. Was the daughter of Hethbahal king of Sidon, which married to Ahab, brought in the worshipping of Baal into the kingdom of Israel, building a goodly temple in Samaria, & founding a great college of Baal his priests. For Elijah is red to have slain of Baalites .450. even of the kings chaplains, & as it were Canons or prebendaries, and .400. ministers or country chaplains that serveth in hills, woods, & groves. The same woman therefore founded this religion & seeketh to govern the prophesying at her pleasure. For pursuing sore after Elijah, she slew very many of the Prophets: Verily for that they would not teach after the woman's appetite. Moreover ⟨p. 91⟩through Baal his religion was augmented whoredom & all uncleanness. King Jehu objecteth to king Joram her son the whoredoms of his mother. So Jezebel also augmented the eating of meats offered unto idols, & all idolatry throughout the whole kingdom: Even than also, what time the lord in a solemn sacrifice by miracle in mount Carmel through the ministry of Elijah, had declared to yt whole Realm that the religion of Baal was most vain & false, & that the religion of the only God of Israel was most sincere & true: For Jezebel nevertheless persecuted the truth, and established falsehood. Yea moreover she toke upon her government in civil matters.
1Iezabel, as the sacred History testifieth in the .iii. and .iiii. boke of Kinges, the .xvi. and .xvii. Chap. &c. Was the daughter of Hethbahal king of Sidon, whiche maried to Achab, brought in the worshipping of Baal into the kingdom of Israel, building a goodly tēple in Samaria, & founding a great college of Baal his priestes. For Helias is red to haue slain of Baalites .450. euen of the kinges chapplains, & as it were Canons or prebendaries, and .400. ministers or countrie chaplains that serueth in hilles, woodes, & groues. Thesame woman therfore founded this religion & seketh to gouerne the propheciyng at her pleasure. For poursewing sore after Helias, she slewe very many of the Prophetes: Verely for that they would not teache after the womās appetite. Moreouer ⟨p. 91⟩through Baal his religion was augmented whordome & all vncleanes. King Iehu obiecteth to king Ioram her sonne ye whordoms of his mother. So Iezabel also augmēted the eating of meates offered vnto idols, & all idolatrie throughout the whole kingdom: Euen than also, what time the lord in a solemne sacrifice by miracle in mount Carmel through the ministery of Helias, had declared to yt whole Realme that the religion of Baal was moste vaine & false, & that the religiō of thonly God of Israel was most sincere & true: For Iezabel neuerthelesse persecuted ye truth, and established falshod. Yea moreouer she toke vpon her gouernemēt in ciuile matters.
For she usurped the kings seal, & counterfeited letters & sent them in the kings name to put Naboth to death, a right good and innocent man. Such in deed was filthy Jezebel.
For she vsurped the kings seale, & countrefetied letters & sent them in ye kinges name to put Naboth to death, a right good and innocent man. Such in dede was filthy Iezabel.
Now after the example of this defiled woman,1 were women in the church of Thyatira which challenged to them selves a prerogative in the religion & teaching in the congregation, taking upon them the spirit of prophecy: whereof they taught in deed but corrupt doctrine seducing them, whom God by his doctrine had prepared to be his servants. But these false prophetesses, corrupted their minds, & brought forth a new doctrine & prophecy & many things not set forth in the scriptures, but fetched out of their own devilish dreams & deceitfulness. And amongst other things they communicated with the Nicolaitans, in whoredom, & participating of meats offered to idols. Whereof hath ben spoken before. And the lord seemeth plainly to speak of the Cataphrygians or Montanists, whose foundation being laid in the time of S. John, after in process of time, & especially in the empire of Antoninus .lx. years after the Apocalypse set forth, brake out more strongly & plentifully. They say how Montanus had prophetesses Priscilla & Maximilla, which had visions, & brought in wonderful revelations into the church. Of whom Eusebius treateth at large in the fifth book of the eccles. story, Chap. 16. And Epiphanius in the .48. heresy. in Panario. Certes John, or Christ him self by John, going about at the first beginning to pluck up & destroy the roots of this heresy, by the example of that wicked woman Jezebel, hath condemned that same heresy. The scripture also elsewhere prohibiteth a woman to rule, teach or minister in the congregation. ⟨p. 92⟩By and by the Lord him self will confute the new prophecies, when he shall admonish us, that he will reveal none other new kind of doctrine, besides that which he hath committed or delivered to his church. Now also fornication, & the eating of meats offered to Idols, are condemned else wherein the scripture most severely, as before is said.
Now after thexample of this defiled woman,1 were womē in the church of Thyatira which chalēged to thē selues a prerogatiue in the religion & teaching in the cōgregatiō, taking vpon thē the spirite of prophecie: wherof they taught in dede but corrupt doctrine seducing thē, whō God by his doctrine had prepared to be his seruaūts. But these false prophetisses, corrupted their mindes, & brought forth a new doctrine & prophecie & many thinges not set forth in the scriptures, but fetched out of their own deuelish dreames & disceiptfulnes. And amōgs other things thei cōmunicated wt the Nicolaitans, in whordō, & participating of meates offred to idols. Wherof hath ben spokē before. And the lord semeth plainly to speake of the Cataphrygiās or Mōtanistes, whose foundatiō being laid in ye time of S. Iohn, after in processe of time, & especially in thempire of Antoninus .lx. yeares after the Apocalipse set forth, brake out more strongly & plentifully. They say howe Montanus had prophetisses Priscilla & Maximilla, whiche had visions, & brought in wōderful reuelatiōs into ye church. Of whom Eusebius treateth at large in the fift boke of theccles. story, Chap. 16. And Epiphanius in the .48. heresie. in Panario. Certes Iohn, or Christ him self by Ihon, going about at the first beginning to pluck vp & distroy the rotes of this heresie, by thexample of that wicked woman Iezabel, hath cō demned that same heresie. The scripture also elswhere prohibiteth a womā to rule, teache or minister in the congregatiō.
But since that those things so afflicted and trouble •he church of God in the time of the Apostles, it is not hard together how undiscrete they be, which at this day (as I showed you before) for the hatred of the true religion restored, accuse it of sects, which boil up in such plenty, as though that filthiness did prove, that the Gospel that we preach were not the Gospel. For the Gospel that was preached of John and the rest of the Apostles, was the most true and most pure Gospel, how so ever of the false Gospellers crept up the Nicolaitans, Cataphrygians, and other sects innumerable. Where nevertheless the Gospel impugneth and condemneth all such manner of sects, and maintaineth the Christian verity and unity of the catholic church. Praise be to the Lord our God. Amen.
But since that those thinges so afflicted and troubl• •he churche of God in the time of the Apostles, it is not hard to gether how vndiscrete they be, whiche at this daye (as I shewed you before) for the hatred of the true religion restored, accuse it of sectes, whiche boyle vp in suche plentie, as though that filthines did proue, that the Gospel yt we preach were not the Gospell. For the Gospell that was preached of Iohn and the reste of the Apostles, was the moste true and moste pure Gospel, how so euer of the false Gospellers crept vp the Nicolaitans, Cataphrygians, and other sectes innumerable. Where neuerthelesse the Gospell impugneth and condemneth all suche maner of sectes, and mainteineth the Christian veritie and vnitie of the catholique church. Prayse be to the Lorde our God. Amen.
And I gave her space to repent of her fornication, and she repented not. Behold I will caste her in to a bed, and them that commit fornication with her, into great adversity, except they turn from their deeds. And I will kill her children with death. And all congregations shall know, that I am he which searcheth the reins and hearts, and I will give unto every one of you according to your works.
ANd I gaue her space to repent of her fornication, and she repented not. Behold I will caste her in to a bed, and them that commit fornication with her, into great aduersitie, except they tourne from their dedes. And I will kill her children with death. And all congregations shall knowe, that I am he whiche searcheth the reines and hartes, and I will geue vnto euery one of you according to your workes.
To the former errors and sins of Jezebel he addeth an other sin nothing light, to wit,1 the abuse and even the contempt of God his long suffering. God doeth not by and by and out of hand destroy such as be in error and sins also most grievous. But sinners are wont for the most part to abuse that long animitie of God unto the occasion and pretence of sinning more impudently, saying: If god did so much abhor these offences, he had destroyed us long or this: But now he nourisheth us benignly, therefore doth he not so greatly mislike it. But this is an abuse of Gods long suffering. For the Lord saith at this present, I have given Jezebel a time to repent her, and to leave her fornication, and turn to the Lord: Howbeit she hath not converted. Which thing the Lord taketh in most evil part, that his grace should be verily despised and set at naught. Wherefore S. Paul to the Romans. Whether doest thou contemn the riches of God his goodness, long suffering and lenity, knowing not that the goodness of God provoketh thee to repentance. &c. If than the Lord hath not suddenly in our sins oppressed us, let us not thereof take unto us a liberty to sin, but let us rather amend. S. Peter saith, the Lord is patient towards us, whilst he will destroy none, but receive all to repentance. ii. Petri. iii. Certes Jezebel her self, when after the death of her husband Ahab, and the mortal fall of her son Ocosias she did not amend, nor within the .xii. years of her son Joram, wherein he is red to have reigned, did repent her: Felt the wrath of God so much more grievous, for that it was long or it came.
To the fourmer errours and sinnes of Iezabell he addeth an other sinne nothing light, to witte,1 the abuse and euen the contempt of God his long suffering. God doeth not by and by and out of hande destroy such as be in errour and sinnes also moste greuous. But sinners are wonte for the most part to abuse that long animitie of God vnto the occasiō and pretence of sinning more impudētly, saying: If god did so much abhorre these offences, he had distroyed vs long or this: But now he norisheth vs benignly, therfore doth he not so greatly mislike it. But this is an abuse of Gods long suffring. For the Lorde saith at this present, I haue geuen Iezabell a tyme to repent her, and to leaue her fornication, and tourne to the Lorde: Howbeit she hath not conuerted. Which thing the Lorde taketh in moste euill parte, that his grace shoulde be verely dispised and set at naught. Wherfore S. Paul to the Romains. Whether doest thou contemne the ryches of God his goodnes, long suffering and lenitie, knowing not that the goodnes of God prouoketh thee to repentaunce. &c. If than the Lorde hath not sodenly in our sinnes oppressed vs, let vs not therof take vnto vs a libertie to sinne, but let vs rather amende. S. Peter saith, the Lord is patient towardes vs, whilest he wil destroy none, but receiue all to repentaūce. ii. Petri. iii. Certes Iezabel her self, when after the death of her husband Achab, and the mortal fal of her sonne Ocosias she did not amende, nor within the .xii. yeares of her sonne Ioram, wherin he is red to haue reigned, did repēt her: Felt the wrath of God so muche more greuouse, for that it was long or it came.
And in the text following the Lord Jesus in deed threateneth most grievously the Jezabelines, that is to wit,1 the Cataphrigians or Montanists, unless they will yet repent in time. For he openeth again the gates of his grace to the penitent, reciting, how he will plague the impenitent. Whereby verily he assayeth to drive them into repentance by threatenings. For in reciting the kinds or degrees of punishments, he showeth also diverse kinds of them that be in errors, and declareth to every one his judgement, which they may by repentance eschew. And he is thought to have rehearsed those kinds for this consideration, least any man haply ⟨p. 94⟩should think him self guiltless and free, in case he be never so little partaker with Jezebel.
And in the text followyng the Lord Iesus in dede threateneth moste greuously the Iezabelines, that is to witte,1 the Cataphrigians or Montanistes, vnlesse they wyll yet repēt in tyme. For he openeth againe the gates of his grace to the penitent, reciting, how he will plage the impenitēt. Wherby verely he assayeth to driue them into repentaunce by threateninges. For in reciting the kyndes or degrees of punishementes, he sheweth also diuerse kindes of them that be in errours, and declareth to euery one his iudgement, which they may by repentaunce eschewe. And he is thought to haue rehersed those kindes for this cōsideration, least any man happely ⟨p. 94⟩should thinke him selfe giltles and free, in case he be neuer so litle partaker with Iezabel.
1First the Lord threateneth Jezebel her self, that he will cast her into a bed. He speaketh of the first authors of the evil and of the heresy, upon whom he menaceth to send a sickness. For the bed in many times in the scripture taken for the very diseases wherewith they be vexed that lie in bed. And we Germans say, that he is taken with a most grievous and deadly disease. And the Lord plagueth the archheretics with sickness of body & soul. In the mean season also he weakeneth the force of the error, to the intent it might by little & little vanish away.
1First the Lord threateneth Iezabel her selfe, that he wyll cast her into a bed. He speaketh of the first authours of the euil and of the heresie, vpon whom he menaceth to send a sicknes. For the bed in many times in the scripture taken for the very diseases wherwith they be vexed that lie in bed. And we Germaines say, that he is taken with a moste greuous and deadly disease. And the Lorde plageth the archheretickes wt sicknes of body & soul. In the meane seasō also he weakneth the force of therrour, to thintent it might by litle & litle vanish away.
1Secondly he threateneth great affliction to such as have to do with Jezebel: that is to say, to such as cleave unto false doctrine, receive errors, delight in heresies, and go about to set forth the same. To these, I say, he threateneth most grievous afflictions, to wit of body and soul, of this present and of the life to come. He seemeth to have said somewhat more, than if he had recited certain kinds of punishment.
1Secondly he threatneth great affliction to such as haue to do with Iezabel: that is to say, to such as cleaue vnto false doctrine, receiue errours, delight in heresies, and go about to set forth the same. To these, I say, he threateneth most greuous afflictiōs, to witte of body and soul, of this present and of the life to come. He semeth to haue said somwhat more, than if he had recited certen kindes of punishment.
