B11837:565
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.
After, the same that he testifieth in all other Epistles, he repeateth here also. I know thy works. Whereof I have spoken before. The Lo•de is ignorant of nothing that is done in the church, which is also the searcher of hearts. And especially he blameth this in this Church,1 that she thought her self a live, where she was dead. He speaketh not of the corporal, but of the spiritual life and death. For Christ liveth by his spirit in his saints, and faithful, and showeth lively works by them. Like as the Lord teacheth in the .vi. of John, and in many other places of the Gospel of S. John. The Apostle said also, that he lived not now,2 but that Christ lived in him: The same Apostle said, that widows living in wantonness, being alive were dead. They be dead therefore which have not Christ living in them by faith & spirit. ⟨p. 104⟩Which have not the virtue of Christ working in them, that is which bringeth not forth lively works.3 For the Lord is red to have said also in the Gospel: Suffer the dead to bury their dead. The Sardensians therefore had the name of men living that is to say, they were called Christians, spiritual, regenerated and holy worshippers of God: but they were dead, to wit, hypocrites, in whom no spirit nor Christen life appeared. The flesh, the world and corruption, as yet lived in them. But such churches displease Christ: There be many such at this day. But whether doth Christ reject them? Verily he blameth such, but not to confound them, (for so the world blameth) but that they should repent. For he willeth not the death of a sinner, but rather that he should convert and live. And therefore consequently he prepareth a medicine for the disease.
After, the same that he testifieth in all other Epistles, he repeateth here also. I knowe thy workes. Wherof I haue spoken before. The Lo•de is ignoraunt of nothyng that is done in the churche, whiche is also the searcher of hartes. And especially he blameth this in this Churche,1 that she thought her selfe a lyue, where she was dead. He speaketh not of the corporall, but of the spirituall lyfe and death. For Christe lyueth by his spirite in his sainctes, and faythfull, and sheweth lyuely workes by them. Lyke as the Lorde teacheth in the .vi. of Iohn, and in many other places of the Gospel of S. Iohn. The Apostle said also, that he liued not now,2 but that Christ liued in him: The same Apostle said, yt wydowes liuing in wātones, being aliue were dead. They be dead therfore which haue not Christ liuing in thē by faith & spirit. ⟨p. 104⟩Which haue not the vertue of Christ workyng in thē, that is which bringeth not forth liuely workes.3 For the Lord is red to haue said also in the Gospel: Suffer the dead to bury their dead. The Sardensians therfore had the name of men liuing that is to say, they were called Christians, spirituall, regenerated and holy worshippers of God: but they were dead, to witte, hipocrites, in whome no spirite nor Christen life appered. The fleshe, the world and corruption, as yet liued in thē. But such churches displease Christ: There be many suche at this day. But whether doth Christ reiect them? Verely he blameth such, but not to confounde them, (for so the worlde blameth) but that they should repent. For he willeth not the death of a sinner, but rather that he should conuert and liue. And therfore consequently he prepareth a medicine for the disease.
1And first he prescribeth to the stars or Bishops, what they should do in this case: Then telleth he also the whole congregation their duty. Whereof we learn how like diseases of churches are to be holpen. That belongeth to the Pastors that he commanded them to watch, verily over the flock: And to confirm that remained of the flock, not yet in deed lost, but next unto perdition, unless it be holpen in time with sound and wholesome doctrine. He alluded doubtless to that cure and charge pastoral, which the Lord describeth in the xxxiiii. chapt. of Ezekiel. The flock is confirmed by the word of God: by the same it is retired from death, and preserved in life. &c.
1And first he prescribeth to the starres or Byshops, what they should do in this case: Then telleth he also the whole cō gregation their dutie. Wherof we learne howe like diseases of churches are to be holpen. That belōgeth to the Pastours that he commaunded them to watche, verely ouer the flock: And to confirme that remained of the flock, not yet in dede lost, but next vnto perdition, vnlesse it be holpē in time with sound and holsome doctrine. He alluded doubtles to that cure and charge pastorall, whiche the Lorde describeth in the xxxiiii. chapt. of Ezechiel. The flock is confirmed by the word of God: by the same it is retyred from death, and preserued in lyfe. &c.
1Now also he addeth the reason, why he commandeth to confirm the flock least they slide in to death. For I have not found thy works full or perfect before God. The Greek copy Complutensian and Aretas have, my God. By works he understandeth all things that are done, words works, and the whole conversation of men. The works doubles even of Saints be evermore unperfect, if we have respect to humane imbecility. For always so long as we live here, the flesh fighteth against the spirit: In so much that Job said, how he feared all his works, and therefore fled to the clement city of the judge: Notwithstanding they be perfect and full in respect of Christ. For he is our fullness, and in him we are con plead, ⟨p. 105⟩John. 1. Ephes. 1. Coloss. the 12. And he maketh us partakers of his fullness by faith. They of Sardis were destitute of true faith, wherefore every work of theirs must needs be unperfect before God: which alloweth nothing but that is of the Son and most pure. Therefore the Lord commandeth to teach faith diligently, and beat it in, that they may b• made perfect in Christ. This is the best medicine for the deadly disease of Christs church.
1Now also he addeth the reason, why he commaundeth to confirme the flocke least they slyde in to death. For I haue not found thy workes full or perfit before God. The Greke copie Complutensian and Aretas haue, my God. By workes he vnderstādeth al things that are done, wordes works, and the whole conuersation of men. The workes doubles euen of Sainctes be euermore vnperfit, if we haue respecte to humane imbecillitie. For always so long as we lyue here, ye flesh fighteth against the spirite: In so muche that Iob sayd, how he feared all his workes, and therfore fled to the clemē cie of the iudge: Notwithstanding they be perfit and full in respect of Christ. For he is our fulnes, and in hym we are cō plete, ⟨p. 105⟩Iohn. 1.
Here followeth the duty of the people,1 how they may be healed, by the apostolical repentance. Whereof the chief point is: to remember the lords words, in what we have heard and received the same. We are not commanded to devise new forms of religion and repentance: but we are sent to the old tradition, not of men, but the which we have in the Scriptures of Evangelists and Apostles. These, I say, we ought to remember. For through custom of sinning, we forget Gods word. And truly the beginning of Peters repentance was, to have remembered the words of the Lord. Therefore such as will not be reproved and instructed by gods word, shall never come to, or attain the true repentance. Furthermore it is necessary, that we keep and retain the words of God, that is, the true doctrine of Christ, leest we forget it straight ways, or that we set it in vain contemplation, and not in effectual work. The doctrine of Christ must be kept, and performed in work. For in the last place it followeth: and repent. True repentance consisteth in work: that in mind & body we should turn away from evil, and turn unto God, and do good, being sorry for our wicked deeds paste, this is the true Apostolical repentance.
Here followeth the dutie of the people,1 how they may be healed, by the apostolicall repentaunce. Whereof the chiefe poincte is: to remember the lordes wordes, in what we haue hearde and receiued the same. We are not commaunded to diuise newe formes of religion and repentaunce: but we are sent to the olde tradition, not of men, but the which we haue in the Scriptures of Euangelistes and Apostles. These, I saye, we oughte to remembre. For throughe custome of sinning, we forget Gods worde. And truely the beginnyng of Peters repentaunce was, to haue remembred the wordes of the Lorde. Therfore such as will not be reproued and instructed by gods worde, shall neuer come to, or attayne the trewe repentaunce. Furthermore it is necessarie, that we kepe and reteyne the wordes of God, that is, the trewe doctrine of Christ, leeste we forget it streight wayes, or that we sette it in vayne contemplation, and not in effectuall worke. The doctrine of Christ must be kept, and perfourmed in worke. For in the laste place it followeth: and repente. Trew repentaūce consisteth in worke: that in minde & body we should tourne awaie from euil, and tourne vnto God, and do good, beyng sorie for our wicked dedes paste, this is the trewe Apostolicall repentaunce.
Unto the which repentance now,1 after the divine prophetical & apostolical manner, he draweth them by the threatenings. Which are in deed to be referred aswell to the ministers, as to the people, in the congregation. Again the Lord useth parables, which we read that he used in S. Matth. 24. Where with the same he exhorteth to watching & sobriety. Which place sins it is there expounded at large, I need not to use many words about it here. To the Lord be praise and thanks giving for evermore.
Vnto the whiche repentaunce nowe,1 after the diuine prophetical & apostolical maner, he draweth thē by the threatnings. Whiche are in dede to be referred aswell to ye ministers, as to the people, in the congregation. Againe the Lord vseth parables, whiche we reade that he vsed in S. Matth. 24. Where with the same he exhorteth to watchyng & sobrietie. Whiche place sins it is there expounded at large, I nede not to vse many wordes aboute it here. To the Lorde be prayse and thankes geuyng for euermore.
But thou haste a few names in Sardis, which have not defiled their garments: And they shall walk with me in white, for they are worthy. He that overcometh shall be clothed in white array, and I will not put out his name out of the book of life: And I will confess his name before my Father, and before his Angels. He that hath ears let him hear what the spirit sayeth to the congregations.
BVt thou haste a fewe names in Sardis, whiche haue not defiled their garmentes: And they shall walke with me in white, for they are worthie. He that ouercometh shall be clothed in white araye, and I will not put out his name out of the boke of life: And I will confesse his name before my Father, and before his Aungelles. He that hath eares let him heare what the spirite sayeth to the congregations.
1The second part of this heavenly epistle is contained in these points, in the which is praised and commended the innocency, holiness and integrity of the faithful in the congregation of Sardis, in true religion. He exhorteth them by a promise most large unto perseverance. Last he propoundeth again unto them most ample rewards: even to the corrupt sort, in case they amend: and to the faithful, if they continue as they be.
1The seconde parte of this heauenly epistle is conteined in these poinctes, in the whiche is praised and cōmended the innocencie, holines and integritie of the faithful in the congregation of Sardis, in true religion. He exhorteth them by a promesse moste large vnto perseueraunce. Last he propoundeth agayne vnto them moste ample rewardes: euen to the corrupte sorte, in case they amende: and to the faithful, if they continewe as they be.
The complutensiā book hath thus [Greek or Hebrew]: But thou haste a few names in Sardis. Which is as much as if he had said, they be not all corrupt and dead with thee, although in deed those be very few. And so Aretas readeth it in Greek, and the common translation in Latin other copies have, which Erasmus followeth, thou haste a few names also at Sardis: that is, even in Sardis hast thou names,1 but few. And he put names for notable men. Which manner of speaking is also in our language. For we say, there is no man of name, for no excellent or noble personage, he signifieth therefore, that there be in the same Church noble ⟨p. 107⟩personages, and that noble in soundness of faith and holiness of life: but very few,2 if they should be referred or compared to the number of Hypocrites or dead, which in deed are a great deal more. Neither ought we here at to marvel. For the Lord sayeth also in the Gospel, that many be called, few chosen: And that the greater part of this world walketh in that broad and wide way of perdition, Matth. 20. and 7. The which also S. Peter repeated in the 2. chapter of his latter epistle. That they are rather to be hissed at, than confuted, which seek to defend their error, by a multitude. You shall hear very oft at this day. You are but a few in number, we are innumerable, and therefore our matter is the better.
The complutensiā boke hath thus 〈non-Latin alphabet〉: But thou haste a fewe names in Sardis. Whiche is as much as if he had saied, they be not al corrupt and dead with thee, although in dede those be very fewe. And so Aretas readeth it in Greke, and the cōmon translation in Latin other copies haue, whiche Erasmus followeth, thou haste a fewe names also at Sardis: that is, euen in Sardis hast thou names,1 but fewe. And he put names for notable men. Which maner of speaking is also in our langage. For we saye, there is no man of name, for no excellent or noble personage, he signifieth therefore, that there be in the same Churche noble
But that same excellent thing is chiefly to be observed,1 that although they were but few good, yet nevertheless the Lord commendeth and extolleth those few, doubtless for the example and imitation of all other churches. The words in deed are short, but the praise most ample and large. That they had not defiled their garments: which is as much as if he had said, you have not polluted your souls with strange opinions or spots of heresy. For you have remained sincere in the true faith: your bodies also, and the whole conversation of your life, you have not defiled with filthy lusts, with fleshly pleasures and voluptuousness. Doubtless this is the greatest praise and most certain sign of perfect godliness: wherewith I would wish that more of us were marked. But the manner of speech here requireth also an exposition.2 The allegory of garments is often and much used in holy scripture. The use of apparel invented of God him self, and showed to our forefathers, hath this chief property, to hide the privy parts of our body, to beautify and set forth the body, and keep of heat and cold. And therefore Christ him self is called the garment of Christians, and in the gospel in deed the wedding garment. Whereupon the Apostle adviseth us to put on the new man, which is made after God even Christ him self. Roman. 13. Ephes. 4. Coloss. 3. For Christ covereth not only our privy parts, but all the filthiness also of the soul, he adorneth and beautifieth us, and driveth from us all injury, and all evil. And we defile this garment, ⟨p. 108⟩when neither in faith nor in holiness of life we do answer to our profession. For Christ is our garment, and Christianity, sincere faith, and holiness of life are our apparel: And even faith and our conversation is our garment. Forasmuch therefore as the Sardensians were of a sincere faith, and uncorrupt manners, they are said to have kept their garments clean and undefiled. The lord also giveth now a reward unto virtue.3 And they shall walk with me, sayeth he, in white array. These excellent things verily doeth he rehearse to retain the Sardensians in their duty, to nourish them to greater things and to move other also to sincerity and integrity. Saints walk with Christ in white array, that is to say, have fruition of the same glory, wherein we believe Christ to shine.
For he desireth his father, that he will grant to the faithful, that where so ever he is, they may be with him, and see his glory, &c. in the 17. of John. And with S. Matth. in the transformation or clarifying, the face of Christ appeared bright like the sun, his apparel and rest of his body as light. So appeared Christ unto John in the first chapt. of this book, clothed in white array. Now therefore sayeth he, the godly that have not defiled their garment, shall accompany me, having put on light also.1 He addeth an other thing, for they be worthy. This is the greatest praise, when the Captain sayeth, that the soldier is worthy of honour and glory. The greatest shame or ignominy is, when it is said with us, thou art unworthy. The first kind of speech showeth him to be most excellent in all kind of virtue, which is said to be worthy of eternal light, by the later is signified, that he which is accounted unworthy of a good and excellent thing, is marvellous negligent and ungracious. But here we need not to reason of the merit and desert of worthiness. God pronoun ceth his to be worthy of glory, the godly refer all the goodness that is in them unto grace, and still complain of their unworthiness. Not to reprove God of lying, but to praise and commend the excellent goodness that is in him: acknowledging in deed that he rewardeth good works, and dignifieth the worthiness of saints: but they are nothing proud hereof, but acknowledge all this to come of grace. This appeareth in the doctrine of the Gospel, Luke. 17. Matth. 25. where ⟨p. 109⟩Saints commended of God, for the works of mercy, seem the acknowledge nothing thereof.
For he desireth his father, that he will graunt to the faithfull, that where so euer he is, they may be with him, and see his glory, &c. in the 17. of Iohn. And with S. Matth. in the transformatiō or clarifiyng, the face of Christ appered bright like the sunne, his apparell and rest of his body as light. So appered Christ vnto Iohn in the first chapt. of this boke, clothed in white araye. Nowe therfore sayeth he, the godly that haue not defiled their garmente, shal accompany me, hauing put on light also.1
Howbeit he declareth more at large the most ample promises of God,1 whereby he may not only retain in their duty the Saints and undefiled Sardensians, but might also reduce all others that go astray at all times into the way of repentance, integrity, and holiness. And three things he promiseth: first in deed, white apparel, that is to say, glorifying, and light everlasting, and the glorious company of Christ, whereof I have spoken already. Secondly, and I will not, sayeth he, put out his name out of the book of life. For like as Cities have books, wherein the names of their Citizens are written:2 right so is God in the scriptures said [Greek or Hebrew] (after the manner of men) to have a book of life, or of his elect. What that book is, and whose name is red in the same, none of us can tell, sins none hath looked therein. We must learn of the scriptures, who be the citizens of the kingdom of God. For that their names be written in the book of life no man need doubt. And S. John sayeth: so many as have believed, he hath given them power, that they may be made the children of God. S. Paul sayeth: He that hath not the spirit of Christ, he is none of his. And the spirit crieth in the minds of the godly, Abba father. The same Apostle sayeth: God hath predestinated us, that he might adopt us for his children, through Jesus Christ. Moreover: he hath chosen us in Christ, before the foundations of the world were laid. Therefore are all believers written in that number celestial. Who so ever therefore believe not, or persevere not in the faith, either they are not written in the book of life, or else they be put out again of the book of life. Finally the son acknowledgeth the believers and such as persevere in the true faith, before his heavenly father, and his Angels. And here he repeateth the evangelical doctrine out of the 10. chapt. of S. Matth. and 8. of S. Mark. And doubtless it is a great matter in that universal judgement, to be known of the son of God, of the high judge, to be saluted and friendly spoken to of him, and that to our great praise. If any Prince would in a great assemble of people know thee, yea embrace and commend thee, how happy and fortunate wouldest thou ⟨p. 110⟩think thy self? But then shall embrace thee the very son of God, king of kings, and lord of lords.
Let us think of these things in time, and amend our manners.
Let vs thinke of these thinges in time, and amende our maners.
For that all these things appertain to us, that last and wonted acclamation of S. John proveth: let him that hath ears, hear, &c. Whereof we have spoken else where. To the Lord be praise and glory.
For that all these thinges apperteyne to vs, that laste and wounted acclamation of S. Iohn proueth: let him that hathe eares, heare, &c. Wherof we haue spoken els where. To the Lord be prayse and glory.
And write unto the Angel of the congregation of Philadelphia: this sayeth he that is holy and true, which hath the key of David, which openeth and no man shutteth: And shutteth and no man openeth. I know thy works. Behold I have set before thee an open door, and no man can shut it: for thou hast a little strength: And haste kept my word, and haste not denied my name. Behold I shall give some of the congregation of Satan, which call them Jews, and are not, but do lie: Behold, I will make them, that they shall come and worship before thy feet.
ANd write vnto the Aungel of the congregation of Philadelphia: this sayeth he that is holye and true, which hath the keye of Dauid, whiche openeth and no man shutteth: And shutteth and no man openeth. I knowe thy workes. Beholde I haue sette before thee an open dore, and no manne can shutte it: for thou hast a little strength: And haste kepte my worde, and haste not denied my name. Beholde I shall geue some of the congregation of Sathan, whiche call them Iewes, and are not, but do lie: Behold, I wil make them, that they shal come and worship before thy feete.
But that same excellent thinge is chiefly to be obserued,1 that although they were but fewe good, yet neuertheles the Lorde cōmendeth and extolleth those fewe, doubtles for the example and imitation of al other churches. The wordes in dede are shorte, but the praise moste ample and large. That they had not defiled their garmentes: whiche is as muche as if he had sayed, you haue not polluted your soules with straunge opinions or spottes of heresie. For you haue remayned sincere in the true faythe: your bodies also, and the whole conuersation of your life, you haue not defiled with filthie lustes, with fleshely pleasures and voluptuousenes. Doubtles this is the greatest prayse and most certaine signe of perfit godlines: wherewith I would wishe that mo of vs were marked. But the maner of speache here requireth also an exposition.2 The allegorie of garments is often and much vsed in holy scripture. The vse of apparell inuented of God him selfe, and shewed to our forefathers, hath this chiefe propertie, to hide the priuie partes of our body, to beautife and set forth the body, and kepe of heate and colde. And therfore Christ him self is called the garment of Christiās, and in the gospel in dede the wedding garment. Whervpon thapostle aduiseth vs to put on the new mā, which is made after God euen Christ him selfe. Roman. 13. Ephes. 4. Coloss. 3. For Christ couereth not only our priuie partes, but all the filthines also of the soule, he adorneth and beautifieth vs, and driueth frō vs all iniurie, and all euill. And we defile this garment, ⟨p. 108⟩when neither in faith nor in holines of life we do aunswer to our professiō. For Christe is our garment, and Christianitie, sincere faithe, and holines of life are our apparell: And euen faithe and our conuersation is our garmente. For asmuche therfore as the Sardensians were of a sincere fayth, and vncorrupte maners, they are saied to haue kepte their garmēts cleane and vndefiled. The lorde also geueth nowe a rewarde vnto vertu.3 And they shal walke with me, sayeth he, in white araye. These excellent things verely doeth he rehearse to reteyne the Sardensians in theyr dutie, to nourrishe them to greater things and to moue other also to sinceritie and integritie. Sainctes walke with Christ in white araye, that is to saye, haue fruitiō of the same glory, wherin we beleue Christ to shine.
