B11837:536
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 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.
1Finally he menaceth death to the children borne of this copulation and fornication, to wit whore sons, & bastards. And those are chiefly the children of heretics, which stir up a fresh, and restore newly again, heresies already condemned, meakened, and wearing away. These the Lord destroyed with temporal and eternal death. And the ecclesiastical story doth testify, that the Lord hath in deed punished most grievously not only the heresy of the Cataphrigians, but all heresies in general. And certain things concerning the Cataphrygians or Mom tanistes, are touched of Euseb. lib. 1. of the cl. story, Cap. 16.
1Finally he menaceth death to the children borne of this copulation and fornicatiō, to witte whore sonnes, & bastardes. And those are chiefly the childrē of heretickes, which stire vp a freshe, and restore newly again, heresies already condēned, meakened, and wearing away. These the Lord distroied with temporal and eternal death. And the ecclesiasticall story doth testifie, that ye Lord hath in dede punished most greuously not only the heresie of the Cataphrigiās, but al heresies in general. And certen thinges cōcerning the Cataphrygiās or Mō tanistes, are touched of Euseb. lib. 1. of the cl. story, Cap. 16.
1The Lord seemeth here to me to have alluded to the old story of Jezebel & Ahab for them, as it were cast in a bed, from day to day, ever since they began to worship Baal, he vexed with sickness, and brought them low: And the people that received the religion of Baal, be put to much sorrow, evils and afflictions. Finally their children he brought to a shameful death. Their partakers also were slain, that would have had Baal his religion, safe and sound, and even to have been restored again. For after the death of Ahab his father, not many days after. Ochosias the son of Ahab and Jezebel, ⟨p. 95⟩bruised with an unhappy fall and cast in bed, died .iiii. Reg. Cap. 1. And Joram an other son of Ahab and Jezebel, stricken through with an arrow of Jehu was slain. Athalia the daughter of Ahab and Jezebel, the wife of Joram king of Judah, the son of Jehoshaphat, being divided with yt sword of Joiadas, fell down before the gates of the temple. And Ochosias king of Judah, the son of Athalia and Joram, was slain also by the power of Jehu. And after were put to death by the same Jehu, the .lxx. sons of Ahab: And all the priests of Baal are slain together in the temple, and before the Altar of Baal, and not one of so great a number escaped. Yea the temple, the idol, and the service of Baal were quite and clean overthrown. This old marvellous, and wonderful history the Lord calleth to memory, signifying that he liveth yet a revenger, and a punisher: Who will neither overpass the just limit, nor touch the same out of time. For he addeth and all congregations shall know. &c.
1The Lorde semeth here to me to haue alluded to the olde story of Iezabel & Achab for them, as it were cast in a bed, frō day to day, euer since they began to worship Baal, he vexed with sicknes, and brought them lowe: And the people that receiued the religion of Baal, be put to much sorow, euils and afflictions. Finally their children he brought to a shamefull death. Their partakers also were slaine, that would haue had Baal his religion, safe and sounde, and euen to haue bene restored again. For after the death of Achab his father, not many daies after. Ochosias the sonne of Achab and Iezabel, ⟨p. 95⟩bruised with an vnhappy fall and cast in bed, died .iiii. Reg. Cap. 1. And Ioram an other sonne of Achab and Iezabel, stricken through with an arrowe of Iehu was slaine. Athalia the daughter of Achab and Iezabel, the wife of Ioram kyng of Iuda, the sonne of Iosaphat, being diuided with yt sweard of Ioiadas, fell down before the gates of the temple. And Ochosias king of Iuda, the sonne of Athalia and Ioram, was slaine also by the power of Iehu. And after were put to death by the same Iehu, the .lxx. sonnes of Achab: And all ye pristes of Baal are slaine together in the temple, and before the Aultar of Baal, and not one of so great a nombre escaped. Yea the temple, the idol, and the seruice of Baal were quite and cleane ouerthrowen. This olde maruelouse, and wonderfull history the Lord calleth to memory, signifiyng that he lyueth yet a reuenger, and a punisher: Who will neither ouerpasse the iust limite, nor touche the same out of time. For he addeth and all congregations shal know. &c.
Notwithstanding this thing is notable and most worthy to be remembered, and no less full of comfort,1 that in this rehearsal of punishments, he putteth in as it were in the midst a mention of repentance, as though he should say, let no man think him self that he must be destroyed and perish through a certain fatal necessity. For if any will repent, the gates of the grace of God are set open, his since shall be forgiven, and he shall be taken in to favour, and shall be delivered from all those evils? And after this sort have taught also the Prophets, Jeremiah in the .xviii. Chapter, and Ezech. in the .xviii. Chapter.
Notwithstanding this thing is notable and moste worthy to bee remembred, and no lesse full of comforte,1 that in this rehersall of punishementes, he putteth in as it were in the middes a mention of repentaunce, as though he should say, let no man thinke him selfe that he must be distroyed and perishe through a certen fatall necessitie. For if any wil repent, the gates of the grace of God are set open, his synnes shalbe forgeuen, and he shalbe taken in to fauour, and shall be deliuered from all those euilles? And after this sorte haue taught also the Prophetes, Ieremy in the .xviii. Chapter, and Ezech. in the .xviii. Chapter.
But where as the punishment is not by and by executed upon the impenitent persons, you shall have them that will exclaim that God is a sleep, that he seeth or heareth nothing. Therefore the Lord him self answereth them, and saith: And all congregations shall know. &c.1 When I shall doubtless at the last execute my vengeance in dew season. For then shall all men learn, that I neither sleep, nor neglect my servants at any time, or will suffer those that deserve evil of me and of my Church to escape unpunished. Furthermore Christ testifieth that he searcheth the •eynes and hearts of all men.
But where as the punishement is not by and by executed vpon the impenitent persones, you shall haue them that wyll exclame that God is a slepe, that he seeth or heareth nothyng. Therfore the Lorde hym selfe aunswereth them, and sayth: And all congregations shall knowe. &c.1 When I shall doubtles at the laste execute my vengeaunce in dewe season. For then shall all men learne, that I neyther slepe, nor neglecte my seruauntes at any tyme, or wyll suffer those that deserue euyll of me and of my Churche to escape vnpunyshed. Furthermore Christe testifieth that he searcheth the •eynes and heartes of all men.
And he meaneth, that he knoweth all thoughts and devises of the heart, finally the appetite it self and all the desires of man, so that he can judge truly thereof, for nothing be it never so secret is hid from Christ.1 Therefore is he very God. For it is the property of God, & belongeth to him alone to know the hearts of tho children of men: As Solomon testifieth in the iii. book of kings. Chap. viii. Christ therefore seeth the privy & filthy works both of the Nicolaitans, and all other beastly men. Which S. Paul saith are unworthy, to come to light, or to be expressly declared to men. Ephes. v.
And he meaneth, that he knoweth all thoughtes and deuises of the harte, finally the appetite it selfe and all the desires of man, so that he can iudge truly therof, for nothing be it neuer so secret is hidde from Christ.1 Therfore is he very God. For it is the propertie of God, & belongeth to him alone to know the hartes of tho children of men: As Salomon testifieth in the iii. boke of kinges. Chap. viii. Christ therfore seeth the priuie & filthie workes both of the Nicolaitans, and all other beastly men. Whiche S. Paul saith are vnworthy, to come to light, or to be expressely declared to men. Ephes. v.
1Neither doth Christ know only all the thoughts of men whatsoever they be, but giveth moreover to every man after his own works. And so the Apostle S. Paul teacheth saying: The just judgement of God shall be opened, which will reward every man according to his deeds, that is to say: Praise, honour, and immortality, to them which continue in well doing, and seek eternal life: But unto them that are rebellious and disobey the truth, and follow iniquity, shall come indignation, & wrath, tribulation, and anguish. &c. In the .ii. to the Roma. For works be the touchstones of faith and infidelity: And works whether they be good or evil, be judged of God and the Godly men, according as they proceed of faith, or of infidelity. Therefore what so ever any of us shall sow, the same shall he reap also. For God is the most just rewarder of good, and revenger of evil. The same sentence as it is most true, so is it the foundation of the true and Godly Religion. Glory be to God.
1Nother doth Christ know only all the thoughtes of men whatsoeuer they be, but geueth moreouer to euery man after his owne workes. And so the Apostle S. Paul teacheth saying: The iust iudgement of God shall be opened, whiche wyll rewarde euery man according to his dedes, that is to saie: Prayse, honor, and immortalitie, to them whiche continue in well doing, and seke eternall life: But vnto them that are rebelliouse and disobey the truth, and followe iniquitie, shall come indignation, & wrath, tribulatiō, and angwish. &c. In the .ii. to the Roma. For workes be the touchstones of faith and infidelitie: And workes whether they be good or euyll, be iudged of God and the Godly men, according as they procede of faith, or of infidelitie. Therfore what so euer any of vs shall sowe, the same shall he reape also. For God is the moste iust rewarder of good, and reuenger of euill. The same sentence as it is moste true, so is it the foundation of the true and Godly Religion. Glory be to God.
And to you I say, and to others that be of Thiatira: Who so ever have not this doctrine, and which have not known the deepness of Satan, as ⟨p. 97⟩they say, I will put upon you none other burden, but that which ye have already: Hold fast till I come. And whosoever overcometh and keepeth my works unto the end, to him will I give power over nations, and he shall rule them with a rod of Iron: And as the vessels of a potter shall he break them to shivers. Even as I received of my father, so will I give him the morning star. Let him that hath ears, hear what the spirit sayeth to the congregations.
ANd to you I say, and to others that be of Thiatira: Who so euer haue not this doctrine, and whiche haue not knowen the depenes of Sathan, as ⟨p. 97⟩they say, I will put vpon you none other burthen, but that whiche ye haue already: Holde fast till I come. And whosoeuer ouercometh and kepeth my workes vnto the ende, to him wil I geue power ouer nations, and he shall rule them with a rod of Iron: And as the vessels of a potter shall he breake thē to sheuers. Euen as I receiued of my father, so wyll I geue hym the morning starre. Let hym that hath eares, heare what the spirite saieth to the congregations.
He speaketh here now to the Cataphrygians,1 and also to the faithful of the church of Thyatira that believed rightly in Christ, and healeth their diseases. Wherein appeareth the unspeakable mercy of God, which ceaseth not to speak unto such as are yet entangled with heresy, and to heal their pestiferous diseases. And he admonisheth all men, that they look for no new revelations, but know rather that God hath through Christ and his Apostles set forth a most perfect doctrine, whereunto he will add nothing: And therefore that they keep fast in memory such things as they had learned already, and wherein they were now exercised.2 For the Cataphrigians, called also Montanists, bragged of a new comforter, and a new revelation: As though all things had not ben fully set forth by the Apostles, but that many things were left as yet to be revealed of them. As also at this day the maintainers of the Popish church most stiffly do affirm. And like as the Cataphrygians covered their trifles under the pretence of the holy ghost: So do the Papists likewise cloak the vain constitutions of men, and set them forth under a false colour of the holy ghost. As though the Lord spake of their decrees, when he said: I have yet many things to say unto you, which now ye can not bear. Nevertheless the faithful people of Thyatira, which had not the doctrine of Jezebel, but rather detested it, notwithstanding as doubtful, said, that the Devil was a certain deepness, ⟨p. 98⟩and had a thousand crafts, which could also transform him into an angel of light: And that they were but simple men, who being ignorant of these his wonderful crafts and subtleties, knew not what they might chiefly follow, whilst the false Prophets also make their boast of the holy ghost, and shine in miracles, and with great constancy avouch their doctrine to be true. Ye shall find at this day which will say, I am a plain simple man, & know not whether part I should cleave to, since the doctors of both parts affirm with great constā city that they have the truth on their side, & therefore will some say, they shall agree better or ever I will believe any of them all. &c.
He speaketh here now to the Cataphrygians,1 and also to the faithfull of the churche of Thyatira that beleued rightly in Christ, and healeth their diseases. Wherin appeareth the vnspeakeable mercy of God, whiche ceaseth not to speake vnto suche as are yet intangled with heresie, and to heale their pestiferous diseases. And he admonisheth all men, that thei loke for no new reuelations, but know rather that God hath through Christ and his Apostles set forth a moste perfit doctrine, wherunto he wyll adde nothing: And therfore that they kepe faste in memory suche thynges as they had learned already, and wherin they were nowe exercised.
1The Lord therefore answering to both, showeth what they should do: To you, saith he, I say that follow the doctrine of Jezebel, I say also to the rest of the Thyatiremans, that follow not the Jezabelisme, yet nevertheless complain in such dissentions, and wonderful crafts of the devil, that they see not what is best: To you all I say, if ye be simple in deed, as you pretend, if ye will with all your heart embrace the truth, give your selves to the simplicity Apostolical, cleaving fast to such things as you have once learned of the Apostles, neither looking for nor receiving any new religions, or additions, constitutions or any other thing moreover, than that you have learned of the Apostles. For these things which you have received are sufficient to obtain salvation.
1The Lord therfore answering to both, sheweth what they should do: To you, saith he, I say that follow the doctrine of Iezabel, I say also to the rest of the Thyatiremās, that follow not the Iezabelisme, yet neuerthelesse complaine in such dissentions, and wonderful craftes of the deuill, that they se not what is best: To you all I say, if ye be simple in dede, as you pretende, if ye will with al your harte imbrace the truth, geue your selues to ye simplicitie Apostolical, cleauing fast to suche thinges as you haue once learned of the Apostles, neither loking for nor receiuing any new religions, or additions, constitucions or any other thing moreouer, than that you haue learned of the Apostles. For these thinges whiche you haue receiued are sufficient to obteine saluation.
