B11837:640
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.
1For no man shall imagine, that there is bargaining before God, as there is with men: As though the spiritual gifts of God mought be bought for money. This is repugnant to the whole scripture, and specially against the determination of S. Peter pronounced against Simon Magus. But this our exposition the Prophet Isaiah. Approveth in the .55. ⟨p. 131⟩Chapter. Where amongest other things come, saith he, bye without money, and without price, or exchange. And by and by: I• hearing hear me, incline your care, &c. Therefore the Romish Canaanite hath no hold hereof, I mean the Pope that great merchant, which selleth all things in the church, even those things which he hath not, the greatest deceiver in the world. Hereunto is added moreover, that like as it is in Isaiah plainly expressed, of whom such graces or gifts are to be bought: So Christ also here saith expressly, I counsel thee to buy of me. Behold he saith of me: Not of the Pope, of Monks, Friars, or priests. For Christ alone hath the things, which we may require. He alone doth satisfy, he alone granteth those gifts. And therefore he saith in the Gospel of S. John: Let him that hath hunger or thirst, come unto me: To me, I say, let him come. John the .iiii. vi. and .vii And S. Peter saith, Lord, to whom shall we go? Thou hast the words of eternal life. As though he should say: If we will live, we can go to none other, but unto thee. Thou art the life and fountain of all goodness.
1For no man shall imagine, that there is bargayning before God, as there is with men: As though the spiritual gifts of God mought be bought for money. This is repugnaunt to the whole scripture, and specially against the determination of S. Peter pronounced against Simon Magus. But this our exposition the Prophet Esay. Approueth in the .55. ⟨p. 131⟩Chapter. Where amongest other thinges come, sayth he, bye without mony, and without price, or exchaunge. And by and by: I• hearing heare me, incline your care, &c. Therfore the Romishe Chananite hath no hold hereof, I meane the Pope that great marchaunt, which selleth al thinges in the church, euen those thinges which he hath not, the greatest disceiuer in the worlde. Hereunto is added moreouer, that lyke as it is in Esay plainly expressed, of whome suche graces or giftes are to be bought: So Christ also here saith expressely, I counsel thee to bie of me. Behold he saith of me: Not of the Pope, of Monkes, Freers, or priestes. For Christ alone hath the thinges, whiche we may require. He alone doth satisfie, he alone graunteth those giftes. And therfore he sayth in the Gospell of S. Iohn: Let hym that hath honger or thirst, come vnto me: To me, I say, let him come. Iohn the .iiii. vi. and .vii And S. Peter sayth, Lorde, to whom shall we go? Thou hast the wordes of eternall lyfe. As though he should say: If we wyll lyue, we can go to none other, but vnto thee. Thou arte the lyfe and fountaine of all goodnes.
Moreover the use and profit of this pure gold,1 tried and most purified, I mean, the word of Gods verity and pure faith, is three sorts. First, that thou mayst be rich: Secondly, that thou mayest bye thee apparel: Thirdly, that thou mayest bye the eye salve, to heal the blindness of thine eyes. For the word of God and faith in him, is the foundation of true piety. Without the word and faith nothing is sound.
Moreouer the vse and profit of this pure golde,1 tried and moste purified, I meane, the word of Gods veritie and pure fayth, is three sortes. First, that thou mayst be ryche: Secondly, that thou mayest bye thee apparell: Thirdly, that thou mayest bye the eye salue, to heale the blyndnes of thine eyes. For the worde of God and fayth in hym, is the foundation of true pietie. Without the worde and faith nothinge is sounde.
The first fruit, is wealth or riches, to wit spiritual.1 For the word and faith is not a false imagination, and a vain dream of things most excellent. For he that believeth the word feeleth joy in his heart, and enjoyeth spiritual gifts: And possessing Christ, through faith possesseth all goodness. Whereupon also the Apostle in the first chapt. of the first epistle to the Corinth. said: I give thanks to my God always for you, for the grace of God that is given you in Christ Jesus because you are in all things enriched by him, in every word, and in all knowledge (like as the testimony of Christ is confirmed in you.) In so much that you are not destitute in any gift. &c. Let them mark well these things, which think worldly ⟨p. 132⟩goods to be true rich. These fools shall be judged of the wisdom of God, as it is manifest in the .12. cha. of S. Luke. And besides this, they that are destitute of the light of God his word, and lack faith, can not use rightly nor well these earthly riches. Therefore heavenly riches, are the true riches.
The first fruicte, is welthe or riches, to witte spiritual.1 For the worde and faith is not a false imagination, and a vayne dreame of thinges most excellent. For he that beleueth the worde feleth ioye in his harte, and inioyeth spirituall giftes: And possessing Christ, through faith possesseth all goodnes. Wherupon also the Apostle in the first chapt. of the first epistle to the Corinth. sayd: I geue thankes to my God alwayes for you, for the grace of God that is geuē you in Christ Iesu because you ar in al thinges inriched by him, in euery word, and in al knowledge (like as the testimony of Christ is cōfirmed in you.) In so muche that you are not destitute in any gift. &c. Let thē marke wel these things, which thinke worldly ⟨p. 132⟩goodes to be true riche. These foles shalbe iudged of the wisdom of God, as it is manifest in the .12. cha. of S. Luke. And besides this, they yt are destitute of the light of God his worde, and lack faith, cā not vse rightly nor wel these earthly riches. Therfore heauenly riches, are the true riches.
1The second fruit, is the clothing & comely apparel, wherewith we are covered, that our shameful nakedness should not appear. Before their fall our parents were naked, but with out any shame or ignominy: After the fall they were ashamed. Because sin bringeth shame, and want of all good works: And an evil conversation, is a most shameful nakedness.
1The second fruict, is the clothing & comly apparel, wherwith we are couered, that our shameful nakednes should not appere. Before their fal our parentes were naked, but with out any shame or ignominie: After the fal thei wer ashamed. Because sinne bringeth shame, and want of al good workes: And an euill conuersation, is a moste shameful nakednes.
With this were the Laodiceans infected. But Christ, which is learned by the word of truth, and perceived by true faith, is the white apparel of the faithful, their righteousness & innocency. He covereth all our spots, he abolisheth our shameful nakedness, decketh us with all kind of virtues, that we may appear honest and comely before God in holy conversation. For Christ is the wedding garment. The Apostle counselleth us to put on Christ, & that we be apparelled with righteousness, temperance, and all goodness. The places be in the .13. to the Romans. Ephes. 4. Colos. 3. chapt. Away here with the cowl of our Lady, under the which gather for the most part wicked and impenitent persons. The most pure virgin covereth not such,1 she loveth righteousness and repentance.
With this were the Laodiceans infected. But Christ, whiche is learned by the word of truth, and perceiued by true fayth, is the white apparel of the faithfull, their rightuousnes & innocencie. He couereth al our spottes, he abholisheth our shamefull nakednes, decketh vs with all kinde of vertues, that we may appere honest and comly before God in holy conuersation. For Christ is the wedding garment. The Apostle counselleth vs to put on Christ, & that we be appareled with rightuousnes, temperaunce, and all goodnes. The places be in the .13. to the Romaines. Ephes. 4. Colos. 3. chapt. Away here with the cowle of our Lady, vnder the whiche gather for the moste part wicked and impenitent persones. The most pure virgin couereth not suche,1 she loueth rightuousnes and repentaunce.
Finally with this gold is bought an eye salve, which is a medicine for the eyes,1 which Physicians are wont to lay to sore and blear eyes, against blindness. The commandment of the Lord, saith David, is bright, giving light to the eyes. Faith also doth inform rightly the judgement of man, that we may judge holily of virtues & vices. The want of God his word and of true faith, bringeth in blindness.
Finally with this gold is bought an eie salue, which is a medicine for ye eies,1 which Phisitions are wont to lay to sore and blere eies, against blindnes. The cōmaundement of the Lord, saith Dauid, is bright, geuing light to the eies. Faith also doth infourme rightly the iudgemēt of man, that we may iudge holily of vertues & vices. The want of God his worde and of true faith, bringeth in blindnes.
For all these things the Lord counselleth the Laodicians, to seek for Gods word, and believe it verily. For so it should come to pass, that being enriched with all spiritual gifts, they might lead a pure conversation in the church, might possess Christ, and judge rightly of all matters of salvation. And in these things also consisteth true repentance: In forgiveness of sins, and amendment of life. &c.
For all these thinges the Lord counselleth the Laodicians, to seke for Gods word, and beleue it verely. For so it should come to passe, that being inriched with al spiritual giftes, thei might leade a pure conuersation in the church, might possesse Christ, and iudge rightly of al matters of saluation. And in these thinges also consisteth true repentaūce: In forgeuenes of sinnes, and amendement of life. &c.
But least they should say, we hear these things in vain,1 as they which have heard before that we shall be spewed out of the Lords mouth: yea and are so sharply shaken up with bitter words & sentences, that we are constrained to despair: He preventeth that same & saith: whom soever I love, [Greek or Hebrew] I rebuke and chasten. The first word signifieth to accuse and reprove openly, which is done with sharper words: The latter is referred to discipline, whereby children are kept in awe with the Palmer, least they forget them selves through wantonness. The Lord therefore alluding to the words of Solomon in the .iii. Chap. signifieth that a sharp rebuke, or severe chastening is not always a sign that God is angry, but oftener a token that he is pleased and loveth us. Therefore he saith, first I rebuked you sharply of love, and so sought your salvation. Therefore it is now also an wholesome sign if the preachers rebuke the church with sharp words: And again it is an unlucky sign, if a fox tail be stricken over faults intolerable. It is a token of love also, if a man suffer sundry mishaps. Which thing the Apostle discourseth at large in the .xii. Chapt. to the Hebr.
But least they should say, we heare these thynges in vain,1 as they which haue heard before that we shall be spewed out of the Lordes mouth: yea and are so sharpely shaken vp with bitter wordes & sentences, that we are constreined to dispair: He preuenteth that same & saith: whom soeuer I loue, 〈non-Latin alphabet〉 I rebuke and chastē. The first word signifieth to accuse and reproue openly, which is done with sharper wordes: The latter is referred to discipline, wherby children are kept in awe with the Palmer, least they forget them selues through wantonnes. The Lord therfore alluding to ye words of Salomon in the .iii. Chap. signifieth that a sharpe rebuke, or seuere chastening is not always a signe that God is angry, but oftener a token that he is pleased and loueth vs. Therfor he saith, first I rebuked you sharpely of loue, and so sought your saluation. Therfore it is now also an holsome signe if ye preachers rebuke the church with sharpe wordes: And again it is an vnlucky signe, if a foxe tayle be stroken ouer faultes intollerable. It is a token of loue also, if a man suffer sondry mishappes. Which thing the Apostle discourseth at large in the .xii. Chapt. to the Hebre.
Upon these things he inferreth the some of the matter,1 & saith: Where thou seest God so earnestly seek thy salvation, I pray thee continue not always to be thus in a mammering nether hot nor cold. [Greek or Hebrew], be zealous, take unto thee a fervent zeal to follow and apprehend thy salvation. For now he setteth the ferventness of faith conceived of the word and spirit of God, against this neutrality or warmness. After he addeth, and repent, in forsaking thine evil conversation, and being of Christ tried gold: That is purified & purged, whereby thou mayest be rich, be arrayed in white, and mayst have a medicine wherewith to anoint thine eyes, that thou mayest see. To God be glory.
Vpon these thinges he inferreth the some of the matter,1 & sayth: Where thou seest God so earnestly seke thy saluation, I pray thee continue not always to be thus in a mammering nether hote nor cold. 〈non-Latin alphabet〉, be zelouse, take vnto thee a feruent zeale to followe and apprehend thy saluation. For now he setteth the feruentnes of faith conceaued of the word and spirite of God, against this newtralitie or warmnes. After he addeth, and repent, in sorsaking thyne euill conuersation, and being of Christ tried gold: That is purefied & pourged, wherby thou maist be riche, be arayed in whyte, and mayst haue a medicine wherwith to annointe thine eyes, that thou maiest see. To God be glory.
Behold I stand at the door and knock: If any man hear my voice and open the door, I will come in unto him, and will sup with him, and he with me: To him that overcometh will I grant to sit with me on my seat even as I overcame, and have sitten with my father on his seat. Let him that hath ears, hear, what the spirit saith to the congregations.
BEholde I stande at the dore and knocke: If any man heare my voice and open the dore, I wyll come in vnto hym, and will suppe with him, and he with me: To him that ouercometh wyll I graunt to sitte with me on my seate euen as I ouercame, and haue sitten with my father on his seate. Let hym that hath eares, heare, what the spirite saith to the congregations.
Hereby also the Lord allureth the Laodiceans to repentance, showing that every time is mete for conversion, and that God is evermore ready to receive sinners, and provoketh them always that they should amend and live. And this matter he expoundeth in an allegorical and goodly speech,1 taken out of the fifth chapt. of the book of Canticles. For he feigneth the Lord to stand at the door and knock, yea and to promise to them that open the greatest familiarity and joys unspeakable.
Hereby also the Lorde allureth the Laodiceans to repentaunce, shewyng that euery time is mete for conuersion, and that God is euermore ready to receiue sinners, and prouoketh them alwaies that they should amēde and liue. And this matter he expoundeth in an allegoricall and goodly speache,1 taken out of the fift chapt. of the boke of Canticles. For he faineth the Lorde to stande at the dore and knock, yea and to promise to them that opē the greatest familiaritie and ioyes vnspeakeable.
First therefore is declared the benevolence of God towards sinners, and his most ready will always to receive the same, yea and his infinite study to move men to repentance, that they might live. For the Lord standeth at the door, and knocketh. The word of standing doth signify, that God is always prepared, always watcheth over our salvation. For he sitteth not still, nor lieth not on the one side like a sluggard: He standeth busily to his work. And I stand saith he, not I stood, or shall stand: But I stand evermore ready, evermore loving and gentle. What doeth he? He knocketh, & that in deed at the door, desiring to be let in. For like as he that knocketh at the door seriously, coveteth to be let in: so God desireth earnestly to be of us received. And God useth sundry kinds of knocking. For he warneth, & exciteth with his word by the Prophets, again by signs & wonders, & also by sundry chances & movings.1 These things may be seen in the city of Jerusalem. He sendeth to them his Prophets & Apostles. He showeth divers wonders. He bringeth on them sorrowful ⟨p. 135⟩chances, that they might admonish them: Such as are reported, Luke. 13. of the Galileans, & of those whom the tour of Silo had overwhelmed. We may see the like at this day, how the Lord knocketh. Therefore he said truly, Jerusalem, Jerusalem. &c. Math. 23. These are doubtless the parts & doings of god which will not that a sinner should die, but rather convert & live.
First therfore is declared ye beneuolence of God towards sinners, and his most ready will alwaies to receiue the same, yea and his infinite study to moue men to repentaunce, that they might liue. For the Lord standeth at the dore, and knocketh. The worde of standing doth signifie, that God is always prepared, always watcheth ouer our saluation. For he sitteth not styll, nor lieth not on the one syde lyke a sluggarde: He standeth busely to his worke. And I stand saith he, not I stode, or shall stande: But I stande euermore ready, euermore louing and gentle. What doeth he? He knocketh, & that in dede at the dore, desiring to be let in. For like as he yt knocketh at the dore seriously, coueteth to be let in: so God desireth ernestly to be of vs receiued. And God vseth sondry kindes of knocking. For he warneth, & exciteth wt his worde by the Prophets, againe by signes & wonders, & also by sondry chaūces & mouings.
Than must we see, what is required of us,1 verily that we should hear the knocking & noise of the knocker, & that also we open & receive such as desire to come in. Here are they confuted, which speak of man as though he were a block, & image I know not what manner of drawing, saying: It is neither in yt runner nor in the willer. &c. Certain altogether abstain from well doing, saying, if I be chosen, it is enough. But the scripture requireth every where hearing & obedience. We know that the elect are only saved, & that the elect in Christ: In Christ to be they that believe: That faith is of hearing, hearing by the word of god. Therefore saith the Prophet, this day if you hear his voice. &c. This same is recited of the Apostle. Heb. 4. The Apostle also. 2. Tim. 2. In a great house there be not only vessels of gold, but of earth also. If any purge him self. &c. And therefore the Lord saith, I knock: It shall be thy part, not to despise him that knocketh, but to open unto him. And he reciteth in deed two things, to hear, which both in the .8. & .9. of John is required of the children of God, & of the true sheep: And to open, that is to receive the Lord, or believe, to obey, & to frame them selves after the will of God, & to do penance. Notwithstanding we must here beware, that we think not that man hath power of him self to receive the Lord. The Lord illumineth his elect, and by him we can do all things, without whom we can do nothing. Other places must be conferred with this as John. 15.2. Corinth. 3. Philip. 2. They therefore that open, do open by the grace of God. They that open not being wrapped in their sins, through their own fault open not, and not through any fault of God.
Than must we se, what is required of vs,1 verely yt we shuld heare the knocking & noise of the knocker, & that also we opē & receiue suche as desire to come in. Here are they confuted, which speake of man as though he were a blocke, & image I know not what maner of drawing, saiyng: It is neither in yt runner nor in the willer. &c. Certen altogether absteine from well doing, saying, if I be chosen, it is enough. But the scripture requireth euery where hearing & obedience. We knowe that thelect are only saued, & that thelect in Christ: In Christ to be they that beleue: That faith is of hearing, hearing by ye word of god. Therfore saith ye Prophet, this day if you heare his voice. &c. This same is recited of the Apostle.
Let us hear moreover what the Lord promiseth to them that open, that is to say, to such as receive Christ with true faith.1 The Lord promiseth to them two things chiefly. First, I will go into him, saith he. The scripture signifieth, ye Christ dwelleth every where through faith in the hearts of the faithful, & with a most ⟨p. 136⟩strait knot to be joined unto them. He that eateth my flesh and drinketh my blood, abideth in me, and I in him. These things are spoken of the Lord in the .vi. of John. And in the xiiii. chapt. he saith. He that loveth me, will keep my word: And my father and I will come unto him, and will make abode with him. S. Paul saith that he liveth not now, but that Christ liveth in him. The same affirmeth that Christ through faith dwelleth in the hearts of the faithful. And so the Lord entereth the hearts of them that let him in. Not the least part of felicity consisteth in this conjunction. For to be united with God, is blessedness, which beginneth here, and is made perfect in an other life. And therefore in the second place the Lord saith: And I will sup with him, and he with me. Whereby he noteth not only again a most dear friendship & familiarity (for the table is consecrate to amity) but rather the fruition of eternal glory. For by the supper are signified, the joys celestial, greatest, and unspeakable, which after their souls the Godly receive immediately after death: But more fully in the end of times, when the bodies shall arise again. Therefore is it not applied to a diner, but to a supper, as it is also in the .14. of Luke. Then if we receive Christ, we shall have him dwelling with us continually, whilst we live in this world. And in the world to come we shall have the full fruition of all the joys celestial. These things be certain and true. For otherwise in the life to come there shall be no riotous banquets, such as the Turks do imagine.
Let vs heare moreouer what ye Lord promiseth to thē that open, yt is to say, to suche as receiue Christ wt true faith.1 The Lord promiseth to them two thinges chiefly. First, I wil go into him, saith he. The scripture signifieth, ye Christ dwelleth euery wher through faith in ye hartes of ye faithful, & wt a most ⟨p. 136⟩
1He annexeth also an other general promise, whereby he exhorteth and moveth to the study of godly religion & to repentance. For to him that overcometh is promised the kingdom of heaven. And he saith to him that overcometh (whereof I have spoken in the other epistles) not to him ye fleeth or to a coward. &c. He propoundeth also the example of the conqueror Christ. For we must overcome, as he hath overcome. He in deed overcame most perfectly: we after our little strength, fight, and overcome. And verily the true victory in us, is the lively virtue of Christ: that is to say, by him they overcome, whosoever overcome. And like as he having overcome death, & vanquished the world & the devil, ascended into heaven, & sate on the right hand of the father: so he promiseth us also overcoming, ⟨p. 137⟩that he will give us the seat of his father: not that we sitting on the right hand of God, should judge over all flesh, being made Christs: but that being made partakers of everlasting glory, and delivered from all judgement, we may appear in glory, when he shall come to judge the quick and the dead. We read of a like promise made to the disciples Matth. 19. and Luke. 22. And so assuredly shall this glory come unto us, as Christ him self did verily ascend into Heaven, and sate in the glory celestial.
1He annexeth also an other generall promesse, wherby he exhorteth and moueth to the study of godly religion & to repentaūce. For to him that ouercometh is promised the kingdome of heauen. And he saith to him that ouercometh (wherof I haue spoken in thother epistles) not to him ye fleeth or to a coward. &c. He propoūdeth also thexāple of the cōquerour Christ. For we must ouercome, as he hath ouercomē. He in dede ouercame most perfitly: we after our litle strēgth, fight, and ouercome. And verely the true victory in vs, is ye liuely vertu of Christ: that is to say, by him they ouercom, whosoeuer ouercome. And like as he hauing ouercome death, & vanquished the world & the deuill, ascended into heauen, & sate on the right hand of the father: so he promiseth vs also ouercomming, ⟨p. 137⟩
