¶ Of the end of this world, and second coming of Christ, a comfortable and necessary Discourse, for these miserable and dangerous days.  1. Pet. 4. 
The end of all things is at hand, be ye therefore sober, and watch unto prayer.  Luke. 21. 
Watch continually and pray, that ye may be worthy to escape all these things, that shall come, and that ye may stand before the Son of man.  
¶ Imprinted at London, nigh unto the three Cranes in the Vintree, for Andrew Maunsell, dwelling in Pavies Churchyard at the sign of the Paret. Anno Domine. 1577.   

To the most reverend Fathers in Christ, Edmond by the permission of almighty God, Archbishop of Canterbury. etc. and john Bishop of London, Thomas Rogers wisheth the true felicity of this life, and eternal happiness by the coming of Christ.  
IT was the saying of Cambyses, (reverend, and in Christ most honourable fathers) that Cities would flourish well in prosperity, if the inhabiters of them were watchful, and still imagined their enemis to be at hand. That which he said for the prosperous estate of a common weal, 
Matth. 14.25. Mark. 13. Luk. 21.  did our Saviour say, for the happy success of all Christians. And both tend to show, that, whether we respect the safety of our bodies here on this earth, or the salvation of our souls in the kingdom of Christ, we may not be in our callings either idle, careless, or secure. But yet, such is our nature, we rather obey the words of Cambyses, for temporal prosperity, than the warning of Christ, for eternal happiness. Whereby it comes to pass, that we have commonly fair bodies, but deformed souls: much goods, but little goodness: and glorious we seem in the sight of men outwardly, but odious inwardly in the eyes of God. For it is hard to find a man (saith Aristotle, 
Aristot lib. 2. Rhetor. ad Theodecten. cap. 10. ) which in prosperity is not proud, disdainful, and arrogant, of which sort are they, whom strength, whom riches, whom clientes, whom authority, whom favour of men hath exalted. And so enjoying their heart's desire, they are of this mind, that no adversity can hurt them. And what is that, but as David said, The ungodly hath said in his heart, tush, 
Psalm. 10.  I shall never be cast down, there shall no harm happen unto me. But the fairest Oak is soon cut down: the fattest Ox is readiest for slaughter: 
Proverb. 1.  and the felicity of fools, is their own destruction. For how suddenly do they consume, vanish, 
Psalm. 73.  and come to fearful end: yea, even as a dream are they, when one awaketh.  
As our Saviour thought the doctrine against security, most profitable for his Disciples, and all mankind: So hath his faithful servant the Author of this book, supposed the same most necessary to be spoken of, in these miserable days. And this was the cause and end wherefore this Treatise was first written, namely, that by reciting the signs and tokens of dangers imminent, and of the world's destruction, he might draw the wicked from security, and drive them to a care of godliness and virtue. A godly, zealous, and learned work, and grateful, no doubt, to all good men. Hypocrates forewarned the Grecians of a grievous plague, which was nigh at hand, and for his good admonition he was honoured as Hercules, and obeyed as a god. The Athenians for telling them the perils which they were like to fall into, 
Cardanus de rerum varieta●e.  erected to Berosus a goodly Image with a golden tongue. The Grecians to Hypocrates, and the Athenians to Berosus were never so bound, as all Christians to Schelton, for this learned book. For herein the tokens of the ruin, not of one City, as of Athens: nor of one Country, as of Greece: but of all the world, are set down. And here may be seen the ways to prevent the destruction, not of body alone, as were those of Hypocrates and Berosus, but of body and soul from everlasting pain in the pit of hell. So that more cause have Christians to be thankful to this author, than were the Athenians and Grecians to both them. Notwithstanding he desireth not (though his deserts be unspeakable) to be honoured with the rites of Hercules (such idolatry he abhorreth) nor to be kept in memory with a glorious Image (such memorial he misliketh) he only craveth that Christians would weigh what is said, and look to themselves: he seeketh the salvation of all, not his own glory. But how soever he be esteemed of others, I trust your Lordships will like of this work: and so like it, that ye will allow it: and so allow it, that ye will both against the evil words of the envious, and the captious tongues of malicious persons, willingly protect it. It pleased the Author, to choose for Patrons, at the first, two noble Earls: but me thinks none so meet for defence thereof, being a Spiritual Discourse, as Spiritual men: and because it tends to the cutting away of security, who better Patrons than they, whose office is to be vigilant, whereof they have their names? And among Bishops, who fit than they, whose authority is such, as none may better, and zeal so great, as none will sooner seek, and promote the glory of God? Wherefore I trust, both because it is divine, your Lordships will vouchsafe: and because it was well accepted by two worthy men, but yet Temporal, your honours will much more willingly allow the same, being Spiritual. And that you may do so, God, for whose glory it was first made, and is now translated, put into your minds.  
Your Graces, and Lordships most humble, at commandment, Thomas Rogers.   

¶ To the universal Church throughout the world, the most holy and chaste daughter of Zion, and entirely beloved Spouse of jesus Christ the Son of God, King of all Kings, Health, and comfort in the holy spirit, and the speed●e coming of her Bridegroom. etc.  
I Am not ignorant (sweet Zion daughter of the celestial jerusalem, and entirely beloved spouse of Christ) in how great miseries thou hast been plunged now a long time for the lack of thy kind and loving husband. 
Canti. Cant.  Which, notwithstanding thou art black & brown by reason of the extrem● heat of the Sun, & light of God the father, to which (as yet) thou canst not approach, yet only, withal his heart embraceth thee, as his friend for fairness peerless, 
Psalm. 51.  and as his wife, for beauty, surpassing. For thy blackness, by his holy spirit, he hath turned into beautifulness, & thy unseemly spots of sin, by his precious blood are no whit seen, & by his holy spirit he hath wonderfully adorned thee within, and endued thee with the holy Ghost, & the seal of belief, so that now thou canst not doubt but that he is both faithful, 
Ro●. 8.  and favours thee with all his heart. And yet it greatly grieves thee that thy glory which thou wishest for, thy comfort, which thou hopest for, and thy King and bridegroom for whom thou so lookest, and longest for, is so long from thee: And no marvel, for it is the property of a faithful lover, not quietly to bear the absence, but ardently to desire the presence, the pleasant speech, and loving, embracings of her beloved. And yet most of all it grieves thee to see the shameless boldness of that abominable strumpet the whore of Babylon, which blusheth not to call herself the only spouse of thy Christ: and to call thee an harlot: to boast of her external beauty, and to cast in thy teeth thy outward deformity: to brag of her antiquity, fame and glorious estate, and to tell thee of thy novelty, poverty, and misery. Hence it cometh, that thou art no where in quiet from such taunts and chide, nor thy members any where safe from her bloody persecution. Hence it is, that before the world, which is the Son of this naughty housewife, thou art contemned, hated, and afflicted: and she as the Queen of heaven is adored, loved, and advanced: with her have all nations committed fornication, and the Kings of the earth have become frantic with Idolatrous wine of her poisoned doctrine. And hence cometh thy deep sighs, thy mournful countenance, and the intolerable vexation of mind which thou art in. Hence it is that thou canst not be merry. But comfort thyself, faint not (thou beloved of Christ) for thy husband for thy sake hath made her naughtiness to be known, 
Apoc. 17,  and she which was so loved is now hated, and was glorious for her external fairness, is now become odious to many, for her spiritual filthiness. Have patience therefore but a little while, and thou shalt see her, to be of none account: for thy lover in whom thou delightest, shall bring her to such shame, as she shall not be able to show her head out of hell, when thou shalt be in glory with thy beloved. Now will I make thee privy, with whom this naughtiepacke (which now is many ways known to all the world) hath had to do a long while since, first she left to favour thee, and began to fancy the wicked doctrine of the Gentiles: her bawd, & thy sworn enemy. john a very friend of your husbands, and most familiar with him, john in his Revelation did foretell, that immediately (after he had seen an Angel flying thorough the midst of heaven, crying with a loud voice, Woe, Woe, Woe, to the inhabitants of the earth, from the other voices of those three Angels, which were yet to sound, the fift Angel did first sound, and he saw a star falling upon the earth, which was the fall of the Pope's holiness, from celestial, to earthly things, and having the keys, not of heaven, nor of Peter, (as he doth vainly boast) but of the bottomless pit, the pit of hell, Which when he had opened there came out great abundance of Locusts into the earth, and had for their King one whose name was in Hebrew Abaddon, in Greek Apollyon. To this wicked king did that whore of Babylon plight her faith, join herself, and altered the name of the Empire, so that at length the flourishing estate of the old Empire vanished, and he become the chief among all Christian kings. But what happened afterward? These Locusts, to wit, that infinite and horrible crew of idle prelate's, Priests, and Friars, with their abominable king, the Pope of Rome, whom Paul doth call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the son of perdition, ascended from hell, and brought with them not the pure doctrine of God's word, but the poisoned lessons of devils, and so by the filthy smoke of false opinions, obscured the Son of righteousness, and infected the wholesome air of Christ's Gospel. But now would you have them better described? Forsooth they are for their intolerable pride, and threatenings, like unto horses, prepared to the battle, women's hear they have, because they are in dealings light, in behaviour wanton: Lions teeth, for their cruelty, shields as it were of iron, to note their obstinacy▪ In words they seemed courteous, and therefore they had the faces of men, but in deed they proved villainous, and therefore they had in their tails the sting of Scorpions. These made a noise as it were of many wings, which noted the fame of the Pope's holiness. And these had power to hurt, and yet not all things, but only men, and yet not all men, but those which had not the mark of God in their foreheads. And yet they could not plague at their pleasure, but in certain months: and those not in Winter, but in Summer. So thou seest O daughter of Sion pure, & unspotted Virgin, to whom this vile strumpet Rome, which according to Sibyl's prophesy is become Rheum (that is violence or cruelty) hath coupled herself, 
Lact. lib. 7. cap. 25.  with whom she hath played the harlot, and is become drunken with the blood of Martyrs, sitting upon that seven headed beast horrible in sight, and in deed most cruel.  
Now mark I beseech thee, and call into mind the words of thy beloved, which gave his Apostles to understand, that before his coming (meaning before he celebrates his marriage in the kingdom of his almighty father) the sound of the Gospel as it were by a Trumpet, 
Matth. 24.  should be heard throughout all the world, that so, both the number of thy friends might be greatly multiplied &, this child of perdition by the final end of all things, and his famous coming utterly abolished. Which things to thy comfort thou mayst perceive to be come to pass already even about the sixth hour or middle of of the sixth day, or six thousand year of the worlds creation. Thou seest how the voice of the Gospel hath sounded in all quarters of the world, thou seest how that son of perdition with the whore of Babylon sitting upon a purpled and bloody beast, is by the breath of God's word confounded: thou seest also (which is most to thy glory, and their perpetual praise) how the Kings of the earth (which were sometime the ten horns and upholders of that beast, by whom she received both such authority that she might persecute, and such titles, that she was honoured as a Goddess, and reverenced as the Queen of heaven) thou seest I say, whom they did honour as a Queen, how they do hate for a Quean: and whom they did reverence like a Goddess, how they renounce as the greatest enemy to godliness: and whom they did by an ignorant zeal enrich with all things that might 'cause her to be in the eyes of all men glorious, how they worthily impoverish, & endeavour by all means to make her odious. So that the number is great which know, & confess thee to be the true and faithful spouse of Christ. Which, God grant as they in mouths confess to favour thee, so in manners they may express Christianity, and as they speak well, so at no time they may be seduced either by the vain pleasures of this world, or by subtle snares of the devil from loving thee. Wherefore triumph now thou daughter of Zion, rejoice daughter of Jerusalem, thou daughter of peace rejoice. 
Lactan. 9  For behold thy husband, the King will come, thy saviour will come to thee, and that certainly, and shortly he will come: but not poorly, and like a servant as before, but like a sovereign, like a King of all Kings in majesty triumphing, in much glory accompanied with Archangels, and all the host of heaven in the Clouds he will come, that so he may be revenged upon his enemies, and headlong cast that harlot, and that King of Locusts, the son of perdition, the image of the beast, and false Prophet, into that burning furnace of unquenchable fire▪ but his chiefest coming shallbe to draw thee unto him, and to bring thee into his bed chamber, where all sorrow and sighing be laid a part, thou shalt enjoy the pleasant speech, and sweet embracementes or thy loving husband, and sh●lt be b●wtified with all celestial benefits which have been appointed for thee since the beginning of the world. Which being so, I thought nothing would be more grateful unto thee, nor better recreate thee in these thy troubles, than to learn some certain tokens, and hear infallible tidings of thy husbands return. The consideration whereof, hath caused me for your comfort by writing to place before your eyes such undoubted signs of his coming, although I will not take upon me to tell the very hour, day, and year, which is known to God alone) that easily you will believe and persuade yourself that it will not be long before he come: this day will he visit thee before the Sun be set, of which the most part is consumed, noon is passed it is now one of the clock, and therefore his coming must needs be nigh. These and such like things you shall perceive to be handled in this book. Where I have erred, amend the fault, and forgive the maker: (for to your judgement I submit me) which is the only thing I desire, after I have obtained your earnest prayers to your beloved, in my behalf, that I may accompany you in the faith, and spiritual blessings, with which in Christ through the mere grace of God the father you are especially adorned: and that with you I may have the same communion of all celestial benefits, and be partaker of the kingdom of Christ, and God the father. Far you well, and God grant you now and evermore the quietness of mind, and perpetual delight, with everlasting comfort in Christ by the holy Ghost. Amen. From Emden.   

THE PREFACE.  
AMong all sins, none is more odious before God, then is incredulity, doubting both of divine promises and threatenings, notwithstanding that the world and hypocrites (placing all religion in external behaviour & ceremonies, think the contrary. Because that from that do spring all sins, ●f doubting both of God, & in God, and all wickedness else whatsoever: so that we may well affirm, mistrust to be the cause of all evils. For who is there so extremely mad, that willingly would defile himself with any sin, if he gave sufficient credit to these words of Christ: Come ye blessed of my father. etc. Again: 
Matth. 25.  Departed from me ye accursed into that eternal fire which is prepared for the Diu●ll and his Angels: Or to those words of Paul where he saith: 
2. Cor. 5.  We must all appear before the tribunal seat of Christ, that every one may bear away those things which he hath in his body done according to that which he hath committed, be it good or bad? Wherefore of these may certainly be gathered that none of them believe either the sweet promises of God, or severe and horrible threats, which stubbornly resist his commandments, and do not obey them. For it cannot be that either believers should live after the flesh, 
Rom. 8. Luc. 16.  or livers after the flesh, should be believers: because, not believers, but livers after the flesh, shall die. And of this we have a manifest example in that rich man, craving of Abraham, that he would sand Lazarus to his five brethren, to warn them, lest they came into that place of torment. By which no doubt he would signify, that they would more esteem the authority of Lazarus coming from the dead, than Moses and the Prophets. And therefore what marvel if he contemned charity, when he cared not for faith? That when he flowed with such abundance of all things, yet nothing at all favoured poor Lazarus lying miserably before him? And therefore, because he was without faith and charity, being departed from this world, was cast headlong into hell. And as this unbelief is the very spring of sin, and of all ungraciousness the gulf, in which, all unregenerated are drowned: so contrariwise, true and Christian faith (by which we have a sure trust to God's mercy, and free remission of our sins, promised to us through the merits of Christ the son of God) is the lively fountain in Christ, by the help of the holy ghost, of love both of God and our neighbour: and it is (at one word) the cause of all spiritual good, which follow her as necessarily (as heat doth fire.) Because it is meet (if believers live after the spirit) that the holy ghost stir in them like motions, to himself. But yet alas, great infirmity and weakness is in the faithful, although regenerate, so that not seldom they stand in doubt of God's promises, and therefore have great need of props, to keep them from falling: for we are more delighted with apparent and present things, than with future and invisible. For naturally those things which are object unto us, do more move our senses, 
Hebr. 11.  than those which are of faith, which is the substance of things to be hoped for, an argument of things not appearing, whose little spark sometime appeareth in us, and is much to be raised by the word of God, that it may the more increase, and quicken our dead members with the heat of the holy Ghost. Also in our greatest temptations, and most cruel persecution, the Devil, together with our vile flesh, bring great doubts into our minds, of the promises of God, especially when we behold the ungodly to live in this world in all pleasure to their hearts desire, joyfully: which thing that kingly Prophet David in his Psalms doth at large and plainly teach us. 
Psal. 73.  And therefore the miseries of this life are the more easily borne, when we do as it were behold the end of them before our eyes. Of which it cometh, that to the godly (truly thinking themselves to wander in this world, not to live in their own country) the remembrance of these evils is pleasant, and is a great comfort in all miseries, to think by death, in that last coming of Christ, at the length that they shall have a most free entrance into that celestial Jerusalem, sweet, and eternal Country, of which, in a most assured hope by faith, they know themselves citizens.  
Wherefore I have thought it very expedient, by certain arguments, to set against all infidelity, the doctrine of the Prophets and Apostles, concerning the last coming of Christ to the universal judgement, before which, in the ruin of this wretched world, shall in a moment appear the resurrection of the flesh, and a sudden change of all men living. So that all mistrust and unbelief, the Quagmire of all manner of wickedness (in which many men lie t● great slumber, and sleep securely) may earnestly be cast away, true faith in divine promises may be raised, our hope of attaining an happy life, and deliverance from all troubles, may be nourished, and we the more vigilant, lest upon a sudden that great day of the Lord (horrible to the ungodly, but to the godly comfortable) unawares oppress us, and the spouse found us sober, wise, and prepared to the feast, not without oil in our Lamps. For his coming in this last age of the world, without doubt is not far, and maketh great haste, and will not (as many suppose) linger.  
Wherefore, in this little work, I have determined by some evident places of the Scripture, 
The argument of the book.  first to prove, that there shall be one day a general destruction of this world and an universal and last judgement of our Lord jesus Christ the son of God, in which all the promises of God shall to the uttermost be fulfilled, and his great threats shall take effect. Then by the testimonies of holy Scripture we will show, that the age of this world shall not be more than six thousand years: & that the sixth thousand (in which we now live, whose time is more than half past) because of intolerable wickedness, and shameless security of men, shall not be fully finished. And to this shallbe added certain singular signs by course of time, and years wonderfully agreeing with the inclinations of the Stars, (if credit may be given to Mathematicians) which things notwithstanding I refer to the judgement of the Church, and doctors of more discretion. Last of all, certain proofs out of Scripture shallbe brought of the manner of Christ his coming, and of the effect of the last judgement: with an exhortation to watchfulness, for that most joyful coming of our bridegroom.   

¶ That there shallbe a destruction of this world, a resurrection of the flesh, and a general judgement of all mankind.  
Especially (setting apart all other dark significations of the world, which in holy Scripture are to be found every where) in this place talking of his destruction, we take the same (as Aristotle doth in his book of the World) for a knitting together of celestial and inferior bodies disposed by Art, which doth contain living creatures, and all other things which are engendered and remain in every part. And because in the same is to be seen a wonderful show, therefore do the Latins very well take his denomination from fairness, so that they call the world, as the Grecians do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a goodly show, or ornament, from the perfect excellency thereof, as Pliny writeth: which wonderful piece of work (as appeareth by the manner of his creation, and holy Scripture doth plainly and sufficiently avouch the same) was only to that end builded, that it should be a house or dwelling place for mankind. For when our most mighty and eternal God by his word of power, had created of nothing, all things, as well senseless, as having life, at length he made Adam, whom he appointed Lord of all creatures, and possessor of Paradise, situated in the midst of this goodly and glorious world: and fashioned him also upright, and innocent (according to his own likeness) that the Lord God of him might worthily be worshipped. Here the unspeakable love of God towards mankind is most diligently to be considered. For if the Lord God for our sakes h●th erected this famous and excellent piece of work, to be an abiding place for mankind, of which he would gather to himself a perpetual Church: how fair and glorious shall we think that everlasting Temple to be, which he hath prepared for his elect in Christ, and for his heavenly and celestial warriors? In which place we shall enjoy the sight of our everlasting God, and shall know him in majesty and glory even as he is. Truly no comparison of excellency between these can so much as in imagination be conceived, although the beauty of this world and university be such, as man's wit cannot sufficiently think of the same. Because as between the creature and the creator there is no equality, so great is the odds between visible things created, and supercelestial to us altogether invisible, where the son of God with all Saints, in the circuit of all Angels with God the father hath his eternal seat and continual abiding. But all men through the fall of Adam are become unworthy of that place which was appointed for Adam being pure from sin and unspotted. Neither had the world any more borne him according to this immutable sentence of God (at what time thou shalt eat of the tree of knowledge of good and evil, 
Gene. 1.2.  thou shalt die the death) had not that over merciful God through his deep & secret counsel, received him & all the elect into favour by the promised seed of the woman, by Christ the son of God, which was to come in the flesh. And therefore if the world have hitherto, and as yet shall continued, it is only done for their sakes which are chosen in Christ: whose number being full, the world must of necessity fail, and fall down flat: for which cause the Lord hath a certain time of the world's destruction: because by the sin and wickedness of ungodly men being marvelously polluted, and accursed, it doth together with all other creatures (as Saint Paul saith) subject to the same corruption, desire a deliverance from evil. 
Rom. 8.  And therefore that this universal world may be brought to his former integrity, it must of necessity be consumed, and burn with fire in the coming of the Lord, as Esay witnesseth, saying: Behold, 
Esay. 66.  the Lord will come in fire, and his chariot shallbe like a whirlwind, that he may tender his indignation in heat, and his correction in flames of fire: because the Lord will judge in fire. And S. Peter saith: The day of the Lord will come like a thief, 
2. Pet. ●  at which time the heavens with great speed shall vanish, the Elements with that heat shallbe dissolved: and the earth, with all contained in the same, shallbe consumed with fire. Not marvel then though ethnics and most famous Philosophers following the devices of their own brain, strangers altogether, and ignorant in Scripture, have had very many profane cogitations, of the world. Aristotle the Prince of Philosophers, dreameth; 
Aristotle.  that the world never had beginning: because (as he saith) the gods in this infinite eternity have not been idle. But Plato: being of another mind, 
Plato in Tim●.  will that the world was made, yet he thinketh the same to be Animal immortale: A creature which shall not die, but remain for ever. 
Plinius nat. hist▪ lib. 2. cap. 1.  Pliny believeth the world to be an eternal and unmeasurable godhead, neither begotten at any time, nor shallbe destroyed. Others (as Epicures) imagine that there is not one world only, 
Epicures.  but infinite, whereof some take place, as others avoid. Plato also jestingly saith, 
Plato in At●●●●tico.  that before nine thousand years past, there was another manner of Athens, and far better citizens.  

Egyptians.  Herodotus saith, that the Egyptians have made mention of ten thousand years and above, of the worlds continuance, and yet they have observed, that the places of the rising and going down of the Sun have been twice changed, so that where now it falleth, there it hath risen twice, and hath twice there gone down, where it riseth now. But more wonderful and execrable is it, that among the people of God should be saducees, 
Saducees.  and among Christians should be such men, which of set purpose, against the manifest word of God dare boldly say, and persuade themselves, that the world neither had beginning, nor shall have end, 
Esay. 56. S●pi●n. 2.  that there shallbe no resurrection of the flesh, no life after this life, no rewards for well doing, no punishment for sin: and that the world, as it is now, so hath it been, and shall continued for ever. which kind of men are plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men which neither believe there is any God, or divine providence at al. And I fear me, the most part of mankind (such as are called in the holy Scripture, worldly minded, and carnal, although they seem never so spiritual, catholic, and would be counted Gospelers) by the like fictions, and daily suggestions of the Devil (although not so wilfully) flatter themselves, and gladly would be brought into that opinion: that so in a desperate security they may spend their days, and augment their impiety.  

divers profess ●ut of the word of God.  Against which apparent dotage, and wicked cogitations of naughty men through want of true knowledge, by the instinct of Satan, and corruption of the mind of man, it stands us upon to arm ourselves with the word of God, and confirm our consciences by the testimonies of Christ, of the Prophets, and Apostles. The holy scripture in many places doth plainly tell us, that one day the son of God Christ, shall come to judge the quick and the dead, all flesh shall rise, and the world shall be consumed with fire, as the above recited testimonies bear witness. To prove the resurrection of the flesh, 
1. Cor. 1●.  very many proofs may be alleged both out of the old and new testament. But amongst all, the disputation of Paul may suffice us, where, by many arguments he confirms the resurrection of the flesh, and copiously and sufficiently doth also prove, that we must all stand before the tribunal seat of Christ, to receive eternal rewards for our deeds be they good or bad. And Christ saith: 
john. 5.  Marvel not at this, for the day will come in which all which are in the graves shall hear the voice of the son of God, and those which have done well shall come fort● to the resurrection of life, but those which have done evil to the resurrection of judgement. To this purpose may be recited other infinite places of holy scripture, and also the creed of Thapostles, Nicene, and Athanasian: But I pray you what availed religion, faith, hope, and that great patience of Christians in all their troubles, and cruel persecutions, if this doctrine of the consummation of the world, and of the coming of the Lord with that which belongeth thereunto (which of all others may most absurdly be thought) were but a vain imagination of the Prophets, 
The testimony of t●e prophet's, ●f Chr●st, & Apostles, ●o●firm●d by th● bloo● of Martyrs.  of Christ and the Apostles, and of all the Martyrs in the Church, when as no cause can be supposed, which might drive them to the losing of their fame, their goods, & their life? So that truth is so plain & apparent, that a godly & well disposed mind makes that a sure argument of the worlds decay. For these godly men of all others in the world most miserable, suffered those grievous and direful things, not for the hope of vain glory, or desire of riches: but for the love of Christ through the secret motions of the holy Ghost, persuading themselves that in Christ was hid the treasure of true riches and eternal glory. 
Proof from the testimony of the holy ghost.  Wherefore it behoveth us undoubtingly to think their doctrine to be true and celestial, and not to proceed from their own brain, but to be delivered unto them by Christ, and his holy spirit: and the rather because Christ of himself doth say, that he is the truth, and the life, and that he telleth us from the bosom of his father. 
Christian authority.  and the father saith (in the presence of three Apostles) from heaven: 
Matth. 17.  This is my beloved son, in whom I am pleased, hear him: which voice of God was also heard in jordan when john was baptizing him. 
Luc. 9 Math. 3.  This coeternal son of God, word of the everlasting father, creator of all things, our redeemer Christ, of set purpose taught his Apostles certain tokens of the world's destruction, and his coming to judgement. And also in his last Sermons (before he yielded himself in our behalf to the cross) he plainly doth as it were depaint and set the same before their eyes, and counsels them, and among them especially those which were to live in all times, to be watchful, sober, prepared, and ready, lest in his terrible visitation (whose differing brings too much security to the reprobate, and condemned persons) upon the sudden they be entrapped, and as it were taken in the snare. 
Ma●●. 24.25. Mark. 13. Luke. 21.  All which Matthew, Mark, and Luke, do abundantly set forth. So that the truth teaching the same, nothing aught to be more credible and certain to a Christian man, then that the world (his full time being expired the providence of God the eternal father so disposing the same) shall pass away: and that Christ our Lord shall come in the the clouds of heaven to the last and universal judgement.  
The holy Prophets likewise have by divine inspiration foretold many things, 
Proof fro● Prophecies.  of the coming of Christ in the flesh, of his doctrine, death, and resurrection, also of the change of empires, and of the ruin of many towns, all which are fully come to pass: so that now they may seem not by event to have foretold, but to have drawn a true and certain history of these things. How lively Esaie doth express the nativity, person, doctrine, miracles, 
●●ay. 9.11.35.40.53.  death and resurrection of Christ, it is well known unto all though but meanly read in the Scriptures. Likewise Daniel, 
Daniel. c●p. ●. 7.8.9.11.  in many places seemeth now to have prophesied, but orderly to have written things already done of the continual alterations of empires, and of the coming of Christ, that well he may be called the great Historiographer. Now what shall we say. Sith in these and all other things their prophecies have taken effect, and sith they by one and the same spirit have signified of the second coming of Christ, in which he shall declare himself to be an eternal king of all kings and principalities, that these aught not to be finished? Yes undoubtedly: so that he shall put all kingdoms of this world under his feet, and shall hew them like a stone, which is cut from the mountain. He appeared unto King Nabuchodonozor without hands to bruise that great Image which offered itself unto the King in his sleep: 
Daniel. 2.  under which according to the interpretation of Daniel, were figured all the empires of the world. 
Daniel. 7.  And the same heavenly Prophet by the same spirit did foretell that God would raise up an everlasting, and perpetual kingdom, which all the Saints of God after judgement shall possess world without end. Now what let is there? Why by like certainty those things shall not be fulfilled which have been spoken afore, of the destruction of this world, and eternal government of Christ. Sigh that kingdom is perpetual, and not to be overthrown, prepared for the Saints of God from everlasting, as faith and Christian Religion do confirm. And from the same spirit of truth are these things uttered: God's providence also is certain. His eternal pleasure not changeable: and in his power, which of nothing created the world, nothing is wanting. Where of those things none except either a mad man, or possessed with some wicked spirit, can raise any doubt.  

Proof from the justice of God.  Besides, the eternal justice of God the righteous judge doth greatly exact, that every man be rewarded according to his deserts, of which must needs be gathered, that the state of good men must be glorious, of wicked, most miserable. Which cometh to pass clean contrary in this wretched world, where most commonly good and well disposed persons are with troubles tormented, with banishment molested, with loss of goods unpunished, and with all miseries overwhelmed: but the wicked are with delicious fare nourished, with goods enriched, with offices preferred, and for aucthotitie honoured. As David in these words doth bitterly complain: My feet were almost gone, 
Psal. 73.  and my tread had well-nigh slipped. And why? I was grieved at the wicked, when I saw them in such prosperity: For they are in no peril of death, but are lusty and strong: They labour not like other men, neither are they plagued like other folk: And therefore pride compasseth them as doth a chain: and they have put on the garment of cruelty: Their eyes are swollen with fatness, and they do what they list: They mar others, and speak marvelously, yea they blasphene the most highest. And a little after. Behold, these ungodly prospero in the world, and enrich themselves greatly: and I said, then have I cleansed my heart in vain, and washed my hands in innocency: All the day long have I been punished, & chastened every morning: yea, and I had almost said even as they: but lo, then should I have condemned the generation of thy children. And therefore there must of necessity be another life after this, in which, according to the just judgement of God, every man must receive eternal and worthy recompense for their works be they good or bad: eternal glory, or eternal infamy. Even as David also in the same Psalm to the comforting of himself and the Church, telleth us in these words: Then thought I to understand this, but it was too hard for me, until I went into the sanctuary of God, then understood I the end of these men. Namely, how thou hast set them in slippery places, and wilt make them fall down into desolation. O how suddenly do they consume, vanish, and come to a fearful end: yea even as a dream are they, when one awaketh: Lord when thou raisest the dead, thou wilt despise their image. And beside especially it agreeth to the divine justice (after all good works, or bade committed in this body) that all bodies knit with their souls, do rise, and receive that which they have deserved. 
Esay. 66.  Which thing Esay most plainly doth signify in this manner: All flesh shall come to worship before my face, saith the Lord: And they shall come forth, and see the dead bodies of men, which have done wickedly against me: there worm shall not die, and their fire shall not be extinguished, etc. And job in plain words doth witness, 
job. ● 9  that those bodies which we now have, we shall receive again. For thus he saith: I know that my redeemer liveth, and that I shall rise in the last day from the earth, & shall be clad again with my skin and in my flesh, I shall see God, whom I myself shall behold, and mine eyes shall see, and none other. Then (as Esay writeth) shall death be utterly devoured, 
Esai. 25.  and the Lord God shall wash away all tears from every face, and will take the reproach of his people from the earth, because the Lord, hath spoken it. Neither (as john saith in his revelation) shall their be death any more, nor weeping, nor cry, neither any more grief, because the former things are past.  

Proofs from the divine truth.  Moreover, the Lord God is not only just, but also truth itself. And therefore all those things which by the Prophets and Apostles through the instinct of the holy Ghost he hath revealed touching the end of the world, the Resurrection of the flesh, the last judgement of Christ, and the eternal life of the godly, and the eternal death of the wicked which is to come, shall so certainly come, as nothing aught to be more certain unto us, notwithstanding that man's reason, and the doctrine of the Philosophers cannot sufficiently conceive the same. For if he be truth, how can he lie? Or, sith all which hath been spoken afore of Christ's coming in the flesh, of his death, and resurrection, of alteration of Empires, be sufficiently fulfilled: How can we otherwise think, but that these things which of the ruin of the world, and of Christ's eternal kingdom, revealed unto us of our most mighty and blessed God, must likewise come to pass? Especially sith all which hath been spoken, was to no other end spoken, but to prove this: and the sum of Christian religion consists in these things.  
Which demonstration going before, and true testimonies of holy Scripture, in my judgement may suffice both to the strengthening of our faith, and cutting of all doubting of that noble coming of Christ our Lord to judgement, of the end of this sinful world, of the glorious exhortation of his Church, and of the utrer damnation of the reprobate. Wherefore now I will endeavour by testimonies of divine Oracles, probable reasons and conjectures, to show that the world cannot pass the time of six thousand years.   

Of the second coming of Christ a comfortable Discourse.  

That the world shall not endure above six thousand years.  
SAint Austin, 
August. in hi● 12. book against Mat.  and many more of antiquity, together with most learned men of our time, and my masters, excellently seen in all things Philip Melancton, and Regner Predin a man of ripe learning and judgement, Moderator of Groningane, have been of this opinion, that that Prophecy of Elias concerning the world's continuance six thousand years, is without all doubt true, and to be credited. Notwithstanding that Prophecy is not to be read in the holy scripture, but in the books of the Rabines, as in the first Chapter, and first book Abodazara: also in the fourth part of the Thalmudician work, in the Sanhedrin book, and last Chapter of the same and other places, where that is alleged of the Rabines for the true saying of Elias. The words are these: 
Elias prophesy.  Two thousand vain, Two thousand the Law, Two thousand Christ. And for our sins which are many and marvelous, some years which are wanting shall not be expired.  
By which saying the world is notably divided into three ages, or especial courses, and doth show both when Christ should come, and how long the state of this world should continued. Two thousand years was the world without any laws, ordained expressly by the word of God, which being finished, Circumcision, and afterward the Law was given, and a certain government, and true manner of worshipping of God, was instituted by the word of God. But about the middle age of the world, when as three thousand years were passed, to wit, in the time of josaphat King of juda, and Achab King of Israel, did this divine Prophet utter this Prophecy, by which he did signify the true and certain time of Moses government, and of the coming of the Messiah or son of God, which should manifest himself, preach, and be crucified of the jews. And he showed, that almost a thousand years did remain, before Christ should come and the Gospel begin to be preached: & about two thousand years after his coming, the world should perish and come to naught. Now sith according to this Prophecy of Elias, the event hath proved two thousand years to have been past before Circumcision, and manifesting the law, and two thousand also to have passed when Christ came, (for until the thirty year of Christ's age, at which time john did prepare the way to the Lord, and Christ began to accomplish the will of his father, did the fourth thousand continued) it is to be thought undoubtedly, that now in the old age of the world, the event will answer to his prophecy, and that as in the middle, and flourishing state of the world, God carried Elias by a fiery chariot into heaven, so in the end and vanishing time thereof, he will exalt us with himself into the celestial habitation, of which no doubt Elias was a figure constituted of god. But (as Elias saith) some years shallbe wanting. For the Lord God, because of wickedness, shall hasten his coming, so that six thousand years may not fully be expired. Which prophecy was uttered by Elias, through the holy ghost, and is no fiction of the Rabines, as are many things in those Thalmudician books, and may in my judgement, be confirmed by the answer of Vriel the Angel unto the demands of Esdras, although Hierome, and those which follow him, doubt hereof. But Theodore Bibliander in the explication of Esdras his dream, doth say, 
4. Esdras. 4.  that Hierome did rather imitate the rashness of the jews, than probable reason. 
The judgement of Bibliander concerning the fourth book of Esdras.  And proveth by many most plain arguments, this fourth book to be Esdras own book, Prophetical, & divine: and saith: That marvel it is not though this divine book (because it most plainly telleth of the reign, and chiefest, lawful, and everlasting kingdom of jesus Christ, and also of the refusal of the jews, and conversion of the Israelites unto Christ the Lord) be despised of the blinded synagogue of the jews, which do wilfully set themselves against their saviour: And also addeth that this book is yet extant in the Hebrew tongue, 
The answer of Vriell to Esdras.  and was translated out of the same. To this Esdras (demanding of Vriell the Angel, whether the time past, be greater than the time that is to come, or whether that which is to come, exceed the time past?) the Angel doth answer by two similitudes. And doth show unto him first a burning furnace, and afterward, a watery cloud, and saith, Mark whether the fire do overcome the smoke, and the shower the drops? or otherwise? To whom Esdras saith: I see Lord, that a very great smoke doth pass away, I see also a great shower to come pouring down: but afterward I perceive the flame to overcome the smoke, & the drops the shower. Then saith the Angel. Now judge of the continuance of the world. Even as first the smoke vanquished the fire, and the drops the shower: so the years of the time past, shall exceed the time which is to come. But now, according to the computation of years, it is evident that Esdras lived about the third thousand and fi●e hundred year after the world's creation, and a while after Cyrus' death: from which time, above two thousand years are consumed. Wherefore, we do see this prophecy marvelously to agreed with that of Elias, and the end of the world to be nigh at hand.  

Psal. 90. 2. Pet. ●.  Moreover, because the holy scripture doth witness, that a thousand years, with God is but as one day, and also that the Lord God six days was occupied in framing the world, but the seventh day rested, therefore Melancton, Osiander, and others, have put a great mystery in the same, and have persuaded themselves, that from this number of days, 
Con●ect●re f●om the six days of creation.  that saying of Elias was borrowed: which me thinks to be true. For even as God in six days made all things, and rested the seventh: so by the ministery of his word in this life within the compass of six thousand years he will gather his Church, with which in the seventh he will celebrated and keep holy his everlasting Sabbath. Caspar Peucerus thinks Orpheus to have been of this opinion, whose words Plato did thus recite: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Although in all the sacred scripture there be no place as touching the determination of any certain time, more agreeing with Elias Prophecy, than that answer of Vriell unto Esdras: yet will we prove the same to be most true by things already past, by the state of things present, & other tokens as hereafter in their place orderly shallbe shown. Neither is it to be doubted, but that by the certain providence, predestination, and wisdom of Go● all things for his glory, & the safety of his Church be marvelously maintained, and to a far other purpose then any man can imagine. And therefore under the che●f histories of the old testament, we see our most blessed & mighty God to have hidden great Mysteries to be types, figures, and shadows, of the life, death, resurrection, and reign of Christ, as the story of Abraham's offering of Isaac, of joseph the Patriarch, of the brazen Serpent, of Samson, David, jonas the Prophet, which was three days in the belly of a whale: and so likewise some other learned men, very probably have reasoned, that Henoch, being from Adam the seventh, 
Co●iecture of Hench by generation th● seventh from Adam.  was a figure of the last judgement, and of our ascending into heaven. For even as the corporal death because of sin forcibly did reign, and bear sway over the six fathers of the Church, to wit, over Adam, Seth, Enos, Kenan, Mah●laliel, and Jared, but upon the seventh, which was Enoch, could exercise no force or power at all: so likewise by the space of six thousand years, which time the world shall endure, death shall bear a sway, but in the seventh thousand, which shallbe the beginning of the celestial & everlasting life, his force and sting being lost, he shall utterly be abolished. To which thing judas in his Epistle had respect, which saith, that this Henoch the seventh after Adam, did foretell of the last judgement. Which judgement is given of Elias, 
Elias.  that he should be a type & figure of his own prophecy. And it is said, that as Henoch in generation, so Elias in computation of years, was the seventh after Adam. For it is reported, that next unto Adam, was Methusalah: next to Methusalah, Sem: to Sem, jacob: to jacob, Amram: to Amram, Ahia: and to Ahia, Elias the Prophet. Now if this account of Elias be altogether true (as many do conjecture) there is no doubt but the Lord God, would in his wonderful works declared to his Saints and chosen, have many secret mysteries, that in the consideration of them, we might be inflamed with desire of the celestial and most blessed life. Here let us consider, that before the seuen●h thousand year, we shallbe taken up, to meet the Lord in the clouds, even as Elias by a f●rie chariot and horse●, was lifted up to heaven.  
Finally also the Evangelists and Apostles, call the time from Christ's incarnation until the end of the world, 
1. Peter. 1.  the last hour, or last times. Saint Peter saith: Christ was manifested in the last times. And to the Hebrews Paul writeth: 
Heb. 9  Christ once was offered in the end of the world. Neither is this time of the Apostles therefore called the last, because that certainly the end of the world is at hand: but because, according to Elies' distribution, it is the last of the three ages of the world (which without all doubt they respected.) Neither is it to be deemed, that this prophecy was unknown to them, but rather that by revelation of the holy Ghost, it was singularly renewed: and therefore in deed they call this last age of two thousand years, (in the beginning of which all prophecies and visions, by Christ were to be fulfilled) the last times, and hour. These now be the testimonies, and conjectures, by which I have studied to prove, (and have satisfied myself) that this world shall not continued above the space of six thousand years. Now follow those things, by which I mean to show, that the sixth thousand year shall not be expired.   

That the world shall not endure six thousand years.  
Now that the sixth thousand year shallbe shortened, it is apparent, and may be proved for order sake, first, by those words of Elias the Prophet, above recited, in this manner: And for our sins which are many, and marvelous, some years which are wanting, shall not be expired. Which words do not much disagree from those of Christ, where he saith: And except those days were shortened, 
Math. 24.  all flesh should perish, but for the elects sake, they shall be cut of. And although there peradventure the Lord doth properly talk of the ruin, & overthrow of Jerusalem (as may easily be gathered by the circumstances of that place) yet may it seem, that he would speak the same of the utter destruction of the world, because in that place he giveth certain and most evident signs thereof (of which hereafter more at large) and also doth foretell both of the overthrow of Jerusalem, and by a certain confusion of words, of the worlds destruction: so that for the perfect understanding thereof, great judgement is to be required. And because the former is a figure of that which is to follow, I persuade myself, that as well by the words of Christ, as by the prophecy of Elias, it may be gathered, that for the elects cause, those miserable days of the utter overthrow, and ending of this wicked world shallbe shortened, and cut of. 
Conjecture from the constitution of the Sabbath.  Others by probable reason endeavour to prove the same through consideration of the Sabbath day, which is a true figure of the eternal Sabbath. For in the Law it was prescribed, that about the evening of the sixth day, the Sabbath should take his beginning. And therefore their conjecture is not unlike to be true, which think that the eternal & superexcellent Sabbath of the Lord shall begin, not at the end of the last thousand year, but a little before.  
Here be some other conjectures brought forth, which willingly I pass over, and the rather, because I know them to be of no great force. 
The preaching of the Gospel, the chiefest sign of Christ's coming to judgement.   
But those tokens are dilgentlie to be marked, which Christ did foretell should go before the consummation of the world: that by them we may the more certainly think and persuade ourselves, (time present, and tokens foretold being compared together) that the end of the wo●lde hangs over our necks. Among other signs (in my judgement) the preaching of the Gospel is not the lest, but most chiefly to be noted, as that by which all other tokens both going before, and following, in those words of Christ are known to be true tokens of his coming. The words of Christ telling us how to know when the Gospel is preached, are these: 
Math. 24.  And this Gospel of the kingdom shallbe preached through the universal world, for a witness to all nations, and then shall the end come. By which words the son of God Christ doth plainly teach, that about the time of the world's destruction, the true doctrine of Christ should be preached. By which is gathered, that the same was obscured, defaced, and almost not spoken of, by reason of false prophets, before that time. And Christ said, that in those days should arise many false Prophets, and by saying themselves to be Christ, should seduce many. Now what is more evident in these our days? Hath not the true and sincere doctrine of the free pardoning our sins by Christ, lain hid these many years, and under the tyranny of Antichrist marvelously been obscured? And the Pope arrogantly vaunted himself to be Christ, or at least his vicar? What promising of pardoning sins, and redeeming souls out of their feigned purgatory, by their wicked Bulies', and blasphemous Mass? what idolatry in worshipping, and impiety in receiving Christ in the sacrament? Finally what divers and devilish superstitions have been practised, so well it is known unto all men, that I need not to reckon them. And now again ●y the unspeakable grace and mercy of God, we plainly perceive such a clear light of the Gospel to shine over the whole world, that in spite of the devil and all his adherentes, it casts his beams over all nations. And therefore what other things shall we look for, but as Christ did foretell, a sudden downfall of this wretched world? For if we read either the holy Bible of God, or historical books of profane men, we shall find that God hath always followed the example of a righteous judge, 
God doth first accuse before he condemn.  which before he condemn a man for his offences, will first accuse by witness: so God, before he sand plagues and punishment for our transgression, doth first put us in mind of our wickedness by preaching of the Gospel, and declaring his divine pleasure: that by consideration of our disobedience, we may turn to the Lord by repentance and live. First we have a notable example here in noah's preaching, 
Gen. 6.7.  by which the Lord God did first accuse the world of disobedience, before he drowned the same for lack of repentance. So likewise he did not bring the ten Tribes of Israel into captivity, 
4. Reg 17.  before he had sent Esay, Osee, and other Prophets to call them from iniquity. The like a hundred and four and thirty years after happened to the jews, 
4. Reg. 24.25.  when by the preaching of jeremy, Ezechiel, and other Prophets of God, they would not beware of disobeying God's majesty. At the length, many ye●res being spent, our merciful father God almighty, sent first john Baptist, after him Christ his only begotten son, than the Apostles, to call them to repentance, and to open the way to salvation in Christ, promised before by the Prophets, then performed, and willing to be received, if they would embrace him. But they were so far from believing them, that their preaching they loathed, john they beheaded, Christ was crucified, and the Apostles either by shameful death cruelly murdered, or at lest, by ill entreating miserably tormented. 
I●sephus Egesippus.  And therefore not undeservedly was that famous City of so infamous a people, by the Romans utterly subverted, 
josephus. Egyptus.  and the jews made a pray to their enemies, and odious to all the world: whi●h shame of theirs and subversion of their city (as Daniel before, 
Dan. 6.  and our Saviour afterwards did prophesy) doth and shall continued, till the world hau● an end. After this, Paul preached to the Coll●ssi●●s, Laodicians, and Hierapolians, but they contemned, and cared not for his words: 
Orosius. lib. 7. Chap 5.  and therefore (as Orosius witnesseth) the earth opened and swallowed them up. And hitherto also doth that doctrine of Paul tend, teaching that the wicked son of perdition should be discovered, and by the spirit of the month of God defaced, and afterward, by the glorious coming of the son of God, utterly destroyed. Now who is that same desperate son sitting in the temple, as God himself, it is easy to be known: and how he by the preaching of the Gospel hath been discovered, experience doth show: and we hereafter at large will prove, that he is, and hath of long time continued, the Bishop of Rome. Now sith we behold his doctrine, and authority by the force of God's word to be so overthrown, (as they are judged almost mad men, which seem any way to favour him,) what other thing can follow, but that God is ready to come upon us, and stands at our doors? And that not only his haughty courage shallbe abated, and his execrable cruelty altogether abolished, but also that the whole and universal world, for all sins committed since the beginning, be accused, & so condemned to eternal torments: because wickedly they have contemned the grace of God offered unto them continually, and wilfully refused to taste the sweetness of the Gospel, and forsake their sins and wickedness by repentance.  
Besides, Christ hath given many other signs and tokens of his coming: 

Of other things following the preaching of the Gospel's.  
Ma●h. 24. Luk. 21.   as rumours of wars, famine, pestilence, earthquakes, and that country shall rise against country, and that cruel persecution shallbe exercised: also that in those days shallbe signs in the Sun, Moon, and Stars. etc. All which cannot be tokens, unless the preaching of the Gospel go before. For Signs, except they be known, cannot be signs: because in all times, those aforesaid evils have appeared either more or less, and therefore of themselves can not be signs. But when all those evils immediately after the preaching of the Gospel, have come on heaps abundantly upon us, and more than ever they did in any age long before us, no doubt they do prognosticate and foretell us, of the consummation of this most wicked world. Besides, that these tokens which Christ did recite, do foreshow the worlds destruction, and not the subversion of the Temple, it is apparent, because he saith, that people against people, and kingdom against kingdom shall arise. Which thing was not done before the destruction of Jerusalem, that ever I could read. For then, 
An answer unto certain objections.  what kingdom against kingdom? what people against people: what, and how great wars were then? All which we do not only see to have been done, but also to our pain feel them, beside more grievous things not yet heard of, but more to be feared, and circumstances bring us to that mind, to think that more intolerable things are prepared to vex us, both of Turk and Papist. And that also in the same place (as appeareth) the Lord understood the last preaching, not the beginning of his Gospel, thereof it is evident, because by and by he adjoineth, That the gospel beginning to shine every where, a visitation shall come, and end of all things. Otherwise, if this place were to be understood of the first opening of the Gospel, by the Apostles, no doubt this end had been come many hundred years ago. Besides, the Evangelist returneth to the former question of the Temples, and Hierusalems' destruction, from whence he digressed. Peradventure also the Evangelists have confounded these two, that not by the same words they might finish now that, now this particularly: because peradventure they were of this opinion, that they thought, that after the subversion of Jerusalem, should immediately follow the destruction of the world: whose end (as Christ said) should be so sudden, as nothing could be more. But Christ our Lord could of his own accord disjoin those things, to make them dark for a time, which he would not have to be known, and could make them manifest, when it were for his glory, and our profit, at a time convenient.  
But to make of these tokens foretold of Christ, any long discourse, it were a great labour, and peradventure tedious to the Reader, because the thing itself, and experience do sufficiently prove, these signs after the manifesting of the Gospel, to have been fulfilled, except only those in the Sun, and Moon, and other Stars, as yet have not appeared, which Christ doth tell, should either show themselves a little before, or in his very coming. The Mathematicians and Astronomers judgement notwithstanding is, that in many hundred years past, were never seen so many Eclipses in the Sun and Moon, nor yet so strange copulations of Planets as will appear within few years, which no doubt are to threaten unto us dangers and miserable days, as hereafter shallbe showed. Here I will not speak of the prodigious Comets, and Meteores, which many times have been marked in this our age. Neither will I call to mind the judgement of Astronomers, and chiefest Divines upon that Star, which within these three years, showed her self certain months together, as the very messenger, and warner of Gods coming to judgement: and the rather, because it seemed to be of the same nature and quality with that which foretold the birth of Christ the king of the jews, unto the wisemen. Also I will in silence pass over the strange earthquakes, which in our days have happened in many places (as of late at Ferraria in Italy) and in Friesland, the nature of which Soil is left subject to the same. But (I beseech you) let us call to our remembrance, all those evils, which as yet we do as it were behold and have tasted, not heard of, do see with our eyes, and to our great grief suffer them continually. What a grievous pestilence and plague these many years, both with us and in other places hath reigned, and tyrannically doth exult over all persons, and bring very many to their graves, and according to the judgement of the learned (which are in opinion that it will and must continued yet more years) will dispatch many more? What a long dearth of Corn, and great scarcity of all things? What a multitude in the cause of religion, have suffered the loss of life and living? What theft and robberies on all sides, both on sea and land? What an infinite company have in cruel fight been miserably slain and murdered in France, Flaunders, and Friesland?  
But I am troubled, and that greatly, to think on and recite the calamities which Frisela●● by strange and unaccustomed overflowings o● waters hath felt: especially by the two later, whereof one happened in the year of our Lord 1574. the fourth of November, in which men and beasts in number infinite, were drowned, and was of such a great depth, as almost it might be called the Frisian flood. The other chanced in a more dangerous and worse time, three days before the Feast of Saint Bartholomewe, in the year of our saviours incarnation. 1573. the which in many places brought more hurt to many men, than the former, because by the same, all corn on the ground, and other fruit perished miserably, by reason whereof, great dearth and penury ensued. So that in those Countries, it might well be said that those words of Christ were fulfilled, saying: The people shallbe at their wits ends, 
Luk. 21.  at the roaring of the Sea and salt Waters. Wherefore let us give credit unto those words of Christ, and let them be unto us for most certain tokens of the sudden coming of our Saviour to judgement.  
There are beside these, other signs of the oldness of the world, and of his overthrow: because we plainly perceive all things daily to wax worse and worse, and decrease in their virtue. The air is oftentimes corrupt, sometime with untimely showers, sometime with unprofitable dryness, now with too much cold, now with extreme heat. The fruitfulness of the field is not such as it hath been aforetime: Richeses and substance we see consumed: The Progeny of great and Noble men, we perceive daily to be multiplied, but their patrimony is no whit increased, but impaired by discord. By which it cometh to pass, that many great men and Lords, bend all their cogitations to the oppressing of their poor tenants, and by often fines, and exactions, bring honest men to beggary, ●nd by the example of Pharaoh, make slaves of their seruan●●s and subjects: as though they were appointed of God, 
●om. 13.  to live, not for the defence of the good, punishment of the wicked, and preservation of justice, but to themselves, and to pamper their bellies with good cheer, and their backs with brave apparel. And therefore do those Empires now show themselves to be as cankered and rusty Iron, which in times past were as bright Silver, or glittering Gold. But I do not speak these things of true noble men, and of good Princes, which do exact things necessary to the defence of the common weal, and for the conservation of their Majesty, which things without all controversy the word of God doth allow them to have. Now it is not to be doubted, sith for the sins of the people such tyranny is grown to the top, 
From Pharoe● Example.  but these pharao's with sudden destruction of the world, shallbe overwhelmed, even as that Pharaoh in persecuting the people of Israel, 
Exod. 14.  (which for a time he had with grievous yoke of slavery oppressed,) was with all his host drowned in the read sea. The reason is not unlike, he is a figure, and the same God is now which then was, ready to deliver his people from calamity, and to take revenge on the wicked, for their cruelty. 
Contempt of knowledge.   
Another great argument of the world's consummation, is, because all good arts, & learning, have these few years been so contemned, and Universities and schools, and scholastical discipline (which are the causes & fountains of knowledge) almost in every place come to decay. For God in this last age hath showed his singular and marvelous goodwill towards mankind: especially (in that so great barbarousness of our Predecessors, when all arts and liberal learning was hid, and known to sew, the Latin tongue polluted, small cunning in the Greek:) by raising up some Vall●, Agricola, Erasmus, Melan●ton, and others, which with great study and pains, have brought all sciences, & knowledge of the tongues to their purity, and delivered unto us a more easy way to the attaining the perfect knowledge of them all: by which, almost all Europe is set free from rude barbarousness. Afterwards, when our most bountiful God had given us such helps to the understanding of the Scripture, by and by he set on fire the Beacon of true doctrine, which of all other gifts and graces of God, is, and aught to be embraced as chiefest.  
But by experience we see these gifts of long time to have been at the full, 
All gifts at the ●●ppe of perfection.  and now decrease. For not adu●s●d judgement, not that sharpness of wit, not that great industry, and exercise in studies are now, which have been. 
Contempt of learning.  To this doth appertain the marvelous contempt of all kind of knowledge, especially of Divinity: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Also the small regard of godly and faithful Ministers: by which they are brought to such poverty, or almost beggary, that their wives and children must be enforced to live upon alms. But what is the cause of this misery? Is not that intolerable tearing, and spoiling of Church goods the chiefest? Is it not to be imputed unto those Magistrates, whose care is such over Ministers, that they will not allow them abundance of worldly wealth, least happily by possessing much, they taste of covetousness the root of all mischief, and so desire more? or else fall into riotousness, and so become Epicures? Or if that be not in their mind, they do imagine themselves to be such Lords of body and soul, as was of late that Romish Tyrant. This may very well without offence be conjectured, although it may be that their insatiable desire of worldly promotion, which by riches without virtue may be gotten, is the root from which so devilish fruit doth proceed. How much better were it if in these things a mean were observed, and that Church men had wherewithal to live honestly, with keeping hospitality, and if that which were thought too much for them, were Christianly bestowed either on those which live in poverty, or carefully reserved to some other good use? For as plenty brings pride and haughtiness of mind: so poverty engendereth contempt, not only of Ministers, but of the Ministry also, which being disdained for lack of preferment, men's cogitations are so turned, that rather they had to bind their sons to some servile occupation, then bring them up in liberal instruction: by which, must needs follow not only the great scarcity of learned men, 
Contempt of the ministery.  but also grievous want of godly Ministers, and so consequently, the miserable estate and overthrow of the Church. Now what remaineth but that we certainly persuade ourselves, that rhese are plain and evident signs and testimonies of Gods great displeasure against us for despising his Ministers, whose contempt he neither can for his holiness, nor will for his justice suffer any time, as the the manifold miseries & plagues that be every where, do show unto us. And as the son of God Christ said before, that after the preaching of the Gospel, destruction should follow, I hope the time is so far from being differred, that it will speedily come upon us. For it cannot be but that the prophecy of Christ should be true: which could not be, if those days of barbarousness and ignorance of true religion (which we are like to fall into) were not by his speedy coming prevented.  
Moreover, we should think the worlds foundation to be worn out, and the same to be falling upon our shoulders, when we sensibly perceive ourselves to live in those days, whereof Christ foretold, saying: 
Math. 24.  The coming of the son of man shallbe as were the days of Noe. For then were men eating, drinking, marrying, and were married, until No entered the Ark. And they perceived nothing until the flood came, and overwhelmed them all: and such shallbe the coming of the son of man. By which no doubt the lord would signify, 
Security of life.  that in the latter days there should be a marvelous security, whereby there should arise not only unspeakable wickedness against God, but also a lamentable disorder & confusion in common weals, for lack of discipline. Now, if we will compare time present with that which is past, and set the manners of all men before our eyes, we shall perceive wickedness to have come to his ripeness, and to reign almost without controlment. For, (notwithstanding that God through his unspeakable mercy in these latter days hath given us his Gospel, whereby we should frame our affections according to his will, and live in unity and peace with all men according to his word,) what desire of righteousness, or zeal in religion is there to be found? Yea who is not in Christianity either cold, or careless? Many desire to be religious, and think they are so, if only for a fashion they frequent Sermons, and come to ordinary service and Ceremonies, supposing themselves in doing so, to be sufficiently religious, although their hearts do burn with desire of transitory things. & they swell through the poison of all ungodliness. Many also think they do marvelous well, in making the doctrine of love, peace, and unity, the occasion of strife, contention, and heresy. And suppose they do serve God very well, if, knowing some of a contrary opinion, though not in the chiefest point of Religion, they do with words condemn them, and with curses commit them to the devils punishment: themselves in the mean while, in a certain spiritual pride gotten through a vain opinion of learning puffed up, do, resting upon the authority of others, not with arguments answering to God's word, take heart of grass, their adversaries oftentimes defending the better part, and more agreeable to the pleasure of the high●st. And yet forsooth must this so great injury and shameless reproach, be called, not the spirit of sin, but a godly zeal. O dangerous days, and devilish behaviour. Some there be also which think well of themselves, and would be numbered among good Gospelers, because they have learned, without knowledge busily among their pots, to inveigh against the papistical superstition, themselves being unjust, thieves, oppressors, and most wicked rovers: such as at this day men call the Guisians, worse (speaking after the manner of men) then civil Papists. What should many words do? We plainly now perceive greatest vice, for chiefest virtue to be counted: and those men, through a feigned show of simplicity to be most commended, which of all other for impiety, aught most to be dispraised. For crafty and deceitful, are wise: covetous, good husbands: prodigal, liberal: and rich men are deemed the best men. These have promotions, and though by wicked means they attain them, yet dives clarus erit, fortis, justus, sapiens, etiam & Rex: Et quicquid volet, 
Horace. lib. Serm. 2.  as Horace said: The rich man shallbe noble, valiant, upright, wise, yea and king, and what he will. And in another place: 
Aurea nunc verè sunt saecula, plurimus auro 
Horace. lib. 1. Episto.   
Venit honos, auro conciliatur amor:  
Auro pulsa fides, auro venalia iura,  
Aurum lex sequitur, mox sine lege pudor:  
Scilicet uxorem cum dote, fidemque & amicos,  
Et genus & formam Regina pecunia donat.  
Now are the brave, and golden days,  
Now fame with gold we gain:  
And gold can show us many ways men's favour to attain.  
By Gold we hear the Music sweet, and laws we b●ie with gold:  
Law seeks for gold, and strait unmeet our name by it is sold.  
Yea wife with wealth, and faith, and friends, and kin, with comely hew,  
Doth money Madam, Prince, and Queen most mortal men endue.   

Boëtius lib. 2. ante prosam. 3.  And Boëtius. 
unde habeant cura est paucis, sed oportet habere,  
Per scelus atque nefas, pauper ubique jacet.  
How they do get few folks do care, but riches have they must:  
By hook, or crook, we daily see, so weak to wall be thrust.   
Those and the like vices have Poets and Philosophers in their days, when wickedness did but spring, (as themselves have testified) reprehended. And therefore is our Lord God earnestly to be desired, that all these evils by his speedy coming may take an end. For although all manner of wickedness in this age, have ascended marvelous high, yet are they not so come to the top, but that more strange ungraciousness, and wondered deceipts, and more horrible confusions in common weals through evil government of them, may to the grief and vexation of good men be seen, then ever were. For we see continually that many through their cogging, prating, pride, and flattery, without all honesty, learning, or Christianity, in hope of profit, and preferment, pricked thereunto, beat their brains, and bend all their studies, to be gracious in their eyes, which sit in chiefest place above other men. By which it cometh to pass, that for a time they are well accepted even of the best: but good Princes can smell them out, and will banish them their company, persuading themselves that that friendship is not of continuance, whose end and ground is not the setting forth, and increase of virtue. Wherefore it is to be wished, that all Christian Princes would carefully commit these words of Christ to continual remembrance, saying: You shall know them by their fruit. 
Math. 7.  Do men gather of Thorns grapes, or figs of Thistles? And again, A naughty tree cannot bring forth good fruit. 
An admonition to Prince's.  For those words of Christ are to be understood not only of false Prophets, but also of all men, and especially of such as bear authority. And therefore aught a good Prince thus to reason with himself, what goodness may be looked for at their hands, whose delight hath always been from their youth in wickedness? How can it be, Sigh unto a vile nature not regenerate with God's holy spirit, a wicked custom and delight, as it were another nature, is adjoined? Is this mixture commendable? Nay truly: if to this devilish behaviour dignity and honour (which seldom make us better) be linked, what can be looked for else, but even prodigious monsters, hurtful to all men, and execrable before God? according to that. Asperius miser● nil est dum surgit in altum. For their great preferment, is the greatest punishment that may be. And whether that, 
(Nulla fides pietasque viris, qui castra sequuntur 
Lucan. lib.   
Venalesque manus: ibi fas, ubi maxima merces.)  
(No faith nor fear of God have they,  
Which do the wars pursue:  
Their hands are given to cell and spoil,  
Their gain they call their due.)  of Lucan, speaking of Warriors brought up in spoils and wickedness, be altogether false: which undoubtedly we believe, having learned the same by reading and experience, to be true: and yet in this place, we confess the same to be spoken somewhat hyperbolically. Besides, how can they be profitable to their Princes, to their country faithful, and careful of keeping justice and the laws, which in all their life, have been faithless to the king of kings, and so far from a care of keeping of justice, that they never had any sure knowledge of the same? What agreement or good mixture can fire have with water: Hotnes with coldness? Equity with unrighteousness? How can it be, that men should have a care of that country's prosperity, in which they are strangers, and is not their native soil? 
ovid. lib. 1. fast.  Again, can men drowned in voluptuousness (whose study is, querere ut absumant, et absumpta requirere certant: to seek that they may spend, and strive to find that naughtily is spent: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ambitious, and lovers of themselves,) with honesty prefer the Prince's prosperity, before their private profit? And the common weals good, before their own gain? So that to place these men in authority, is it not to yield the simple sheep to the cruelty of ravening wolves? These men O virtuous Princes (if stories of all times were noted) should appear of all troubles the authors, in every common weal the overthrowers of every kingdom, always betrayers of their Princes: as might be proved by many examples, and those not far fetched, were it my mind to fraught my book with histories. Wherefore O ye Princes and rulers of the earth, which desire (as indeed you aught) to be the parents of your people, use greater heed, and more judgement in choosing them which either shallbe of your counsel, or bear authority in your names: for the common felicity, doth most redound to your glory. And also be you always ready and prepared then to give an account of your stewardship, when the king of kings (whose vessel, is every Monarch) shall come: of whose sudden coming, out of the word of God here I give true and certain tokens. For if then he shall espy his beloved sheep (of which if but one be found which was lost, 
Luc. 16.  the whole troop of Angels do rejoice) by your negligence and fault, to be committed as a pray to wolves and wicked beasts, evil shall it be with you, and then without all doubt in his rage, he will cast you headlong into hell and extreme darkness. The almighty God by his holy spirit and grace, grant unto all good Princes, and their counsellors, wisdom and prudence from above, that in deed they may be the good lights, both in establishing that which is profitable for their people, and executing of justice, and preserve, defend, and keep them, and all his elect from utter destruction, to the glory of his name and felicity of his Church. Amen.  
Finally also out of the seventh Chapter of Daniel, a notable conjecture of the sudden coming of the son of God, may be taken: For in that Chapter, be described four Monarchies of the world, and where, in what Nation, they shall be from time to time, until the resurrection of the dead. By which, the ends of the ages of this world may after a sort be noted. But these Monarchies being destroyed, there shall spring (saith Daniel) a mighty kingdom, mightier than those, immediately before him, & shall change the religion of Christ, and shall have wonderful success, and shall wage battle with holy men. Now what kingdom he understandeth, it is apparent by the event, which is the Turkish Empire. But (as the Prophet saith) Putabit quod possit mutare tempora etc. He shall think that he is of power to altar times and laws: 
Of the success of the Turk,  but judgement shall come, and he shallbe taken away, his power shallbe weakened, & come to naught. 
Daniel. 7.  These words do plainly enough declare, that an alteration suddenly shallbe in those days, when the Turkish Empire doth come to the highest, and promiseth himself an everlasting dominion over all the world. And straight way shall that most comfortable day show itself, in which the son of God shall raise the dead, and tender to his Church life, and eternal glory: but the wicked he shall cast headlong into everlasting torments. With this prophecy let us compare the times of our predecessors, and our own together, and we shall evidently perceive the Turk to have prevailed mightily against the Christians, and to possess not only all Asia, but also a great piece of Europe. And (that I may use the words of Lactantius) Verè voravit omn●m terram, 
Epito. divinar. instit. Chap. 11.  leges novas statuit, Rempublicam suam fecit, nomen Imperij, sedemque mutavit. that is: the earth he hath devoured, new laws he hath established, the common weal is to himself impropriated, the name and seat of the Empire he hath changed.  
Also what success within these few years he hath had, it is well known. A great part of Hungary he enjoyeth, from the Venetians▪ he hath taken Cyprus: now from the King of ●payne, Tunetum: and (as I hear) whatsoever he hath enjoyed hitherto in Africa, is taken from others: and as yet he is in armour, with all worldlike provision, with ship and soldier prepared against the Spanish king, and threateneth utter destruction to all the world. And therefore we do plainly perceive, the state of these times marvelously to answer unto the Prophecy of Daniel. And it appeareth (if by probable reasons any thing may of likelihood be gathered) that the Turk through the civil dissensions of people, and continual wars of Princes, to the overthrow of the Gospel by the Pope's setting on, will subdue all kingdoms. But (I trust) the Lord God by his speedy coming, will bring to nought these endeavours of Turk and Pope against his Church, and will cast that beast with the little horn, which hath mightily increased, and all those ungodly and dragonish kingdoms arising from the sea, and that false Prophet, into that furnace which burneth with fire and Brimstone.   

Many reasons and probable conjectures from the course of tyme.  
Hitherto by mean diligence I have recited those fore tokens of the enduring of times, which Christ hath taught us. And also I have shown other signs and conjectures out of God's word and condition of the time that now is, by which we may know the oldness, and sudden finishing of times, to which when they come to pass, the Lord commandeth us to look back, and life up our heads. For in that the Lord God declareth his most ardent goodwill towards us, in that he would not signify the day and hour, but foreshowed the tokens going immediately before the same. And therefore sith by these it is manifest, that it is the express will of our Saviour, that out of the written word of Christ we should with all diligence search out the last time of our redemption: I doubt not but I shall do a good deed, and grateful both to God and his Church, if I utter forth some cogitations of mine, fetched from the course of time, yet agreeing to th● holy Scripture, for the proof of the opinion about the speedy conclusion of time. Not that I am in that mind that I think these to be Demonstrations which through a necessity of that which is to come must needs be, but as probable things so long to be embraced, till we learn more certain. And therefore in these and the like things, I submit myself to the better judgement of the Church and of the learned: and I persuade myself that these and other singular Prognostications which follow, whereby somewhat ●igher I approach, than as yet I have done to show the sudden coming of the Lord, shallbe so far from terryfying of the godly, that the consideration of these things will be most pleasant and comfortable. But yet I take not upon me (as before also I have protested) to know the day, which Christ saith himself he doth not know, (as he like a man beareth the office of an Apostle.) For the signs foretold we may know, but not the day and hour: not the very moment of his coming, but the tokens of that moment do we search out, as far forth as it is lawful for man so to do.  
The holy Scripture every where maketh some collation between the first Adam the sinner, & the son of God Christ our Saviour, 
Rom. 5. 1. Cor. 15.  the second Adam: also between the flood, the utter overthrow of the world, even as Christ doth signify in these words: Et erit sicut in diebus No, etc. And it shallbe as in the days of No, 
Mat. 24.  etc. Wherefore I fell first into this consideration, and afterwards, from one to another, into those which ensue, whether the times passed in equality of the same number answered alike. For the Lord God hath ordained all things by a singular and everlasting wisdom, and experience doth teach, by a certain concurring of the Stars, that in such things, e great likeness of times is wont oftentimes to happen: as in the birth of Isaac, and of his offering, which is a figure of Christ, there is a great consent of the time. For from Isaac until Christ, were two thousand years fully expired. But, when from Adam orderly until the flood, we do consider the years of the generations of all the fathers, and gather them all into one sum, (laying aside the false computation of Eusebius, and others following the Greek translation of the seventy Interpreters) from the first year of the world's foundation to the flood, are judged to be a thousand, six hundred, fifty and six years. From this number, the years of Christ's birth, unto this present year a thousand, five hundred, seventy and five, do differ eighty and one year, if truly that number were filled. But I do not think the world shall continued so long, that the latter time should in number exceed the former, for many conjectures which follow: but what may come to pass, the Lord knoweth.  
Likewise, Moses is a figure of Christ, that marvelous delivering of Israel by Moses out of the hands of Pharaoh, is a figure of the victory of Christ, which in our behalf he hath by his death on the Cross, and resurrection from the dead, obtained against the devil, and death: and the whole government of M●yses, is a shadow of Christ's kingdom: His destruction, and the jews, is no doubt a token of the worlds overthrow. And here we shall see a wonderful concent, and agreeing of times, that so by things past, we may look for the event of things to come, undoubtedly by the singular providence, counsel, and ordinance of God. For no other reason can I tender, sith I cannot persuade myself, that these things, can by chance so wonderfully agreed together. First, by the true account of years, it is plain, that from the coming out of Egypt, and publishing of the law, unto the Nativity of Christ, are numbered a thousand, five hundred, and nine years. Now if the years from the Nativity of Christ, until this time, in which Christ began again to be borne to the world, and to be brought into the light as it were through the preaching of the Gospel, by Luther, and other famous men, were numbered, they are in sum, a thousand, five hundred, and seventeen. Again, from the departure out of Egypt, until the death of Christ, the years are accounted to be a thousand, five hundred, forty and two. And this number also doth marvelously agreed with that general Persecution in Germanye made by Charles the fift, and the Pope, which happened in the year a thousand, five hundred, forty and seven. So that these numbers of years being compared together, willbe found not much to differ in quantity of number.  
But from these poor mentions, I will go higher to those things, which especially do agreed to our purpose. It is manifest, that Moses government, until the last destruction of Jerusalem by Titus, did stand in all, one thousand, five hundred, eighty & three years. Neither is it to be doubted of any, but that that destruction, and wasting (of Jerusalem) is a manifest figure of the last ruin of this world. And therefore doth our Lord speak of these things together, and saith: those days were the days of No in respect of manners, and the security of man's life. Now at length, what shall we gather of these things? That the term of the world's destruction should agreed with the former number of years of Moses government? Which not the son of an Emperor, or chiefest Monarch, as was jerusalem: but the son of God much mightier than all Emperors, an everlasting king, can bring to nought. 
Melancthonin vita Vaspatiani.  Which thing Melancthon seemeth plainly to point at in the life of Vespasian in his Chronicles: and the like reason is here, which is in the former comparison of numbers, if things to come may be gathered by things passed already. The figure doth altogether in this place agreed, & the chiefest sign of Christ's coming, to wit, the preaching of the Gospel hath gone before, and we to stick in the midst of all the other foretold calamities, and every year expect more misery.  
Finally also, the Astronomers writ (if every skilful man in his own faculty is to be credited) that the stars in the beginning of the thousand, five hundred, eighty & four years, (which almost altogether doth agreed with the number above mentioned) do threaten very fearful and horrible things, either a grievous alteration of Empires, and other wonderful things: or else an utter destruction of this world. The words of Cyprian Leovitius a Bohemian, 
Cyprian L●ouitius of the strange co●iunction of Planes.  a most excellent Mathematician, in a certain book of Prognostications for twenty years, from the year sixty four, to the eighty four, be these: Anno Domini .1583. mense Maio. etc. Which is, In the year of our Lord 1583. in the month of May, there shall happen a great conjunction of the superior Planets in the last end of Pisces, after which straightways in the year eighty four, shall ensue a wonderful mixture of all the Planets almost in Taurus, about the end of March, and beginning of April. And which is more: a little after that shallbe seen, an Eclipse of the Sun in the twenty degree of Taurus, about the head of Algol, a most cruel and hurtful fixed star, governed by Venus, which shallbe linked to five Planets in Aries, tending toward the twelve. Here (saith he) must we watch: and I think it meet that all earthly cogitations be cast of, lest we be destroyed being unready: for this great conjunction is of all the la●t, which shall happen in the end of watery Trigon, and watery Trigon shall perish, and be turned into fire. Neither any more it the space of eight hundred years the end of watery Trigon shall be nigh. But because about the end of watery Trigon this Monarchy shall begin, it is likely, that the same also in the end of the same ●rigon shall have an end, sith the son of God himself jesus Christ our Lord even in the end of watery Trigon took upon him the nature of man. For six years before his most glorious Nativity, the same very conjunction in the extremity of Pisces, and in the beginning of Aries happened. Neither came the like from since that time, but when Charles the Great held his Empire, which was in the year of our Lord seven hundred, eighty and nine. And now the second time, such a great and strange conjunction shall come, which undoubtedly doth foreshow the other coming of the son of God & man, in Majesty of his glory, at which time we must tender an account of our life and conversation. And a little after he saith: But under Charles the great the end of the world could not be, because at that time, five thousand years were not expired. But now the operations of this great conjunction continuing, the number shall tend to six thousand years: which agreeth with the holy Prophet, affirming, that this world should stand six thousand years, of which sum of years the son of God shall take somewhat, saying: the last time for the elected of God shallbe shortened. But if there remained yet another conjunction of the former Planets like to the first, than should there be required almost eight hundred years more: which added to the times of this great conjunction, do make the number of six thousand, & almost four hundred years, which is plainly against that prophesy. These conjectures howsoever they are I thought good to recite, which do agreed with the learned Prophecies of most ancient Astrologers. Hitherto Cyprian: which also by his Latin verses doth show that old and common prophesy turned into Germanical Rhythmes by john Stoffler, which also above nineteen years ago I have heard recited by Melanthon. The words in the German tongue be these: 
Tawsent fnuffhundert achtzich acht.  
Das ist das jar, das ich betracht.  
Geeths in dem de Welt nitt under.  
Geschicht doch grosz mercklich wonder.   
The Latin verses are thus 
Post mill expletos àpartu virgins annos,  
Et post quingentos rursus ab orb datos,  
Octogesimus octauus mirabilis annus  
Ingruet, is secum tristia fata feret.  
Si non hoc anno totus malus occidet orbis:  
Si non in nihilum terra, fretumque ruet:  
Cuncta tamen mundi sursum ibunt, atque retrorsum  
Imperia, & luctus undique grandis erit.   
In English thus. 
When after Christ's birth there be expired  
Of hundreds fifteen, years, eighty and eight,  
Then comes the time of dangers to be feared,  
And all mankind with dolours it shall freight.  
For if the world in that year do not fall,  
If sea and land then perish ne decay:  
Yet Empires all, and Kingdoms altar shall,  
And man to ease himself shall have no way.   
Now by this it appeareth, how the number of years of Moses government, which endured a thousand five hundred eighty and three years, and of this year a thousand five hundred eyghty and four, in (whose beginning that prodigious conjunction of the Planets in the end of watery Trigon doth happen,) agreed together: so that the quantity and number of the times foretold, the signs and stars seem to agreed together, and without all doubt to pretend the same thing. In like manner may we bring forth other comparisons of time, which by reason of like events, agreed together wonderfully. Of which this one is not of lest weight: To wit, that same time from the nativity of Christ unto the overthrow of Jerusalem, is almost equal with that, when Luther first of all set himself against the Pope's Indulgences, and began to preach the Gospel to this year eyghty and eight, in which or about the same, by this marvelous joining together of Planets, which shallbe four years before, by the singular providence of God, so direful destinies of the world shall meet together. For from the birth of Christ until the destruction of Jerusalem, are numbered seventy and three years: and from the time Luther and others first began to preach Christ and his Gospel, until the eighty and eight year, are accounted seventy and one. The number is just with that before, (and speaking allegorically,) then may Christ be said to be born again, when as his doctrine, so long by Papistical dreams darkened, & fond illusions so deeply buried, is as it were borne anew, and doth clearly shine among us. But if those years from the birth of Christ until his preaching, and suffering of death, with that general persecution done by Charles the fift and the Pope: and again those years from the death of Christ until the destruction of Jerusalem, with these years, which came since that general persecution, until the eighty and eight year, were compared: we shall see also that in number of years they do not much differ. For between Christ's birth and his preaching, there was thirty years: and so to his death .33. years, and somewhat more. But from that seventeen year, when the evangelical doctrine began to shine again, until the forty and six year in all, when Charles the Emperor began to arm himself against the states of the Empire, so to abolish the doctrine of Christ, are numbered twenty and nine years. Again, from the death of Christ to the overthrow of Herusalem, there was forty years. And from that general persecution, which happened in the forty and six year, until the eighty and six year, are accounted forty years: which is the middle year between the eighty four, when that exceeding strange uniting together of the Planets shall appear, and the eighty eight, about which that conjunction shall take his full force.  
Moreover, I found, that these times, in which those two wonderful conjunctions did appear, six years before the birth of Christ, and in the days of Charles the Great, and the third, and last, which shall happen before the full expiring of six thousand years, the thousand, five hundred, eighty and four being at hand, do fill the same number. For Cyprian Leovitius doth writ, that that other uniting of Planets in the time of Charles the Great, chanced in the year, seven hundred, eighty and nine, after the nativity of Christ. If to this number so many more were added, the years would be, one thousand, five hundred, seventy, and eight. Now, if to these were added, those six years before Christ was borne, when the first of these three conjunctions happened, there shall arise, counting from the Nativity of Christ, as it were from an effect of the former conjunction, the same number of years in full quantity agreeing with that dreadful year, eighty four, above a thousand five hundred: only that first, from this last, which is to come, differing those six years before Christ's birth.  
I confess myself not to be skilful in Astronomy, although I do greatly esteem that Art (if it be soberly used, and not vainly abused) which some, because they are not acquainted therewith (as commonly it happeneth) do not only despise, but also with evil words, because it is abused of some, deface. But if the writings of Leovitius, and which was a great while before his time, john Stoffler, and other Astronomers judgements, of those rare conjunctions of all the Planets in the end of watery Trigon, be true: (as certess I believe, and verily persuade myself) I say plainly, it is a thing greatly to be marveled at, that those collations of times (in which the Lord God either hath bestowed singular benefits upon his Church, and also will bestow, or altered kingdoms, and will altar) by such a certain wonderful equality, and quantity of number should answer between themselves, even as those causes of Astronomers in every respect have done. Of which it is most evidently gathered, that the Lord God, by a singular providence, and eternal Counsel, doth guide and govern all things. And also it is plainly to be seen, that he hath made the Stars, and the course of them to be as it were Clocks of his eternal counsel, and governments of such things in his Church, 
Praise of Astronomy. Gen. 1.  and common Weals, even as the Lord God also doth witness himself, that those lights in the Firmament of heaven, should be for Signs of times, and days, and years.  
And therefore from these things do cunning Astronomers fetch their conjectures, because through a certain order which the Stars do keep, they have by long use observed very many things, that so, from a true observation of principles, they may bring forth general conjectures, whose events do marvelously agreed together. And that there is a certain order, or a true course of the Stars, that wonderful agreeing together of years, continually in great alterations of Kingdoms, and Religion, which hath been marked, is a great proof: as by that which is already spoken, shall more plainly appear. Truly, as often as I consider these things, I am not only exceedingly troubled in mind, but as it were compelled to believe, that that especial time of the end of this world, is nigh at hand: because the Lord among other things also hath given as certain tokens, these to wit: that before his coming, there shallbe a darkening of the Sun and Moon, and that the qualities of the heavens shallbe troubled. By which words no doubt he would signify, that the whole Firmament of Stars should be altered, and as it were threaten a destruction.   

¶ An application of Histories, and other Testimonies, with a short repetition of that which is spoken.  
THerefore, in my judgement, herein is contained a wonderful Mystery, yea greater than may be uttered by any man, in that our merciful father (if any credit may be given to Mathematicians) to these three times, between those two thousand years of the last age, which (according to Elias Prophesy) were appointed to Christ, hath annexed the same conjunction of all the Planets, under the same Signs. Because, if these Mathematical observations, together with that agreement of times already spoken of, were compared with the Prophecies of the Prophets, of Christ, and of Paul, we shall find a marvelous consent of all these things. Which thing by the Prophets, by Christ, and by the Apostles (the Stars signifying the same, through the unspeakable love of God towards his Ch●rch) is therefore done, that these three times, as it were by a most necessary observation, should be marked: to wit, about what time Christ took upon him our nature, also about what time, by the coming of Antichrist, the true doctrine of Christ was obscured, and that son of perdition obtained the chief place in the Church, and Empire of the world: and finally, about what time that glorious coming of the son of God to judgement, is to be looked for. But that we may the better open these things, let us consider, after what manner the events of those two former times have happened, in which the same constellation of the Stars, according to the opinion of Cyprian Leovitius, did come, that of those two past, we may the better judge of that most joyful coming of the son of God, to all his elect, and may certainly persuade ourselves, that he will make haste, and come shortly, and with speed: and also let us consider that time, in which the same constellation shall appear again, which was twice before, & in multitude of years (as is above said) is like these past.  

Of the coming of Christ into the flesh,  When the godly about Christ's time did see the government should be taken not only from the stock of David, but also from the jews, and translated to strange rulers, to wit, to the house of Antipater the Idumite, no doubt they supposed that Christ's coming into the flesh was then at hand: and the rather they did so think, 
Gen, 49,  because jacob, the Patriarch had long before prophesied that the Sceptre should not be taken from juda, 
Dan. 9  nor the captain from between his feet until Silo came, or he which was to be sent: and also these seventy weeks of Daniel, drew well to an end, which being expired, the ruler of the people, should show himself. Neither did that undoubted hope deceive the godly: for the son of God Christ at that time took our flesh upon him truly and in deed, he was a Sacrifice for our sins, and and rose from death for our deliverance, so that those Prophecies were fully expited and took their effect. And that then all the jews thought their Messiah should be borne, which they dreamt should be a mighty Monarch, and rule over the world, Suetonius Tranqu●llus doth evidently show in the life of Vespasian, 
Of the coming of Antichrist.  the fourth Chapter.  
Likewise Saint Paul did foretell a most certain argument of the coming of the son of perdition. For in the time of Paul there were some in so wicked an opinion, that they thought the coming of the Lord even then to be nigh at hand, 
2. Thessa. 2.  which Paul endeavoureth to bring from that error, teaching that the lord should not come, before that wicked man an enemy to God, were first revealed, and that he should not be revealed, except first that ancient and present Empire of Rome were utterly abolished. Which thing he doth signify in these words, saying: He only which keepeth, let him hold presently, until he be taken away, and then that wicked man shallbe made open. Hierome followed the same sense, writing unto Algasia in this manner: Quae causa sit, etc. That is: You know very well, what the cause is, that Antichrist now presently cometh not. He will not plainly say that the Roman Empire must be destroyed, which the governors thereof suppose shall continued for ever. Whereof it is that according to john's Revelation in the forehead of that purpled Harlot, there is written a name of blasphemy, of everlasting Rome. For if he had plainly said, Antichrist shall not come, except first the Roman Empire be abolished, a just cause there might arise of persecuting the East Church which then was. And a little after he saith: The Roman Empire, which now keepeth all Nations in subjection, must be overthrown, and then shall Antichrist come the fountain of iniquity. The same sense doth Tertullian, in his treatise of the resurrection of the flesh, and Lactantius treat of, in his seventh book, &. 25. Chapter of Institutions.  
But if we would compare the prophesy of Paul, with the deeds of Charles the Great, we shall find that prophesy in those days marvelously to have taken effect, and then the ancient Empire of the Romans altogether to have come to nought, and the title of the Empire, which was the image of the Beast, to be translated to the Frenchmen, and Germans, and afterwards by little and little especially to have come to the Pope of Rome, which at that time began plainly to show himself to be very Antichrist, and that damnable child. 
Platina.  Because he was not only content to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the head of the universal Church (as Phocas before above two hundred years, had appointed him) but also the lord of lords. For Charles now being anointed & crowned Emperor by the Pope, 
Krants. 2. Cap. 18. Ganguinus. lib. 4.  (because he had luckily overcome Desiderius king of the Longebardians, which ambitiously sought the Emperorship of all Italy) and afterwards his son Lodovicus Pius from whence also he received that name, to be called Lodovike the Godly, granted unto him the government both of Rome and of many other Provinces: & this gift of Lodovike hath Raphaell Velateran in the acts of Pepine and of the Emperors, faithfully committed to posterities by writing. So the power and malice of the Bishops increasing by little and little, the whole world came under their subjection, and all Emperors, Kings, and Princes become as it were their Clients, or (as I may say) their Vassals: and they yet in name the servants of Slaves, but indeed as it were chief monarchs of all Kings, serving at their becks. Of these we have a notable testimony of that most noble, and worthy Salisburgan Archbishop Eberhardus, which about the year of the Lord .1240. in the open counsels of the king, 
Lib. 7. Ann●l. joan. Aven. in exemplari Ensta●●i impresso. an. 1554. fol. 684. & 685.  is reported to have spoken these words ensuing: Flamines illi Babyloniae regnare cupiunt etc. That is, Those Babylonian Priests desire to reign, equals they cannot abide: they will not leave of, until they have trodden all things under their feet, and sit in the temple of God, and be exalted above all that which is worshipped. The desire of riches, and thirst for preferment is unsatiable. The more you give to a covetous man, the more he gapes. Show your singer, and he will desire the hand. Through liberty we are all the worse. He which is the servant of servants, coveteth to be Lord of Lords, as if he would be God himself. The holy assemblies and meetings of his brethren, yea of his Lords, he condemneth. He is in fear, lest he be compelled to give an account of those things which daily he doth more and more against the laws. He speaketh wonderful things, as if he were God. New devices are in his mind, whereby he may impropriate the Empire to himself. He changeth laws, his own he establisheth, he abuseth he spoileth, deceiveth, slayeth. This man of perdition which is called Antichrist, in whose forehead it is written, I am God (and cannot err.) He sitteth in the temple of God, and beareth sway far and wide. But as it is in holy scripture: He which readeth, let him understand. The learned shall understand, all the ungodly shall do wickedly, and shall not perceive. And a little after, Romani maiestas populi. etc. The Majesty of the Roman people, which sometime ruled the whole world, is taken from the earth, and the Empire is returned into Asia. Again, the East shall bear sway, the West shallbe in subjection. The kingdom shallbe augmented, the chief power of things, by many shallbe scattered, divided, diminished, I will not say, teared, civil dissension for ever is sown, neither shall we perceive the end of bloody battles. The Emperor is a vain appellation, or name, and is only a shadow. Ten Kings are together, which have divided the world, sometime the Empire of Rome, not for the defence, but dectruction of the same. etc.  
Finally also, even as the Pope in power and authority hath increased, so likewise in blasphemies and impetie hath he abounded: insomuch, that at length he hath usurped the power of God, inverted the face of all true Religion, and defiled the same with his filth: which thing no wise man can deny. 
The blasphemous arrogancy of the wicked Pope.  Therefore doth he sit in the Temple of God, challenging to himself the authority of the highest: and as Paul speaketh, boasting himself to be God, as may be proved by the Decrees and Decretals of the Popes, if any man think we say not the truth. Hear what his most impudent favourers on his behalf have reported: The Pope (say they) is called as it were wondered, from Pape the Interjection of wondering, because he is Christ's Vicar and Gods, whose the fullness of the earth is. And john Andr. upon this word Pope, in the poem of Clement, speaketh thus: Papa dictus est quasi pater Patrum. etc. The Pope is called as it were the father of all fathers, having only the fullness of power. 
2. Distin. 44.  Also Thomas of Aquine saith, that in spiritual matters, and temporal, he hath the chiefest degree, equally to Peter the Apostle. At a word, they make him a apparel, as partly God, and partly man. They call him, The Spouse of the Church, The mother of the faithful, which cannot err, whose voice is heavenly, even as Peter's was, and therefore that he is the chiefest judge: whose wickedness, as the murders of Samson, the spoils of the hebrews, the adultery of jacob, are to be judged of none: for there is one and the same seat (say they) both of God and the Pope. The Pope's will is said to be a heavenly will, and therefore is of power to change the nature of things, to apply that unto one, which belongeth to another, and of nothing, to make somewhat. Are not these and such like Rules of the canonists formally recited, marvelous things? which with blasphemous and wicked lips under the Pope's p●rson, according to Daniels prophesy, speak against the God of Gods. And as the Occidental Empire of the great Pope, in the time of Charles the Great, was divided from the Oriental: so likewise the Empire at Constantinople, which sometime was called also the Oriental Empire of Rome, afterwards was greatly diminished by the great Turk & Saracens, whose power afterward increased more and more, and that mightily. Afterwards, a little before the reign of Carolus calvus, Cousin to Charles the Great, the Tartarian Turks, by occasion they were requested to assist the Persians against the Saracens, obtained all Asia: and these embracing the Mathematical sect, at the length came to be of greatest power. So that these two wicked and Antichristian kingdoms took their beginning, when the Roman Empire in Phocas time and Heraclius was impaired: and in the reign of Charles the Great, the Empire almost subverted, they daily more and more mightily increased, in this weak and divided kingdom, whose feet were become partly of iron, and partly of earth. Afterwards, by lies, backsliding, and slaughter (which are the properties of the Antichristians) their ruling and Religion was confirmed, and the Saints of God, by mingling earthly with heavenly things, were vexed: as Historiographers, and the Chronicles of john Aventine every where do witness. And therefore both of them by the glorious coming of the Lord, shall be abolished, and shall receive one, and the same destruction.  
If therefore to the consolation of all the godly, and confirmation of our faith, the holy Ghost hath had a great care to deliver unto us by the Prophets, 
Of the coming of Christ to judgement.  certain foresignes, by which might be conjectured, when the coming of Christ in the flesh was nigh at hand: whose coming should yet before the world, be base and very simple, and yet of sufficient power to save our souls from the heavy curse and displeasure of God: And if the holy Ghost hath been so careful in giving to the Church, and the chosen of God, certain signs and tokens of the coming of Antichrist, no doubt he did the same, that the better they might shun and forsake all his untrue teachings and blasphemies, by the help of God's word. And therefore hath the holy spirit of God been the more diligent to show to the Church, many and manifest signs of the Lords coming to judgement, that so he might drive us from all security of this life, and wake us out of the deep sleep of our deadly sins, lest by the speedy coming of the Lord to judgement, we suddenly perish: and that in all afflictions, with which the Church is continually vexed, we might have a sure trust and confidence in the mercy of God. And therefore the son of God himself, in the last preaching before his death, through a great goodwill gave us many signs, and earnestly charged us, taking his parable from the fig tree, that beholding those tokens imminent, we should carefully and readily, attend the coming of our bridegroom. For that coming to all the godly and chosen of the Lord, shallbe joyful and comfortable. In which the Son of God shall appear in power mighty, in glory wonderful, and show himself to his foes terrible, to us comfortable: to them severe, gentle to us: to them a judge and condemner: to us an Advocate and Redeemer: to them an enemy and destroyer, to us an assured friend and defender: so that he shall recompense them with fire continual among the Devils, but us he shall reward with his favour perpetual, in the society of Angels, and celestial habitation. And therefore doth joel call that day of the Lord, a great day, 
joel. 2.  and terrible (to the wicked) when all from the world's creation, shall be made to stand before the tribunal seat of God.  
Above I have showed, that the chiefest sign of the coming of the son of man was the preaching of the Gospel, which Paul termeth the spirit of the Lords mouth: also I have declared how that sign is evident in these days, and that Antichrist by the breath of the mouth of the Lord is overthrown, and strangled with lynnin, as Sebyl Erithraa speaketh (that is with interpretations of holy Scripture imprinted in Paper made of linen) it is manifest to all godly, 
Lib. 8.  and men instructed in true religion. Now what what other thing remaineth? But the consummation of the world, and that glorious coming of the Lord, by which that wicked and damned son shallbe abolished, according to Christ's words. Hitherto that conjunction of all Planets which was a little before the birth of Christ, and in the time of Charles the great in the beginning both of the Turks tyrannical dominion, and the Popes Antichristian religion, which shall ensue very shortly, doth belong. As if the Lord would say: Behold the chiefest sign of my coming, according to my promise, the preaching of the Gospel is come already, you see the power of Antichrist my sworn enemy is greatly weakened, now shall you see the very signs in heaven, which foretold my former coming in the flesh, and the coming of my adversary, by which you may gather my coming, whereby I will utterly abolish his usurped government, and abandon him from the godly, to that bottomless pit of hell. And therefore take you heed, and be circumspect, for the time of your deliverance is at hand. Neither can we doubt (sith the Stars are of the Lord God created for signs unto us) but that marvelous conjunction of the Planets, doth foreshow a wonderful and incredible alteration of all things. And what other change may we look for, I pray you? But even the utter destruction of the world, and the triumphant appearing of the Lord. For the six thousand year, which is the last day, draweth to the evening, course of times, and their foretold agreement, declare the end to be at hand: the preaching of the Gospel shineth, the Pope of Rome by the breath of the Lord perisheth, and we are in Religion cold, careless, and contemn his preachers, which the Lord God cannot suffer long to go unpunished. Also this fearful inclination of the Stars, the daily talk of wars, the direful civil contentions, the cruel dissension in Religion, the great plagues, the miserable hunger, the strange tempests, the wonderful risings of the Sea, and other signs, which many times have come after the preaching of the Gospel, and daily do more increase, are out of doubt the evident signs of the worlds speedy overthrow, and hasty coming of our Lord jesus Christ the son of God, to judge the quick and the dead.   

¶ Of the fifteen hundred years after the Apostles time until the last judgement.  
THere are beside these, many other sweet, and very probable conjectures of the sudden coming of the Lord to judgement. Which contain many and profitable instructions, and will be wondered, and strange perchance to many, for the small consideration they have of them, which if they were well weighed, 
Plato. 8. Polytic A●istotel●s 5. pol.  might bring us into a great admiration of God's providence. It is well known to all the learned, and not doubted, but that all governments, according to the Princes of Philosophy Plato's and Aristotle's doctrine, have their certain conclusions, and it may be for truth; that every five hundred years there happen wonderful alterations both in Religion and common Weals, as there appeared three in Moses Kingdom. For from the coming out of Egypt unto Solomon, there was about five hundred years, from thence unto the captivity at Babylon, other five hundred: and from the returning unto the last subversion, five hundred more: which last period doth greatly agreed with those seven weeks of Daniel, because they are in number four hundred four score, and ten. And therefore by a brief marking of the times and things brought to pass, we will make it evident, that the last five hundred years from the Apostles time, fully shallbe expired in this Monarchy of the Pope, which now threateneth a great ruin and perchance an utter downfall about the eighty eight, and ninety three year, the former inclinations of the stars and other ensuing, foreshowing direful things even until the six thousand and a hundred year. 
Apo. 13.  Which Monarchy is called of john in his Revelation, the image of the beast, by reason of a certain likeness it hath with the old Monarchy, which by a like tyranny against the Christians, and manner of government by their ecclesiastical Senate, and by the secular power (as they say) to the satisfying of their minds in oppressing the Christian verity through all the world, they do exercise. So that by a great and infallible supposition it may be gathered, that the noble coming of the Son of God is nigh at hand: sith the preaching of the Gospel now goeth before, by which this Monarchy having his authority from the Dragon, at the length ruinous beginneth to stoop, but cannot utterly be abolished, according to Paul's doctrine, until the Lord come for altogether. For by histories we know, john the Evangelist to have lived longer time than any of the Apostles, & to have written his Gospel at Ephesus, and afterward when as none of the Apostles were, 
●usebius.  not not many days before living, it is well known that he was sent of Domitian into the Island Pathmos, where he committed his Revelation to writing, and that was about the days of Traian the Emperor, which the hundred year from Christ's nativity being adopted by Nerua, came to the Imperial throne: from whom, for causes ensuing, I will begin to recite three notable changes, and alterations both in Religion, and in the Empire, which differ one from another according to the true account of years, but five hundred years a piece.  
Now these hundred years from the birth of Christ unto the time of Traian being expired, so strange things and miraculous both in the Church and common Weals happened, as from the beginning of the world such and so great neither have, neither shall come to pass, except only in the last coming of the Lord, at what time he shall call the dead before his tribunal seat, that so the whole ungracious world may be brought unto perpetual shame, and the virtuous to everlasting glory: for first o●r Lord and Saviour Christ was borne of a virgin, perfect man, the Messiah promised to the patriarchs, the son of one substance with his eternal father, by whom God hath made of nothing, all things both in heaven above, and in earth below, and redeemed mankind which was fallen, from sin, and wickedness: for in the behalf of us all, he hath suffered a most reproachful death of the Cross, to that end, that death, and the Devil being vanquished, he might rid all believers from eternal death, and the intolerable yoke of Satan. He hath also risen like a conqueror in glory from the dead, and ascended into heaven, that he might prepare a way for us to his almighty father, whose anger by his righteousness he had appeased, and reconciled him unto us.  
Finally also, at the feast of Penticost, God miraculously and without mean (according as it was long before promised by the Prophets) did power out his holy spirit full of all grace, and goodness upon his Apostles, that in all Nations they might be able to glorify God, and by every speech declare their message of glad tidings: as also Mangre the devil and his Adherentes the same (notwithstanding the outrageous cruelty of Nero and Diomitian,) was preached & published throughout all the world.  
Lastly, what wonderful things have happened from the birth of Christ unto the hundred year after the same, at which time Trajan first received the Imperial Diadem? I mind not to prosecute every thing particularly, lest by that means contrary to my purpose I proceed. Among other things, those words forespoken of Christ and the Prophets, teaching the overthrow and utter destruction, of the jews and Jerusalem, take effect: and also under Trajan the Emperor there happened a great alteration in religion. For although the Empire was of Rome, yet was not the Emperor a Roman borne but a Spaniard, and adopted to that dignity, of Nerua which was a Roman. And therefore by these it plainly doth appear, that the Apostles being dead, there was now a new face of the Church, and that nothing so beautiful as the former, and also new state of Empire presignifyed of john in his Revelation. Because that Traian was the eight from the seventh who was Nerua, which was the seventh from Nerc the last of the stock of Caesar's, from whom john beginneth to number the seven Kings, which were the seven heads of the Beast. And therefore he saith: 
Apo. 17.  Bestia quam vidisti, fuit, & non est, that is, The Beast which thou sawest, was, and is not, that is, the Roman Empire is, but not such an Empire, as that was which came of the stock of Caesar's, and decayed, when Nerua died. And now i● the time of Domitian, of those seven, five were dead: but the seventh which was Nero, was not yet come. And cum venerit, opportet eum breve tempus manner, nec diu imperare: when he cometh he must tarry a short time, and govern but a while: which also came to pass, because he reigned but one year and three months. But Traian was the eight, a Spaniard no Roman borne, and adopted by the seventh. Wherefore to the purpose saith the Angel to john in this manner: Bestia que erat, The beast which was, to wit, the Roman Empire, & non est, and is not the Roman, but a Romanspanish Empire, is octauus erit, that shall be the eight, from Nero● & e septem est, and is of the seventh, to wit, adopted of Nerua.  
Wherefore because of this alteration in the Empire, and mournful countenance of the Church, by reason that her chief Rulers, and Apostles were dead, 
The first Period.  we will here begin to account the first five hundred years, even unto the days of Heraclyus and Phocas, which chanced in the .604. and .602. year from Christ's Nativity. About which time Boniface the third was confirmed universal Bishop of all the world, and manifested the forerunner of Antichrist, as likewise Gregory the great not many years before had pronounced of the Patriarch of Constantinople, which ambitiously sought to be Private, or chief Bishop of the rest. About this time, the Roman Empire was much weakened, and the Turk began to be of power. This first period, may well be referred to the Church of Christ, in whose beginning (as it were) she suffered most grievous persecution of the Roman Empire, that cruel and bloody beast, and had many godly and learned men, which entered most dangerous and continual conflicts for the overthrow of heresies: and yet notwithstanding by little and little many Ceremonies were brought into the Church, by which at length she was marvelously polluted: the chiefest bringer of those ceremonies into the Church, was Gregory the great, until Boniface by the help of Phocas, did plainly declare himself to be Antichrist in deed.  
From this time until the reign of Henry the fourth, 
The second● Period.  we reckon the second period of five hundred years: in which all Papistical superstitions, Idolatry, blasphemy, orders of Monks, power of the Pope, with the chief Senate of Cardinals, did above measure increase, and in the time of Henry, that impiety came to ripeness, even as also afterward did the Turks tyranny and blasphemy. Before about a two hundred and fifty years numbering from Phocas the Emperor, which also have their end, to wit, in the days of the Emperors, the Pope of Rome was licenced to be a civil Magistrate, received his chief authority from Pipine; and afterwards from Charles the Great, and Lodovike the Godly, and was endued with many Provinces, and adorned with double power, or with both sword both of ruling the spirituality (as they say) and Laity: which he obtained under the pretence of Religion: and therefore john in his Revelation giveth to this Beast two horns like unto the Lamb. 
Apo. 13.  About which time, both the Turkish Empire (as in his place it is said) daily increased, and the old Roman Empire continually decayed, and was divided in the Oriental and Occidental Empire. Yet notwithstanding the Occidental Emperors in respect of the others, had full power to created, and confirm what Bishops they would. But in the time of Henry the fourth, that order was altogether changed. Because the Bishops at the length had brought unto themselves all power and authority, both of ordaining and choosing Bishops, 
Lanf. de Sacra. Virgi. de intention; libr. 4. capi. 10.  and Emperors to, and made a new Ecclesiastical or Cardinal's Senate to the which was given full power, to choose whom they would to the Papacy, the Pope being dead: and reserved to themselves all authority of choosing and crowning Emperors. Against this unspeakable ambition and mighty power of the Pope, did for the maintaining of his Imperial authority, according to the decree of his father Henry the Black, though in other things he did overmuch submit himself to the Pope's authority, Henry the fourth, stoutly (as become a good Emperor) resist. For which cause, afterward Pope Hildebrande, otherwise called Gregory the sevenrh, 

Krantz. lib. 5. ca 8.  
Blondus. Krantz. li. 5. ca 7.   a wicked and infamous Magician, did excommunicate him, and raised great and grievous wars against him by others, in so much that he displacing him, chose a new Emperor named Ralph, to whom he sent a crown of Gold, with this inscription: Petra dedit Petro, Petrus diadema Radolpho: but at length vanquished by Henry, having lost his right hand, he died miserably.  
But Henry being dead, 
The last Period.  when as now the second Period of five hundred years, from the time of Phocas, was perfectly finished, the ungodly Pope by his craft and subtlety, at the beginning of his reign, obtained easily of Henry the fift, (too wicked a son for so godly a father) all his desire. So that, that divine Revelation of john, did fully take effect: because that Image of the Beast with two horns, doth exercise all the power of the former beast, and calleth all kings his sons and slaves, and earnestly doth keep the manner of the Gentiles in all kind of Idolatry, only having altered the names of things. Lastly also to this Image of the Beast by the Dragon (because he speaketh like a Dragon) that power is given, that he may quicken the other image of the Beast, that is, this Germanicall Empire, which rather aught to be termed a shadow of the old Empire, than an image of the same. For the Pope did give life to the image of the Beast by his election. For unless the Pope did confirm the election, 
Apo. 13.  none was worthy of the name of an Emperor. Therefore under the pretence of the keys of the kingdom of heaven, this ungracious fellow hath marueilusly abused this power of the Dragon, which power now by the preaching of the Gospel, through the grace of God doth threaten an utter and last destruction: whose longest term of five hundred years, about the year a thousand, six hundred, (or there about) is fully finished. Wherefore (sith this damnable child, and the image of the Beast with the Dragon in that perfect wickedness must be cut of, and cast headlong into hell) a great and infallible argument is it, and agreeing to God's word, and to the course of time, that this certain computation of years doth signify the Lords coming to be very nigh at hand.   

¶ Of things passed already, things to come are marvelously gathered,  
BY that which hath been spoken, as well as a brief annotation of times, and things that have been done, could show, it after a sort appeareth, how, after the death of Henry the fourth, the Pope become the chief Monarch of all the world, ruled all kings, and obtained all authority of choosing Bishops. Also how that third Period of five hundred years, about the year of our Lord, one thousand and six hundred should be fully perfect, that so without all doubt we may look for a new Metamorphosis of these things, if things to come may well be gathered of things passed already. And what other (I beseech you) can we look for, but even that which was seen, and heard of john in his Revelation, from him which sat on the Throne among the four and twenty Elders, saying; Behold, I make all things new, a new heaven, a new earth: behold the Tabernacle of God with men, and he shall devil with them, 
Apo. 21.  and they shallbe his people, and he shall be a God with them, even their God. But when those ungodly Decrees and blasphemies, which the Romans from the fifty seven, unto the thousand one hundred year (in all the time that Henry the fourth reigned) by little and little brought in, are considered, and withal compared with our days, we shall found all those things continually to have had (as it it were peculiarly) their five hundred years a piece. Wherefore, in my judgement, by the times past, and state of things present, I am the more confirmed to think the full and perfect end of all ungodliness, to be very nigh at hand, after which shall ensue that perpetual and everlasting world, in which the Lord God shall reign and rule in justice, truth, and mercy, for ever.  
In the time of Henry (as out of histories we gather) these Decrees of the Bishops were published: first, 

Decrete Pontificum. Pla●ina. Sabellicus. Krantz. lib. 5. ca 6.  
Caus. 16. q. 7. Si quis de inceps.   that the Emperors should have no authority to choose Bishops, nor Pope: for which cause the Senate of Cardinals, to whom was given that power, was instituted and preferred to great honour: then also they took upon them to choose, and refuse Emperors at their pleasure, as plainly appeared by hildebrand's electing of Rodolph, and displacing of Henry. Moreover under this Emperor, that horrible Idolatry of the worshipping and carrying about of the bread, came into the Church.  
Lastly, in the year one thousand, eighteen, and three, all the laws of Popes were gathered & set forth by one juon B. of Carnot. And therefore no doubt, but the Lord God also at his certain time, will bri●g to naught, cut of, and by his coming to iudgeme●t, to the perpetual shame of all papists, utterly abolish all that impiety and wickedness, which the Devil by his ministers, to the reproach of God, hath caused, increased, and confirmed. For we have examples both in the people of the jews, and Gentiles. For when as their superstition, and obstinate ungodliness was come to the top, than sprang up the true doctrine, and preaching of the Gospel, by which their false doctrine was reproved, yet in the mean while, through the just and horrible displeasure of God against them, most grievously were they plagued, even as also happened to the jews, by jerusalems' destruction, and also to other nations, and lastly to Rome, in the miserable spoiling of the Goths and vandolles.  
But if the time since the preaching of the Gospel were well marked, we sh●ll see most evident beginnings of the ruin and overthrow of the Pope, and Papacy, which perchance either shall go before the last end of time, or else in that third space of five hundred years, or somewhat after, by the Lords coming shall come to nought. So do I persuade myself: think you what you will, at your pleasure, and yet take heed ye rhinke not falsely. But if in other places I err, the matter is not great. For it is certain out of the word of God, that this error shall not long continued. For Christ is the very truth, and cannot err. But let us note what hath happened, and daily doth happen among Christians in this our age, and plainly and evidently, we shall see all things (forespoken) to have, and daily to come to pass, about this very time of five hundred years. For we have a notable example hereof in the Electors, and states of the Empire, which in the year one thousand, five hundred fifty and eight (which was about the five hundred year after the Popes began their tyranny over Kings and Princes) did choose Ferdinandus the Emperor maugre the Pope, and for ever disannulled that decree of the Cardinals, for the confirmation of his election. How (I beesech you) hath Lotharinge a Guisian Cardinal in France, and Granuellus another Cardinal in Belgia for all their Cardinalshippes prevailed, in their labouring to confirm the Pope's authority, and to bring in the Spanish Inquisition? have not the Frenchmen, and Belgians by that mean rather rebelled against them, & cast from their shoulders that intolerable yoke of the Pope's bondage? By which no doubt it is evident, that that space of five hundred years in which the Cardinals bore the sway, is now passing, and will shortly be expired, even as the other peevish, and idolatrous doctrine of the Papists is well, and to their perpetual praise banished out of the Dominions of many good Kings and Princes. 
An admonition to Prince's.  And now ye Princes deal wisely, and with judgement, consider how that Antichrist of Rome hath most shamefully abused your authority to the suppressing of the truth, and persecuting of innocentes: Bear in mind how long you have been Ministers and slaves to that bloody beast, in crucifying Christ again in his members. Be learned ye judges of the earth, be sorry for these things: 
An admonition to kings.  Serve the Lord in fear, and rejoice with trembling. For the horrible day of the Lord hangs upon your shoulders. Therefore kiss the Son lest he be angry, 
Psalm. 2.  and so ye perish: when his fury shalbè but a little kindled, Blessed are all they which trust in the Lord  
Now if in that spoken already, and other particular laws, the number of five hundred years be so rightly filled, what shall we judge of the whole body of all the Pope's decrees? 
Functi. Chron.  which afterward by juon bishop of Carnot (after whom Gratian followed) in the year of the Lord one thousand ninety and three, at the commandment of the Pope was truly collected into one book, as it were by imitating justinian the Emperor, which by the aid of Tribonianus and other noble men, gathered the Civil law into an order, and made thereof a new book. But how with absurdities in number infinite, & blasphemies not to be uttered, those decrees of the Pope do filthily deface the word of God, none of a right judgement is ignorant. And yet alas these have had more authority now many years, than the very immutable word, and will of God. Which things although they do agreed very well together, yet for the sakes of the ignorant we will prove the same both by a Canon of holy Scripture, and the Pope's decrees, manifestly contrary between themselves. Paul saith to Timothy: 
1. Tim. 4.  Spiritus disertè dicit, fore, etc. That is, The Spirit saith plainly, that in the latter times some shall departed from the faith, lystening to false spirits, and to the doctrine of Devils by the hypocrisy of vain speakers, whose conscience is marked with a hot iron they forbid to marry, they command to abstain from meats, which are created of God to be eaten of the faithful, and of those which know the truth with thankfulness. 
1. Tim. 3.1. pa●s dist, 32.  And a little before he taught, a Bishop must be the husband of one wife. To these words of the Apostle, the decrees of Popes are clean opposite, which do forbid Bishops, Priests, and all the Clergy to marry, with this interdiction, that if they do so, they must be removed from the Ecclesiastical calling, and, which is more, if they have already contracted Matrimony, without any respect of irregularship they must be separated, and shallbe compelled by the Ordinary, and remedies of excommunication to refuse their wives. etc. By which it is apparent, that the Papists are those, which in the latter days should departed from the faith, and by the devils provoking under hypocrisy, and with many of the chiefest of them have not under the cloak of overmuch chastity forbid pure and chaste Matrimony, which the holy ghost doth singularly commend: and also receiving of certain meats, which (as Paul doth witness) God hath created for the faithful to be eaten with thanksgiving. And yet notwithstanding these, as I said before, decrees of Popes, although they be clean contrary to the will of God, have had more authority among men, than the eternal word of God. Because those, although in deed wicked and ungodly, yet have been called holy, and Catholic, and they which have been conversant in them, our chief masters, and doctors were counted, to whom the sacred Scripture was most unsavoury. So that to take an honest woman to wife (which Paul commanded his Bishops to do) was dishonesty, and more dishonesty than either openly to use a concubine, or secretly to commit adultery. Also on the Friday to eat flesh, was a great sin and heresy: and yet on that day to follow drunkenness and carnality, was no shame, but highly commended. Likewise to hear the blasphemous Mass, to reverence an Idolatrous piece of bread, and to carry the same about with a pompous Procession, was no impiety but good Religion, and yet to celebrated the Supper of the Lord soberly according to his institution, was no godliness, but great abomination. At a word, the doctrine of Christ, a good and godly conversation, was of them suspected, as erroneous: & yet forsooth their devilish decrees, and damnable doctrine was holy, and nothing pernicious. Their impurity, great piety: their hypocrisy, great holiness, their damnable ceremonies, was the divine service of God. So that all Christian Religion was utterly banished, and no token of the true service of God could be seen. But now in the year of the Lord a thousand five hundred ninety and three after Christ's birth, which is the five thousand, five hundred, and five year after the world was made, that expiring of five hundred years draweth nigh, in which these decrees of Popes gathered together by public authority to the great defacing of God's word, and the merits of Christ, shall have their end. Wherefore a wonderful and undoubted hope of things to come may be conceived of things past, that about that time shallbe that universal destruction of all the world, and glorious coming of the Lord. by which all these Popish decrees shall come to nought, and by the just judgement of God, as erroneous, and blasphemous, be cast into eternal fire, because they have wickedly burned all the true interpretations of the Prophetical, and Apostolical scriptures, and cruelly martyred the learned ministers, and true professors of Christ's Religion. Undoubtedly that number of five hundred years in like manner as the others spoken of before, do presage the same like thing: the Prognostications of the stars (as may be gathered by that which is spoken) take their effect about the same time: The preaching of the Gospel, and other tokens mentioned of Christ is gone before: and the justice of God especially doth exact the same.   

¶ Of the double equality of numbers which is represented in the number of years of the world happening ●n the eighty eight, and ninety th●●e year next ensuing.  
Now what should I think, and say of that course of years, from the beginning until the ninety three now at hand? Which is the year of the world five thousand, five hundred, fifty and five: doth it foreshow any wonderful, or signify any perfect thing or no? Certainly I found the same to be altogether of like proportion as by that which is spoken may appear, even with the eighty eight now at hand, because it is in his quality the five thousand, five hundred, and fifty year. The Pythagorians, and Platonistes, men of great authority, have thought many things to consist in these, and have wondered thereat: for the lowest number in the highest, hath in itself a perfect Arithmetical proportion, and from the lowest to the highest, it comprehendeth with in it a perfect geometrical equality. And Pl●to in another place, 
I● Epinemid● & Philosopho  greatly doth wonder at the Arithmetical, and saith that the same doth make the mind apt for al● speculation, and practise. And he doth add moreover, that numbering is given of God himself to man, as a necessary instrument of reasoning and discoursing, without whi●h, the mind should appear without a mind, and all arts and knowledge would vanish. Here I confess myself to have certain singular imaginations, & those not vain, but of weight, and agreeable to the word of God, as I think. And therefore for the profit of all, and that I may give an occasion to the learned more deeply to think of this matter, I will not bury this my talon whatsoever it be, but will set it abroad for commodity, and bring it forth without any regard of the over curious, & the rather because I know that these things (if else where perchance I slide) do contain no danger, or heresy within them, but rather by occasion many profitable instructions, and those sweet and necessary.  
And (that we may return to Plato) he saith in another place very well: 
De re pub. lib. 2.  That God is an eternal spirit and cause of all goodness in the world. Because in the creation of good things he showed his unspeakable power, wisdom, and goodness: and i● the conservation of things created, his eternal providence, & a wondered consent and order of all things: that by the contemplation thereof, man which was made to the image of God, should also continued, according to the word reue●led, in acknowledging, and calling on his Majesty: and not as a brute beast, beholding the earth, should seek after vain and transitory things, but should in mind ascend into heaven to behold things celestial and of continuance, as also the Scripture every where doth teach us. Also, what kind of men would Plato in his Phedrus and Phedon, have in his common weal? Forsooth even such, as through contemplating of heavenly things, should rather seem to live without, than in the body, and rather to God, than themselves, and be delighted in him alone. But that we may go higher, to the manifesting of that which I am about, Let us behold how all things in the world do stand, and we shall found them in a certain order, measure, and number, to be so linked together, that they cannot be separated. The Heaven, the Planets, and the Stars keep their certain order, and time, and they appoint the certain course of every thing: and 'cause the change and alterations in the bodies both of men and beasts, and in his due time every herb, is brought forth. All which things are so apparent in our eyes, as of them we can not doubt. And yet all these things, by the incomprehensible wisdom and providence of almighty God, are kept in their certain measure and number. For God by a certain measure (as it were) hath placed the earth, like a round Globe in the middle (so that no way it can fall) the which the whole Firmament of heaven doth compass, and in the space of twenty and four hours is carried round about the same. Also he hath appointed a certain and just number of all things: to wit, the four seasons of the year, and their months, days, the certain hours of every day, the minutes of every hour, and lastly the certain ends of time, by a certain incomprehensible consent of the Stars, and numbers among themselves. Not as though the Stars and numbers without the first cause, can bring any thing to pass, but because in their government, and second operation of the Stars, they represent before our eyes, ●he immeasurable wisdom, and eternal providence of God. Because God is not a God of confusion, that he can do all things at his pleasure, by a certain inordinate affection as men do: but he is a God of order, a keeper of order in his things created, from which he doth not rashly digress, although he tieth nor himself thereto, that he will not, or cannot altar it (when his glory by his secret counsel, and the safeguard of the Church, require the same.) For in the staying and going back of the Son in the time of josua, and Ezechias king of juda, and by other divine miracles, he showeth the contrary. And yet without all controversy, the eternal providence of God, and Predestination hath appointed by a certain measure and number, from the beginning of the world, to the end of the same, as it were by rule, certain terms in the course of the Stars, by which, great ability is given to a skilful and learned man, to judge of things to come, even as by a Dial made by a workman in proportion and number, things to come are foreseen, because Art, as nigh as may be, imitateth God and nature. Yea, and these excellent fellows, Plato and Aristotle, do place all wisdom, knowledge, a●d virtue, in the proportion of number: for Virtue and justice they set in the middle, by which, to every man is given his own, by a double equality, and is measured by a proportion Arithmetical and Geometrical.  
Now, sithence this instant number of the years of the world, doth so exactly comprehend in itself all those things mentioned before, as from the beginning of things, and in this last age, in like quantity, and so perfectly did never appear, (as hereafter more plainly we will prove) I suppose the Lord God a maker and governor of all things, by this proportionable agreeing of number, will, (as it were by the hand) lead us to a certain deep consideration of a perfect expiring, and end of all things: especially in as much as the direful Destinies, the Stars, and damnable Decrees of Popes do fulfil the whole number of five hundred years. So that I trust, that the coming of the Son of God to judgement, will shortly ensue, in which, all impiety, lying, and doing of wrong, through the tyranny of Antichrist, the Devil, and his members, shallbe taken away: and the everlasting kingdom of Christ in truth and equity, shallbe confirmed, that so to every one shallbe given his reward, either good, or bad, according to the true Geometrical proportion, which is the rule of justice in God, to whom all believers in Christ are like.  
But that more plainly these things may be understood, it must be known what we call Arithmetical proportion, and Geometrical, according to justice: and also how these two proportions are perfectly contained in this year of the .5555. which in the year .95. ensuing, 
The definition of Arithmetycall proportion.  shallbe the the years since the world's foundation. Arithmetical proportion is, when as three, or more numbers being set, all without any respect of proportions do differ by equal odds, as .1.2.3.4.5. Here continually one number differs from the other but in unity, as also .2.4.6.8.10. in which one differeth from another, but the number of two. 
Melant. in Epit. more. Phi.  And therefore we see in the fifth number which is the last, an Arithmetical proportion to be contained, because it hath in it this excellency, that it comprehendeth in itself, and that fitly, all unities, of which all other numbers do consist, be they even or odd, to the which no natural, be he never so talkative, can attain by numbering. This Arithmetical proportion, Aristotle ascribeth to the exchangeable justice. For even as every number plainly doth differ from other in equal sum: so a great equality, there must be between the ware, and the price, lest while one is injured, the other by his loss and damage become rich. The Geometrical proportion is, 
Geometrical proportion whar,  when as three or more sums being set, we consider not the difference of numbers, but mark the equalities of proportion. For even as five referred to .50. hath the proportion of quantity, so hath .50. to .500. and as .50. to .500. so .500. to .5000. all which are in the proportion of ten. But Plato said, that this Geometrical proportion can do much, 
In Gorgia.  both between God and man: and that the state of a common weal is then best, when it consisteth of a Geometrical equality, which appointeth persons, and ordaineth offices according to the greatness and worthiness of gifts, and bestoweth rewards to worthy persons, whereof it is well called of the Philosophers a distributive Justice. For example's sake, as in the governing of a ship, the ruling of the same is not committed to any man, but unto him which is skilful, and for his cunning, and well guiding thereof he receiveth a better stipend than other which are unskilful: so also to a virtuous, cunning, just, constant, and grave person, the administration of the common Weal is to be committed, and withal a worthy honour: lest by a government, which is rude, wicked, and tyrannical, the common weal be brought to destruction. Also in the affairs of private persons, this Geometrical equality is to be observed. For a greater honour and reverence is due to the Magistrate, than to an other man, to our parents than to strangers: to an old man, than to a young, to a learned, than to an ignorant. Also we aught more entirely to love our wives and children, than other folks, as likewise according to the doctrine of Paul, 
G●l●. 6.  we should more make of, and cherish those of the household of faith, than strangers from the Church.  
But alas, we to too well do know, that no equality according to the Arithmetical proportion is kept at all, not not of those, which are accounted the most holy among the members of Christ, and in the same greatly delighting themselves, as though then they were the best Christians, if they lead a c●uil and politic life without any public reprehension. The which as it is rare, so is it much to be commended: because to do so, is the property of a good citizen. But it followeth not by and by that they are good Christians: because they are good Citizens. For godliness, humanity, bounteousness, fidelity, uprightness and true religion, stretch farther than doth outward behaviour the rule of the law, and hypocrisy. 
A true Christian  For the true disciple of Christ being of one mind and meaning with his master Christ, will be so far from enriching himself by impoverishing another, and hiding that which may hurt his neighbour, that by no means he will prefer his own private prosperity, before the common profit.  
And rather will forego life, and living, then do that which is not seemly for any man, much less for him which is by calling holy, and by professing a Christian. Good God, how far from this mind and purpose are most of our buyers, and sellers estranged? For as yet we talk not of those which are well known to deceitful, faithless, abominable, and common usurers, but of such as in the sight of all men seem and be accounted honest, and good Citizens. For even these do persuade themselves that they deal uprightly, if only they give true measure for their money, not considering at all, that to take excessive gains, is to do wrong, and altogether against justice: not considering, that it is all one in respect of equality (from which all justice doth spring) to set too great a price, and to cell by false weights and measures, by which reason the unequalnes of price and and ware, may well be called false measure: for if it were demanded of them, whether it were meet to bring him into the right way, which is out of the way? or to show him the ready way, which is altogether ignorant of the same? or if he were not much to be blamed which seeing his neighbour go astray, will without calling him back, let him go on forward? I am sure they will confess, both him to be a naughty man, and this no honest man, for his labour. And yet forsooth, is it a false opinion which we are in, when from a general proposition, we come to a particular contrary to their minds: in deed it is more agreeable to justice, not to hurt a man by the purse, or loss of goods, than to show him the ready way, which knows it not. But I pray you, what is the cause of these sinister opinions? sith the reason is alone, and nothing more agreeing with justice. Truly self love, covetousness, and an over great care of this life, from which Christ earnestly doth call us. But let us think that saying of Cicero, to be most true: Quum quid quispiam sciat, etc. I● is not the part of a plain, 
Cicer●. lib, 3. Orli●i.  simple, ingenious, innocent, and honest man, but rather of a subtle, vile, wily, deceitful, malicious, crafty, and double dealer, for his own profit sake to hide that which he knoweth from any man, which should understand the same. And moreover he saith: Si vituperandi sunt qui reticuerunt, quid de his existimandum est qui orationis vanitatem adhibuerunt? That is. If they are to be dispraised which keep a thing close, what shall we think of those which have used vain words? And therefore saith Syrach very well: 
Syrach. 27.  As a nail in the wall sticketh fast between two stones, so doth sin stick between the buyer and the seller.  
Likewise, much less is the Geometrical proportion kept in this wicked world. For the wicked & unlearned being in face impudent, and in behaviour egregious Parasites, are exalted to great honour, & glorious offices, when as men famous, as well for learning, as Religion, be either in Court contemned, or of Sycophants defaced, or unworthily disgraded, for some light offence: as happened to Beliserius, who by justinian lost his eyes: For darkness cannot abide the light, and bold ignorance through her marvelous impudency, doth set herself against learning and knowledge. For as Quintilian doth witness, Quo quisque minus valet, hoc se magis attollere, et dilatare conatur: The lest of power, 
Quintil. lib. 2. Cap. 3.  the most vainglorious. And again: Quo minus sapiunt, minus habent pudoris: The more fool, the more impudent. Now therefore, sith among the learned, or (as Plato saith) among Philosophers, the contrary doth happen, no marvel if the unlearned have them in contempt. Yet Plato would have it otherwise in his common Weal, 
Plato de Ropub. lib. 5.  where either Philosophers should bear the sway, or those which ruled, should be learned in Philosophy, or (which we do add) at the lest have such about them, whose counsel they might use and follow. Moreover, sith the Lord God, for his elects sake (for whose cause all things are kept) hath created all things, it followeth out of the word of God, and his divine justice, that all things in the world are due unto the elect and godly, not to the wicked and reprobate. But it falleth out far otherwise in the world, where the wicked do flourish in riches, and are preferred: but the godly do perish with poverty, and are left as a pray to their enemies. Also Christ the only begotten son of the everlasting God, which is the maker both of heaven and earth, and Lord of Lords, hath witnessed of himself, that in this world he had not where to hide his head, but was before the world, a very abject, 
Matth. 8.  and made away by a most odious death, even the death of the Cross: Yet notwithstanding his adversary, that son of perdition, sitteth (as God) in the temple, ruling with two swords: flourishing with riches, power, and glory, and is with all reverence called our Holy father, and worshipped as the deputy of Christ himself. And therefore by these we plainly perceive, that in this world no Geometrical equality according to the distributive justice (which is the best) is any where observed, But yet (sith God is just) all kind of justice necessarily to all must be extended, so that to the worthy, all things must be given, but from the wicked, all things which falsely they have taken to themselves, and abused to the molesting of the godly, shall utterly be taken away. Wherefore needs must there be another life after this, and therefore for those reasons alleged we set down, that the Lord God doth foreshow to the studious, by this double proportion or equality of numbers, a certain finishing of things with an utter destruction of this wicked world, and withal, he undoubtedly doth give us to understand, and signifies the beginning of the building anew of the eternal kingdom of Christ, which with upright judgement, and by equality in every respect, he will establish perpetually, and make it endure world without end.   

¶ Of the number of five, the five-folde form, and of the Greek letter χ.  
SIth by that which is uttered we have shown, that even five hundred, and every 50. year, there do commonly happen some singular alterations in the Church, and common Weals, it followeth very likely, that the eighty eight yeeare now at hand, which is the year of the world .5550. shallbe fully perfect to which if but five were added, it cometh to pass (as a little before it is said) that the whole number, in the year .93. will be proportionable, according to Arithmetical and Geometrical equality. And therefore they do seem to presage unto us a golden world in deed, and everlasting to come, in which all the justice of God shallbe fulfilled, and have her full strength, and virtue. Yet I do not deny, but it is my saying, that the lowest number of five from the first and last, do offer unto us many things agreeing very well to our purpose: especially sith which hath been said so meet in one, and many things else both in the Bible, and Sibillian Oracles are to be found like unto them: all which we plainly see are grounded in the perpetual ordinance, and providence of God, not by chance.  
Of the number of five is termed the fivefold form, which of all other, 
Quintil. lib. 8. cap. 3.  (as Quinctilian recordeth) in setting of trees, maketh the fairest Orchard, and is such, as howsoever one behold the same, it is direct and and straight. Then is a thing said to be fivefoulde, or of five manner of ways, when the disposition thereof is such, as two parts thereof together with the third of another sort, opposite to themselves by equal space, do seem (howsoever you turn yourself) to have the form of five, or this letter V, by which the Latins do note five. But if five in number were set down by other figures, or by the same, in like order underneath, they do represent the Greek letter χ. and the latin χ, which doth signify ten. From thence I thought, sith in the forementioned proportionable number of years, the number of five is lowest, and beside doth represent these two letters, from which also by an equality of Geometrical proportion, it goeth forward by the distance of ten, I thought I say, whether this also did signify any singular thing worthy to be marked? For the Greek letter χ. is the first letter in the name of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Of the greek letter. χ  and john in the Revelation by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, commandeth all of understanding to count the coming of the Beast rising from the earth, and having the two horns of the Lamb, which are .666. years, so significant are these Greek letters. But in the explications of this place Bullinger teacheth, that the account of .666. years must begin, when john saw his Revelation about the end of the reign of Domitian, which was from the birth of Christ the .97. year: so that to the filling of the first hundred year from Christ's nativity three years be wanting. If therefore these years were added to an hundred, and they added to the number of the Beasts name .666, and three years were taken from the first hundred, we shall have the year of the Lord to be .763. which was the .13. year of Pepines reign: about which time Pepine granted unto the Pope, his chief power and authority, contrary to the mind of Leo Isauri●us, which the Papists extremely did hate, for casting their images out of his temples, and therefore they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or enemy to images. Therefore by these letters we know the time of the coming of the beast with two horns like unto the Lamb: even as Henry Bullynger doth prosecute the same more at large, and proveth the same by Sibyls Oracles. Moreover when we count all marks of the letters in this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  if (as it is in Sibyls verses) E. be added, we shall plainly find that in these also the beginning of the time when the kingdom of Christ should be preached, and also the beginning of the fall of Antichrist also in the former his coming was signified. All the Greek letters in this name, express this number .1485.  
Now if the years, which come from that year, in which jesus, by his resurrection from the dead, and ascension into heaven, he had declared himself to be Christ the king of the jews, and the son of the eternal God, were compared to this time, when Luther and other learned men did by the pure evangelical doctrine of the free remission of sins in jesus Christ, drive away the gross darkness of papistical ignorance, and made the son of righteousness jesus Christ our Lord, to shine again, we shall evidently perceive this time rightly to be comprehended in these numbers. For if to this number .1485. the years from the Nativity of our Lord, to his resurrection, which were .33. were added, then shall the year of our Lord, a thousand, five hundred, eighteen arise, in which, and afterward, many learned men began to set themselves against the darkness of Papists. Now because this lowest number of five, a perfect Arithmetical, to that Geometrical proceeding by a fivefold, and very goodly form, doth as it were in colours, place before our eyes, the Greek Letter χ. which is the first Letter in the name and office of our eternal king, and also being a little turned, representeth the Cross, that is, the badge and noble sign of Christ, whose last letter of the Nominative case is X: by those things I fall into this consideration, that about these times foretold, the coming of the Lord to judgement, is presignified, by which he shall show himself to all the world, to be Christ the son of God, promised to the fathers, afterward seen of the jews, whom they did abhor, and at length crucify, whose token (according to the judgement of the Fathers, and Sibylles prophesies) also in the coming of the Lord to all the faithful, shallbe like a comfortable Trumpet, but in the sight of the world a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or stumbling block to the world. That this is no vain imagination, although it be no certain demonstration, many such like reasons and examples 'cause me to think. For in many places of the Scripture, we often found, that the Lord hath been greatly delighted in giving them, either by plain words, or secret providence, fit and proper names, by whom it hath pleased him, for the glory of his name, to bestow upon his Church any great benefit. Hereof is Abram called of God, Abraham, and the forerunner of the Son of God, is called john, and the Son of God himself received a name from the Angel, and was called jesus, that is, a Lord, and Saviour, redeeming the world from sin: which afterward received a name, according to his office▪ and was called Christ, that is, Anointed, anointing us with his holy spirit, that so we might acknowledge him to be our Christ. Wherefore let it not seem strange unto us, if those letters, by the divine providence of God, do contain many and great mysteries within them. For the Lord God by a certain incomprehensible providence, not according to man's wisdom, or foreknowledge of things to come, doth gogoverne the thoughts and tongues of men, that many men, and Cities, in which the Lord God will show either his singular favour, and marvelous works of mercy, or his anger and heavy displeasure, should receive fatal names accordingly. And therefore by this reason it came to pass no doubt, that king David, which signifieth well beloved, should receive a proper name: as also the Prophet Daniel his, signifying the judgement of the Lord. Because in him the Lord God did show forth his singular kindness many ways, and in this his secret judgement concerning the empires of the world, and their ends, and of the two comings of Christ, the first vile in the flesh, the second victorious, to judgement. So likewise Babylon, received a fit name, but in a divers respect, not only because that in her there was made a confusion of tongues: but especially because of the confounding of manners, and wickedness, of Religion, and Idolatry together. Wherefore at the length it utterly came to nought, and there is become a mere confusion in deed of all beasts and serpents. By a contrary end jerusalem took her name, because she should see the peace of God in Christ, which afterward she did furiously despise, I have heard moreover of Melanthon, which also in a certain book he did publish, that that name Emda, a town of the Oriental Frisia, and my native country, hath her derivation from truth, and firmness, according to the force of the Hebrew word: Est enim illa urbs amans veritatis For (saith he) that city is a lover of the truth. 
Eme●, verit●●. Eman, stabilis.  And how this name agreeth to that City in these our days, the Lord God hath abundantly declared in this, that he hath miraculously kept us among these so dangerous tempests, constant in the true doctrine of his Gospel, against the manifold subtleties of the Devil: God grant we may persever to the end in all truth and simplicity of heart, and that this natural falling, may firmly be upholden and stayed, lest otherwise it pretend an evil fortune and so we be called no longer Emdani, that is, constant in the truth, but Valdarini▪ that is babylonians, which thing God of his mercy turn away from us. Sib●l also Erithina, plainly telleth of Rome, that her name doth comprehend many woeful destinies, and that in these verses, translated out of Greek into Latin by Castilion. 
Porro quater decies complebis, terque trecentos 
Libro. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 948.   
Annos, atque octo, cum te pertingere metam  
Tristia fata▪ tuo completo nomine cogent.  
Thy end, thy name fulfyld, and fates shall 'cause then for to come:  
Of years nine hundred forty eight,  
When seen shallbe the sum.   
Now after what sort that prophesy is fulfilled Castalion shows in his annotations upon the same place, to which I sand the Reader. And that Rome else where hath a name according to her nature, it is apparent by a certain answer of Pasquil: 
Roma quid est? quod te docuit praeposterus ordo.  

Lo. Vulteii.  Quid docuit? iungas versa elementa, scies.  
Roma amor est, amor est? qualis? praeposterus. unde hoc?  
Roma mares. Noli dicere plura, scio.   
Hereof also in respect of her outward whoredom, which is linked oftentimes with the spiritual fornication, she is worthily called in holy Scripture, an Harlot, and Babylon, Sodom, and Gomorrhe, secret malice, and a people rebelling against God.   

¶ Of the round and square figure, of the Climacterian years, and of the Golden number.  
IF now these, and that which follows be rightly considered, and compared together, they will sufficiently show themselves to be neither contrary to the Scriptures, nor impertinent to my purpose, but rather such, as (if they be compared with that before mentioned) may well bring us into the remembrance of the latter days: especially sith they do, as it were in colours, lively place before our eyes, the perfect end of this world, and coming of the Lord to judgement: 

 2  1 5 3  4    As also the fivefold figure doth not only represent the Greek letter χ. or being somewhat turned, the cross: but also both the squat figure, and the round. For the cross by equal distance in the plain, doth fill the circle, and representeth the round form: but the Greek letter χ. rather betokeneth the quadrangle figure.  
But (this I speak by the way) if unto the fivefolde figure, noted by five unities on either side, 

1  2  5  4  3   contrary to the middle number of five, the four figures comprehended in the fifth, even to the perfect number, were set under, than these nine unites, may so by Art be disposed, that every way we may see fifteen, as by the figure here underneath may appear.  
 15 15 15 15 15 2 9 4  15 7 5 3  15 6 1 8      15  
So that this number of five in the threefold, according to Arithmetic, may seem the most perfect, and by many figures as it were to represent those three alterations of time, of which, before we made mention, whose end in a just quantity of numbers, perfectly set of God himself, aught certainly to be looked for. Neither can any doubt, but that this figure containing a marvelous equality, and agreement of numbers, in a very great inequality (as it may seem) doth signify some great mysteries, as well Divine, as Philosophical, the which, (lest in these which may perchance seem more dark, than many of Plato's numbers, I be over tedious to the Reader) I leave to the consideration of the studious. But (that we may somewhat return to that we have in hand) although the circular and round figure, be of all others, in sight most fair, yet (as is the whole world) is it very unstable, subject to alteration, and full of troubles. But the square form is firm, constant, and stable: and how soever it be placed, is always one and the same. And therefore doth Aristotle compare the same to a good and honest man, 
Arist. li. ●. Eth●h●t. 3.  whom he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the which, howsoever with Aristotle we imagine him, we shall not find, Christ only the Rock, and true corner stone, refused of the builders and workmen of this world, 
Psal. 17. Mat. 21. Apo. 21.  only excepted: but in the life to come, we shall be such with Christ himself. And therefore doth john describe the holy Jerusalem, descending from heaven, to be four square: in which, her perfection, constancy, and continuance,, 
Apo. 21.  is noted. Because by no ill fortune it shallbe weakened, there shallbe no lamentation, no sorrow, no death: but perfect joy, great mirth, and a life endued with all spiritual riches, and everlasting, of which the faithful, in the coming of the Lord, shallbe partakers. Whose most joyful coming about those notable times above mentioned, we look for, and long exceedingly for our redemption.  

Of the Clemitarian ye●es  To these may be added, that in the year .88. which is the year of the world, 5550. such a year shall ensue, as it is from the creation of the world, by sevens, as it were by degrees & steps we may ascend: as also the year before that, 87. which is the year .5549. to which number ancient writers have ascribed much: partly because it is a square number, of which above it is spoken, partly also, because it ariseth of seven, seven times doubled. But experience, and the assertion of the learned, proves, that every seven year from their birth, to their death, is very dangerous, contrary to noble wits, and notable men of the best nature by a certain agreement they have with their maker. For sith all that is made hath been created by the wonderful wisdom of God, and by a certain secret power engrafted, tends to his natural conservation, & seeks that is best for his good estate, it very likely appears, that famous men, have a more affinity with their second birth, the most artificial nature being made of God, than either beast, or beastly men: and therefore that they are of God more tied with nature herself to a certain time. But these are counted especially climacterian years, which by sevenfold ascend, as is the 21. year, which doth consist of three times seven. such be .42. and 63. years, counting aswell by nynes, as by sevens, and therefore be they judged to be very hurtful to notable fellows. For in that year of their life died Luther, Melanthon, Martyr, and other excellent men in all ages: as also Erasmus is thought to have left this world in the 70. year of his age. But whether the like years be fatal to all the world as they are to particular men, we leave it to the judgement of others. Yet if these things mentioned for a certain like proportion of members, do include any secret reason, because (as Pliny saith, harmonia rerum naturam sibi ipsam congruere cogit: 
Libr. 2. ca 10●.  the consent of things makes nature to agreed to herself: it is credible and likely, that the last end of the world and of all mankind, doth consist of like proportion of numbers, as doth a part. Because man is in deed a part of the world, and therefore is rightly called of the Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Again of things past, things to come are gathered since the course of time, the inclinations of the stars, the circuit of five hundred years, and that singular proportion of numbers, in the number of five (of which hitherto we have spoken) come to pass about the same time altogether, and consist of one reason. All which (to speak the truth) were conjectures of no weight, and could prove nothing, did not Christ and Paul in plain words signify unto us, that the worlds end, together with the glorious coming of the son of God to judgement are at hand: and as it were at our doors, when we shall plainly perceive the Gospel of the kingdom of Christ to be preached throughout all the world, and the son of perdition by the spirit of God's mouth to be so confounded, that nothing shall seem to be behind, but his utter defamation: and to this purpose finally do serve other conjectures, as is above declared.  
Here by reason of numbers, one thing more worthy to be marked, because it agrees with that above mentioned, comes into my mind, the which was told me by an honest man, skilful in Astronomy, and Geometry, and of good credit. For he said, that in the .1568. when Ericus King of Suethland (which then was in arms) had by force taken from the Livonians, a certain Castle situated in the Island Osila, called Sonenborch, he by good fortune, was lodged with a certain noble Astronomer, 
Of the golden number.  with whom by reason of their studies he was very familiar. Being in talk one day, he broke out into these words, and said, O miserable, and hotrible days, which from the year .1570. now at hand, shall ensue, and continued many years. His guest asked him how so? He answered: Because, when the number of the years of Christ's Nativity doth contain within it, for certain years the Golden number of every year, which is seldom seen, than it hath of long time been observed, and histories do witness the same, that infinite calamities, and intolerable troubles have chanced. But now from the 70. year now at hand, until the year .77. there shallbe among the years of the birth, of Christ, and between the golden number of every year such an agreement: as .1.5.7. which being joined together by addition, do make .13. Now this number .13. is the Golden number of the year 1570. & in the six other immediately ensuing. And therefore he did affirm that in that year the watery Element should govern, and should presage great overflowings of water. But in the year 73. which is the middle of these seven, the Earthy Element, for some notable cause, should loose of his virtue, by reason whereof, a wondered scarcity of all things should ensue, as afterward it came to pass. Moreover, he said, that in .76. year, the air should be corrupt, and the plague should be in every place. After which should succeed three years, the first of which .1577. doth by the foresaid reason comprehend in it twenty in number, and if from this number .19. which is the chiefest golden number, and the golden number to the year going befor●, were taken away, than one, which is the beginning of the number, and the golden number of this year doth remain, and so in the other two following, and no further. And therefore in the year .77. the fiery Element shall try his force, and breed dissension and wars, and again in the year .78. a grievous pestilence shall dispatch very many. And in the year .79. again shall come great scarcity of all fruit. Finally he said, because .19. is the highest golden number, it shallbe found that that number from the .70. year (when this first agreement began (counting .19. shall as it were by a finger, point unto the .88. year. For from the .70. year to the .88. so many years come between: about which time (according to the opinions almost of all Mathematitions) very dyreful, and miserable things shallbe come to pass. Because by good experience, he boldly said, that the Lord God maker and keeper of all order, did orderly by a certain number, measure, and aspect of the stars, rule and govern the whole Firmament of heaven.  
And therefore, because of these things which have been spoken we do well enough, and sufficiently know, that the kingdom of God is at hand: let us life up our heads to heaven, let us contemn all worldly things: let every man cast away security and desire of pleasure, by whose enticements, the mind is suppressed: let every man frame himself to learn what is good, and godliness: let him prepare himself to the Cross, let him profit in good working, in true calling uppyn the name of the Lord, and put on the armour of righteousness, that if the adversary challenge us into combat, we may by no flattery, by no force, by no terror, by no torments be drawn and plucked away from Christ. The almighty God be present with us continually with his divine assistance, and defend us evermore against all the invasions of the devil by which he would bring us from our faith, drive us out of hope, and so bar us from our kingdom which is in heaven.   

¶ Of the manner and effect of the lords coming to judgement, with an exhortation to watchfulness.  
Hitherto by divine testimonies it hath been showed, that certainly the world must be destroyed, and also by Oracles, and probable reasons and conjectures it hath been proved, that the glorious coming of the Lord is at our doors and cannot be far of, although we know not the certain year, day, and hour of his coming. It followeth therefore, that both for the edifying of the Church, and reforming of our manners, that we allege testimonies out of holy Scripture both of the manner of the coming of the Son of God to judgement, and of the effect of the same. After that the Son of God Christ our Lord and Saviour, by the secret counsel of God the Father, had determined for our salvations, and satisfying the wrath of God, to suffer death, he took upon him the shape of a servant, was in the world poor and miserable, took patiently all taunts and mocks, and suffered himself to be condemned though unjustly, and shamefully to be crucified: but in his second coming he shall not only appear like a chief Monarch of this world, but shall show himself to be a King since the beginning of the world, and him which cast the mightiest from their seat of Majesty, and exalted the humble, 
Daniel. ●. Lu●ae. 1.  and turned empires at his pleasure. Also he shall declare himself to be the Son of God, coequal in deity with God his eternal Father: so that then the course of things shall be changed, for he in that day shallbe judge, and justly condemn those, of whom he was judged, and against all equity together with his members condemned, and which have obstinately and without reason persisted in impiety. For the words of Christ in the .25. of Matthew, by which according to the capacity of man, the last judgement is depainted, are these: Cum venerit silius hominis in maiestate sua, & omnes angeli cum eo, tunc sedebit super sedem maiestatis suae, & congregabuntur ante eum omnes gentes (Nemo enim qui unquam vixit, 
Math. 25.  est, & erit, hoc judicio eximetur) & separabit eos ab i●uicem, sicut pastor segregat oves ab hoedis, & statuet oves quidem à dextris suis. Tunc dicet Rex his qui à dextris eius erunt: Venite benedicti Patris me●, possidete paratum vobis regnum à constitutione mundi, etc. Et his qui à sinistris, dicet: Discedite à me maledicti in ignem aeternum, qui paratus est Diabolo & Angelis eius. That is, When the son of man shall come in his majesty, and all his Angels with him, then shall he sit upon the throne of his majesty, and all Nations shallbe gathered tegether before him, (for none which ever was, is, or shallbe, from this judgement shallbe exempted) and he shall separate them, even as a shepherd doth segregate the sheep from the goats and shall place the sheep on his right hand. Then shall the King say unto those which are on his right hand: Come ye blessed of my Father, possess the kingdom prepared for you, from the beginning of the world. etc. And to those which are on his left hand, he shall say: Departed from me ye accursed into everlasting fire, which is prepared for the Devil, and his Angels. Because these have done no deeds of charity, but have continually rebelled against God: but these have done much better, because by reason of their faith, they have fulfilled all works of mercies and have been with one mind with God.  
In which Sermon, Christ doth apply himself to man's capacity, and borroweth his similitude from an upright King and judge of this world, which doth pronounce lawful sentence, whether it be of absolution, or condemnation, according to our works be they good or bad, and by and by doth execute the same. Likewise Paul doth show the manner, how Christ in his last coming shall appear to all the elect which ever were, or shallbe, in these words. Hoc enim vobis dicimus in verbo Domini, quiae nos qui vivimus, quiresidui sumus in adventu Domini, non praeventemus qui dormierunt. Quoniam ipse Dominus in jussu & in voce Archangeli, & in tuba Dei descendet de caelo, & mortui qui in Chri●●o sunt, resurgent primi. Deinde nos qui vivimus, simul rapiemur cum illis in nubibus, obuiam Christo in aera, & sic semper cum Domino erimus. This we say unto you in the word of the Lord, 
1. Thes. 4.  that we which live, and are the remnant in the Lords coming shall not go before them which sleep. Because the Lord himself, in the commandment and voice of an Archangle, and in the trumpet of God; shall descend from heaven, and they which are dead in Christ, shall first arise. afterward we which do live, shall together with them be carried in the Clouds to meet Christ in the the air, and so shall be with God for ever. Also Paul teacheth: that in a moment, in the twinkling of an eye, in the last sound of the Trumpet the dead shall rise uncorrupt, 
1. Cor. 15.  and those which are living shall upon the sudden be changed to incorruption, and immortality. 
Apo. 20.  john also seeth all the dead standing before the great and white Throne in the sight of God, and the books to be opened, and the dead to be judged out of that which was written, according to their works. And he which was not found written in the book of life, was cast into a burning lake. But Sybyll Erithraea in in her verses called Acrostichides, 
Cice. lib. 2. de divinatione.  which were read (as it seemeth) but not well understood of Cicero, doth notably depaint the last coming of Christ, and destruction of the world. Which verses were greatly esteemed of the Fathers, 
E●sebius in vita Constantini August. lib. 18. ca 25. de civit Dei.  as appeareth both out of Eusebius and Augustine. For out of these Authors, which were before the birth of Christ, as also it is evident in Varro & in Virgil's. 4. Eglog, that these Oracles were of great antiquity, in so much as they were accounted as divine revelations, and therefore will we join those Latin verses underneath, and the rather, because in them nothing can be found which is dissonant from the word of God. Acrostichian verses are those whose first letter of every verse necessarily depends one of the other. The letters in Greek were these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Latin these.   

JESUS CHRISTUS DEI FILIUS SERVATOR CRUX. Which verses of Sibyl, were thus turned into Latin.  
judicij signum tellus sudoribus edet,  
Exque polo veniet Rex tempus in omne futurus,  
Scilicet ut carnem omnem, ut totum judicet orbem.  
unde Deum fidi, diffidentesque videbunt,  
Summum cum sanctis in secli fine sedentem,  
Corporeorum animas hominum, quo judicet, olim  
Horrebit totus cum densis vepribui orbis.  
Reijcient & opes homines, simulachraque cuncta,  
Exuretque Ignis terras, coelumque, salumque.  
Incendetque fores angusti carceris Orci.  
Sanctorumque omnis caro libera reddita, lucem  
Tunc repetet: semper cruciabit slamma scelestos.  
Vtque quis occult peccaverit, omnia dicet.  
Sub lucemque Deus reserabit pectora clausa.  
Dentes stridebunt, crebrescent undique luctus:  
Et lux deficiet, solemque nitentiaque astra.  
Inuoluet coelos, & Lunae splendour obibit:  
Fossas attollet, iuga deprimet ardua montes.  
Impedietque nihil mortales amplius altum.  
Longa carina fretum non scindet: montibus arua  
Ipsa aequabuntur: Nam fulmine torrida tellus  
Vnaque & sicci fontes, & flumina hiabunt.  
Sidereisque sono tristi tuba clanget ab oris,  
Stultorum facinus moerens, mundique dolores.  
Et chaos ostendet, & tartara, terra dehiscens  
Regesque ad solium sistentur numinis omnes.  
Vndaque de caelo fluet ignea sulphur mixto.  
Atque omnes homines signum praesigne notabit  
Tempore eo lignum, cornu peramabile fidis  
Oppositus mundo casus, sed vita piorum  
Respergenda lavans duodeno font vocatos,  
Compescetque pedo ferrata cuspide gentes.  
Rex tibi nunc nostris descriptus in ordine summo  
Versibus, hic noster Deus est, nostraeque salutis  
Conditor aeternus, perpessus nomine nostro.  
Now I hope these testimonies alleged, may suffice to prove unto us, the manner of the coming of the Son of God, and of the worlds overthrow. For it is not for man to speak more of the same, than he hath learned out of holy Scripture. Yet somewhat longer will we tarry in the greatness of an happy life, and pains of the ungodly: and yet no further will we go, than the holy Scripture doth lead us to consider. Certain it is, and without all controversy, that nothing can be imagined of greater happiness, and better estate, than is God the chiefest good: and that that felicity which is in God, is as great and insearchable, as is his omnipotency, by which he created both heaven and earth of nothing, by his word alone. And therefore it followeth, that those which are of one mind in jesus Christ with God, be also partakers of those goods which are in God, be also as beloved children in Christ, and heirs of all their father's riches, which are infinite and incomprehensible. And therefore Paul saith out of Esay: 
1. Cor. 2. Esay. 64.  That the eye hath not seen, nor the ear heard, nor hath it entered into the heart of man, what God hath prepared for such as love him. But those celestial and invisible are not so apparent, and shine before our eyes, as do earthly and visible things, to which we are too too greatly addicted, and therefore the holy Ghost by john in his Revelation, helping the weakness of our judgement, doth liken the kingdom of God to a certain great and large city, which he doth call the holy Jerusalem, 
Apo. 21.  whose gates are of precious stones, and whose walls and streets are of pure gold, than the which nothing is more excellent in the sight of men. And he doth also call that city, (of the which all the elect shallbe perpetual citizens) Tabernaculum Dei cum hominibus, & habitabit cum eyes, & ipsipopuli eius erunt, & ipse Deus cum eyes erit: The Tabernacle of God with men, and he shall devil with them, and they shallbe his people, and he shallbe their God. Finally, that there is the fullness of all felicity, where God is all in all, in which place we shall know him perfectly even as he is. And therefore true is that voice, which john in his Revelation heard from heaven: Beati mortui qui in Domino moriuntur: Blessed are the dead which die in the Lord: or those are blessed, which the Lord at his coming shall find vigilant, wise, and sober.  
Now, if nothing be more happy (as in deed nothing is) them to enjoy the sight of the ever living God, and to be inheritors of eternal life: certainly by a contrary, nothing can be imagined more wretched and miserable, then with Devils to be cast for ever out of the sight of God, into eternal torments and pains of hell, at whose very remembrance, the Devil himself in an horrible rage doth quake and tremble. For sith God is altogether infinite, and his justice incomprehensible, and sins be clean contrary to his unspeakable justice, it must needs follow, that they also must be punished with eternal pains. And that this is true, our heavenly father showeth most plainly in his only begotten son, which for our sake he sent into the flesh, that he might take upon him the form of a servant, and suffer death for our offences. For the justice of God, for our sins in our flesh, did exact sufficient satisfaction, and his divine pity an infinite mercy towards all the elect. And therefore the Son of God, of one substance with his eternal father, and clearness of his glory, was almost compelled to subject himself under him, that so he might pacify God's anger, and publish his unspeakable mercy towards all mankind: especially towards all them which would with a lively faith take hold, and embrace him. Now that the mind of man might conceive the greatness of God's displeasure, against our sins, the holy Scripture fetching similitudes from sensible things, doth lively set the same before our eyes, that so if our fleshly and flexible hearts give any credit to the manifest word of God, and be not hardened like stones, we might conceive the greatness of the same. For Christ doth compare that eternal casting out of his favour, 
Math. 25. Lucae. 13. M●tth. 13. Apo. 20.21, 22.  to a very dark prison, to everlasting fire, and unquenchable, to extreme horror, with perpetual gnashing of the teeth: And john in his Revelation saith, that the ungodly shallbe thrown into a fiery lake, full of Brimstone, in which they shallbe continually for ever tormented:: than the which, man's mind can think nothing more horrible, more intolerable. All which Sibyl in her Oracles comprehended in these verses translated out of Greek.  
Nec erit modus ullus eorum  
Ploratus, neque vox tristes distincta querelas  
Diversas referet: verum sub nocte profunda  
Tartarea nigra, laniante dolore, profundum  
Clamorem tollent: atque in regione profana  
Ter tantum soluent, quantum fecere malorum,  
Igni confecti multo: tum dentibus omnes  
Stridentes, acri tabescent vique, sitique  
Optandum mori dicent. fugientque vocantes,  
Non iam mortis enim requiem, non noctis habebunt.  
Multa quidem frustra supremi numina Patris  
Orabunt: sed eos tunc avertetur apertè.  
O that blindness of man's mind, and that mad doubting of these divine promises of eternal life: O that hardened and flinty heart of ours, which is not moved, not not with these horrible threats of Gods heavy displeasure, but continuing securely in all impiety, never asketh pardon for such wilful offending, and amendeth: even as though the scripture were but lies, and these divine Oracles & profane fables. For by those things which have come to pass, and by true demonstrations of Gods holy spirit, it is apparent, that nothing is more certain than that the end of all things hangeth on our shoulders. Truly great is the force of sin, and marvelous is the rage of Satan in these latter days, he endeavoureth by all means that possibly he can to bring the whole world into a desperate security of life, that so he may have many partakers of his torments in hell, from which there is no redemption. But how much better had it been, we had either never been borne, or at the lest been void of reason with beasts and serpents, or else been dispactht as soon as we were borne, if either we enjoy not that place, for which we were created, or come not to the celestial Paradyse, and to the marriage of our Spouse our Lord and saviour jesus Christ, where shallbe the full abundance of all delights, and perfection of all pleasure.  
Wherefore let us cast from us, both our careless security, and mistrust of the promises of God, 
An exhortation to watchfulness.  let us renounce the devil, and all the works of the flesh, which are not sufferable by the word of God, & let us listen to the friendly admonition of our Saviour Christ, 
Lucae. 21.  warning us in these words. Take heed, lest at any time your minds be overladen with surfeiting, and drunkenness, and cares of this life, and so the sudden day of the Lord take you unawares: for even as a snare, it shall come upon all which sit upon the face of the earth. Be ye watchful therefore at all times: (and as Matthew addeth, 
Math. 24.  because ye know not the hour in which your Lord will come) praying, that ye may escape all these things which are to come, and may stand before the Son of man. For if the coming of thieves and stealers of our earthly goods be to be feared, with how great care, with how great diligence and watchfulness, should we seek to escape those enemies which would spoil us of our eternal riches, and kingdom of heaven. Here we use great heed and wisdom to preserve our mortal bodies from hurt and danger: but to save our souls which are immortal from eternal pains in hell, we are altogether careless, nothing circumspect. And yet more would it beseem the children of light, to be more careful in seeking and keeping those things which are celestial, than are worldlings painful in enriching themselves with such things as they are neither sure to enjoy while they are alive: nor can assure them of any joy when they are dead. Yea let us think and persuade ourselves, that in the sight of God it is not shameful, but abominable, that the elect or chosen people of God which should be wise and circumspect, shall in this care be surpassed of wicked worldlings, and the more highly we displease our god, by how much the things which we so little esteem, are more excellent than that which they so hunt after, between which (so surpassing is the treasure prepared for the godly) that there is no comparison. This exhortation though it pertain to all men at all times, yet now especially in these dangerous days, in which, every where we see so many by sudden and strange ends to be taken out of this world. and because every man shall die (though the certain hour and day none doth know) and shall either woofully be sent among the devils in hell, or joyfully be received into the fellowship of the faithful in heaven.  
Wherefore sith the spirit in the faithful is willing, but the flesh very weak, and blind in heavenly things, we are to beseech our heavenly father in continual prayers, that by his holy spirit he would daily more and more increase, and strengthen our weak and feeble faith. And therefore we heartily desire thee O eternal father, that thou wilt not utterly break us, though we bow not as we should, neither deal with justice, though we do not our duties, according to thy will: but keep us good God in thy well-beloved son, illuminate our minds with thy holy spirit, by which we may be prepared to all good works, in true holiness, & newness of life: that so with Paul we may desire to leave this world & to be with Christ, and so in the coming of the Lord, being found ready with oil in our Lamps, and adorned with our wedding garments, we may found entrance to the lords marriage, which thou for thy son, & his beloved spouse the holy church hast prepared, and appointed, from the beginning of the world. To thee therefore O heavenly father, to thy only begotten son, and to the holy Ghost our comforter, be all praise, honour, and glory, for ever and ever. Amen.  
FINIS.    

 

  

  

  

  

   

¶ Imprinted at London, nigh unto the three Cranes in the Vintree, by Thomas Gardyner, and Thomas Dawson, for Andrew Mumsell, dwelling in Paul's Churchyard.