B11837:596
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.
1An excellent virtue is commended in the congregation of Philadelphia, that they have kept the word of Christ, not every word, but the word of Christ, and have not denied it. And he hath begun to rehearse most large rewards, which both he hath given to this church, and is also ready to give to any other like in the zeal of godly religion. For we are allured by rewards.
1An excellent vertue is commended in the congregation of Philadelphia, that they haue kepte the worde of Christ, not euery worde, but the worde of Christe, and haue not denied it. And he hath begonne to rehearse moste large rewardes, whiche bothe he hath geuen to this church, and is also ready to geue to any other like in the zeale of godly religion. For we are allured by rewardes.
1First I will convert, sayeth he, thine enemies, that they may be made thy friends & brethren, that coming into the congregation, they may worship Christ, whom they have blasphemed hitherto, yea that they shall submit them selves hum bly & lowly: As we read of S. Paul, which in the 15. chapt. of the 1. epistle to the Corinthians sayeth that he is unworthy to be called an Apostle. &c. And this is a wonderful benefit. For God is glorified by such as are converted, & the trueth is set forth, lying and superstition are confounded. Whereof the Saints can not but be exceedingly glad. The faithful also are delivered out of the Devils claws, and are saved.
1Firste I will conuerte, sayeth he, thine enemies, that they may be made thy frendes & bretherne, that cōming into the congregation, they maye worship Christ, whome they haue blasphemed hitherto, yea yt they shal submit them selues hū bly & lowely: As we reade of S. Paull, which in the 15. chapt. of the 1. epistle to the Corinthians sayeth that he is vnworthie to be called an Apostle. &c. And this is a wonderfull benefite. For God is glorified by such as are cōuerted, & the trueth is set forth, liyng and superstition are confounded. Wherof the Sainctes can not but be exceadingly glad. The faythful also are deliuered out of the Deuils clawes, and are saued.
1Than followeth an other benefit of God. The enemies of God shall know & find, that the church, and every member of the same be the well beloved children of God. The enemies of the church suppose, the faithful to be wicked, gods enemies, heretics, church robbers, hated of god, & unworthy to live. But they shall understand that nothing is dearer to God than the church, as for the which he gave his son, which he chose also for his spouse, and hath made partaker of his kingdom.
1Than followeth an other benefite of God. Thenemies of God shal know & finde, that the church, and euery mēbre of the same be the wel beloued children of God. Thenemies of the church suppose, the faithful to be wicked, gods enemies, heretikes, churchrobbers, hated of god, & vnworthy to liue. But they shal vnderstand that nothing is derer to God than the church, as for ye which he gaue his sonne, which he chose also for his spouse, and hath made pertaker of his kingdome.
1But of this love of God, whereby he, provoked by no deserts of ours, but of his only grace & native goodness hath joined him self to the church, all virtues do proceed: That chiefly which immediately followeth, that the church hath kept the word of patience. The same John in his canonical epistle: not that we, sayeth he, have loved God, but that he hath loved us &c. Therefore where the observation of the word of patience is annexed as the cause of love, it must be religiously expounded, that the favour of god, & all our gifts be verily of ⟨p. 117⟩grace, but yet that he of the same grace doeth as it were requite and reward us for our pains. Whereof the Saints are not proud, but humbly acknowledge and preach grace every where and in all things.
1But of this loue of God, wherby he, prouoked by no desertes of ours, but of his only grace & natiue goodnes hathe ioyned him selfe to the churche, al vertues doe procede: That chiefly which immediatly followeth, yt the church hath kept the worde of patiēce. The same Iohn in his canonical epistle: not that we, sayeth he, haue loued God, but yt he hath loued vs &c. Therfore where the obseruation of the worde of patience is annexed as the cause of loue, it muste be religiousely expoūded, that the fauour of god, & al our giftes be verely of ⟨p. 117⟩grace, but yet that he of the same grace doeth as it were requite and rewarde vs for our paynes. Wherof the Sainctes are not proude, but humbly acknowledge and preache grace euery where and in al thinges.
Again he commendeth the perseverance of the faithful in the true religion. Thou hast kept, sayeth he,1 the word of my patience. The word of patience is the Gospel of eternal salvation: which is otherwise called of S. Paul the word of the cross, and that for two considerations. First for because he describeth the cross and patience of Christ whereby we are saved. And again he persuadeth us also to bear the cross, and patiently to suffer with Christ, Matth. 16.2. Timoth. 2. Neither must any man look for any perseverance of him that is impatient. The Lord sayeth in the 12. of Luke, in your patience you shall possess your souls. Therefore hath either the pastor or the church of Philadelphia kept the word of patience, to wit in retaining in their hearts the patience of Christ through faith, and in showing patience in words or sayings, and sustaining much travel in body. Which in deed is the best way to keep churches safe and sound, and every one of the faithful. Let them keep, I say, the word of Christ his patience, and the rest commit to the Lord.
Agayne he cōmendeth the perseueraunce of the faithfull in the true religion. Thou hast kept, sayeth he,1 the worde of my patience. The worde of patience is the Gospel of eternal saluation: whiche is otherwise called of S. Paull the worde of the crosse, and that for two considerations. First for bicause he describeth the crosse and patience of Christe wherby we are saued. And again he perswadeth vs also to beare ye crosse, and patiently to suffer with Christe, Matth. 16.2. Timoth. 2. Neyther muste any man loke for any perseueraunce of him that is impatient. The Lord sayeth in the 12. of Luke, in your patience you shal possesse your soules. Therfore hath eyther the pastour or the church of Philadelphia kept the worde of patience, to witte in reteyning in their hartes the patience of Christ through fayth, and in shewyng patience in wordes or saiynges, and susteyning muche trauel in body. Whiche in dede is the beste waye to kepe churches safe and sounde, and euery one of the faythful. Let them kepe, I saye, the worde of Christe his patience, and the rest commit to the Lord.
For it followeth: And I will keep thee again from the hour of temptation, &c.1 The hour of temptation is expoū dead two ways. For either he speaketh of heresies and of heretics, by whose talk, and crafty juggling, lewdness, and deceitfulness is tempted the faith, simplicity, and integrity of the faithful. Whereof the Lord treateth much in the 13. Chapter of Deuteronomy. Or else he speaketh verily of the persecutions, which the emperors of Rome have inflicted, amongst whom Trajan a most mighty Prince set forth sore proclamations against the Christians. Whereof Pliny also made mention in the 10. book of Epistles, the hundred and one. But Christ preserved the church of Philadelphia, and keepeth also at this day the faithful by his word and power in the perils of heretics and heresies, and finally of persecutions also: so that the faithful may stand sure in all controversies and receive nothing of heretics that is strange from gods word, and also give no place in ⟨p. 118⟩persecutions. Christ causeth many times that the burden of persecution presseth not so heavily. Therefore let us always be constant in gods word, and permit the defence to our Lord God. He will not neglect us, &c.
For it followeth: And I will kepe thee agayne from the houre of temptation, &c.1 The houre of temptation is expoū ded two wayes. For eyther he speaketh of heresies and of heretikes, by whose talke, and craftie iuggelynge, leudenes, and disceiptfulnes is tempted the faythe, simplicitie, and integritie of the faytheful. Wherof the Lorde treateth muche in the 13. Chapter of Deuteronomie. Or els he speaketh verely of the persecutions, whiche the emperours of Rome haue inflicted, emonges whome Traiane a most mightie Prince set forth sore proclamations agaynste the Christians. Wherof Plinie also made mention in the 10. boke of Epistles, the hō dreth and one. But Christ preserued the churche of Philadelphia, and kepeth also at this daye the faythfull by his worde and power in the perilles of heretickes and heresies, and finally of persecutions also: so that the faythfull maye stande sure in all controuersies and receyue nothing of heretikes that is straunge from gods worde, and also geue no place in ⟨p. 118⟩
1But for as much as in temptations and afflictions the Lord seemeth many times to our flesh to tarry overlong, and in manner to neglect his: for we say the Lord preventeth, and addeth, behold I come shortly. Shortly, I say, that is to say in time: not to late nor to hastily. The which we say, neither to soon nor to late, but in dew time and season. If the lord therefore shall seem to be over slow, despair not: for he will come timely enough, when he shall see it good. Do not thou prescribe unto him the manner and mean of deliverance, but abide the Lords leisure. Read what goodly and wholesome things S. Paul hath written concerning this matter in the end of the 10. chapter to the Hebrews, where a place also out of the 2. Chapt. of Habakkuk is alleged.
1But for as muche as in temptations and afflictions the Lord semeth many times to our fleshe to tary ouerlong, and in maner to neglect his: for we saye the Lord preuenteth, and addeth, beholde I come shortly. Shortly, I say, that is to say in time: not to late nor to hastely. The which we saie, neither to soone nor to late, but in dewe time and season. If the lorde therfore shal seme to be ouer slowe, dispaire not: for he will come timely enough, when he shal see it good. Doe not thou prescribe vnto him the maner and meane of deliueraunce, but abide the Lordes leasure. Reade what goodly and holesome thinges S. Paull hath written concernyng this matter in the ende of the 10. chapter to the Hebrewes, where a place also out of the 2. Chapt. of Abachuc is alledged.
1And now he exhorteth in few but most evident words to perseverance in piety, wherein they had excelled hitherto. And he sayeth two things hold [Greek or Hebrew] hold fast that thou hast. They had the gospel of Christ, and the word of eternal life, the true faith and godly religion. These things he commandeth to hold fast, and to persist in the religion ones received. And whilst he commanded them to keep that they had, he signifieth by the way, that no new or other doctrine is to be looked for: but that this ones received doeth suffice. Let us not think therefore in the government of the church upon other laws, upon other traditions, than of the Gospel of Jesus Christ. This is sufficient for the church. After reasoning as it were of the loss, he sayeth: Therefore must thou watch diligently and hold strongly the gospel, for this being taken away thou art spoiled of thy crown. The crown is a token of virtue and victory. We say.
1And nowe he exhorteth in fewe but most euident wordes to perseueraunce in pietie, wherein they had excelled hitherto. And he sayeth two thinges holde 〈non-Latin alphabet〉 holde faste that thou hast. They had the gospell of Christe, and the worde of eternal life, the true fayth and godly religion. These thinges he commaundeth to holde faste, and to persist in the religion ones receyued. And whilest he commaunded them to kepe that they had, he signifieth by the waie, that no new or other doctrine is to be loked for: but that this ones receyued doeth suffice. Let vs not thinke therefore in the gouernement of the church vpon other lawes, vpon other traditions, than of the Gospell of Iesu Christe. This is sufficient for the churche. After reasonynge as it were of the losse, he sayeth: Therfore must thou watche diligently and holde strongly the gospel, for this beyng taken away thou arte spoyled of thy crowne. The crowne is a token of vertue and victory. We saye.
Conquerors and worthy of the Empire, are crowned. The virgin loseth her crown, that is defiled. Therefore heretics, false prophets, and seducers take away the crown, what time they seduce and corrupt: therefore sayeth the Lord: Thou haste gotten honour and glory, see that no man take it from thee. So we read that S. Paul spake in the 2. to ⟨p. 119⟩the Coloss. Let no man take from you the victory. In the 18. of Ezekiel the Lord testifieth, that he will not impute righteousness to the just, in case he forsake and leave his righteousness let us pray therefore, that we may evermore persevere in the word of the Lord.
Conquerours and worthie of the Empire, are crowned. The virgin loseth her crowne, that is defiled. Therfore heretikes, false prophetes, and seducers take awaye the crowne, what time they seduce and corrupte: therefore sayeth the Lorde: Thou haste gotten honour and glory, see that no man take it from thee. So we reade that S. Paull spake in the 2. to ⟨p. 119⟩the Coloss. Let no man take from you the victory. In the 18. of Ezechiel the Lorde testifieth, that he will not impute rightuousnes to the iuste, in case he forsake and leaue his rightousenes let vs praye therefore, that we maye euermore perseuer in the worde of the Lorde.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out. And I will write upon him the name of my God, and the name of the city of my God, new Jerusalem, which cometh down out of Heaven from my God, and I will write upon him my new name. Let him that hath ears hear, what the spirit sayeth to the congregations.
HIm that ouercometh wil I make a piller in the temple of my God, and he shall goe no more out. And I will wryte vpon him the name of my God, and the name of the citie of my God, newe Ierusalē, which commeth downe out of Heauen from my God, and I will wryte vpon him my newe name. Lette him that hathe eares heare, what the spirite sayeth to the congregations.
Our Lord proceedeth in recounting much more ample rewards, which he would give to them that overcome: And so he tempereth his words, that we may easily perceive, this promise not only to appertain to the congregation of Philadelphia, but to all the Churches in the whole world, yea and to every of the faithful. And as we have oftentimes repeated already (for I am not ashamed to repeat, seeing that the Lord him self so greatly urgeth the victory) again we say, that those things are promised not to such as fight lightly or negligently (for diverse fight,1 and by and by run away) but to those that overcome and persevere to the end. For our life is a warfare upon earth: which Job also hath confessed. The soldier hath a sure purpose to overcome his enemies. Our enemies are, the devil, the world, and the flesh. Against ⟨p. 120⟩these we must earnestly fight: of none other intent, but that we may overcome. The Apostle in the 6. to the Ephes. described the armour of the faithful. In victory the Saints consider sinceries and integrity, that we lose nothing of the verity known: but let us retain the pure word of God, and sincere faith, and let us keep our bodies & our souls clean from all pollution, and that to our lives end. He propoundeth most ample rewards by promise.2 Whereby he alludeth to the manner of Greeks and Romans, who decreed Images to such as deserved well of the common wealth in the which also they wrote their virtues, for whose cause they were set up either in the court or market place or else where. They seemed by this mean to deliver to their posterity as it were by hand the glory of their elders, which they made also as it were everlasting.3 Otherwise the use of this vocable Column, or pillar is diverse. Jeremiah is called of God a pillar for his constancy. The Apostles are called of S. Paul in the 2. to the Galath. chief pillars, for their excellency, and that the churches leaned upon them, for the preaching of the verity. The church it self also is called the pillar & base of verity, forasmuch as it is grounded upon the sure rock Christ. In the Temple of Solomon stood two columns or pillars, figures of the everlasting kingdom of Christ,4
but I will, sayeth he, make him a pillar, that is to say, I will beautify him with honours and glory everlasting.
but I wil, sayeth he, make him a piller, that is to saye, I wil beautifie him with honours and glory euerlastyng.
But where shall this pillar be set? where shall the glory of Saints be famous?1 not in Court, or market place: but in the Temple of my God. And the Temple of God, is heaven it self, and in our world the holy Church. Glorious therefore shall he be in the church of Saints, aswell militant, as triumphant. Albeit therefore that the very godly hear evil in this world: yet this world shall perish, Christ shall reign for ever, and the Saints shall reign with him. Their glory then shall remain for ever and ever. And where he sayeth, of my God, Aretas expoundeth and sayeth: This saying of my God, taketh not away the divine ⟨p. 121⟩nature, that is seen in Christ, but establisheth, as I may say, the consubstantiality. For it declareth the union of two natures, which are in the person of our Lord Jesus, to wit of his deity and humanity, even after understanding, yet not confusedly, to be indissoluble. For they answer mutually one another, because of the assumption of the humane nature, the divine to the humane, and likewise the humane to the divine proprieties. &c.
But where shall this piller be set? where shall the glory of Sainctes be famouse?1 not in Courte, or market place: but in the Temple of my God. And the Temple of God, is heauen it selfe, and in our worlde the holy Churche. Gloriouse therfore shal he be in the churche of Sainctes, aswel militaunt, as triumphaunt. Albeit therfore that the very godly heare euill in this worlde: yet this worlde shall peryshe, Christe shall reigne for euer, and the Sainctes shall reigne with him. Their glorye then shall remayne for euer and euer. And where he sayeth, of my God, Aretas expoundeth and saieth: This saiynge of my God, taketh not awaye the diuine ⟨p. 121⟩nature, that is sene in Christ, but establisheth, as I may say, the consubstantialitie. For it declareth the vnion of two natures, whiche are in the persone of our Lord Iesu, to witte of his deitie and humanitie, euen after vnderstanding, yet not confusely, to be indissobible. For they aunswer mutualy one another, because of the assumptiō of the humane nature, the diuine to the humane, and likewise the humane to the diuine proprieties. &c.
Moreover the perpetuity and stableness of the glory of the saints and faithful is signified, where it is added,1 and he shall go no more out. For many times pillars are broken and cast down, and renown ones gotten perisheth and fadeth away. But Christ promiseth to them that overcome, that they shall never be cast out of the fellowship of Saints, neither that the glory of the faithful should be obscured at any time. And thus far of the pillar it self.
Moreouer the perpetuitie and stablenes of the glory of the sainctes and faithful is signified, where it is added,1 and he shall go no more out. For many times pillers are brokē and cast down, and renowne ones gotten perisheth and fadeth away. But Christ promiseth to them that ouercome, that they shall neuer be cast out of the fellowship of Sainctes, neyther that the glory of the faithfull should be obscured at any time. And thus farre of the piller it selfe.
Here followeth of the inscription of the pillar,1 of what sort it shall be. Three things chiefly are written in the Saints, to wit the name of God, the name also of the city of God, and the new name of God or of Christ. Which we shall discuss in order. First the name of God is ascribed to the godly, that is, they them selves are called by the name of God, & be the children and heirs of God. Which is discoursed at large in the first of John, and the .viii. to the Romans. 2And what can you devise to be more honourable, than to be, and be called the son, not of king nor Emperor, but of the living God? But this same noble grace the Lord granteth to them that overcome. In the first of John the .iii. and .v. 3Chap. Secondly to the overcomers is inscribed the name of the city of God: that is to say, the Godly man is written in the non ber of the citez ns of the city of God, and is verily a citizen of the city of God, I say even of the city of God. It was a great matter in times past, to be a citizen of Rome: But it is far greater to be a citizen of the city of God. The citizens enjoy all privileges and commodities, finally the glory of the city.4 But this is greater and more than that it can be declared at few words.
Here followeth of the inscription of the piller,1 of what sort it shalbe. Thre thinges chiefly are wrytten in the Sainctes, to witte the name of God, the name also of the citie of God, and the new name of God or of Christ. Whiche we shal discusse in order. First the name of God is ascribed to the godly, that is, they them selues are called by the name of God, & be the children and heires of God. Whiche is discoursed at large in the first of Iohn, and the .viii. to the Romains. 2And what can you deuise to be more honorable, than to be, and be called the sonne, not of kyng nor Emperour, but of ye liuing God? But this same noble grace the Lorde graunteth to thē that ouercome. In the first of Iohn the .iii. and .v.
Our Lorde procedeth in raccomptynge muche more ample rewardes, whiche he woulde geue to them that ouercome: And so he tempereth his wordes, that we maye easely perceyue, this promesse not onlye to apperteyne to the congregation of Philadelphia, but to all the Churches in the whole worlde, yea and to euerye of the faythefull. And as we haue oftentymes repeted already (for I am not asshamed to repete, seynge that the Lorde him selfe so greately vrgeth the victorye) agayne we saye, that those thynges are promised not to suche as fighte lightly or negligently (for diuerse fighte,1 and by and by runne awaye) but to those that ouercome and perseuer to the ende. For our life is a warfare vpon earthe: whiche Iob also hath confessed. The soldiour hath a sure purpose to ouercome his enemies. Our enemies are, the deuil, the world, and the fleshe. Against ⟨p. 120⟩these we muste ernestly fight: of none other intent, but that we may ouercome. The Apostle in the 6. to the Ephes. described the armour of the faithful. In victory the Sainctes consider sinceries and integritie, that we lose nothyng of the veritie knowen: but let vs reteyne the pure worde of God, and sincere fayth, and let vs kepe our bodies & our soules cleane from all pollution, and that to our liues ende. He propoundeth moste ample rewardes by promesse.2 Wherby he alludeth to the maner of Grekes and Romanes, who decreed Images to suche as deserued wel of the cōmon welthe in the whiche also they wrote theyr vertues, for whose cause they were set vp eyther in the court or market place or els where. They semed by this meane to deliuer to theyr posteritie as it were by hande the glory of their elders, whiche they made also as it were euerlastyng.3 Otherwise the vse of this vocable Columne, or piller is diuerse. Ieremie is called of God a piller for his constancie. The Apostles are called of S. Paull in the 2. to the Galath. chiefe pillers, for their excellencie, and that the churches leaned vpon them, for the preaching of the veritie. The church it self also is called the piller & base of veritie, for asmuch as it is groūded vpon the sure rocke Christ. In the Temple of Salomō stoode two columnes or pillers, figures of the euerlasting kingdome of Christ,4 and of the holy churche. In this place a piller is taken for a man, in glory and beautie excellent. For he sayeth not that he will erecte a piller for a godly man:
