Antichrist, That is to say: A true report, that antichrist is come/ where he was borne, of his Person, miracles, what tools he worketh withal, and what shall be his end: Translated out of Latin into English. By I. D.  
O Lord, why hast thou broken down the hedge of thy vine (in England) that all they, which go by, pluck of her grapes? The wild Boor out of the wood doth root it up, and the wild beast of the field devoureth it. Turn thee again, thou God of hosts, look down from heaven, behold and visit this vine. It is brent with fire and cut down. etc. Psal. 80.  
Imprinted in Sothwarke by Christophor Trutheall.  
Cum privilegio Regali.  
1556.   

The translator to the reader.  
I Commend in to thy gentle hands (good reader a most notable and godly learned work of five Homilies/ set forth in Latin about ix years passed by the reverend and right famous clerk Rodulphe Gualther of zuirik/ at such time as the Bishop of Rome bestowed the treasures of his blessing with fire and sword (by italians and spaniards) upon certain parts of germany: which nevertheless were (by the mighty power and providence of God) so preserved in the mids of affliction/ that the more travail Satan (by his son and heir Antichrist took to have suppressed the Gospel of Christ/ the more it flourisheth: & the more he persecuted it/ the stronglier it is confirmed/ and the deeplier it hath taken root. yea and (as it is God's wont practise/ to turn the malice and fury of his enemies to the furtherance of his glory) it never prospered in Germanye (thanks be to the mercy of God for it) as it doth now. And for asmuch as we English men did (by solemn oath) abjure his usurped power and forged authority (whom the said author of this work calleth the mighty huge Antichrist) in the days of God's lawful appointed Ministers of famous memory/ King Henry th'eight/ and his son the blessed King Edward the sixth: and seeing there is no less tyranny and plague purposed/ and hanging at this present (by the just judgement of God/ for the people's unthankfulness/ negligence/ and advised perjury) over the noble realm of England/ than at that time was attempted in Germany: I thought it good/ to translate and set forth this notable work/ into our vulgar English tongue/ for iij. causes. Furst to steer the favourers of the Gospel of jesus Christ/ and the weak brethren/ to give God most hearty thanks for his merciful gift of knowledge in this case/ and with tears (for the miserable condition of our naturale country / now pressed with the tyrannous yowke of antichrist) to pour out fervent prayers to God almighty/ that he would (of his abundant mercy (for Christ's sake) vouchsafe to withdraw (once again) this deserved and justly sent misery. secondarily/ to desire those men/ which esteem & measure religion and God's word/ by the success of worldly things: to behold (with indifferent consciences) what wealth and pleyntie of meat and money/ the Mass (the daughter of Antichrist) hath brought with her again into England: and thereby (though they count little upon God's word) to behold how horrible a thing it is/ to fall into the hands of the living God/ by committing of wilful perjury: and in what state they stand against the dreadful day of the Lord (whose eyes and judgement no colourable pretence can deceive \ for receiving again of his most blasphemous enemy/ whom they had renounced by a necessary lawful o'th'/ made in his holy name. Thirdly/ to provoke the bringers in again/ and maintainers of his pretenced power & authority (whom this author calleth Antichrist) either to repent and revoke their popish & damnable errors/ and confess and embrace the truth of Christ's Gospel with us: or else to confute this work/ not with men's traditions nor vain falsely usurped titles of the church/ and catholic faith: but with the manifest word of God (whereupon the catholic church of Christ/ and the true christian justifying faith is builded) if they can: as I know/ they can not. For their artillery is to short and to weak/ yea all the ordinance of the very gates of hell shall never be able to encounter it/ much less to prevail against it. In the mean time/ we being established and quieted in the invincible truth of Gods most holy sacred word (whereby the author of this work translated by my poor travail/ doth most learnedly & muinciblye paint out unto thee that great enemy of God/ Antichrist) shall by the assistance of God's holy spirit/ patiently digest their railing and tyranny. And considering our former unthankulnesse/ carnality/ and negligence in our vocation/ we shall most humbly submit ourselves to our heavenly father's rod and correction: and look for deliverance at his own merciful leisure/ knowing that in the mids of his wrath/ he remembreth mercy.  
Take pains now to read over diligently these five Homilies with the authors preface/ good reader. And if God lighten thine heart with this candle/ to consent unto the truth with us/ whereof thou wast either ignorant before/ or in case thou be already persuaded/ yet if thou be the better instructed and more sound settled hereby in this behalf: I have my hole desire/ and full recompense. God give thee understanding in all things/ and in him right heartily well to far.  
The authors own title of this book/ is thus.  Antichrist. That is to say, five Homilies, wherein it is proved, that the Bishop of Rome is the right and mighty huge Antichrist, whom the oracles of the Prophets, Christ & the Apostles told before should come, and that we should beware of him: Set forth by Rodulphe Gualther of Zuirik. etc.  

¶ To his dear brethren, that preach the Gospel of Christ in the County of zuirike, Rodulphe Gualther, grace and peace from him, which only (and none but he) is made unto us of his heavenly father, peace, righteousness, wisdom, redemption and sanctification.  
THat chosen instrument of God and teacher of the gentiles, the Apostle Paul, when he should take his last leave of the Elders of the Ephesians, and had faithfully warned them of many matters, yet among other things, he thought good to give them this lesson withal: Take heed to yourselves, & to the hole flock, of whom the holy ghost hath set you to be overseers (or Bishops) to govern 
Act. 20.  the church of God, whom he hath purchased with his own blood. For I know this, that there shall (after my departure) grievous wolves enter in among you, that shall not spare the flock.  
Which words (right reverend brethren and fellow Ministers) forasmuch as they were spoken to those men, whom the self same office was at that time in the church of Christ committed unto, which is (at this day) committed unto us by lawful vocation, we shall think them also spoken unto us: yea unto us most specially, whom the last seasons of the world 
1. Cor. 10.  are come upon, which not only the prophets, but also Christ and the Apostles, have told before hand certainly, shall be (of all others) the most perilous seasons, by reason of ravening wolves, false greasy anointed ones, and false prophets.  
It standeth us therefore necessarily in hand, to pondre this gaire diligently, that we may know, what an office it is, that the Lord hath committed unto our charge: & what care, study, and diligence we ought to use in the same.  
For if it be the manner of such men, as are given unto the world, & to private pleasures, to apply their diligece unto those things, that earthy princes commit unto their charge: it shall become us (with much more studious endeavour) to give attendance upon that office, which the most high King of Kings, and Lord of Lords, jesus, Christ, hath laid upon our shoulders, and shall one day require a reckoning of it at our hands, 
Math. 24 and. 25.  when he shall come in his glory with all his Angels unto judgement.  
But now th'apostle Paul sayeth, that we are ordained Bishops, (or overseers) not promising us a certain Empire or realm (as we see almost all the Bishops of our time challenge to themselves, by the authority of this title) but admonishing us of our office.  
For asmuch as the Greek word Episcopus (which is englished a Bishop) signifieth in latin Speculator, that is in english, a Watcheman: And where Paul sayeth, we are ordained to be Episcopi, Bishops, that is to say, watchmen, he useth the same manner of speech, that God did, when he ordained Ezechiel to be a watchman over the 
Ezech. 33.  house of Israel, chargeing him most diligently to warn the people before hand, of the sword that should come, for their sins & wickednesses: & with his faithful preaching, to save the wretched sinful people from destruction. And in deed me thinks, that Paul espied the proud abuse of this name (Bishop) before hand, where he sayeth: Take heed to your selves, and to the hole flock.  
For like as he committeth the lords flock, that is to say, the congregation (or church) to the ministers charge: even so biddeth he him also to beware and take heed to himself, that he set not his mind upon private honours and pastimes, neglecting them that he hath taken charge of, and so work his own destruction. Yea Paul thondreth at him also, with the Lords own saying unto Ezechiel: Except thou speak plainly, and dissuade the wicked from his wicked 
Ezech. 33.  way, that he may live, the wicked indeed shall die in his wickedness, but his blood I will require at thy hands.  
The Apostle biddeth us also, take heed unto the hole florke: allowing here no respect of persons, for us either not to regard any person for baseness & poverty, or to bear with any for his estate or wealths sake. But he biddeth us govern (or rather feed) not contrarying Christ's words, which forbade his disciples to rule and reign as earthy princes do: but chargeing us to minister the word faithfully, which prescribeth the way and the unfailing rule of salvation, and there withal carrieth men into the pleasant pastures of the soul, wherein they find that meat, which 
Psal. 23. joh. 6.  only feedeth and filleth unto eternal life, after such sort, that it is not possible for them after the digesting of it, to feel either hunger or thirst any more.  
And lest we should for any cause, reckon the office committed unto us a small trifling matter, he teacheth us, how chargeable a flock it is, that we are bounden to govern and feed: even the self same flock, that the son of God hath vouchsafe to deliver from destruction, with his own blood. And that one reason (if there were none but it) is of so high authority (brethren) that it were able alone to drive all lustlesnesse & sluggish drowsynes out of our minds. For who knoweth not, that in safe keeping of a worldly thing, that a man is put in trust withal, there is special great fidelity and diligence required? Than how much more faithful and diligent ought men to be in God's matters, and namely in safe-keeping of that flock, which the Lord hath ransomed with his own blood, and laid up in store in our custody?  
Nother may we say, that our office is out of danger, by reason of the presence and aid of him, that is the chief & good shepherd in deed, and under that pretence we to take the less heed & travail. For Paul speaketh before hand of horrible and sore dangers. For I know this (ꝙ he) that after my departure, there shall grievous wolves come in among you, which shall not spare the flock.  
He saith, wolves shall come, and that sore grievous ones: which will not spare so worthy a flock, so dearly a bought flock, so noble a flock. And in an other place, where he painteth them out with more circumstances of words, he saith: The spirit speaketh evidently, that in the later days 
1. Tim. 4.  some shall depart from the faith, and give ear to deceivable spirits and doctrines of devils. Than there shall deceivers rise up, yea such one's as shall disquiet and make havoc of this flock, not only with men's lying commentaries, but also with doctrines of very devils, both false and pernicious.  
The same matter also hath Christ testified: who, like as he sendeth out his disciples as sheep among wolves, so doth he tell us, that false anointed greasy ones, and false prophets shall start up (to the undoing of a great meinie) & their study shall be to pervert and corrupt the doctrine of the truth. He warneth us also, that wars 
Math. 24. Luc. 19  shall be stired up by their procurement, to assault and destroy faithful men's bodies withal.  
Moreover the head and prince of 
2. Thes. 2.  all this rabble, is in an other place declared (even the great Antichrist himself) which shall give the onset upon this silly flock of Christ thick and three fold, both with false forged lies, and open tyranny of cruel weapon. All which sayings, if we compare them with those things, that have happened in our time, and do daily happen still, we shall confess Christ to be true in his saying, & that Paul also spoke out of the spirit of truth: yea it shall furthermore manifestly appear, who be those false anointed ones, and false prophets, and who that mighty huge Antichrist is, whom our flock ought to beware of.  
Now to th'intent we may set our minds considerately upon our office, and aswell take heed to ourselves, as to see to, and (asmuch as lieth in our weak nature) to provide for the flock committed unto our charge, we must needs have a ripe knowledge of the perils, that are wont to be most troublous & most noisome to the church. Which, albeit they are infinite, & past all number, that are daily blustered up of him, which like as he walketh about as a roaring Lion to destroy us, so is he most crafty in laying of snares 
1. Pet. 5.  and false deceivable baits: yet we ought before all things, to consider two matters: false doctrine, & the grief of the cross and persecution, which are special snares to overthrow our weakness withal. For the devil knoweth the disposition of our nature, that in divine and heavenvly affairs, it is wonderful dull and drowsy, and may very easily be deceived: but in other causes (in religion specially) it esteemeth every thing according to the success and speed, & so it is offended at persecution and adversity. By reason whereof we see, that he useth always this knack against the flock of Christ, that either he deceiveth the simple sort with falsely conceived opinions, or disquieteth them with contentions and wrangling disputations: or else he feareth them with the cross of persecution, and bloody wars of cruelly procured tyrants.  
If any man would require examples hereof, he shall meet them so thick, that he shall not need to take much pain in searching of them. For the devilish dreams of the Nazarenes may stand for an example, which iomble the law and Christ together, and make his merit of none effect. And when those dreams were even scarcely repressed, there was persecution done by that monster of nature. Nero. hereunto we may make rehearsal of Cerinthus, and his successor (that prodigious slave of lechery, pride, & cruelty) Domitianus. Among these we will reckon Arrius, and the tyrants that followed his heretical madness.  
And like as the nearer we draw to th'end of the world, so much that more pernicious and more perilous is every thing: so in our time we see that mighty huge Antichrist (the bishop of Rome) far exceed all his predecessors in tyranny, and so outrageously rave with both these swords, that a man can not well discern, with whether he doth hurt the church 
The virtue of the Pope's doctrine.  the sorer. For he hath brought in doctrine, that is clean contrary repugnant to the true doctrine. For it draweth men from God, & maketh them to serve creatures: it teacheth men also to seek salvation in their own merits, and to trust in their own strengths.  
He hath also forged such a kind of religion, as hath more twitle twattle toys in it, than the Levitical law, and all the superstition that ever the gentiles used. Yea it is patched together with part of both of them, and is most far of from spirit & truth. 
joh. 4.  And yet under pretence of this religion, he is advanced to so high power and tyranny, that he is able to compel them that repine against it, to repress them that speak against it, & to kill and slay them that resist, & can not believe it.  
Therefore the lying spirit of error playeth the devil in the church at this day, and the Bishop of Rome's tyrannical sword layeth on load withal, and that not upon private persons now as in times past long ago, but upon most mighty Princes, the most famous cities: yea upon all sorts of people his sword is drawn, & maketh streams of blood to run down every where. For now we see great cities taken and thrown down, fields laid waste, honest women and maidens defiled with abominable lechery, and young babes also either killed, or else (which is the more horrible) maimed of their limbs. We see the flower of youth brought to the horrible wickedness of buggery, and all hole Germany in the mean space every where cruelly vexed. And albeit that chosen instrument of Satan (Antichrist) rage with open tyranny, yet (by joining lies to his tyranny) his drift is to cloak his devilish attemptates, and the occasions thereof, to enueagle the unlearned and simpler sort with false forged causes, & craftily to cause many folks, to hate the truth of the Gospel & true religion.  
Let us awake therefore (brethren) & seeing we are placed in the watch tower, let us reprove the sword, not that is yet coming, but presently come, and layeth on load, yea and batheth itself all ready in the bowels of the flock. For in this case there is many a man's faith assayed. There be some, which because they perceive not the feat of forgeing of lies, are soon beguiled.  
There be some which because they can not discern the true doctrine & imagined superstition asondre, take falsehood for truth. And some there be, that are yet still afraid of the thunder bolt of the romish curse, that is to say, Antichristes' curse. And some there be also, which are so offended, when the cross and heat of persecution cometh, that after that trial, every man may plainly perceive, they received the seed of the Gospel in to stony ground.  
In this case therefore, is our diligent cure required, good brethren. In this behalf it standeth us necessarily in hand, to show ourselves faithful watchmen, so as the people being warned by us, may be able to know false feigned doctrine, to beware of forged superstition, to shun the baits & snares of lies, and in no wise to be offended, when persecution cometh.  
And principally it shall be our part to give the onset upon the author of so heinous a mischief (the bishop of Rome) whom not only the prophets, but also Christ and th'apostles (according to the histories) directly proclaim, to be the right & mighty huge Antichrist. He it is therefore, whom our duty is to reprove, & to set him out plainly in his colours, for the congregations to look upon him, that no man be amazed by reason of his falsely & causeless usurped person or title, or be afraid of his vain gonneshotte of words, because of his prating power.  
And against forged superstition & lying doctrines, there is (doubtless) no presenter a remedy, than to know the truth. For where the light of the truth spreadeth out his beams, there may the devil put up his pipes, for any hurt he can do, with his dark dungeon of lies.  
As for the talks of some fine fyngred tendrelinges, they are not worth the hearing: which because they are afraid of their own carcase and pelf, would in no wise have an enemy of so great might & power spoken against, & to be provoked through such manner of open mouthed plain declarations. Is there not unquiet trouble enough otherwise, say they? Is there not dissension & tumultuous uproars enough besides? what availeth it to throw fire in to the furnace, and oil in to the fire?  
I beseech you (good brethren & fellow curates) bear with me, though I answer these men plainly home at few words. For I could easily contemn their prittle prattle talking, if there were not some of their company, that look to be reported not only for fanonrers of the gospels truth, but even doctors also, and that not of the common sort of doctors. Who forasmuch as they wonderfully mislike this work, which I purpose to set forth, can not fantasy all those pains that men take, in speaking & doing against the Bishop of Rome's tyranny. And yet for all that, these same fine carpet doctors make themselves wondrous busy and earnest, in driving away a sort of lousy harlot Friars, and maungie mass-priests. In this they think they do gaily. And if they chance at adventure to hit upon a new term of speech, to flout and taunt those ungracious monsters withal, Lord, so brag they are of it. But yet they would not have the head & chief prince of these monsters to be meddled against, in no wise.  
But I would have them to answer me. Do you think it to be true (O you saweye, & more than arrogant friarly divinity doters) that the Apostle Paul, yea that God himself hath ordained you to be watchmen in his house? Sure you will say, it is true, for you can not deny it unless ye will lose all the glory of your estimation, which ye set so much by.  
Than what think you is the office of a watcheman? Is it enough for him to tang the watchebell, when a rascal common soldier (or two) of the enemy's band cometh, & when the chieftain of the Army, and high Emperor himself approacheth with his hole host, to make no sign at all? I think you will not grant that.  
But than chief should the trumpet sound, than should he ring alarm most of all, than must the citizens be commanded to harness specially: than is the greatest danger of all other. And except the watchman do thus, he shall not only be called a negligent cowheardly wretch, but also a false knave, and a traitor to the common wealth.  
What a madness is it than (in the devils name) for a man not to think that necessarily requisite, in the administration of the church, which seemeth not only profitable, but also of necessity to be done in the temporal common wealth? And I pray you, what weapons are they, that Antichrist doth most hurt and villainy with all? even lies and crafty deceit are the things, that he setteth himself out most with all. Because he is furnished with a false title, he reigneth in many men's hearts, whose ignorant blindness and simplicity he abuseth, to establish his tyranny. Shall we than suffer them to be seduced through ignorance still, seeing it lieth in us, to deliver them at one's, from that so heinous a tyranny, by the light of the truth? Shall we be afraid to reprove that cruel raging beast, for fear of making him angry, whose use is to do more hurt with flattery, than fury? That may not be, my brethren. Nay, we must pluck of this monsters viso, that he vaunteth himself in, and tear of his painted lions visage, that men may see what a slowche eared ass he is, that all this while would needs be taken for that invincible triumphant Lion of the tribe of juda.  
Concerning his displeasures, we ought not to be afraid of them, nor adread of his thunder claps. As for 
Apoca. 6.  this beast, he hath already rose coloured himself a great while, with saints blood. There be innumerable souls of saints under the great altar, whom this beast hath murdered for the word of God, and the testimony that they bore unto Christ. And there are served of the same sauce, every day more and more. And all they cry How long Lord thou that art holy & true, judgest not, nor revengest our blood from them that dwell on earth? But the Lord heareth their voices, and is ready to come forth to execute judgement, and to be revenged as soon as the measure of the beast is fulfilled, & the number of his martyrs perfectly made up. Let us in the mean time do the parts of good thrifty stewards, and trusty watchmen, as it becometh us to do. Let us feed the lords flock with the provaundre of his word: let us reprove, stamp under our fere, and cast away poison, that it do no hurt. Let us point th'enemy and all his false crafts and weapons with our finger, that Christ's sheep may know, whom they ought to flee from. And so shall we receive the bounteous reward, that is prepared for us. And as for those men, that suffer so much as the simplest sheep of Christ's flock, to be lost through their negligence, there remaineth horrible pain in store for them.  
Now being moved by these reasons, I have taken upon me this labour (not being ignorant what danger lieth upon it) to prove the Bishop of Rome, to be very Antichrist. And this same work (loving brethren & fellow ministers) I thought good to dedicate unto you: not the I thought myself able, being a young man, to instruct mine ancients: being unlearned myself, to teach my betters in learning: and being a youngling and barbarous myself, to inform men of most famous eloquence, with these my doings: but that my mind was to render a plain reckoning of my studies unto those men, whom I saw travail this many years (like hearty and constant faithful men) in this matter, and did much good withal. And so I thought it not unprofitable, that this doctrine should openly come to light, being set forth under the public privilege of all you, seeing it is necessary, principally in this sorrowful time of affliction.  
But before I make an end of my tale, I think good to speak a little concerning Antichristes' other sword (that is, his open tyranny) that men may the more easily understand, what is the occasion of the cross and persecution, and that we ought patiently to bear it.  
But furst of all, it is to be inquired by whose counsel, motion or suffering it is, that Christ's church tasteth of the smart of the cross. Marry, that do we learn of the only and undeniable schoolmaster of the world, which hath been in the father's bosom from everlasting, & therefore seeing he knoweth all secrets, he hath opened them unto us, as far as it is lawful & profitable for us to know. When he sent forth his disciples to preach the Gospel, after that he had talked much concerning the cross & persecutions, at last he sayeth thus: Are not two sparrows sold for a farthing? And yet not one of them falleth 
Math. 10  to the ground without your father. All the hears of your head be numbered. Be not afraid therefore, you are much more worth, than a great meignye of sparrows.  
In these words now, the Lord showeth us the principal cause of the cross: that what so ever it is, that the godly are wont to have chance unto them, it cometh by the will & decreed counsel of his father. For although it is not the knowing of God's will, that setteth those that be persecutors on work, but the lust of their own private affection, hate, malice, and despite of God's word: yea and albeit Satan (the father of all murder & violence) steer them up: yet none of all these have any power, strength or force against Christ's church, except the Lord himself suffer them to rush in, and to have his church somewhat exerciced therewithal.  
For that cause the Lord calleth the King of Assiria, the rod of his fury: 
Esa. 10. Psal. 17.  and David calleth the wicked, God's hand and God's sword: where as neither the King of Assiria had any respect unto the will of God, neither do the wicked regard the counsel of God's providence. But this (loving brethren) is full of comfort, that neither the adversaries have (of themselves) any power against us, nor that any thing befalleth us without the will of God. For seeing the holy scriptures declare unto us, that 
Psal. 11. 2. Corin. 1.  God is not only a righteous Lord, but that he is also a most merciful father, certainly what adversity so ever chanceth unto us through his counsel, it threatteneth not to destroy or undo us, but promiseth us salvation. For how can he mind the undoing of men, which is the maker of mankind? would a father have his own children destroyed? would he be content to have them utterly destroyed & slain? No. But forasmuch as that property is most far from the nature of a mortal man, that is a father: doubtless we may 
Luce. 11.  not think God, which is the fountain of mercy and grace, to be more ungentil and harder hearted, than a mortal man.  
Why than (say they) suffereth he most merciless enemies to fall upon us by heaps so? why doth he cast us in to their hands, and upon their weapons than?  
But what are you (good folks) that grunt at this gaire? Think ye it a wonder, or never heard you, that a father shaketh the rod at his children? yea 
Hebre. 12.  and that he clappeth them on the buttocks to, for their correction? Let us rather look upon our selves, and we shall soon see the causes of all this gayre. For where we being 
Psal. 51.  conceived and borne in sin, could not choose, but be like our own original state, and therefore should be the slaves of death and damnation, the father of heaven tendering us with mercy (by his own son) hath taken away our sins, & choose us to be his children, & hath made us heirs of his grace & kingdom. This joyful & gracious provident of our salvation, even the doctrine of the gospel bringeth us word of. And that is it that telleth us how we are indebted to god again therefore. It informeth us, how we must believe, it teacheth us how to frame our life, and it correcteth our naughty corrupt manners.  
Howbeit forasmuch as our flesh can not abide to be corrected & nurtured, it would not in this case be monished, rebuked, corrected nor found fault at: no, it abuseth the doctrines of the gospel, to cloak his licentious liberty and lust withal: & the more careless security and liberty it hath to live at pleasure, so much the more it followeth his own affections, and runneth wild without bridling. Than therefore it standeth with the heavenly father's justice, that they which would not amend with courteous warning of words, must be corrected with stripes. And yet he sendeth not them for any cause, but that we should cast away our careless negligence, & turn in to the right way again.  
As for examples or testimonies of scripture there needeth none in this case, seeing every one of us f●leth in ourselves, this corrupt disposition of our own nature. Nevertheless I think it not amiss, to note such things, as have fallen in our time.  
The word of the gospel hath (by the favourable grace of God) been revealed and preached to the people of germany, now about five & twenty years and more. There hath been disclosed, the frauds, the false sleights, subtle wiles, and blasphemous devices of Antichristes' tyranny. All darkness hath been scoured away by the light of the truth. The endless knots (that before time were indissoluble) and the most sorrowful bonds 
Hebre. 4.  of death, were let lose and cut in pieces, with this most keen two edged sword, the Gospel.  
And when this gaire was once loosed, all that ever Antichrist had builded in men's consciences, fell suddenly down, and the vain dreads of conscience vanished away like smoke. That made the Bishop of Rome sorry for it, strait at the furst beginning. And right mighty Emperors, kings Princes, and people, were grieved at that. Yea they laid their heads together at sundry counsels, whereby they would fain have trodden down the corn of the gospel, which was than but green, & newly sprongen up. But all would not serve. No. we have seen them fall out among themselves, and horribly torn and arrayed with making wars one against an other, which intended to make war against Christ. And now even the same are at hand, ready to cheoppe of our necks: now they set upon us with fire and sword: now they make havoc of every thing, with murdering and smothering. But what is the cause? Is Christ more weak, and less skilful in his science, than he hath been before time? Is it because he is not able to restrain, that he hath restrained and kept of (all this while) unto these days? No, That is not the matter. But we have deserved this misery through our own sins. We have provoked him unto wrath through our unthankfulness. Our adversaries are weaponed with our own wickednesses: and therewith they make battle against us. And because we have sinned, in that we have shamefully abused the quiet rest, that God hath given us now a great while, he looketh upon us (his negligent naughty children (with this his present sharp rod. Howbeit this we may comfort ourselves in, that seeing he is our father, he desireth not the destruction, nor the death, neither the undoing of us his children, but would have us to amend, to be saved, and to live. And the very cause of the wars and persecution, which the Bishop of Rome himself pretendeth in every place by his bulls, is an undeniable proof of this matter. For he crieth out to have us burned, because (he saith (we are heretics.  
But what heresy is it? Marry Sir this: because we will none of the romish superstition, we trust not to 
what is heresy with the Papists.  our own merits, we lain to none but only Christ. Him we acknowledge to be our head, our king, our Bishop, our only & sufficient sacrifice: & because we (accordingly as the Apostle Paul did) know nothing, saving Christ jesus, and that he was crucified. And although by reason of our wickednesses (which forasmuch as we are infected withal) we frame not ourselves according to the profession of our faith, our heavenly father suffereth us to be plagued: yet that is not the matter, that they (which are a great deal wickeder than we) are angry with us for, but for this only cause they are horn wood against us, that we hold us to Christ alone, & are gone quite from their filthy faithless God service. For where some find fault at us, for a disobedience I wot not what, it is a most vain tittle tattle, & even the bishop of Rome himself proveth them liars by his own Bulls. Let us behold therefore the exceeding 
Da. 3. 9  goodness of God, in this behalf. we had deserved to be destroyed for our sins, that are both heinous & many, for contemning the word of God, & for our unthankfulness, & because we have lived carelessly, we had need to be scourged: but yet the Lord will not have our pain slandered with that title, 
Act. 5.  but reputeth us worthy of this honour, that his pleasure is to have us put in peril for his name's sake, for the true faith, & for religion (which is a matter of most excellency, and of most high honour) & so to count us among the company of his holy martyrs. O what a fatherly loving kindness is this? O most abundant pleynteous mercy. O most rich treasures of gods gracious favour. he is content to make us vessels of his grace, which had already 
Ro. 9  made ourselves vessels of his wrath: and he voucheth safe to have his glory set up, the vinyeard of his church watered, and his faith and truth testified in that blood of ours, which deserved to be shed for our own exceeding great sins. Who is it therefore, that could be weary of this cross? who can be sorry to suffer afflictions? In deed our most cruel blood thirsty enemies, are not ware of this glory of our persecution: and therefore it is meat and drink to them, when our bodies are destroyed & murdered. They know not that judgement abideth them, that when our Lord God hath chastifed us enough with their furious madness, they must be cast into everlasting fire, like an unfruitful rod, that is good for no use any more. But as for us, it is our part to say now with the Apostle Paul: who shall separate us from the love of God? shall affliction? shall strait 
Rom. 8.  keeping? shall persecution? shall hunger? shall nakedness? shall peril? shall sword? nay, in all these things we have the victory by him, that hath loved us. Yea Christ the son of God hath loved us, and like as he gave himself unto death for our sakes, even so doth he love us, and putteth us to honour now at the last caste, after such wise, that he turneth the infamy of the pain, which we had deserved, in to the most glorious honour of the cross, which we must bear for his sake. Notwithstanding his mind ●s not, that we should be so tormented and afflicted, that all must perish in his persecution suffering: but he requireth this, that we should abandon fleshly security & express that faith in our conversation, that we profess in our communication. And as soon as we do so, he receiveth us, which are now unthrifty children, and clippeth us hard in his arms, and so he maketh his words to be proved true, which he spoke long ago: As surely as I do live, I would not the death 
Ezech. 18.  of a sinner, but that he should repent and live.  
These things therefore it is convenient for us, to warn and teach the ●ongregations committed unto our charge, that the weak be not afraid of persecution, that they be not offended, when any thing chanceth amiss, and that they esteem not our faith and religion thereby: but let them remember themselves of those things, that they have deserved the wrath of God by, & amend them: that they being turned to the Lord God, may see him also turn unto them. Let the words sound in men's ears (yea let them sound continually) that the Lord speaketh by the prophet: O that my people would have hearkened unto me, for if Israel had 
Psal. 81.  walked in my ways. I should soon have put down their enemies, and turned my hand against their adversaries. The haters of the Lord should have fallen (like slaves) unto their feet, but their time should have endured for ever.  
If men would take heed to these sayings with attentive godly hearts, they should not be offended at persecution, but should have most present redress of all their miseries. But what want there is every where in this behalf, I think you see it, not without grievous sorrows of your hearts, loving brethren and fellow ministers.  
Men have not yet laid away their pernicious security of sinful life. We are not yet weary of our wickedness, we are not yet sorry for our sins. And like as wicked obstinate men have not suffered themselves as yet, to take courteous warning by the word: even so it is not possible for them to be afraid, when plagues come upon them. And forasmuch as we see perforce that kind of unbridled licentiousness in our people, we see also our adversaries wax daily stronger and stronger, & ourselves shrink & become weaker and weaker. But seeing the world is in this case, that we should 
Esa. 1.  utterly despere of it, if the Lord hade not reserved his remnants of chosen people: it shall be our parts, to apply our diligent endeavour, that none be cast away, through our slothfulness or negligence.  
Let us therefore exercise the talon, that the Lord hath given us. Let us win as much as lieth in our possible power. The Lord will not fail them, that apply their duties godly. But like as he alone giveth the 
1. Cor. 3. Math. 3.  increase: even so is he able of stones, to make children of Abraham.  
Let the dangerous using of our office constrain us, to have it always in our mind, and to take heed to ourselves and to the hole flock, that the church sustain no loss, either by false doctrine, or by grief of persecution. Let us not spare any pains taking, let us not spare for any labours, for any watchings, no nor yet for our own life, for it is rather to be called a death. Let us not spare our body, for it can not be better spent, than about the husbandry of the lords vineyorde: that at the later day in the dreadful judgement, we be not found companiones of that slothful servant, but that we may hear that pleasant and most comfortable saying: Well far you good and faithful 
Math. 25.  servants, you have been faithful over a few things, I will put you in authority over many things: Entre into your masters joy. Amen. Farewell brethren and reverend fellow ministers. At Zuirike the xii. day of December. 1546.   

The furst of the five Homilies, of Rodulphe Gualther, concerning the latter times and Antichrist.  
In this furst Homily are contained two specialties. Furst it proveth by Christ's words in the. 24. of Matthieu, that Antichrist is. second, it confuteth the false gloss of certain men, and teacheth what Antichrist is: and bringeth forth two places of scripture, whereby Antichrist may be certainly and truly perceived & known.  
THan if any man say unto you: lo, here is Christ or theridamas, 
Math. 24  believe it not. For there shall arise false Christ's and false Prophets, and shall show great miracles and wonders, in so much that if it were possible, the very elect should be brought in to error. Behold, I have told you before. Wherefore if they say unto you: Behold, he is in the desert, go not you forth: Behold he is in the secret places, believe it not, etc.  
Our Lord & savour jesus Christ, as his disciples beheld the mighty & noble building of the temple of jerusalem, said unto them: See you all these things? verily I say unto you, there shall not one stone be left upon another, that shall not be destroyed. And with these words of Christ his disciples were exceedingly amazed. And where as according to the custom of their auncettours and of their own time, they had as yet the busy and glistering gay ceremonies of outward worishipping (that in times past were set forth by Moses law) in great price, and even so esteemed them worthy to be honoured and observed; with a certain devotion of conscience: they were much afraid at this so grievous and sharp sentence of their Lord and master Christ, concerning the temple. Whereupon at the time that they came all one unto him, when he tarried alone in the mountain, they desired him to solute unto them three questiones, which they propounded unto him. Furst they asked him, when the Temple and city of jerusalem should be taken & destroyed. Secondarily, where in the end of the 23. chapter (after he had so sore quereled with the scribes & chief rulers of the jews) he made mention of his last coming: they questioned thereof with him also, and of the despeching of all the hole world, when it should be. thirdly, they required tokens, whereby they might discern, aswell when the destruction of the city and temple, as also the finalle end of all the hole world, and his coming again should draw near, and be at hand.  
To these three questiones (therefore) the Lord maketh answer in this chapter. And where as he being a trusty teacher of those that his are, doth truly teach those things, that only serve unto our salvation, he talketh nothing in this place of the appointment of the times, ne yet showeth what year, month, or day these things shall chance: that is to weet, because the certainly perceived knowledge thereof, should make nothing at all to the furtherance of our salvation, or to th'amendment of life, but should most specially provoke us unto careless slothfulness, and negligent leaving undone of good works and virtuous deeds. But he instructeth them with evident and unfailing signs, by token whereof they might clearly discern, that these things shall assuredly come to pass, and also he teacheth them, whether they shall shortly come to pass.  
And forasmuch as Christ the Lord, is the universal teacher of all the world universally, we shall not reckon that these tokens were given to non other, but to the Apostles alone: for it is manifest, that they were given no less to us, than unto than, to th'intent undoubtedly, that we should be diligently occupied in the consideration of them, and that when we see them happen, we should shake of all drowsiness of our minds, and (like faithful hearty servants) look for the coming of our Lord. For this conclusion of his doctrine the Lord himself doth most diligently treat upon, in this chapter, and in the chapter, following.  
Finally whereas the disciples desired to be instructed, not as touching the destruction of the city and temple only, but also concerning the final despeche of all the world, and the last coming of Christ: and required for that purpose tokens of sundry kinds, where by they might be able to discern the truth, and the time of both those matters: the Lord setteth forth such manner of tokens unto them, whereof the most part of them may & ought to be applied to both the questiones on either part. For like as the Lord God in times past, choosed the people of Israel to him self, peculiarly out of all other naciones and people, and coupled them to himself with a most holy sacred covenant: even so was it his will, that the same people should be an example to all other, where into (as in a certain common glass) all people should look. And therefore that heinous and horrible destruction of that same people, aught to be a figure of the last coming of Christ the savour, and thending of all the world, which indeed to all wicked persons shall be both heinous and horrible.  
But in this present place, which I have now out of Christ's words rehearsed before, the eleventh token is set forth unto us, & not without exceeding wholesome commandment and faithful admonition, wherewith we are informed by our savour, what is to be done of us in this behalf. There shall rise (ꝙ he/ false Christ's and false Prophets, and shall show great miracles and wonders, in so much that if it were possible, the very elect should be brought in to error. Therefore believe not their false promises, and feigned traditions.  
Herein furst of all (well-beloved brethren in the Lord) this is our part to search out, that we may know fully, what this word Christ is, what the meaning of it is in the scriptures, and what it signifieth. For thereby it shall also evidently appear unto us without doubt, who is a false Christ, & who be false Prophets, that commonly set forth unto us a false Christ.  
This word Christ is taken out of Greek, & signifieth the same, that the hebrews understand by their word Meschia, & soundeth in English, anointed. And the manner of anointing among the people of Israel was this, that the chief Bishops & kings should be anointed with holy oil, & so dedicated to their offices: in so much, that (as concerning kings) anointing was the same among them, that the custom of Coronation is among us. Here unto the places of scripture do bear record, as Exo. 29. Levi. 7. and. 8. and also. 1. Re. 10. &. 16. Chap. where the anointing of Saul & David is treated of. And of this manner custom of anointing of Bishops & kings, that seed that was promised from the furst beginning of the world, even the savour of all mankind is called in Hebrew, Meschia: in greek, Christus: in Latin, unctus: & in English, Anointed: for this cause sake, that he is anointed with the oil of gladness, that is to say, with the spirit of God, even he (that very chief Bishop, and most victorious King) which came in to the world, & was made man: and in offering him self up for our sakes, took away the sins of the world by his death, and delivered us quite from the cruel tyranny of the devil, death and hell: and so by this means he is become our most mighty valiant king, that proclaimeth the laws of everlasting salvation, and defendeth and revengeth us, from all the crafty wiles and assaults of our enemy the devil. Finally like as he is the only son of God, that for us was made man, and is the one only redeemer & savour of us all: even so must all they needs be false Christ's, that set out 
who is a false Christ.  themselves for redeemers and saviours of men. And than also they are false prophets & show a false Christ, as many as teach men to seek salvation and redemption, forgiveness of sins, the way of life, the grace of God, and the true eternal blessedness any where else, than at the fool and only son of God, our redeemer and savour jesus Christ. Whereof it is in this place to be noted, that this word Christ is used for redeemer, savour, and revenger, so that the meaning of our lords words is this: When the destruction of the temple & city beginneth to draw near (O brethren) there shall rise many that shall boast themselves to be saviours of the people, & shall withdraw many of the people unto their parts, for asmuch as they also shall have Apostles & Prophets of their own, that shall praise them unto the simple rude people. And in like case there shall not a few (in the later times) go before my glorious coming, which shall boldly take upon them to be that thing, that none is but only I: that is to say, they shall crepingly insinuate themselves in men's consciences, to be such (through false setting forth, and wicked arrogancy) as though they had in their hands the grace of salvation, redemption, forgiveness of sins, & everlasting life. Believe not these manner of men, yea although they send forth preachers of their name and doctrine neue● so many, to praise them most highly with words and studious diligence: yea and though they do miracles and such wonders, as have hitherto been scarcely seen or known of. For they are deceivers, & most falselyeng seducers of the simple rude common people. Behold therefore I have told you before, and forewarned you. Learn you this lesson (at least way) to remember my warnings, and to beware, and to escape so great a mischief.  
Now than, like as Christ faithfully admonished those that his were, of these things: even so the matter itself beareth record, that he was a true prophet, & the verity of the deeds afterward proved his saying true. For if a man consider the destruction of the city and temple, and the things that went before it, he may find, that there were many of this kind of guides and rulers cunningly seen in crafty deceits: that is to weet, a sort of magical philosophers (cunning in devilish sciences) & other wicked knackehardye fellows, among the number of whom, a certain Egipcian is chief reckoned: than Caphedon, Theodas and others: which like as (through their false promises) alured the people, that were (of them selves) to much inclined to sedition, even so were they authors unto many, of most deep miseries, and extreme sorrows. Look for these matters in josephus, the 20 book of antiquities, the 11. 1●. and 14. chap. Furthermore, in case 
False Christ's in the primative church.  we mark respectively the apostles times, and the things that chanced about the primative church, it shall evidently appear, that even at that time also many rose, which partly took upon them the office, to give the grace of God, and the gifts of salvation, and partly which declared, that they must be had some where else, than at our sole and only redeemer jesus Christ. For to this meaning the text ought to be applied, that we read in 
Act. 8.  the acts of Simon magus, which was so saucy, as to name himself the mighty power of God. To this saying also the swarms of heretics are to be accounted, which by & by even in the apostles times, or soon after, arose & withdrew men's minds from Christ jesus, & miserably disquieted men's consciences, with their doctrine. Hereunto shall worthily be referred the blasphemous hellhound (the devils own minion) that deceiver 
Mahomet  Mahomet: who (as he is the author of a new law) hath with his abominable enterprise, feigned also a new kingdom of heavens not heard of before, new blessedness, new way of salvation, and a new sect. To be short, unto this purpose belong they, that from the lips forward (as touching the title) advance the religion and faith of Christ, and for all that, they commonly set forth remission of sins, the grace of God the father, eternal life and salvation, not in the only merit of our savour jesus Christ, but train away men's simple rude minds, to other purposes. Of this sort we say, that all the Popish doctors are, which in deed 
Teachers of Popery  profess Christ with their mouth, but yet the manner of them is, to teach the followers of their doctrine & religion, to put their trust, partly in their own works and merits, & partly to train them unto saints merits, unto saints intercession, unto Pope's pardons, unto Saints images, and finally unto many such sorts of trifles and fantasies of man's brain, or rather superstition: and also to seek comfort of mind, peace and quietness of consciences, in such gaire. For it shall appear more clear than the day light, that even these sorts of men, are no less meant by Christ's words, than the other sorts are, in case the things that are spoken of in this place, be compared with their traditions. For they are not afraid to declare, not only that remission of sins and salvation of souls must be attained by some other means, than at our savour Christ, but also to set forth even that same our Lord himself, in sundry places contrary to the authority of the scriptures, and of the word of God.  
For as concerning Christ (which was hanged on the cross and died, and after that when he was raised up again from death, carried his very own true body into the heavens, in the sight of his disciples) they teach (contrary & besides the plain articles of our catholic faith, and besides the truth of the holy scriptures) that he is contained without all doubt, in the sacrament of the aultare corporally, & also in the same substance, as he was hanged on the cross, and offered up himself for us, and that he lieth enclosed in the churches or boxes (as they call them) that are consecrate to that end: and so they show him in those same places, to the silly rude people, whom they have with their tradiciones & fantasies, brought in to such a madness, that they forget the faithful admonition of this our Lord jesus Christ, and put their confidence in these men's trifling toys: & a great part of men following these deceivers, go about to seek the Lord Christ (the savour of the world) in bread, in boxes, in the aultare, & in other sundry sorts of places.  
And how great (and how far out of square) this error of the world is, it shall be declared in other places more plenteously, God so willing. And forasmuch than, as we hear, that the Lord Christ himself in this place, nameth false Christ's: And seeing that mention is made of such manner of deceivers, which (by their false prophets) should seduce too many men: and yet in the mean time, this common & uniform sentence of all men is heard, which believe, that before the last coming of Christ, and thendingending of all the world, a certain great Antichrist shall rise, to the destruction and damnation of many folks: me thinks this present place doth require, that (for asmuch as it is our chance to see the last days) we should search, and weigh the hole universal business of Antichrist, with all our possible studious endeavour: that in case we be in any danger thereof, we may be able to beware of it, and avoid the things, that might hinder our salvation.  
Wherefore to th'intent the matters that make to this purpose, may the more clearly and openly appear unto us, it seemeth, that before we go to the matter itself, we must weigh three things. Furst we must search, whether any Antichrist shall certainly come or not. Than what the name of Antichrist meaneth, & who is Antichrist, & also that we may perfectly perceive, how men have been yet hitherto deceived, in the knowing of him. Thirdly what is written unto us in the holy scriptures, concerning Antichrist, & what is necessaire for us to think, & believe of him.  
That Antichrist shall rise up in 
whether there be Antichrist  the last times of this world, before the last & glorious coming of Christ to judgement, it is written with sufficient testimony, in the kokes both of the old testament and of the new. For the Prophet of God isaiah in the 11. Chap. going about to describe universally, the hole business of the promised Messiah our savour, among other of his doings, he recordeth this also, that he shall slay the wicked one with the breath of his lips. In which place, by this word (wicked one) is not to be understanden every adversary and enemy of God, but that notable and great enemy of God, even antichrist: that he (as the chief head of most high wickedness, according to his excellency) may be called the wicked one. In this behalf Paul the Apostle is our witness, who in his later epistle to the Thessalonianes, speakink of the bleaing of Antichrist, useth the prophets testimony and words of this place. Here unto shall the 10. Psalm of David be worthily recited, who also (according to the meaning of Saint Jerome & Augustin) under the title of the wicked one, doth handsomely paint out the parson of Antichrist. To this purpose also maketh the godly Prophet Ezechiel, 
Ezech. 38. and. 39  which by Gog and Magog, doth (in figure) prettily set forth the image of Antichrist. Besides these the most noble Prophet and most heartily desirous man Daniel in the 7. and 11. Chap. telleth all the business of Antichrist, with such plainness of description, that he might seem not to prophecy of things to come, but to write a story of a matter all ready done. In like case also, Zacharie the Prophet in the 11. Chap. maketh mention of the same monster, where he speaketh of a certain foolish pastor, and an Idol rather than a Pastor, that should be most far of from all office of a true Pastor. And if we go to the books of the new testament, we shall much more evidently and more perfitly see this matter, as we shall all other matters also. For he that is the Lord himself, and the undeniable teacher of the truth jesus Christ, nameth here false Christ's: and describeth them yet more plainly, in the end of the chapter. And the disciple whom Christ our savour loved, used the very self word antichrist, in his furst epistle, the second Chap. writing on this manner. Babes, now is the last time, and as you have heard, that Antichrist shall come, there begin many Antichristes', to be even now already. Furthermore in his holy sacred apocalypse, which he received by the revelation of Christ, he expresseth all Antichristes' business, with such study and diligence, that he showeth the springing and furst beginnings of this wicked one, his procedings, his power, his streinghtes, his subtleties, his doings, his end and destruction, and also showeth his time and place (by name, in a manner) and pointeth them, as it were with his finger.  
The same thing doth Paul also that great Apostle of Christ, 2. Thessa. 2. Finally to the same end, ought the sayings also to be applied, that are written. 1, Tim, 4. and .2. Pe. 2. and in many other places, wherein all the hole guard of Antichrist, that is to say, all the rabble of false Prophets is in most ample wise painted out, in their own colours. Therefore we must in no wise doubt, of the rising & tyranny of Antichrist, but rather watch & give most diligent waiting attendance, whether now (seeing he is strate up) he practise the same his tyranny, that the prophets have spoken of before.  
Moreover, that other thing which we propounded in the second place, is here most chief necessary to be 
what Antichrist is.  known, to thinntent we may understand, what Antichrist is: wherein we shall perceive the blindness of mankind, and the working wiliness of Satan, wherewith he hath made us such Dawepoopies, that we have served Antichrist with all kinds of diligent services, and yet we were not able to know him.  
Howbeit all this gaire, the most wily crafts man hath (after his accustomed manner) by the darkness of lies, brought to pass. For in forgeing a false feigned fable of Antichrist, he hath caused so great an ignorance of the truth, that (by means of a false imagination conceived in our mind) we can not discern the right Antichrist, lurking under such masking visors.  
For of this matter we see it also 
The false forged fable of Antichrist.  mentioned in writing, that the orinal beginning of Antichrist should be such, that he must necessarily be borne of the people of the jews, of the tribe of Dan: because jacobs' prophecy is thus. Dan shall become a 
Goe 49.  serpent in the way, and an adder in the strait path. And that he shall so be conceived in sins, that incontinently upon the time of his conceiving, Satan shall lay hold on him, lying in his dams belly, & never leave him. Than that he should be borne in Babylon, and fostered up at Bethsaida and Corozaim, by Christ our Lords own witness, which for that 
Math. 11.  cause is red in the story of the gospel, that he cursed those cities, & thundered that horrible woe upon them. And (because nothing should be behind in that subtle fliering fable, that seemeth to belong to the outward similitude of the truth) men that were most fit to deceive, have (by the instinct of Satan) added many other things to withal. For like (say they) as he shall be brought forth in to light, in his plain devilish conception and nativity, so shall he also be streinghtned continually with swarms of magical philosophers, inchauntours, and sorcerours, which shall instruct him by and by in his furst tender years, in the exercise of such abominable sciences, and shall make him handsome to devilish services. But as soon as he shall come through to jerusalem, his seat shall be set in the temple of God, and as many of the number of Christian and faithful people, as he could not beguile with his lies and wily deceits, he shall torment with horrible kinds of punishment, such as hath not been heard of, and than put them to death. For they writ, that salomon's temple must be builded up again by him, so as he shall sit in it, and set forth him self, in the title of the true Messiah and son of God. And he shall also send forth his apostles, in to all the world, by whose ministery and travail, he shall draw away unto his side, furst the prince's minds, and than the common people: of whom, some being corrupt with rewards and desire of richesse, some being frayed with threatenings and fear of dangers, and the rest being beguiled with new fashions of miracles, and with innumerable deceits, shall apply unto him. But as many as will not believe in his forged lies, he shall slay and destroy them with cruel pains: among whom both Helias and Enoch (the forerunners of the last judgement) shall necessarily be put to death. And at length, when these tyrannous persecutions shall have endured, the space of two years & an half: the last day of the Lord shall come upon him, and make an end of miseries.  
These (I say, well-beloved brethren in Christ) are Satanes' forged fables of Antichrist, which that wicked crafts master of lies, hath decked & garnished even with testimonies of scriptures, to th'intent undoubtedly, that when we have conceived a false imagination, & look an other way, he might be able in the mean time; to steer up the tyranny of the right Antichrist, & with mighty power to confirm it, to men's destruction & undoing. For this same cause therefore, his drift was, to declare him to be among the infortunate people of jews, and to send abroad the imaginations of our wits out to Babylon, and than to make much pryttle prattle of salomon's temple (which after the undeniable sentence of Christ our Lord, shall never be possible to be builded up again) to the intent in the mean while, he should not once come in our remembrance, that hath exalted his head at Rome, in the congregation of the faithful, & being (with such abominable saucy enterprise) exalted even against the Lord himself, hath infected the simple & rude men's minds with most grievous errors. We had need therefore to be in this case, so much the more careful and studiously diliget, as it is convenient for us, to mark more narrowly this word, Anrichrist: and more diligently to bolt out the meaning of it, so as it may most fully appear unto us, to what manner man, that name ought to be imputed.  
Antichristus is a Greek word, and being compounded of Anti, which signifieth contrariety and overthwartenesse, and Christus, whereof we have spoken before, betokeneth him that is contrary & against the Lord Christ, and challengeth to himself, by unjust title and wicked arrogancy, the honour, glory, and all offices else, which are due to none, but to Christ our savour. Whereupon Paul respecting the matter rather than the name, calleth him Antikeimenon, because he sitteth in the temple of God, and exalteth himself above all that is worshipped, in the stead of God. And by the same compound figure also, the Antichristian men call him Antipapam, that is either unlawfully chosen of others, or being moved of his own folly, objecteth himself against the lawfully chosen Pope, and wrongfully vexeth, or else occupieth that seat of abomination.  
To be brief, inasmuch as the name of Antichrist soundeth contrary and against Christ, it behoveth us furst of all to know & acknowledge our lord & savour Christ, with all those things, that properly belong unto him. For thereby we shall openly see, who is the right Antichrist, & who ought to be rightly called Antichrist.  
Now than as touching Christ jesus, the holy scriptures paint and set him out unto us of such sort, as him that being from everlasting very God (and of all one essence and substance with his heavenly father) took upon him for our sakes (at the times appointed) the very flesh and nature of man, being like unto ours in all things, sin except, to th'intent he might be our chief high bishop: Whose office he hath so accomplished, that in offering himself on the altar of the cross, he made oblation unto God the heavenly father, with a perfit and a sufficient sacrifice for the sins of all the world. And when he had finished the business of our redemption on the altar of the cross, he was buried, & by his own divine power he raised up from death his body, that is to weet, the very manhood, which he had taken, to th'intent he might break & put quite away the power of death, which it had over us. Than after ward he carried his body in to the heavens, that he might set open unto us again the gates of heaven, which the transgression of our furst parent, and the sins of us all, hade shut up before: and that he might there appear before God the father, a faithful advocate and mediator for us, and might also be in stead of a pledge and a gage, whereby our faith should be confirmed, whereby also we believe, that our bodies shall (through faith) have possession in the very same kingdom of heavens, & everlasting blessedness. For which causes sake, the holy scripture is accustomed, to name the self same Christ: our head, our high priest, our king, our savour, our redeemer, our mediator, and even the one only way of life and everlasting salvation, which the scripture also doth make good, with most abundant testimonies, as much as we have now spoken of. For Paul the apostle writing to his Philippianes, in the 2. Chap. saith thus: Christ jesus when he was in the shape of God (that is to say, very God) thought it no robbery to be equal with God: nevertheless he made himself of no reputation, taking on him the shape of a servant, and became like unto men, and was found in his apparel as a man (that is to say, a very man, made like unto us in all things, sin except) he humbled himself, and became obedient unto death, even the death of the cross. Again in his furst epistle to Timothee the. 1. Chap. Christ jesus (quam he) came in to the world to save sinners, of whom I am chief. etc. And in an other place Hebr. 9 he writeth on this wise: As it is appointed unto all men, that they shall once die, and than cometh judgement, even so was Christ once offered, to take away the sins of many, & unto them that look for him, shall he appear again without sin, unto salvation. And a little before these words, we read that the same Apostle wrote on this manner: For Christ is not entered into the holy places, that are made with hands (which are similitudes & examples of true things) but is entered into very heaven, for to appear now in the sight of God for us, not to offer himself often, as the high Priest entered into the holy place, every year with strange blood, for than must he have often suffered, since the world began. But now in th'end of the world hath he appeared once, to put sin to flight by the offering up of himself. All those sayings belong also to this purpose, which the apostles speak of Christ jesus, in this meaning: as these be, Christ is of God made unto us wisdom, righteousness, sanctification and redemption. 1. Corin. 1. God forbid that I should rejoice, but in the cross of our Lord jesus Christ, by whom the world is crucified to me, and I to the world. Gal. 6. Also: There is one God, and one mediator between God and men, the man jesus Christ. 1. Timo. 2. If any man sin, we have an advocate with the father, jesus Christ the righteous. And he it is, that obtaineth mercy for our sins, not for our sins only, but also for the sins of all the world. 1. joh. 2. There is none other name given unto men under the sun, wherein they may be saved, but only the name of jesus. Act. 4. To this same end, pertaineth the voice of God the heavenly father, wherewith he sounded once and eftsoons from heaven, saying: This is my well-beloved son, in whom I am pleased. Math. 13. &. 17. chap. Hereunto must the saying be referred, that the Lord himself (by his holy spirit) speaketh in Isaiah the prophet: I the Lord. This is my name and I will not give my glory to any other. But the glory of Christ our Lord is this, that he alone (with his raunsoming blood) hath set us free from the tyranny of sin, death, hell, and sathan: and is therefore the Lord of us all (that is to weet, whom he hath redeemed with his own blood, which was shed for us) and so ought to be acknowledged of us all. Concerning this glory and honour he saith, and professeth, that he will give it to none else. Out of which words of Christ, it shall appear by evident and steadfast demonstration, that he is Antichrist: 
who is Antichrist.  who so ever goeth about to rob our Lord and savour Christ, of this glory and honour, and take it upon himself. Who so ever than taketh upon himself, to give remission of sins, the benefits of the grace of God, the gifts of salvation & the kingdom of heaven, is Antichrist. Who so ever taketh upon himself that honour of priesthood, to say, that he sacrificeth for the sins of the world, is Antichrist. Who so ever maketh himself an intercessor to God the father, for the quick and the dead, by any other reason or manner, than we are commanded to pray mutually one for an other (according to the trade of the scriptures) is Antichrist. Who so ever also declareth, that these gifts of our salvation which we have now rehearsed (either all together, or singularly by themselves) may be hade any where else, than at our Lord jesus Christ only: and teacheth men to seek them else where, than at him alone, which was offered for us once for all, & now sitteth bodily in heaven: he setteth out unto us a false Christ, yea even Antichrist, and is of the number of those false prophets, whom Christ our Lord reckoneth up here by name.  
Whereupon this also shall evidently appear unto us, that Antichrist is not only one man by himself (as we thought, when we wandered in the darkness of popish superstition) but that there are many Antichristes', as we showed a little before out of john the apostle. And yet there is an head, & a certain chief ruler of this abomination: yea all these fellows have a kingdom, and a chief seat of their kingdom. And he that occupieth it, is that undoubted very great & chief Antichrist, in whom the common enemy of mankind, satan, setteth forth all his streynghtes, all his might, all his power and operation: yea and all his endeavours, deceits, frauds, subtleties and counsels, to men's undoing and utter destruction.  
This matter we shall treat of, in the third place, so as we shall set forth, what is contained in the scriptures hereof, with the most plain demonstration, that we possibly can.  
But forasmuch as the holy sacred scripture in many places (as we have already noted) speaketh of this abominable business of Antichrist, it would be a work of great labour and trouble, and a work that should bring in more darkness than light, if we would study to bring forth all the places of the prophets & apostles, that are touching this matter. Therefore out of all, we will choose only two, which ypounde unto us, all this ado thoroughly, & all his mysteries most plainly painted out. The furst is of Daniel, whose writings in this behalf, ought worthily to be hade in most high credence and authority with us, inasmuch as we may see the same things rehearsed of Christ our Lord in this chapter, who also doth move us, to the diligent reading and knowledge 
Math. 24  of it. And that other shall be taken out of Paul the noble and excellent apostle of Christ, which also is called the elect vessel and instrument of 
Act. 9  God, and being rapt in to the third heaven, saw secrets of the kingdom 
2. Cor. 1●.  of heaven, which can not be expressed with tongue.  
The prophet of God, and desirous man Daniel, being (by divine revelation) taught the order of the things that should happen from his time to the last end of the world, and minding to have the same notified unto them that should come after him, writeth on this sort. I saw in my vision by 
Dan. 7.  night, and behold the four winds of the heaven strove upon the sea, and four great beasts came up from the sea, not one like an other. The furst was like a Lion, and yet had he eagles wings. I saw that his wings were plucked from him, and he taken away from the earth, that he stood upon his feet as a man, and that there was given him a man's heart. Behold, the second beast was like a Bear, and stood upon the one side. Among his teeth in his mouth he had three great long teeth, & it was said unto him. Arise, eat up much flesh. Than I looked, and behold, there was an other like unto a leopard, this had wings as a foul, even upon the back. This beast had four heads, & there was power given him. After this I saw in a vision by night, & behold, the fourth beast was grim and horrible, and marvelous strong. It had great iron teeth, it devoured and destroyed, and stamped the residue under his feet. It was far unlike the other beasts that were before it, for it hade ten horns, whereof I took good heed. And behold there came up among them an other little horn, before whom there were three of the furst horns plueked away. etc.  
And forasmuch as by this little horn, the mystery of Antichrist is figured, as it shall hereafter be declared: we must furst of all mark well, the furst part of the prophets vision. And having gotten an angel to interpret it to him, he learned, that by these four beasts, four Kings or monarch, & also four Monarchies & kingdoms are figured: that is to say, even the same that the heathen weiters make report of, in their books of histories: & surely they came out by the wind of God's providence, stirring the great ocean sea of all the world.  
The furst is the kingdom of the Babilonianes or Assirianes, under whose dominion and power, Daniel was than in subjection. And this kingdom is compared to the Lion, that had eagles wings. For like as the lion is the noblest among the four footed beasts, & (as a king) hath power over the residue of beasts: even so the kingdom of Babylon, or of the Assirianes, excelled among all other kingdoms, in strength, valeauntnesse, nobility, & pre-eminence, & also in speedy & incredible fortune of victories and successes, it ran through all the world round about, as it had been a most swift Eagle. Nevertheless because the princes of it were proud, disdaynous, & haut, & began to have God in contempt, & (to much foolishly) to challenge all the glory to their own puissance, the wings of it were pluete away: & when the fortune of victories was taken from it, it was set on his feet as men be, in such wise doubtless, as the kings thereof being (by God's judgement throughly tamed) should know themselves to be men, both mortal & frail. The second is the kingdom of the Persians', that was advanced to so high power of their most victorious king Cyrus, that it wan the monarchy & Empire of all the world. This kingdom, because it was exceeding great & huge beyond measure, & therefore very hard to be kept in subjection, is compared to a Bear: which is a mighty huge beast & a foolish. And it is said of him, that he devoured much flesh, and that he held in his tethe three great teeth. For like as Cyrus extended the limits of his Empire far and wide: even so he occupied by and by at the beginning of his Empire, three most large kingdoms, that is to weet, of the persians, Medes, & Babilonianes.  
The third kingdom, is the kingdom of the Macedonians or Greeks: the furst author whereof (we read) was Alexandre the great. This kingdom the holy ghost compareth to the leopard, that had four wings, and was harnessed with as many horns. Hereby is noted the wily, subtle, and crafty natural wit of the people of the greeks, which wrought their matters almost with subtleties & wiles, like the leopard, which is an exceeding wily beast. The wings also betoken that notable peerless celerity of Alexandre the great: who within a few years space with his stering of wars, went clean over Asia and afric, and subdued them under his own dominion. But this leopard is in sight armed with four horns, forsomuch as after the death of Alexander the great, the hole Empire was divided of his own men (whom he made governors) in to four kingdoms, that is to weet, the Egipcianes, Sirianes, asians, and Macedonianes.  
The fourth kingdom is the kingdom of the Romans, which for victorious strength, unshrynking courage, shameless audacity, power, cruelty and most merciless tyranny, is compared to a new and unknown beast, that hath no certain name. For it is manifest, that the people of the Romans, being most greedy of Empire and large authority, occupied all the kingdoms of the world, dilated the coasts of their empire far and broad, devoured all regiones with their insatiable greediness, brought all naciones and people in subjection, gathered all the substance & richesse of the hole world in to their own city, and trod, tore and stroyed all naciones under the cruel feet of their ambition. In these men's empire and monarchy, Daniel describeth all the mystery of Antichrist in these words: This beast had ten horns, whereof I took good heed. And behold, there growed out an other little horn among them, before whom three of the furst horns were broken, & plucked away. And behold, there were horns in this horn, like the eyes of a man, & a mouth speaking presumptuous things, & seemed more stout than the other. Which horn also (when I looked on) made battle with the saints, and prevailed against them: until the old aged came, & judgement was given to the saints on high, & till the appointed time was come, that the saints should have the kingdom. All these things (I say) Daniel was taught in vision, concerning the mysteries of Antichrist, and the interpretation of the same, which he himself learned of the Angel, and describeth here after in these words. The fourth beast signifieth the fourth Kingdom, that shall be in the world, which must differ from all kingdoms, and devour all the earth, & break & all to burst it. And the ten horns betoken that out of it, ten Kings shall rise, and after them there shall rise an other, differing from the farther, which shall oppress & throw down three kings. Be shall also talk of divine matters: but he shall trap the holy saints, & shall challenge to himself to change the state of times & laws, which shall be delivered unto his authority, whether it be a long space of time or a short. Finally the judgement is set, & they have taken his dominion from him, that he may be utterly wasted and destroyed. But to the people of the holy saints shall be delivered the kingdom, and dominion, and largeness of kingdoms, under all the heaven: & their kingdom is an everlasting kingdom, & all high estates shall serve and obey him.  
This verily is the interpretation of the vision, which was given to Daniel by the Angel, & teacheth by some certain unfallible marks, that by this little horn the great adversary of our savour Christ (even Antichrist) is represented. For the Prophet sayeth, that he shall move battle against the saints: that is to say, against the faithfulls, whom Christ hath sanctified with his own blood. Besides this, that he shall speak presumptuous things, and that with such an insolency, that he shall also entremeddle communication of divine matters. And yet it sufficeth not him, to have spoken such things, but he must also take upon him power, to change the state and conditions of times, and of all matters of this world, yea & the law itself, and the ordinances at his pleasure.  
All which things can rightly be ascribed unto none other, but to that mighty and famous adversary of Christ our Lord, Antichrist I mean. But of this we shall more largely and more plainly speak, in the treatise following.  
Now there is that other place of this treatise behind, which I promymised to bring forth of the Apostle Paul: which with more clear words, expoundeth the greater part of this vision, in the later Epistle to his Thessalonians, in the second chapter, For where as the Thessalonians (being disquieted through false doctrines of certain deceivers) thought, that the last day of judgement, and the coming of our Lord jesus Christ drew near, and was than already at hand: Paul a faithful doctor of those that were his, confuteth the falsely conceived opinion, touching that matter, with these manner of words & reasons. Let no man deceive you by any means. For the Lord shall not come, except there come a departing furst, and: that the man of sin be opened, the son of perdition, which is an adversary: and is exalted above all that is called God, or is wourshipped, so that he doth sit in the temple of God as God, boasting himself to be God. Remember ye not, that when I was yet with you, I told you these things? And now ye know what withholdeth: even that he might be uttered at his time. For the mystery of the iniquity doth already work, till he which now only letteth, be taken out of the way. And than shall that wicked one be uttered, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the appearance of his coming: even him whose coming is after the working of sathan, with all lying power, signs and wonders, and with all deceivableness of unrighteousness, among them that perish: because they received not the love of the truth, that they might be saved. And therefore God shall send them strong delusion, that they should believe lies: that all they might be demned, which believed not the truth, but had pleasure in unrighteousness.  
Thus far have I rehearsed Paul th'apostles words, which contain the full & perfit description of all this ado, and of the mysteries of Antichrist: & also the plain interpretation of the vision, that is recorded in Daniel the Prophet. And after what sort these two places agree between them selves, and what is the true understanding of them boche, it shall be declared in the Homilies following, by the favour and help of God.  
But out of these matters, which are thus far already said (well-beloved brethren in Christ) this we must mark, that according to the oracles of god's word, and of jesus Christ, Antichrist shall surely come, which by his false prophets shall seduce an infinite multitude of people.  
We must therefore (brethren) endeavour ourselves, with most earnest study and diligence, that furst of all, we may be thoroughly perfit in the certain true knowledge of our Lord & only savour jesus Christ: wherein being instructed, we must than also learn to know the false Christ's, and that great Anttchrist himself: to th'intent lest we be made fools hereafter, as we have been all ready heretofore, by the most false wily devices of Satan, for than we shall be able neither to know him, ne yet to beware of him.  
Therefore we had need diligently to consider the words of God, and to call upon him also diligently, with continual prayers, that he would vouchsafe to open unto us the true understanding of his word, & to lead us in to the true knowledge of his son our redeemer: and that we be not deceived with Antichristes' lies, but continue steadfastly in Christ our savour, which is the everlasting verity. To him be honour, praise, and glory everlastingly, world without end.  
Amen  
Thus endeth the furst Homily.   

Antichrist, The two Homily.  
In this second Homily we are taught what the original beginning of Antichrist is, where it shall be, and by what means and shifts he shall attain his so great streinghtes, and so mighty power of his tyranny.  
Our Lord jesus Christ the eternal son of God, the only redeemer and undeniable Doctor of the world, talking with his disciples, concerning the later times, and the periles of the same (among other things) telleth them before hand, that false Christ's and false Prophets shall rise up, to the destruction and marring of many men. And we are also taught by the hole mind and consent of all the scriptures, both of the old testament & new, that among them there shall be a certain peculiar head ringleader, and a most rank adversary of Christ our king and priest, whom after the common custom of the faithfulls, and by the apostles authority, we do use to name Antichrist: like as in the Homily before it is sufficiently declared. Nevertheless these things are not spoken to th'end (well-beloved brethren in Christ) that we should only hear & know, what should be hereafter, having in the mean time no larger consideration of things that shall come: but the Lord doth rather require (by his faithful admonition giving) that we should learn to know this chief and notable enemy of our salvation, and to beware of his wiles, lest we be seduced therewith, and so be made partakers with him of eternal damnation. And therefore it is necessarily requisite for us to mark, & to confer other places of the scriptures together also, that can with more certainty & evidence, inform us of all those matters, which are as it were but in a few words set expressly forth in this place. In consideration whereof, I lately brought forth two places of scripture, touching this matter: the one of the old testament out of Daniel that prophets seven. chap. & the other out of Paul the later to the Thessa. Which albeit by and by at the furst sight, they might seem not to agree together in all things, but somewhat to vary, yet there is no difference nor dissimilitude between them at al. Theridamas is also no contradiction, nor any other variety, but that th'apostle Paul, with more plain light of words and sentences, doth expound that which Daniel set forth (after the manner of a prophet) under the mystery of a vision, like as the things that follow, shall more clearly bear evidence. And to th'intent this hole matter of Antichrist, may the more openly appear unto us, it shall be all thoroughly comprehended and assoiled, in six questiones or proposiciones. For furst, inasmuch as it is evident that Antichrist is, we shall inquire of his original beginning, that is to weet, in what place he must spring out, and where we must seek for him, in case we intend thoroughly to come to the certain knowledge of him. Secondarily, by what means, devices, & crafts, he shall attain such mighty power and so high authority.  
Thirdly, we shall make search of his person: that is to say, which a one it shall be, and by what marks and properties it ought to be known. Fourthly, we must consider his works, that he shall set his study upon. Which consideration even itself, doth bring a certain and an unfailing plain knowledge of him. Fifthely, it is convenient to know his weapons (wherewith he shall with such lucky success fight) to attain, enlarge, defend and maintain his kingdom and power withal. Sixthely, how far the limits of his wicked authority must be extended, and upon what sorts of men, our Lord & most victorious king jesus Christ shall suffer him, to have so great authority: who at length with his just judgement, shall slay and despeche that fierce and proud adversary with all his membres, and (with sentence past calling again) shall judge him to be punished in the torment of unquenchable fire. Hereunto there shall be a faithful admonition taken out of Christ's words, instead of a conclusion, how the godly ones & faithful folks ought to behave themselves under his raging tyranny. And in deed I shall (by the grace of God) purpose to treat of all these matters, with such for sight and diligence, as shall lie in my best possible power to do.  
Now as pertaining to the furst 
where Antichrist was borne.  question of Antichristes' original beginning, and the place of his birth, the holy ghost hath sufficiently and perfitly instructed us by Daniel the Prophet, which saith, that the little horn (by the which we heard in the Homily before, that Antichrist was figured) sprung out of the fourth beast: that is to weet, out of his head, as of that part, whereof horns commonly use to grow out.  
Now forsomuch as this fourth beast is a figure of the fourth monarchy, that is to say, of the empire of Rome (as it is before largely enough declared) it followeth, yea it is out of all peradventure, even by the unfailing demonstration of the holy ghost, that Antichrist shall spring out of the empire of Rome, yea and out of the head of it, that is to weet, out of the principal city, Rome: & even there he must be sought for. Here unto that saying must partly be referred, that 
How the temple of god is to be understand here  Paul th'apostle speaketh, of the departing, and that he teacheth, that his seat must be placed in the temple of God. For that saying may not in any wise be expounded of the temple of jerusalem, but it ought to be understanden of the fellowship and congregation of the faithful, which is the true and living temple of God. Notwithstanding lest the dullness of our wit might doubt something in this behalf, our Lord jesus Christ himself doth show yet more evidently and more clearly, & pointeth (as it were with his finger) that Antichrist must be borne in the very city of Rome. For in that revelation, which he showed to his beloved disciple john, the 
Apo. 17.  great adversary of Christ is meant by the Image of the hoore, which sitteth upon many waters, & is carried upon a mighty beast & an unknown, that goeth raging grymmely with seven heads, & armed with ten horns.  
And the angel willing to interpret the mystery of the Image to john th'apostle, saith: that the waters where the woman sitteth, are the people and folfe, and naciones, & tongues, whom she shall bear rule over. And that woman (quam he) whom thou sawest, is the great city, which hath rule over the finges of the earth: and the seven heads are the seven mountains, where upon it is set.  
Now who is it, that seeth not herein, the openly manifest and evident description of the city of Rome? For Rome, (if a man considre the old circuit of the walls) comprehendeth within it seven mountains, and that of famous report in the monuments of old weiters: of which mountains both the tokens and the names remain even yet to this day. And the same Rome, when Domitianus was Emperor there (in whose time johan th'apostle being banished for the faith of Christ, in to the isle of Pathmos, received this revelation of the Lord) reigned & had empire over the kings of the earth. For at that time, the power of the Romans had conquered and subdued with their martial powers, the greatest part of all the hole world, under their authority & empire. By reason where of it is undoubtedly plain (by most certain reasons & arguments) that Antichrist must be borne of the empire of Rome, & place his seat in the head of it, that is to wit, in the very city of Rome. And this I say more over, 
The B. of Rome is the great Antichrist  & profess freely (both with mouth & mind) that the chief & mighty greatest Bishop, which having his seat in the city of Rome, challengeth to himself the dominion & name of the same city, is the very right and great Antichrist, & the exceeding enemy of Christ our savour, like as in these that follow we shall (with a thicker rank of arguments) most evidently declare. Therefore those men err, and be toto much deceived, as many as put their confidence in those false feigned popish gloss, & mind to seek for the right Antichrist either in the city of Babylon or jerusalem. They are deceived also, & no less beguiled, than the other before, as many as being entangled with the blind & foolish love of the empire, which at this 
why Mahomet is not the right Antichrist.  present, is commonly called Sanctum Romanum imperium, the sacred empire of Rome, cry out saying, that Mahomet (the author of the Turkish faith and religion) is that great enemy of our savour 
why Mahomet is not the right Anticrist.  Christ, and Antichrist: to th'intent they might by that mean, expelle the slanderous mark of Antichristes' name from that empire of theirs, which they have in so great estimation and obedience. For albeit no true faithful person doth doubt, that Mahomete is a most pestilent wicked man, a singular enemy of Christ our Lord, a most cruel persecutor of Christ's church, an abomination to be abhorred with all the powers of our hearts, and a most pernicious seducer of very many men: yet for all that, we shall never be able to prove, that he is the notable and great Antichrist: inasmuch as he was neither borne in the head of the Roman empire, that is to say, in Rome, but in Arabia far distant from Rome: ne yet placeth nor occupieth his seat in the temple of God, that is to weet, in the congregation among them that rejoice to be counted Christian, but maketh a manifest departing quite from them, & teareth away the name of Christ with so vehement hate and wickedness, that he can in no wise abide to use it to the professing of his religion: Which not withstanding are all applied by the notable sayings both of the prophets and the apostles, unto that mighty huge Antichrist. Therefore in this case we need no white tongued words, nor groping reasons of flatterers, & of such as say as other men say: but rather if we intend to come to the certain and unfailing knowledge of Antichrist, it is requisite for us to seek him in that place, where he is most accustomed to haunt, that is to weet, at Rome: whereof even our elders in times past (not without the motion of God's providence) commonly used this common proverb: The nearer a man cometh to the city of Rome, the farther he is of, from the faith and religion of Christ. The meaning of which proverb although they little considered, yet it is a most true saying. For the nearer we are unto Antichrist, so much the farther of we must needs be from Christ jesus, unto whom it becomed us to cleave with a constant undissevered faith. Let this be sufficiently enough said, of the matter that we propounded in the furst place.  
We must now therefore pass over to the second question: that is to were, we must search, by what means & reasons, Antichrist shall occupy that so large & so mighty an Empire of his. Howbeit we shall know even that same, by the notable sayings, both of Daniel the prophet, & Paul th'apostle: which considered, we will compare the bishop of Rome, and his empire and tyranny with them, to th'intent it may evidently appear unto us, whether it be he, whom they have set forth in their writings. Daniel therefore mentioneth, that the fourth beast had ten horns, & as he marked well the horns, the little horn, by whom (as I have said) Antichrist is figured, growed up: which when it had taken away iii of the furst horns, it occupied their room. And the interpreter of these sayings (the angel) teacheth, that by the ten horns, ten kings are represented which should spring up in the fourth Empire, that is to say, the Empire of Rome. Howbeit as soon as they are risen up, he saith that Antichrist should grow up also, which (even at the furst beginning of his kingdom) should oppress three kings, and with their streingthes and substances, (which he shall challenge to himself) should confirm his own kingdom. Hereunto the sayings of Paul agree in every condition, which sayeth, that a Departing shall come furst, and than the man of sin, the child of perdition shall be revealed. And a little after he signifieth the very same thing, saying: For even now the mystery of iniquity doth work: and that only 
2. Thes. 2.  is behind, until he that hindereth him, be taken out of the way: & than that wicked one shall be opened. etc. Which words of th'apostle, the elder & most catholic doctors of the church say, aught to be understanden of the Empire of Rome: that is to weet, because when it is taken out of the way, Antichrist should start up, which than was held back through the mighty power of it. For in deed Antichrist could not chalege to himself, the Dominion of the city of Rome, nor reign in it, as long as the empire yet flourished and increased his power. And for that cause the prophet Daniel maketh mention, that the empire of Rome must be divided in to ten (that is to say, many) kingdoms. And Paul maketh report of a Departing, by the which many naciones and people should depart from the empire of Rome, & create kings & princes of their own. Than when the empire of Rome (through such schisms and departings) shrunk in to decay, Antichrist had occasion and place, to burst out in to the same his Empire. In this behalf, read the sayings of. S. hierome to Algasia, and of S. Austen in his. 20. book entitled De Civitate Dei, the. 19 chap. & also the sayings that Tertullian before them set forth, concerning the Resurrection of the body: and it shall openly appear, that I dash in no new nor strange sense, upon this place. But how this gaire hath (according to the sayings of the scripture) come to pass, & after what sort they have been fulfilled in deed by the bishops of Rome we shall now show out of the most credible & approved history writers, both of the greek and the latin.  
At the time that (when the grievous and horrible persecuciones of Christ's church were slaked, which the 
The history of the beginning & success of the bishops of Rome.  most cruel emperors of Rome had stired against it) the administration of the Roman empire came unto Constantine the great, Helenes son: who when he had granted peace to the faithful Christian, which they had long wished for: in the. 25. year of his Empire, which was all most thee. CCC. xxxvi. year from Christ our saviours birth, he ordained the city of Byzantium to be the seat of his Empire, which when he had builded and garnished with many royal buildings, he called it after his own name, Constantinopole. And that was the occasion of the furst division of the Empire of Rome: and shortly after, it engendered also a very schism in deed. For the mighty chief emperor and monarch of the world reigning at Constantinopole, was called the king or the emperor of the east. And Cesar his fellow in office which bare the swinging at Rome, they called the emperor of the west. And this furst division of the Empire endured continually unto the time of Valentinianus, the third about. Cxx. years, that is to weet, unto the year of our Lord. CCCC. lvi. But in the mean while, there began a certain of nations to conspire new matters: and in rising against the empire of Rome, to set themselves at liberty: by reason whereof, the Departing came by and by, which we have read in Daniel, and Paul the apostle. For there rose up the most warlike people of the Vadalianes, Gotthianes, French men, Lombard's, and Herulanes, and many other besides, which as soon as they had created them kings of their own people, they got on harness, & rebelled against the empire of Rome. But as soon as Valentinianus the iii of that name, was slain at Rome of his own folks, and ended his life and west Empire all at once, one Maximus a citizen of Rome married Valentinianus wife Eudoxia to himself, against her will. Than cometh by & by Gensericus the king of the Vandalianes, being called out of Aphrica: he invadeth the city of Rome, and when the tyrant Maximus was slain, pulled in pieces, and cast into Tiberis: he carried Eudoxia (Valentinianus the emperors wife) over into Aphrica. And after him, many invaded the Empire of Rome. Howbeit there was none that reigned stably nor long, seeing one slew an other, so as it might trulier have been called a warfaring, than a reigning. The last of them was Augustulus, having a name of an unlucky fortune: who when he had catched hold of the west Empire, Odoacer king of the Herulanes gathered a great & an huge exceeding furnished army of people out of Germany, and through he goeth into Italy. And at Ticinum 
Ticinun is a city in Lombardy which now is called Pavia  Orestes the father of Augustulus met him, and was overcome and slain in notable manly fighting. By reason whereof Augustulus threw away his robes & Imperial dignity for fear, and fled away from Rome. Odoacer occupieth all Italy, he entereth the city 
Rome called Odoacria.  like a conqueror, and having changed the name of it, he called it after himself, Odoacria. And in deed after this sort, the empire of Rome (whose mighty power had letted Antichrist, ●s Paul sayeth, that he could not burst out) was despeched, oppressed, and all together decayed, about the year of our savour Christ's birth CCCC. LXXI. For Odoacer ordained the seat of his reign in the city of Rome, and reigned in it fourteen years, and that with so mighty a power and great puissance, that he could not be gotten out, for no devise nor force of war, that Zeno the Emperor of Constantinopole could do. Howbeit within a few years after, that is to weet, in the year of our Lord jesus Christ. CCCCC. LXX. justinianus the Emperor ordained 
justinianus.  a new Magistrate in Italy, whom men called the exarch. But he lay at Ravenna, & not at Rome, because it was miserably thrown down, wasted & spotled, by the Barbarians breaking into it. To conclude whilst the west 
The contention for the Supremacy of Churches.  Empire fadeth in the city of Rome, & is after this manner utterly dispatched: that little pretty horn which Daniel speaketh of (that is, the Bishop of Rome) began out of hand to thrust forth himself, & to work the mystery of Antichrist. For in the time of odoacer's reign in the city of Rome the year of our Lord. CCCC. lrxx. Achatius the Bishop of Constantinopole 
Note.  wrote to Simplicius the bishop of Rome, desiring that he would also condemn Perre bishop of Alexandria of heresy, for following Eutices: this Achatius being bishop of the head church, whose authority was very much regarded with all men.  
But taking occasion hereby, a sort of ambitious persons began anon to reason, of the dignity of the church of Rome, & the authority of the Bishop of Rome, and still went on with disputations so far, that they contended, that the Sea of Rome was the head of all churches, and that the Bishop of Rome was the head of all Bishops, and even the catholic or universal bishop over al. Howbeit those bishops of Constantinopole that succeeded Achatius, objected themselves against these men's ambition. For they contended, that the supremacy belonged unto their church, inasmuch as the Emperors of Rome had made Constantinopole the seat of their empire: and for that cause this honour ought to be granted to the bishop of Constantinopole, that he may be called the universal of all prelate's and the bishop of bishops. And this same so unworthy a contention, and so ambitious a strife continued a long season, that is to say, an. Cxij. years, until that horn of Antichrist (yet little & weak) burst out with bigger streinghtes, & growed out not a little. For in the year of Christ our saviours birth DC, there was one johan bishop of Constantinopole, a notable proud arrogant man, and exceedingly ambitious. 
The bishop of Constantinopole made the Supreme head.  This man, when Mauricius was emperor, called the Greek bishops together unto Constantinopole, to keep a counsel: wherein it was decreed and ordained, that the bishop of Constantinopole should be called the general or universal bishop of all churches. And when Mauricius the Emperor 
Gregorius magnus.  sent over the decree of the counsel unto the bishop of Rome Gregory (which afterward was called Gregorius magnus) meaning to obtain of Gregory, that he would also submit himself & his church, to john, the bishop of Constantinopole: Gregory with a great advisedness and a singular constancy, refused and contraried him: not that he thought himself superior and of more dignity than johan, but that he so vehemently abhorred the insolent stateliness, and proud ambition of the clergy, which than begun to grow up by little and little. Whereupon among certain other things to 
Gregory's answer to the supremacy.  the Emperor Maurice: Be is the forrenning messenger of Antichrist (ꝙ he) who so ever he be, that coveteth to be called the universal Bishop. And in an other place, the same Gregory writing to Anastasius, Bishop of Antioch, and Eulogius Bishop of Alexandria, against the ambition of the Bishop of Constantinopole, saith thus: Your reverend holiness knoweth, that this name (universal) was offered by the sacred counsel of Chalcedon, unto the Bishop of the sea Apostolic, which (by God's disposition) I serve: howbeit none of my predecessors consented to use that so lewd a word to be called by. For (you must understand) if one Patriarch alone be called the universal patriarch, the name of patriarchs is taken away from the residue. But far be it from a christian mind, to scratch that thing from any man to himself, whereby he might seem never so little to minish the honour of his brethren.  
Verily these are Gregory the bishops words, wherewith he so earnestly taunteth those proud and ambitious titles of bishops, abhorring & defying those titles as cursed and abominable: whom at this day their endeavour is with force of arms and most cruel policies, to challenge to themselves. Notwithstanding albeit Gregory wrote thus upon a godly zeal and sincere mind: and immediately to the intent to bridle those ambitious spirits of the bishops, he was the furst (as some say) that named himself (servum servorum) the servant of servants: Yet his successors by and by forget all this gaire, and followed their own sundry devices.  
For where that most arrogant slave of ambition, john the bishop of Constantinopole after Gregory's decease, would not only not give over his begun purposes, but rather with the greatest forecasting fatches that he might, he enterprised to challenge to himself that title of universal, and the supremacy of all the hole church: anon Boniface of Rome 
Boniface the. 3.  the third of that name steart up. Who being puised up with like folly and ambition, set his foot against him, and sought means to convey the same title and honour of the highest authority unto himself and to the church of Rome. And when he had once taken in hand that devise of 
Phocas ordained Rome to be the head of all churches.  strife and ambition, he stiffly set it forward still, and gave not over, till he had obtained of the emperor Phocas that Rome should be called the head of all churches.  
In this behalf we must note (well-beloved brethren in Christ) what a man this Phocas was. Even he that kept the Empire by treason and robbery. For he took Mauricius the emperor (being a good man and a godly) and than his wife and his children by sedition: and in his wicked manfulness, slew furst his wife, and than his children before Mauricius own face, and last of all he also slew the Emperor himself, being a man of good age, as a man is, that is above three score and three years. This man was the furst (I say) that ordained the Bishop of Rome to be head of the church, and granted to those ambitious and insolent Bishops of Rome, the tyrannous power that they had long wished for.  
Those most holy fathers therefore have to boast goodly of (in the devils name) in that they are promoted to so high dignity and power, by such a man's authority: who, like as he carried an heart infected with treason and falsehood, even so he was not afraid to defile his hands also in the Emperor Mauricius blood.  
But what manner men they should become, our lords will was to show by this token, that they should be most diligent followers of their founder, and through conspiracy, treason, & wars, hinder the godly and holy endeavours of Emperors. Which thing we shall a little after show, by more evident proof.  
Now than the little horn, which in Daniel is a figure of Antichrist, was grown out, and with an exceeding proud & gay glistering title, was named the head of the church. Howbeit he flourished not all this while with so great streynghtes, nor achieved so mighty high power, as the forecast of so weighty a matter did necessarily require: For where the bishops being chosen of the clergy & people of Rome, must needs be confirmed either of the Emperor himself, or else of his lieutenant the exarch of Ravenna, the bishops by them confirmed, were not able to obtain any power against the emperors of Rome: and therefore they durst not (for their ears) imagine any thing, that might be in any condition derogatorious either against the power or honour of the emperors. So that the bishops thought it not good for them to rest, until about the year of our savour 
Constantine the. 4. benedict the. 2.  DClxx. the matter was brought to that pass, that Constantine the fourth emperor of that name, endued bishop benedict the second with this privilege, that whom so ever thensfurth the clergy and people of Rome should have made bishop, the same should also be acknowledged of all men, as the head of the church, and Christ our saviours vicar, without any mean confirmation, either of the Emperor himself, or of his lieutenant the exarch of Ravenna.  
But anon as the proud ambitious Bishops of Rome had obtained this, their matters began to succeed even after their own purpose: & by this means so great strength, might, and authority happened to that little horn, (which yet hitherto appeared in all men's sight, to be but vile, weak, and nought set by) that afterward it became intolerable, even to the Emperors them selves, by whose counsels and help it was promoted so high, that it made battle, and prevailed even against them their selves. And there wanted not at that time signs and wonders, whereby the heavenly father admonished wretched mortal folks, of the periles which should be brought in by Antichrist. For as Platina (who out of all peradventure was both the Bishops own secretary, and also their trusty Orator) beareth record: a fearful and an unwont blazing star appeared, and so vehement a fire broke out of Veswius a mount 
Veswius.  of ccompany, that the places round about were brent up.  
By these tokens it was undoubtedly the father of heavens will, to show unto all men, that Antichristes' fire began already to burn in Italy, which (with a sore burning flame) should consume and disquiet the consciences of many men.  
For even at the furst, when the Bishop of Rome was advanced to so high power, there passed scarcely forty years, but he began to set out all his streinghtes and authority, against the very Emperors themselves, not without their grievous sore damage and peril. For in the year of our savour Christ's birth DCCxij. Philippicus the Emperor of the Monothelites, was infect with the heresy of them, which hold opinion, that there is but one only will in Christ jesus. By reason whereof pope Constantine striketh him with the 
Striving about images.  thunderbolt of his curse, and maketh this decree and statute withal, that the images of the holy fathers, which were present at the six furst and general counsels, should be painted in S. Petres porch. But this matter bred new strife, and new hurly-burlies. For upon that, the bishop hade also occasion given him, whereby he might throw down and overwhelm the three horns or kingdoms, that Daniel maketh mention of. For the bishops of the greek churches set their foot with most eager stomachs against the bishops decree. For in asmuch as they saw, God had by his own mouth forbidden the use of images in temples, with so earnest and so perfit a commandment, they affirmed that no images at all, ought either to be hade or suffered in christian men's temples.  
But where as the most part followed the Monothelites heresy, they were also overcome and overthrown, from this godly and holy sentence of abolishing of images: & so that use of images being confirmed by the bishop 
Emperor Leo the third banished images.  of Rome's authority, brought a new part of superstition in to the church.  
Than four years after that, in that year of our savour Christ's birth DCCxvi. the emperor Leo that third of that name, began his reign: which being instruct in that knowledge of God des law, caused all the images standing in the temples through out all the coasts of the empire to be abolished, & taken away: and sent letters to the bishop of Rome Gregory the second, commanding 
Gregory the. 2.  him, that he should also do the same. But there was kindled a great grievous contention, & a sore fray. For the Pope, that most holy father (in the wanyaunt) had with so great study & diligence drunken of the commandments, wherewith the Lord condemneth & forbiddeth images, that he was so saucy, as to call Leo th'emperor (by a most odious name) wicked image quellour: yea & also set him in so deadly an hate with the people of Italy, & bringeth him in such a contempt with all men, that some would have gone about to choose a new Emperor. And albeit their purpose took none effect, for even Gregory himself could not allow it (the cause why was, that the bishop's ambition could not away with any Emperor in Italy, seeing they would be lords of all things themselves) yet the people of Ravenna stired up a great mighty sedition, wherein the emperors lieutenant Paul the exarch, and his son were both slain, of the seditious multitude of the commons. But forasmuch as that uproar could not move Leo his mind, but he would most constantly go on forward with his purposed intent, he was at length stricken with the curse of pope Gregory, the third of that name, and deprived both of the communion of 
Gregory the. 3.  the church, and of his empire. Besides this when he had purposed to have sent an other exarch to Ravenna, to order the matters of Italy, the Pope also resisted him, and withstood him, that he could not, by reason of the Lombard's, whom he had drawn on his part against the Emperor. For they with a strong power besieged Ravenna, bet it, and at length took it, and therewithal deprived the Emperor of all his jurisdiction in Italy. Here now we see the furst horn thrown down. For all the emperors power, which he had yet unto 
The greek Emperors  this time holden in Italy, was oppressed at the pope's setting on, by force of arms of the Lombard's: and the 
driven out of Italy.  Emperor himself was all together thrown out of Italy.  
But assoon as this was brought to pass, anon new mociones stired up new uproars, and new contentions: by means whereof there was occasion given to the Bishops of Rome, to throw down also that other two horns, and to enlarge the limits of their own Empire. For Luithprande king of Lombardy (being a in Turrian ambitious and desirous to reign aloft) challenged that part of Italy, which was before time in subjection to the Emperors of Constantinopole, to himself and his kingdom, in despite of the pope's nose. Where upon the matter at length came to that pass, that when he had taken the cities of the borders round about, he pressed even the city of Rome itself, with laying of siege to it, and was wonderfully grievous to the pope and his. But in this case pope Bregorie did, as the Bishops of Rome had 
Note the practice of these prelate's.  not been before that time wont to do, he desired aid and defence against his foes, at the Emperor of Constantinopoles hands, even the same emperor, whom a little before he had excommunicated for casting images out of the temples. And he sent also ambassadors to Charles Martellus, Master 
Charles Martellus  of the French kings household, desiring him to be good to the city of Rome, and to the church now being that furst time in trouble. Well, Charles cast not of the bishops desires, but with loving exhortation withdrew king Luithprande his friend and godfather, from the siege of the city, and set the bishop and all the Romans at liberty, from the dangerous sore peril that they were in. And than in deed was the furst time, that the defence of the church was (by the bishops new and unwont enterprise) translated from the greek emperors to the princes of France.  
This good turn of Charles Martellus was so thankfully accepted of the bishop of Rome, that very great profit came thereof to his posterity, by means of the bishops. For whereas the frenchmen were wont, to have kings of the old stock of kings, it came to pass (through litherness of the last sort of kings) that they bore the name of king, and the honour and state of the realm: but the treasure and all the power of the realm should be in the governors hands, whom they called Maiores Domus, the rulers or grand officers of the house: in so much that they should administre what so ever were to be done, either at home or from home.  
And when Charles Martellus was dead, his son Pipine was advanced 
Pipine.  to so high dignity and power, that where he wallowed altogether in pride and ambition, he began treatourously to steer again his own king, named Chilperichus: and to imagine denises against him, and griedyly to 
Chilperinchus.  covet the hole kingdom to himself. And whereas he counseled sundry ways upon this matter, now with the nobles of the court and of the realm, and anon with the bishops them selves: at length he thought it good, that a matter of so weighty importance should worthily be referred to the head of all churches, Rome. For that wily & subtile witted man conceived an hope, that the bishops of Rome would remember his father's good turn, & that they would thankfully give sentence on his side, against the king. So ambassadors were sent to Zacharie bishop of Rome, Burcharde bishop of Herbipola, and Folradus an abbot. And the sum of their embassage was on this sort: Forasmuch as Zacharie is bishop of that church, which is worthily called the head of all churches, let him give sentence, according to his authority: whether is to be compred more worthy the kings crown, he that is King only in name, & is able to do nothing, either with his counsels, or pain taking: or he that alone can sustain the hole burden of the realm.  
Pope Zacharie smelled the subtle question, and remembering his father's good turn, pronounced with purposely devised words, that Pipine (upon whose shoulders all the travails and burden of the realm did hang) was more worthy the kings room, than Chilpericus: minding by this means, not only to recompense his father's good turn, but also to purchase a trusty and a valiant Patron and defender, both to himself, and to the church of Rome. Pipine than by 
At the compass of every treason or mischief, a Bishop or a priest i● ever in the one end.  reason of the bishops sentence, advanced himself the more stoutly. And when he had gotten it allowed of the bishops, and certain of the nobles of the court with all, he was crowned in a city of the Suessiones, by the diligence of Boniface the bishop of men's, and so he took the realm in to his own hands. And incontinently he deposed Chilperichus, his sovereign liege lord and king, being a simple man in deed (but of no evil disposition) from his regal power and dignity: and having deposed him, he thrust him in a monastery to live like a monk. But when the king (having suffered so much injurious wrong) desired the public fidelity, and there wanted not good men and favourers of equity, which were exceedingly much displeased at Pipin's so wicked attemptate, and would not withal receive Pipine, being so notable a rank traitor, because (you must understand) of their oath made before to king Chilperichus: mark, Pope Zacharie cometh again, and where he did before make wicked enterprises, he doth now an other as evil or else a worse. For least that man should have been justly rejected of the frenchmen, whom he had most unjustly made a king, he assoiled both Pipine and all the realm, from the oath and foyaltie that they had made to king Chilperichus, and commanded all men to acknowledge Pipine to be their king, & so to obey him. And all this gaire (as we read) was done about the year of our savour. DCCliij.  
Now who is he, that can not see here the second horn thrown down also by the pope's wickedness? For he that was borne of a kings blood, and lawfully chosen king, & reigned over the frenchmen, is deprived of his realm: and one is put in his room, that was neither borne of the kings blood, nor lawfully made king, but a fit man for the bishop of Rome in all points, and his matters he applied studiously: by whose travail and benefit we shall hereafter hear, that the third Horn also was thrown down.  
For where the Lombard's, who (as we have said) were greedily desirous a little afore of the Empire of Italy, would in no wise give over their begun enterprises, but rather became the Pope's enemies: and under king Aistulphus, disquieted the Romans grounds and coasts, with continual wars, so that the Romans were not able to resist their enemy, his power was so great: Pope Stephano being at length enforced with extreme necessity, fled 
Pope Stephan.  to Pipine into France, humbly beseeching him to aid the church of Rome, than being in danger, and to deliver it from the tyranny of the Lombard's, restoring it to her ancient peace and liberty. Than Pipine not forgetting the good turn that he had received of Bishop Zacharie before, allowed Pope Stephanes petition: and promising him aid against his enemy, gathered out of hand a mighty valiant power of Frenchmen. He went with Pope Stephan beyond the Alps, and at the strait of the mountains, giving the onlette upon the Lombard's, he wan the victory, and ran through the field, and vehemently besieged their king Aistulphus, lying in Papia for his safeguard: and at length he compelled Aistulphus perforce by martial power to grant these conditions, that he should grant peace and obedience to the church of Rome, and also to send over to Pipine forty men, to be pledges in confirmation of the matter. By reason whereof, Pipine himself retired in to France, and sent Pope Stephan with Folradus the kings chaplain, and a doughty company of Frenchemen to Rome. These things were done in the year of our saviours birth. DCCLV.  
notwithstanding because Aistulphus king of the Lombard's performed nothing that he had promised to Bishop Stephano, and had confirmed by an oath (being constrained thereto by Pippin's force of arms) Pipine immediately the next year following went again in to Italy, with a mighty rout of frenchmen, to deliver the Pope from the Lombard's army. And assoon as he passed the alpes, & came down in to Italy, Gregory, th'emperor Constantine the fourths chief secretary with other of themperor's ambassadors, met him, and admonished him in th'emperors name, that he should not meddle with the Exarcheship of Ravenna (whom the Lombard's had possession of, th'emperor being letted of the Saracenes) either to challenge it for himself, or give it to the pope or to the Romans: but forasmuch as they were of the empire and not the pope's, he should cause them to be restored to Constantine again. Hereunto Pipine said nay, and affirmed that he would not serve either Constantine or any man else, saving the church of Rome, protesting that he had put on harness for that intent, to deliver the sea apostolic from the injury of all men on the earth, and thereupon that he would do the best for the commodities of it, that should lie in his uttermost possible power to do. And so (assoon as he had won the victory and overthrown the power of the Lombard's) he gave to the sea of Rome the Exarcheship of Ravenna, and what so ever places else had (before that time) been in subjection to the Emperor and Empire.  
Whereupon it came to pass, that the Grelie Emperor being before driven out of Italy, by the Lombard's force of arms, & yet not clean spoiled of his right and title of just possession, hath now lost them altogether: and being driven out of all hole Italy, hath lost all the Empire, that before he had in it. Nother was he able to resist the Pope's wicked endeavours, ne revenge the wrongs done unto him, because he was letted by the Saracenes wars; which disquieted the east Empire with continual invasions of battles. And surely it is to see, the Pope's subtle wiliness to be such, that they have provided for their own matters, at that time specially, as they have seen the inperours and other kings (that were against than) occupied with other wars, so as they should be the less able to withstand their endeavours. But Pipine for doing these his so large good turns for the bishops of Rome, had worthily for his labour the excellent high title of Most Christian King, 
Most christian king.  both to him & his successors: which the Frenchekinges are proud of even at this day: for this one cause (you must understand) that they took the places, which belonged to the Emperor in Italy, out of the Lombard's hands, & restored not them to the emperors again (as right was) but gave them to the church of Rome.  
Notwithstanding all this gaire, the Pope's ambition & covetousness was not satisfied, as long as they saw the Lombard's (whose powers were at that time exceeding great in Italy) not all together overthrown & extinct. 
King Desiderius. Pope Adriane.  And therefore when their last king Desiderius began to attempt some thing against Pope Adriane the furst of that name: by & by he also besought Charles that son of Pipine (who afterward for his nobly done deeds, received the name of Charles the great) for the defence of the sea Apostolic. And he easily 
Charlemagne.  obtained his desire.  
For Charles runneth through by & by into Italy, with an host of men: & when he met Desiderius with his army of Lombard's, he cruelly bet them down in the field: he had all their towns yielded up unto him, and sent the king prisoner (with his wife and children) away in to France as banished folks. And in deed thus was the reign of the Lombard's, which they had possessed in Italy more than. CC. years all together despeched. And therefore the third horn was (through Antichristes' subtleties and violence) smitten of also: in the year of our Lord. DCClxxvi. Than Charles the French king which was Pippin's son (after this gaire was done) came in to a perpetual league with the Bishops of Rome: and what his father Pipine had given before to Stephano the second (of the lands that he had violently taken from the Emperor) he confirmed the same also with more ample privileges, and with a solemn oath, to make sure work.  
Hitherto now, it hath with clear & evident exposition been declared (well-beloved brethren in Christ) that the old notable sayings of the holy ghost, which are in Daniel, be most truly fulfilled by the Bishops of Rome: & that the B. of Rome is that little horn, which figureth unto us the imperial authority of Antichrist: which in deed at the furst beginning of his reign, was but vile & nought set by, but anon he overlaid three very mighty kingdoms with his wily fatches and deceits, and with their powers (which he claimed to himself) he was advanced to so great a height of reigning. Now it remaineth (dearly beloved brethren) that we consideratyvely weigh (out of the emperors histories) with what crafts he made sure, and augmented his strength and power, and how he became superior and above even the emperors themselves.  
The bishops of Rome being not 
The translating of the empire to the French men.  without cause afraid of the greek emperors powers, for the many and sundry wrongs and most myshevous losses, that they had occasioned unto them: lest paduenture the Saracenes & other eastren enemies being well tamed, & the emperors having leisure, would set upon Italy, & go about to claim to themselves again the Exarcheship of Ravenna, & other places belonging to the empire, which Pipine and Charles had violently taken from them, and bestowed upon the church of Rome: by & by they began (as they are mischievous wily fellows) to bend their for casting studies to this end, that they might pluck all the greek Emperors power & force away from them, that was yet left in the west part of the empire, and to translate it from them some whither else: and that they might get such Emperors, whose powers they should have the less need to be adread of, and by whose authority and empire they should be defended from the drifts and conspiracies of their foes. For which cause 
Leo the third.  sake, pope Leo the third, being endued with very large benefits of Charles the great, and seeing evidently his valiant courage of stomach, his notable boldness, his joyous success of victories, & his ready good will withal, towards the church of Rome & the Bishops of the same: took upon him so bold an enterprise, & to do so great a feat, as none of his predecessors ever did greater, nor adventured with more peril: that was, to translate the empire.  
Than to th'intent he might get the most men to favour his purpose, and the more easily bring the matter to pass that he would, he complained long & many times, to the people and clergy of Rome, of the decayed strength of the empire, and of the unprofitableness of the greek emperors. For they (ꝙ he) dwelling & being so very far of, can be able in no wise to assist silly Italy, being many ways distressed, especially seeing they were daily vexed with new (and that most heinous) battles. And therefore safeguard, peace, and freedom can not be better restored to Italy again, than if a new chosen emperor in the west, take upon him all the dignity of the empire and the charge of the same.  
These words in deed moved many men's hearts, which being led with the likelihood of the words, perceived not manifestly, what the pope's drift was. Than perceiving the greatest part of the people to incline to his purpose, in the year of our Lord jesus Christ. DCCCiij. he brought the matter to full effect. For in Petres church after the solemn service, by the sentence and at the besechinges of the people of Rome, the pope ordained Charles (with a great loud voice) emperor, & gave him the crown Imperial: and there unto the people of the Romans shouted three times aloud: To Charles the mighty, crowned of God, the great and peacemaking Emperor, be life and victory.  
And albeit the greek emperors took these matters right grievously, yet they were not able to lest these things from doing: both in that they were turmoiled with innumerable wars, and also because the empress Hirene (being polluted with the cruel murdering of her son) steered up new hurly-burlies, and exceeding great storms of business: for she can in nowise seem to have been unknowing of this deed, seeing Charles (now made emperor) went about to marry her, she herself not being discontented. So the bishops of Rome using these knacks, promoted the French kings (their most earnest defenders, and most trusty aiders) with wonderful sleight & subtlety to the high dignity of the empire: by whose help and maintenance they became afterward of higher power, than all their enemies. Than after 
Lewis that was called Pius gave Rome to the Pope.  emperor Charles the great, Lewis his son succeeded, who also for his great liberality was very dearly beloved of the bishops of Rome, & for that cause they named him Pius, godly or devout. For he did not only confirm the gift of his progenitors, that is to say, of Pipine his grandfather, and of his father Charles, but he also wonderfully augmented it, and gave them (over those things they had before) the city of Rome with his jurisdiction, and all the lands round about, with the cities, havens, and sea coasts of Hetruria. Where upon bishop Antichrist is increased again with new streynghtes, & is become Lord of the old ancient seat of the Empire, that is to weet, Rome.  
There is no cause (well-beloved christian brethren) why we should marvel, that the bishop of Rome's dignity and power growed up on such an height, that he had all the bishops not only of Italy, but also of France, Germanye and Spain under their danger, and in subjection to their sea: seeing they could find out such men to be their defenders and patrons, which had the administration of all those naciones, and the power of the empire itself in their own hands.  
Now though all these matters (which we have hitherto made rehearsal of) are much unworthy, and also full of wickedness and falsehood, yet the bishops of Rome not content herewith, thought they might be bold, to do more unworthy & more wicked enterprises than all those. And to th'intent they might use their dignity and power with the more ease & quietness, they were nothing ashamed at all, to mock the frenchmen also with the same falsehood, that they practised before, against the greek emperors. For they thought to cherish and make much of Princes and people's friendship, so far as it might serve to maintain their pleasure & idleness. 
King Beringarius.  And for that cause where as Berengarius, which at that time bore the rule in the Lombard's lands, grieved all Italy very much with his power, & disquieted it many ways: & the frenchmen came not, when they were called, but gave over their aid from the defence of Italy, & of the church of Rome, ne yet followed the example of their auncettours forewardenesse in that behalf: Bishop Agapetus and after him john the. 13 of that name, wrote letters to Ottho (which than being king of germany, & Prince of Saxon, was after ward made emperor, and garnished with this surname, Augustus) humbly beseeching him for the love of God, & the apostles Petre & Paul, to deliver the holy church of Rome, out of the danger of Berengarius and his complices. In this matter Ottho being a very mighty Prince, and moved 
Ottho.  also by other men's instant desires and letters, tendered the bishops peticiones. And thereupon he gathered a great army of Germans, & came in to Italy. He overcame Berengarius, and when he had taken him prisoner, he banished him away with his wife and Albert his son in to Babenberge, and so delivered all Italy from the fear and tyranny of him. And than like a conqueror he entered the city of Rome, and was most honourably received of pope Iohn, and crowned in the title of the Empire of Germany & Pannonye.  
To be brief, this Iohn (through whose craft and devise the empire was translated) was he, that (as the Italian weiters record) being even from his springing youth time spotted with all the villainy in the world, and all filthiness, and given more to hunting (if he had any spare time from hooring) than to prayer, shamed the church of Rome wonderfully with his living, & polluted that sea in many behalfs: and at length being taken in the abominable sin of whoredom was slain, and suffered worthy pains of his wickedness and hooreoome.  
But how much either of honour or profit (in the wanyaunt) came hereof unto king Ottho, being otherwise a very good and a right noble man: it may be plainly enough perceived of the oath, that he was constrained to bind himself in, to pope Iohn, that monster of whoredom. For his successors enroled the form of it in their Canon's and decrees, on this wise.  
To thee Lord Pope Iohn, I King 
Otthoes' oath.  Ottho do promise and swear by the father, the Gone, and the holy ghost, & by this tree of the quickening cross, and by these relics of saints, that if (by the sufferance of God) I shall come to Rome, I shall exalt the holy church of Rome, and thee the governor of the same, according to my power, life and membres, and thou shalt nor lose the honour that thou haste by my will, or by my counsel, or by my consent, or by mine exhortation: and in Rome I shall make no pleaye nor ordinance in all the things that pertain to thee, or to the Romans. And what so ever shall come to our possession of G. Petres land, I shall render it to thee again. And to whom so ever I shallcommytte the governance of Italy, I shall make him swear to be thy helper to defend G. Petres land, according to his power.  
Lo (well-beloved brethren in christ) this is the solemn & excellent othemaking of the emperor Ottho: which oath doth well bear witness, that Ottho hade non other reward given him, for his most large good turns showed to the pope, and for the deliverance of all Italy: but that he was constrained to bind himself to the pope's service, and become a mayntenour & a defender of that hoore of Babylon, and of her wicked tyranny. Besides this, assoon as he came furst in 
Apo. 17.  to the city, he was commanded to subscribe with his own hand, to the donation of king Lewis, whereof we have spoken a little before: to this end (you must understand) that he should by no claim challenge (to the Empire) either the city of Rome, or other places belonging to the Empire, out of the pope's hands: and that the bishops of Rome might use their wickedly gotten goods, with the more ease and security. These matters as they are now set out, the history writers make mention, were done about the year of Christ's birth DCCCC. lxij. Furthermore albeit the French men took it very evil, that the title and dignity of the empire was taken from them, and translated to the germans: yet the bishops of Rome considered that such mighty emperors of the germans, which had bounden them selves by a sore oath, unto their will (as it is already declared) should not be rejected. And for that cause they set their minds (with diligent study) to this end the rather, that by some handsome mean, they might confirm the Empire to the germans, and reserve the claim and dignity of it in their own hand.  
And in this case pope Gregory the. 5. 
Gregory the. 5.  showed his sleightye wit, which helped and set forward this devise very mightily. For he (inasmuch as he was borne in Sarone, and was kinsman also to Emperor Ottho the third of that name) took this establishment for choosing the emperor (Ottho himself not denying, but consenting to it rather) that it should be lawful from thensfurthe to the Germans alone, to choose the emperor. And he ordained six electors, which at the decease of every Emperor should of duty have the charge of that matter: that is to weet, three Prelates of the bishops number, & as many princes. 
The Emperor chosen by. 6. electors of Germany.  And unto them he added a seventh, the king of Boheme, to sattle the discord of the ꝑtes. But although he would seem to have committed all the power of choosing the emperor unto them, yet he hath bound both them & all the germans with this condition, that whom so ever they should have chosen, he should then be taken for emperor and August, in case the bishop of Rome had comfirmed him. These appear evidently to be done in the year of our Lord. M. II. But in this place also it is to see, the pope's crafts and deceits to be in a manner unavoideable, whereby they confirmed their supremacy and power in more ample wise than afore, with a new addition. For furst of all, he placed among the Prince's Electrours, three bishops: who, seeing they are straightly bound to the sea of Rome by an oath, they dare chose non other man to be Emperor, but whom they perceive may be allowed by the pope's good will. And moreover although the election succeed not all after the pope's mind, yet hath he reserved the confirmation & coronation to himself: which if he deny to him that is chosen, he shall neither be called Emperor nor August. Whereof it is manifestly apparent, that the electors have nothing given them but bare titles of honour, and that the pope's (by this contrefaicte colour) would cloak their ambition and tyranny, which they are ashamed to practise more openly. Hereof their own Canons bear witness, which say that like as the secular sword (whereby the armed Emperor reigneth) ought to be in subjection to the spiritual, that is to say, to the bishop of Rome himself: so they claim that power to the bishop also, that he alone by his own authority (with out all consent, either of the hole Counsel or any prelate) may deprive the Emperor of his dignity, if he perceive him to be in displeasure with him.  
And verily they have always fought with this their authority against every of the most holy empeperours, not without grievous loss of all germany: like as the acts of Henry the .4. Lewis the .4. Friderich Barbarosse & others make mention: of which matters it shall be treated more pleynteously, and more clearly in the homilies following.  
Of these things now, which hitherto have been reckoned up, I suppose it appear sufficiently open enough, with what beginnings they clymbed up aloft unto so high estate of dignity & power, whereof they use even at this day, so proudly & so shamelessly to boast: that is to say, that they have conveyed these matters to their own hands, through most wicked crafts, treason, robberies, perjuries & falsehood. For furst of all they obtained at Phocas that most cruel tyrants hands, the proud title of general & universal bishop, & not without stiff striving had with the bishops of Constantinopole. And they used Phocas authority & power, furst of all against the emperors of the greeks, which were their benefactors. For where they would not abide to have idols, nor maintenance of Idolatry in their temples, the pope's laid at them with the cruel thonderbolt of cursing, & expulsed them from the communion of the church, & were so bold as ꝑtly to kill their exarchs in Italy, ꝑtly to drive them out of Italy, so as when they had drawn it all together to the Departing, they plucked it clean out of the emperors power. From thece they ran sawcely into France, & oppressed the kings blood, & advanced such to the crown of the realm, as they saw more diligent to serve their lust & pride. Anon by their violence they invaded the most noble & most valiant kingdom of the Lombard's in Italy, & gave not over, till they perceived it also overthrown, & the streynghtes of it all to clattred. And thus they have in deed attained their power by overthrowing of three kingdoms, so that at length when they had trodden the empire under their feet to, they might abuse the emperors to what purpose they will, even at their own pleasure.  
Two of those things now which were propounded, we have hitherto with evident exposition declared: Furst that Rome is the seat of Antichrist, than the the B. of Rome is figured by the little horn, that Daniel maketh mention of, & that he is very Antichrist. And the residue shall be treated of, in the homilies following. Here now it shall stand us in hand (well-beloved brethren in Christ) to consider thoroughly the beginnings of pope's, & of their kingdom. For like as they have attained their kingdom with wiles, falsehood, treasons, & oppressing of good Princes, even so shall they devise with the same crafts to uphold their kingdom, glory, & power to their successors also. An evident unfailing token of this matter, this present tragedy declareth unto us, whereby through their forcastes and motions, they steer up the most mighty princes and most valiant people to take weapon in hand, against Christ the most high king & priest. In this case therefore, we had need to use singular diligence & for cast (brethren) that we have respect only to the words of Christ, & follow the rule of them: & also to make the ears of God weary with continual prayers, never ceasing to desire him, that he would vouchsafe to defend us with his own fatherly succour, to deliver us from the tyranny of Antichrist, to burst his horn, & power And on the contrary part, to set up & advance the horn & kingdom of his son, that we may serve him in faith, charity, & uprightness of life: & at length to live & to reign with him for ever & ever. Amen.   

The three Homily.  
In this third Homily is described Antichristes' person, what his property is, and by what marks he may be lightly known.  
LIke as in matters of war it is not only profitable, but also necessary for us thoroughly and fully to know both our enemy & his weapons, his politic wiles also and embushementes, his devices and forcastes, so as they may, the more easily be avoided and repulsed, with like power and discrete advisement: even so is the same knowledge as much necessary in all the continue of our life: In the discourse whereof we must abide a certain perpetual and always continuing warfare, by the helping maintenance of our most high emperor, our Lord jesus Christ: which biddeth us not set upon any carnal & mortal enemy, but commandeth those that are his appointed men of war, to be armed against the spiritual adversaries of our salvation, & 
Ephe. 6.  (as the apostle Paul saith) against the Lords of this world, the rulers of the darkness of this world, yea rather against the Devil himself (that old and mighty serpent) whose subtlety is infinite, and his wiles innumerable: which also hath the cast to transform himself in to every fashion, and to counterfeit even the angel of light. But although that common enemy of our salvation layeth ambushes for us, with wonderful & sundry his politic wily pranks, but above all other specially with the juggling deceits of false doctrine: yet hath he (for all that) some chief guide and emperor of his armies, whom he hath most thoroughly instructed in all his streynghtes, in all his power, wiles, frauds, deceits, and all the knacks that he hath, to destroy mankind withal.  
This man the holy scriptures set forth in many places, by the name & figure of Antichrist, forsomuch as being in all things contrary and against our Lord and savour jesus Christ (who is become unto us of God 
1. Cor. 1.  the heavenly father, wisdom, righteousness, sanctification, and redemption) he maketh war against him, and draweth away us (whom Christ hath redeemed with his blood) from his company, service and partaking of salvation. It is therefore necessary for us to mark diligently, & to espy out this fellow: and it is convenient for us also, to give the eyes of our hearts attentively unto this purpose (especially the world that now is) to th'intent we may be able to know (out of the scriptures) both him and all his wiles, and to beware of him, that he beguile us not. And as for this knowledge, it may fully and lightly be perceived of the two places of scripture, which I lately brought forth of the most excellent Prophet Daniel, and the Apostle Paul: which paint out Antichristes' visnomye unto us with such light and evidence, that all the hole matter of him might be comprehended in six chapters, or propositions. And therefore I have lately expounded two the furst, by the which we are taught, that he shall spring up, place his seat, and reign at Rome. And there with also it is showed by what means, deceits, subtleties, treasons, and wicked devices, he shall come to, and obtain his kingdom. All which things verily are set forth with such light, as it is declared with sufficient plainness, that they are fulfilled by the bishop of Rome (which ought to be taken for that very principal and mighty huge Antichrist) after the same sort, as they were in times past spoken of before, by the prophets and Apostles.  
Now the next is, that we step over to the third place of the matter we are in hand withal. Wherein the 
The. 3. Antichristes' person.  person of Antichrist, his nature, disposition, manners, and all his properties (whereby he may be known) are described. These are written by Paul the Apostle, who in that place which we have before rehearsed, doth workmanly paint out all the hole face of Antichrist with four names or titles, as it were with certain lively colours.  
And the furst title that he decketh him withal, is, that he nameth him, 
The man of Sin.  the man of Sin. This form of speaking smelleth the Hebrew phrase, and wanteth not in this behalf the express signification of the thing that is intended: in that he calleth him, not (after a simple manner) A sinful man, or a wicked, or an ungracious man, but the Man of sin, or the man of wickedness, minding this wise to speak of a certain greater thing: that is to say, even the same thing, that the servant and slave of sin is, and as he, that is addict all together to the laws of sin, in all the hole discourse of his life. To be short, to th'intent we may fully understand the meaning of this title, and that we may see withal, whether this same title, do agree fitly with the bishop of Rome, we must mark anon furst of all, what the scripture purporteth in this word, Sin. Holy weiters call it sin, what so ever is committed 
what Sin is.  against the will of God the heavenvly father, and the authority of his holy word, either concerning faith and religion, or concerning the office of charity, either yet concerning the innocency and pureness of life. For in these three specialties, the hole life of a faithful christian man, and what so ever be customly required thereunto, are comprehended. And if we would a little more diligently & more narrowly mark the hole papacy, with his head & membres, we shall find them to be such, as aught worthily to be called, most filthyly polluted men with sins, and even the very right Men of sin. For as touching the faith and religion, which is observed and set forth in the papacy, it is evidently apparent, to be clean contrary unto the true and right faith and religion: seeing it was not taken out of the register of the holy sacred scripture, whereout the doctrine of all faith and religion ought to be taken: of which matter we shall more fully treat, when we come to the exposition of the third title. To be brief, albeit we would grant them in this behalf, that concerning the doctrine of their faith & religion, all things were pure, and set forth according to the sentence of God's word, yet it can in no wise be denied, that the pope's and their complices, do grievously offend concerning the same, if we do consider the abominable sin of Simony, by 
Simony  the which they do so many robberies (one upon an other) with such shamelessness & greediness, in those matters of God. For we see them come at length, to so high wickedness by the shameless practice of simony, that they bestow not only benefices and the rents of Colleges and Monasteries, and other such like goods of the church, to the possession of most unworthy persons (that is to weet, of such as be of counsel of their viciousness: messengers, coll carriers, bawds, horse keepers, mule drivers, cooks, & infinite others) being neither of honest conversation nor good learning (and all for money, or else for private favour or advantage) but also set a sale, and offer to be bought for every man's money, the holy sacred gifts of the holy ghost, remission of sins, the grace of God the heavenly father, the communion of the sacraments, the laver of Baptism, yea and their own God made of bread, with the kingdom of heavens, and everlasting bless: and that with such shamelessness, that their own most greedy chapmen & brokers are not ashamed (with a loud & a shoutig voice) to praise their wares, and to require for the same all manner of money, whether it were gotten in wars, or by theft, or by ravin, or yet by bloodsheading. For they have called the pelf gotten with these crafts, no less holy than other is, if they be all shuffled together. Yet all men know (even as many as are madded with their superstition, and have thought good to buy their wares) that I feign not these matters, either of envy or malice: but even the truth of the matter itself, is more clear, than needeth any further declaration in this bebalfe. What shall we than say in this case, well-beloved brethren in Christ? Must we not needs confess, that they which have done such things, were in that chief and principal point of all the hole life (touching faith and religion) very wretches, & in all things, plainly blinded men of sin? For furst with most arrogant temerity they have taken upon themselves the things that they never had, nor were delivered to them of Christ jesus, that is to say: remission of sins, the grace of God, the kingdom of heavens, and everlasting life and blessedness. All which things the hole scripture teacheth, were redeemed with nothing else, but with the precious blood of jesus Christ alone. Than making sale of the gifts of the holy ghost, they made of the temple of God, not the house of prayer, but a certain mart: yea even a tavern of cheopping and changing. thirdly they have made all religion, to be a cloak of naughtiness and iniquity, under which cloak every body might freely enterprise, and do what so ever he would. For might not a man, under this false show of religion (not only without punishment, but also no man saying: wrong he did) be an horemongre, break wedlock, be a ribald, haunt naughty games & sports, be drunken, fight, rob, steal, oppress Christ's poor servants, shed innocent blood: & finally to do all mychief with sword and fire? Might not a man that were burdened & overlaid with all these vices, be made free & cleansed out of hand, assoon as a sacrificeing hired priest had said mass for him, or had gotten him assoiled, for money? The saying therefore of Christ our king and priest ought rightefully and according to their own deserts, to be thundered in their ears: My house shall be called a house of prayer, but you have made it a den of thieves. Among these we 
Math. 21.  may reckon the pilling and ravin, that they use openly with to much shamelessness. For the most ravening merchants are not content, to have spoiled men of their goods, while they were alive, but they go about to rob and pill men's heirs, their wives, and children also, when they are dead, and in another life. For to this end they have imagined trentals, sacrifices of Massing for the dead, anniversaries, and infinite such like: and unto them men must needs either bequeath perpetual rents and revenues in their testament upon their death bed, or else their heirs must provide and give them. And what a thing is this else, but the same that Christ objecteth to the Scribes and Pharisees of the jews, where he sayeth, that they devoured and rob poor folks and widows houses, under pretence of long prayer. And who is it, that shall in this case, acquit them from sin and trespass, seeing they bewray themselves by their own deeds, yea and even by the testimony of their own mouth, to be thieves and sacrileges?  
For if the pardon bulls which they offer to sell for large money to men, when they were yet living, were sufficient for remission of sins (as they make boast of) what need is it, to buy it daily afresh with new sacrifices for them, when they be dead? And forasmuch as they say, men have need of this ware, & that dead men's souls can not be delivered without them, they do verily show themselves to be deceivers, in that they deceatfully & fraudulently wiped their money from them, when they were alive, promising perfit remission of sins, which they themselves say afterward, is unperfit, and hath need of more, and that new wares. To be short, the B. of Rome is the author and inventor of all this gaire, with his mystery workers of his own religion, which have planted the sedes of suꝑstition (that he hath sowed) after a wondered imagination of feigning and lying. And therefore we will say, that this furst title, that Paul decketh Antichrist withal, doth most rightly accord unto him: that he is called the Man of sin, and the man addict unto sin, yea the servant of sin, and a trusty slave not only of sin, but also of most chief wickedness & blasphemy.  
Finally if Christ our Lord so often and with so vehement diligence, requireth of us those things that pertain to christian charity, and comprehendeth all his laws and precepts in the title of charity: in case we mark and compare the life and manners of pope's with it, we must remedilessly confess them to be void of all charity, and concerning it, to be also the Men of sin. For it is to be showed by the examples and histories of many years, that they have at all times set less by the public peace and safeguard of the greatest naciones, than by their own private commodities, wantonness, and raungeing liberty to do what they lust themselves. And I (lest I should seem to be overmuch tedious) shall choose a few certain specialites out of many, and they shall be even the same, that have chanced with in these CCCCC. years last past.  
In this behalf let the emperor 
Henry the. 4.  Henry the. 4. of that name stand forth furst of all. Which about the year of our Lord Mlvij. was made emperor being but a boy at that time in deed, but yet for all that, joining his wisdom and dexterity in handling of matters with his years, he became a right noble and a valiant Prince. Whilst 
Hildebrand, otherwise called Gregory the. 7.  this man governed the empire, not without commendation & victories against his foes: one Hildebrande a monk occupied the sea of the papacy, being not called by any lawful ordinance, but by his own private wilful lust & slighty conveyance: & he was called Gregory. the .7. Who inasmuch as he wallowed altogether in the forecasting study of covetousness, hatred, envy, pride, & new-fangled matters (as the Italian weiters, & among them cardinal Beno make mention of him) considering it requisite for him to follow that steps of some of his predecessors pope's, went about to deprive the emperor of that right & power, which he had of ancient custom, in ordaining of Bishops & ministers of the church. For by that occasion he saw, that not only exceeding great richesses, but also much more honour & power should come to the sea of Rome. The emperor withstood the wicked purposes of Gregory, & ꝑceaving his ambition well enough, he thought it not good to lose any of his right, but he rather kept it still to himself, as right was he should. But that was so pleasant a thing, to pope Gregory, that for love of it, he neither spared treason nor slaughters, but steered up civil waters in many places of the empire, & all manner of mischief that he could imagine. For furst he conspired the emperors death, & devised by sundry means to despeche him: In so much that even in the temple he would have murdered him, as he was at his prayers. But when he saw his conspiracies framed not to his purpose, he began to use open force & enmity: & having excommunicated Henry, he assoiled all men from their oath of faith & allegiance (as they call it) & sent over the crown of the empire garnished with this verse, to Rodulphe the duke of Swevianes.  
Petra dedit Petro, Petrus Diadema Rodulpho.  
That is to say: Christ the rock, called in latin Petra, gave the imperial crown to Petre, & Petre hath given it to Rodulphe. This deed was the occasion of most bloody wars, in that (you must understand) Henry having his empire taken violently from him, revenged it by force of arms. Whereupon at length, after many terrible battles and bloodsheadde, the false emperor Rodulphe was overcomen in battle, & so lost his life and empire all at once. And when he was despeched, they created a new emperor by the pope's commandment, which (favouring his side) had rejected Henry. And he that was elect, was Herman the earl of Lucelburgh, which also being driven out, lost his life & empire by & by. Yet for all this, neither the pope himself nor his favourers could be restrained by these just judgements of God, but they would also choose a third against Henry: that is to weet, marquis Ecberte, which was also (shortly after) slain in a mill. Than all the residue being afraid with the misfortunes of these three princes, no man could be persuaded any more to take upon him the title and honour of the empire. Notwithstanding, the malicious madness of the pope and his was not yet staunched, but they (like most wicked men) could bring thus much topasse, that they caused Henry the fourths son (whom the history weiters name Henry the. 5.) to make war against his father. Hereof sprung wonderful, heinous, and horrible hurly-burlies, seeing the father and the son made cruel battles, one against the other. But at length the son being aided through the pope's crafty sleights and false fatches, took his father (being a worthy old man) by treason: and than having deprived him of all his reign and dignity, he caused him (being so deprived, and a prisoner) to die. Mark this tragedy (and more than a bloody tragedy) well-beloved brethren in Christ. What man is it in all the wide world, that is able to show herein so much as one spark of charity? Truly the history weiters bear us record in this behalf, that in these hurly-burlies, & among so vehement stering of wars, Henry gathered his standards, and fought three score and two times. By which number of battles every man, that hath any common wit, may easily consider, what innocent blood was shed, how many towns were taken, how many fields wasted, how much corn spoiled, and what number of widows and fatherless children were occasioned to be (more than was before) thereby. For if there had been but one spark of charity in Gregory's heart, aught henot rather to have given over all his dignity, and have deprived himself of the hole papacy, than for temporal substance and power (that shall last but a while) to steer up so great wars and mischief? But he was not satisfied, neither with battles, ne with fiere, ne yet with streams of bloodsheadde, till he saw the son defile the laws of nature, and make wars against his own father in this own realm, whose age it had been his duty rather to have defended & holpen. And the same whom the pope's office of duty hade been to fear away from shedding of any man's blood, he was not ashamed to incense, to the abominable wickedness of father murdering. Therefore what shall we henceforth call wicked, hard hearted, cruel, bloody, or horrible, if this be not? The son (yea even the only son) being provoked by no manner of injury, either of his own, or of the common wealth, did not only contemn his father, forsake his father, leave his father destitute of his help, but also set upon his father in battle, pressed his father with besieging him, he environed him & took him by treason: he rob him of his empire, and so taking him prisoner, suffereth him miserably and sorrowfully to die. And these pranks were not played by the commandment of any barbarous tyrant, nor by the incensement of any Phalaris, but by the counsel of the 
Phalaris was a tyrant in Agrigentine.  most holy father, in the devils name.  
Rejoice now you Caligula's, be merry you Nero's, & as many as have hade the famous report of cruelty: For you have one which (though he left 
The. B. of Rome is more cruel than either Caligula Nero. Friderich the. 1.  you a long space behind him, yet) he acquieteth you from the infamy & remembrance of a cruel name, even the bishop of Rome, which commandeth the son, to bathe his sword in the father's blood.  
And God wotteth, the noble feats of Adriane the. 4. and Alexander the. 3. may be also coupled to these rehearsalles, which they practised (with most high wickedness) against the very godly and most valiant prince Friderike, whose surname was Barbarousse. For albeit he had the upper hand over all his enemies, yet it was not in his power, either to avoid or to break the tyranny of the pope's: but after heinous battles, & most lamentable flaughtres, he was compelled (perforce) to fall humbly to the pope's feet, & to lay down his neck, for Antichristes' filthy feet to tread upon.  
Now who is it, that would seek any charity at their hands, which have not learned so much, as to bear favourably with the dignity of an Emperor.  
After that, about the year of our Lord 
Friderike the. 2.  MCCxx Friderichus the second suffered no less wickedness & false head of them also: For when he made wars against the Turks, they (with most spiteful villainy, & abominable force of arms) resisted him: and as he (with lucky success) warred against the enemies of Christ's cross, they with their false drifts drove him back: and laying at him with their thunderbolts, they deprived him also of the communion of faithful christian people, and of his Empire: and choosed other emperors against him. Which thing was in deed the cause of most grievous battles, & engendered innumerable much bloodsheading.  
moreover, in the year of our lord. M. CCC. when Albert the duke of Austrike was choose emperor, Pope Bonesace the. 8. of that name, would neither confirm him, nor crown 
Boniface the. 8.  him, except he would furst promise, that he would make war against Philippe the French king, and drive him out of his realm. And the cause of that war was this: that Philippe (when he espied the slighty shifts of the sea of Rome) denied the pope all his revenues of the realm of France. And for that cause, that holy father having goodly in mind the precept of charity (to th'intent he might provide for his own private commodity) purposed to set two the mightiest naciones of christendom (France and Germanye) together, to war cruelly the one against the other: and glad to give the looking on (him self) of the destroying of cities, wasting of fields, slaughter of men, and all the mischief besides, that war bringeth with it: so that it turn to his own advantage. But the father of heaven provideth better for men's matters. For he put those kings in such mind, that they forgot the pope, and laying down their weapons, converted the lamentable wars in to a joyous marriage.  
And here it is not to be omitted, that the bishops of Rome (being of the same spirit) did unto Ladislaus king of Vngarie and Polone. He had 
Ladislau.  overcome (with wonderful lucky & notable victory) Amurathes the most mighty prince of the Turks, and scattered the turkish army, and obtained perforce such conditions of peace, as were hard to be obtained of the enemy. But when the Turks had the overthrow in that skirmish, they were fain perforce (and because of the conditions of peace) to meddle no longer with invading Vngarie, and began to make new roads in to Italy, & to steer up dangers against the pope: Eugenius the bishop of Rome (to deliver himself and Italy from 
Eugenius pope.  all danger) sent Cardinal Julian to Ladislaus, to condemn his league with the Turks, as wicked and unworthy: and to persuade with all, that Christian are in no wise bounden to keep promise with infideles. And he gave not over counseling and provoking, till he had persuaded the king, compelled him to break the league, and so to become a promise breaker. Anon than by the forwardness of the most holy father, and the legate Julian the apostatalike (apostlelike I would say) blowing to the field, there was most cruel battle renewed: which having unlucky success, king Ladislaus was slain, and Amurathes carried away a large and a gorgeous victory. This was done in the year of our Lord. M. CCCC. xliiij. Lo, this is the most holy father's charity, this is the love that he beareth to the Lords flock, by the counsel whereof, he teacheth the King rashly to violate his promise of peace, and shamelessly to fail his fidelity, that he had made: and not that only, but he also casteth both such as be very good & to much simple kings, & the people (overlight of belief) upon the most cruel weapons of Christ's enemies the Turks, so as he himself may live safe and sure at Rome.  
To be short, least through abundance of examples, my tale grow out to over great a matter, it seemeth not necessary, that we should set forth (with a busy painted show of words) the things that the Bishops of Rome have in times past done, against the law of charity, seeing that these our own days can evidently enough bear witness of the same. For look you (dearly beloved brethren in Christ) upon these present hurly-burlies, & wars of Germany, at home within them selves, which is undoubtedly occasioned by the travail & devise of pope Paul the iii. & of his members. And search diligently 
Paul the 3.  (if it please you) whether so much as one token or spark of charity, be showed in this deed doing. For who knoweth not, that the greater part of christendom (especially the hole flock of them, that are right wise and learned men) have already complained (these many years) of the tyranny and intolerable yowke of pope's? And Emperors have been in the same thought, which have (with most earnest faithfulness and godly advise) admonished them both to amend their own manners, and restrain the ecclesiastical ministers, and their lascivious lives, and to exercise a worthy discipline among them, to frame their hole life by. But all is in vain. For they (like most naughty me) would neither hear the complaints of the congregations, nor do after the admonishementes of emperors, because they have always loved their own lust more than all the discipline and honesty in the world. Whereupon (all things set apart) they have used their own lusts and vicious demeanour, with all looseness of liberty. In this behalf (therefore) God the father of heaven, seeing their licentiousness to be both intolerable and incurable, hath chosen apart some of the number of his ministers, and hath enlumined them with the light and shining beams of his spirit, that knowing the Pope's tyranny and wicked lordliness, have also throughly perceived the truth of God's word. These men have laid their hands to work, and brought light into the world (that tumbleth in darkness) & have reproved openly the cruel and horrible abominations of the papacy, admonishing every body to beware of them. By means whereof, that sea hath felt exceeding great loss, and where as no power of emperors was able (hitherto) to drive it to a downfall: now being a great part diminished in itself, and in his membres, both in his honour and richesse, it beginneth even already to come to nought.  
For from henceforth the Germans (whom this light shone furst unto) would not run gadding to Rome, & there seek soul health, seeing they knew Christ jesus, to be the true way of salvation. And they have no mind to buy romish pardons and bulls with money, seeing they understood, that sins are forgiven by Christ, & that men are certified by faith, of the forgiveness thereof. What need many words? That most gayneful furnace of the pope's pikepurce Purgatory is quenched out, with the lively waters of the Gospel among the Germans, and all the battefowling tools & knacks of the sea of Rome, are despeched quite out of the way. Hereof those most holy fathers have complained in every place. And where as before they turned the deaf ear to other men's complaints, now they begin to complain themselves, & with fair flattering words, most large promises, and much feigned holiness, they have gone about to bring them that are instructed in the doctrine of the truth, and have renounced papistry, under the yowke of their tyranny again. But when they prevailed nothing for all their crafts, by and by they besought aid of Emperors, Kings, Princes, cities and people: they begun to arm them against the professors of the truth, whom they cry out on, and say, they follow a new and an heretical religion.  
In this case therefore, the Magistrates (being stired up by the pope's incensementes) begun violently to rage with force of arms, against the faithful servants of Christ. And than a man might have seen them, that confessed Christ (to be the only way of salvation) burned with cruel fire, hanged upon gallows, choked in waters, slain with sword, and murdered with all kinds of death. Yea the matter came to so merciless a cruelty, that they spared none, neither man nor woman, young nor old. And yet those noble rutterkines of the church, did more cruel feats than these: for they enticed princes and people (whom so ever they could) for money, to steer up wars among themselves, and to extinguish the religion (that is contrary to them) with sword and fire. So that hangmen were sent out of these parties, and ranged about here and there, to murder the ministers of the word, by what mean so ever they could. And they found and took up burners, whom they hired privily, to thrust under fire, & so to spoil, both the faithful Christian, and their cities and fields. And yet this read purpled church (imbrued with the blood of saints) not satisfied with all these (as wicked cruel deeds as they were) ceased not, before they perceived these heinous and bloody wars brought upon silly sorrowful germany, stired up all them that they trusted, to make battle against it. Bring us out here the fruits of charity, O you bishops. Show here some special token of christian gentleness, O you pope pleasing slaves. Is it the office of charity, to murder men, whom Christ hath redeemed with his blood, to spoil cities, to waste fields, to mar corn, to defile matrons and maidens, and finally to run raging (after all kinds of injuries and reproaches) with sword and fire, upon all ages, man, woman, and child?  
But they are heretics (say they) and no true christian people, that we persecute. And the chaste spouse of Christ (the church) is by these heretics most impudently defiled, and also the seameles coat of our savour jesus, is (by their rashness, and false doctrines) miserably torn, and rend in pieces: which we go about to amend, and repair again.  
Ha, & will you needs be both most bloody tyrants, and most shameless liars to, you cruel blood thirsty wolves? what ado have you, to speak of Christ's coat? For by you it was cut in pieces, and marred all ready a great while ago: yea and by most wicked loctecasting (as it was before time among the soldiers of the jews) it came in to most filthy men's handelinges Therefore you are not sorry for tearing of Christ's coat: but it grieveth you, that the vail of wickedness, and the clock of impiety is (through the preaching of the gospel) cut in pieces, which you being covered withal, have continually hitherto practised all kind of wickedness, and beasly lust, without correction.  
It grieveth your hearts, that the sacks are open and torn, which you have hitherto hidden the true joseph, jesus Christ's cup, and all other your church robberies in. Now your slighty shifts are open, your lies are open, your false deceits are open, now is your (more than the Sicilianes) tyranny open, and abhorred of all men. Your tyranny was the tool, with the which you raged together by heaps, not only against men's bodies, but against their souls also. It is the coming of this gaire to the open light, that grieveth you, hereof cometh your lamenting, this is the cause of your sorrow taking.  
For as touching the horrible crime of heresy (which is always in your mouth) which of our sort is it (I beseech you) that you could convince? have you yet hitherto proved any of them, an heretic?  
They are heretics, that make 
who is an heretic.  new articles of the faith, contrary to the truth of the scripture, and do stiffly maintain them.  
This crime is most far from us. For there is none of the articles of the apostolic faith and Crede, that we deny. And moreover, we devise no new ones, we change none wrongfully, we neither take from, nor put to any thing, touching any of them. But such masking visors you had need of, to bring the doctrine of the truth, and of the true faith, in to hate and contempt, with the simple and rude common people, by means of this horrible and slanderous report of us, to be heretics. But if ye loved the church of Christ, so much as you boast in words to do, if you cared so much, for the noble and most valiant nation of the germans: truly you testify this your love and care, with most unjust and most unworthy behaviours, in that you visit it, with abominable force of arms, and most cruel heinous enemies, procured out of every country. Did Christ our Lord enterprise, to train the world to his lore, by the same like reasons? Have his Apostles left you any example of this practice? Peradventure you may pretend Paul for you in this case, which breathed the like threats, and impugned the faithful Christian with like force of arms, when he was Christ's open enemy: and when it was said to him, that he persecuted the Lord, & spurned 
Act. 9  against the prick. But assoon as he was converted, by the power of Christ, he began to teach and plant the christian faith in every place, and followed far other manner of ways. But what need words, against that scarlet bloodthirsty, and read ruffling synagogue, coloured with saints blood? For there is such obstinacy, and blindness of heart in that synagogues stomach, that they will not vouchsafe so much as hear the Lord himself.  
It is our part (dearly beloved brethren in Christ) to learn here, that these men are clean void of all sparks of charity, & all together cold in their consciences. For if they were any whit charitably affected, surely that bitter famine & intolerable dearth of victual, which the country of germany hath been miserably pressed withal (and now at length is scarcely rid of it) would never yet have gone out of their minds: and having remembrance thereof, they would never have admitted, that (for their own private profit) the people should be destroyed now with sword and fire, whom so sore an hunger hath so bitterly vexed.  
But no common miseries move them, no casualties move them, no lamentation also of the sorrowful wretched people move them, so they may see their own matters provided for. As for the complaints and pitiful cryings of the poor, none pierceth their ears. The groanings also of the afflicted, strike nothing in to their ears, neither do they give any heed to the wailings of the hungry. But this is their common study, this is their care, this is their pains taking and travail, to hunt away the silly poor sheep (whom Christ hath redeemed with his blood) from the most wholesome pastures of God's word, in to that old stinking slaughter-house of theirs again: and to th'intent when they have them under their subjection, they may not only fleece them at their pleasures, but also pull of their skin: and not that only, but also bocherlye to slay them, worry them, flay them, and devour them. Although there perish men innumerable, though fields be wasted, towns destroyed, private and public goods violently taken away, though wives cry out for the slaughter of their husbands, the parences of their sons, the children of their parents, the friends and alliance, of their friends and alliance: though the honesty of matrons be defiled, although the maidens (being subject to the conquerors filthy appetite) do make moan, though every body (both man, woman, and child) do perish: & to conclude, though all hole Germanye were set on a most terrible read burning fire, yet they will think all this damage easily recompensed, if they may live safely, and take their pleasure, with their covent of errant whores, flattering belly cheer myniones, and detestable daunceing lecherours. They are therefore void of all charity, and (as concerning it) they are Men of sin, and in all things given to all manner of wickedness and abomination.  
Let us proceed now over to the third point, which concerneth the leading of a righteous and an innocent life: and therein we shall perceive them to be Men of sin, no less than in the other points before. For the innocency of a christian life requireth this specially above other, that we avoid the common enemy of faithful Christianes', Satan: that we abhor, flee and detest to have any thing a do with him. But and if we would consider the acts of bishops of Rome, we may find more that have not been afraid, to bind themselves holly to be the servants of sathan, and therewith have set their studies upon such practices as are devilish, and forbidden by the laws of God. And in the number of these, Cardinal Beno doth freely record, that Gregory the. 7. is to be counted, and bringeth out many abominable testimonies of that matter.  
Of Silvester the second of that name, the most diligent patron 
Silvester the. 2.  & mayntenour of the pope's dignity, Platina is the author: that he was a practiser of naughty arts, and therein addict himself (all together) unto the common enemy of mankind. And in deed furst he gate the Archebishopriche of, Reme and afterward of Ravenna through gift of money: last of all (with greater forecast, by the devils forewarding help) he gate also the occupation of the pope's sea: howbeit under this condition, that when he departed this life, he should be all holly the devils, by whose false deceits he obtained so high dignity. Whereupon also (as the same Platina maketh report) where this Silvester was not circumspect enough, in being ware of the devils baits, he was killed, all 
The mass could not defend the pope himself from the Devil.  to pulled, and suffered openly of that noble promoter and foundour of his, as he was Massing in the church. And who is it, that can not understand, what a manner promotion this is, what kind of dignity this is, and what manner office this is; that the devil can give unto his servants, and that the most unthrifty persons living, can get with devilish and abominable sciences? And whereto should we speak of these matters, seeing the common people do know evidently, that the most conyngest doctors and masters of magical arts, and other sciences forbidden by God's laws, were always either sacrificeing priests, 
Levi. 19  or else monkish or frierishe cloisterours, marked with this beasts mark, which have been wont with their studies, to betray (after this sort) the author of their sect and faculty.  
Furthermore there is no man so ignorant, but he knoweth, that the study of temperate soberness and chastity is required in the laws of a christian innocency, inasmuch as for the love of innocency, it is most certainly manifest, that the use of wedlock was instituted, strait ways at the furst beginning of the world.  
But how far wide the bishops of Rome have gone from that study, it is more commonly known, than needeth demonstration of many examples. For when they had ones forbidden & taken the lawful & right chaste use of holy wedlock out of the way, they were not afraid to plant the studies of lecherous lusts & abominable whoredom. In this case I report me to johan the. 13. of that name, who (as I have lately said before) was taken in whoredom, even at the deed doing, and so (according to his merits) was slain. The same thing is also verified before johan, yea rather cried out upon, by that unworthy and almost incredible prank, whereby (as we read) a most shameless brothel quean crept up (through hooredom) even to be pope, & was called johan the. 8. And truly 
johan the 8. a woman pope.  albeit a sort of filthy fellows would fain deny it, yet they are able in no wise to say nay to it. For there is a notable place, that is slandered with that naughty matter, between the playing place, which they call Theatrum Colosseum, and G. Clementes, wherein the hoore pope (being taken in the neck with sudden pangs and throws) was delivered. Which place the pope's (remembering that detestable deed, & being ashamed of it) shun even now to this day. There are also credible histories of weiters, that have numbered that excellent pastor of Christ's shepfold (with her childbearing) in the noble rag man roll of those most holy fathers. For yet though they would, they dare not overhippe her (if they would be reckoned trusty credible weiters) because of the fresh memory of that fact. For it chanced after the time of Charles the great, about the year of our Lord. DCCCLviij.  
Of the same lecherours' lust we have 
Alexander the. 6.  a witness, Alexander the. 6. which being pope within our remembrance, lived after such rate, that he could not acquit the brute of his name, from suspicion of incest committed with his daughter. We have also record of all the hole life of all Cardinals, bishops, prelate's, abbots, monks, Chanones, Friars, and sacrificeing priests: who like as they never avoided the shame of open whoredom, even so have they filled almost the hole world with their bastards, and unlawfully begotten children. As we may also (in the mean time) pass over in silence the beastly lust of the abominable sin of Buggery, unworthy to be heard of christian ears: and many other wicked vices, that the common people certainly know, that they are out of good name with all.  
But least any man would say, that 
Here follow a mischievous holy company of pope's.  we were to much unjust reportours, and in the rehearsal hereof played not an upright faithful part, as though we noted all fowl blemishes, even in the most holy fathers, with to quick and overmuch judging eye: and to this end, that we might afterward for the faults and errors of a few, renounce and condemn all the holerable of pope's, and the papacy itself to: it seemeth not unprofitable, nor from the purpose we are in hand withal, to describe in a short rehearsal, out of Platina (the most diligent registr our of the pope's names) the life & names of a great meignye of Popes, which within this few years, have so arrayed and defiled that sea of pestilence and abomination, with most heinous cursed pranks, that even the very papists could not pass over their deeds in silence, ne yet by any clooking means excuse them.  
About the year of our Lord. DCCCC. 
stephan the. 6.  there was one Stephan the. 6. of that name, which had obtained to be pope. He persecuted the name of Formosus (which was pope but a few yea res before him) with such vehement 
Note.  beadly hate, that by and by he abrogated his decrees, and made his acts of non effect. So that the consideration of the good turns that Formosus hade done for him, and made him bishop of Anagnia, could not reclaim him from his cruel purpose. But because he had hindered Stephan before; that he could not come to be pope, even when he would: he was so raging mad against him, when he was dead, that assoon as he had kept a counsel, he commanded Formosus body to be drawn out of his grave, and to be stripped of his pontifical habit, & to be lapped in a secular habit, and so to be laid in the lay men's burial. But yet he caused two fingers of his right hand to be cut of (those two namely that the priests use to consecrate withal) & to be cast in to Tiberis, because (as he said) he had (contrary to the laws of the sacrament) come to Rome & taken his priesthood again, whereof he was deprived rightly by the law of john the .8. 
Mark.   
After this man by and by followed 
Romanus the. 1.  pope Romanus the furst, who in that he favoured Formosus parts, allowed his cause, and disallowed and took away Stephanes decrees and acts out of hand. His footsteps also followed his two successors, Theodorus the. 2. and Iohn the. 10. Which immediately restored Formosus cause in to his entire perfection, against the wills of a great part of the people of Rome: by reason whereof their rose so great a sedition, that they hade been very like to have lain together by the ears for it.  
A little after this, when Leo the. 5. 
Leo the. 5 Christophor.  clymbed up to the honour to be pope, anon, the. 40. day of his pontificality, a familiar of his own, one Christophor (being greedy to reign aloft) took him & cast him in prison: which thing could not be done without great sedition, and loss of many men's lives. But Christophor invaded & occupied the pope's sea by violence. But he gate it with naughty arts, and naughtyly he lost it. For in the. 7. month he was thrust out of his dignity, and constrained to take upon him a monastical life, the only refuge (as platina saith) of comfortless persons: and soon after, he was drawn out of the monastery, and cast in prison, by his successor Sergius the iii 
Sergius the. 3.   
But this Sergius is he, that so repealed and disannulled Formosus acts, that it was necessary to admit them afresh unto holy ordres again, whom Formosus had before admitted, to the order of priesthood. And yet not 
Note.  contenting himself with this shame done to the dead man, he drew his carcase out of the grave, and caused him to be headed, even as if he had been alive, and cast his body into Tiberis, as unworthy the honour of humane burial. Who is it, that can not see hereby (right loving brethren in Christ) how little authority the bishops of Rome's acts and decrees ought to bear with any body, seeing they condemn each one other with mutual cursings, & throw away their dead men's carcases, with so vehement fury & shamelessness, 
Anastasius the. 3. Laudus the. 1. Iohn the .11.  as it were ravens & gripes? After Sergius there succeeded pope's Anastasius the iii and Laudus the furst, which were somewhat more quiet & gentle, than their predecessors. But Iohn the eleventh succeeded them, who carried a stomach more given to war than to religion, and at length in an uproar of war, he was taken of men of war: & being cast in to prison, he had a keverchieff thrust in to his mouth, & so was killed. And again after a certain few bishops of Rome being between, that honour came to johan the 13. of that name: of whom this is reported by the Roman weiters, that there was never none more mishievous, nor more ungracious a man, occupied the sea of Rome before him. And in deed the end of him was answerably like unto his life & manners. For after many filthyly & wickedly played pranks in whoredom (as we said before) he was taken and sticked to death.  
When johan was despeched, benedict the .5. was created pope, by making 
benedict the. 5. Iohn the. 14.  of a sedition. And shortly after johan the 14. took the seat: who being in an uproar (by the Romans) driven out of the city, and returning the eleventh month of his exile, used such cruelty against his foes, as hade been meet to have been practised rather by the most bloodthursty tyrants, Phalaris, Dionise, and other like them, than by the apostles of Christ.  
After johan succeeded benedict the 
benedict the. 6.  6. which was taken of Cinthius a citeze of Rome, and shut up in to Adrianes pile, and shortly after he was strangled in the same place. Whom albeit Platina would fain excuse with worthy reasons, yet being offended with those bishops most mischievous manners, he is enforced to say: Vereor ne talia fuerint Benedicti merita, quale praemium a Cinthio consecutus est. That is to say: I am afraid lest Benedictes deserts were such, as the reward was, that he received of Cinthius. Than next after Donus the second, Boniface the. 7. whose surname 
Bonisace the. 7.  & country (by reason of his base estate) is uncertain, obtained to be pope, through noughty sciences. And by the power of the magistrates, & the setting on of good citezenes', he was compelled to flee the city, & stealing away all the preciousest jewels out of saint Petres church, he fled to Constantinopole, & tarried there so long, till he had sold the wares, that he had taken away by sacrilege, & so had gotten together a great deal of money, which he used as an help to practise his tyranny, & came again to the city, going about to corrupt the citezenes' of Rome with rewards. But the good men withstood his purposes, & specially johan that diacon Cardinal, whom when the B. had taken by the help of a sort of mischievous fellows, he thrust out his eyes out of hand. Howbeit that author of so great mischiefs (the sedition encreaceing more and more) without fear, & (as Platina having always a better hope of those holy fathers, saith) without repentance of the deed that he had done, died miserably and filthyly.  
johan the 15. of the name, in the third month of his popeheadde, was taken 
Iohn the. 15.  by the Romans, because of his tyranny using: & being shut up in Adrtanes pile, as in the common ward, was pined there so long, with the stink of the prison, with hungers & grief of mind, till he shamefully finished his life.  
After him succeeded john the 16. who was in wondered hot hatred against 
Iohn the. 16. The charity. of the Pope and clergy.  the clergy, whereupon he was justly hated of the clergy again. But specially, because he gave out all (both divine & human) treasures to his kinsfolks and alliance: and so (God wotteth) he set apart the honour of God, and that dignity of that sea of Rome, leaving an example of this right naughty usage to his successors, which the bishops with most diligent endeavour, follow the like even at this present day.  
Now therefore let every hearty man judge (right loving brethren in Christ) whether all good men have not justly complained of the bishop of Rome's tyranny and wickedness: seeing that sea hath hatched up so many knaves, tyrants, thieves, robbers, murtherours, sedition sowers, and open church robbers, as we have rehearsed, and all within these lxxxv. years. And I pray you who would honour it as an holy see, inasmuch as it could abide so many pestilent mischiefs? And for all these, their regestres were never full enough of such mischievous villains pope's, as these were. For scarcely a dousin years after that, john 
Iohn, the. 18.  the 18. of that name stearte up, who (pope Gregory the 5. being yet a live) occupied the papacy, by means of division and rewards. And for that cause, Platina calleth him a thief and a robber: and in the. 10. month of his usurped popeship, he made a shameful end of his life.  
His successor was Silvester the second, who (as we said a little before) was promoted to be pope by the devils diligent pain taking. Anon after this followed benedict the. 9 
benedict the. 9 Silvester the. 3. Gregory the. 6.  Silvester the. 3. and Gregory the. 6. three most ugly monsters, which like as they sought greedily to have that see by rewards, even so playing wickedly among themselves, they were not afraid to sell this honour and dignity, and to redeem it again one of another for money. Whereupon sense they were notoriously bruited to be wicked users of Simony, they did great injuries, and there withal great shames, unto the see of Rome.  
After these succeeded Clement the second, whom Damasus poisoned, 
Clement the. 2. Damasus.  and took the pope's room upon himself, with shame enough. And these six most naughty villain knaves (as we read) were all bishops of Rome, within 46. years space. But what need is it to reckon them up, which without all doubt have either unlawfully occupied this see, or else more wickedly have ordered it, and all but a few years a go: inasmuch as three bishops of this see of Rome, are yet fresh in memory, which by the authority of the counsel of constance, were deprived of their dignity, for their most ungracious deserts? Let them be marked also, if it so please you, that within our father's remembrance and ours, have been bishops of Rome, and we have seen, that by their devices and crafty conveyances, they have passed over the top of the Alps, and come through even to our country of Helvetia: as Sixtus 
Sixtus the 4. Alexander the. 6. julius the 2. Leo the 10. Clement the. 7.  the. 4. Alexander the. 6. with his son duke Valentine the monster of all mischief, ungraciousness, and vice: Also julius the second, a man that delighted much in blood shedding and burning: Leo the tenth, Clement the 7. of whose false crafty arts and traitorous deceits, Florentia (an unfortunate city to hatch up so unthankful a babe) was a feeling witness. And who will not say, that these merchants were not only like unto the other before, but many ways much worse? For let them come forth, as many as ever have dwelled in the city of Rome in their times, and have marked well their life and manners, or have been knowing of their counsels: and I know they will confess (if they will confess the truth) that they were notable naughty packs, not in common trifling vices alone, but also in all manner of most ungracious and notorious wickedness that could be.  
Finally mark the most holy father Paul the third, that late was. And 
Paul the 3.  let his children and childres children be marked also. And we shall find in them no less mischievous, cruel and abominable parts. But this must needs be confessed, that if Rome should see two or three pope's of his like conditions, that would (as he is used to do) bestow the goods of the church, cities, towns, castles, villages, and lands upon their children, nephews, alliance and kinsfolks, there should not of S. Petres most ample and most rich patrimony, scarce so much as a cottage return to their successors. Wherefore seeing these great and most notorious wickednesses (wherewith they defile them selves) are most notably known even to the common people, we need not to be over long, in speakig of their daily used naughtiness. For inasmuch as (though they are the most shameless of all men) yet they can not (by any mouth) say nay to this gayre, what need we to talk of their intemperance, ruffioning, gl●●●nie, horekeping, & of their most wanton sayings & doings? And if you lust, let them be witnesses, that be the lovingest favourers of the see of Rome. which have been not the seers of this gayre only, but also a great part themselves: And yet they shall never be able, either to cloak, or to excuse this stinking sink of mischiefs, and this horrible hell of wicked doings, by any reasons that ever they can make.  
Therefore this furst title that Paul giveth them, is expounded (or else I am beguiled) plainly enough, and largely enough again: and thereof also it is most manifest, that the same title agreeth with no man in the world, better than with the bishop of Rome: forsomuch as out of his doctrine and example of living, all these abominations (which we have made rehearsal of) flow, as out of a most plenteously springing fountain: all which are contrarily repugnant against the verity of faith, against the law of charity, & against the innocency of life.  
The second title that the Apostle Paul decketh Antichrist withal, is, 
The son of perdition  that he nameth him The son of perdition. But this title we must needs take two manner of ways: that is to say, both actively and passively: so as furst he is in deed lost and damned himself, than he also loseth & destroyeth all those that be his complices and followers, and maketh them bond slaves to everlasting death and damnation. But after what sort this title also is aptly fit for the bishop of Rome, it may be declared in few words. For furst it is manifest by the authority of the gospels doctrine, that all they are lost and subject to eternal damnation, that neither believe in jesus Christ, nor cleave to his faith & doctrine. For Christ is the way, the light, & the truth. And he is the only 
Io. 14 & 10.  door by the which all we must enter in to his sheep fold: that is to weet, into the congregation of saints: and who so ever seeketh any other door, or coveteth to enter in any other way, he bewrayeth himself to be a thief and a robber. And thereupon we hear Iohn Baptist say: The father loveth the son, and hath given him all things 
Io. 3.  into his hand. He that believeth his son, hath everlasting life: and he that believeth not the son, shall not see life, but the wrath of God abideth on him.  
Now it is not possible, that there should be any salvation, where it is sure, that the wrath of God abideth. But for asmuch as the bishop of Rome believeth not in the son of God, nor hath not all his faith & trust set in Christ alone, the only savour of the world: it must needs be, that the wrath of God abideth upon him, and that he is the lost and bond slave of damnation. And the bishop of Rome's hole life & doctrine argueth, that he is most far of from the faith in jesus Christ, which being made man for our sakes, redeemed us all with his precious blood, upon the altar of the cross, broke the power and lordship of death through his death, and by his glorious ascension in to heaven, set open the gates of everlasting blessedness unto us wretched sinners, and now before God the father of heaven, he appeareth our only patron and mediator, and maketh sure entrance for us, unto the throne of grace. For if aman note the B. of Rome's doctrine (Obiter) but even lightly by the way (as you would say he teacheth not Christ to be the only way of salvation, but besides him he setteth out innumerable other ways: as, so often repeated sacrifices of masses, the hypocritical exercise of false penance: auricular confession (the most sit bait of all treason, conspiracy, sedition, lechery and all wickedness) markets of pardons, the cold scalding fire of purgatory pikepurce, praying to saints departed, and infinite other. For although he confess Christ jesus the savour of the hole world, in words and in mouth, and so glorieth in his name, yet he denieth him, so often as he attributeth to an other (whether it be saint, or work and merit) the offices, that pertain to none but Christ alone. For by what reason shall we say, that he believeth, that our Lord jesus Christ being sacrificed once for all, upon the altar of the cross, offered a perpetual sufficient sacrifice unto God the father for our sins, when he goeth about to offer him daily afresh, at the celebration of the Mass? How shall he believe, that he was delivered and fully redeemed from the filthiness of his sins by Christ's merit, which goeth about to redeem himself, with his own merits of his own works? How shall he also know Christ jesus, to be his only Mediator, Patron, & intercessor, which hath infinite other, whether they be he saints or she saints, instead of mediators & intercessors? And yet it is certain, that men are brought to that point, by the B. of Rome's doctrine, that they follow both these & many other things, that are clean contrari to Christ, and his doctrine. Therefore this is evidently manifest also, that the Bis. of Rome is most far of (matter in deed) from the faith in Christ, although he use to profess him with his mouth, & brag much of his name. As for this matter, the example of his life is not behind also, in bearing 
what faith is.  plain record of. For faith is a certain living and a continual working power & energy, that sitteth not idle in men's consciences: and is not (as many false Christian think) a certain naked and vain opinion, that is desritute of certain reasons: but it is a good tree, and nourished with perpetual juice, which beareth no evil nor rotten fruit, but is always abundantly full of good and acceptable fruits to God, of innocency and charity. But it is now proved already by sufficient demonstration, that the bishops of Rome have no charity, they have also no innocency of life and manners, but they are most far of, both from the true faith, and true religion: Whereupon this plainly followeth also, that they bear in no condition that good tree of a sincere faith in their heart, but rather that evil and unprofitable one, at whose root the are is already set, that it may be cut of, and overthrown, and cast in to the unquenchable fire of hell.  
Therefore who will henceforth acknowledge the bishop of Rome, to be the head of the saints, and faithful people? Who will call him holy father, yea rather holiness itself? Finally who can say, that he is the leader unto salvation, and the portour of heaven gate, when by the example of his own life, and precepts and decrees of his wicked doctrine, he bewrayeth himself (according to the apostle Paul's sentence) to be both Antichrist, and the son of perdition?  
Hereof also that other matter is gathered, that like as he himself is lost, even so doth he make all the disples of his religion and sect, bound slaves to perdition and everlasting death. For how can it possibly be, that they shall be able to come to the heavenvly hall of blessedness, which follow a guide, that goeth (with strait and steadfast steps) the high way to hell?  
How shall we also say, it may be, that they should be united to jesus Christ, the only redeemer of us all, which have chosen such a one to be their guide, that is against Christ in all things, and robbeth him of his honour, and shamelessly attributeth the same to other? In this case therefore, it is necessary to use most diligent circumspection. In this behalf it standeth us in hand, strongly to sharpen our wits. Herein it behoveth us to open the eyes of our mind, most dearly beloved brethren in Christ. For it is no flirting matter (as many men think) to stick still in the B. of R. ways, & so to hold hard the popish religion to the & nail. The salvation of souls is in hazard, dearly beloved. For either we must be united to the heavenvly father, by the intercession and benefit of one only Christ, & so live for ever: or else be drawn away from him, & perish with Antichrist for ever. And there is so much the more grievous present danger henging over our souls, that the Lord would have the knowledge of his word, to be opened unto us. For inasmuch as the light of God's word hath discussed and wiped away, those grievous and horrible darknesses of Antichristianitie, so as the health giving face of Christ, and also the compass of this cruel beasts mouth, and the seat of abominations, is showed openly before our eyes: we may never (from hensfurthe) either pretend ignorance, to cloak our unbelief, or excuse it with the godliness and fervency of our zeal or good intent. For God hath prescribed the rule of his word unto us, for this end: that we should honour him according to his own commandment, and that we should not follow that foolish carnal zeal of ours, which is without knowledge of all truth. The stubborness of such men is much lamentably therefore to be bewailed (brethren) which when they hear God's word with their ears, and are convict with the truth thereof in their consciences, so as they may see their errors, and feel the intolerable burden of such exceeding tyranny: yet had rather stick stiffly to their known superstition, than to follow Christ the only way of salvation. But when men most miserably become to that point, that a man may warn & exhort them, & all but lost labour, we must permit them to their own appetite. For they shall surely feel, that their stubbornness shallbe ones a great deal to their cost.  
Now are we come to the third title, 
An adversary.  wherewith Paul painteth out the person of Antichrist: which containeth the self same property, and the disposition of so mighty abominableness, & the certain sure mark, for the which he is called Antichrist. For he calleth him an adversary: that is, he mindeth to set him out to besuche a one, that should be against, contrary, and in all things (as it were) utterly set foranempst Christ, of whose name & title he only braggeth, 
The right understanding of this word Adversary.   
It is plain, that he glorieth in the name of Christ. Whereupon even the right understanding of this word, teacheth this, that he shall be an adversary to Christ our Lord, and gaynesaye all those things, that are set out by Christ, either in doctrine, or in example of life, with the statutes of his doctrine, and with the example of his life.  
Than if we can give the bishop of Rome this title also, with sufficient demonstration, as his own proper good (as in deed we have overcome all, that we took in hand to prove yet hitherto) it shall also manifestly appear, that the B. of Rome, is necessarily that very right and great Antichrist, altough the authority of all the world cry out against it: which (if it would contrary the word of God) were none authority at all. And forasmuch as all things that are in Christ our savour, may be comprehended in his life & doctrine, as in two most general chapters: it behoveth, that we considre them both, that it may thereby evidently appear, that the B. of Rome doth contrary to Christ, both in life and in doctrine, and therefore is his adversary, and very Antichrist. And furst of all, we will speak of both their lives, that is to say, of Christ and Antichrist.  
Christ jesus ordered his life so, as 
The difference between Christ's life and Antichristes', the B. of Rome.  most low humility (proceeding from the heart) might appear most clearly in all his sayings and doings. For we read, that he used so much lowliness and modesty, that he was conversant among his disciples not like a master, or a Doctor, but as a servant, and a waitour. As it is proved, in that he served their commodities, not in teaching them only, & in refreshing and defending them, and in other things innumerable, but also in that solemn last supper, which he had with them, he washed all their feet. But from this spirit of christian humility the B. of Rome is so far of, that like the most cruel tyrants (the mention of whom even the gentiles take for heinous and filthy) he setteth out his feet to be kissed, not of the common rascal sort of people only, but also of very princes, kings, and emperors: yea & is not ashamed to tread the Lords anointed necks, under his abominable feet: which insolent foil the right valiant Emperor Friderichus Barbarossa was compelled per force to sustain.  
Christ was the most studious seker of his father's glory, & went about 
joh. 5. and. 12.  only to advance it. But the B. of Rome neglecting that, in all things, setteth his study upon his private glory, & his own proper honour, after such sort, that he thinketh, he must not spare extreme force of arms; if any man offend him in any condition.  
Christ spent the better part or time of his life, among the companies of the poor, needy, sick, & afflicted: & he himself also was borne in extreme poverty, & became poor for our sakes, in so much that he had not where he might hide his head: & sustained the grievous burden of poverty patiently, to make us rich with the benefits & treasures of everlasting blessedness. But the B. of Rome following far wide other contrary purposes, setteth his delight to have a do with them, that be of the most wealthy, & the most mighty estates. He playeth, he banqueteth, he keepeth all manner of voluptuous cheer with the most delicate companies of the most fine men. Besides this least his stateliness & ruffling riot (yea above the riot of Siracuse) should bring him into poverty at any time, his custom is, either by false countrefaicte superstition, or else by open force & arms, to get the richesse of all nations, into his own hands.  
Christ, when the people would have given him the title & crown to have 
joh. 19  been a King, fled away, minding so to avoid that honour, & said with plain purposed words, that his kingdom was not of this world. But the b. of R. challengeth to himself the title of a King, & wickedly coveteth the kingdom that is of this world: and to that purpose he hath always applied himself with all his forcast, and with all the powers, both of his wit and of his body, until he became, not above kings only, but also above emperors, and made them fain (perforce) to fall down (like an hound) & kiss his feet. Yea he boasteth himself, to be heir of the empire, if an emperor die: as ye shall find Clementines the 2. book, the 11. title, and, 2. chapter.  
Christ used a more diligent study, to execute his father's will, which he was sent for, than to promote & increase such as were his kinsfolks (as concerning the flesh) with worldly wealth and honours. But the B. of Rome study & forcaste (for the most part) how they may endue, such as be either their kinsfolks, or their alliance, or else their bastards, with greatest pleintie of richesse, & to advance them to the most high honours. And (that they may that more easily bring that to pass) they use many times, to put away the treasures of the church (which they call, with to much shamelessness, S. Petres patrimony) & to bestow them upon their own friends. Which thing, like as many other have in times past done, even so is our Paul the third not afraid also to do the like openly, without blushing.  
Christ was contet to submit him self, to the authority & laws of the lawful magistrate, & paid (with a good will) the revenues of the taxes & tributes: & being asked of others, he taught that those were due to them. Matth. 17. & 22. But the B. of Rome, thinking to provide better for him & all his, hath forged a certain immunity for the church, which maketh all those, that are marked with his mark, free from all lawful & public burdens: & setteth them in such case, that sense they own nought to no man, they give themselves, to do what they lust, & serve their belly, & vicious carnality: wherein the mean while, all men (aswell magistrates as subjects) are occupied & busy, how they may with their sweat & substance uphold & maintain those most holy fathers intentes. Christ led a life all together given to the notable 
Matth. 11.  study of all peace & softness, & commended the same virtues to us also. But the B. of Rome is fearre, swelling & raging in malice, & desire of revengemet. He passeth not also, to move horrible battles, & to set all folks together by the ears among themselves, for light trifling causes, which thing they have so shamelessly practised these v. hundred years, even unto our times, that it needeth no further declaration.  
Christ led an innocent, a blameless, & 
Io. 8. Matth, 26  an unreproverable life, so as his enemies could neither find nor imagine, any thing worthy of death in him, for all the lies that the false witness made. But the B. of Rome being most far of from this study of innocency, is the man of sin, drowned in sin, & given in all things, to all kind of vicious living, as I have already declared. Christ took to be his disciples, such as were poor, 
Matth. 4. 1. Cor. 1.  vile, & of no reputation, & men of simple wit. But the child of this world, the B. of Rome (minding to seem wiser in his generation) chooseth men out of the most noble houses of Italy, France, Spain, & other naciones, to be Bishops & Cardinals, to th'intent being afterward supported by their authority & favour, he might not need to pass upon his enemy's threats and mighty powers. Christ sent out his disciples, to preach the Gospel. But the 
Matth. 10 & 28.  B. of Rome suffereth none of his, to go any whidre from him, but loveth to be waited upon with their presence & ruffling: or if he send out any, he biddeth them not preach the gospel, nor teach faith to win some to Christ, but with their false wiles, frauds, lies & deceits, to beguile princes & the people, & to steer up hurly-burlies, & civil motions of wars. Christ was diligent to care for his sheep, & used the office of a most 
Io. 10.  faithful shepherd, in that he fed them & taught them continually. But the B. of Rome, being given to the wealth of richesses & delicacies, pilleth of the sheeps wool, yea the skins & the flesh to, & as for feeding of them, he maketh little matter  
Christ never enforced any man, unwillingly to cleave either to him or to 
Luce. 9 Matth. 26  his doctrine, nor compelled ever any man by violence, to grant on his side, but with friendly & faithful teaching, he studied to move the hearts of men. But the B. of Rome, as a right warlike emperor, yea like a young Salmoneus rather, and as a new countrefaicte jupiter, shaketh the thunder of excommunication, the thunderbolt of cursing, & extern gonneshote also, and weapons at all men, as many as go about to slip from his doctrine and superstition: as the horrible uproar of this present warring doth most evidently prove it.  
Christ sent out such Apostles to preach the gospel, as were most readily 
Act. 2.  instruct in the ample large gifts of the holy ghost, in the understanding of tongues, & in the knowledge of the scriptures. But the B. of Rome not caring for the provision of Christ's sheep, but minding to gratify his own sect followers, committeth the cure of the congregations almost to none, but to his Curtisanes, bawds, cooks, huntors and mule drivers, which though they be clean void of all manner of learning both divine & profane, yet they are cunningly skilled in abominable sciences, lecherous lusts, & corrupt filthy manners  
Christ having conflict with sathan his enemy, won not the victory, with the 
Matth. 4.  weapons of this world, but with the sword of the spirit, the word of God. But the Bishop of Rome mistrusting Christ, setteth upon his enemies, with worldly weapons, conspiracies, treasons, robberies, poisonings, & also with sword and fire.  
Christ our Lord oftentimes seeing 
Matth. 6. Luc. 19  the dispersed sheep of the house of Israel, and pitying them (even from the bottom of his heart) wept over their unlucky fortune. But the B. of Rome taketh no care, nor is moved with any loving compassion, although he hear all the hole flock of Christ miserably scattered, through the wicked wild wilderness of men's traditions, seek after the pastors of God's word, with continual crienges, weepings, and groanings, and desire to have their souls fed therewith: so that by the famishing of Christ's sheep, the bishops have to maintain their voluptuous pleasure withal.  
Christ bore the cross, that he was 
Matth. 27.  nailed on for us, & for our sins, upon his own shoulders. But the B. of Rome is used to be borne easily & softly, upon their shoulders, whom Christ hath redeemed with his death. Christ suffered himself to be crowned with a crown 
Matth. 27.  cast buyers & sellers out of the temple, & in his teaching he said, that they made the house of God (which should have been the house of prayer) a den of thieves.  
But the B. of Rome catcheth them in both his arms, and bringeth them again in to the temple of God, and restoreth them to their old seats, that they occupy by force and crafty conveyance: yea like the chiefest of all merchants (and as a most famous merchant venterour) he hath devised new wares, & that with so great luck, that he can sell lead, ware, perchement, and other such kind of trifles, for a great deal more, than the jewish priests could in times past sell their bulls, lambs, rams and bullocks.  
Christ forbade his disciples, to bear 
Math. 20 Mar. 10. Luc. 22.  secular authority, and to reign like princes of this world. But it is evident, that the B. of Rome's chief and principal study, is, that under the false pretence of the church, he claimeth both to himself and to his cardinals, all the kingdoms of the world, and the title of the same.  
Christ gave us a perfit and a full perfice absolute doctrine, to instruct 
Math. 28. &. 2. Tim 3.  men sufficiently in all things pertaining to everlasting life and salvation. But the B. of Rome, seeing that it hindereth his markets, saith, it is unperfit, and that all things pertaining to the declaration of faith, to the affairs of religion and instruction of life, are not fully contained in it: and for that cause, he addeth unto the same (to help it with all) the canon's of the Counsels, and the traditions of certain fathers, that serve to his covetous purpose and appetite.  
Christ expresseth himself to be our 
joh. 4. Rom. 8.  only righteousness, wherewith we must be clothed, that we may be able to appear before his heavenly father, and abide his judgement. But the B. of Rome showeth an other far wide righteousness in his tradiciones, which he teacheth to consist in our own works, and in our own powers, and in saints merits also.  
Christ teacheth, that he himself is our only mediator, patron, and intercessor, and the apostles inspired 
1. Timo. 2 1. joh. 2.  with the spirit of Christ confess the very same. But we see, that by the B. of Rome's doctrine, a certain thousand of patrons and mediators, be set out unto us: yea and new mediators may be created daily, by their canonisations.  
Christ teacheth, that remission of sins is freely given, & that we be partinars thereof, through only faith, with 
isaiah. 55. joh. 6. 7. Math. 11. 28.  out any meriting mediation of our works. But the B. of Rome minding to hunt out most plenteous gain by remitting of sins, & having it to sell, teacheth us to redeem it with money.  
Christ is described by the doctrine of the gospel, as the only head of the church. But the B. of Rome challenging 
Ephe. 5.  that honour to himself, sayeth, that he is the head of the church. And in thus saying, he either robbeth the church of her head, Christ: or else in making himself the head, he maketh the church a double faced church, and a most ugly monster. Christ's doctrine setteth out but one only Priest, that is to wit, 
Hebre. 4. 5. 9 10.  Christ the very son of God, which being made man for our sakes, offered himself upon the aultare of the cross, for the sins of the hole world, once for all: & with his sacrificeing, he found eternal & sufficient remission of sins. But the B. of Ro. not contented with this so excellent a priest, challengeth the title of the high priesthood to himself, & commonly consecrateth new priests daily, to offer up Christ jesus every day, for the sins of the quick and also of the dead. Christ hath prescribed a true form of penance, & an acceptable to God, according whereunto 
Act. 2.  we confess our sins to God, unto whom we have offended: & from henceforth we cease from sin, & amend our life, but as for remission of sins, we seek it no where else, than at God alone. But the B. of Ro. teacheth a far contrary penance from this, which biddeth us confess our sins to one massemonging priest or other, & to desire forgiveness of sins at him, yea though the same priest were drowned in hoordom, dronkenesse, gluttony, dicing, & other vices innumerable: & there with he giveth such occasion to the wicked lycenciously to sin, that assoon as the massemonging priest hath once received the money (I mean the hire of absolution) & when that vain & hypocritical satisfaction (that he enjoineth) be accomplished, they may return to their vomit, as dogs are wont to do, & wallow them selves in the old puddle of wickedness.  
Christ said, it is more godly to 
Act. 20.  give than to take. But the B. of Rome perceiving the sentence of Christ's words, to be against his ruffling estate, and lecherous lust, turneth the meaning and order of the words ersye arsy-varsy: and sayeth it is better to take than to give. And so in deed he confirmeth the orders of begging frieres with his decrees, and hath set out a certain poverty (which is such a matter, that nothing is either more delectable or pleasant) as though it were the most perfit rule of christian faith and conversation. Hereof spring the most shameless rablementes of begging friars and other monkish orders besides, which by their impudent proud popish begging, have gone through all cities, have strayed through all villages and farm places, and thus being a grievous burden to all men, aswell of the town as of the country, have scraped every way by hook and by crook, and eaten up all fields and towns, like most devouring locusts: and yet led a life most filthily spotted with all riotous ruffioning, and lecherous looseness.  
Christ saith: That that entereth in 
Math. 15. 1. Timo. 4.  to the mouth, defileth not the man. Upon the authority of which words, the apostle Paul taking his ground, teacheth, that it is lawful for us to eat all meats that God made, with thanks giving, without remorse or conscience of any manner sin. But the B. of Rome hath forged differences of meats, & persuaded the simple people, that a great part of christian pureness consisteth in outward eating: and hath also brought in a great deal greater rabble of ceremonies, both in these matters & many other, than the jews were bounden in times past to observe, living under the bondage of the law.  
Christ confirmed with the authority 
Math. 19 Hebr. 13.  of his doctrine, the state of marriage, ordained of his heavenly father. And the apostles being instrucce by his spirit, taught that wedlock is honourable among all men, and the marriage bed undefiled. Whereupon they And yet he maketh more bold entr●prises: & goeth about to drive Christ our Lord out of his church and kingdom, in that he calleth himself Christ's vicar. For if the B. of Rome be Christ's vicar, it must needs be, that Christ is not present with his church. 
The false boast of the B. of Rome. to be Christ's Vicar.  For he that any where occupieth an office, and keepeth residence presently upon it, as appertaineth: hath no need of any vicar. But Christ jesus, inasmuch as he is the head of his own church, can in no wise be dissevered from his body, which is the church, but is inseparably present with his church spiritually, continually to the worlds end. Therefore the B. of Rome is not moved by any warrant of the truth (but of a wicked lust to blaspheme) to boast himself to be Christ's vicar.  
Hitherto therefore I suppose it be sufficiently enough declared, that the B. of Rome deserveth this third title, wherewith Paul painteth him out, after such sort, that he may (by all means) be called An adversary, that is to say, contrary and against Christ in all things, inasmucheas all his conversation & his doctrine are clean contrarily repugnant against the doctrine and conversation of Christ.  
Now remaineth the fourth title, wherewith Paul decketh Antichrist, 
Exalted above God.  whom he doth not comprehend in one only word, but describeth it in more. For he saith, he shall be stately & proud, and exalt himself (with notable arrogancy) above all, that is either called, or worshipped, by the name of God. Yea his folly shall proceed so far (saith he) that he shall place his seat, in the Temple of God as God, and show himself, as though he were a God.  
To these words of Paul, the desirous man Daniel consenteth, who speaking of Antichristes' mysteries, saith, that the little horn (by whom Antichrist is figured) had a mouth, wherewith he spoke certain presumptuous things: that is to say, in talking of divine matters: of changing of laws and times, & of other matters infinite which (it is plain) are in the power of none but God alone. And again in the. 11. chap. Daviel (speaking of the same) saith thus: And the king shall do what he lusteth, and exalt and enlarge himself, above all Gods, and shall speak marvelous things against the most high God. And a little after. He shall not also care for the Gods of his forefathers, no, he shall care for no God at all: for he shall prefer him self above all.  
Now if we compare all these things, which are spoken by the apostle Paul, and Daniel the prophet together: the understanding of this fourth title (which is attributed unto Antichrist) shall appear manifest unto us. For this is the will of the spirit to say: that Antichrist shall be a man of most high arrogancy, and swelling foolish insolency, which (with proud bold enterprise) shall take upon himself those offices, which are meet to be attributed to none, but to God alone: and are to be applied to none but only God. This is not meant by Paul's words, and the literal sense of the same: Noman at all can make himself a God: nor also, there is none other God, but that one only eternal God, all though any man (having authority to persuade, joined with arrogancy) come to so high a pride and stateliness, as to be honoured & worshipped, of a sort of lewd persons & fools, as we read, that Caligula and Domicianus were. We must therefore mark well the B. of Rome's matters, whether we can be able to find any such, as take upon themselves this most arrogant title also: to the intent the hole perfit description of Antichristes' person may be evidently manifest unto us. And that there are such in 
The B. of R. taketh upon him the honour of God head. what God is.  deed, it shall appear of their own sayings and writings.  
And furst of all, God is naturally he, that is the essence and life of all things, of whom also all things have received & have life, & to be that they are. And thereof it is, that our Lord jesus Christ the son of God the father, & of the virgin Mary, very God & man, is commonly called in the scriptures, the head of his church: because they that are endued with faith in him, obtain life of him, not temporal life only, but the life also that never shall end. For like as out of a man's head (as it were out of the pipe of a fountain) the nourishemet of life floweth down in to the hole body and all the members, & from thence is distrubuted, as it is needful to every member: even so out of jesus Christ, all the members of his body, that is to say, all faithful people receive the spirit of life, and that strength of faith, by whose motion and instinct, they order their life, according to the heavenvly father's will, and when they are departed this temporal life, they live with him everlastingly. This is the plain undoubted office of the head: & Christ (the head of his church) ꝑfourmeth the same abundantly. Than if we mark well the B. of Rome (whom we call Antichrist) it shall appear more clear than the day light, that this arrogauncie is in him, by that which be openly boasteth himself, to be the head of all the hole church. And if he (as he is a most insolent man) glory of the title of the head, surely he saith, that the body of the church & every of the members, receive the spirits of life, & very life itself of him: & this he can not say; except he claim Gods offices to himself, & so show himself proudly in name, as though he were God. In this matter we pass not greatly upon the papistes obiectiones, that think they can avoid the note of so great an infamy, with this one refuge, in the they say, we expound to subtly the B. of Rome's title, whereby he braggeth himself to be the head of the church, & that we suck out thereof over much matter to argue upon. For the B. of Ro. (say they) teacheth not, that he is the head of the church, to that end, as though he would take upon him (over much insolently) either the spirit of life, or life itself, but that he might (like the most high shepherd of the christian flock) bear witness of his authority over Christ's sheep.  
O vain defence, & evenlike the fig tree. For like as Christ's church hath no need of this romish head, even so doth it not know him, to be his shepherd: inasmuch as Christ jesus (which is the head of the church) is also the best shepherd of his flock. Ephe. 5. Io. 10.  
But let us look a little nearer upon your wares, O you right valiant defenders of the pope's dignity. For how shall this stand together, if you will affirm the B. of Rome, to be the head of Christ's church, & yet will not say, that he either containeth within himself, the spirits of life, & very life itself, ●e yet that he distributeth them in to the body of the church, and the membres thereof? Shall not the head than be a dead head, if it want the spirit & power of life? And what shall we than say of his church, o you good gentlemen? Woe is unto that feeble & weak body: woe unto those membres (halt & out of joint) whose head lacketh life & spirit. For how shall we say, that church is alive and lusty, whose head you yourselves confess, wanteth spirit of life, to be distributed in to the rest of the members? Will you not now reknowlage your errors, you very foolish dotypolles? Do you not now understand (you foolish sophisters, blinder than any molle) to what purpose these your wares tend, when ye say, that the B. of Rome is the head of the hole universal church? For in thus saying, you either make him a God, & so by this means you set him forth to be Antichrist, or if you feign him to be a certain head, out of whom no spirit of life stilleth down in to the other membres, you knowledge yourselves to be a church feeble & sickly, that hath no whit of the spirit of life in it at all. And if you have not the spirit of life, truly you shall not be the church of Christ. For the church of Christ hath in possession, both the spirit of Christ & life in him. But the B. of Ro. will never acknowledge himself, to be a dead head: & therefore as long as he (like a right foolish insolent man) is proud of that title, he sitteth in the temple of God, & boasteth himself to be God. Now there followeth an other matter, wherein the B. of Rome boasteth himself (no less than in the other before) to be God: and exalteth himself above the only & true God. For he rejoiceth to be called holy father, & yet not contented with this to much arrogant title, he taketh upon him also to be called holiness. In this case we willbe reported to as many as be the most devout reverencers of that sea: who when they talk of him, name the pope's holiness with a wondered advised gravity, thinking it neither good manner, nor godly done, if they call him but plain pope. But & if he be holiness (as they call him, & as he willbe called) it behoveth of necessity, that he may sanctify or make other holy, yea as many as are and be called holy, shall be sanctified or made holy of him. But we be taught a far contrary judgement (from them) out of the holy scriptures, O brethren. For the scriptures teach, that the one only God is properly (by himself and of himself) holy, and very holiness itself: and also that as many as are called holy for faiths sake, are not sanctified, that is, are not purged from the filthiness of sins, and consecrated unto God, of themselves, nor of their own power, but of Christ jesus, by the holy ghost. And in this matter, there may many things be brought out of the books of the holy scripture, which most evidently report the same. For in deed Christ (as johan maketh mention) commoning 
Io. 3.  with Nicodemus concerning the mystery of regeneration (whereby we must needs be borne a new, & sanctified) saith, that we must necessarily be borne of water and the spirit. And that there is nothing else understanden thereby, but the grace of God, and the operation of the holy ghost, it is more evidently known, than needeth long demonstration. Of this same sentence and argument, be the sayings that S. Paul (in his furst Epistle to the corinthians) writeth in these words: You are washed, you are sanctified, you are justified by the name of the Lord jesus, and by the spirit of our God.  
What can be spoken more briefly, than these words are? What thing also can be spoken more openly & plainly, concerning our sanctification? For he taketh quite away all manner reason of sanctification, that can be imagined of men, to con by any other means else: and teacheth that we are washed, justified, and sanctified of none other, but of our Lord & savour jesus Christ alone, and that by the holy spirit of our God, which also is very God himself. And hereof it cometh, that the holy ghost is often times (in the scriptures) compared to water, because in deed, like as water washeth away the filthiness of the body, even so doth the holy ghost scour and cleanse the soul. For the same cause sake, the holy ghost is compared also unto fire, because he enlumineth not only our consciences with his power, but also consumeth what soever earthly, carnal, or other thing is in us, disposed to sin.  
And as this is the power of none but of the holy ghost alone, so is there none other sanctificatour mentioned, unto us in any place of the hole scripture, but he alone, which is also very God himself, and of one self same substance & power, with God the father and the son.  
In asmuch than, as the B. of Rome (being a man most impure, and the very slave of all lecherous lusts, and wickedness) taketh upon him the name of Holiness, he doth also therewith take upon him, and usurp the power and operation of the holy ghost, by the same arrogancy: & so showeth himself to be God, as Paul saith.  
This also belongeth to the same title, that he taketh upon him the grace, to bless and give benediction itself, with no less shameless folly, than the other before, and setteth it out galauntly, in all his letters, when he useth (with great gravity) to wish unto his well beloved children, Health, & benediction. But the authority of the holy scriptures maketh report of non other blessing 
Gen. 3. 2● Gala. 3.  of health, but of that one only blessing, which is set out, both unto them of old time, and unto us in the promised seed, jesus Christ. And therefore where the B. of Rome proudly advanceth his blessing, he taketh upon him the glory of Christ jesus also in this case, & so with the stateliness of his intolerable shameless folly, he exalteth himself against the very true & only God.  
To this title there maketh an other matter also, that is to say, forgiving of sins, which is so evidently proved in all the hole scriptures, to be the work of none other, but of the only grace & mercy of God, that the very scribes & priests of the jews (as blind & as stubborn as they were) were not ignorant of it. And yet, the B. of Rome ascribeth that matter (that is to say, forgiveness of sins) after such sort to himself, that he wickedly ꝑuerteth many places of the scripture, and exerciceth the greatest part of his tyranny under pntese of it. For hereof sprung the hard holding disputation of the Keys, of power to bind and lose, of the feeding of Christ's sheep, & of other matters in numerable. Hereof proceeded auricular confession, priestishe mumming absolution, practising of countrefait penance, the sheoppe of cases reserved, the markets of pardons, and infinite other more things, imagined to torment men's confiences with all. All which things (if we look more narrowly upon them) do attribute to the B. of Rome, and to his massing sacrificers (which are men drowned in the sink of all naughtiness) & to his cloistered monks, chanones, friars, bishops and cardinailes, what so ever are the offices of none other, but of the only grace and power of God, and of the merit of Christ. Wherefore in this point, he also maketh himself God, and is exalted above the only & true God.  
Nevertheless I am not all ignorant, what answer aswell the bishops of R. themselves, as they that stoutly maintain their parts, will object in this behalf. For the B. of Rome (say they) taketh not these matters, & other such like upon himself, as though it were in his own power to do them of himself: but he exerciceth the power in that church, which he received, and was delivered him of God: that is to say, the power of God, working by him towards sinners. For the Lord himself wipeth away all this excuse, which with his own word spoke to the purpose, by Isaiah the prophet, the. 42. chap. saith thus: I am the Lord, this is my name, and I will not give my glory to any other, nor my praise to graven images  
And what other glory is it, that the Lord receiveth of us, but that those 
what glory God receiveth of us.  which be faithful folks, acknowledge him to be their savour, redeemer, iustifiour, sanctifiour, and the only autour of their salvation? These things, in asmuch as he giveth to none other, and specially to graven images, whom he exceedingly abhorreth: truly he will not also give them to the B. of Rome, nor yet hath he granted them to any other, which by making and worshipping of Images, are become like unto them. There is no cause therefore, why the B. of Rome should say, he received those things of God, which he of his own temerarious and church robbing saucy enterprise hath taken upon himself.  
To be brief, if we will set all this apart, and look upon their own Canon's and decrees, than we shall at length hear those wonderful and presumptuous things, which Antichrist (according to Danieles prophecy) is accustomed to bring out against the Lord. For they are not content to have claimed to the B. of Rome, the dominion of all the church, and of the hole compass of christendom, but they also write, that he hath such power and authority, either to command or inhibit, what he will at his pleasure, that all men are bound necessarily to obey him, yea even in those matters, which are scarcely tolerable, that he commandeth. Besides this, they proceed further on, & say, that none other man hath any authority at all, to judge of him: and so attribute such authority unto him, that they say, he ought to be judged of no mortal man, in what deed so ever he doth. But now let us hear the beast himself speak. Pope Agatho in his 19 dist. 
Pope agatho.  writeth to all bishops on this sort: All the decrees of the see apostolic, are so to be accepted, as though they were confirmed by the divine word of Petre himself.  
Again Boniface th'eight, in his Extravagauntes. Com. Li. 1. Tit. De Maioritate & 
Boniface the. 8.  obedientia comprehendeth the hole mystery of this beast in such wise, that if there were none but that one only place, it were able to prove him, to be the same, that we say he is. For furst after he hath proved, that there is but one church, he claimeth the supremacy and dominion of it to himself, with a very goodly kind of argument.  
This (ꝙ he) is the seameles coat which was not cut in pieces, but came by casting of lots.  
And these words Boniface speaketh truly, as the matter is in deed. For if Christ's coat (the church) came to the bishops of Rome by casting of lots, than truly they are not successors of the apostle Petre, but of the most wicked hangmen, that cast lots for our lords coat under the cross, when he himself looked upon them. Thus the barlot bewrayeth himself, in his own tale telling. But let us tell on: Therefore there is but one body of one only church, and one head (not two heads, like a monster) that is to weet, Christ and his vicar Petre, and Petres successor.  
What an open contradiction is in these words? He saith, there is but one head of the church, lest he should make the church a monster. And yet in thus saying, he setteth two heads upon it, far unlike the one to the other: that is to say, Christ very true God and man, and Petre a mortal man and a sinner, which acknowledgeth himself, to be delivered, not by his own righteousness, but by the merit of Christ. And yet for all that, they thrust themself shamelessly in withal.  
Than what shift shall the most holy fathers make in this case? Will they say, that Christ & Petre are both but one, & the self same one? That they can not be able to do in any wise. But they say not, that Petre is the very head self, but the vicar of Christ, the very true head. And than they make themselves successors to Petre. Now good men, at what time doth Christ the head depart from his body, to give place of vicarship unto Petre? When also doth the office & glory of the head return unto you, if Christ and Petre be both absent. Verily you seem to make the church like unto those images, which have two heads, the one for work days, and the other (being a more galant head) they commonly wear at no time, but upon their own holidays.  
But least the father of this monster Boniface, might lightly have been laughed to scorn, he would ground himself upon the authority of scriptures. For he saith, that these words ought thus to be believed, that our Lord speaketh to Petre: Feed my sheep, Mine (ꝙ he) and that generally & not singularly these or those sheep: by the which it is understanden, that he committed all unto him universally. Therefore whether they be greeks or others, the say, they were not committed unto Petre & his successors, they must confess of necessity, that they are none of Christ's sheep: Where as the Lord saith in johan, that there is but one sheepfold, and one shepherd.  
Who is he, that would not be astonished at this gaire, brethren? who is he, that would not abhor the force of this argument? Christ said to Petre, Feed my sheep. Ergo the B. of of Rome is the head of the church. A jolly conclusion. But how shall it be proved, that to feed Christ's sheep, & to be the head of the church, signifieth all one thing? Did Paul, when he spoke to that ministering elders of the Ephesians, & called them bishops, put in authority over the lords flock, make as many heads of the church, as were elders there? Or what shall we say, to that which was enjoined to the other disciples, when the Lord said: Go into the hole universal world, and preach the gospel to all creatures? And yet that shall you confute to, in case you prove the gospel, to be neither that food of the soul, nor the pleasant pastures, for consciences to feed on. But admit we grant you this: what a do hath Christ with Belial, with Simon Magus, or with the B. of R? But they must needs be shameless handlers of the scriptures, that in human things, are void of all shame.  
Well, in the same Canone, Boniface goeth on, & claimeth also the secular power of the emperor to himself, least in disputing of divine power, he lose that other. And at length he cometh to the full purposed end of his disputation, & concludeth after this sort. Therefore who so ever resisteth this power thus ordained of God, resisteth god's ordinance, except he feign two beginnings, as Manicheus did: which we judge to be false & heretical. For as Moses recordeth, God made heaven & earth not in the beginnings, but in the beginning. And finally we declare, say, define and pronounce, to be of plain necessity of salvation, that all humane creatures be subject to the B. of R. Dost thou now make us a new article of faith & salvation, Boniface? But the Lord sayeth, those sheep are saved, that follow him their shepherd, that know his voice, & that seek to enter into the shepefolde by him.  
But these matters make but a very little to thestablishmentestablishment of the B. of R. tyranny & lusty ruffling. Therefore say they, the B. of R. must be obeyed of necessity. Do we not know now those presumptuous & wondered things, that Daniel told of before, that Antichrist should speak?  
But let us pass over to other matters, so as the more plainly we see this gaire, the more lightly we may dephie them. For the 9 Quest. 3. Pope Gelasius writeth to the bishops throughout Dardania, 
Gelasius,  on this wise: All the church throughout the hole world knoweth, that the seat of S. Petre the apostle hath power to lose, what so ever is bound by the sentences of any bishops, who so ever they be: because (you must understand) it hath power to judge of all churches. And again. All the church throughout the hole world knoweth, that the holy sacred church of Rome hath authority to have the judgement over all men, & that no man may lawfully judge of her judgement. For unto it must all the parts of that world appeal, but from it no man is ꝑmitted to appeal.  
Hereunto is applied the saying that is written. Cap. Quanto de. Translat. Episc. tit. 7. the pope is reported to be the arbitre of heavenly things, and therefore he changeth the nature of things, in applying the substances of one thing to an other. And he of nothing can make something, and can make a sentence of nothing, to be somewhat. For in those things that he will, his will standeth in stead of reason. And yet there is none, that may say to him, why dost thou so? For he may dispense above the law, & make right of unright, in correcting and changing of laws. For he hath the fullness of power in his own hands.  
Lo, these be those presumptuous & wonderful words of Antichrist, dearly beloved brethren in Christ: by the which he goeth about to seem, not only to be like God, but also to be greater and of more excellency than God. For he saith not only, that he can make something of nothing (which is the office of non, but of the only power and virtue of God) but also (according to daniel's prophecy) he teacheth that all rights and laws are under his arbitrement: so much that even in them he may dispense, as it pleaseth himself, & make wrong to be right, yea and that unright shall be taken for right, if he so give sentence. And lest any saucy boldness should be wanting in him, he usurpeth the old property of tyrants. Sic volo, Sic jubeo, Sit pro ratione voluntas. This I will, thus I command, let will stand for reason. For in those things (ꝙ he) that he will, he hath will in stead of reason. And there is none, that may demand of him a reason and causes of his doings.  
O slanderous infamy, o unexcusable shame of a christian man's name, Whereto do we any more laugh the jews dreams to scorn? or detest the blasphemies of Mahomete, seeing greater matters & of more cruelty are spoken, & (not without fear) heard of among christian men, and that without correction as yet hitherto? Let us be ashamed of our neclegent naughtiness. Let us be weary of so great heartlessness, Let us also repent our wicked sufferance in hearing so abominable blasphemies. O fools, that see not this gaire: O wicked ones, that when they see them, yet can hear them, and bear with them. For albeit they be cruel and abominable matters, that we have talked of, yet there follow more abominable, more blasphemous, & more heinous matters, that they are not afraid to speak of. For in the. 40. Distinction, Chap. Si Papa. We read that it is thus written.  
Though the pope neclect both his 
Note.  own salvation, and his brethren's, and be found to be unprofitable and slack in his doings: Yea and moreover though he speak never a wit of goodness at all (which is more hurtful to himself and all men) and lead innumerable people by heaps, with himself to the chief devil of hell, there with him to be whipped with many stripes for ever, yet may no mortal man in this case rebuke his faults, for he shall judge all, & be judged of none himself, except he be depre hended out of the way, from the faith.  
Hark (brethren) the presumptuous & horrible words of Antichrist, yea hear them not, but rather spit them out of your ears, & out of your hearts, that you be not polluted with them. For what christian man can away with the hearing of them? Who is it, that can patiently abide them? We see (brethren) the readiness of God towards us, we see the softness and hearty purpose of God's righteousness towards us to be such, that he disdaineth not to declare unto us wretched persons (which shall live here but a short space) a plain reckoning (almost) of all his judgements. But this man of sin, the son of perdition, & the brothel of all fleshly filthiness, & of all wickedness, when he is waited upon, with his train of dancing lecherous ruffianes, & buggerours, willbe under the judgement of no man, nor render account of his office using unto no manner man in the world, although he bring infinite souls of men, (that were redeemed with the precious blood of Christ) and bind innumerable people apprentices, with the common enemy of mankind the Devil, unto the slaughter-house of everlasting damnation. And even this man it is, that taketh upon him, to be the head of the church, and the only and most high shepherd of Christ's sheepfold.  
Is it than the property of an head, to rage's against his own membres, and to cast them upon sword and fire, to be destroyed? Is it the property of a shepherd, to run mad upon his flock, worse than a wolf would? If the B. of Rome hurt the body of such as be his, if he rashly hurt the name of them that be his, if he take away their goods for filthy lucre's sake, the apostolic Canon's despeche him quite out of his office: And shall all the hole church than suffer him rageingly to run upon men's souls, to destroy them, without correction? But to th'intent they might mitigate the outrage of their blasphemy, by some manner of clooked pretence, they devised to add this to: Except he be deprehended out of the way from the faith.  
Forsooth a goodly addition, O you block headed canonists. Will you than say, that these be the works of faith, for the Pope to make innumerable people bond men, to the everlasting fire of hell? Or shall we say, that he hath faith, which maketh them subjects to the torments of hell, whom Christ (the son of God) hath by his death and bloodshead, delivered free from hell?  
But this conclusion of this Canon was not added, without the providente of God. For by this means it is evident, that the B. of Rome's faith is not a lively and a health giving faith, whereunto justification and salvation is commonly attributed in the scriptures, but a certain other faith, far contrary from it. Which, like as it is in their power, to withdraw men's souls from salvation, and make them bond slaves unto perdition, so it pulleth all them, that obey his laws, away from Christ, the only redeemer of the world, and depriveth and danined, so hath he bound all other that obey his voice, unto damnation: He is also that great and notable Adversary, Which is contrary to Christ in all things, and repugneth clean contrary against his life and doctrine, and is a tyrant most insolent, most arrogant, and most disdayneful, exalted in his blasphemous heart, not only above miserable and mortal men, but also above the almighty and immortal God.  
Let them therefore have him in admiration, honour him, reverence him, follow him, who so ever had rather perish, than to be saved. But let us (dear brethren in Christ) render thanks continually to god the father, and his son jesus Christ, our supreme king and only bishop, which hath vouchsafe to reveal unto us the filth of so exceeding abomination, and to deliver us from his tyranny, and to set us free by the aid of his word.  
Let us also pray, that he would bring other in to the knowledge of his truth, and to uphold us with such constancy of faith, that we may be able to continued still in the known truth, and to serve him constantly in the middle of the storms and floods of tentation, and to cleave unto him inseparably without shrinking: that we be not everlastingly lost with Antichrist the son of perdition, but that we may be made partakers of the salvation and kingdom, which was prepared before the making of world, by our lord jesus Christ, our only redeemer and savour. To him be glory, praise, and thanks giving for ever world without end. Amen.  
Thus endeth the third Homily.   

The four Homily.  
In this four Homily are described the works and weapons of Antichrist, and whom he shall have power to fall upon, and destroy with his works and weapons.  
LIke as it is not only profitable and wholesome for all manner of men, but also necessary to the attaining of salvation, to have the true, certain and sure grounded knowledge of our Lord and savour jesus Christ, that they may cleave hard unto him with a fast and a constant saith, and through him to obtain eternal salvation and life everlasting: so is it no less profitable and necessary, that in these later days, we know them also, which set out themselves falsely, as though they were jesus Christ, that is to say, as though they were saviours and redemours. In whose number specially (above other) that great and notable Adversary of our Lord Christ, and of all faithful, that is to weet, the very right Antichrist is to be known, that we may avoid his wiles, subtle crafts, frauds, and most pernicious devices: and escape the damnation, that he purveyeth and purchaseth, for those that his be.  
Moreover, where as there are (by the spirit of Satan) many falsely feigned fables of Antichrist, by reason of the which, it is so far of from us to come in to the knowledge of him, that we shall rather be blinded, seduced, and deceived: it is necessary for us to respect the unfailing truth of the holy scripture: to th'intent, that being led by the doctrine of it, we may learn to know him in deed. And for that cause, I have lately brought forth of the scripture, two most manifest plain places, for the declaration of this matter: wherein there are already three specialties declared, which paint out the disposition and properties of Antichrist, and show what a manner a one he is, as it were, pointing 
4. Antichristes' works.  him with a man's finger. Therefore it consequently followeth, that we step over now to the fourth specialty or principal matter, wherein are declared his most special chief works, whereunto he is given, and by the which he uttreth himself openly. And albeit these self same matters are comprehended of the apostle Paul, & the desirous man Daniel the prophet, in those places, which I rehearsed before, yet for asmuch as they are over short there, in plain opening of them, we must here mark the. 11. chap. of Daniel, wherein many things right worthy to be known, concerning the mystery of Antichrist, but specially concerning his works are in this manner written  
He shall bring in men, to forsake the covenant wickedly, that they may work by crafty wiles through hypocrisy: but the people that will know their God, shall have the upperhand, and prosper. But the king shall do what he lusteth, he shall exalt and amplify himself against all that is God: yea he shall speak marvelous things against the most high God, and he shall have prosperous fortune, so long till the wrath be fully consummate, when wickedness shall be come to the highest. He shall not regard the God of his fathers, nor care for the lust of women. Yea he shall not care for any God, for he shall exalt himself above all. In his jurisdiction shall he worship the God Mayzim, and the God whom his fathers knew not shall he honour, with gold, and silver, and precious stones, and other costly gaires.  
And he shall convert them in to the strong fences of the God Mayzim, with his strange God: and he that will acknowledge him, he shall advance him unto honour, and shall make him Lord of many people, and distribute the land unto him, with rewards. And a little after. He shall also have dominion over the treasures of gold and silver, & over all precious jewels. etc.  
These are the undoubted words of that prophet Daniel, wherein six principal 
Daniel ●●●scribeth. 7. works of Antichrist  works of Antichrist are described: & unto them we shall afterward knit the seventh also, out of thafore mentioned seventh chap. of the same Daniel. These shall we mark in order, and consider withal, how they are put in bre in the papacy, of the bishops of Rome. 
1. Antichrist maketh men covenant breakers.   
The furst work that the prophet Daniel attributeth to Antichrist, is that he shall bring in men to forsake the covenant, & shrink from it wickedly. But he speaketh here of that great, no table, excellent, and saving covenant, that the eternal almighty heavenly father hath vouchsafe to make with us wretched men, which (by nature) are the children of wrath and damnation. This is made plain by Moses, in the 17. of Genesis, & by the prophet jere. the 31. chap. & is comprehended in two chap. or articles. For furst, God which is the most high & everlasting goodness, & 
what the covenant is.  even the only fountain of all goodness, calleth himself our God, our full feeding, & the perfit sufficience of all things, & promiseth withal, that both he himself & all that he hath, shall be ours. Secondarily, even he (the same God) requireth this of us again, that we be his people & his catail, that we walk before him, as it becometh his people to do, that we obey & serve him, not as the frowardness of our own reason enueagleth, but as he commandeth, by the authority of his word. And his commandment is, that we should acknowledge him alone, to be our only God, that we should not have, seek, nor worship any other Gods but him: that we should make no Idols, graven images, nor any manner of similitudes: & that we should not worship, such as were made of other men, neither with seemliness, nor reverent behaviour of the body, and much less with the devotion of the heart: but that we should be most far of from all manner of Idolatry, both inward & outward: that we should also neither defile nor blemish his holy name, but that in all our doings & sayings, & in all our hole life, we should hallow it, & honour it, to the best of our possible powers: and that we should not defile any of the time (which he would have hallowed, & to be appointed to serve him, & to the considerate meditation of his benefits & works) with no profane uses, but that we should also keep continual holy day, from wicked works & studies: Finally that we should apply ourselves, in all those things, that we own, both unto him & to our neighbour (according to the offices of faith & laws of Charity) after such sort, that we may be an holy people as he is holy. Levi. 19 & 20.  
But albeit (through the deceivableness of our own infirmity, & corrupt nature of our flesh) we do never accomplish the chief points of that covenant (which belong unto us) as we ought to do, neither yet are able to accomplish them: yet that gentle hearted and merciful father will not cast us away, nor drive us out of the inheritance of his kingdom but like as he furst offered the covenant unto us, even so (minding also to secure our infirmity) he gave his only begotten son jesus Christ, which being very man, and made like unto us in all things (sin only except) performed in his own person, all that, which God the father (according to his justice) required: and satisfying the law in all things, at length he suffered also death for us: and having shed his blood for us, he confirmed most fully that covenant of God, and testament of our salvation, like as in his last supper, that he kept with his disciples, he himself recorded. This (I say) is the covenant, whereof Daniel in this place maketh mention, and saith, that Antichrist shall draw men away from this covenant, so as when they have forsaken it, they shall also be spoiled of the benefits, that are promised them in it. But that the B. of Rome doth this same thing plainly in his doctrine, & in the decrees of his religion, it may be showed without any business, & easily perceived of any man.  
For as touching the furst point of that covenant and promise of God, which is given unto us, the B. of Rome propoundeth a far other manner of God, by his doctrine and religion, than the words of the covenant make mention of. For they promise, that God shall be ours in all things, so that (being knit and joined unto him) we may suck out of him most pleynteously, what so ever is necessary unto salvation. But the pope feigneth us such a God, that were like unto a high, stately, and an earthy prince (yea rather like a tyrant) that would receive no man's suits nor bills of supplication, neither would allow any man, to come to his speech, ne yet would hear any man's cause, except he either obtained his favour with bribes, or else with much suit making & gifts, he bought friendship of courtyours, to speak for him.  
And in deed, thus hath the pope been the author of extreme desperation unto silly wretched people. For this hath been the constant opinion almost of all men, that they believed, no man (being infected with the spot of sins) could come to the sight of God, yea that it was not lawful for a wretched sinner to be bold, to flee unto the succour of the righteous God. By reason whereof, as soon as they have forsaken God, the only omnisufficient fullness of mankind, they turned them unto Idols, & worshipped them, with gold and silver they honoured them: & being desirous to obtain the intercessions of saints, they brought all the money they hade, their clothes, their corn (yea & their catail to) that they might have them that more favourable, & that than (having their way made sure, by the mean of saints help & intercession) they might press forward into the sight of God. What other thing shall we call this, but the most gross unknowing of God? through the which men being blinded, have not acknowledged that God any more, which in his covenant making, promiseth, that he will not only be beneficial & merciful unto us, but also that he & all the goods he hath, shall be altogether ours. Moreover, they have openly set this out in their religion, that they had no whit more knowledge or remembrance of jesus Christ, in whom this covenant of our salvation is confirmed, and by whom the spirit of adoption & of the children of God is given unto us, which bearing record unto our election, bringeth to pass in our consciences, that we may surely trust in god & cry unto him, Abba father. For they turned not unto Christ, which is our only intercessor, but were greedily desirous rather to get the help of saints, although they heard Christ our Lord cry, with a loud shrill voice, and plain words: Come to me all you that labour, and are heavy laden, and I 
Matth. 1●.  shall give you rest. Which words, if they would either have kept in their minds, or have understanden, they should have seen (doubles) that they (how great sinners so ever they were) ought to run unto Christ, and to none but him. For the Lord confesseth unto them plainly, that he calleth not righteous men, nor such, as in all things be thoroughly upright & perfit (for among all mankind, there are none such but those, which are overladen & pressed with the burden of sins, and can find peace & quietness no where else, but in him. And as for those, he seedeth them away no whither else, nor biddeth them seek peace and comfort any where else, but to come unto him, that they may lay down that intolerable burden with him, and receive the peace and quietness, that is ordained for them.  
And what man is it in the world, that can say, that those which live under the laws of the papacy, have faithfully standen, or do yet at this hour stand faithful, in this point of the covenant? Shall it not be of force plainly confessed, that they have all forsaken this covenant, & sought the comfort and remedy of their souls, the grace of God, and the salvation of eternal life, by other means? And not that only, but we must also needs confess, that we stood not in that other point of the covenant, which belongeth to us, and informeth us, how to order our conversation: that is to weet, in that we have custonly used to serve God the father of heaven, by a far other manner and sort, than he would be served: whereof we shall anon hereafter speak more at large.  
To be short, seeing that we are able (by no means) to deny the things that are now spoken of: and seeing it is manefestly evident withal, that we were brought (by the Pope's decrees and establishings of popish religion) in to this madness and wickedness: we have found the furst work, which Daniel attributeth unto Antichrist, in the B. of Rome, who (as it is now plainly declared) is he, which withdraweth men from the covenant of God, and causeth them to be quite stripped from God, and all the goodness of God. 
2. Antichrist is the father of hypocrites.   
secondarily, he sayeth, that Antichrist shall bring in men, which shall work sleightily, through hypocrisy: that is to say, such manner men, whose faith, religion, holiness, and all the ordering of their hole life shall be hypocritical, and most far of, from the truth. But that men are become such in the Papacy, by the tradiciones of the Pope's religion and doctrine, it is so manifestly known to all men, though they take but small heed thereof, that there needeth no longer reasoning about it. For what shall we say, that the hole universal religion (which is practised in the Papacy) is else, but hypocrisy, and countrefayting of a certain false feigned holiness: which in deed (in outward show) is busy, and much ado is about it, and promiseth great matters, and plain divine matters. But if a man lust to look for them more nerelye, he shall find none at all. And furst let Monks, Chanones, and friars (which are called among them spiritual men) be specially noted and marked, which will seem, and be called more holy, and more religious, than all the rest: and we shall most clearly see the hypocrisy which Daniel attributeth unto them. For when they take the order of monkery or Frierhode upon them, they make their vows almost after this sort:  
Ego frater N. promitto Deo auxiliante perpetuam continentiam, carentiam proprii, & obinam tibi pater N. & successoribus tuis canonice instituendis secundum regulam beati N. & secundum constitutiones Capituli nostri generalis.  
That is: I brother, N. or I friar N. promise by the help of God, perpetual continency, the wanting of property, & obedience to thee father N. & thy successors, to be canonically instituted, after the rule of S. N. and after the constituciones of our general chapter.  
Three things here those right holy men vow: wilful poverty, which they (as they are most studious of the elegaunce of latin) call Carentia proprii, wanting of property: and also obedience and continency, in the naming 
wanting of property, is to have no good of his own, as in deed few of those Votaries have any good conditions of their own.  whereof they mean chastity, and abstaining from fleshly dole. Now unto these, all their outward toys are almost answerably like, so that they profess these things, not only with words and writings: but also with certain notable sentences, spoken briefly by way of exhortation, to the same. For they lie closely mewed up in the Monastery, to testify, that they play the solitary men, and are dissevered from the world, and estranged from all minding of the world. There are some, whose rule forbiddeth them to handle any manner money, with their hands: and that they will have to be a figure of that wilful poverty, which they have vowed.  
As for obedience, they say they have accomplished it fully and perfectly, if they live in subjection, under the governance of the abbot or prior, as they call them. There are some, which (in their raiment) profess chastity, & purity of life, in that they are appareled in white garments. There are some, whom their black clothing admonisheth of the mortification, where by they ought daily to die unto sin. There are some, which being girded with cords, crack, that they are (every moment) girded, & ready, to the studious minding of godliness, and serving of God: & that they have girded up their reins (the place of carnal lust) lest they be overcome with desires at any time, & so sin through fleshly lust. They go crouching and lusking, with their heads down towards the ground, that they may remember themselves to be mortal & earthy men, & therefore they are drowned with no myndynges of this world, but set their continual studies upon heavenly things. And in deed such is all the passing of their life, and what so ever they do, their manners also, their gestures, their fastings, their watchings, their singings, their readings, and such is all the outward religion, that they occupy, doubtless after such sort, that in all these trynkettes, they profess (as it were) certain wonderful mysteries of holiness.  
But if a man compare their conversation and deeds, with these external matters, he shall see them countrefaict all that they profess so goodly, that lady Hypocrisy herself could not handle that matter more fitly. They say, they have forsaken the world, when no man in all the world liveth more drowned 
Their wilful Poverty.  with the world, & the forcastes of the world, than they do. For they do not only flow in all kinds of voluptuous pleasure, but also they set all their hole minds & studies, upon all things, that this world desireth or doth. I would fain have them answer me, whether they can show me in all the wide world, where is more envy, more hatred, more evil will, more pride, more contention, ambition, brawling, & striving than in monasteries, which (as they say) are dissevered from the world.  
But what is their poverty, & want of property? Forsooth this: that they wallow in most pleynteous abundance of wealth: and like most mighty princes, have all the world to weld, at commandment: neither feel they any pinching of poverty, ne yet want of things necessary. Yea a man may find of them, which where they had either a very small, or else no living of inheritance, nor substance at all, thrust themselves in to one monastery or other, and profess wilful poverty, but there having abundance of all things, they lead a life without want of any thing: and at length being made either Abbots, or priors, or provincials, either Bishops, and Cardinals, yea and Popes to: they climb to the most high 
These holy men can climb no higher, except they chance to climb to the gallows.  estate of wealth, pleasure, and empire. And yet for all that, they say, they vow poverty, where as they catch hold of such manner of occasiones, that they may be made superiors, to the most mighty princes, & kings upon earth. Therefore are they most subtle slighty Siomedes, which (when Glaucus, that is to say, the rude common people, taketh no heed) change copper for gold. And a man shall find no great difference from this gaire, if he mark their obedience, that they vow. For by reason of that obedience, they look aloft, even against all Magistrates, 
Cloistre obedience.  and governors openly, because they boast themselves to be exempt, & that no man (in all the world) hath aught to do to meddle with them. If the lawful Magistrate (that is ordained of God) demand any thing of them, they lay for themselves straight ways, their exemption & privilege of the church, which setteth them free from all charges, that the common people and public state are burdened withal. But in case any man would go about to constrain them, & to frame them in to an order, by & by they make war against him, & lay at him with cursing & thondre bolts of romish excommunicacions, wherewith even emperors themselves, have been so often & so shrewdly hampered, that they are taught (to their cost) to be afraid of it yet still, to this day. Therefore what shall we call their obedience else, but that for asmuch as they are lords over all men, they pass not a pin of the Magistrates, they make all people their servants, and (like Penelope's wooers, and an unprofitable burden of the common wealth) they devour and consume in loitering idleness, those things, that can scarcely be earned, and gotten together, with the toil and travail of a great sort of sore labouring men. And after the same rate (if we will speak 
Cloistre Chastity.  the truth) we must speak of their Continence and chastity, which will not suffer them (in any wise) to be called fathers without a cause. For with their chastity, they are wont to fill all the world full of bastards, to lay baits to deflower honest maidens in every place, and to entice all other women, of what place, order or condition so ever they were, unto whoredom: and that with such shamelessness, that they will not let to play the hooremongres parts, even at their holy service time. For to this use serve so many drinks and slibbersauces, that they charm (by the devils cunning) in their masses, to make women mad upon their love. To this end are so many maidens and matrons entired, in their whispering ear shrift. To this purpose serve some men's feigned sicknesses, that have given mass priests, friars, and cloisterers occasion, to ravish both maidens and married women. And doubtless this rule is so notably known to all men, that a man can scarce find any so beggarly a suburb, or so pelting a village, which hath not been garnished with some example of whoredom, by these kind of men. I talk not here of their filthier and more abominable tricks, which we shall speak somewhat of in their own place.  
But who is that (brethren) that hath brought in these sortesof men? Who is he, that hath laid such a burden and heavy weight, upon silly wretch people? Even the B. of Rome, which hath not only confirmed their orders & rules, with the authority of his testimony and privilege, but also (because no quick spur Magistrate may correct them, nor rob him of this his so honourable a bawdy barn team) he nameth them in all his writings, most dear children. Than the B. of Rome is even he, that (according to Danieles saying) hath made right stout and notable mighty hypocrites, which have done all things, concerning faith, religion, and outward conversation of life, by subtle flights, & with false colour able pntemces.  
Hereunto pertaineth not only the life and behaviours of them, that are called spiritual persons (which in every thing are like to the state of Monkerye, as the right children of all one father) but all the hole religion of all manner of folks living under the papacy, ought also to be referred hereunto. For it is nothing else, but a certain mere hypocrisy: as (to let many other things pass) the only form of their popish penance (if there were nothing else) is able to prove to be true. For although a man were soiled in the sink of all the sins, that are in the world, and led a life full of all mischief and wickedness, all the hole year long, yet the only time of lent (though a man continue still in sins) were able to make him holy & righteous. For if a man fast from flesh that space, assoon as he hath gotten him a massemonging priest, to be his ghostly father, as virtuous a man as himself 
Nay, his ghostly enemy.  (and therefore the more gentle) & hath once whispered out all the raggemanrolle of his sins in his care, and greased his fist with some pennies, and bought a mass or two: by & by he hath full forgiveness of all his sins, and may fall again to the same trade of life, and give himself to the same vices, and filthy sins, that he did before.  
Besides this, it is more clear than the sun light, that there can none so outrageous, none so cruel, none so heinous, none so abominable a sin be committed, but it may be clooked by the pope's Bulls, and pardoned & quite remitted by the authority of his sea.  
Than seeing this gaire is commonly thus, all the papists must needs confess (in despite of their noses) that the B. of Rome is the chief author of all hypocrisy, and the most fruitful father of hypocrites: and that he (with all trusty diligence and studious endeavour) doth also accomplish that other work of Antichrist, and therefore (according to Danieles prophecy) he is to be taken for the very right Antichrist himself.  
Daneil describing the third work manship of Antichrist, saith thus. He shall not regard the God of his fathers, yea he shall not care for any tie and strong God: that is, he hath devised for himself such a God: by whose service and religion, he is advanced with great abundance of richesse, honour, and glory. And to understand this matter the more fully, thus we must take it, good brethren; If we mark the B. of Rome, he will profess with his mouth the self same God, whom we acknowledge in the articles of the apostles Credet howbeit playing the hypocrite in this point, as he doth in all other matters, he believeth him not to be such a God, as he useth to profess him to be. For if a man mark his traditions, and strain him a little harder, he shall see, that he believeth not, that God the father hath a son, which became man for our sakes, and (being offered up once for all on the altar of the cross for us) obtained forgiveness of sins, righteousness, and salvation for mankind. But he imagineth a far other manner of God, that is daily conjured by massemonging priests enchantments, to come down in to bread, or in to the form of bread, and the substance of bread being changed in to the very substance of Christ's body, to be offered every day by the priests, upon the altar, for the sins of the quick & the dead. In what point is this pretty Cake God like unto him, whom we say in our Crede, rose again from the dead, ascended in to heaven, and there sitteth on the right hand of God the father almighty, until he come to judge the quick and the dead? Do we not see him plainly, to be a new God, & clean contrary from the God of our fathers & elders?  
For these are plain contraries: to be incarnate, and to come down in to a cake of bread: to be offered up once for all, on the aultare of the cross, & many times upon the popish priests altars: to be offered only once by himself, and every day a thousand times by other priests: to be ascended in to heaven, and to lie locked in a golden Pixe: to sit on the father's right hand in the kingdom of heaven, unto the day of judgement, and to come down daily at the priests conjuring in his bodily presence in to a piece of bread.  
And yet this is even that strong and mighty God, by whose service and help, Antichrist is promoted unto most high power and dignity. For after that the rude ignorant people were persuaded, that jesus Christ (very God and very man) was called out of heaven, by the priests words, and that they handled him with their consecrated hands, and offered him for men's sins, anon they were in such authority with all men, that every man had them in most high honour, yea there was none almost so evil advised, that thought not him worthy to be punished, who so ever attempted any thing against them.  
And this augmented their dignity and power also, that when they had made this their God with their own words, they delivered him to other also to be eaten, howbeit not unto every body at adventure, but unto such only, as were contented to shrive them before hand unto them, of all that they had sinned, either by word or deed. For by this secret Legerdemain of Confession that they have devised, they could know the bottom of all men's hearts, they could learn out all men's purposes, they could bolt out, what all men thought: yea they could (by those ghostly fathers of their own making) know the most secret intentes and privy counsels of kings and princes. For this was the oath of them all, that they were bound to the sea of Rome by, that they should (to the uttermost of their possible power) withstand all men's purposes and enterprises, and by all possible means, to let those things, which they knew to be noyson to the B. of Rome and his sea. By reason whereof, assoon as the B. of Rome began to have any king or prince in suspicion, that he bore but small good will to his popish dignity or power: anon these ghostly fathers would grope him, & with crafty tricks handle him so, that there were no remedy, but he must needs shrive him, & pour into their bosoms, not only all that he had done, but also all his intentes & purposes. Than when they saw any danger like to rise, or already in hand against the sea of Rome, they were bounden by their oath, to open all the hole matter to their ordinary. And the ordinary must show it to his superior, and bid him declare it to his bishop, or to the archbishop, by whose means it came at length to the pope himself. And when he once knew the matter, he could soon make shift, to turn up side down all the attemptates, that any prince had intended against him.  
And by this means (brethren) we see it come to pass by experience, that there is no king nor prince, no nor yet emperor, that could be found either so prudent, or so valiant a man, in compassing of his matters, that if he were offended at the tyranny of the bishops of Rome, was able yet either to suppress it, or to escape it: no marry, a great sort of them have been conquested and oppressed, by the drifts and crafty conveyances of the bishops of Rome. For the God Mayzim hath a mightier power, than they are able to abide, when so ever they dare once attempt any thing against the tyranny of Antichrist, the bishop of Rome.  
This can Emperor Henry the seventh of that name (among many 
Emperor Henry the 7. poisoned with the Sacrament.  other) well testify: who when he had purposed to have made the bishop of Rome, not very pleasant tarrying in italy, was (by poison ministered unto him in the sacrament of the aultare) by a black friar of Senes, quickly rid out of the world, in the Castle of Bonecovent, as they call it.  
This we read was done the year from Christ's birth, M. CCC. XIII. well, like as the B. of Rome hath begotten us this new God, out of the imagination of his own brain, even so hath he ordained new manner of god service for him. For he worshippeth not, nor serveth him, as the true living God aught to be served and worshipped, in spirit and truth: but as the prophet Daniel spoke beforehande, with gold, silver, precious stones, and other gay gaire, as they can not deny, seeing all the hole god service, that they occupy themselves withal, is as I say. For because thou must serve this God Mayzim a right, there must needs be a chalice of gold, and a patine of gold, or else gilded at least. There must be also vestiments, and copes of silk or velwet, dashed with gold and precious stones. There are tapers sticked on every post, and light lamps hanged round about the church. And the roof of the church maketh a din, with their singing & organ piping: so that if a man mark every one of their knacks in the right kind, all their god service is rather like the ruffling and jolly swashing of a prince's court, than the form of religion. Now this is the third work manship of Antichrist, which the most excellent prophet Daniel ascribeth unto him.  
fourthly. He shall not care (saith Daniel) for the lust of women: that is, 
4. Antichrist shall not care for the lust of women.  he shall have no lawful affection of love towards women. For Daniel speaketh not here, of the unhonest filthy love and beastly lecherous lust, but he meaneth that natural & lawful love, which almighty God graffed in to men's hearts, at the furst original beginning of things, for the generation and preservation of mankind: and did therewithal (by his grace) ordain the holy band of matrimony, minding that man should not live alone, but in the laws of wedlock or matrimony, which we call the lawful coupling together of one man and of one woman, according to God's institution. The lust of this love, that is to say, the love of wedlock (saith Daniel) Antichrist shall not care for, nor shall have any mind unto it. Well now, like as I have showed, that the sayings of Daniel do hitherto agree directly to the B. of Rome, even so shall I be able to prove this no less manifestly. For furst of all, this kind of men speak of the holy state of wedlock (which the authority of all the hole scripture declareth to be Gods own ordinance) after such sort, that they dame it a profane & an unclean state. For how shall they chose, but think it a profane and an unclean state, seeing they will not have the Ministers of the church in any wise to meddle with it, & forbid them in their open laws from marriage.  
And because we should understand, that this is the very propre workmanship of Antichrist, he went about this by and by at his furst entrance, seeing it was he, that should by leisure work the mystery of iniquity. For as the history weiters make report, in the days of Emperor Constantine the great, there were some at the counsel of Nice, which thought it good to bind bishops, Ministers and diacones from marriage: Howbeit their sentence was at that time repressed by Paphnutius a man both of a singular godly life, and of a notable constant faith. For he confessed marriage to be honourable, and that it is chastity for a man to lie with his own wife, and persuaded the Counsel, that they should not make such a law, as might ministre occasion either to them, or to their wives, to commit fornication  
Nevertheless albeit the furst way sped not, yet they went to their bulynesse an other way, & never ceased, till (with alluring now these men, now those men, to say as they said) they obtained their purpose: and yet it could not be brought to pass among the Germans, until it was almost to late, that is to say, about CCCCC. years ago, in the days of Emperor Henry that 4, it was brought about, by (hellhound hildebrande, called) Gregory the 7. the varlet of all wickedness and mischief.  
But to tell what fruits have proceeded of this law; it needeth not much rehearsal. For in this case though no man speak a word, their own beastly lusts tell, their own hooremonging declareth, & their own cuckold making (wherewith they have defiled the hole church) crieth out upon them.  
Well, if we take here this word lust, either for the only love to women, or for the desire of womanes company, we must speak that of these most holy and most blessed fathers (& God before) that is to filthy, & to bad to be spoke, yea no Christian cares could abide it, but that the plain truth of the matter would force men to speak. For we must say, that these men are not so much enamoured with the lust & natural company of women, as they are mare wood upon the abominable beastly lust of buggery, which sin God revenged in times past with flaming fire from heaven, & commanded it to be punished with like correction. And yet these hellhounds so haunt it, & are so raging mad upon it, that it is manifest, both they and their courtiers commit it, and no man saith, black is their eye. In this behalf I will take record to as many, as by any evil luck have ever been brought to that Sodomitical stewed state, and have had to do in Popes, Cardinals, and bishops courts & retinues.  
fifthly Daniel saith, that Antichrist shall also reward them with his 
5. Antichrist giveth rewards to such as obey him  treasures, that willbe content to serve, to honour, & to acknowledge that God Mayzim of his. And Daniel maketh mention here of three manner of rewards. For furst he saith, that he shall advance them to honour, that is to say, with glorious titles and names. Secondly he shall make them lords over many people. Thirdly he shall distribute the land unto them with rewards. Which things (if we will search the deeds and stories of bishops of Rome) we may find to be, even as Daniel told before.  
Furst the very trick of their own workmanship is, to set up those, that be of their sect, with high honourable titles, & to advance their names with glorious gay styles. So in times past he adorned Pipine with the style of Most christian King, because 
The style of most christian king given by the B. of Ro. to pipine the traitor.  he aided the sea of Rome, and delivered the God Mayzim, from the power of Lombard's, & enriched him also with great lands, & exceeding great privileges. And the French kings bear themselves high, upon the honour of that style even at this present day.  
Likewise minding to deck the king of England also with a new style, 
defender of the faith.  he gave him (above. 20. years ago) the name of defender of the faith, in so much that he made a great a do, without regard of the kings regal estate, to have set the king (because of that style) against Lutere, the most earnest adversary of the sea of R. & most invincible cannoneer down of the Pope's tyranny. But what need we to make rehearsal of kings, & other folks (of whom some are called most renowned, some catholic, some defenders of the sea Apostolic) when we see before our eyes, a mighty rabble of popish prelate's, that brag & look aloft, by those glorious gay styles? For of them there be, that they call Cardinals, as though they were Cardines ecclesiae christianae, the very true & perfit sure banks of Christ's church. There be that have obtained to be called not only (Patres) fathers, but also patriarchs, as though they were new Abrahames, and fathers of the faithful. And there be some, that we must needs call bishops, as that give attendance to the charge of the church, and have the office of overseers and watchmen.  
Hereunto pertain the names of most profound learned Doctors, Our masters, the Reverend, the most Reverend, the Seraphical ordres, the malles or confoundours of heretics, most dearly beloved children, & infinite other such, which a man may think do far exceed ambition itself. And these be the honours, which the B. of Rome advanceth them the follow his sect, withal. But like as his wont custom is, to adorn these with glorious gay styles, even so contrary wise, those that dephye his tyranny, are wiped besides all their honours & dignities, & are called by most bitter & horrible names. For the papistes cry out upon them, & (as though it were but a small matter, to call them wicked) they name them tearers of Christ's seameles coat, Disturbours of the church, corruptours of Christ's spouse, Seducers, heretics, church robbers, Traitors, and damnable wretches: yea there can not be devised so cruel, nor so horrible a kind of villainous speech, but the papistes think it not bad enough, to be spewed out against such men. Also the B. of Rome accomplisheth the second point according to Danieles prophecy, that is, he maketh them that serve him & his God mayzim, Lords, & princes, & kings. As about the furst beginning of his power & tyranny, he deposed Chilpericus the French king from his regal estate, because he was a quiet, sober, & a soft spirited man, & nothing for his purpose: & maketh Pipine (his great friend, & a wondrous expert & a forward man in compassing of matters) the king of France. And after the same fashion, because he was grieved at the Greek emperors, for disobeying him, he put them out of their empire, & made Charles the son of pipine emperor, because he was a zealous follower of his father's examples. Again this prank ought to be reckoned among his fellows, that chanced afterward to the French kings also by like enter▪ or bear them a grudge: and straightways putteth in other, whom he perceiveth more fit to serve his turn: yea he doth also grant men authority, to cast out, whom he will have cast out of their kingdoms, and to take upon them the government of those realms, having otherwise no title thereto, either by god's law, or man's law  
Such a manner of part (we read) was played about the year of our Lord MCCC. when the B. of Rome appointed the realm of France, to Albertus the king of the Romans, & would have deprived king Philip of his ancient possession, because he would have stopped the open entries of his realm, to hold out the ravening Romans. The like chance happened also, to the archbishop of Mence, by the drift and false fetch of Pius B. of Rome. For when the archbishop somewhat grudged at the unreasonable sums (whereof the bishops of Rome polled all the bishopriches of Germany) and would fain have hade his tenants and people of his jurisdiction no more so peeled and polled by their false crafts and subtleties, by & by the B. of Rome stripped him out of his bishoply honour and dignity, and a new bishop (at the same B. of Rome's commandment) was put in his room. That matter was the occasion of wonderful sore dissensiones, and wars, that many princes of Germany (yea and that the greatest princes) were cumbered with al. But the end of that tragedy was a most bloody piece of work. For at length the city of Mence (after grievous and bloody fields fought) was betrayed and taken, every street ran streams of the slain citezines blood, and all manner of wickedness done in it (that the insolency of a proud conqueror lusteth to do) and so the city was miserably spoiled of her liberty: that where it had been afore an imperial city, it is in subjection (perforce) to abominable bawdy bishops, & lecherous polleshorne massemonging priests, even unto this day. But what deed is it to rehearse old matters, when present new matters can bear large witness thereof enough? For after that germany being lightened by the word of God, received her eye sight, and having thrown away the yowke of the pope's tyranny, will neither acknowledge the B. of Rome supreme head of the church, nor vouchethsafe to worship and serve that God of his, Mayzim: the B. of Rome thought it not enough to make wars upon the wretch people, that had been long punished with hunger, and dearth of every thing: but also (to make merciless cruel soldiers the more greedy upon us) he would have all Germany, and all the substance thereof, to be his men's pray. And thus the. 5. piece of Antichristes' workmanship must needs be fulfilled, according to Danieles prophecy: that he must bestow realms and lands at his pleasure, for reward and feo, upon them, which serve Mayzim that God of his,  
The sixth work that Daniel ascribeth 
6. Antichrist hath dominion over treasures of gold and Silver etc.  in the same place unto Antichrist, is this: that he saith, he shall have dominion over treasures of gold, & silver, and all precious jewels.  
As for this matter we shall be able to take the bishops of Rome, no less apparently with the manner hereof, than we have proved those matters, that we have treated upon all this while hitherto. For after that the church (in the time of emperor Constantine the great) began to possess gold and silver, and to flourish in the wealth of this world, than it began also to abuse the same wealth in religion, to set up a god service: by and by a foolish & a pernicious error took root and growed up, in the simple common sort and unlearned people's hearts, 
Note well  so that they thought this gay, gorgeous, and rich golden glistering godservice was better, and more acceptable unto that God, than their old bare religion was. Now this error being fastened in folks hearts, engendered an other error more grievous and more pernicious than itself. For hereof came the opinion and belief of many, that the salvation of souls and the kingdom of heaven might be redeemed for gold, silver, precious stones, and other earthey substance, if they gave them either unto priests or unto religious men, to the maintenance of their churches, monasteries, colleges, & other external god service.  
Now here came the sacrificeing 
Note how error caused lands and riches unto the shavelings, church.  popish priests gain in, the devil and all. Hereby also was great substance gathered in every place, under a vain pretence of the church, whereby their tyranny was mightily established. For king Pipine being bewitched with the persuasion of this error, gave Ravenna, and all the Exarcheship, with many other places (which he had taken from the Emperor of the Greeks) unto the church of Rome: to make amended for his sin, that he had done, both in wrongfully taking the kingdom upon him, and in much effusion of blood, which he had unjustly spilled.  
After that, Pippin's son Carolus magnus, being deceived with the like error, confirmed that his father had given: and gave more also of his own. And that made him (without any other consideration) to leave so many churches enriched, so many colleges and monasteries exceeding richly endued, with his substance. Than his son Lewis (which was called Pius) succeeding his father, vouched safe (upon the same persuasions) not only to confirm the gift of his grandfather, and of his father: but also to give the city of Rome, and all the liberties thereof, freely unto the bishops of Rome.  
Other princes also followed their example, and so did lords and gentlemen. Yea citezines and uplandish men (as many as were somewhat wealthy) gave wonderful much treasure of gold and silver, to serve the God Mayzim withal: and so they furnished Antichrist & his, with exceeding great abundance of richesse.  
In the mean space there crept out 
Cloisterer● fratres in unum knaves all quoth william Summer.  a new kind of men (Cloistre men) and of them there became diverse ordres, which were the activest men alive, in scraping of richesse together. For they get not only great treasures of ready money, but also very large possessions of lands in a short space. Herein I willbe reported to the wealth of them, that lived after the most beggarly sort among them: even the frauncisce friars & the Dominike friars, whom they called by an other name, friars preachers. For albeit their orders were confirmed by authority of the bishops of Rome with in these LLC. years past, that is to say, the years of our Lord. M. LLXX. and M. CCxxiij. yet they have gotten so much substance and richesse with in so short a time, as were enough to find many thousauntes a living. Besides this we see, that they have builded so many monasteries (much fairer than kings and princes palaces) so as a man can not find either any king or emperor, that were able to bear the costly charges thereof. And yet not content with these, they have gotten together so many images of great wedges of gold and silver, so many chalices, so many patens, so many candlestyckes, so many dishes, and infinite other such kind of vessels of gold and silver, yea and so many copes and vestments, broudred with gold, & set with precious stones, that if they were laid all upon an heap, they were able to exceed the wealth of Croesus and Myda.  
This we may say furthermore, as the truth of the matter itself appeareth: that these holy thieves (that are the chiefest bragger's of poverty) are come to so high wealth, that a poor greasy grey friar may walk all the world over almost, and cost him never a penny, because he may find every day a house of grey friars, and there live as it were of his own, among his brethren. And indeed these men are the most beggarly, of all the members that Antichrist hath. I speak not now of mitred bishops, and swashing abbots, which willbe called and regarded as princes, and keep estate as if they were Lords. I speak not of Cardinals and pope's, which go far beyond worldly princes, in wealth & in strength of reigning. Tush, the devil is so much these men's good Lord, and they have so much dominion over the treasures of the earth, that those things be even their own good, which other men have the possession of, and are not yet delivered unto their hands. For assoon as their desire is, to enlarge their substance, they have an hundred knacks in their budget, to pike men's secret treasures, out of their privy coffers. For the help of this matter serve their oft changing and encreaceing of their pardon bulls, their new stations, new found relics, and preaching of the cross, against the invasions of the Turks, and other such like tricks, wherewith their custom is (like unsatiable cormoranes) to ravin & devour up all to themselves. These be the six works of Antichrist, which are mentioned in the. 11. chapter of Daniel.  
Now remaineth the seventh and 
7. Antichrist moveth battle against the Saints.  last work of Antichrist, which is specified in few words, by Daniel in his 7. Cham where he writeth, that the little horn (that is to say, Antichrist) made battle against the saints, & prevailed against them. And in deed this is his own right natural work, for without it he could in no wise be Antichrist. For seeing Antichrist is the adversary of jesus Christ, our Lord & only savour, both in name and matter, he must needs make war against all them, that faithfully believe in Christ, & are sanctified by his merit & death. For they are not only called saints in 
who be called Saints in the scriptures.  the scriptures, which are departed this life, and reign in heaven (as the rude sort of popish people are wont to think) but all such also as are sanctified, cleansed, & washed by the blood of the son of God, yea & all manner of faithful people, that know that they are scoured clean, from the filth of their sins, by the only merit of Christ's death & passion, and steadfastly believe, that they are made righteous before God the father, & shall live after this life for ever, and enjoy the benefits of such a joyous felicity, as never shall end. And these saints hath the B. of Rome always made battle against, with the violent force of his tyranny, as one that could never abide the faith & religion, that they were of. For if men hold of none, but only Christ, if they put their hole trust in the merit of his death, & if they confess him to be the sole & only savour and redeemer of all the hole world: than may the B. of Rome put up his pipes, than may he take his leave of his great gaining money mart, than his pardon merchandise stinketh, than his Bulls are not set a straw by, than goeth his great gains of gold and silver away, that had wont to come in for the souls, that lie puling in the paynles pains of his pikepurce purgatoire. Than may he piss out the flaming fire of that cold scalding house, for any more vantage it bringeth.  
But how would ye have men to abide this, that are all together given to delices, voluptuoussnesse, and pride? Therefore there is clashing of old harness, and battle is a brewing against the lords saints, whereunto the B. of Rome both giveth the on set, and taketh up the matter. As for this gaire, we may see it to be true, more clearly than the day light, if we note, what hath happened within the space of this one age. In Boheme, God by 
joh. Hus.  his decreed providence stired up john Hus (a singular famous man, both of learning and of godly life) which when he had diligently searched the mysteries of the holy scripture, soon espied also the B. of Rome's tyranny, and abominable ambition in the church, and disclosed it unto many men of his time. But assoon as he (like a godly & a blessed man) begun to attempt this matter, these purpled fathers, and ambitious ruffling lusty guts, being afraid, lest their power & dignity would decay, never ceased laying baits to catch him, till they had (through false flattering promises) brought him within their clouches, at the counsel of constance, & there (contrary to their open fidelity, yea contrary to the emperors faithful promise also) they burned him: and for non other cause, but for the truths sake. And yet not being content with that heinous cruelty, unjust doing, and falsehood, they also moved much cruel wars, against the Bohemies, & stired up the force and power of the hole empire, sundry times against them.  
But what need we to rehearse old examples? Let us mark their doings in our days, and we shall soon know the battles, that Antichrist maketh against the lords saints. For every man knoweth, that his tyranny hath been so cruel (now for these 20. years and more) that no man living might (so hardy) find fault at their abominable popish superstition: no man might also affirm, that Christ our Lord is the only king, the only priest, and the only savour of the world, but he should be had by the back for it. For assoon as any man confessed Christ, to be the only head of the church, and the only savour of the world, he was hade straightways to prison, and laden with as many fetters, as he could bear: and either he died there miserably (with the stink of the prison) or else he was hanged, or slain, or else burned, and suffered as much torment, as could be devised: so that the lightest punishment was to be banished. And if any prince (abhorring such horrible cruelty) would not be their slaughterman, upon his own subjects, by and by he began also to be suspect of heresy: and was laid watch for, by these gay ghostly fathers. In this behalf, I report me to those faithful Christian, that lie yet still in prison. I report me to the sword, to the halters, and rivers, wherewith they were murdered most cruelly. I report me to the gallows & stakes in every place, where their dead bodies heng. I report me to the fields and grounds, where an infinite number of them were slain, for they are more than any true christian man can think, upon without weeping tears. And yet for all this, the cruel beast (not contenting himself to be filled with so bocherly a slaughter of saints) when he perceiveth, that the doctrine and faith of Christ, is stronger than all his torments & punishments, thought good to steer up the most cruel people in all the world, & the most deadly foes of the name of Germany, to destroy (with fire & sword) them that take Christ for their only savour, & will not be content, to worship the B. of Rome, nor his God Mayzim.  
In this place we ought also to 
Antichrist shall prevail against the Saints.  mark this well (most loving brethren in Christ) that the prophet Daniel saith, that Antichrist shall not only make battle against the lords saints, but also that he shall have the upperhand of them. For he speaketh not thus, to th'intent we should be afraid, & cast down our hearts all together, but he uttreth & meaneth (by these his words) after the sort that Christ our Lord speaketh of, in john: The time shall come that who so ever killeth you, shall think, he doth God service Io. 16 
Io. 16.  For what so ever is spoken concerning Antichristes' success and victories, it must be understanden, but of the bodies, and external goods of the saints, or faithful people. For God our heavenly father doth sometimes permit either Antichrist or other adversaries of his name, and of his people, to have some power and to spoil his flock of life and goods, because where they (which ought to have served him) were given to much unto the world, and neglected those things, that are divine & heavenvly. And this (we read) hath been the principal cause, almost of all persecutions. Howbeit the Lord doth not neclecte, to save those that his be, for all that: but defendeth them under his own fatherly protection, most safely. And when his people be tried with the cross, and blustering storms of persecucious (as Gold and silver are tried in the fire) they are 
●. Pe. 1.  scoured clean, from all dross of man's infirmity, and of fleshly desires: so that their souls depart, not only without any harm, but also more holy and much the perfecter.  
Wherefore it is convenient for us, not to be afraid in any wise, of this present persecution, which we see raised by Antichristes' drift and false fetches: But (as it becometh hearty soldiers) let us rather rejoice that there is occasione offered us to show a specialty, and a perfit lesson of our faith, and (with lusty courages) to beat Antichrist back, by the aid of so noble a captain, Christ our most victorious king: but not with outward martial weapons (which Antichrist is smally afraid of) but with true repentance, with the amendment of life, with constant faith, with patience, and with continual fervent prayers: for as these be most acceptable unto god, even so their custom is to burst asondre all the violent force that satan bendeth against us, and also to overthrow the counsels of Christ's enemies. For these are the weapons, that the Lord hath delivered unto his church, and he hath promised to be present himself, to assist it. Therefore (brethren) Christ seeth the dangers, that his church is in, he beholdeth the painful labours of his people, he seeth the cruel and horrible devices and doings of Antichristian men, he seeth his enemies, and the wolves that vex his church: yea he not only seethe them, but he also bridleth them & ruleth them, neither doth he suffer than, to ravin any farther, than he seeth it profittable for us, & all his faithful flock.  
negligent & forgetful children must needs taste of the rod: and the rebellious stubborn flesh must needs be walked with a good cudgel, & in a staves end. The lords rod & staff is the cross of persecution, which he sendeth by the cruel enemies of his name.  
As for them, they follow their own lust, and are given all together to the serving of the filthy flesh: and even then the Lord useth as a mean, to chastise our flesh withal. And in case God find that in us (by their means) that he is desirous to do, he is able (in a moment) both to deliver us, & to tame their tyranny, surely enough. This matter is witnessed by the ungracious end of Pharaoh, the shameful death of Senacherib king of the Assirianes, and the most woeful end of many such tyrants as they were. Now let these suffice to be spoken in the fourth place, concerning Antichristes' works and practices: Whereby it appeareth most manifestly (as it doth by the other sayings that are mentioned before) that the B. of Rome, is that notable and mighty huge Antichrist, whom God would have revealed, in the oracles of his word, by Daniel, and the rest of the prophets.  
Now therefore, let us pass over unto the fifth special point of that we 
5. Antichristes'. weapons.  have in hand, that we may consider with what weapons Antichrist shall obtain, enlarge, & maintain his kingdom. And these it is necessary for us, to have skilful knowledge of, that we may the more handsomely beware of them, and arm ourselves the more strongly against his tyranny. For as in feats of war, it is a good piece of the victory, if a man can know his enemy's weapons, & put by the strokes: even so the same is specially requisite for us, in this sore fray of Christ our king. And as for the hole furniture, and all the weapons, wherewith Antichrist doth both defend himself & make battle against other, the apostle Paul in his second epistle to the Thessalonianes comprehendeth them all in few words, saying that Antichrist shall come after the working of satan, with all power, and with lying signs and wonders, and with all deceivableness of unrighteousness,  
In these words we must note (brethren) that the apostle saith, all Antichristes' power, all his strength, and all his weapons shall be devilish: so that he teacheth us, that Antichrist shall order all his affairs, after the working of sathan. Therefore if we mark, what kind a thing the 
what the power of Satan is  power of sathan is, we shall also most perfectly perceive, what Antichristes' strength and weapons be. And albeit Paul's words might suffice, to make this matter plain, yet let us hear Christ the eternal wisdom of God the father speak, which talketh thus of sathan the prince of the world: He was a murtherour from the beginning, 
Io. 8.  and stood not in the truth, for the truth is not in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of lies.  
Christ here comprehendeth all the strength, and all the weapons of the devil in two kinds: murder, & lying. By this word (Lies) he understandeth 
Lying.  all that is contrary to the truth, and also his sleights, his giles, his false frauds, and deceivableness, aswell in words & deeds, as in miracles & doctrine. And this term (Murder) containeth all wrongful violence, 
Murder.  all temerarious attemptates, all the force, all the tyranny, and all the power that men are violently pressed withal. And that these have been always that devils tools & weapons, it is manifest by many examples, sense the beginning of the world. For thus he deceived our furst parents with false promises, & rob them of paradise, & of their blessed state: & (asmuch as in him lay) he spoilt them also of everlasting life. And afterward (through murder) he made war by their furst begotten son Cayn, against true religion & the followers thereof: & ever since, he hath showed himself such a one, as his furst fruits had showed, that he would be. Now seeing the holy ghost reporteth, that Antichrist shall be armed with the devils weapons (Lying and murder) it standeth us in hand to try these also to be in the B. of Rome whom scripture they have for their trinkettes, they are not ashamed, to say, that they lack that: but they rather heap lies upon lies, and bring out a certain new lying blasphemous gloze: Tush say they, all is not contained in that scriptures, that is necessary for man, to obtain salvation by. As for the authority of the holy ghost, they are not afraid of it, which making answer to their blasphemous saying, speaketh by the apostle S. Paul, in plain words: All scripture given by inspiration 
2. Timo. 3.  of God, is profitable to teach, to reprove, to amend, and to inform in righteousness, that the man of God may be hole or perfit, prepared to all good works.  
What can be spoken more clearly, more pithily, & more evidently, than these words be? The apostle Paul (the chosen instrument of God) being endued with the spirit of Christ, saith: that all the scripture is inspired of God, and that therefore it is profitable and effectual, not only to teach, to monish and amend, but to this use, that also the man of God may be hole, perfit, and fit to do all thing that God judgeth to be good, & is good in deed. Howbeit those most shameless and most lying deceivers (without reverence to the authority of these words) where they dare not deny, but the scripture is inspired of God, yet they say, it is unperfit: and prate, that all things are not contained in the scripture, that man hath need of, to salvation and to religion.  
And is God unperfit? O shameless impudency. Shall we call that unperfit, which is set forth by god, through the spirit of truth, and think that perfit and absolute, which was invented by the rash reason of man? But 
Note well.  Paul's words teach us a greater matter yet, than all this. For if the scriptures make a man perfit & fit unto all good works, than can it not be a good work, that is required, having 
Good works.  none authority of the scriptures to bear it: & therefore they shall never, worthily be called good works, which they require besides the autoritte of the scriptures. Let these vain hellhounds lose and rid themselves out of this knot, if they can. But they must needs fight with lies (the very own proper weapons of satan) that in thus speaking, they may both pluck the unlearned rude common people, from the truth of the scriptures, and also to tie them to the lick penny traditions of men's devising. Yet to utter themselves more openly, they do not only set up these kind of lies, but also they fight with false tokens and lying wonders, whereof Paul maketh mention here, & Christ hath bidden us, to beware of them. For who is it, that knoweth not the endless heap of tokens, that flyering friars & mumming massepriestes were wont to prate openly of, in the papacy? For sometime they feign, that souls appear, & make moan unto them, sometime they declare miracles wrought by images, sometime they preach of wonders, wrought by the bread God of the aultare, & infinite such other tricks they imagine daily, whereby they may the more easily cheoppe men down, into the kingdom of darkness, & hold them down surely, when they have them once ther. Therefore (brethren) to th'intent we be 
False tokens.  not beguiled herein, we must note, that there be false signs & wonders: & that, by two manner of false means. For furst there are oftentimes signs feigned, that are false in deed, whereby that is thought to be done, that is not done in deed. And of this sort, are sleighty wiles, frauds, enchauntementes, & all deceivable tricks, that simple souls are deceived withal. secondly, there are other tokens, wherein it is done in deed, that we hear or see done: and yet it is not done, either by the working of God, or naturally, but by the very working of the Devil. And those are worthy also to be called false tokens, & lying wonders: because they lead men's consciences, not into the knowledge of God, and of the truth, but rather pull them from it, and most commonly they bind men to lies, to idolatry, and to superstition, or at least confirm them the more surely, that set their minds upon such fantasies. And of this kind of tokens, we read partly that those were, which the scripture sayeth, Pharaos' sorcerers fought against Moses and Aaron withal: and yet they were in no wise able to abide those mirables, that were done, by the working of god's power. For like as the Devil can not abide the majesty and power of God, even so are not his works able to stand, in the presence of the works & miracles of God. And if we will bolt out the papists pranks, & their feigned fantasies, we may find false tokens of both these sorts. For how many times, do these false deceivable varlets affirm things to be done, that were never done? how often do either the sacrificeing priests feign, that souls appear unto them, or friars & cloisterers make lies of good spirits or evil spirits, where as they either hunt for advantage, at the ruder sort of people's hands, or have a pleasure to see, how simple folks be, or else (under that colour) they serve their own lust & hoorishe filthiness? I report me to their own deeds, entrepryses, manners, and consciences, and if they will say truth, they shall tell of such knacks, as it is abominable for any man, to have written them, and a christian man's ears can not abide the hearing of them. And I pray you, what great town, or what monastery shall we speak of that hath not been advanced by one false and lying token or other? how often have the grey friars made lies of their Francisce? how often have the black friars made loud lies of the blessed virgin Mary, of Barbara, Katherine, and of Christ our Lord himself? And among these, it shall not be far amiss to reckon, what a miracle they have feigned of the sacrament of the aultare.  
For they say, that the bread hath changed his substance, & is altered 
The bread God the chief of all miracles.  in to the very substance of the body of Christ, & yet the accidents remaining still: that is to say, the quality & quantity. And the doctrine they beat upon so shamelessly, that albeit they see all the senses of man to deny it, and that non authority of the scripture serveth to their feigned fantasy, yet they are not afraid, to make men to take it for a miracle, and to believe it, whether they will or not.  
And like as these rakehells are most nimble in forgeing of miracles. so they want not their other manner of lying wonders, which are done by the working of the Devil. For he is present with his chosen instruments, and (like a diligent preaching prelate) he watcheth that he be not disturbed of this so pleasant a tragedy: Whereby it is certain, that many wonders be done by his power. For hereunto pertain the sundry appearings of spirits about graves, their moan making, their groanings, their howling, their weeping, & also their fiery fashions, & horrible likenesses, whom the simple common people hath believed (all this while) were dead men's souls. But whose this tragedy is, & who is the playour of it, it may easily be perceived, if we mark their conjurings. For assoon as those spirits be conjured by a priest, they feign them to be some dead men's soul, they tell what incredible pains they abide in the fire of purgatory, they complain of their tormenting, and require help of their heirs. And if the question be asked, what it is, that must help them, they say, a certain number of masses, certain mynning days, certain meritorious prayers, & certain such other gayre which get friars, and priests money, but they pluck men's hearts from God and from the truth, and wrap them in superstitious and idolatrous errors. But assoon as their heirs have done once, as the devil moveth them to do, there is no more sorrow, there is no more mourning, there is no more groaning: no, there is no more voice heard: and so the wretch people think they have helped a soul, that was in danger, when they have done nothing else, but most acceptable service to the devil.  
Of the same sort be the miracles, that are wrought by images, whether they be feigned by the false lying crafty conveyance of man, or stired up by the working of the devil himself. For there were of the most famous images, that men believed, some wept, some spoke, some shifted themselves from one place to an other. And some of them were called great workers of healing miracles, and were set forth gorgeously with a great sight of curses henged about them. And because men should not only thank saints for their health, & other good turns (which was wicked enough of itself) we are sure, that they gave names to saints, after that places & images, which they were worshipped in. By 
There were such ladies pleyntie in England, besides roods, & many other.  reason whereof, they said that our lady of Aquen wrought one miracle, our lady of Laurete an other, our lady of the wood an other, and our lady of Regensburigh an other: tush there be other miracles besides these that I reckoned up, a great deal more worthy to be wondered at: howbeit I dare not say, whether our posterity will give credit to them or not. For I have seen (with in the time of my remembrance) men in a great sudden (not purposing any such thing afore) run as fast as their feet could bear them, and as if they had been out of their wits, three or four miles to an image, and there lie prostrate two or three hours together, as if they had been half dead, and than come to their mind again, and so rise up and come (fair and mannerly) home.  
This matter is more new, and over lately done, than to be denied. At Regensburgh there was a lady (that was much spoken of for this kind of miracle) whom they called Our lady of beauty, trimmed with a crown and a regal sceptre more like juno than that blessed virgin Mary. But what need we to make many words about this matter, seeing all men know, that there was exceeding great pleyntie of such manner of miracles, in every place: which notwithstanding were lies, as a man may perceive clearly by this one argument, that what feat so ever they attempted to do, was clean contrary to the trade of God's word.  
And forasmuch as all men are not 
Antichrist fighteth! with open force.  so ignorant & blind, that all do suffer themselves to be deceived and blinded, with this furst sword of Antichrist, that is, lies and false miracles: Paul ascribeth unto him that other sword of sathan also, that is, open violent force and power to do wrong, wherewith he may openly lay upon them, that resist him, and oppress and make them to couch, that speak against him. And this we may see, as plainly in the Bishops of Rome, as we do their lies and false crafts. For furst, they are furnished well enough, with their own strength, and their own power. They have great cities obedient at their commandment. They have great countries, and great men under their subjection and authority, they have great hosts of valiant and well furnished warlike men, they have also harness and weapons for the wars, and all that can be required unto martial affairs, and to make wars withal: yea they not only have them, but also they occupy them openly, against kings, princes, cities, and people, that refuse to be under their subjection, and dare be so hardy, as to withstand their laws. Notwithstanding, because they have perceived (by experience) the chance of wars to be uncertain, and doubtful, the mischievous subtle hellhounds have made them new kind of armour, and a new sword, so keen, that they have stricken down even most mighty kings and emperors with the edge of it: Excommunication I mean, which a man may call rather a thunderbolt, that they use to strike and to curse such princes withal, as be not their friends, and to deprive them of their princely dignities; and when they have put down them, to set other in their places. And to th'intent their tyranny should want nothing, they have made their power so strong, with other men's martial force, that they never missed of some, either princes or common people, which were content to put their judgements & sentences in execution, against such as were enemies of the sea of Rome, & to hazard themselves in most dangerous wars for the maintenance of it. Of this tyranny (joined with wonderful much politic falsehood) the Greek Emperors felt their part. For the B. of Rome procured the Lombard's in to Italy, to make wars upon them, till he had wiped them besides the Empire of all Italy. And yet the lombards themselves tasted of the like falsehood and tyranny. For when they began to wax to sore upon the Bishops of Rome, and to covet the empire of Italy and Rome: where the Bishop durst not meddle with them himself, he calleth the French kings to help him, by whose power he furst repressed the Lombard's, and at last he overlaid them so by Charles the great, that he left them nothing of their realm, which they had kept in possession. CC. years, save only the bare name. And in our time we have seen the B. of Rome do to much wrong, to the French men. For he drove them also (after his own practised manner) by other men's power, namely by the armies of the Heluecianes, at that time out of all Italy. In deed these are the crafty tricks of this bawdy hoore of Babylon, yea she is so cunning in these wily knacks, and can brew mad love cups so finely, that she can get her lovers in every country, so trusty and so constraunt, that they will not stick to put their own lives in hazard, so they may defend and maintain her maistresship.  
Yet lest she should be constrained to seek her new lovers and defenders, or rather protectors every day afresh, she is crept so deep in to the bosoms of emperors, that they suffer themselves to be bounden, by their solemn oath, to defend this beast, against all her foes, who so ever they be: as we may understand, by the form of the oath, lately prescribed unto the emperor Ottho, and as it is somewhat more evidently recorded in other of the pope's own Canon's. For in the Extravagauntes, Com. li. 1. Tit. De Maioritate & obedientia, he writeth thus.  
We are taught by the words of the Gospel, that in this church (meaning the church of Christ, which he understandeth to be the church of Rome) and in the power of the same, there be two swords, a spiritual sword, and a temporal, sword. For when the apostles said, Lo, here are two swords, that is to say, in the church: the Lord answered them not that they were to many, but enough. Doubtless he that denieth the temporal sword to be in Petres power, doth mark evil the word that the Lord speaketh: Put up thy sword again in to the scabbard. Therefore the church hath power of both swords: that is to say, the spiritual sword, & the material sword. But the material sword must be exercited for the church, & the spiritual sword of the church. The spiritual sword is in the priests own hand, and the material sword in the hand of kings and knights: howbeit at the appointment and sufferance of the priest.  
Mark here now (brethren) Antichristes' external power, and his bloody murdering sword, which the B. of Rome challengeth to himself by so plain words, having no grounded reason of the scriptures, but wresteth them so blasphemously & so violently. For he saith, there be two swords in the church, that is the Ecclesiastical power, & the emperors power: & he maketh them both subject to the B. of R. And he sayeth, that they misunderstand Christ's words, which deny the emperors power to be subject to the B. of Rome's pleasure. And herein (in deed) the beast sayeth most true. For they that deny this, do the greatest displeasure that can be to the sea of Rome, while they would set the emperors power at liberty, & wipe the sea of Rome beside so great authority, to appoint and command.  
But let it suffice us, to have learned thus much hereout, that it is out of question, that the B. of Rome hath snatched to himself, that other kind of Antichristes' weapons. And what need we to beat any longer upon this matter, seeing experience telleth plainly, that I say the truth? For is not the emperors sword drawn now at the B. of Rome's berke? Doth it not rage and make havoc (already) of the lords saints? And I think there is no man, but he knoweth, for what cause the B. of Ro. commandeth this sword to be drawn. There be bulls that came from Rome, which testify the same: Marry, that the Germans must be brought again to the obedience of the church of Rome, with fire and sword, and be spoiled quite of the joyous comfortable fodder of the Gospel. Yet to bring us the more out of doubt, let us hear, what the beast himself sayeth. 
The words of the Indulgence, Idibus julii. 1546   
Therefore where we utterly despered of their amendment (meaning the Germans) and seeing that they were open enemies to the holy church of God, and at utter dephyaunce with all godly men, and that they contend and labour with all their possible policy & diligence, to draw all other people in to that same pit of wickedness, that they themselves are fallen into: it chanced by the inspiration of the holy ghost, that our most dear son in Christ, the most valiant & most religious prince, Charles emperor of Rome, always Augustus purposed to take weapon in hand, against the same, both Gods enemies & his rebels: whose godly & laudable purposes, & excellent devices for the christian common weal, we shall aid with all the treasures that we & the holy church of Rome have, for the health of the godly, for the defence of religion, for the honour of God, and for the public peace and tranquillity.  
In deed these be the beasts own words, which as they mean bloodily, so (with certain foxlike wiliness) they cloak the bloody meaning, under the holy and honourable names of the church of God, of peace, of religion, and of tranquillity. But if any man think this unavailable, to prove his tyranny withal, let us mark the matter itself (brethren) and the subtle fatches of this bloody tragedy. Can the miserable murder of the right blessed 
Io. Diasius.  man joannes Diasius the spaniard, be now out of mind, whom his own brother slew with his hand, here in the middle of Germany, this year, the. 26. day of March. And yet the most cruel brother murtherour and thief escaped quite away, and suffered not according to his deserts. Open your eyes therefore (brethren) & know the abominable proceedings and drifts of Antichrist, and all his imps, by one man's wicked deed. The B. of Rome hath whetted Diasius axe for your heads. The spaniards come upon you. Your cause & the cause of your wives and your children is in hand: and Antichrist layeth about him so woodly, he is so furious, he is so desirous to have us destroyed, that he maketh it lawful for a man, to murder his own brother, and giveth such murderers hire for their labour. Therefore Antichrist fighteth with both those swords, that Paul ascribeth unto him. For he hath them that are desirous to overcome by flattery, provoke by promises, and ●o enueagle by persuasiones, whom so ever they perceive to know the truth of the matter, and to be overmuch unfrendely to the B. of Rome. But for all that, in the mean time, they make hot wars, the enemies sword slasheth, Germany is on fire in every corner, & Antichristes' power rageth in every place. Therefore let us watch brethren, let us hold up our heads, & pray continually, that our Lord would vouchsafe to help his church, & to deliver it from that hands of the furious raging enemy. Now forasmuch as in this fifth point, we have learned by perfect tokens & proofs, that the B. of Rome is that right & mighty huge Antichrist: 
6. Upon whom & how far Antichrist hath power to rage.  before we make an end of this place, there is an other matter also to be known: I mean, that we may understand, upon whom Antichrist hath power to rage with his weapons, & how far God permitteth his fury to extend against the saints. This doth Paul teach in few words, in the ij. epistle to his Tessalonianes, writing thus: His coming is after the working of sathan, with all power, & lying signs & wonders, & with all deceivableness of unrighteousness, in them that perish, because they received not that love of the truth, that they might have been saved. And for that cause, God shall send them strong delusion, that they should believe lies, that all they might be damned, which believed not the truth, but had pleasure in unrighteousness. These words of Paul are full of comfort. For like as Christ our savour doth (in Matthew) make plain signification, that Antichristes' miracles shall smally (yea nothing) avail to deceive the elect: even so Paul also teacheth, that God suffereth his tyranny to be exerciced, only upon them, whom the justice of God judgeth to be destroyed & damned. But lest we should think, that God doth save some, & damn some, without certain discrete judgement, like a tyrant, he telleth by & by in the words following who they be: & saith, they be those, that hate the truth, & will not receive it, nor do after it, & have more delight in the darkness of lies, than in the light of the truth. And they that be such persons, are used to be blinded by the just & upright judgement of God, that being deceived with lies & false deceits, they may be in subjection to the yowke of Antichristes' tyranny, yea they rather thrust themselves under his subjection, for their own pleasures. For seeing all manner of unthankfulness is odious before God, and worthy of punishment, yet that kind of unthankfulness, whereby the most bounteous benefit of God's grace, that is to say, the knowledge and plain declaration of his word and truth is wont to be contemned and rejected, doth justly deserve (of all other) the most sore punishment.  
This matter hath examples enough, in every place of the scriptures. Yet the most notable and most horrible example hereof is in Pharaoh. For while he did not only not receive nor allow the truth of God's word, & the most wholesome warnings of God, but also reject them with an unthankful heart, and with threattening & blasphemous words, he was cast in to so great a folly and blindness, by the just judgement of God: that he could not consider his present miserable destruction, but threw himself and his, in a wilful lust of wickedness, headlong in to the raging read sea. And it doth not much differ from this, that we read chanced to wicked Achab: which while he dephieth the wholesome monitions of Micheas the prophet, & doth after the pestilent counsels of the false prophets, he falleth in to present destruction. The like judgement of the righteous God fell upon all Israel, when they were seduced with the lies of the false prophets, in the days of king Zedechias and of the prophet jeremy, while they renounced the courteous monition of the Lord God. And in deed if we behold the furst springing up of Antichristes' tyranny, we shall see, that the same matter chanced at that time also, in every point. For while the people minding to gratify the B. of Rome, were better content to receive the use of images, and to be instructed and taught by them, in the matter of Christian faith, and of christian life, than by the holy scriptures, they were taught such lessons by their images, as the devil is used to teach his scholar's (I mean) superstition, abominable and wicked godservice: and there upon (as the case was among the heathen Idolaters in times past) there followed all kind of vice & wickedness, yea & that error (by little and little) crept up so high, that at length we were made subjects to Antichristes' yowke in all matters, & were compelled (maugre our heads) to allow all his trynkettes for good ware, & to be obedient to all his Canon's, and statutes. We need not to make long rehearsal of things done long ago, but let us behold the state of things, that are presently in all men's eyes, & in all men's hands. Almighty God our most merciful father tedring the treason & ruinous state that we have suffered, hath vouchsafe in these our days, to reveal unto us (through the light of his word) all that is necessary unto salvation. And yet here a man may find an infinite multitude of men which being given to the affection of their own fleshly fantasy, had rather be governed, & guided by lies & false doctrine, than by the light of the truth: yea 
Hark my gentlemen jacks on both sides to this saying.  marry, to th'intent they may freely follow their own affectiones & filthy fleshly lusts, and serve all vicious wickedness, their trade is not only to be haters of the truth, which they embraced before, but also as much as in them lieth, to psecute & oppress it. But if we look upon the life, behaviours, & religion of those same men, we shall see more clearly than the day light, that it is the just judgement of God, which Paul maketh mention of in this place. For the wicked hellhounds are dropped in to so great a foolish fondenesse, & are so far passed themselves, that now they have rejected & dephied the true preachers of God, & the trade of God's holy word, they 
The praise of Maiden priests  hear those men, & obey their doctrine, whom they see most shameful hooremongers, cuckold makers, dicers, dronkerdes, & full of all kind of vices: yea they require to be purged of their sins at those men's hands, whom they know to be the very bond slaves of all wicked sins & mischief. They also willbe taught by those men, whom they themselves confess to have less learning than an ass. And yet they are not content to be thus fond mad, but now in this dangerous peril that all Germany standeth pnsently in, they hold with those men's enterprises, and further their intentes with all their diligence & power, yea & with their prayers both privately and openly, who (as all men may 
Italiane● & spaniards, Antichristes' guard.  see) are the most deadly enemies of the common wealth of our country. For shall we think any man to be so foolish and ignorant, that he can not perceive, what malicious hearts the italians and spaniards bear to all Germany? Is there any man so deaf and doltish, that he never heard, how they rail against us? They think it not enough to call us barbarous rude beasts, lowtes, fools, and dogs, but their manner is to burden us also, with the horrible crime of heresy, yea they think it lawful for them, to exercise all kind of wickedness, tyranny, and merciless 
So they are welcome in to England also, to traitorous popish priests, & to whores, bawds, cuckolds, etc.  cruelty upon the Germans, as though they thought the germans, not worthy to be counted among the number of men. And yet we see these men the most welcome gests that heart can think, unto many in Germany: yea there be some, that believe, they shall be defended, and have a merry world by these men's martial powers, which have always hitherto (by so many evident tokens) uttered their malicious hearts against all Germans. But this is the very just judgement of God, that they which hate the light of the truth, shall not only be blind, but being rob also of their common wit, they shall not be able to see, that they see with their open eyes, nor hear that they hear, with their own ears.  
Now must we diligently observe in this place (loving brethren in Christ) what is our office to do, if we be desirous to escape this grievous hurt of so pernicious a blindness. That is, we must beware, that we be not so unthankful: we must arm ourselves also with such faith and diligence, as may worthily receive the light of God's word and truth, when God offereth it us. Wherein above all things, we must beware of this (brethren) that we give not our minds to our own private affections, nor set more by them, than by the knowledge of the truth. For who so ever hath mind to follow his own pleasure, shall never come to the true faith.  
Therefore it standeth us in hand, to tame our affectiones, and to bring them under the obedience of the spirit. And among other things, this also doth much hurt, for folks to hunt greedily after the pleasures of carnality, and present prosperity of worldly things: for that we see, is the cause of the greatest wickedness that can be, & the undoing to many a one at this day. For there be some, that could be well content to bear the gospel, and the glad tidings of salvation purchased by Christ, if it wanted the cross, and storms of persecution. But when they see them once come, they not only let the most wholesome doctrine of the gospel god, and grievously blaspheme it, but also they dare rail most devillishlye against Christ our Lord himself.  
But let the invincible & hearty manful constancy of the most holy men that were our auncettours, make us hearty in this behalf, brethren. For with how glad an heart, and with what thanks to God, shall we think, that they would have received that doctrine of the gospel, if any man had preached it unto them, in the days of the emperor Lewis the. 4. When they abode the thonderclappe and most heavy burden of Antichristes' curse, eighteen years space, like right hearty true men to the emperor? And shall we than (being perfectly instructed by the light of the truth) be more cowheardly afraid of this enemy (the B. of Rome) than they were? Shall it be seen, that we are more cold and fainter hearted to Christ our king and savour, than they were to their emperor, that was but a mortal man? And shall we pass less of our faith, that we have promised to Christ, than they did of their fidelity that they promised to a mortal man? Deliver yourselves (brethren) from the slanderous infamy of so great a wickedness.  
Think it a goodly thing for you, to follow the virtuous heartynesse of your elders. Think it well done, to bring men's souls out of bondage in to liberty, though you should shed your heart blood for it. Take it for a goodly matter & a joyous for you to suffer death for the love of your country, for your wives, your children, and for the saving of men's souls, and for the glory of our savour Christ.  
There are the fotestepppes of so many martyrs, that are gone before us, and the example of Christ himself, that it is not possible for us, to shrink without to much shame  
But above all things, it shall be necessary for us, to pray hearty and continually, that he would vouchsafe to deliver us from the tyranny of Antichrist, and to instruct us with his spirit and faith, that we may be able to persist manfully in the truth that we have received, and finally to be saved in Christ. To him be honour, glory, and praise for over and ever Amen.  
Thus endeth the fourth Homily.   

The .v. Homily.  
In this .v. Homily is described the end and final destruction of antichrist, and what christian faithful people's duty is to do in the rage of Antichristes' tyranny.  
IN these other four Homilies (loving brethren in Christ) I have hitherto plainly declared those scriptures, that serve to know the feat, the springing up, the person, the works, and the weapons of Antichrist by: which if they be compared with the seat, starting up, person, works, and weapons of the bishop of Rome, we must needs confess, that what so ever is spoken of Antichrist, by the prophet Daniel, and the apostle S. Paul, agreeth rightly with the B. of Rome, in every condition. And therefore this must of necessity follow, that the B. of Rome (which delighteth to be named the head of the church; Christ's vicar, the portour of heaven gate, yea and holiness itself) is that undoubted and mighty huge enemy of our savour Christ: that is to say, Antichrist, the man of sin, the son of perdition, & that high abomination, which nestleth his seat in the temple of God, and exalteth himself, above all that is named God: in that he (to much sawcely) taketh that upon himself, which belongeth to none, but to the only grace and power of God.  
Now remaineth the last matter, which maketh mention of the fall and destruction of Antichrist, which also is to be known, by the places before rehearsed, whereof we may suck not only excellent good learning, but also exceeding much comfort.  
But the Apostle Paul (speaking of the end & destruction of this ungracious 
The end and destruction of Antichrist.  & wicked monster) sayeth: The Lord shall destroy him with the breath of his mouth, & shall despeche him with the brightness & glory of his coming: that is to say, at his bright & glorious coming. Two things therefore the apostle would have us to note, concerning the destruction of Antichrist. Furst he sayeth, that he must be destroyed and slain with the breath of the Lords mouth: which saying is taken out of Esay, as I said a little before. For Esay speaking of Christ our Lord & of his works, reporteth the self same matter, in the very same words. And there we must more deeply mark the meaning of that words, 
Antichrist is destroyed with the breath of the lords mouth.  whereby we may the more easily understand, that these are also fulfilled. The breath of the lords mouth, is that eternal & almighty word of God, by the which it is manifest, that all creatures were made at the beginning of the world, & are conserved even unto this day. And this word (the Apostle sayeth) shall be the sword, wherewith Antichrist must needs be destroyed.  
And in deed the same Apostle calleth the word of God a swcorde, writing thus to the Hebrews in the. 4. Chap. The word of God is quick and mighty in operation, & sharper than any two edged sword, and pierceth through even unto the dividing asondre of the soul and the spirit, and of the joints and the mary, and judgeth the thoughts and intentes of the heart.  
Surely they that have their sins opened, & reproved by this word, perceive by experience, that it is such a manner of sword in deed. Furthermore when the same apostle armeth us, and trymmeth us against our common enemy, he reacheth us the sword of the spirit, which is the word of God, wherewith Christ our savour himself hath taught us to fight, by his own example. For when sathan (that wicked tempter) came to him being, as he was very man in deed, Christ doth ward and strike by all Satanes blows, with this one only sword, holding out (against every assault of temptation) such fit texts of god's word, as he might put him to flight, and break his weapons withal. Wherefore seeing we see the devil himself overcomen with God's word long ago, we shall think, that Paul had good matter to say & teach us, that Antichrist (the chosen instrument of the devil) shall also be overcome and destroyed with the breath of God's mouth: that is, by the word of God. But the mystery of this sentence we must more deeply search out.  
Paul in the same place (treating of Antichristes' weapons and works) said, that his power and working shall be devilish, & that being trimly furnished in false wiles and lies, he shall do all that the prophets report of him, yea that he shall reign (like a king) in men's consciences, through the power of lies. For there would never a man in all the world receive so heinous an abomination, that knew perfectly what it were. But forasmuch as he creepeth in to men's consciences with wily crafts and false sleights, he dissembleth himself to be an other manner a fellow, than he is in deed: Yea by the reason of false citing and expounding of places of the scriptures, he knoweth the cast, how to cover his monstrous face. Anon after, they (whom with his false doings he hath made tame fools) have once received him, he reigneth & ruleth the roast in their consciences, after such sort, that they give credence to him, and do what so ever he biddeth them, and refuse what so ever he forbiddeth them: yea they pass their time being all together addict to him.  
Now seeing all Antichristes' tyranny and imperious kingdom hath none other sure foundation, but only lies and false crafts, it must needs have a downfall also, assoon as the light of God's word, that is, the light of eternal truth shineth into men's consciences, and reproveth crafty sleights and lies. For it is not possible for men to give credence to lies any more, which know them to be lies, but it maketh them rather to be abashed, to be so shamefully deceived: and to bear a deadly hate unto them, that made them to do amiss, by their deceiving. Than therefore Antichrist hath lost both his life & his royalty, through the sword of God's word, albeit he live yet still in body, and reign still in very many of his membres. But that we may perceive this gayre more certainly, we must note the matter itself: that is, how it doth fittlye accord to the condition of the B. of Rome.  
When the bishop of Rome began to be desirous to bear the bell, he set out himself & all his purposes, for men to see, not to be such as they were in deed, but painted & flourished over with sundry countrefait colours. For at the furst that simple rude common people must needs be persuaded that Petre had the supremacy, yea the principality among Christ's Apostles, & at length was brought to Rome, and there preached the Gospel, and that he was the furst bishop of the church of Rome. By this reason the supremacy of other churches might be translated to the church of Rome, & this might be obtained with all, that the B. of R. is the head & the universal bishop of all the church, as he that being successor of Petre, the prince of the apostles, & Christ's vicar, hath his sea in the principal church. And because this so ambitious and lickepeny lying gloze should not lack his countrefait colour, these arrogant saucy hellhounds have brought forth places of scripture violently & wretchedly wrested for their purpose. And where as we read, that Christ said to Petre, when he confessed him to be the son of God: Thou art Petre, and upon this rock will I build my church: They said, Christ's words are thus to be understanden, that Christ made Petre the foundation of his church, and that all churches are bounden therefore of duty to be under the obedience of Petres successor, the B. of Rome. Again where the Lord saith, Petre feed my sheep, these men have expounded this word (fede) so, that they would needs have the authority and supremacy of all bishops and churches given to the B. of Rome, as unto Petres successor. They have also violently wrested this unto the same purpose, the Christ speaking of the keys, saith: What so ever thou shalt bind in earth, shall be bound in heaven: and what so ever thou shalt lose on earth, shall be loosed in heaven. For they said, whom so ever either the B. of Rome himself or any other sacrificeing priest (being consecrated by the B. of Rome's authority) assoiled, was loosed and rid from the bonds of sins: and contrary wise that unto whom so ever that manner of absolution was denied, he was bounden still in the chains of sin, and in the state of damnation. These toys (I say) and infinite other have the subtle sleighty merchants beaten in to the ears and hearts of the common simple sort. And as soon as these matters began once to grow in to credence, men began also to taste of the B. of Rome's power and tyranny. For if any man had so good a stomach, that he durst set his foot either against the B. of Rome or his, he was straightways knocked in the head, with the thunderbolt of excommunication, and reputed of all men for a damned and an undone man: and thus the matter growed so far forth, that even most mighty emperors begins to be afraid of the B. of Rome's power. For they spared not emperors, but shot of their ordinance at them also, and commanded straightly under great pains, that no man should obey those emperors, that were excommunicate: as it is to see in the chronicles of the greek emperors, & by the unworthy falls of the emperors, Henry the .4, &. 5. Lewis the .4. & Friderike the .1. &. 2. And doubtless albeit they did (with all diligent foresight) resist the wicked tyranny of the bishops of Rome, & entered Italy sundry times, with royal strong armies, & drove their enemy's the bishops of Rome out of the title, & set others in their rooms, yet all their travails were vain & to no purpose, neither were they able to twytche away so much as one hear of the bishops cruel violence, nor to pull it under any whit at all. For as soon as their backs were once turned, & departed Italy, the bishops of Rome came in to the city again, & occupied their lost tyranny afresh, and with the thonderclappes of their curse, they made the emperors fain to be obedient unto them. And the only cause of this mischief was, that the B. of Rome was not yet dead in men's consciences: because they believed, that he was Christ's vicar, & had power to lose & bind, yea & power over heaven & hell to. Therefore the strength & power of emperors was never able to prevail or bring any thing to pass against the crafty doiges & force of the bishops of Rome. For although emperors themselves & other of their courts & households espied the romish frauds & deceveable wiles well enough, yet the vulgar people being ignorant of all that, thought that the B. of Rome's decrees ought to be honoured as the laws of God: and because they dread the thonderclappes of his curse, as though they had been the fearful sentences of the judgement of God, they would neither meddle nor be of counsel with such, as they saw knocked down with the laitbolte of excommunication. And this the bishops of Rome could the easilier bring to pass, because there were bishops and doctors of churches scattered throughout all the coasts of christendom, which set forth the authority of the church of Rome, for apostolic and godly.  
But now let us speak also of such matters, as have chanced in our time, that we may see, how Paul the Apostles prophecy is fulfilled at this day. At such time as it pleased God our heavenly and merciful bounteous father, to set his people at liberty, which had been long holden in bondage, and to bridle Antichristes' tyranny, he choosed the small vessels and such as were of no reputation, to confound by them those things that seemed most mighty & invincible. For two or three faithful doctors & ministers of churches being enlumined with the spirit of God, when they were grown to more perfit knowledge of the scriptures, uttered openly the breath of the lords mouth, that is to say, the word of God, and weaponed many a one with the same sharp strong sword. Than when men had once gotten that weapon in their hands (to keep their heads against the crafty wiles of the false prophets) they began to acknowledge jesus Christ, and to believe, that he is the only head of his church, the chief priest and king, the sufficient sacrifice for the sins of the world, and the only mediator and advocate with the heavenly father, yea and such a one that is never absent from his church, and needeth not the service of any vicar in his room. And in deed the knowledge of these matters doth also reprove the lies and legerdemain of the B. of Rome, to the intent they might see on the other part, that he is neither the head of the church, nor the high priest and king, & much less the vicar of Christ our savour. They have moreover learned, that the Mass is no sacrifice for sins, nor the popish absolution is of any authority. Furthermore those places of scripture which the bishops of Rome (like most shameless hellhounds) had violently, wickedly, and sawcely wrested, were plainly opened in their own true meaning, when the light of the truth was laid to them. And out of those places men learned, that Petre is not the rock itself, but that he had his denomination of Petra, that is the rock, which he confessed, 
Christ is the Rock, and not Petre.  and so they acknowledged, that Christ is the rock, which is the only foundation of the church, whereupon the church of faithful people (being surely built) can not serve, 1. Cor. 3. Men have learned also, that the office of feeding signifieth not an empire or a kingdom, but the office of teaching, monishing, exhorting, reproving, correcting and comforting, which be all comprehended in the ministery of the word: which as it manifestly appeareth Matth. 28. was not committed to Petre alone, but to all the apostles withal. This is also manifest, that the Lord never granted unto Petre the apostle any supremacy over the rest of his disciples, but that he rather repressed (with sore sharp words) all their ambition and desire of rule bearing, if they began once to be overcomen with the infirmity of the flesh, and strive who should be chief, above the rest. Matth. 18. 20. Luc. 22. Io. 13.  
Concerning the keys, it is evidently declared also, that they signify not 
what the keys signify.  the thunderbolt of the pope's curse, or his pelting pardons, but the virtue and power of the gospel and word of God, which proclaimeth forgiveness of sins, to all them that trust faithfully in Christ, and are heartily repentant for their sins: and it sealeth up and confirmeth their consciences, with the promises of God. And on the contrary part, it threatteneth the punishment of everlasting damnation, to them that are unfaithful, and can not repent  
These matters and infinite others such like, when men had learned by the light of God's word: and on the other part, when they thereby had once espied the B. of Rome's sleighty juggling, deceits, and lies: than was Antichrist slain with the breath of the lords mouth, and lay dead in their consciences. For after that time, they passed not upon him, but began to esteem his blessings for cursings, and his cursings for blessings: as for the thunderbolts of his excommunication, they laughed them to scorn, and reckoned all his power to be nothing else, but wicked and blasphemous tyranny. Therefore as Golias was (in the old world) under David, so do we see, that the B. of Rome is now slain with his own sword, I mean, with that same places of scripture, by the which (being miserably and violently wrested) he hath established his tyranny.  
And thus we see it truly fulfilled, that the Apostle Paul (being inspired with the spirit of Christ) spoke before hand concerning Antichrist. For although he rage horribly in his membres, and blustre out threatteninges and thonderclappes, yet those people are nothing moved with his procedings, which are true faithful Christian in deed, and have their Bishop, king and priest, and their only head and mediator in haven, unto whom (having their minds lifted up unto those things that are in heaven) they do obey, and pass not a pin of the pope's masking visors, nor the procedings of the hoore of Babylon, for all that she is rose coloured with many a saints blood.  
Now unto this furst part, Paul 
Antichrist shall be despeched at the lords coming.  addeth also the other point, concerning Antichristes' destruetion: and saith, the he shall utterly be despeched at the glorious coming of our savour Christ. This he doth speak of the last day, and final judgement when Christ the son of God and of Mary shall give unrevocable sentence, upon all flesh: and thus the Apostles mind is to teach us, with what judgement Antichristes' wickedness shall be than punished: and that Daniel the prophet doth more pleyntifully, and more clearly describe in these words. I looked till the seats were prepared, & till 
Daniel. 7.  the old aged sat him down. His clothing was as white as snow, and the hears of his head like the pure wool. His throne was like the fiery flame; & his wheels as the burning fire. There drew forth a fiery stream, and went out from him a thousand times a thousand served him, X. M. times X. M. stood before him. The judgement was set, and the books opened. Than I took heed there unto, because of the voice of the proud words which that horn spoke. I beheld till the beast was slain, and his body destroyed, and given over to be brent in the fire.  
In these words is described Antichristes' pain, and the punishment that he shall suffer. And in deed Damel doth furst paint out almighty God the judge with all his majesty, to teach us, that it is God (of whose power, name and authority Antichrist braggeth) which shall punish antichrist.  
More over he saith, that the judgement shall be just & upright, wherein the books of god's providence & justice shall be necessarily opened: which no privileges, no bulls, no seals, or any such other matter shall be able to countrepaise. Last of all he reporteth, that the hole beast with this little horn is cast in to the burning stream, or burning rook of fire, that is, in to the fire of everlasting damnation, as that well-beloved disciple of jesus Christ teacheth. Apoca. 〈◊〉 and. 20. chapters.  
Therefore must Antichrist (the head of wickedness and abomination) with all his membres; that is, with all them that believe his doctrine, cleave unto him, and serve him, be needs cast holly into the eternal fire of ever lasting damnation, accordingly as the prophets, Christ, and the apostles have told before. I am not ignorant, that it is a sore and dreadful sentence. I know that to utter this sentence, is not only odious unto many, but it is also exceeding dangerous. Howbeit we must needs speak that, which the spirit of truth hath spoken before us, & that Christ would have to be in stead of a faithful warning unto us. therefore it shall stand us in hand (most loving brethren in Christ) to consider diligently this last & final judgement, that Antichrist & his members shall receive: & herein we shall note two chief specialties. 
The abominable condition of the popish religion.   
Furst what a heinous and abominable pestilence, the papacy & the Pope himself is, whom I have all this while declared to be that right and mighty huge Antichrist. For in this behalf are some simple (that otherwise are no evil men) very much deceived, which confess in deed the popish faith and religion to be false, and contrary to the truth, yet in the mean while, they take it but for a common ignorance, and a trifling error, and an error that is easy to be purged, whithe they may follow, & yet be saved to. And forasmuch as they are brought in to a fools paradise with this opinion, they do not much abhor the wares of the Antichristian faith, neither do they think it wicked or much dangerous for them, to stick still within the filth thereof, or for advantages sake, to turn to that vomit again, either yet to make their children subjects to the yowke of Antichristes' tyranny, by bonds of marriage or other such like means.  
But we are told an other manner of tale (far wide from their minds) by the oracles of Christ and the Prophets, which testify with one accord, that Antichrist (even the bishop of Rome) with all his membres shall be cast hole into the unquenchable fire of overlasting damnation. This are we taught not only by oracles reporting this matter, but there are unfallible reasonos of this sentence contained in the word of God, and in the holy articles of our faith. For we learn by both, that our Lord jesus Christ is the only way, the only door, and gate of salvation, whereby we may enter in to the kingdom of heaven. Furthermore they teach us, that Christ jesus is the only head of his church, the only and chief priest, the only sacrifice for the sins of the world, and the only mediator and advocate unto God the father for mankind: so that as many as vouchsafe to believe in him, shall live for evermore, and as many as will not receive and acknowledge him to be their savour, shall be utterly cast away.  
Hereof we have testimonies occurraunt in every place of the scriptures. For Christ our Lord speaketh aloud, & saith with plain words: I am the life, the light, and the truth. No man cometh to the father, but by me Io. 14. Also Io. 10. Verily I say unto you, I am the door of the sheep. Al even as many as came before me, are thieves and murderers, but the sheep heard them not. I am the door: by me if any man shall entre, he shall be saved, and go in and come out, and shall find pasture. And a little after: I am that good shepherd. A good shepherd giveth his life for his sheep. To the same purpose are many other such like sayings in other places, as these: Come to me all ye that labour and are heavy laden, and I shall give you rest. Math. 11. If any man thirst, let him come to me & drink. He that believeth in me (as the scripture saith) there shall flow rivers out of his belly of living water. Io. 7. Also: This is the work of God, that you believe in him, whom he hath sent. I am the bread of life. He that cometh to me shall hunger no more: and he that believeth in me, shall thirst no more. Io. ●. To the same effect we must refer the words, that we read, the apostles spoke and wrote by the inspiration of the same spirit. Petre speaking of Christ before the priests, Act. 4. saith: This is the stone, that was refused of you builders which is the chief of the corner, and there is salvation in non other. For there is non other name under heaven given unto men, wherein we most be saved. And the apostle Paul judgeth himself to know nothing, but jesus Christ, even him that was crucified. 1. cor. 2 And in an other place: God forbid that I should rejoice, but in the cross of jesus Christ, Gala. 6. Also, Christ jesus came into the world to save sinners, of whom I am chief. 1. Tim. 1. And again: For Christ was not offered up often, but once for all, to take away the sins of many, Hebr. 9 Theridamas is one God, and one mediator between God and men, the man jesus Christ. 1. Timo. 2. etc. And what do all these places report else, but that jesus Christ alone is given unto us of God the father, that we might be saved in him, setting all our hole faith assuredly on him, seeing by only faith we have free access unto him.  
Hereof than this must needs follow, that we must reckon them undoubtedly cast away from salvation, and (as johan baptist sayeth) under the wrath of God, that will not believe in him. Finally if we will believe in Christ jesus, we must of necessity acknowledge him to be the only savour of the world, after such sort, as the scriptures purport him to be. But that shalt thou never do, nor never shalt be able to do, if thou wilt follow the bishop of Rome, and receive his faith and doctrine. For how shalt thou acknowledge Christ to be the only head of the church, if thou say, the bishop of Rome is the head of the same also? How shalt thou also confess jesus Christ truly, to be the chief high Priest of all the hole world, if thou wilt acknowledge the bishop of Rome also to be the head and universal bishop (or priest) of all churches? How shalt thou believe Christ to be thy only righteousness and satisfaction, if thou seek to be saved by the righteousness of thine own works & merits? How shalt thou be able to believe Christ to be the only sacrifice for the sins of all the hole world, and that he being offered upon the aultare of the cross, made full satisfaction unto his father's righteousness, if thou wilt confess, that he in his own natural human body is offered up daily by drunken & hooremonging filthy varlets, I mean, the greasy mass priests, for the sins both of the quick & of the dead? How shalt thou believe, that Christ jesus is the only mediator and advocate of all men, if thou pray and call upon the saints departed continually, to be mediators for thee? Finally with what faith shalt thou acknowledge Christ to be the only way of salvation, and the door of true blessedness, if thou strive to go to heaven by the merits of thine own works: that is to say, by fasting, shryving, masses, staciones, and by the protection and aid of popish bulls and pardons, or by broiling in the burning coal pit of the pope's purgatory.  
Dost thou not see, that this gaire is clean contrary repugnant to that faith, which teacheth us to stick to Christ alone? Therefore thou must of necessity confess, that thou cannest not chose, but be most far of, from believing faithfully in Christ, if thou wilt follow the doctrine of the B. of Rome, and embrace the faith that he setteth forth. And if thou be void of faithful believing in Christ, doubtless the wrath of God abideth upon thee, in that thou wilt not give credence to the son of God. So that in case thou go on still in thy infidelity once received, and continue still a member of the popish faith, and of that popish church: thou cannest look for non other judgement, but to be cast with thy head, Antichrist, at the last day, in to unquenceable fire. For here appeareth no manner of mean for us, but either we must be saved by him, which only hath salvation in him self, or be excluded from him, and be damned for ever more.  
Therefore the papistical faith and religion must not be reckoned a certain light ignorance and trifling error, which thou mayest easily excuse, neither must we believe, that any man in all the world can be saved, in case he stick stubbornly unto it. In this behalf (most loving brethren in Christ) our souls are in hazard: it is their cause, that is in hand, yea and so in hand, that we may make them bound slaves (through our wilful stubborness) unto eternal damnation. And therefore the merciful and most gentle hearted doctor of all the world jesus Christ, as he instructeth us in all other things, so he giveth us faithful warning in this behalf. For in Matthew; he biddeth 
Matth. 7.  us beware diligently of these false prophets, that we should observe them, and note them in our hearts diligently, and never forget that in any case, which he vouchsafe to warn us of, with such earnest fidelity.  
Moreover when he should expound (in his holy sacred revelation, which it was his pleasure to show unto his entirely beloved disciple Iohn) the sore and dreadful pain of Antichristianitie (which he would have figured in the name of Babylon) among other things he speaketh thus in great sadness. Get you our from her my people, be not partakers of her sins, that 
Apo. 18.  you be not partakers also of her plagues.  
Christ our faithful school master biddeth us get out from thence, that we be not made partakers of her wickedness, idolatry and superstition: Yea and unless we do so, he threatteneth the pain to hang over our necks. Would to God those men would pondre, and think upon this in their hearts, which for fear of losing of a little paltering pelf, or else for a muckering vile advantage sake, had rather he under the tyranny of Antichrist, than to abide still in the fellowship of Christ and of his church: Yea and they also which witting and willing (and with circumspect advisement & deliberate for sight) put their children in subjection to the churches of the popish religion, where they are compelled to worship Idols: yea and though they know the true faith, yet dare they not confess it.  
I know what many will object against me, in this behalf: if thou 
Note well.  make all them damned (say they) that follow the trade of Antichrist, that is, of the B. of Rome, than must our fathers & ancestors needs be damned also.  
In deed this is the common querel of the papistes, which they are always prating and beating in to the rude & unlearned common people's heads, and trouble many folks minds therewithal: which think it were a most unworthy matter for them to believe, that their elders were the children of damnation. And this their meaning is to gather hereof, that if our auncettours, which lived under the popish religion, were saved: than they may be saved by the same means also. As for me, I will speak somewhat soberly of these matters, neither will I search, nor rip the judgements of God to deeply. For to what purpose were it, to search, what manner of judgement almighty God used towards our auncettours, which departed this life before the truth came to light? Howbeit touching his grace and mercy, we will not hope but the best in every condition: namely seeing it were not impossible for him, to lighten them (that erred and were deceived with a common ignorance) even at the last breath of their life, that they might acknowledge & receive the true faith in Christ, and so be saved. But in the mean space, this we are sure of, that if they were saved (as we trust they were) they were saved by non other reason nor way, but by the merit of Christ, and not by the help of popish superstition. There is no cause therefore, why you should go about to cloak your errors and superstition, with the examples of our elders, O you most shameless protectors of the romish abomination. For there is no like comparison, nor agreement in them. Our elders could not see the light of the truth, which shineth most brightly at this day, although they were men otherwise, neither wilfully stubborn, nor openly wicked. Besides this Christ our Lord calleth them damned & lost, which (when they heard the word of the gospel) disdain to be leave it, or to hear it when it is brought to them. Wherefore seeing our elders neither heard, nor could hear the gospel, you shall never be able to number them among the rabble of you, which sin against the holy ghost himself, in that you will neither hear the truth when it is offered you, nor give credence to it, when it is plainly known. And this so manifest a wickedness doth press you so heavily, that we may truly & freely say, by the authority of God's word, that as many as at this day in so great a light of the truth, do follow and defend the tyranny of Antichrist: & contrary wise do wickedly persecute the health giving word of the gospel, and the faith that men have in Christ, shall at length be tormented with their head the romish Antichrist, in the pain of everlasting damnation, except they learn to renounce their wickedness in time, & turn their hearts to God, with a true faith. And that they may so do speedily by the light of God's grace, it shall be our parts continually to pray. Let these now suffice, to be spoken concerning the abominable, cruel, & perilous tyranny of Antichrist.  
secondly, this is to be noted (loving brethren in Christ) that by Paul's saying, Antichrist shall endure, till the last coming of Christ unto judgement, & reign by one manner or other. For albeit he be dead slain by the breath of God's mouth, and with the sword of God's word in many folks consciences, yet he liveth (through his sleights & false wiles) in many 
Antichrist abideth till the Lord's coming  people's hearts yet still, and because he abuseth their power against faithful Christian, he steereth up battle continually.  
Therefore we shall never be quite rid of him for good & all, as long as the world abideth in this state: but he shall always have servants and complices of his own, to rage & play the tyrant against us withal. So that it standeth us in hand, to watch continually, and fight (like tall fellows) night and day, that he overcome us not, and pull us under his feet.  
Now brethren we have seen the hole mystery of that mighty huge Antichrist. We have seen, that the B. of Rome is only worthy of this name and title, and aught to be taken for Antichrist. We have seen, how great & heinous his abomination is, and how perilous a thing his religion is. We shall therefore give thanks unto God, from the bottom of our hearts, in that he hath vouchsafe to reveal unto us so great an enemy. & to open his false snares unto us. And we shall pray unto God also, that it will please him to defend us, with the protection of his grace, from all this enemy's tyranny.  
Now remaineth the last, & faithful admonition of Christ, whereby he teacheth us diligently, what we ought to do in this last time of Antichrist. For where he hath declared, that periles shall arise hereof, he warneth us to beware of them, in these words.  
Than if they shall say unto you, Lo 
Matth. 24  he (meaning Christ) is in the desert, go not forth: Lo he is in closets or secret places, believe them not. For like as the lightning cometh from the caste, and shineth in to the west: even so shall the coming of the son of man be. For where so ever the dead carcase is, there also shall the eagles resort.  
In these words (most loving brethren in Christ) we are taught three things, which it is convenient for us (during the reign of Antichrist) not only to know, but also to follow. And furst he repeateth the same that he had spoken before, and biddeth us believe 
Believe them not.  them not, that say, Christ is here or there: that is to say, that go about to show us a false Christ, or tell us that the gifts of God, which are given us by non, but by only Christ, are to be hade elsewhere. Now that we may understand & follow this warning, as we should do, it is necessary for us to call to remembrance, that sayings that are spoken in the Homilies before, both of the true Christ, I mean, the only savour of this world, & also of the false Christ's. He is the true Christ, whom the authority of the holy scripture describeth to be very God and very man, the only savour of the world, the only priest, the only sacrifice for the sins of the world, yea the only head of the church, and men's intercessor in heaven. As many than as show this Christ any where else, than in heaven: as many as appoint other heads of the church, other redeemers of the world, other sacrifices for the sins of the world, and other advocates, intercessors, and mediators, are comprehended in these words of Christ: and those be even they, whom it is not lawful for us to believe, or to give credence unto. And this is so openly done in the papacy, of the pope himself and his membres, that no man can say nay to it. For furst, they are not wont to show Christ our Lord in heaven, which was crucified for us, and died, which rose again, and ascended in to heaven, according to the articles of the apostles Crede: but to tell folks, that he is either contained in a pretty little white cake, or in churches consecrated for that purpose, which they are not afraid to dress with these written words: Hic Deum adora. Here worship God.  
Are not these they than, that show Christ our Lord in closets or secret places, as he him self told before hand? As we will speak nothing, how their use is to teach us a far other Christ, than is purported in the holy scriptures, for the scriptures bear record, that he was only incarnate, & made very man for our sakes. But these men not contenting themselves with that, feign him also to be impanate or embreaded: Yea and they imagine him to be such a one, that he may be called every day in to a piece of bread, by the priests enchantments, as though he were a certain new Elicius jupiter.  
Furthermore, if they purpose to speak of those things, that Christ our Lord hath purchased with the merit of his own death, as of remission of sins, the grace of God the father, justice, right of adoption, and the possession of everlasting blessedness: than their manner is (with such open wickedness & shamelessness) to show them else where, than in Christ alone, that they can not deny it, though they would never so fain. The Apostle Paul sayeth, that Christ is made of 
1. Cor. 1. and. 2.  God unto us, wisdom, righteousness, sanctification, & redemption: & that he knew nothing else, but jesus Christ, even him that was crucified. And in an other place declaring the certainty of his doctrine, he sayeth: Although we 
Gal, 1.  or an Angel from heaven shall preach unto you any other gospel, than that we have preached unto you, cursed be he. But we hear the popish shavelings & greasy doctors preach a far other manner of Gospel, than the Apostles have sent unto us in their writings. For they teach righteousness to be in men's own works & merits. They teach folks, to seek forgiveness of sins, at the hands of wicked, and hooremonging, yea most filthy rakehell mass priests. As for the grace and favour of god, they ascribe it (against God's commandment) unto images, that they set up: and therefore they use to name them, gracious, as Our lady of grace, & such other. Tush, if a man would reckon up all the hole dung hill of popish religion, unto these, he shall see that they ascribe all that is necessary unto salvation, to external toys and trifles.  
And where the scriptures show us, one only patron & mediator, even jesus Christ, very God & very man: they have devised as many mediators, patrons, and intercessors besides him, as they believe there be saints souls in heaven. Therefore will we, nyl we: we must needs say, that they be the same, that the redeemer & undeniable schoolmaster of the world maketh mention of, in this place.  
What must we do now in this behalf, you men and brethren? Christ saith, Believe them not. Lo, our savour giveth a short, simple, & plain commandment, which is a present medicine against all the obiectiones, that man can devise. Thou shalt take them to be deceivers, as many as go about to bring in this manner of doctrine, and therefore thou shalt not believe their sayings.  
Here therefore lieth all the authority 
The B. of Rome  of the bishops of Rome, of fathers, and of the counsels in the Dust, which they hold them most chief by. For if they would object the B. of Rome, as though men must needs believe him, because he is (with to ambitious a name and title) called the head of the church, yet there is no cause why we should be afraid of his authority. For here we do hear the true and supreme head of the church, and our chief priest say: Believe them not.  
Nother is there any cause, why they 
Counsels & fathers  should vaunt of the canon's of counsels, and decrees of fathers: For the authority of them is spoken against, by this counsel, which is the holiest counsel, that may be had or devised: and the precedent and head of this counsel is the only begotten son of God, and the eternal truth of God: who having communication in the presence of his well-beloved apostles, of the deceivers that should come, in the later age of the world, commandeth them, not to believe them.  
Now let them hearken to the decrees of fathers, let them behold the Canon's of counsels, and make themselves subjects unto the imaginations of most shameless vile men, which sermore by lies, than by the truth, and had rather be damned than saved. For whereto do we pass upon them any more? Whereto do we wretches take heed, to the authority of counsels? Can not the authority of Christ deserve credence at our hands, unless it be approved by the consent of men? Nay, let us rather hear Christ himself, & him that Christ ordained to be the doctor of the gentiles. If an angel from heaven preach any gospel, besides that we have preached, cursed be he. And: If they say unto you, Lo here is Christ, or there is Christ, believe them not. Who so ever therefore dare be so saucy, as to declare forgiveness of sins, righteousness, the grace of God, and salvation any where else, than in jesus Christ alone, and to show him any where else, than in heaven, cursed be they, and let them not be believed, how gay fellows so ever they be, how finely so ever they can tell their tale, and of how high authority so ever they are But if some be so wilfully stubborn and blind, that they will rather believe them than Christ our savour (giving us so faithful monition) we must needs let them alone, to do after their own lust. They shall feel (like wretches) one day to their own great pain, what a guide it is, that they have followed.  
Secondarily the Lord warneth 
Go not forth.  us, that we go not out, if they either teach a false Christ, or show Christ any where else, than in heaven. Which words, although they may be expounded to mean (concerning the body) that the Lord forbiddeth all stations and pilgrimages, that are done for salvation and religion: yet they ought chief to be applied to our soul & mind, so that the soul go not out from Christ our Lord and savour, nor seek salvation any where else, but sattle itself in him, with an assured and undoubting faith. And herein verily are all things closed, that make unto our salvation. For like as a man may find the favour of God the father, the remission of sins, and salvation in Christ alone: even so as many as go out from Christ, & think scorn to believe steadfastly in him, can not chose, but go out quite from life and salvation. Therefore it is very much profitable for us to know loving brethren in Christ) after what sort we may abide in the Lord, and tarry with him still, unto the end: specially seeing we hear him say. Not every one that saith, Lord Lord, shall 
Math. 7.  entre into the kingdom of heaven, but he that doth the will of my father which is in heaven. These same words teach men what becometh them to do, that are desirous to abide in Christ, and entre with him in to the kingdom of heaven. We must needs do God the the heavenly father's will: Marry, what that is, we may know, by the words of Christ himself and the Apostles.  
And furst in deed, the Lord himself speaketh of the will of the father, Io. 6. chap. and saith: This is the will 
The will of God is that we believe in his Son.  of him that sent me, that all that see the son, and believe in him, have everlasting life.  
Therefore the will of God is good & wholesome unto us, which hath this appointed end, that we shall have everlasting salvation: but with this condition, that we should know the son, and believe in him, whom he vouchsafe to send in to the world for our sakes. Than the furst point of God's will requireth of us a very, a certain, a perfit, and an unwavering faith in Christ our Lord & savour, to cleave fast unto him withal, and to seek in him alone for those things, that are necessary to come to eternal salvation. And this faith requireth a certain & a perfit knowledge of Christ, to th'intent that least (while we make boast of our faith) we carry in our heart nothing but as it were, a bare and a vain fantastical opinion: but we must believe faithfully (and without all doubting) those things, that are set forth unto us, in the word of everlasting truth, by Christ our Lord.  
This word describeth our savour 
How the scriptures describe Christ.  unto us, after this sort. jesus Christ is the true and natural son of God the father, of all one substance, nature, & majesty with the father from everlasting. And at the time appointed, he became man for our sakes, not by laying away his godhead, but by receiving of manhood, so that he which was God from everlasting, is now both very God & very man, in one inseparable person. And forasmuch as he became man, he suffered all things that a man may do, sin only except. For he was borne as man, & growed & waxed strong in body, strength, & process of age. He was weary with travailing, he rested, & he suffered both hunger & thirst, he also wept for sorrow of heart. Yea he was afraid of death, & of the pains of death, & yet he abode them patiently & strongly, for our sakes. But before the time of his death approached, his will was to have his divinity known to men, not only by miracles & wondrous signs, but also opening the will of his father, he gave us a certain, and an absolute doctrine of salvation and blessedness. He choosed disciples also, that after he had instructed them with his spirit, & in the doctrine of the truth, he might at his ascending in to heaven, send them forth in to all the wide world. And when he died, he satisfied his father's righteousness by his death, and offering himself for us once for all, he made a sufficient sacrifice for the cleansing of the sins of the world. For by his death he broke the old serpent's head, all to clattred his power, and took his strength from him, and than by his glorious resurrection he overcame death itself. At last, when he went up in to heaven, he set heaven gates wide open for us again, the which sin had locked us out of: and would have the flesh which he took of us, to be the earnest penny and pledge of our resurrection and salvation in heaven. And now he sitteth in heaven, and is our only and supreme bishop: which as he offered his body a sacrifice for our sins, even so doth he make intercession for us continually before our heavenvly father, so as we (as much endangered with sin as we are) may safely approach to the throne of grace.  
Such a manner Christ (I say) and such a manner savour the oracles of the scripture purport unto us: and the will of God the father is, that we steadfastly believe him to be such a one: and that we go not about to seek any where else those things, that are given us in him.  
Now the faith that we talk of, is not a certain bare and a vain fantastical opinion, that consisteth in bare words and in nothing else, but in the speech of the mouth: but it is a quick lively strong power, which being (by the spirit of God) graffed in men's consciences, containeth all the hole matter of salvation and religion. For it is necessary for us also, to know God the father, that we may be truly and faithfully grounded in jesus Christ, God's own son. If we acknowledge him rightly to be such a one as he is, we shall fear him also: and not that only, but also we shall love him above all other things, & being bound to him with such fear and love, as children own to their natural parents, we shall willingly obey him in all things.  
Out of the spout of the same fountain, shall spring what so ever can be required also, unto external religion. For in this faith we shall not hear the imaginations of our own reason, but have respect only unto the doctrine and example of Christ, and depend holly of it. And when we see, that he hath provided so for his church, that he would not burden it with an unprofitable pomp of ceremonies, but (contenting himself with a few) hath appointed only those that might be sufficient unto salvation: as these almost are, the preaching of the word, baptism the token of regeneration, and the lords supper, that acceptable remembrance of the lords death, and of our redemption.  
And so we contenting ourselves also with those same, will think that nothing is to be added besides these, neither will we search any deeper, if we will believe in him, & acknowledge him to be our savour, king & priest, and the faithful schoolmaster of mankind. As many therefore as diligently follow this simple plain doctrine of Christ, and the oracles of God's word, & suffer not themselves to be drawn away with other men's vain imaginations, unto them this faithful admonition of Christ is both wholesome and profitable. But as many as will not have their faith and religion hedged within these bonds, but leap over the hedge (like a wild beast) and judge otherwise of Christ, than is taught in the scriptures: and seek salvation and life else where, than in Christ our only savour: and also lad the church with new ceremonies, and with a new form of religion: they forget this faithful admonition, and do contrary to Christ's commandment go out, and suffer themselves to be seduced, not without the present danger both of their own souls and other folks.  
And therefore I think all men may plainly see, what the causes are, that let us, & hold us back at this day, that we can not for sake either the known truth and Christ our Lord, or become papists, and submit ourselves to the B. of Rome's doctrine and religion. For the commandment of Christ holdeth us back, which it were not only abominable for us to transgress, but also it is tied unto us with that extreme peril of our souls. And I think there is no man so blind, but he seeth, that the B of Rome's doctrine is such a one, that he pulleth away such as follow his trace with it, & maketh them to go out from Christ our only savour. For he speaketh not of Christ, as the scriptures purport. For his wont manner is to show those things which are freely given unto mankind by Christ alone, else where (yea in other places innumerable) besides christ.  
The B. of Rome reasoneth of religion (aswell inward as outward) far otherwise, than Christ did in times past. He sendeth men to saints and pulleth them away from the maker of all. He hath brought a confused muckeheape and burden of ceremonies in to the church, a great deal heavier than the levitical priesthood was, wherewith the unlearned common people's consciences are miserably tormented. Moreover he teacheth men to buy those things out with gold and silver, that are freely given us by Christ, and that ought to be hade by only faith. What need many words? he showeth Christ and the salvation that Christ hath wrought, in such places, as neither Christ nor salvation is.  
With what heart than, and with what conscience shall we be able to follow the B. of R. trade, seeing we hear Christ with plain words, & an open loud voice bid: Go not out. Shall we be so hardy than, as to pass the bonds of the faith and religion, that Christ hath prefixed unto us? God defend us from that wicked temerity, brethren.  
Though the prince of the world rage, though his vicar and minister the B. of Rome stamp and stare, though princes that are stired up by their drifts, play the devil: though Cardinals, patriarchs, bishops, prelate's, abbots, provosts, deans, suffragans, monks, chanones, friars, and all the hole rabble of sacrificeing massmongers and religious persons (of both sexes) run out of their wits for anger: and though men cry every where, Counsels, Counsels: yea though the counsels blow and blustre, lighten and thondre never so thick: yet that one only saying aught to be of more authority with us, than that we should be afraid of all the men's streinghtes, power, and policy in all the wide world, and (for dread of them) to go out from Christ, contrary to Christ's commandment. For Christ is that king of glory, the most victorious unchangeable Emperor, & that holy sacred Majesty, that is mighty in deed, in whose sight all knees ought to bow. For he shall beat his proud scornful stubborn enemies in pieces, with his iron rod, & make them a footstool for him, to tread upon under his feet.  
Let us now step over unto the other 
The will of God is our Sanctification.  chief point of God's will, which Paul in his. 1. Thessa. 4. expoundeth on this wise: This is the will of God even your sanctification or holiness, that you should abstain from whoredom, & that every one of you should know, how to possess his vessel with holiness and honour, not with the lust of concupiscence, as the heathen do, which know not God.  
Here O you romish rufflers and most shameless papists, lend me your ears a little. You (I say) that go about to bring the faith in Christ, and the holy sacred doctrine of the gospels truth into slander & hatred, under pretence as though it never required good works, but rejected and forbade them, as unprofitable and superfluous. For where we ascribe all the glory of our redemption and salvation to Christ alone, and attribute nothing unto your works and merits, by and by ye burst out in a great rage, and cry that we damn all good works, and open a window for men to commit all wickedness. But how falsely, how wickedly, how unadvisedly, & how shamelessi ye do this, learn it not of us (whom ye hate already before hand) but of Paul the Apostle that chosen instrument of Christ our savour. For albeit he doth every where harp and beat upon this one thing, that men should know, they are saved by jesus Christ, and confesseth also with plain words, that he knoweth nothing else save jesus Christ, & that he was crucified: yet he saith not that good works are either unprofitable or superfluous, nor biddeth men follow the lust & the sinful affections of their own flesh, neither doth he appoint such a faith, as may make men to sin carelessly, as these wicked, blasphemous, & antichristian Papists conclude. But this (sayeth he) is the will of God, even your holiness.  
For seeing Christ jesus hath washed us with his own blood, and sanctified us, and made us the temples of his spirit, the apostle would have us to be after such sort, that we continue still in this sanctification or holiness, and not defile ourselves with the filthiness of sins. And for that cause, he maketh mention of whoredom most chief in this place, because the hooremonger unhalloweth that holy sacred temple, most specially in singing against his own body: yet under the name of whoredom, he will have us understand all uncleanness, that man is spotted withal. For he saith moreover: That every one of you know, how to possess his vessel, that is, his body with holiness and honour: I mean, so as the name of God may be sanctified and hallowed in us, and in our conversation, and not to live like the heathens, which are most far from the knowledge of God. But this sanctification or holiness is the fruit of faith, yea such a fruit, that faith can not possibly be without it. For if thou dost believe, that thou art redeemed from the tyranny of sin, and from the fire of damnation, by the bitter death & most painful sorrows of Christ, and haste this only hope of thy salvation & life: surely thou wilt not cast away nor set so light by this thy salvation, which is redeemed with so dear a price by the son of God, that thou wilt lose it, for that pleasures of thy carnal affectiones, which shall vanish away even in a moment. Besides this, if thou hast put on jesus Christ truly by faith, thou wilt not soil him, that is so noble a garment, & of more value than all the treasures of gold & precious stones, with the filthy works of sins: but though thou be overcomen & fall through the frailty of man's nature, yet thou wilt up again quickly, & bewail thy fall bitterly. And for that cause the scriptures say, that faith is the good tree, that can not bring forth evil fruits. For inasmuch as faith is the work of the holy spirit of God, it must needs also bring forth the fruits of the spirit: double love, that is, of God, and a man's neighbour: hope, comfort, justice, innocency, pureness, patience, & all the company of other virtues.  
Therefore we learn by this (brethren) furst that they are most principal blasphemers against the true faith and religion, that is builded upon Christ alone, as many as say, that the doctrine of the gospel is an enemy to good works: secondly, that they truly abide in Christ, and cleave constantly unto him, that boast of their faith, not only in their words, and brag not in the only speaking of faith, but give themselves unto holiness of life, and apply themselves to this end only, that they may keep their vessel (which is washed with the precious blood of Christ) pure & clean. For he can not be called a member or a disciple of Christ, which forgetteth christian pureness and holiness, and maketh himself the bond slave of sin, and an instrument for the devil to pipe in. Therefore in this admonition and counsel of our savour Christ, is secretly comprised that true & eternal law, and unfailing rule, that he would have common to all his disciples, and with singular foresight requireth them to frame their life and religion according to this rule: Marry it is a pretty short rule, a plain rule & easy to be perceived. For he commanndeth us, not to believe them, that either show a false Christ, or teach us to seek Christ himself and the things that are given us by his merit, in any place else: but to stick fast to the scriptures, and not to start from them one inch, but in all things that pertain either to God himself, or to the service of God, he biddeth us haunt those things, with a constant and unwavering faith, in charity and in pureness and innocency of life, that we be taught in the holy scriptures to do.  
Unto this rule it is necessary, that all the constitutions and rules of monks, chanones, friars, and nuns give place, which they are toto proud of in the papacy. For who so ever they be that walk according to this rule (as Paul saith) peace and mercy be 
Gal. 6.  upon them, and upon the Israel of God. And contrary wise they shall one day feel, that they have gone to far out of the way, as many as considre not so faithful a monicionar, and devise an other rule of life and faith for themselves to follow.  
Now are we come to the third 
Of the lords last coming.  and last special point of this admonition, where in Christ maketh plain mention of his last coming. Furst he teacheth us, in what sort, form, fashion, and glorious royalty he shall come: and than he expoundeth the condition and state of the saints and faithful people, which they shall receive at the time of the last judgement. Concerning the furst, he speaketh these words. As the lightning goeth from the east and shineth to the west, so shall the coming of the son of man be.  
Here we are taught (brethren) that the Lord shall come at a sudden cheoppe, like lightening: and at such a time as men shall think, that (of all other times) they are like than to have most peace, security, and worldly wealth. For so doth Paul in his furst epistle to the Thessalonianes expound Christ's words, saying: Concerning the times and seasones (brethren) I need not to write unto you. For you know plainly, that the day of the Lord shall come like a thief in the night. For when they shall say, peace, and all thing is cock sure, than hengeth over them sudden destruction, like the travail of a woman labouring of child, and they shall not escape it.  
These words are spoken and written to this end (brethren) to steer us up, to watch and prepare ourselves, that we may be found ready like thrifty servants at the Lords coming. Moreover the Lord useth also the similitude of lightening, to show the manner and fashion of his coming. And thereby he giveth warning, that he will not come in a poor estate, bassely, nor as a contemned person, or like a cast away, as he was when he lived in the flesh, when he spoke these words: but with a mighty train in great shining brightness, glory, power, and majesty, so as all his enemies shall tremble and shake for fear, at the sight of it.  
Hereunto serve Danieles words also (that I rehearsed before, but they are worthy to be rehearsed and rehearsed again) wherewith he dedescribeth the lords last judgement on this wise: I looked till the seats were prepared, and till the old aged sat 
Daniel. 7.  him down, his clothing was as white as snow, & the hears of his head like the pure wool. His throne was like the fiery flame, and his wheels as the burning fire. There drew forth a fiery stream, and went out from him. A thousand times a M. served him, ten thousand times. X. M. stood before him etc. And the Lord speaketh like unto these words. Matth. 25. When the son of man shall come in his glory, & all his angels with him, than shall he sit upon the seat of his glory, & all nations shall be gathered together before him. etc. Howbeit these are written (brethren) not as though the Lord would make us afraid, like a tyrant, but that we should print these words in our minds, and frame all our life after such sort, that at the same his glorious coming, we may be able to stand surely before his righteous and dreadful judgement. For we shall have him to be our judge, that can neither be frayed with the glory and power of the world, nor be entreated by any noble blood, neither yet bribed with worldly richesses. But the thing that he only regardeth and rewardeth, is faith working by charity. Gal. 5.  
The second thing that the Lord speaketh of in this last chief point of his admonition, is that he teacheth 
The state of the faithful at the lords coming.  us, what the condition (or state) of his people shall be at this his coming and glorious judgement. For it seemeth a hard and a fearful matter to the flesh, when it heareth, that all the pleasures of this world, wherein it only delighteth, shall perish once, and that all we shall be presented before so mighty a judge.  
But it is full of comfort, that the Lord speaketh here: For where so ever (saith he) the carcase is, there also shall the eagles resort, or be gathered together.  
Here he compareth the faithful people unto eagles, and himself unto that meat, whereunto they fly. For like as the eagles with their high flying mount up to the clouds, & (with great delight) behold the brightness of the sun (the shining beams whereof none other living creature is able to look directly upon) even so those that be faithful people being carried with the wings of faith above all the cares of this world, lift up their hearts to heaven, where their conversation is, and their right city that ever shall endure: & so with the eyes of their mind, they behold the sun of righteousness jesus Christ, which is our righteousness, and the only quickening meat of the faithful. For he is the bread of life, which being eaten by faith, feedeth us unto life everlasting. And Christ saith, that these eagles, that is, the faithful people shall resort unto him: so that they shall be gathered to him as it were in one moment, aswell those that were departed afore in the true faith, as those whom the Lord at his coming shall find prepared and ready in faith. For thus doth Paul 1 Thessa. 4. expound Christ's words. This we say unto you in the word of the Lord, that we which live, and are remaining in the coming of the Lord, shall not come ere they which sleep. For the Lord himself shall descend from heaven with a shout, and the voice of the archangel and trump of God. And the dead in Christ shall arise furst, than shall we which live and remain, be caught up with them also in the clouds, to meet the Lord in the air. And so shall we ever be with the Lord. Wherefore comfort yourselves, one an other, with these words.  
Mark (loving brethren) how joyful, how pleasant, and how comfortable those sayings be, that are specified in the scriptures, concerning the glorious coming of Christ unto judgement. But if we lust to hearken to the papists in this behalf, they will tell us such tales, as are able not only to drive men's consciences in to fear and dread, but also in to flat desperation. For they have forged horrible and cruel tokens, by the rehearsal whereof they have spoiled the rude people of all comfortable rejoicing, and have frayed them most pitifully. But the spirit of our savour Christ speaking by the apostles, maketh so plain mention of the matter, as that which made us afraid, when we wandered in the darkness of popery, is now joy & mirth unto us, so that with continual prayers and fervent desires, we look for the Lord, and would fain have his coming to draw near. For how great & how honourable shall the saints glory be, when those that were dead and resolved in to earth and dust, shall rise again with clarified bodies, and shall live and be transformed in one moment: and all the nature of corruption and what so ever hade been corruptible, and mortal, infirm, and subject to sorrows in them, they shall put of: and by and by they shall be coupled with their spouse Christ, and be carried with him unto the eternal glory of true blessedness? Than I say, the faithful eagles shall continually behold their sun of righteousness for ever, and shall be fed with the meat of eternal life, so that they shall never feel hunger.  
And contrary wise, that bloody and cruel cursed generation of ravens and gripes, I mean the wicked tyrants & enemies of his church, which in this world persecuted the lords saints with fire & sword, & with all kind of merciless cruelty: & all beastly belly cheer myniones (men given to their paunch and hoorishe lusts) shall be gathered also unto their carrion carcase, to that huge and stinking beast, and her head Antichrist: that they may be tied up with him, and cast in to the lake that burneth with fire and brimstone: and than shall they feel, who it is that they have done after, and who it is, that they hated when they lived in this world.  
Now for asmuch as I shall treat more largely of these matters, when I shall have more opportunity to entreat of them, let it suffice that I have presently touched them now in few words. Hitherto we have heard (in these five homilies) all the mystery of Antichristes' tyranny, and therewithal we have also known the faithful counsel of our savour Christ, which he coummaundeth men to follow in the last season of the world. Let us therefore render devout and humble hearty thanks to our heavenly father, which hath vouchsafe to reveal this weighty daungter unto us, and to arm us with his counsels against it. And let us endeavour ourselves to take heed to our lords admonitions, so as we may do after them, that he think not his admonitions lost upon us. Moreover where it is manifest out of the apostle Paul's words, that Antichrist must be destroyed with non other weapon, but with the sword of the spirit, that is the word of God (for he can not otherwise be destroyed) let us frame our consciences (brethren) after such wise, as the word may be had in authority, & much price among us, that all men may advance the study of it, that we may endeavour ourselves to read, hear, and know it with such diligence, that by the power of it, Antichrist may be slain & die in our consciences: and that Christ our Lord may live in our hearts, lest at the dreadful day of doom, we be cast with that huge stinking beast in to the fire of damnation, & so perish everlastingly, but that we may (like true membres & faithful eagles) be filled with everlasting food, & be gathered unto the meat that shall never waste, and to the sun of righteousness that never shall fade. Amen.  
Thus endeth the. 5. Homily.  Apoca. 18. BAbilon is fallen, great Babylon is fallen, and is become the habitation of devils, and the hold of all fowl spirits, and a cage of all unclean and hateful birds, for all nations have drunken of the wine of the wrath of her fornication. And the kings of the earth have committed fornication with her, and her merchants are waxed rich, of the abundance of her pleasures.