B11837:863
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.
therefore for the merit of Christ have they entered into Heaven,1 and there are environed or clothed with eternal light.
therfore for the merite of Christ haue they entred into Heauen,1 and there are inuironned or clothed with eternall light.
Finally the elder declareth most at large, what the state of Saints is, and what is the true bless of the faithful. And these things are certain tastes, set here for a consolation. ⟨p. 231⟩Or else such things as the eye hath not seen, or the ear heard, that same hath God prepared for those that love him. And he reciteth many things, of the which he will have us to gather the excellency of eternal salvation, & what good things we obtain in the same.
Finally the elder declareth moste at large, what the state of Sainctes is, and what is the trewe blesse of the faythfull. And these thinges are certen tastes, set here for a cōsolation. ⟨p. 231⟩Or els such things as the eye hath not sene, or ye eare hearde, that same hath God prepared for those that loue him. And he reciteth many thinges, of the which he wil haue vs to gather the excellencie of eternal saluation, & what good thinges we obteyne in the same.
First stand the Saints before the Throne of God. In the Throne is the majesty of god to be worshipped for ever and the blessed Trinity. And the Saints stand before the seat, not as they are wont that tarry before the gates. For as the most entire friends of God, they are always in the sight of God, & have the fruition of his deity. Whereof the lord speaking in the Gospel: pray ye, sayeth he, that ye may escape these things, and stand before the son of man. And also David: the accomplishment of joys is in thy sight, and pleasantness in thy right hand for ever. And there is annexed an other thing, which may expound that standing: they serve God in his Temple both day and night. That service hath pleasure and no painfulness. And they serve God in the temple, as God is wont to be served in the Temple. For they keep holy days, they are glad, rejoice, be merry, praise: and so they offer up sacrifices, and are refreshed with heavenly repast. And this joy shall be everlasting and perpetual: which is signified by day and night. Otherwise in the bless everlasting there is no might at all, nor any changeable course of time. Hereunto is added, that he that sitteth in the seat, that is the divine majesty, [Greek or Hebrew], will dwell in them: that is to wit, God will be all in all, or he will lean over them, and as it were a tent or tabernacle, will overshadow them, defend and keep them, and give him self whole to be enjoyed of them, as most familiar and friendly to them. Moreover they shall hunger no more, neither shall they thirst. For all infirmity and misery is taken away from the blessed souls, and bodies glorified. They are filled with all good things without any loathsomeness, with a most joyous fulfilling. Now the sun falleth not upon them, nor the heat: which phrase of speech betokeneth, that they are put to no travel nor pain, but are delivered at ones from all displeasure, and all painfulness, and to be at most pleasant rest.
First stand the Saincts before the Throne of God. In the Throne is the maiestie of god to be worshipped for euer and the blessed Trinitie. And the Sainctes stand before the seate, not as thei are wounte that tary before the gates. For as the most intier frendes of God, they are alwayes in the sight of God, & haue the fruition of his deitie. Wherof the lord speaking in the Gospell: praye ye, sayeth he, that ye maye escape these thinges, and stande before the sonne of man. And also Dauid: the accomplishment of ioyes is in thy sight, and pleasauntenes in thy right hande for euer. And there is annexed an other thing, which maye expoūde that stāding: they serue God in his Temple bothe day and night. That seruice hath pleasure and no painefulnes. And thei serue God in the temple, as God is wonte to be serued in the Temple. For they kepe holy dayes, they are glad, reioyse, be mery, prayse: and so they offer vp sacrifices, and are refresshed with heauenly repaste. And this ioye shall be euerlastyng and perpetuall: which is signified by daie and night. Otherwise in the blesse euerlasting there is no mighte at all, nor anye chaungeable course of time. Hereunto is added, that he that sitteth in the seate, that is the diuine maiestie, , will dwell in them: that is to witte, God wil be al in al, or he wil leane ouer them, and as it were a tente or tabernacle, will ouershadowe them, defende and kepe them, and geue him selfe whole to be inioyed of them, as moste familiar and frendely to them. Moreouer they shall honger no more, nother shall they thirste. For all infirmitie and miserie is taken awaye from the blessed soules, and bodies glorified. They are filled with al good thinges without any lothsomnes, with a most ioyeouse fulfillynge. Nowe the sunne falleth not vpon them, nor the heate: whiche phrase of speache betokeneth, that they are put to no trauel nor paine, but are deliuered at ones from all displeasure, and all paynefulnes, and to be at moste pleasaunt reste.
Again is set in the cause of so great felicity, Christ the lamb, that is to say Christ mediator and redeemer: in the midst of the seat, that is, very God. For he, as both Ezekiel. in .34. chapt. and the lord also him self in the .10. of John. Witnesseth [Greek or Hebrew] that is to say will feed them,1 like a shepherd, and as a Captain of life will lead them to the fountains of lively water: that is to wit, will quicken them for ever, & preserve all his in that felicity. He useth in this treatise words of the prophets most accustomed, and used every where, that climbing unto higher things, we might after some sort esteem heavenly gifts. Hereunto he joineth as yet a notable benefit: and the Lord will wipe all tears from their eyes. Which words he hath borrowed of Isaiah. For Saints in this world turmoiled with sundry evils, have shed most plentiful tears: but in the world to come, the Lord comforteth them, gladding them with joy everlasting, neither giving them at any time any occasion of grief.2 And therefore he said in the Gospel, verily I say unto you, ye shall weep and lament, but again the world shall rejoice: and ye shall mourn, but your mourning shall be turned into joy. And your heart shall rejoice, and your joy shall no man take from you. We shall hear the like things unto these also in 21. of the Apocalypse. &c.
Agayne is set in the cause of so greate felicitie, Christ the lambe, that is to saye Christ mediatour and redemer: in the middes of the seate, that is, very God. For he, as both Ezechiel. in .34. chapt. and the lord also him selfe in the .10. of Iohn. Wittenesseth 〈non-Latin alphabet〉 that is to saie wil fede them,1 like a sheperde, and as a Captaine of life will leade them to the fountaines of liuely water: that is to witte, will quicken them for euer, & preserue all his in that felicitie. He vseth in this treatise wordes of the prophetes most accustomed, and vsed euery where, that climyng vnto higher thinges, we might after some sorte esteme heauenly giftes. Hereunto he ioyneth as yet a notable benefite: and the Lord will wipe al teares from their eyes. Which wordes he hath borrowed of Esaye. For Sainctes in this world tourmoyled with sondry euils, haue shed most plentiful teares: but in the world to come, the Lord comforteth them, gladdyng them with ioye euerlasting, nother geuyng thē at any time any occasion of grefe.
1Hereof they perceive, how shamefully they transgress, which have always in their mouth, if I should contemn this life present for religions sake, who shall tell me, what is that other other life to come? peradventure if I neglect this, in an other world I shall get nothing. For here we have a most manifest testimony, that as most assured salvation is prepared of God in heaven for the faithful: so is it also most ample and great: in so much that the Apostle in an other place sayeth, that th• afflictions of this time present are not equal, to the glory which shall be revealed to us. The Lord grant us, that we may acknowledge these things.
1Hereof they perceiue, howe shamefully they transgresse, which haue alwaies in their mouth, if I should contene this life present for religiōs sake, who shal tel me, what is yt other other life to come? perauenture if I neglecte this, in an other world I shal get nothing. For here we haue a most manifest testimony, that as most assured saluatiō is prepared of God in heauen for the faithful: so is it also moste ample and great: in so much that the Apostle in an other place sayeth, that th• afflictions of this time present are not egall, to ye glory which shal be reuealed to vs. The Lord graunt vs, that we maye acknowledge these thinges.
And when he had opened the .vii. 1seal, there was silence in Heaven about the space of half an hour. And I saw seven Angels standing before God, & to them were given seven trumpets. And an other Angel came and stood before the Altar, having a golden censer, & much of odours was given unto him, that he should offer of the prayers of all saints upon the golden altar, which was before the seat. And the smoke of the odours which came of the prayers of all saints, ascended up before God out of the Angels hand. And the Angel toke the censer, and filled it with fire of the Altar, and caste it into the earth, and voices were made, and Thunderings, and Lightnings, and Earthquake.
ANd when he had opened the .vii. 1seale, there was silēce in Heauen about the space of half an houre. And I sawe seuen Aungels standyng before God, & to them were geuen seuen trompettes. And an other Aungell came and stoode before the Aultar, hauing a golden censer, & much of odoures was geuen vnto him, that he shoulde offer of the prayers of al sainctes vpon the goldē aultar, whiche was before the seate. And the smoke of the odoures whiche came of the prayers of al sainctes, ascended vp before God out of the Aungels hand. And the Aungel toke the censer, and filled it with fire of the Aultar, and caste it into the earth, and voices were made, and Thonderinges, and Lightninges, and Earthquake.
I suppose there be no books in the world, of whomsoever,1 or when soever they were written, which may compare with the books of holy scripture, as concerning the sincere verity, pure simplicity, and plain order. Neither peradventure that may seem any marvel to any man, knowing that the same are written in deed of men, but inspired of the holy ghost. There be edifices most skilfully builded of men, and framed and contrived in a most goodly order. But what beauty will you judge them to have, in case ye compare them with the creation of the world, and with that most beautiful order, which we see daily in all things created, and changeable course of times? the most excellent works of men have nothing in them, yea seem vile, in case you compare them with the workmanship of God the creator.2 But for the most bright order and most plain treatise this book of the Apocalypse hath amongst others most notable, an excellent and wonderful praise. S. John promised a some of the matter, ⟨p. 234⟩signifying that he would speak of those things, which should be done in the church from his time until the judgement. And the faithful do know to what end they should take those things, not to the intent their curiosity might be maintained or satisfied: but that they sufficiently warned before, should not fall, but take heed to themselves & hold fast the true salvation. And forasmuch as there is much talk amongst men; why God doeth thus, or permitteth that, and why he prohibiteth not these or those things: S. John hath exhibited to us a most wholesome vision, by the which we may learn not to talk against God, & not to contend with him but to acknowledge, all his judgments to be righteous & just. Which thing verily both all the Saints in heaven, and also angelical spirits do acknowledge, and attribute to God all glory. And thus having prepared the minds of the Auditors, he cometh to the thing it self, and declareth the fatal destinies of the church. Under the .vi. seal he toucheth generally the corruption of doctrine, which sins it is more perilous & more pestilent than all daū gers of mans body, or outward perils, he reasoneth yet more fully thereof: and now particularly under the opening of the .vii. seal reciteth, how far the same stretcheth.
I suppose ther be no bokes in the world, of whomsoeuer,
For he declareth how many, how great, & what manner of sects, heresies and troubles shall arise in the church, & how hurtful they shall be to the church. And this place containeth an History of the corrupt doctrine, of heresies or sects and troubles ever sins the time of S. John unto the last judgement: It is extended through out the .8.9.10.11. chapt.
For he declareth how many, how great, & what maner of sectes, heresies and troubles shall arrise in the church, & howe hurtful they shal be to the churche. And this place conteyneth an Historie of the corrupte doctrine, of heresies or sectes and troubles euer sins the time of S. Iohn vnto the last iudgemēt: It is extended through out the .8.9.10.11. chapt.
1Nevertheless before the trumpets come forth, for a consolation as it were by a little digression, is placed a remedy, which the faithful in all ages may use in that pestiferous corruption to keep safe their souls, & the integrity of the same. For many times in this book are brought in most strong consolations in matters of most difficulty. For all the .10. chap. shall serve also to this Argument. And the remedy that he showeth, is this: that we must flee unto Christ redeemer of of mankind, intercessor & propitiator. And that we shall be safe under his defence, that we must offer up to him our prayers continually. And verily the Lord in the Gospel, reasoning of the greatest dangers of the Devil, prepared ⟨p. 235⟩for the company of Apostles, and being at hand. Yet addeth he by and by, that which might comfort their sorrowful minds: I have prayed for thee Peter, that thy faith should not fail, &c. Behold we are saved in greatest distress, through Christs protection, that we should not faint in faith. Howbeit, as every where the Evangelical and Apostolical letters do intimate, our continual prayers, which we offer to God through Christ, must be joined to our trust in Christ. And in few words the intercession of Christ at the right hand of God, and effect and manner of the prayer of the faithful are here set forth to behold.
1Neuerthelesse before the trompettes come forth, for a consolation as it were by a little digression, is placed a remedy, which the faithful in al ages may vse in that pestiferouse corruption to kepe safe their soules, & the integritie of the same. For many times in this boke are broughte in moste strong consolatiōs in maters of most difficultie. For al the .10. chap. shall serue also to this Argument. And the remedy that he sheweth, is this: that we muste flee vnto Christe redemer of of mankynde, intercessour & propiciatour. And that we shall be safe vnder his defence, that we muste offer vp to him our prayers continually. And verely the Lord in the Gospel, reasoninge of the greatest daungers of the Deuill, prepared ⟨p. 235⟩for the company of Apostles, and beyng at hand. Yet addeth he by and by, that whiche mighte comforte their sorrowfull mindes: I haue prayed for thee Peter, that thy fayth should not faile, &c. Beholde we are saued in greatest distresse, thorow Christes protection, that we should not fainte in fayth. Howbeit, as euery where the Euangelicall and Apostolicall letters do intimate, our continual prayers, which we offer to God through Christ, must be ioyned to our truste in Christ. And in fewe wordes the intercession of Christ at the righte hande of God, and effecte and maner of the prayer of the faithfull are here set forth to beholde.
But we shall declare every thing in order. He spake in general under the .vi. seal of corrupt doctrine, in the seventh he will declare the same particularly and most abundantly. And whilst the seventh seal was opened, there was silence in heaven almost half an hour. Of this silence the expositors write diversely. But as I think the hearers are excited by this silence to a diligent and attentive hearing. For silence hath an admiration and an expectation of matters most weighty. Solomon sayeth in the .9. of Ecclesiast. the words of wise men are heard in silence. When weighty matters should be proclaimed and set forth, the crier is wont to proclaim silence. And in deed they be matters of great importance that follow, which unless we observe with great attentiveness, we shall perish in sects and seductions. Those spiritual wickednesses be more dangerous than corporal perils.
But we shal declare euery thing in order. He spake in general vnder the .vi. seale of corrupt doctrine, in the seuenth he wil declare the same particularly and most aboūdantly. And whileste the seuenth seale was opened, there was silence in heauen almost halfe an howre. Of this silēce the expositours write diuersely. But as I thinke the hearers are excited by this silence to a diligent and attentiue hearyng. For silence hath an admiration and an expectation of matters moste weightie. Salomon sayeth in the .9. of Ecclesiast. the wordes of wise menne are hearde in silence. When weightie matters should be proclaymed and set forth, the crier is woonte to proclayme silence. And in dede they be matters of great importaunce that followe, which vnlesse we obserue with great attentiuenes, we shal perish in sectes and seductions. Those spirituall wickednesses be more daungerouse than corporall perilles.
And now whilst in silence they look for with an admiration what should come, the last seal being opened, behold there appear seven Angels trumpeters, of these we shall speak afterward.
And nowe whilest in silence they loke for with an admiraration what should come, the last seale beyng opened, behold there appere seuen Aungelles trompetters, of these we shall speake afterwarde.
Now is placed & set forth a remedy to be taken in so great evils, as I said. The which,1 to the intent it might be more lively, and may be printed more deeply in our breasts, is set forth to be seen with a most godly vision. Before the seat, and in the compass almost of the seat, appeareth a golden Altar. And there came an Angel and standeth at this Altar: the same hath in his hand a golden censer, into this the Saints put their offerings. He offereth them before the ⟨p. 236⟩seat, and the smoke of the odours ascendeth up from the hand of the Angel before God.
Nowe is placed & set forth a remedy to be taken in so great euils, as I sayed. The whiche,1 to the intent it might be more liuely, and maye be printed more depely in our brestes, is set forth to be sene with a moste godly vision. Before the seate, and in the compasse almoste of the seate, appereth a golden Aultar. And there came an Aungell and standeth at this Aultar: the same hath in his hande a golden censer, into this the Sainctes put their offeringes. He offereth thē before the ⟨p. 236⟩seate, and the smoke of the odoures ascendeth vp from the hande of the Aungel before God.
1We said in an other place, that the golden Altar of incense, was the Lord Christ him self, which is both Altar and sacrifice and priest: as S. Paul witnesseth to the Hebr. The same is called an Angel, to wit the same of whom both Isaiah maketh mention in the .9.2 Chapt. and also Malachi saying: behold I send mine Angel, which shall prepare the way before me, and suddenly the Lord shall come unto his temple, whom you seek for, and the Angel of the covenant, whom you desire: behold he cometh, sayeth the lord of hosts. The former Angel, that is to say messenger or Ambassador, was John Baptiste, which prepared the way for the Lord.3 He, to wit the later Angel, came immediately after the preaching of John, and made complete that everlasting covenant. The same now appeareth on the right hand of God in Heaven.
1We sayed in an other place, that the golden Aultar of incense, was the Lord Christ him selfe, whiche is bothe Aultar and sacrifice and priest: as S. Paule witnesseth to the Hebre. The same is called an Aungell, to witte the same of whome both Esaye maket mention in the .9.2 Chapt. and also Malachie saying: beholde I sende mine Aungel, which shal prepare the waye before me, and sodenly the Lorde shall come vnto his temple, whom you seke for, and the Aungel of the couenaūt, whō you desire: beholde he cometh, saieth the lord of hostes. The fourmer Aungell, that is to saye messenger or Ambassadour, was Iohn Baptiste, whiche prepared the waye for the Lord.3 He, to witte the later Aungel, came immediately after the preachyng of Iohn, and made complete that euerlasting couenaunt. The same nowe appereth on the right hande of God in Heauen.
1And two things of him are uttered. First, that he stood before, or in, or upon the Altar. We may here Imagine nothing corporally: but we must think that by this manner of speaking is signified the priesthood of Christ. He appeareth always in the sight of his father, for us: As S. Paul hath taught the .8. to the Romans, and .9. Chapter to the Hebrews. He pleadeth therefore the cause of his church before God, and is advocate for the faithful. The same moreover standeth before the Altar, the same standeth in the midst of the seat. For he is coequal with the father after his deity, after the which he standeth in the seat: and after his humanity, is of the same substance with us, according to the which dispensation he is red as Bishop and very man to stand before the Altar. The latter, which is to be observed, is this, that christ holdeth in his hand a golden censer. For he hath taken our very nature without sin, that he might make intercession for us, and offer up our prayers to God the father.
1And two thinges of him are vttered. Firste, that he stode before, or in, or vpon the Aultar. We may here Imagine nothing corporally: but we must thincke that by this maner of speakyng is signified the priesthood of Christ. He appereth alwayes in the sighte of his father, for vs: As S. Paull hath taught the .8. to the Romains, and .9. Chapter to the Hebrewes. He pleadeth therfore the cause of his church before God, and is aduocate for the faithfull. The same morouer standeth before the Aultar, the same standeth in the middes of the seate. For he is coequall with the father after his deitie, after the which he standeth in the seate: and after his humanitie, is of the same substaunce with vs, according to the which dispensation he is red as Bishop and very man to stande before the Aultar. The latter, which is to be obserued, is this, that christ holdeth in his hande a golden censer. For he hath taken our very nature without sinne, that he might make intercession for vs, and offer vp our prayers to God the father.
1And leest any man should doubt, that he receiveth our prayers, and offereth them to God, finally that the true office of the Church might also appear, offering up all things by Christ, there is added, to him are given many odours. But to what end? that he might give them upon the golden ⟨p. 237⟩Altar, and that before the seat, as though you should say, that he might bring them into the sight of God.
1And leeste any man should doubte, that he receyueth our prayers, and offereth them to God, finally that the true office of the Church might also appere, offeryng vp al thinges by Christe, there is added, to him are geuen many odours. But to what ende? that he might geue them vpō the golden ⟨p. 237⟩Aultar, and that before the seate, as though you should saye, that he might bring them into the sight of God.
