B11837:573
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.
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 ⟨p. 107⟩personages, and that noble in soundenes of faith and holynes of life: but very fewe,2 if they shoulde be referred or compared to the numbre of Hipocrites or dead, whiche in dede are a greate deale more. Nother oughte we here at to maruel. For the Lorde sayeth also in the Gospell, that many be called, fewe chosen: And that the greater parte of this world walketh in that broade and wide waye of perdition, Matth. 20. and 7. The whiche also S. Peter repeted in the 2. chapter of his latter epistle. That they are rather to be hissed at, than confuted, whiche seke to defende theyr errour, by a multitude. You shall heare very ofte at this daye. You are but a fewe in nombre, we are innumerable, and therfore our matter is the better.
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
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.
1In all other congregations the Lord at the leest found some fault, in the only church of Philadelphia he blameth nothing: not that any man is found in this flesh so perfect, that he hath not need of the grace of God. For David crieth out: enter not Lord, into judgement with thy servant, for no man living shall be justified in thy sight. But S. John and S. Paul also make all men subject to sin: which thing also S. Austen discourseth learnedly against the Pelagians. Therefore that ⟨p. 111⟩blameth nothing in this congregation, it is not to be understand, as though it were not defiled with daily faults: but therefore he imputeth nothing, for because the sincerity and integrity of faith covereth & hideth what vice so ever there be. For there is no condemnation to them that are grafted in Christ Jesus. And albeit that other churches have also the right faith, yet this excelleth especially, &c. It might be referred chiefly to the Bishop of the same Church.
1In al other congregations the Lord at the leest foūd some faulte, in the only churche of Philadelphia he blame•h nothing: not that any man is founde in this flesh so perfit, that he hath not nede of the grace of God. For Dauid crieth out: enter not Lord, into iudgement with thy seruaunt, for no mā liuing shall be iustified in thy sighte. But S. Iohn and S. Paull also make all mē subiect to sinne: which thing also S. Austen discourseth learnedly agaynst the Pelagians. Therfore that ⟨p. 111⟩blameth nothing in this congregation, it is not to be vnderstand, as though it were not defiled with dayly faultes: but therfore he imputeth nothinge, for because the sinceritie and integritie of faithe couereth & hideth what vice so euer there be. For there is no cōdemnation to them that are graffed in Christe Iesu. And albeit that other churches haue also the right faith, yet this excelleth especially, &c. It might be referred chiefly to the Bisshop of the same Churche.
In this sixth epistle he commendeth the sincere faith, and constancy of faith, and admonisheth to persevere, propounding ample rewards. And it hath much learning and diverse: which shall appear in the treatise thereof.
In this sixte epistle he cōmendeth the sincere faith, and cō stancie of faith, and admonissheth to perseuer, propounding ample rewardes. And it hath muche learning and diuerse: whiche shall appere in the treatise therof.
And the lord herein followeth the same order, which we see he hath followed in others. For it is one & the same kind of doctrine with all churches and in all times. First therefore is showed, unto whom the epistle is written or dedicated: to the pastor and whole congregation of Philadelphia.1 Philadelphia was a city of Lydia, neither very famous, nor yet obscure. We read how it hath ben oft shaken with earthquakes, and repaired again. Strabo mentioneth thereof in the 12. book of Geography, and so have other authors also. Yet it made it self famous by virtues. After is the Lord Christ signified to be Author of this epistle, who at other times also hath told S. John what he should write.
And the lord herin followeth the same order, which we see he hath followed in others. For it is one & the same kinde of doctrine with all churches and in al times. Firste therfore is shewed, vnto whom the epistle is written or dedicated: to the pastour and whole cōgregation of Philadelphia.1 Philadelphia was a citie of Lydia, neither very famouse, nor yet obscure. We reade how it hath bē oft shakē with earthquakes, and repared againe. Strabo mentioneth therof in the 12. boke of Geographie, and so haue other authours also. Yet it made it self famouse by vertues. After is the Lorde Christ signified to be Authour of this epistle, who at other times also hath tolde S. Iohn what he should write.
And to Christ are attributed three things or rather Christ attributeth three things to him self, that he is holy, true, & hath the key of David: The which he hath borrowed of the Image of the first Chapt. Christ is holy,1 because he is pure & clean from all filthiness, & from all unrighteousness, very God, a con summing fire, doing no man any wrong, having nothing at all that may be blamed. For to him the Seraphin saying rightly, holy, holy, holy, Lord God of Sabaoth: Isaiah. 7.2 Christ is also the holy one of the Saints, a sanctification I say that sanctifieth all, that be sanctified. The same loveth holiness in saints. Christ therefore is most truly called. Antichrist the Pope hath taken upon him this title, and so filthy sitteth on this beast, as if you should call a privy or a Jakes a Rosier. Spit upon that vile and filthy beast, which suffereth him self to be called the most holy father, and worship Christ the ⟨p. 112⟩holy one of all holy, unless you had rather understand by that holiness not every holiness, but pope holiness that is to wit, stinking & swimming full of all abominations. Christ is like wise called true,3 because he is eternal and faithful, evermore constant and incorrupt. He can neither deceive nor be deceived. The same most constantly keepeth his promises. All his words be undoubted and true: Albeit that flesh, that can abide no delay, begin many times to doubt, yet no one point or jot of them falleth away. The trueth of the Lord endureth for ever. Thou standest upon a most sure foundation, if thou lean unto Christ, which in the 14. of John also calleth him self the verity.
And to Christ are attributed three things or rather Christ attributeth three things to him selfe, yt he is holy, true, & hath the keye of Dauid: The which he hath borrowed of ye Image of the first Chapt. Christe is holy,1 because he is pure & cleane from al filthines, & from al vnrightuousnes, very God, a cō suming fire, doyng no man any wrōg, hauing nothing at all that may be blamed. For to him ye Seraphin sayng rightly, holy, holy, holy, Lord God of Sabaoth: Esaye. 7.
1Last he addeth, which hath the key of David. I spake of the key in the first chapter. He alludeth to the 22. Chapt. of Isaiah. Whereby is signified the divine & almighty power of Christ, by the which he bringeth us purified into the kingdom of heaven: which work verily neither devils, nor any power can let. The same casteth down the unclean into hell, neither is there that can deliver or differ the same. He sayeth therefore aptly and expressly, he hath, not had or shall have, but he hath now. For he alone hath this power, which he communicateth with no man else. The Pope of Rome lieth, which sayeth that he hath this power. The only son of God excelleth in this prerogative.2 The apostles as ministers and preachers, have received the keys of knowledge and of utterance, of learning, instruction and introduction, by the which also in threatening they exclude infidels out of the kingdom of God, bind them in their sins: almighty God which hath the high power ratifying the judgement of the minister, which he pronounced not of him self, but of Christs words. But these things agree right well with those that follow of the opened door, which no man can shut, and so to the whole matter.
1Laste he addeth, whiche hath the keye of Dauid. I spake of the keye in the firste chapter. He alludeth to the 22. Chapt. of Esaye. Wherby is signified the diuine & almightie power of Christ, by the which he bringeth vs purified into the kingdome of heauen: whiche worke verely nother deuilles, nor any power can let. The same casteth doune the vncleane into hel, nother is there that can deliuer or differ the same. He sayeth therfore aptely and expressely, he hath, not had or shal haue, but he hath now. For he alone hath this power, which he cōmunicateth with no man els. The Pope of Rome lieth, whiche sayeth that he hathe this power. The only sonne of God excelleth in this prerogatiue.2 Thapostles as ministers and preachers, haue receyued the keyes of knoweledge and of vtteraunce, of learning, instruction and introduction, by the whiche also in threatening they exclude infidels out of the kingdome of God, binde them in their sinnes: almightie God whiche hath the highe power ratifiyng the iudgement of the minister, whiche he pronounced not of him self, but of Christes wordes. But these thinges agree righte well with those that follow of the opened dore, which no man can shut, and so to the whole matter.
For now the Lord proceedeth to tell, what he would: And as he hath said in all epistles, he repeateth in this also, that he knoweth all things of this and of all other congregations.
For now the Lorde procedeth to tell, what he would: And as he hathe sayed in all epistles, he repeteth in this also, that he knoweth al things of this and of al other congregations.
And he commendeth so the perseverance in faith in this congregation,1 that he signifieth with all, that the same also did proceed of the grace of Christ. Thou haste, sayeth he, little ⟨p. 113⟩power, and as it were no force and strength, which this world regardeth, as power, riches, worldly wisdom, lucky success, plenty of friends, and such other like things. Therefore thou canst attribute nothing to thy self, nothing to thine own strength, not so much as this that thou art a church, & that the verity of the gospel is freely preached with thee.2 For I set open this door. And by my strength I keep open the same, that no man can shut the same door: to wit the preaching and grace ones granted, by any means to prohibit, let, or take away. To open the door, is a common phrase of speaking, used of the apostle, in the 1. to the Corinth. 16. and the 2. Corinth. the 2. He openeth the door, which giveth an occasion, and prepareth the way to enter in. By the word therefore was opened the door of life. The faithful might enter in: the infidels could not stop this way. For the hand of Christ held the door open. And these things in deed do declare,3 whereof it is that in cities, towns, and villages not greatly furnished with any force or power, the course of the gospel proceedeth with so lucky success: And where many go about by laying wait, crafts and policies, threatenings and persecutions to shut the door, they can not. These things are not done through our cunning & wisdom, but of the grace of God.
And he commendeth so the perseueraunce in faithe in this congregation,1 that he signifieth with all, that the same also did procede of the grace of Christ. Thou haste, sayeth he, litle ⟨p. 113⟩power, and as it were no force and strēgth, which this world regardeth, as power, riches, wordly wisedom, lucky successe, plentie of frendes, and such other like things. Therfore thou canste attribute nothing to thy selfe, nothinge to thine owne strength, not so much as this that thou arte a churche, & that the veritie of the gospell is freely preached with thee.
Howbeit if any man list to understand those things and such as follow hereafter peculiarly of the pastor or bishop of the church, I will not be against it. For where he was humble, and instruct with no worldly wisdom, yet furnished with God his grace, he opened the way of salvation, which now they could not shut up, as many as sought to abrogate the preaching of the gospel. The virtue of Christ kept him.
Howbeit if any man list to vnderstand those thinges and such as follow herafter peculiarly of the pastour or bishop of the church, I wil not be against it. For where he was hūble, and instruct with no worldly wisedome, yet furnished with God his grace, he opened the waye of saluation, which now they coulde not shut vp, as many as soughte to abrogate the preaching of the gospel. The vertue of Christ kept him.
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.
Howbeit he declareth more at large the most ample promesses of God,1 wherby he maye not onlye reteyne in their duty the Sainctes and vndefiled Sardensians, but mighte also reduce al others that go astray at al times into the waye of repentaunce, integritie, and holines. And three thinges he promiseth: first in dede, white apparell, that is to saye, gloryfiyng, and light euerlastinge, and the gloriouse company of Christ, wherof I haue spoken already. Secondly, and I wil not, sayeth he, put out his name out of the boke of life. For like as Cities haue bokes, wherin the names of theyr Citizens are written:2 righte so is God in the scriptures sayed 〈non-Latin alphabet〉 (after the maner of men) to haue a boke of life, or of his electe. What that boke is, and whose name is red in the same, none of vs can tell, sins none hath loked therein. We must learne of the scriptures, who be the citezēs of the kingdome of God. For that theyr names be written in the boke of life no man nede doubt. And S. Iohn sayeth: so many as haue beleued, he hath geuen them power, that they maye be made the children of God. S. Paull saieth: He that hath not the spirite of Christe, he is none of his. And the spirite crieth in the mindes of the godly, Abba father. The same Apostle sayeth: God hath predestinated vs, that he might adopte vs for his children, through Iesus Christe. Moreouer: he hath chosen vs in Christ, before the foūdations of the world were layde. Therefore are al beleuers written in that numbre celestiall. Who so euer therefore beleue not, or perseuere not in the faith, eyther they are not written in the boke of life, or els they be put out againe of the boke of lyfe. Finally the sonne acknowledgeth the beleuers and such as perseuer in the true faythe, before his heauenly father, and his Aungelles. And here he repeteth theuangelicall doctrine out of the 10. chapt. of S. Matth. and 8. of S. Marke. And doubteles it is a greate matter in that vniuersall iudgement, to be knowen of the sonne of God, of the highe iudge, to be saluted and frendely spokē to of him, and that to our greate prayse. If any Prince would in a great assemble of people knowe thee, yea imbrase and cōmende thee, howe happie and fortunate woldest thou ⟨p. 110⟩thinke thy selfe? But then shall imbrase thee the very sonne of God, king of kinges, and lorde of lordes.
